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要与人间开聋聩，顺逆之机须理会。
原注：不知命者如聋聩，知命于顺逆之机而能理会之，庶可以开天下之聋聩。
任氏曰：此言有至理，惟恐后人学命，不究顺逆之机。妄谈人命，贻误不浅，混看奇格
异局，一切神杀，荒唐取用，桃花咸池，专论女命邪淫，受责鬼神；金锁铁蛇，谬指小儿关
煞，忧人父母；不论日主之衰旺，总以财官为喜，伤杀为憎，定人终身；不管日主之强弱，
尽以食印为福，枭劫为殃，不知财官等名，为六亲取用而列，竟认作财可养命，官可荣身，
何其愚也！如财可养命，则财多身弱者，不为富屋贫人，而成巨富；官可荣身，则身衰官重
者，不至夭贱，而成显贵。
余详考古书，子平之法，全在四柱五行。察其衰旺，究其顺悖，审其进退，论其喜忌，
是谓理会。至于奇格异局，神煞纳音诸名目，乃好事妄造，非关命理休咎。若据此论命，必
至以正为谬，以是为非，讹以传讹，遂使吉凶之理，昏昧难明矣。书云：“用之为财不可劫，
用之为官不可伤，用之印绶不可坏，用之食神不可夺。”此四句原有至理，其要在一“用”
字。无知学命者，不究“用”字根源，专以财官为重，不知不用财星尽可劫，不用官星尽可
伤，不用印绶尽可坏，不用食神尽可夺。顺悖之机不理会，与聋聩何异，岂能论吉凶、辩贤
否，而有功於世哉！反误世惑人者多矣！
高宗纯皇帝御造：
八字：辛卯 丁酉 庚午 丙子
大运：丙申 乙未 癸巳 壬辰 庚寅 己丑 戊子 丁亥
天干庚辛丙丁，正配火炼秋金；地支子午卯酉，又配坎离震兑。支全四正，气贯八方，
然五行无土，虽诞秋令，不作旺论。最喜子午逢冲，水克火，使午火不破酉金，足以辅主；
更妙卯酉逢冲，金克木，则卯木不助午火，制伏得宜。卯酉为震兑，主仁义之真极；子午为
坎离，宰天地之中气。且坎离得日月之正体，无消无灭，一润一暄，坐下端门，水火既济。
所以八方宾服，四海攸同，金马朱鸢，并隶版图之内，白狼玄兔，咸归覆帱之中，天下熙宁
也。
八字：庚申 庚辰 戊辰 戊午
大运：辛巳 壬午 癸未 甲申 乙酉 丙戌 丁亥 戊子
董中堂造，日干戊土，生于季春午时，似乎旺相，第春时虚土，非比六九月之实也。且两辰蓄水为湿，足以泄火生金，干透两庚，支会申辰，日主过泄，用神必在午火。喜水木不
见，日主印绶不伤，精神旺足，纯粹中和。一生宦海无波，三十余年太平相业，直至子运会
水局不禄，寿已八旬矣。
八字：辛酉 辛丑 己酉 丙寅
大运：壬寅 癸卯 甲辰 乙巳 丙午 丁未 戊申 己酉
此造与上造异曲同工之妙，日干己土，虽诞丑月，然冬土寒湿，非比六九月之温煦。且
丑中蓄水含金，干透两辛，支会丑酉，日主过泄，用神必在丙火。喜时中寅木，九寒回阳，
丙火有根。人极纤美灵秀，早运壬癸，书香有阻，将来巳午未南方火地，前程未可限量。（新
增）
八字：壬辰 壬寅 甲寅 庚午
大运：癸卯 甲辰 乙巳 丙午 丁未 戊申 己酉 庚戌
同邑王姓造。俗以身强杀浅论，取庚金为用，谓春木逢金，必作栋梁之器，劝其读书必
发；至三旬外，不但读书未售，而且家业渐销，嘱余推之。观其支坐两寅，乘权当令，干透
两壬，生助旺神，年支之辰土，乃水之库，木之余气，能蓄水养木，不能生金，一点庚金，
休囚已极，且午火敌之，壬水泄之，不惟无用，反为生水之病。大凡旺之极者，宜泄而不宜
克，宜顺其气势，弗悖其性也。以午火为用，将来运至火地，虽不贵于名，定当富于利，如
再守芸窗，终身误矣。彼即弃儒就经营，至丙午运，克尽庚金之病，不满十年，发财十余万，
则庚金为病明矣。
八字：癸酉 甲子 癸亥 辛酉
大运：癸亥 壬戌 辛酉 庚申 己未 戊午 丁巳 丙辰
此福建人不知姓氏，庚午冬，余推之，大取金水运，不取火土。彼曰：金水旺极，何以
又取金水？则命书不足凭乎？书曰：“旺则宜泄宜伤”，今满局金水，反取金水，是命书无凭
矣。余曰：命书何为无凭？皆因不能识命中五行之奥妙耳。此造水旺逢金，其势冲奔，一点
甲木枯浮，难泄水气，如止其流，反成水患，不若顺其流为美。初运癸亥，助其旺神，荫庇
有余；一交壬戌，水不通根，逆其气势，刑耗并见；辛酉庚申，丁财并旺；己未戊午，逆其
性，半生事业，尽付东流，刑妻克子，孤苦无依。此所谓“昆仑之水，可顺而不可逆也”。
顺逆之机，不可不知也。
To awaken the ignorance of the world 🌱, one must comprehend the mechanisms of compliance and defiance within destiny—aligning with the principles of the Five Elements' generation and restraint, rather than blindly believing in mystical symbols or rigid patterns. Those who do not understand destiny are like the deaf and blind; only by grasping these mechanisms can true enlightenment be achieved.
Ren Shi further emphasizes: Studying destiny without delving deeply into these mechanisms leads to reckless judgments that cause endless harm. For example:
The essence of true destiny lies in the analysis of the Four Pillars and Five Elements: observing the rise and fall of the Five Elements 🌊, exploring the laws of compliance and defiance, examining the timing of advance and retreat, and determining the balance of favor and aversion—this is the "comprehension" of the mechanisms. As for exotic patterns or mystical signs, most are fabrications by later generations and hold no relevance to the auspicious or inauspicious nature of destiny. Judging destiny by these standards only inverts truth and obscures the principles of fortune and misfortune.
Ancient texts state:
Case 1: The Imperial Bazi of Emperor Gaozong of Qing
In this Bazi, the Heavenly Stems 🔥 smelt autumn metal, while the Earthly Branches (water and fire) harmonize 🌊. The four cardinal directions in the Branches symbolize energy permeating all directions. The absence of earth in the Five Elements means the metal, though born in autumn, is not considered strong. The brilliance lies in the clashes of Zi-Wu (water controlling fire to protect metal) and Mao-You (metal controlling wood to suppress fire), forming a balanced pattern of water and fire complementing each other, embodying benevolence and the harmony of heaven and earth. This explains the peace and prosperity under his reign.
Case 2: The Bazi of Chancellor Dong
The Day Master Wu Earth is born in spring, a time of weak earth, appearing strong but actually frail. Two Chen earths store water 🌊, dampening fire and generating metal. With double Geng metal in the Stems, the Day Master is overly drained, necessitating Wu fire 🔥 as the Useful God. Fortunately, water and wood are absent, leaving the seals unharmed, resulting in a pure and balanced pattern. His career as a peaceful chancellor spanned over thirty years, ending only in the Zi water luck, living to his eighties.
Case 3: New Case Study
The Day Master Ji Earth is born in winter, amidst cold and damp Chou earth 🌨, which contains hidden water and metal. With double Xin metal in the Stems, the Day Master is overly drained, requiring Bing fire 🔥 as the Useful God. The Yin wood in the Hour Branch aids fire, restoring warmth, indicating intelligence and talent. Early luck of Ren and Gui water hindered education, but future fire luck (Si, Wu, Wei) promises a bright future.
Case 4: The Bazi of Mr. Wang from the Same Town
Conventional analysis mistakenly took Geng metal as the Useful God, declaring "spring wood met with metal must become a pillar," urging him to pursue scholarly honors. In reality, the Day Master Jia wood sits on two Yin roots 🌳, supported by double Ren water in the Stems. The Chen earth in the Year Branch nurtures wood but does not aid metal, leaving Geng metal weak and problematic. The extreme strength calls for drainage, not restraint, making Wu fire 🔥 the Useful God. After abandoning academics for business, the Bing-Wu luck eliminated the metal's affliction, earning him over a hundred thousand in a decade, proving the original analysis utterly wrong.
Case 5: The Bazi of a Man from Fujian
The entire chart is dominated by metal and water 🌊. Conventional wisdom suggests "strength calls for drainage or wounding," wrongly taking fire and earth as the Useful Gods. In truth, the rushing water cannot be restrained by the frail Jia wood; forceful resistance leads to disaster. Instead, compliance with the tide, using metal and water, is the key. Early Gui-Hai luck boosted prosperity; Ren-Xu luck brought ruin due to defiance; Xin-You and Geng-Shen luck revived fortunes by compliance; Ji-Wei and Wu-Wu luck, defying again, led to total collapse and loneliness. This confirms the principle: "The waters of Kunlun may be followed, not opposed."
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