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杂论二十四则
禄命之学，不详所自起，旧书云始于珞辂子，乃战国时人，与鬼谷子同时，汉司马季主严君平，三国管辂，晋郭璞，北齐魏定，唐袁天罡，僧一行，李泌，李虚中，皆祖其术，泌尝得辂天阳决，又得一行要旨，推人吉凶最验。泌传虚中，推衍用之，自珞辂子迄李虚中，论命取生年，取纳音。五代有麻衣道者，及陈希夷，又有徐居易，字子平，得虚中之术，而损益之，始专日主，以推五行，不主纳音。宋孝宗时，淮上术士冲虚子精此术，传僧道洪，道洪传徐大升元人，推子平大升二家之法，而演绎之，以迄于今，此其大略也。余考珞辂子世代无据，大约与李虚中相去不远。观旧书所传，珞辂子一赋，其中援引汉晋诸人，则非战国时人明矣，何反云诸人祖其术耶？即汉晋唐诸人，或以卜著，或以相著，或以历著，未有以禄命著者，李泌外传，但有神仙之事，陈希夷隐居养道，皆无所谓禄命者。若推命之法，旧书问引虚中之说，而完全罕觏，其法未详。至徐子平，而法始定。至徐大升，而法益章。然二家所著，往往一篇之中，财官印食神煞之属，生克扶抑吉凶之理，错然并陈，观之者，目眩以乱。诸家所著赋论，不越此体，间有区分条晰者，而头绪繁杂，文义俚拙，盖学非通儒，则见理不澈，笔非文士，则措辞不通也。张逸叟楠，著命理正宗，颇能区分条晰，亦病笔拙词芜，惟万进士民英，著《三命通会》，区分条析，文理浪明，而意在搜采，，义无确一，贵多而不贵精，能博而不能约。然较诸术家，则胜远矣。俗称子平谓子属水，推命如子水之平者，此谬说也。后五代徐居易字子平，东海人，别号沙涤先生，又称蓬莱叟，隐于太华西棠峰洞，濯滢笔记载之甚详。
命家所论，财官格局神煞三者而已，《玉井奥决》、《滴天髓》二书，则搜阴阳之理，穷干支之情，不沾沾讲求三者，故术家不尚之。然阴阳之理精，干支之情透，于以推论三者，不更深微而确乎？故全录之。奥决乃安东杜谦所著，其笔晦而空，滴天髓托名刘诚意，其笔朗而快，言理皆了然心手。要之。此二书当与子平大升辈所著，并为命家法式。
张神峰看四柱及大运，具重天干，有盖头之说。谓干如人之头面，支如人之脏腑，藏乎下者发乎上，藏可掩，发不可掩，一生富贵贫贱，只从头面上得见。凡为福为祸之物，透于柱中，天干利害最切，行运虽值所喜之支，而所憎之干盖之，则不吉，值所憎之支，而所喜之干盖之，则不凶。如喜木火而运有甲乙丙丁，便有几分美处；憎金水而运行庚辛壬癸，便有几分不美处，其说颇有见解。然在柱在运，终须合干支论断。如甲乙而坐申酉，能无损乎？憎丙丁而坐亥子，岂无益乎？要之柱干当令，即甲乙盖寅卯，生于秋令，只是秋木。运支当论方，寅卯辰之方，虽上盖庚辛，终是东方上之金，不于西方之金同论。余皆例此。
张神峰病药之说，其法甚善，然方取病伤，即求医药，既用医药，仍归中和，非舍正理而尚奇僻耶？至所云八字纯然不旺不弱，财官无损，日主中和，断如常人之命，则其说尤偏矣。人命纯粹中和，安有不贵不富？持纯粹之中，暗藏驳杂，中和之内，嫌于浅露，仍是不纯粹不中和耳。尝见大富贵命，无病无伤，不旺不弱，运历五行而皆美，身备五福而无亏，岂非纯粹中和之确验？何必过拘病药之说乎？
昔人云，盈天地间者，皆水土也，故长生而不灭。木虽时荣时落，然到处皆有，故次之。火则由钻木而来，金则披沙而得，故易生易灭，此说亦通。但五行生息，惟论其理，不在形质，观大易所引天生地成之数，可见厥气惟均，不须差别也。
百物皆具有生气，故能长育悠远，人命亦然。不拘财官有无，格局成否，须有一种生气，非生我我生之谓也。只在体象神理之间，细细理会，上命有之，下命亦有之，冲和朗健中有之，强戾柔暗中亦有之，正如人身六脉中，胃气盛则生，衰则病，绝则死，名医之审胃气，了然指下，难以形容，神察生气，晓然胸中，亦难以形容也。
人命生于春秋之月，寒暖得中，若生于盛夏，则偏于炎矣，炎则喜润，局中得水为佳。生于严冬，则偏于寒矣，寒则喜温，局中得火为美，然亦有不同焉，冬月水生木，木生火，其化克为生也易。夏月火生土，土生金，其化囚为生也难。故冬火但求得生，夏水或徒相激，若夏水不激，而成象通根，冬火逢生，而扬辉发焰。或为日主，或为六神，皆贵命也。
日主虽弱，弃格不成，官煞食伤虽强，从局不就，如此者，强扶抑之，则相激而反凶矣，不若取强者之性情，引而化之，即其所生是也。如官煞太强，则引之以印，食伤太强，则引之以财，然以阳引阳为上，如引甲以丙，引乙以丁是也。以阳引阴，以阴引阳为次，如引甲以丁，引乙以丙是也。若财印太强，则难概用引化，盖财所生者乃官煞，恐克重身轻，愈为弱主之害。印所生者乃比劫，即母多子病，亦非比劫可救耳。
日主虽贵得时，然月令值官煞财印食伤，其生克作用甚多，具有情致，值禄仅堪助主，情致颇少。苟值刃劫，反须仗他人裁制矣。故日主以相为上，女命犹宜，盖不强不弱也，必谓女贵休囚，亦非至理耳。
阳干任克之力轻，而生物之力重。故阳日用印，有时喜偏，而丙壬尤喜。阴干生物之力轻，而任克之力重，故阴日遇煞不畏其强，而丁己尤不畏。
六神分官煞财印食伤，六亲分父母妻子兄弟，亦只大端如是耳，若执一取断，种种难通，如财为妻室，又为家资，人命有财神得时无破，宜乎二者并美矣，乃或妻偕老而财窘乏，或财充裕而妻丧亡。有财神失时造克，宜乎二者具伤矣，乃或妻频逝而财仍丰，或财虽匮而妻无恙，将何说以处此乎？谓法当分看，其法可凭。谓理各不同，其理安在。故六神六亲，皆宜通融取断。
生时归禄之外，其吉者甲日癸酉时，己日丙寅时，丁日壬寅时，壬日己酉时，皆干支官印，上下相生。己日甲子时，丁日辛亥时，皆干支财官，上下相生。戊日乙卯时干支上下纯官。癸日庚申时，干支上下纯印。甲日戊辰时，戊日壬子时，壬日丙午时，癸日丁巳时，皆干支上下纯财。戊日庚申时，癸日乙卯时，皆干支上下纯食。此诸时虽非遇之即贵，然以助全局之吉，较有力也。
俗于四墓爱之，则取财库官库煞库，夫财之取库，犹为近理，官煞何取于库乎？憎之则动云天罗地网，夫辰戌是水火之墓，岂诸干皆墓乎？即水火亦有时用库，岂为罗纲乎？又谓少忌库运，老喜库运。夫原局过于发扬，少年亦利收敛。过于郁塞，老年亦恶闭藏。此正与少畏死绝，老畏长生，同一偏见耳。
缁流羽士之命，证果登仙者，不特体格至清，抑且福力至厚，非人间大富贵人所可及也。此不当以孤高求之，其孤高者，乃释道中稍成品格耳。若寻常释道，之就五行推看，偏枯驳杂，自然世缘淡薄。必为火土为释，金水为道，其论固矣。
人命好运，多或三十年，须二十岁外行之，少或一二十年，须三十岁外行之。若好运太早，髫龄之日，弱冠之前，何遽能荣显乎？即或蒙亲荫世职，然好运过后，福尽而算促耳。
命有十分福气，行二三分恶运，都不觉凶；四五分恶运，亦只浮灾细累；至六七分恶运，方有重灾。福力本厚故也。命有五分福气，行一分恶运，即不如意；二三分恶运，必见重灾；若四五分恶运即死。根基不坚故也。
命主旺甚，行克损之运宜利矣，而或凶或死，何也？譬之暴悍之人，忽遭错折，多至引决也。命主衰甚，行滋助之运宜亨矣，而或危或丧，何也？譬之寒微之人，骤得富贵，反为不祥也。故旺勿至于太亢，弱勿至于无气。
人有次日坐罪，而来日忽贵者，前日登第，而后月遽没者，非此运吉凶杂见，乃吉运中微带危机，凶运中偶扶贵气耳。又有义气撄祸患，而反致通达者，由诡道得名利，而反取丧亡者，此则直是吉运，绝非危机，直是凶运，毫无富贵气也。
人命有十分吉运，而反休冠者何也？宦途危险，欲罢不能，一旦投闲，终身安枕，非十分吉运，何能得此乎？有十分凶运，而反迁秩者何也？历任平安，忽移重地，变生意外，命损须臾，非十分凶运，何以至此乎？
凡看人命，先问六亲姓氏，及前此履历，一一详悉，方可推算。盖已往之事，虽验无益，不足为奇，惟将来休咎，果能洞见，其人信之，上可积善改过，下亦趋吉避凶。然非稽其已往，无以测其将来。如或隐而不言，朦胧相试，慎勿轻谈妄断。
旧书称官为禄，称财为马，易与日禄之禄，驿马之马相混。又称子丑为鼠牛，寅卯为虎兔，此类亦不爽目，故是集各正其名。
旧书往往称子午卯酉为坎离震兑，寅申巳亥为艮坤巽乾，不知八卦加十二支之上，坎正在子位，旁占亥丑各二分半，离正占午位，旁占巳未各二分半，震正占卯位，旁占寅辰各二分半，兑正占酉位，旁占申戌各二分半，艮则占丑寅各七分半，坤则占未申各七分半，巽则占辰巳各七分半，乾则占戌亥各七分半。谓子午卯酉，谓坎离震兑，犹曰举其重者言之。谓寅申巳亥，谓艮坤巽乾，何以偏举其少，独遗其多乎？夫地道只十二支一层耳，加以天干是第二层，加以八卦是第三层，堪舆家以六十四卦十二支，分为二十四山，识者犹以为不尽然，况命理而可分裂诸支，妄取四卦也耶？
世俗相传，父命凶，则能克子。子命凶，则能克父。夫命凶，则能克妻。妻命凶，则能克夫。遂有骨肉相怨憎者，此说殊误。凡父命中子星破坏，可以推其子之不肖，非因父命而克子也。子命中父星衰绝，可以推其父之早失，非因子命而克父也。夫命中妻星损坏，可以推其妻之频丧，非因夫命而克妻也。妻命中夫星死绝，可以推其夫之不禄，非因妻命而克夫也。
昔人有言，能读千赋则晓赋，能观千剑则晓剑。凡欲究心斯道，须收集旧命，并海内现在诸命，挨顺年月日时，编成底本，详录六亲履历，考古证今，自然命理精通，若只有阅看术家旧刻之书，仅推相与亲知之命，此犹空读医经，未尝临千百人之症，用千百剂之药，遽欲立方中病，难矣。
附张神峰辟五行诸谬
娄景以炉中海中大林路旁等，配纳音五行为歌，使人成诵，后世谓为实然。若三车一览，望斗真经，兰台妙选等书，具不论生克正理，漫以江山水石风雨立说，又以人之生年八十二支生肖所属，论人吉凶，尤为谬妄。如黄县兵部尚书谭二华八字，庚辰甲申丁未丙午，本系身强煞浅，假煞为权，喜行煞旺之地。奈舍此正理谬言其属龙，得丁未丙午日时，谓之龙奔天河，以龙遇水为极贵。有一贫命，庚辰甲申癸亥癸亥，亦可以龙入大海论之，何以极贫？缘此八字水多为病，再行北方运，以水济水，正谓背禄逐马，守穷途而凄惶也。且如人属鸡犬豕羊，亦有贵命，将何以论之。又有破碎吞陷等煞，及小儿雷公金锁断桥百日鸡飞等关，止以年一字，犯某日某时为言，以至惊人父母。夫在八字干支，以生克制化，正理搜寻，尚且祸福不然，乃欲执一字，以定生死乎。
吕才合婚书，具为理之所无。人之婚姻，由于前定，择婚择命不过父母爱子之心。男之择女也，八字贵看夫子二星。女之择男也，八字贵得中和之道。何以妄立骨髓破铁扫帚六害大败狼籍飞天八败孤虚等谬说，将生年十二支，止以月家一字为犯，岂有是理也。夫合年月日时及地支所藏，论人休咎，尚不能得，况独取年月两字，不与日时相关乎？世俗遂以为真，彼高明者，知其无验而破之，人亦不信，即如发科甲者，止读儒书，未谙此理，遂以酷信。以致下愚之人曰，彼读书人尚且信之，我何疑焉？又或八字果系偏枯，太弱太旺，有病无药，不以为正理未佳，只怨带此诸凶为害，愚谓此等妄语，必毁其板，火其书，而后可。
进财退财，望门守寡，妻多危，夫多厄，死墓绝，妨夫妻，止以人只生年金木水火土，纳音所属月上一字犯之，夫退财进财，系乎自己命运，安有他人家男女而能致我之祸福焉。
女命祸福淫乱或以八败桃花煞为首忌，八败则以猪羊犬吠春三月，盖以亥未戌生人，见三月生者遂为之八败，不论日时，并不论其夫子，其谬甚矣。又桃花煞如寅午戌兔从卯从茅里出，盖取寅午戌属火，沐浴于卯，有裸体之嫌，其谬甚矣。吾见夫子两全富贵老夫，因其幼带八败诸煞，父母将其八字改造适人，及至临终始告夫子真造，以纪谱志墓。尝取其真造视之，原系夫子明透，理得中和。世俗止谓其带八败诸凶，而不知其八字甚美也。
合婚书以男女年命宫数，配合天医福德为上婚，游魂归魂为中婚，五鬼绝命为下婚，若果有是理，凡议婚者，具择上中者配之，择下者舍之，天下必怨女旷夫矣。或曰男女具择四柱好命相配，则下命者，当看男命带比肩劫财重者，择女命带食神伤官重者配之；女命带食神伤官重者，择男命带比肩劫财重者配之。庶几近理。
珞辂子专以财官为主，虽人以财为依傍，然财官太旺，日主太弱，则身不能任其财官。苟日主太旺，财官气轻，则财不敷身主之运用，当以财官日主二者参看。子平书云，财官轻而日主旺，运行财官最为利。财官旺而日主弱，运行生旺最为奇。此言至当至约。若珞辂子所言只要财官生旺，不看日主强弱，不亦甚谬乎？
一日德格，有甲寅、丙辰、戊辰、庚辰、壬戌五日，何以见其为德，不考原委来历，辄以日德名之，岂非谬说乎？
魁罡格，取壬辰、庚戌、庚辰、戊戌临四墓之上，为魁罡，能掌大权。何以临四墓之上，遂能如此。亦谬说也。
六壬趋乾格，谓用寅中甲木，能合己土为壬之官，寅中丙火，能合辛金为壬之印，具是无中生有。大抵与拱禄飞禄禄马之说，相为表里，而此说尤非也。
六甲趋乾格，谓亥乃天之门户，甲日生人临此，谓之趋乾。假如别日干生临亥上，何以不为之趋乾乎？岂天门止好此六甲来趋乾乎？夫天体至圆，本无门户，即以乾居西北，类天之门户，岂可论人之祸福乎？
勾陈得位格，以日主临财官之地也。夫身主不柔，能任财官，谓之得位禀权宜矣。若身主气弱，临财官太旺之地，或为财多身弱，或为煞重身轻，以之为美，岂不谬乎？
Overall Paraphrased Translation
The origins of the study of fate and fortune (Eight Characters astrology) are untraceable. Ancient texts record that it began with Luoluzi during the Warring States period, a contemporary of Guiguzi. Figures such as Sima Jizhu and Yan Junping of the Han dynasty, Guan Lu of the Three Kingdoms, Guo Pu of the Jin dynasty, Wei Ding of the Northern Qi, and Yuan Tiangang, Monk Yixing, Li Bi, and Li Xuzhong of the Tang dynasty all inherited this art. Li Bi once obtained Guan Lu’s "Heavenly Yang Secrets" and the essence of Yixing’s teachings, making his calculations of human fortunes remarkably accurate. Li Bi passed the art to Li Xuzhong, who further developed and applied it. From Luoluzi to Li Xuzhong, fate analysis primarily focused on the birth year and the Five Elements based on Na Yin (sound elements). During the Five Dynasties period, figures like Maiyi Daoist and Chen Xiyi emerged, while Xu Juyi (styled Ziping) inherited Li Xuzhong’s methods and refined them, shifting emphasis to the Day Master (the heavenly stem of the birth day) and using the mutual generation and restraint of the Five Elements for fortune-telling, abandoning reliance on Na Yin. During Emperor Xiaozong’s reign in the Song dynasty, the fortune-teller Chongxuzi from the Huai region mastered this art and passed it to the monk Dao Hong, who in turn transmitted it to Xu Dasheng. Scholars of the Yuan dynasty further developed the methods of Ziping and Dasheng, which have continued to this day—this is the general historical development. My research reveals that Luoluzi’s era lacks solid evidence and likely aligns more closely with Li Xuzhong’s time. Ancient texts attributed to Luoluzi cite figures from the Han and Jin dynasties, indicating he was not from the Warring States period. Why then claim later generations inherited his art? Many figures from the Han, Jin, and Tang dynasties were renowned for divination, physiognomy, or calendrical studies, but none specialized in fate analysis. The external biographies of Li Bi only record matters of immortals, while Chen Xiyi focused on reclusive cultivation—neither contain content on fate analysis. Methods of fate calculation occasionally cite Li Xuzhong in old texts, but complete documents are rare, and his methods remain unclear. It was with Xu Ziping that the methods became standardized; with Xu Dasheng, they gained prominence. However, in the works of both, concepts such as wealth, office, seal, food, and spirit-ghosts are mixed with principles of generation, restraint, fortune, and misfortune, easily confusing readers. Many later treatises and discourses follow this style, with occasional attempts to analyze principles separately, yet they often become convoluted and crudely expressed, as those lacking scholarly depth fail to grasp the principles fully, and those without literary talent struggle with articulation. Zhang Nan (Yisou) authored The Orthodox School of Fate Studies, which analyzes principles separately, but the writing is clumsy and verbose. Only the jinshi (advanced scholar) Wan Minying, in his Comprehensive Compendium of the Three Fates, provides clear, systematic analysis with coherent reasoning, though his aim was broad collection rather than unified principles, valuing quantity over refinement, breadth over conciseness. Nevertheless, it far surpasses other practitioners. The common saying "Ziping" is mistakenly explained as "zi" representing water level, implying fate calculation is as level as water—this is erroneous. Xu Juyi of the Later Five Dynasties, styled Ziping, was from Donghai, with the alternative names Sha Di Xiansheng and Penglai Sou. He lived in seclusion at the Tangfeng Cave west of Taihua Mountain, as recorded in detail in historical texts.
Fate analysts generally discuss nothing beyond wealth, office, patterns, and spirit-ghosts. However, the two works Jade Well Profound Secrets and Dripping Celestial Marrow delve deeply into the principles of Yin and Yang and透彻ly interpret the nature of the heavenly stems and earthly branches, not confined to these three aspects, which is why practitioners do not highly regard them. Yet, with their profound understanding of Yin-Yang principles and透彻 grasp of stem-branch relationships, wouldn’t using them to analyze the three aspects yield deeper and more accurate insights? Therefore, they are fully included here. Profound Secrets was written by Du Qian of Andong, with obscure and ethereal prose; Dripping Celestial Marrow is attributed to Liu Bowen, with clear and sharp writing, making its principles透彻 and easy to understand. In summary, these two works should be regarded alongside the writings of Ziping and Dasheng as foundational texts for fate analysis.
Zhang Shenfeng, in discussing the Four Pillars and major cycles, emphasized the heavenly stems, proposing the "covering head" theory: stems are like a person’s head and face, branches like internal organs—what is hidden below manifests above; the hidden can be concealed, but the manifested cannot. A person’s lifetime fortunes of wealth, poverty, and status can be seen from the head and face. Fortunes and misfortunes revealed in the pillars are most directly influenced by the heavenly stems. Even if a cycle encounters a favorable earthly branch, if it is covered by a disliked stem, it is inauspicious; if it encounters a disliked branch but is covered by a favorable stem, it is not harmful. For example, if wood and fire are favorable and the cycle meets Jia, Yi, Bing, or Ding stems, there will be some benefit; if metal and water are disliked and the cycle meets Geng, Xin, Ren, or Gui stems, there will be some disadvantage. This theory is quite insightful, but ultimately, both stems and branches must be considered together in analyzing pillars and cycles. For instance, if Jia or Yi stems sit on Shen or You branches, can they remain undamaged? If Bing or Ding stems are disliked but sit on Hai or Zi branches, would there be no benefit? In essence, when pillar stems are in season, such as Jia or Yi covering Yin or Mao, if born in autumn, they are merely autumn wood. Cycles consider direction: Yin, Mao, Chen belong to the east; even if covered by Geng or Xin stems, they remain eastern metal, different from western metal. The rest can be inferred similarly.
Zhang Shenfeng’s "illness and remedy" method is quite effective, but seeking medicine immediately upon identifying illness and then returning to balance after treatment—doesn’t this abandon proper principles for the sake of novelty? Moreover, he claims that if the Eight Characters are purely balanced—neither strong nor weak, with wealth and office undamaged, and the Day Master neutral—it indicates an ordinary fate. This view is particularly biased. If a person’s fate is纯粹ly balanced and harmonious, how could they not be noble or wealthy? If apparent balance hides impurities or superficial harmony, it remains impure and unbalanced. I have seen great and noble fates without illness or injury, neither strong nor weak, experiencing cycles where all Five Elements are favorable, embodying the five blessings without deficiency—isn’t this clear evidence of纯粹 balance and harmony? Why overly adhere to the illness-remedy theory?
An ancient saying: The world is filled with water and earth 🌊⛰, hence they endure without perishing; wood, though flourishing and shedding seasonally, is found everywhere, thus next; fire comes from drilling wood, and metal from sifting sand, hence easily generated and extinguished. This reasoning is plausible, but the generation and cessation of the Five Elements should be discussed in terms of principle, not form. Observing the numbers of heaven’s generation and earth’s completion in the Book of Changes, it is clear their energies are equal, requiring no distinction.
All things possess vital energy, enabling prolonged growth and development; human fate is the same. Regardless of the presence of wealth or office, or the formation of patterns, there must be a kind of vital energy—not referring to the五行 that generate or are generated by the self, but仔细观察ed within the embodiment, imagery, spirit, and principle. Superior fates have it; inferior fates also have it. It exists within harmony and vigor, as well as within stubborn harshness or柔 weakness. Just as the six pulses in the human body: if stomach energy is abundant, there is life 🌱; if declining, illness; if severed, death. A skilled physician discerns stomach energy clearly beneath the fingers, though难以形容; similarly, divine observation of vital energy is clearly understood in the mind, yet也难以形容.
A person born in spring or autumn experiences moderate warmth and cold. If born in midsummer, there is excessive heat 🔥; heat favors moisture, making water 🌊 in the configuration favorable. If born in severe winter, there is excessive cold ❄️; cold favors warmth, making fire 🔥 in the configuration desirable. However, there are differences: in winter, water generates wood, wood generates fire—transforming restraint into generation is easy; in summer, fire generates earth, earth generates metal—transforming imprisonment into generation is difficult. Thus, winter fire only seeks generation, while summer water may merely cause conflict. If summer water does not conflict but forms an image with strong roots, or winter fire meets generation and shines brilliantly—whether as the Day Master or one of the six spirits—it indicates a noble fate.
If the Day Master is weak, abandoning patterns fails; if official, killer, food, or injury spirits are strong, following the configuration does not succeed. In such cases,强行 supporting or suppressing leads to conflict and反而 harm. It is better to引导 and transform based on the strong element’s nature,即其所生. For example, if official or killer spirits are too strong,引导 with seal; if food or injury spirits are too strong,引导 with wealth. However,引导ing yang with yang is superior (e.g.,引导甲 with丙);引导ing yang with yin or yin with yang is secondary (e.g.,引导甲 with丁,引导乙 with丙). If wealth or seal spirits are too strong,引导 and transformation may not generally apply, as wealth generates official and killer spirits, potentially加重克身 and harming the weak master; seal generates比肩 and劫财, akin to too many mothers sickening the child, not something比劫 can remedy.
Even if the Day Master is noble and in season, if the month branch holds official, killer, wealth, seal, food, or injury spirits, their generative and restraining interactions are numerous and meaningful. Holding禄 only assists the master, with less meaningful interaction; if holding刃 or劫, it反而 requires others’ regulation. Thus, for the Day Master, "相" (neither strong nor weak) is superior, especially for female fates. Insisting that female nobility requires休囚 is not entirely reasonable.
Yang stems have轻任克之力 but重生物之力, so for yang days, using seal sometimes favors偏印, especially for丙 and壬. Yin stems have轻生物之力 but重任克之力, so for yin days, encountering killer spirits is not feared even if strong, especially for丁 and己.
The six spirits are divided into official, killer, wealth, seal, food, and injury; the six relatives are divided into parents, wife, children, and siblings—this is only a general framework. If rigidly applied, inconsistencies arise: e.g., wealth represents both wife and assets. If a fate has a timely and undamaged wealth spirit, both should be favorable, yet sometimes the wife lives to old age while wealth is lacking, or wealth is abundant but the wife dies. If the wealth spirit is untimely and克ed, both should suffer, yet sometimes wives pass frequently while wealth remains ample, or wealth is lacking but the wife is unharmed. How to resolve this? If methods should be viewed separately, are they reliable? If principles differ, where do they lie? Thus, both six spirits and six relatives should be interpreted flexibly.
Beyond归禄 at the hour, auspicious hours include: Jia day, Gui You hour (stem-branch official-seal相生); Ji day, Bing Yin hour (stem-branch official-seal相生); Ding day, Ren Yin hour (stem-branch official-seal相生); Ren day, Ji You hour (stem-branch official-seal相生); Ji day, Jia Zi hour (stem-branch wealth-official相生); Ding day, Xin Hai hour (stem-branch wealth-official相生); Wu day, Yi Mao hour (stem-branch纯官); Gui day, Geng Shen hour (stem-branch纯印); Jia day, Wu Chen hour (stem-branch纯财); Wu day, Ren Zi hour (stem-branch纯财); Ren day, Bing Wu hour (stem-branch纯财); Gui day, Ding Si hour (stem-branch纯财); Wu day, Geng Shen hour (stem-branch纯食); Gui day, Yi Mao hour (stem-branch纯食). These hours do not guarantee nobility upon encounter but assist overall auspiciousness more effectively.
Common discussions of the four墓库: if favored, they are called wealth库, official库, killer库—wealth库 is somewhat reasonable, but why库 for official and killer? If disliked, they are hastily termed "heavenly net and earthly trap"—Chen and Xu are tombs of water and fire, but are all stems entombed? Even water and fire sometimes use库—how can they be nets? Also, it is said the young dislike库 cycles, the old like them. If the original configuration is overly expansive,收敛 benefits even the young; if overly stagnant, the old also dislike闭塞. This parallels the偏见 "the young fear death and extinction, the old fear长生."
Fates of monks and Taoists who attain enlightenment and immortality not only possess至极清纯 constitutions but also至极深厚福力, surpassing even人间大富贵 individuals. This should not be sought through孤高; those孤高 are only稍成品格 within Buddhism and Taoism. Ordinary monks and Taoists, judged by the Five Elements, often have偏枯驳杂 configurations, naturally leading to淡薄世缘. Insisting that fire-earth represents Buddhism and metal-water represents Taoism is固陋.
A person’s good cycles may last up to thirty years, typically occurring after age twenty; shorter ones, ten to twenty years, after age thirty. If good cycles come too early, such as before弱冠, how could glory and prominence be achieved immediately? Even if benefiting from family荫庇 or hereditary positions, after the good cycle ends,福尽寿促.
If a fate has ten parts of福气, experiencing two or three parts of恶运 feels not凶; four or five parts bring only minor浮灾; six or seven parts cause重灾—due to深厚福力. If a fate has five parts of福气, one part of恶运 brings dissatisfaction; two or three parts cause重灾; four or five parts lead to death—due to不坚根基.
If the Day Master is extremely strong, cycles that克损 should be beneficial, yet sometimes bring凶 or death—why? Like a暴悍 person suddenly facing挫折, often leading to self-destruction. If the Day Master is extremely weak, cycles that滋助 should bring prosperity, yet sometimes bring危 or丧—why? Like a寒微 person suddenly gaining富贵,反而 becoming不祥. Thus, avoid excessive亢 for strength, and avoid无气 for weakness.
Some people face accusation one day and suddenly gain nobility the next; some pass imperial exams one month and die abruptly the next—not because吉凶 cycles are mixed, but because吉运 carries微带危机, and凶运偶尔扶贵气. Others gain通达 through righteous actions despite祸患, or meet丧亡 through deceitful gains of名利—these are吉运 with绝非危机, or凶运 with毫无贵气.
Why do some with十分吉运反而休官? Official paths are dangerous, difficult to leave;一旦投闲 brings终身安枕—without十分吉运, how could this be achieved? Why do some with十分凶运反而迁秩? Serving peacefully, suddenly transferred to重地,意外 arising leading to命损须臾—without十分凶运, how could this occur?
When analyzing a fate, first inquire about the六亲 surnames and previous履历, detailing everything before calculating. Past events, even if verified, are not remarkable; only accurately foreseeing future吉休 can make the person believe, enabling上积善改过 and下趋吉避凶. Yet, without examining the past, the future cannot be predicted. If details are concealed or朦胧 tested,谨慎 avoid轻谈妄断.
Old texts refer to official as禄 and wealth as马,容易混淆 with日禄 and驿马; also call Zi and Chou鼠牛, Yin and Mao虎兔—such terms are confusing, hence this collection corrects the names.
Old texts often call Zi, Wu, Mao, You坎离震兑, and Yin, Shen, Si, Hai艮坤巽乾. Actually, the eight trigrams overlay the twelve branches:坎 occupies Zi正位, with亥丑各二分半旁占;离 occupies Wu正位, with巳未各二分半旁占;震 occupies Mao正位, with寅辰各二分半旁占;兑 occupies You正位, with申戌各二分半旁占;艮 occupies丑寅各七分半;坤 occupies未申各七分半;巽 occupies辰巳各七分半;乾 occupies戌亥各七分半. Calling Zi, Wu, Mao, You坎离震兑 is like举重者言; calling Yin, Shen, Si, Hai艮坤巽乾—why偏举其少,独遗其多? Earthly branches are the first layer, heavenly stems the second, trigrams the third. Geomancers divide sixty-four trigrams and twelve branches into twenty-four mountains, yet discerning scholars find it incomplete—how can fate analysis分裂诸支妄取四卦?
Common belief: if a father’s fate is凶, he克子; if a son’s fate is凶, he克父; if a husband’s fate is凶, he克妻; if a wife’s fate is凶, she克夫—leading to骨肉相怨憎. This is highly erroneous. If a father’s fate shows damaged child star, it indicates an unworthy son, not克子 due to the father’s fate. If a son’s fate shows衰绝 father star, it indicates early loss of father, not克父 due to the son’s fate. If a husband’s fate shows damaged wife star, it indicates frequent loss of wives, not克妻 due to the husband’s fate. If a wife’s fate shows死绝 husband star, it indicates husband’s early death, not克夫 due to the wife’s fate.
An ancient saying: read a thousand赋 to understand赋, observe a thousand剑 to understand剑. To master this art, collect old fates and current fates worldwide, compile them chronologically by year, month, day, hour as a foundation, detail六亲履历, study past and present, naturally精通命理. If only reading practitioners’ old books and analyzing known fates, it is like空读医经 without diagnosing thousands of illnesses or using thousands of prescriptions—suddenly prescribing accurately is difficult.
Appendix: Zhang Shenfeng’s Refutation of Various Five Elements Fallacies
Lou Jing matched Na Yin Five Elements with炉中火,海中金,大林木,路旁土 in songs for memorization, later generations considering them factual. Books like Three Carriages Overview, True Scripture of Gazing at the Dipper, and Elegant Selections from the Orchid Terrace ignore生克正理, loosely using rivers, mountains, water, stones, wind, rain for theory, and even judging吉凶 by the twelve zodiac animals of birth year—especially谬妄. For example, the八字 of Tan Erhua, Minister of War from Huang County: Geng Chen, Jia Shen, Ding Wei, Bing Wu. Originally身强煞浅,假煞为权, favoring killer旺 cycles. Yet, abandoning this正理,谬言 he is属龙, with Ding Wei, Bing Wu day and hour, called "dragon rushing to heaven’s river," considering dragon meeting water as极贵.
A poor fate: Geng Chen, Jia Shen, Gui Hai, Gui Hai, could also be called "dragon entering the great sea"—why extremely poor? Because this八字 has excessive water as illness, further行北方运, adding water to water,正谓背禄逐马,守穷途而凄惶.
Moreover, people属鸡犬豕羊 also have noble fates—how to explain? Also,破碎,吞陷等煞, and小儿雷公,金锁,断桥,百日,鸡飞等关, only consider one character of the year violating某日某时, alarming parents. When analyzing八字干支 with生克制化正理,祸福尚且不然—how can one character determine生死?
Lü Cai’s marriage compatibility books lack理之所无. Marriages are predetermined; choosing婚姻 and命 reflects parental love. For men choosing women, examine夫 and子 stars in the八字; for women choosing men, seek中和之道. Why establish谬说 like骨髓破,铁扫帚,六害,大败,狼籍,飞天,八败,孤虚, judging solely by one month character against the birth year branch? How is this reasonable? Analyzing fate with year, month, day, hour, and branch藏干尚且不能准确—how can仅取年月两字 unrelated to day and hour suffice? Common people believe it true; those高明 knowing it无效破之, others不信. Even科举 achievers只读儒书,未谙此理,酷信 it, making下愚之人 say: "Even scholars believe it, why should I doubt?" Or, if八字 is偏枯,太弱太旺,有病无药, instead of blaming正理未佳,怨带此诸凶为害. I say such妄语 must毁其板,火其书而后可.
进财退财,望门守寡,妻多危,夫多厄,死墓绝,妨夫妻—only judged by the Na Yin element of the birth year and one month character.进财退财 depends on one’s own命运—how can others’男女 cause my祸福?
For female fates,祸福淫乱 often focus on八败,桃花煞.八败 considers亥未戌生人见三月生 as八败, ignoring day and hour, even夫 and子 stars—highly谬.桃花煞: e.g.,寅午戌属火,沐浴于卯, implying裸体—highly谬. I have seen夫夫子两全富贵老夫, whose八字 were altered due to childhood八败诸煞,父母改造适人;临终才告真造 for纪谱志墓. Examining the真造, originally夫子明透,理得中和. Commoners only see八败诸凶, not realizing the八字甚美.
Marriage books match男女年命宫数:天医福德 as上婚,游魂归魂 as中婚,五鬼绝命 as下婚. If true, all would choose上中婚, reject下婚, leading to怨女旷夫. Alternatively: if both choose good四柱相配, for下命 men with heavy比肩劫财, choose women with heavy食神伤官; for women with heavy食神伤官, choose men with heavy比肩劫财—perhaps more reasonable.
Luoluzi focused solely on财官, though people rely on财, excessive财官 with weak Day Master makes one unable to任财官; excessive Day Master with light财官气 makes财 insufficient for身主运用—must参看 both财官 and Day Master. Ziping’s book says: "Light财官 with旺日主,行财官 cycles most利;旺财官 with弱日主,行生旺 cycles most奇." This is至当至约. If Luoluzi only seeks财官生旺, ignoring Day Master strength, isn’t that highly谬?
日德格 includes甲寅,丙辰,戊辰,庚辰,壬戌—why consider them virtuous? Without examining origins, naming them日德 is谬说.
魁罡格 takes壬辰,庚戌,庚辰,戊戌临四墓 as魁罡, claiming掌大权. Why临四墓 grants this? Also谬说.
六壬趋乾格 claims using寅中甲木 to合己土 as壬’s官,寅中丙火 to合辛金 as壬’s印—both无中生有. Generally relates to拱禄,飞禄,禄马 theories,尤非.
六甲趋乾格 claims亥 is heaven’s door,甲日生临亥 called趋乾. If other stems生临亥, why not趋乾? Does heaven’s door only welcome六甲? Heaven’s body is perfectly round, no door; even if乾居西北类比 heaven’s door, how can it determine human祸福?
勾陈得位格 refers to Day Master临财官之地. If身主不柔,能任财官, called得位禀权宜. If身主气弱,临财官太旺之地, becoming财多身弱 or煞重身轻, considering it美 is谬.