The Precious Mirror of Exhaustion and Flourishing

北方阴极而生寒，寒生水。南方阳极而生热，热生火。东方阳散以泄而生风，风生木。西方阴止以收而生燥，燥生金。中央阴阳交而生温，温生土。其相生也所以相维，其相克也所以相制，此之谓有伦。

In the north, extreme yin gives birth to cold, and cold produces water; in the south, extreme yang gives birth to heat, and heat produces fire; in the east, dispersing yang creates wind, and wind generates wood; in the west, restraining yin brings dryness, and dryness generates metal; in the center, intersecting yin and yang create warmth, and warmth produces earth. Their mutual generation is what binds them together, while their mutual constraint is what regulates them; this is how they maintain their proper order.

For a reader today This text describes a traditional framework explaining how five fundamental forces interact through cycles of support and balance. Today's reader should understand it as a historical model for observing natural patterns, not as a literal description of physical reality or a guide for personal conduct.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

或一派庚辛，得丁出制，主名利双全。若不见丁，又主贫薄。或四柱火多，名才多身弱，富屋贫人。 {| class="wikitable" |时日月年

This text presents divination rules stating that if one sees a specific element representing fire within a certain time cycle, it indicates success in status and wealth; conversely, if this element is absent, the prediction suggests poverty, and if there is an excess of fire elements relative to others, it signifies a wealthy environment in which the individual remains impoverished.

For a reader today This passage offers historical examples of how traditional metaphysical systems link abstract symbols to life circumstances, and it reminds readers that such statements are descriptive guidelines from ancient texts rather than factual claims about one's actual future.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

总之五六月用丁火，虽运行北地，不致于死。却不利运行火地，号曰木化成灰必死。行西程又不吉，号曰伤官遇杀，不测灾来，惟东方则吉，北方次之。此五六月用丁之说也。

In short, from the fifth and sixth lunar months, using Fire (Ding) is advisable even when traveling north, as it will not lead to disaster; however, travel through a Fire region is unfavorable because wood turns to ash, causing certain death, while travel west brings unpredictable calamities due to an encounter between the harming officer and the killing general, making east the best direction with north second. This is the principle of utilizing Fire during these months.

For a reader today This text presents ancient astrological rules that link seasonal movements and cardinal directions to specific outcomes. It serves as a historical example of how classical divination was used to advise on travel safety based on cosmic symbolism.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

若丙多无癸，旱田无水，不能种苗，旧谷已没，新谷未登，此先富后贫之造。或火多有壬透者，先贫后富。癸透先贱后荣。壬藏不过食足，癸藏不过名传，即此亦须运美。或支成火局，得癸透者，富贵天然。壬透富贵辛苦，何也？癸乃天上甘霖，壬乃江河波浪，所以有劳逸之殊。

This text presents divination rules from classical Chinese fortune-telling, where specific celestial and terrestrial combinations are used as symbolic indicators of wealth fluctuations—suggesting that the relative strength of certain stars predicts whether hardship comes first or prosperity follows.

For a reader today Today, this passage offers historical insight into how ancient observers interpreted natural patterns through symbolic association, inviting reflection on cultural beliefs without claiming predictive power for modern life.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

壬甲两透，科甲相宜。或甲透壬藏，乡魁可望。甲藏壬透，廪贡堪谋。有甲无壬，犹有学问。有壬无甲，莫问衣衿。壬甲两无，则为下格。

This rule states that when both Jia and Ren appear in a chart, it is favorable for official advancement; if only Jia appears, one can hope to become a local scholar-official; if only Ren appears, it suggests suitability for lower-level educational roles; having Jia alone implies learning but no rank, while having Ren alone without Jia means little prospect of advancement, and lacking both signifies the lowest category.

For a reader today This passage offers historical insight into how traditional Chinese scholars connected specific elements in their horoscope to prospects for academic recognition or government service.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.