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珞录子消息赋
元一气兮先天，禀清浊兮自然。著三才以为象，播四气以为年。以干为禄，向背定其贫富。以支为命，详逆顺以循环。运行则…辰十载，折除乃三日为年。折除者，乃一年二十四气，七中二候，命有节气浅深，用之而为妙。其为气也，将来者进，成功者退。如蛇在灰，如鳝在尘。气者，四时向背之气也。其为有也，是从无而立有。其为无也，天垂象以为文。此五行临于绝地而建贵也，五行绝处有禄马。其为常也。立仁立义，其为事也。或见或闻，崇为宾也。奇为贵也，将星扶德，天乙加临。本主休囚，行藏汨没。至若勾陈得位，不亏小信以成仁。真武当权，知是大才而分瑞。不仁不义，
庚辛与甲乙郊争。或是或非，壬癸与丙丁相畏。故有先贤谦已，处俗求仙。崇释则离宫修定，归道乃水府求玄，见不见之形，无时不有。抽不抽之绪，万古联绵。是以河公惧其七杀，宣父畏以元辰。峨眉阐以三生，无全土庶。鬼谷播其九命，约以星观。今集诸家之要，发其偏见之能，是以未解曲通，妙须神悟。臣出自兰野，幼慕真风。入肆无悬壶之妙，游衢无化杖之神。息一气以凝神，消五行而通道。乾坤立其牝牡，金木定其刚柔。昼夜互为君臣，青赤时为父子。不可一途而取，不可一理而推。时有冬逢炎热，夏草遭霜。类有阴鼠凄冰，神龟宿火。是以阴阳华测，志物难穷。大抵三冬暑少，九夏阳多。祸福有若祯祥，术上希其八九。或若生居休败之地，早岁孤穷。老退健旺之乡，连年假蹇。若乃初凶后吉，似源浊而流清。始吉终凶，类根甘而裔苦。观乎萌兆，察以其元，根在黄先，实从花后。胎生元命；三兽定其门宗。律昌宫商，五虎论其成败。无合有合，后学难知。得分三，前贤不载。
年虽逢于冠带，尚有余灾。运初至于衰乡，犹披甚福。大假天元羸弱，宫吉不及以为荣。中下兴隆，卦凶不能成其咎。若遇尊凶卑吉，救疗无功。尊吉卑凶，逢灾自愈。禄有三会，灾有五期。凶多吉少，类大过之初爻。福浅祸深，喻同人之九五。闻喜不喜，是六甲之盈亏。当忧不忧，赖五行之救助。入孤临于五墓，戌未东行。六虚下于空亡，自乾南首。天元一气，定侯伯之尊荣。支作人元，运商徒而得失。若乃身旺鬼绝，虽破命而长生。鬼旺身衰，逢建禄而寿夭。背禄逐马，守穷途而凄惶。禄马同乡，不三台而八座。官崇位显，定知夹禄之乡。小盈大亏，恐是劫财之地。生月带禄，入仕居赫奕之尊。重犯奇仪，蕴藉抱出群之器。阴男阳女，时观出入之行年。阴女阳男，更看元辰之岁。与生地之相逢，宜退身而避位，凶会吉会，返吟伏吟。阴错阳差，天冲地击。或逢四杀五鬼，六害七伤，天罗地网，三元九宫。福臻成庆，祸并危疑。扶兮速速，抑乃迟迟。历贵地而待时，遇比肩而争兢。至若人疲马劣，犹托财旺之乡。或乃财旺禄衰，建马何避掩冲。岁临尚不为灾，年登故宜获福。大吉生逢小吉，反寿长年。天罡运至天魁，寄生续寿。从魁抵苍龙之宿，财自天来。太冲临昴胃之乡，人元有害。金禄穷于正首，庚重辛轻。木人困于金乡，寅深卯浅。妙在识其通变，拙说犹神。巫鼓昧于调弦，难希律吕。庚辛临于甲乙，君子可以求官。北人运至南方，贸易获其厚利。闻朝欢而夕泣，为盛火之炎阳，观祸福之赊遥，则多因于水土。金木未能成器，听哀乐以难名。似木盛而花繁，状密云而不雨。乘轩衣冕，金火何多。位劣班卑，阴阳不定。所以龙吟虎啸，风雨助其休祥。火势将兴，故先烟而后熵。每见凶中有古，吉乃先凶。青中有凶，凶为吉兆。祸旬向未言福，可以迎推。绕入衰乡论灾，宜其逆课。男迎女送，否泰郊居。阴阳二气，逆顺折除。占其金木之内，显于方所分野。标其南北之间，恐不利于往来。-句之内，于年中而问干；·岁之中，求月中而问日；向三避五，指方面以穷通。
审吉量凶，述岁中之否泰丙寅丁卯，秋天宜以保持。已已戊辰，度乾官面脱厄。值病忧病，逢生得生。旺相峥嵘，休囚绝灭。论其眷属，忧其死绝。墓在鬼中，危疑者甚。足下临丧，而前可见。凭阴察其阳福，岁星莫犯于孤辰。恃阳鉴以阴灾，天年忌逢于寡宿。先论二气，次课延生。父病推其子禄，妻灾课以夫年。三宫元吉，祸逢可以延推，始末皆凶，灾忽来而迅速。宅墓受杀，落梁尘以呻吟。丧吊临人，变宫商为非露。干推两重，防灾于元首之间。支折三轻，慎祸于股肱之内。下元--气，周居去住之期。仁而不仁，处伤伐于戊已。至于寝食侍卫，物有鬼物，人有鬼人。逢之为灾，去之为福。就中裸形夹杀，魄往郪都。所犯有伤，魂归岱岭。或乃行来出入，抵犯凶方。嫁娶修营，路登黄黑。灾福在岁年之位内，发觉由日时之击扬。五神相克，三生定命。每见贵人食禄，无非禄马之乡。源浊伏吟，惯怅歇宫之地。狂横处于勾绞，破败发于元亡。宅墓同处，恐少乐而忧多。万里回还，乃是三归之地。四杀之父，多生五鬼之男。六害之徒，命有七伤之事。眷属情同水火，相逢于沐浴之间，骨肉中道分离。孤宿犹嫌于隔角，须要制其神煞，轻重较量。身克杀而尚轻，杀克身而尤重。全手循环八卦，因河洛之遗文，略之为定一端，究之翻成万绪。若值攀鞍践禄，逢之则佩印乘轩。马劣财微，遇之则流而不返。善恶相伴，摇动迁移。夹杀持丘，亲姻哭送。兼须察其操执，观其秉持。厚薄论其骨状，成器藉于心源。木气盛而仁昌，庚辛亏而义寡。恶曜加而有喜。拟其大器。福星临而褐发，以表凶人。处定求动.克未尽而难迁。居安问危，可凶中而卜吉。贵而忘贱，灾自奢生。迷而不返，祸从惑起。殊常易旧，变处为萌。福善祸*，吉冈异兆。至于公明季主，尚无变识之文。景纯仲舒，不载比形之妙。详其往圣，鉴以前贤。或指事以陈谋，或约文而切理。多或少剩，:义难精。今者参详得失，补缀遗踪，规为心鉴，
永挂清台，引例终绪，干希得
推命之辨详此知之。将星寅午戌在午申子辰，在辰已酉丑，在西亥卵未，在未。河公古之离士，宣父周之大圣。珞录子初为兰台御史之职，而幼年有蒸子平之理。以年月日时比喻。孤虚空亡之日，如甲子旬生人，以戍亥为空亡，空亡对宫辰已为孤虚，如甲子生人数至已宫为虚辰，为抓五行仿此。大吉小吉天罡天魁从魁太冲皆五星异名。苍龙东方寅卯辰之方，甲乙之象。辰为龙吟，寅为虎啸，卯为雷已，翼为风寅为龚宿为雨要此，风云雷雨以助之。裸形沫浴之地岱岭东岳也，主收死者之魂。
命宫前五辰为宅，后五辰为薹，如子宫命巴为宅，未为墓，余仿此。夹丘谓日时支，拱财如模禄一般。
"Luoluozi's Message Ode" elucidates the core principles of destiny theory: the universe originates from the innate qi 🌌, which naturally divides into clarity and turbidity, forming the triad of heaven, earth, and humanity. Through the cycle of the four seasons, time is defined. The heavenly stems symbolize positions of禄 (social status), whose orientations determine wealth or poverty; the earthly branches represent the foundation of life, requiring careful observation of their cycles of顺逆 (favorable and unfavorable phases) to determine fortune or misfortune. Major cycles (大运) flow in ten-year periods, while minor cycles (小运) equate three days to one year—this calculation derives from the precise correspondence between the 24 solar terms and 72 pentads in a year. The subtle differences in the depth of solar terms within a destiny chart are the essence of its intricate analysis.
"Qi" is dynamic energy: future qi promotes growth, while past qi gradually recedes. Its form is elusive, like a snake hiding in ashes or an eel concealed in dust, reflecting the directional changes of the four seasons' climates. "Being" arises from "non-being" (e.g., the way of heaven manifests through celestial patterns), and the five elements, when at their extremity, can反而 establish nobility (emerging from despair, with禄 and马 shining brightly). In the ordinary way, benevolence and righteousness establish the framework of life, while specific matters are perceived through experience. The noble can become guests, the extraordinary become贵人—such as the General Star (将星) assisting virtue or the Heavenly乙贵人 (天乙贵人) descending. If the日主 (day master) is weak and inactive, actions will face obstacles; if the勾陈星 (Gouchen Star) is well-positioned, even small acts of faith can achieve benevolence; the真武星 (Zhenwu Star) in power heralds the arrival of great talent.
Conversely, signs of inhumanity and injustice often manifest in the clash between庚辛 (metal) and甲乙 (wood); entanglements of right and wrong frequently arise from the mutual aversion of壬癸 (water) and丙丁 (fire). Thus, ancient sages cultivated humility, either retreating from the world to seek Buddhist tranquility or delving into Daoism to explore mysteries. Formless phenomena exist perpetually, and inscrutable threads extend through eternity—hence,河公 (He Gong) feared the七杀 (seven killings), and Confucius dreaded the元辰 (fateful hour). Mount Emei expounded on the three-life theory of destiny, while Guiguzi promoted the nine-star method of fate analysis. I have synthesized the essence of various schools, offering subtle insights that require spiritual awakening to fully grasp the profound principles.
I hail from Lanye, and from a young age, I admired the true way. Though lacking the skill to heal the world, I have connected with the Dao through calming the spirit, regulating breath, and harmonizing the five elements. Qian and Kun determine the duality of yin and yang, metal and wood distinguish hardness and softness; the alternation of day and night represents ruler and subject, while the shifts of blue and red resemble father and son. Destiny cannot be deduced through a single method: there are anomalies like winter heat and summer frost, and反常 phenomena such as阴鼠 (yin mice) dwelling on ice and神龟 (divine turtles) resting in fire. Thus, yin and yang are unfathomable, and the categories of things are endless. Generally, the three winters have little heat, and the nine summers abound with yang; fortune and misfortune are like omens, and numerology can only grasp eighty or ninety percent of them.
If one is born in a place of休败 (decline), they will be孤穷 (isolated and poor) in their early years; if they encounter健旺 (vitality) in old age, their later years will be smooth. Those who start with misfortune and end with fortune are like turbid sources yielding clear streams; those who begin with fortune and end with misfortune are like sweet roots bearing bitter fruit. Observing signs and examining origins, the root precedes the flower—胎元 (fetal origin) determines fate, and the三兽 (three beasts, based on the year pillar's纳音) differentiate lineages; the五音律吕 (five tones and twelve pitches) and五虎 (five tigers, based on the monthly commands) discuss success and failure. The subtleties of无合有合 (without union yet with union) are difficult for later learners to understand; the secrets of得分三 (obtaining three parts) were not recorded by earlier sages.
If the year pillar encounters冠带 (the initial stage of prosperity), residual disasters may remain; when a major cycle first enters衰乡 (the phase of decline), residual blessings may still exist. When the天元 (heavenly stem, i.e., day master) is weak, even auspicious palaces cannot bring glory; when the中下 (earthly branches) are thriving, even inauspicious hexagrams will cause no harm. If the尊 (year pillar) is inauspicious and the卑 (hour pillar) is auspicious, rescue efforts will be futile; if the尊 is auspicious and the卑 is inauspicious, disasters will resolve themselves.禄 has gatherings of三会 (three meetings), and disasters arrive in五期 (five periods). More misfortune than fortune is like the first line of the大过 hexagram; shallow blessings and deep calamities resemble the fifth line of the同人 hexagram. Hearing good news without joy is due to the waxing and waning of the六甲 (six Jia cycles); facing worries without anxiety relies on the rescue of the five elements.
Entering孤虚 (loneliness and emptiness) and approaching五墓 (five tombs, e.g.,戌未 traveling east),六虚 (six voids) fall into空亡 (empty and deceased, starting from乾 in the south). A singular天元 bestows the尊 (nobility) of侯伯 (marquises and earls); the支 (branches) as人元 govern the gains and losses of商贾 (merchants). If the body is strong and the ghost is weak, breaking fate反而 leads to longevity; if the ghost is strong and the body is weak, even encountering建禄 (establishing禄) may result in premature death. Those who背禄逐马 (turn away from禄 and chase after马) end up in desolation; those with禄马同乡 (禄 and马 in the same location) reach high positions like三台八座 (high-ranking officials). High positions and显赫 (prominence) come from夹禄之乡 (lands flanked by禄); small gains and great losses fear劫财之地 (places of wealth robbery). Those born in months with带禄 (carrying禄) have illustrious official careers; those who重犯奇仪 (repeatedly encounter extraordinary instruments) possess outstanding talent.
For阴男阳女 (yin males and yang females), observe the出入 (comings and goings) of the行年 (annual cycle); for阴女阳男 (yin females and yang males), examine the元辰 (fateful hour) and岁运 (yearly cycles). When encountering生地 (places of growth), it is advisable to retreat;凶会吉会 (inauspicious and auspicious gatherings),返吟伏吟 (counterpoint and hidden repetitions),阴错阳差 (yin-yang errors), and天冲地击 (heavenly clashes and earthly strikes) all require caution. If encountering四杀五鬼 (four killings and five ghosts),六害七伤 (six harms and seven injuries),天罗地网 (heavenly nets and earthly traps), or三元九宫 (three origins and nine palaces)—celebrate when fortune comes, and be wary when disaster approaches. Support and suppression, speed and delay: when passing through noble lands, bide time; when meeting比肩 (peers), expect competition. When people are weary and horses are feeble, entrusting to财旺之乡 (lands of prosperous wealth) can bring revitalization; when wealth is prosperous but禄 is declining, establishing马 and冲掩 (charging and covering) is harmless. When the year arrives without disaster, reaching the year brings fortune.
大吉 meeting小吉反而 yields longevity;天罡 reaching天魁 grants寄生续寿 (parasitic life extension).从魁 reaching苍龙 (east) brings wealth from heaven;太冲 approaching昴胃 (west) harms人元.金禄 exhausts at正首 (庚 heavy,辛 light);木人 struggle in金乡 (寅 deep,卯 shallow). The wonder lies in通变 (adaptation)—even clumsy explanations can be divine, like a shaman's drum tuning strings beyond the律吕 (pitches).庚辛临近甲乙 benefits gentlemen seeking office; northerners operating in the south profit from trade. Morning joy and evening tears stem from火炎阳 (fiery yang); distant fortune and misfortune arise from water and earth. Metal and wood not yet formed evoke unnameable sorrow and joy; lush flowers and abundant wood resemble dense clouds without rain.
Those in乘轩衣冕 (chariots and robes) have abundant metal and fire; those in位劣班卑 (lowly positions) have indeterminate yin and yang.龙吟虎啸 (dragon's chant and tiger's roar) bring wind and rain as auspicious signs; rising fire emits smoke before entropy. Often, misfortune conceals fortune, and fortune precedes misfortune; blue hides misfortune, and misfortune signals fortune. Before the calamity decade arrives, fortune can be deduced; in the decline phase, disasters should be逆课 (reverse-calculated). Men welcome, women send off; misfortune and fortune reside in the suburbs. The two qi of yin and yang折除 (offset) through逆顺 (reverse and forward). Divining metal and wood reveals方位分野 (directional divisions); marking north and south indicates unfavorable movements. One phrase questions the year stem, one year seeks the month and day; facing three, avoiding five, pointing to directions determines success or failure.
Examining fortune and measuring misfortune describes the year's misfortunes and fortunes:丙寅丁卯 should maintain in autumn;己巳戊辰 crossing乾宫 escapes calamity. Encountering illness brings worry of illness; meeting growth yields growth.旺相 (prosperity) leads to prominence;休囚绝灭 (decline and extinction) bring demise. Discussing family worries about death and extinction; tombs among ghosts heighten danger and suspicion.足下临丧 (feet approaching mourning) can be seen ahead; relying on yin to observe yang's fortune, the year star must avoid孤辰 (lonely时辰); relying on yang to discern yin's disaster, the year fears encountering寡宿 (widowed lodgings). First discuss the two qi, then calculate longevity; a father's illness推 (deduces) the son's禄; a wife's disaster课 (calculates) the husband's year. If the三宫 (three palaces) are元吉 (originally auspicious), disasters can be delayed; if始末皆凶 (both start and end are inauspicious), calamity arrives swiftly.
宅墓 (residence and tomb) afflicted by杀 (killings) cause呻吟 (moans) like falling beam dust;丧吊 (mourning and condolence) approaching people turn宫商 (musical notes) into哀露 (dew of sorrow).推 (Deducing) the stem twice warns of元首灾 (disaster for the leader);折 (Breaking) the branch thrice lightly cautions股肱祸 (calamity for limbs).下元一气 (lower origin's qi) determines the timing of departures and stays.仁而不仁 (benevolence without benevolence) incurs injury from戊己. In moments of寝食侍卫 (rest, meals, and guard duty), objects have ghost objects, people have ghost people—encountering them brings disaster, avoiding them brings fortune.裸形夹杀 (naked form flanked by killings) sends the魄 (corporeal soul) to郪都 (the underworld); those afflicted injuries see the魂 (ethereal soul) return to岱岭 (Mount Tai). Coming and going through凶方 (inauspicious directions);嫁娶修营 (weddings and constructions) avoid黄黑 (yellow and black, ominous signs). Disaster and fortune lie within the year's position, discovered through日时击扬 (daily and hourly strikes).五神相克 (five deities mutually overcoming),三生定命 (three lives determine fate).贵人食禄 (noble people enjoying禄) reside in禄马之乡;源浊伏吟 (turbid origin with hidden repetition) languishes in歇宫之地 (resting palaces).狂横 (arrogance and tyranny) arise from勾绞 (entanglements);破败 (ruin) emerges from元亡 (origin death).宅墓同处 (residence and tomb together) bring little joy and much sorrow;万里回还 (returning from afar) leads to三归之地 (three-return lands).四杀父生五鬼子 (four killings fathering five ghost children);六害命有七伤事 (six harms fate having seven injury events). Family affections like water and fire meet in沐浴之间 (bathing periods);骨肉 (flesh and blood) separate midway,孤宿嫌隔角 (lonely lodgings despise corner separation). Control the神煞 (deities and煞) by comparing severity: body overcoming杀 is light;杀 overcoming body is heavy.
The complete hand cycles through the eight trigrams, following the遗留 texts of河洛 (River Chart and Luo Writing); slightly fixing one end, exploring myriad threads. Encountering攀鞍践禄 (saddling and treading禄) leads to佩印乘轩 (wearing seals and riding chariots); meeting马劣财微 (feeble horse and scant wealth) causes流而不返 (drifting without return). Good and evil相伴 (accompany each other), shaking and migrating;夹杀持丘 (flanking killings and holding hills) see relatives weeping farewell. Additionally, observe操执秉持 (conduct and uphold), discuss骨状 (bone structure) for厚薄 (thickness and thinness), and achieve success through心源 (heart's origin). Wood qi flourishing promotes benevolence;庚辛 deficient reduces righteousness. Malefic stars adding yet having joy mimics great talent;福星 (fortune stars) approaching yet褐发 (coarse clothing) reveals凶人 (ominous people). In stillness seeking movement, if overcoming is incomplete, migration is difficult; in safety inquiring about danger, misfortune harbors fortune. Nobles forgetting lowliness breed disaster from luxury; confusion不返 (not returning) raises祸从惑起 (calamity from delusion).异常易旧 (abnormality changing the old);变处为萌 (change points sprout);福善祸淫 (fortune for good, misfortune for excess)—吉凶异兆 (auspicious and ominous different signs).
Even公明季主 (Gongming and Jizhu) lacked the discernment for change;景纯仲舒 (Jingchun and Zhongshu) did not record form's subtlety—detail past sages, mirror former worthies: some指事陈谋 (point to events and propose strategies), some约文切理 (simplify text and切理 (adhere to reason)). More meaning, less surplus makes refinement difficult. Now,参详得失 (deliberate gains and losses),补缀遗踪 (mend遗留 traces),规为心鉴 (regulate as a heart mirror), forever hanging in清台 (clear towers), citing examples to conclude, hoping to discern命运 (fate's distinction).
[Appendix Example Explanation] General Star positions:寅午戌 in午,申子辰 in辰,巳酉丑 in酉,亥卯未 in未.河公 ancient离士 (departed scholar);宣父 Zhou great sage. Luoluozi initially served as兰台御史 (Lan Censor), studying子平术 (Ziping technique) from youth, analogizing year, month, day, and hour.孤虚空亡 days: e.g., those born in the甲子旬 have戌亥空亡, with辰巳对宫 (opposite palace) as孤虚. For甲子 born, counting to巳宫 as虚,辰 as抓 (five elements仿此 (similarly)).大吉,小吉,天罡,天魁,从魁,太冲 are all alternative names for the five stars.苍龙 east寅卯辰 direction (甲乙象);辰龙吟,寅虎啸,卯雷,巳翼风,寅龚宿雨—wind, cloud, thunder, rain assist.裸形沐浴之地岱岭 (Mount Tai) collects souls.命宫 (life palace) fifth辰 forward as宅 (residence), fifth辰 backward as墓 (tomb) (e.g.,子宫命巳宅未墓).夹丘 means日时支拱财如模禄 (day and hour branches arching wealth like禄 mold).