Liu Ren Shen Ke Jin Kou Jue Gu Ben (六壬神課金口訣古本)

目錄。卷之上：消息妙論、入式歌解、十干所屬、十二支所屬、十二將神所屬、十二貴神所屬、貴神治旦暮、貴神起例、五子元遁起例、四象所屬圖、陰陽次第五用、五動爻誦、干類、神類、將類、方類、三動、五合、三合全身、虛一待用、三奇德秀、一類朝元、四位俱比、五比同類、乾元類、五行氣化、陰陽相生、四位相生、四位相剋、四爻生克頌、應期合德、貴神休旺、五行休旺、五行聚管、五行例斷、四位內見五行、貴神臨劫煞、貴神值人元、貴神臨神煞、魁罡所臨、傳送所臨、飛符加年月日、喪門加年月日、天鬼加年月日、天羅地網加年月日、關隔鎖、旬中空亡、四大空亡、四絕、四敗、月建旺相、月破休囚、歲君建破、論歲神、合用神煞、五鬼歌、四象五行圖、十干生克所主、十二支生克所主、貴神休旺所主、將神源會所主、十二貴神臨本位所主、十二貴神見五行所主、十二將神見五行所主、神將同用所主、神將所屬圖、次客法、推行年法、論人行年吉凶、行年災福歌、四課假令、被頭星。

This is the complete table of contents of the book, which is arranged in order of the upper, middle, and lower volumes. The upper volume contains the general principles of the "Jin Kou Jue" and is roughly divided into six groups. The first group deals with the principles and the method of setting up a divination lesson: "Xinxi Miao Lun" outlines the general principles of divination, while "Ru Shi Ge Jie" explains sentence by sentence the fundamental oral formulas for setting up and interpreting a lesson. The second group explains basic attributes: "Shi Gan Suo Shu" and "Shi Er Zhi Suo Shu" discuss the five elements and directions of the heavenly stems and earthly branches, while "Shi Er Jie Shen Suo Shu" explains which month and five element each of the twelve "general spirits" (the twelve deities that take turns according to the lunar month, such as Hai for Dengming and Xu for Hekui) are associated with. "Shi Er Gui Shen Suo Shu" explains the twelve heavenly generals led by Tianyi Guishen. The third group is about the method of setting up a lesson: "Guishen Zhi Dan Mu" and "Guishen Qi Li" discuss the method of setting up the Tianyi Guishen for day and night, and the method of proceeding in order or in reverse. "Wu Zi Yuan Dun Qi Li" explains the method of determining the "ren yuan" (the original element) by deriving the heavenly stem of the hour from the day stem. "Si Xiang Suo Shu Tu" arranges the four positions and the corresponding human affairs into a chart. The fourth group is about selecting useful elements and forming patterns: "Yin Yang Ci Di Wu Yong" and "Wu Dong Yao Song" determine the useful lines. "Gan Lei," "Shen Lei," "Jiang Lei," and "Fang Lei" respectively list the interpretations of mutual generation and overcoming between the original element, the heavenly general, the general spirit, and the place. From "San Dong" to "Gan Yuan Lei" list various patterns. The fifth group is about generation, decline, and divine omens: "Wu Xing Qi Hua" to "Ying Qi He De" discuss the transformation of elements, mutual generation, and the method of predicting the time of response. "Guishen Xiu Wang" to "Si Wei Nei Jian Wu Xing" discuss the decline and the auspicious or inauspicious effects of combinations of the five elements. "Guishen Lin Jie Sha" to "He Yong Shen Sha" list the divine omens one by one. The sixth group is about classifying images and examples: "Wu Gui Ge" and "Si Xiang Wu Xing Tu" and so on list the classifying images of the ten heavenly stems, twelve earthly branches, heavenly generals, and general spirits. "Ci Ke Fa" discusses how to change the general and set up a lesson when multiple people seek divination at the same time and place. "Tong Xing Nian Fa," "Lun Ren Xing Nian Ji Xiong," and "Xing Nian Zai Fu Ge" discuss the method of calculating the "xing nian" (the small age cycle according to years) and its auspicious or inauspicious effects. "Si Ke Jia Ling" provides examples demonstrating the entire method of divination. The entry "Chuansong Suo Lin" and "Fei Fu Jia Nian Yue Ri" are mistakenly combined into one line in the original text, and here they are separated according to the main text.

卷之中：十二將神所主歌、十二神將歌解、十二貴神所主歌、十二地支並貴神所主、人元吉凶所主、四位五行所主、四位雜斷歌、上局論災福歌、中局論婦女、下局論生產、貴神臨十二位所主、騰蛇臨十二位所主、朱雀臨十二位所主、六合臨十二位所主、勾陳臨十二位所主、青龍臨十二位所主、天空臨十二位所主、白虎臨十二位所主、太常臨十二位所主、玄武臨十二位所主、太陰臨十二位所主、天后臨十二位所主、功曹臨十二位所主、太沖臨十二位所主、天罡臨十二位所主、太乙臨十二位所主、勝廣臨十二位所主、小吉臨十二位所主、傳送臨十二位所主、從魁臨十二位所主、河魁臨十二位所主、登明臨十二位所主、神后臨十二位所主、大吉臨十二位所主、重付貴神斷例、六十甲子鈐、六十四課鈐、雲霄賦、三才賦、金蘭略、玉華略、定壽經、興明經、金鏡歌、玉鑑歌。

The middle volume is the main part of the divination interpretations, beginning with a general overview and then proceeding to specific details. The first few sections are song-like summaries: "Song of the Twelve Commanding Gods" and "Explanations of the Twelve Commanding Gods" focus specifically on the twelve commanding gods, "Song of the Twelve Noble Gods" focuses specifically on the twelve noble gods, "Twelve Earthly Branches and Noble Gods" combines the earthly branches with the noble gods, "Human Origin's Auspicious and Malevolent" interprets the ten heavenly stems, while "Five Elements of the Four Positions" and "Miscellaneous Interpretations of the Four Positions" combine the four positions for interpretation. "Song of Upper Section on Calamity and Fortune," "Song of Middle Section on Women's Affairs," and "Song of Lower Section on Childbirth" each discuss general calamity and fortune, women's affairs, and childbirth separately. Following this, the largest section of the entire text consists of interpretations for each of the twelve noble gods (noble god, entangling snake, vermilion bird, six harmonies, commanding earth, azure dragon, heavenly void, white tiger, grand ritual, black tortoise, great yin, heavenly empress) each "governing the twelve positions," explaining in detail what each god governs when it is located on each of the twelve earthly branches. Then comes the interpretations for the twelve commanding gods (gongcao, taichong, tiangang, taiyi, shengguang, xiaoji, chuansong, congkui, hekui, dengming, shenhou, daji) each "governing the twelve positions." In the directory, "Sheng Guang" refers to "Shengguang" in the main text, and "Repetition of Noble God Interpretations" refers to "Repetition of Noble God Interpretations" in the main text, which are different versions of the same text. At the end, "The Sixty Jiazi Manual" lists the standard combinations of human origin, noble gods, and earthly branches for each of the sixty jiazi. "The Sixty-Four Lessons Manual" summarizes common lesson patterns into sixty-four lesson names, each paired with a hexagram. The directory also lists eight additional sections after "The Sixty-Four Lessons Manual": "Cloud霄 Assignment," "Three Elements Assignment," "Golden Orchid Outline," "Jade Blossom Outline," "Fixed Longevity Sutra," "Prosperous Brightness Sutra," "Golden Mirror Song," and "Jade Mirror Song." However, the main text of this version stops at "The Sixty-Four Lessons Manual," and the following sections are missing.

卷之下：射覆門、四法須知、射覆歌、十干顏色、支干數目、五行數目、射物所在、射人身上衣物、占來意歌、都解歌、占來意例、天時門、占風雨、五行所主、地理門、占天禾、占穿井、人事門、占人形貌、占人貴賤、占陰人貴賤、占陰陽貴賤、占陰陽老小、貴人受克傷陽人老小、貴人受克傷陰人老小、占年中吉凶、占月下吉凶、占日時下吉凶、占婚姻、十干形貌、占人身上、占人物好與不好、占孕育、占官祿、占官高下、占官職位、佔有無出身、占文武官職、占文書動用、占詞訟、占對訟、占級貴人、占見貴求財、占向何方吉、占出門見驗、占出門應侯、占出行、占遠行、占出行乘舟、占行人、占交易、占求事、占求財、占買賣求財、占搏戲、占失脫、占逃亡、占奴婢走失、占捕逃亡、占疾病。

The lower volume is organized by categories of divination topics, applying the principles from the upper and middle volumes to specific examples. It begins with the "Covering and Guessing" section, where objects are hidden and the diviner must deduce them. Under this section, "Four Methods to Know" and "Song of Covering and Guessing" explain general principles, while "Colors of the Ten Heavenly Stems," "Numbers of the Earthly Branches," and "Numbers of the Five Phases" teach how to infer the color and quantity of the hidden object from the heavenly stems, earthly branches, and the Five Phases. "Guessing the Location of the Object" determines where the object is, and "Guessing the Clothes on a Person" identifies what the visitor is carrying. "Song of the Intention" and "Song of the Complete Explanation" and "Examples of Guessing the Intention" allow the diviner to deduce the visitor's purpose without them speaking. Next is the "Heavenly Weather" section, which predicts rain, wind, clouds, and clear skies, followed by the "Geographical" section, which divines crop yields and well-digging. The largest section is "Human Affairs," which first divines a person's appearance, status, gender, and age, then proceeds to predict the fortune of the year, month, day, and hour, followed by marriage, health, pregnancy, official position, documents and lawsuits, visiting officials and seeking wealth, travel, movement of people, trade, gambling, lost items, fleeing, pursuit, and capture. Finally, it concludes with illness. This entire section is missing in this manuscript, classified as a lacuna, and can only be noted by its title in the table of contents.

占五臟症候、占病症候、占得病因由、占病歌、占病癒不愈、占病除、占病有祟無祟、占病都解歌、占求醫、占夢吉凶、賊盜們、占臨敵、占游都魯都、占失盜、鳥獸門、占禽噪吉凶、占失牛馬、占失六畜、飲食門、占飲食、占菜蔬、占食器、宅舍門、玄女射宅歌、占宅外景、占宅外景入式、占宅內景、占宅內景入式、占宅外景歌、將神入宅內景、貴神入宅內景、占宅吉凶、將神入宅吉凶、貴神入宅吉凶、占宅內興耗、占家中百怪、占修宅舍吉凶、占接屋粱柱、占移居吉凶、營地門、占墳地景、占墓外景入式、占墓吉凶、占塋內災福、占開墓見景、占墓外景、占別墓及死因、占墓內是陰人陽人。附：神樞經、璧玉經。

This is the latter half of the lower volume's contents. The section on illness is very detailed: "Divination of Symptoms of the Five Viscera" and "Divination of Disease Symptoms" determine which organ and where the illness is located. "Divination of the Causes of Disease" and "Song of Disease" explore the reasons for illness. "Divination of Whether the Disease Will Be Cured" and "Divination of Disease Removal" determine whether the illness can be healed. "Divination of Whether the Disease Is Caused by Ghosts or Spirits" distinguishes whether the illness is due to supernatural forces. "Song of Comprehensive Disease Diagnosis" provides a summary judgment. "Divination of Seeking Medical Treatment" determines the direction and success or failure of seeking medical help. "Divination of Dreams for Good or Bad Omens" is appended afterward. The term "men" in "thieves and robbers" is likely a clerical error for "men," and this section includes "Divination of Facing the Enemy" for military affairs, and "Divination of Youtou and Lutou" which is a term from the old Six Rats method for predicting the movement of thieves. "Divination of Lost Stolen Goods" is for predicting theft. The "Bird and Beast Section" divines the auspiciousness or inauspiciousness of birds and animals making noise and the loss of cattle, horses, and other domestic animals. The "Food and Drink Section" divines food, vegetables, and eating utensils. The "Residence Section" has the most entries, starting with "Xuan Nu Shooting the House Song," which divides into internal and external scenes to assess the shape of the house. It then uses the general spirit and noble spirit entering the house to determine auspiciousness, decline, and household anomalies, as well as construction, beam replacement, and relocation. The "Camp Section" specializes in tomb divination: the shape of the tomb site, the surrounding landscape, the auspiciousness and misfortune within the tomb, what is seen when opening the tomb, the cause of death of the deceased, and distinguishing whether the deceased is male or female. At the end of the volume, two texts, "Shen Shu Jing" and "Bi Yu Jing," are appended. All these entries are present in this edition but lack the actual text.

凡占課，入式歌言其大象，五動爻觀其大意，以格局看其事體，憑驛馬神煞定其吉凶，以空亡月破支干三合六合驗其成敗，潛心推測，無不神妙。

When casting a divination chart, first read the "Entry Style Song" to grasp the overall structure of the entire chart. Then examine the "five moving lines," which are the movements of wife, official, thief, wealth, and ghost, resulting from the mutual control among the four positions, to understand the general meaning of the matter being asked. Next, classify according to the formed pattern to determine the type of matter involved. Then use the post horse and various deities to determine the direction of fortune or misfortune. Finally, verify whether the matter can be realized by using the "ten-day void" (the two missing earthly branches in the current ten-day period, if they fall into void, the matter is empty), month breaker, and the triple harmony and six harmony of heavenly stems and earthly branches. As long as the diviner calmly investigates step by step, there will be no failure in the result.

入式之法妙通玄，月將加時方上傳。更看何神同何位，日干須用五子元。解曰：凡課有四位：一地分，二月將，三貴神，四人元。一地分是問課人所立之方或所坐之方是也。二月將是正月登明從亥逆周十二位，以定十二月也；三貴神是天乙貴神也。照甲戊庚日牛羊之例，其用牛羊二位，取晝夜以行順逆之義。四人元是五子元遁，甲己還生甲也。以所占之日依例而取。

The method of casting a divination lesson is profound and connected to deep principles: take the "Month General" of the current month and add it to the time of the question, then count forward in sequence until reaching the direction where the person seeking the divination is located; the branch that falls on this direction is the general of that direction. Then look at which of the noble spirits is paired with this direction and which branch it falls on. For the day stem, use the "Five Sons' Original Hidden" formula to determine the heavenly stem of the time. The original text explains that each lesson has four positions: the first is "Earth Division," the second is "Month General," the third is "Noble Spirit," and the fourth is "Heavenly Origin." The Earth Division refers to the direction where the person seeking the divination is standing or sitting, and it is the lowest level of the entire lesson. The Month General starts from Dengming (Hai) in the first month and proceeds in reverse order through the twelve earthly branches to determine the months, so the second month is戌, the third is酉, and so on. The Noble Spirit refers to Tianyi, the Noble Spirit, which is determined by formulas such as "Jia Wu Geng Days: Ox and Sheep," where Ox is丑 and Sheep is未, each governing day and night, thus distinguishing between forward and reverse sequences. The Heavenly Origin is determined by the "Five Sons' Original Hidden" method, which is the formula "Jia and Ji produce Jia again," using the day stem of the day of the divination to determine the heavenly stem of the time.

假令二月戌將，丙寅日午時，以申地占之加於午上，數至申地，得子將神后。乃起貴神，丙丁豬雞位，將貴字加亥上，順數至申，得玄武；就五子元遁丙辛生戊子，於子上數至申，亦得丙字屬火，地支申字屬金，貴神將神屬水。以其生剋制化而定吉凶，餘例仿此。

For example: In the second month, using the Xu general (Hekui), on a Bingyin day at the hour of Wu, the person is standing at the Shen direction. The Xu general is placed on top of the Wu hour, and counting from Wu in order to Shen, the position of Shen receives Zi. The general spirit of Zi is 'Shenhou'. Then, the noble spirit is calculated: the formula for days of Bing and Ding is 'Zhu Ji position', and for daytime, the亥 (pig) is used, so the 'Gu' character is placed on亥, and counting from亥 in order to Shen, the position of Shen receives the Black Tortoise. Then using the Five Elements and Hidden Transmission, for days of Bing and Xin, the count starts from Wu Zi hour, and counting from Zi in order to Shen, the character obtained is Bing. Thus, the four elements are complete: the heavenly stem of the person is Bing (fire), the earthly branch of the position is Shen (metal), the noble spirit is Black Tortoise and the general spirit is Shenhou, both belonging to water. According to the mutual generation, mutual control, and transformation relationships among these four elements, the fortune is judged. All other cases are calculated in the same way.

克者為無從旺斷。解曰：為無者，是四位內俱無克，只取旺神為用，故曰從旺斷。五行之內細推元。解曰：只四位內辨五行有克無克，以見吉凶。

"Those that are controlled are considered as non-existent": The term "non-existent" refers to the situation where there is no mutual control among the four positions. Since there is no control to consider, one simply takes the most vigorous position among the four as the "useful line," which is the key point for determining fortune and misfortune in the entire divination. Therefore, it is called judging based on the most vigorous element. "Within the Five Phases, carefully examine the origin": Divination only considers whether there is mutual control within the five elements of the four positions. If there is control, then the position that is controlled is used to judge; if there is no control, then the most vigorous position is used to judge. The source of fortune and misfortune is entirely derived from this examination.

更將神將詳凶吉。解曰：以貴神為主，主者尊神也。以月將為相，相者取事也。以十分災福為率，有七分在此二神分辯。兼有首尾，首尾者，人元地分也。以其始事故為首，以其成事故為尾。至於論一課之首尾，則人元為首地分為尾矣，是以貴神與人元分其賓主，將神與地分分其財宅，又神與將各定善惡，以斷休咎。將也神也人元也，分下中上為初中末，及其斷災福，亦並地分取之。

"The more detailed the analysis of the divine generals and their auspiciousness or inauspiciousness": In divination, the noble deity is considered the main factor, representing the supreme deity in a given hexagram. The month general (将神) is regarded as the secondary factor, acting as an assistant to the noble deity. The fortune and misfortune of a hexagram are calculated as ten parts, with seven parts determined by the noble deity and the month general. Apart from these two, there are the beginning and the end, which refer to the heavenly stem (人元) and the earthly branch (地分). The heavenly stem is at the top, representing the origin of the matter, hence called the beginning; the earthly branch is at the bottom, representing the conclusion of the matter, hence called the end. In terms of the beginning and the end of a hexagram, the heavenly stem is the beginning and the earthly branch is the end. Therefore, the noble deity is opposed to the heavenly stem, distinguishing between host and guest; the month general is opposed to the earthly branch, distinguishing between wealth and residence. The noble deity and the month general each determine their own auspiciousness or inauspiciousness, used to judge favorable or unfavorable outcomes. The noble deity, the month general, and the heavenly stem are divided into three sections from bottom to top: initial, middle, and final. When judging fortune and misfortune, the earthly branch must also be considered together.

方察來人見的端。解曰：察來人方位，問從何方來為發課目，十二地分上有十二將神，又有十二貴神，上有人元，宜於四位內察之。若從吉神上來，主有財帛之喜，遷進之事，乃詳旺則成，合則就，百事無凶。若從凶神凶位上來，多主死亡、走失、爭鬥、獄訟、官災、疾病之事。又以方位知來意；以坐位知災福，以來人命上知成敗，用日辰定之後，取時立成四位，消息推詳，無不神驗。

"Observing the direction from which the person comes": one should examine the direction the person is coming from, and clarify which direction they are coming from, using this as the focus for casting the divination. Each of the twelve earthly branches has twelve generals, each general has twelve noble spirits, and above the noble spirits are the original elements. When making the divination, one should look within these four levels. If the person comes from the direction of a fortunate spirit, it indicates good fortune in wealth and promotion; further distinguishing between strength and decline, if strong, the matter will succeed, if harmonious, the matter will be completed, and all affairs will be free from misfortune. If the person comes from the direction of a malevolent spirit or a malevolent position, it often indicates matters such as death, loss, disputes, imprisonment, legal troubles, and illness. In addition, from the direction the person comes, one can know their intention; from the position they are sitting in, one can know fortune or misfortune; and from their "spirit of destiny" (the spirit corresponding to their birth branch) one can know success or failure. First, use the "day branch" (the stem and branch of the current day) to establish the foundation, then take the hour to form four positions, and repeatedly examine and consider, and there will be no failure in accuracy.

二木為爻求難得。解曰：占課時須審四位，如四位內見二木不宜求望，或難成也。假令地分在寅，上遁得太沖是二木也。若貴神是水，水下生二木，卯為門戶，應財在門。地分為寅，寅為財帛。此二木得水化為生氣，亦有喜事七里應之。更人元見土神，又以財帛課論之，土為我身，更克貴神天后水，主客旺也，二木化為財帛，更遙克人元，必有大喜應之，雖有二木，又何難求？審而用之，慎無執一。

"The phrase 'Two woods as a line, difficult to obtain' means that when casting a divination, one must examine the four positions. If there are two instances of wood within these four positions, it is not advisable to seek or desire something, for even if one does seek, it will be difficult to achieve. For example, if the earthly branch is in寅 (Mao), and the position of寅 moves to太冲 (Mao), this constitutes two instances of wood. If the noble god belongs to water, and water is below to nourish these two woods, and卯 is the gate position, indicating wealth should be at the gate; the earthly branch is寅, which itself indicates wealth. These two woods, nourished by water, transform into life qi, and there will be good fortune, which should be within seven li. If the heavenly stem also appears with a soil god, it should be interpreted as a wealth course: soil represents the self, and soil again overcomes the noble god, Heavenly Empress water, indicating both host and guest are strong; the two woods transform into wealth, and they remotely overcome the heavenly stem, there will certainly be great joy. Thus, although there are two woods, how can it be difficult to obtain? One must clearly examine the situation and flexibly apply the principles, and must not rigidly adhere to a single statement."

二土比和遲晚看。解曰：四位內見二土，主客作事遲晚，縱雖有成而主遲也。假令其家求財，或爭財帛。於四位內見二土，或地分是土，或人元是水，卻有喜事兩重也。更得貴神是木，木為主人，主自克財，上皆無氣，財反遙克人元，主客又相生，故家財必得矣。雖有二土主遲滯，然求之立有大喜兩重應之。

"The two earths being like and harmonious but delayed" means that if there are two instances of earth within the four positions, both the host and the guest will be slow in their affairs. Even if they can succeed, it will be delayed until late. For example, if someone is seeking wealth or competing with others over money, and within the four positions there are two instances of earth, or the place belongs to earth, or the person's origin belongs to water, there may actually be two good events. If the noble god belongs to wood, wood represents the host's side, indicating that the host can overcome wealth. If the upper positions lack strength, the wealth will instead remotely overcome the person's origin from a distance. There is a mutual generation between the host and the guest, so the wealth will certainly be obtained. Therefore, although two instances of earth indicate delay, there will be two major good events that occur immediately.

二金刑剋都無順。解曰：四位內見二金，主凶，又主不順。假令人元是金，貴神亦是金，月將是木，更相刑殺，故凶，故主亡妻，為二金克陰木故也。後取二金，上克貴神，亦主破財，蠶絲不成。假令將神是金，貴神是金，人元是木，上克人元亦為二金克之，須主官事災厄。更嫌惡煞交加，然客受刑責，占訟之用我獲吉矣。又加二金在兩頭，上下見水及土，主有喜事。又如水在中心，主家產女子。如土在中心，主子孫出外為商旅。如上下比和，必有進財添土之喜，不然移宅應之。

"Two metals injure and overcome each other, with no favorable outcome": Within the four positions, if there are two instances of metal, it indicates misfortune and that all affairs will not proceed smoothly. For example, if the person's original element is metal, the noble god is also metal, and the month general is wood, and they mutually injure and overcome each other, it results in misfortune and the loss of a spouse, due to the two metals overcoming the hidden wood. Another situation is when two metals above overcome the noble god, which indicates financial loss and failure in silk production. For instance, if the general and the god are both metal, and the person's original element is wood, the two metals above overcome the person's original element, leading to legal troubles and misfortune; if evil stars are also involved, the party being sued will suffer punishment, while the party making the claim will be fortunate. Additionally, if the two metals are located at the top and bottom, and water and earth are seen above and below, there will be good news; if water is in the middle, it indicates the birth of a daughter in the family; if earth is in the middle, it indicates that the descendants will go out to trade; if the top and bottom are harmonious, there will be good fortune in gaining wealth and acquiring land, otherwise, it will be related to moving house.

二火為災百事殘。解曰：謂四位見二火為凶，二火雖凶，卻不知見之殊有喜者。假令南方午地為一火，更得伏吟勝光火見臨午地，若又得朱雀在上臨其家，其人元又得土化為我身，其家必大富也。若二火二水百無一好，亦主大凶。水上主失財，水下家不和。若二水在兩頭，主婦人產生災厄。若二水在上，主夫妻不睦，須分離也。

"Two fires bring disaster and ruin all affairs": Within the four positions, seeing two instances of fire indicates misfortune. Although two fires generally indicate bad fortune, it is important to know that there are cases where they may bring joy: for example, if the Southern position, Wu, which itself represents one fire, also encounters "Hidden Chant" (where the deity and the position share the same place), and Shengguang fire is exactly located at Wu, and if the Vermilion Bird is also above this house, and the original person receives earth to transform into self, this family will certainly become very wealthy. However, if two fires and two waters are both present, then nothing will be good, and it will be a great misfortune: water above indicates loss of wealth, water below indicates domestic discord; two waters separated in upper and lower positions indicate disaster for women giving birth; two waters both above indicate marital discord and eventual separation.

二水皆為大吉象。解曰：見二水不必便以喜用，不必便以凶斷，須明神將以定吉凶。四位之中見二水，或比和，或間隔，或沖刑；或被殺，或生或克，亦無體也。假令伏位是子，內為二水，上見二土，必傷人二口，又須破財；賊盜相謀害也。又如二火在上，必有官事分離之憂。如二木在上，出外求財大喜也。見二木，內有青龍主財帛，如見六合，只主成合婚姻，及和會交關役吏。如見火在木上，主有女嫁出，占宅主南面展出。又如二火在上，二水在下，必出勞病死者。二水在上，二火在下，出產死鬼，主婦嫌夫之象，更主火驚兩三次也。

"The appearance of two waters indicates a great auspicious sign": seeing two instances of water does not necessarily mean immediate joy, nor should it be immediately considered as an omen of misfortune. One must first determine the positions of the noble god and the general god before deciding whether it is auspicious or not. When there are two instances of water among the four positions, they may be in harmony with each other, or separated by other elements, or in conflict and mutual restraint, or harmed by evil influences, or in a state of mutual generation or mutual control. There is no fixed form. For example, if the hidden position is Zi (Water), and there are already two instances of water, and then two instances of earth appear above, it will certainly cause the death of two people and result in financial loss, along with theft and plots against the household. Another example: if two instances of fire appear above, there will be legal disputes and worries about separation from family members; if two instances of wood appear above, there is great fortune in seeking wealth outside. When two instances of wood appear, if there is the Azure Dragon present, it indicates gaining wealth; if the Liu He is present, it indicates the accomplishment of marriage, as well as matters of reconciliation, communication, and the use of officials. If fire is placed on wood, it indicates the marriage of a daughter, and when predicting a house, it indicates the house facing south and expanding. Another example: if two instances of fire are above and two instances of water are below, the household will certainly lose someone due to illness and labor; if two instances of water are above and two instances of fire are below, it indicates the presence of a ghost of death, which is an omen of a wife disliking her husband, and also indicates fire-related disturbances occurring twice or three times.

水來入火婦難安。解曰：水來克火，以巳火為將，立於四季土上，是火無根蒂，更被水來上克，而人元不救，主婦人心痛死也。假令貴神帶休衰氣而亥子來克，占身主父母死亡。三水上克下，火不能生其家，必主死三口，二水上克下，主死二口。一水克二火，只主官事為災。以上二說，更要詳旺相休囚而決。

"The water coming to extinguish fire brings misfortune to the wife": Water controls fire, for example, if the fire is the general spirit (将神) and is placed on the four earthy branches of辰, 戌, 丑, or 未, the fire loses its root and is further controlled by water from above, and the original power of the person cannot rescue it. This indicates a woman dying from heart pain. Another example is when the noble spirit carries a state of decline and the water of亥 or 子 comes to control it; when predicting for oneself, this indicates the death of parents. If three layers of water control from above, the fire cannot sustain the family, and there will certainly be the death of three people; if two layers of water control from above, it indicates the death of two people; if only one layer of water controls two layers of fire, it indicates only trouble from lawsuits and disasters. The above two interpretations still require careful consideration of the strength, prosperity, decline, and weakness of the elements to make a decision.

金入木鄉憂口舌。解曰：金入木鄉，以申酉加臨寅卯，內有沖刑，更上見朱雀、滕蛇，主口舌鬥爭。或見辰戌發用，無不爭訟也。火臨金位有迍邅。解曰：謂巳午火臨申酉也。如上更見玄武，主賊謀文狀，論訟，或見官事，爭田土而必失理。若更見貴神，主許了口願。若更見青龍，亦主官事為憂，或爭財帛金銀也。若更見六合，主官事門上追呼。若更見巳午火，主憂怪血光。

"Gold entering the Wood territory brings worry from disputes": Gold entering the Wood territory refers to the Metal elements of Shen and You appearing over Yin and Mao, where there is mutual conflict and opposition. If the upper elements also include Vermilion Bird and Teng Snake, it indicates disputes and quarrels. If further combined with Chen and Xu as the Initiating Transmission, there will certainly be litigation. "Fire appearing at the Metal position brings obstacles": This refers to the Fire elements of Si and Wu appearing over Shen and You. If the upper elements also include Black Tortoise, it indicates someone using documents and false accusations to commit crimes, leading to lawsuits or legal troubles, or disputes over land and property, which will inevitably result in losing the case. If further combined with a noble deity, it suggests a previous verbal promise that has not been fulfilled. If combined with Azure Dragon, it indicates worry over legal matters or disputes over wealth and silver. If combined with Liu He, it suggests officials sending envoys to the door for summoning. If combined with Si and Wu Fire, it indicates worry about strange occurrences and bloodshed disasters.

木來入土為刑獄。解曰：木入土者，謂辰戌二神在巳亥上，上又見青龍、六合，是為木入土也。更上見金其罪不輕，主斬殺厄。土在上主徒刑，又主爭財帛。見火主血光。土行水上競莊田。解曰：謂辰戌丑未加臨亥子也，主爭田莊。如不見四季土，只勾陳臨月將亥子上同，或玄武臨大吉亦同。又取朱雀臨未，騰蛇臨亥子，亦主爭鬥之事。

"Wood entering earth causes punishment and litigation": This refers to wood entering earth, meaning the gods of Chen and Xu falling on the positions of Si and Hai, with the two wooden deities, Qinglong and Liuhe, above. This forms the situation of wood entering earth. If gold is also present above, the crime is serious, indicating a risk of being beheaded; earth above signifies imprisonment, and also indicates disputes over wealth. If fire is present, it indicates bloodshed. "Earth moving on water competes for fields and estates": This refers to the gods of Chen, Xu, Chou, and Wei falling on the positions of Hai and Zi, indicating disputes over fields and estates. If the lesson does not contain the four seasonal earths, but Gouchen is present on the position of Hai or Zi, the effect is the same; if Xuanwu is present on Daji (Chou), the effect is also the same. Additionally, if Zhuque is present on Wei, or Tengshe is present on Hai or Zi, it also indicates disputes.

上克下兮從外入，下克上兮向外遷。解曰：事有從外起者，有從內起者。凡人元克貴神，貴神克將神，或重重自上克下，皆主事從外入也。凡將神克貴神，貴神克人元，或重重自下克上，皆主事從內起也。

"Upper controls lower, entering from outside; lower controls upper, spreading outward": matters may originate from outside or arise internally. Whenever the person's original energy controls the noble god, or the noble god controls the general god, or the four positions control each other layer by layer from top to bottom, it indicates the matter comes from outside. Whenever the general god controls the noble god, or the noble god controls the person's original energy, or the four positions control each other layer by layer from bottom to top, it indicates the matter originates internally and will spread outward. The distinction between upper and lower in the four positions corresponds to inside and outside: the person's original energy is at the top, representing the external side; the earth division is at the bottom, representing the family's foundation.

客克主兮來索物，主克客兮客空還。解曰：此以占身言之，貴神為己。以求財言之，即以貴神為財，人元為主。以主怒客，故來索物，以客傷主，故主畏避而客空還。凡有求索，皆詳主客，主客不睦，又何得之。

"The guest overpowers the host and comes to claim, the host overpowers the guest and the guest returns empty-handed": these two lines refer to the situation of the self. The noble deity represents oneself. If the inquiry is about wealth, then the noble deity is considered the wealth, and the heavenly stem is the main aspect. The heavenly stem aspect becomes angry with the guest, so the other party comes to claim; the guest harms the main aspect, so the main aspect fears and retreats, and the guest can only return empty-handed. Whenever there is an inquiry involving seeking or obtaining something, one must carefully determine whether the guest or the host is stronger, whether they are mutually generating or mutually controlling; if the guest and host are not in harmony, how can one expect to obtain anything?

四位相生百事吉，內有刑剋憂患纏。解曰：凡四位相生，占無不吉。相剋則無不凶，更看何位受克。克人元，主官事；克貴神，傷尊長；克將神，傷妻財；克地分，傷小口。凶神有生，凶中獲吉；吉神有克，吉中隱凶。

"Four positions mutually generating bring all things auspicious, but if there is mutual control, calamity and worries will follow." If the four positions mutually generate, the outcome will be auspicious. However, if there is mutual control, it will be inauspicious, and further examination is needed to determine which position is being controlled. If the controlling position affects the person's origin, it indicates legal troubles; if it affects the noble deity, it suggests harm to elders; if it affects the general deity, it indicates injury to wife and loss of wealth; if it affects the place deity, it suggests harm to young family members. Conversely, if an Inauspicious Spirit is generated by another position, it can turn bad into good; if a吉神 is controlled by another position, it can turn good into bad.

但取寅申為貴客，子午卯酉吃食言；巳亥常為乞索物，小吉婦女酒食言。解曰：寅為天吏，申為天城，故為貴客。小吉主婦女酒食宴會，亦可以邀候用也。子午卯酉為吃食果物之類。巳亥為乞索之物，亦可以為射覆，用此課災福亦準此。

But take寅 and 申 as noble guests, and 子 午 卯 酉 as food and fruit; 巳 and 亥 are usually for begging and demanding things. Xiaoji refers to 未, which relates to women and banquets, and can also be used to infer who one might meet on the way (inviting and waiting, meaning people encountered on the way out). The four main branches 子 午 卯 酉 represent food and fruit items. 巳 and 亥 represent things sought through begging or demands. These can also be used in 'shè fù' (guessing what is hidden), and when judging calamity or fortune, the same symbolic meanings are applied.

水土金火為窯灶。解曰：四位內各依所屬，主爭田土。如占宅，必周而有窯灶。占懷中所藏是瓦器。庚辛碓磨及門窗。解曰：月將加正時，行到本位，上見庚為磨碓；見庚為門，見辛為窗。亦為水道也。

"The presence of water, earth, metal, and fire indicates contention over land": Each of the four positions takes its image according to its own Five Phases affiliation. When all four—water, earth, metal, and fire—are present, it signifies disputes over land. If this is used for divining a dwelling, then there must be kilns and stoves around the house. If it is used for guessing what someone is hiding, then it refers to earthenware. "Geng and Xin represent mortars, pestles, doors, and windows": Place the Month General on the correct hour of the divination, move it to its position, and if Geng appears at that position, it represents stone mortars and pestles. Geng also signifies doors, and Xin signifies windows. Geng and Xin can also represent water channels.

庚午改門並接屋。解曰：如人元見庚，加於午必是改門。主南面展掇，不然接其門，或西南一根柱曾接來也。如見二金，更主曾接椽也。如下克上其家石頭必側。四孟相生有草房。解曰：四孟者，寅申巳亥也。假令行五子元遁戊申、乙巳、辛亥，是為相生，其家必有草房。

"The phrase 'Gengwu changes the door and connects to the house' means that if the original heavenly stem is Geng and Geng is placed on Wu, the family must have changed the door. The main house faces south and expands, or the door is extended, or there is a column in the southwest that was added later. If the chart shows two instances of metal, it indicates that the roof beams have been added. If the lower element overcomes the upper one, the stones of the house are definitely leaning. 'The four Meng months generate with mutual generation' refers to the four Meng months, which are the branches of寅, 申, 巳, and 亥. For example, using the five sons' hidden transmission method, if we get Wushen, Yisi, and Xinhai, then earth generates metal, wood generates fire, and metal generates water, which is mutual generation, indicating that the house definitely has a thatched roof."

丙丁旺處人最惡。解曰：凡課宅，更看何神乘旺，如火旺，不惟在高崗上住，主其家人必凶惡而狠戾也。水主沉溺，木主仁義，火主賊謀，金主不順，依此為類推之。與姓相生子孫昌。解曰：即旺辰與本姓相生，主子孫昌盛。假令課內見火旺，又是角徵宮姓人占之，是宅有氣，又相生也。

"The place where Bing and Ding are strong is where people are most evil": When divining about a house, one must also consider which deity is in its prime. If fire is strong, it not only indicates that the family lives on a high hill, but also that the people in the family are fierce and cruel. The rest can be inferred similarly: water being strong indicates drownings, wood being strong indicates people who are kind and righteous, fire being strong indicates many schemes and thefts, and metal being strong indicates that all affairs go against the person. "When the surname is in harmony with the most powerful element, descendants flourish": In the divination, if the most powerful element in the chart is in harmony with the five elements of the person's surname, it indicates that the descendants will thrive. For example, if fire is strong in the chart and the person's surname is associated with the tone of Jue, Zheng, or Gong (which correspond to wood, fire, and earth respectively), then wood generates fire, fire is the inherent element, and fire generates earth. The house has vitality and is in harmony with the surname, thus it will flourish naturally.

四位相刑主有克，上下相生福滿堂。解曰：凡課人，命前五辰為宅，命後三辰為莊。

"The four positions mutually injuring each other indicate affliction, while the upper and lower positions mutually generating each other bring full house blessings." When the four positions mutually injure each other, it indicates affliction; when the upper and lower positions mutually generate each other, it indicates abundant blessings for the whole family. When divining matters related to people, there is another method to determine positions: from a person's birth branch, count forward five branches to find his "residence" position; from his birth branch, count backward three branches to find his "estate" position. "Residence" refers to the dwelling house, and "estate" refers to farmland and property. When divining about the residence or property, the lesson should be established at these two positions.

假令卯生人問課，即申是宅。便於宅上做方位，立成四課，相生吉，相剋凶。如四位內三下克上，主破了天窗，三上克下，主屋舍必塌，又主破財，亦主子孫獨弱不均，其後主有後婦也。三下克上，此課主官事重重，多有患頭目之人最凶。若四位內二下克上，亦主官事病患。二上克下主殺妻男。故云：上克下兮宅必下，下克上兮嶺頭莊。此宅亦主蓋起破財也。

For example, if someone was born in the year of Mao, when asking about the divination, count five positions backward from Mao to Shen, and Shen becomes his dwelling position. Then take Shen as the ground division to form the four lessons. If the four positions are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious. If there are three instances of lower controlling upper within the four positions, it indicates damage to the roof; three instances of upper controlling lower indicate the house will definitely collapse, also leading to financial loss, weak descendants, and unequal distribution of family property, and there will be a second wife in the future. If there are three instances of lower controlling upper in the four positions, it also indicates many legal disputes and many people in the family suffering from eye or head diseases, which is the most dangerous. If there are only two instances of lower controlling upper within the four positions, it also indicates legal disputes and illness; two instances of upper controlling lower indicate the death of a wife or male member. Therefore, a house where upper controls lower is definitely located in a low area, and a house where lower controls upper is definitely located on a mountain. Such houses also indicate that building a house will require financial loss.

上克下兮宅必下。假令十月將是寅，甲子日寅時，以辰為位，上見天罡伏吟。辰為崗嶺之神，又上見六合木，木克兩頭，其家不和，更無祖父，為木克天罡。又人元是戊；其與辰皆為一家，上克之主兄弟分張，更，木在中心，土在兩頭，大者主會爭官事，小者適途必主其莊在東西側下住也。

The example of "the superior overcomes the inferior, and the residence must be below" involves using the寅 (Yin) general (Gongcao) on the tenth month, with the day being Jiazi and the time being寅 (Yin). The earth branch is taken as辰 (Chen), and the heaven stem directly appears on the heaven stem of the earth branch, which is the Tiangang (Chen). This is called "Hidden Chant." The earth branch of Chens is the god of hills and mountains. On top of it, the Liu He (六合) belongs to wood, which is in the center and overcomes the earth on both sides. This indicates that the family is not harmonious, and there is no grandfather in the house, because the wood overcomes the Tiangang earth. The heavenly stem is Wu, which is earth, and the earth of Chens is of the same family. The wood from above overcomes the earth from below, indicating that brothers will divide the family property. Wood is in the center, and earth is on both sides. The major outcome is legal disputes, while the minor outcome is that the family's estate must be located in a low area to the east or west.

下克上兮嶺頭莊。假令十月將甲子日，亥時巳位，見傳送申臨巳，亦為下克上，又得勾陳在上，其莊在南山側下門而西關也，不然西去，其婦人爭張。

The example "Lower overpowers the upper at Lingtou Village": On the tenth month, with the寅 general and Jiazi day, the divination is done at the hour of Hai. The earth branch is taken as巳. The position of巳 shows the transmission (Shen) sitting on it. The metal Shen overpowers the fire巳, which is also a case of lower overpowering the upper. Above this, there is Gou Chen, indicating that the family's village is located on the southern slope, with the gate facing west, or otherwise heading west. Gou Chen signifies disputes, so it also indicates that there will be quarrels among the women in the family.

凡占宅，四位內見火旺，其宅在高崗上。其宅與姓相生有氣，主大喜。如姓旺氣在丙，卻克於下，主家內有分張事，其家雖有旺氣，主家人必凶惡也。四位內見土旺，主宅必重崗上住也。其家必有墳墓，或近丘墓住。若土上見木，必主疾病痛苦死之人。

When divining a house, if there is strong fire within the four positions, the house is built on a high hill; the energy of the house harmonizes with the surname of the occupant and is strong, indicating great joy. However, if the surname's strong energy is in the Bing fire, but the fire is downward and controls the lower position, it indicates the family will experience division and property disputes; although the house has strong energy, the people in the family will certainly have fierce and cruel temperaments. If there is strong earth within the four positions, the house is built on a hilltop with many hills, and the family must have tombs or live near hills and cemeteries; if earth is further seen with wood controlling earth, it definitely indicates that someone will die from illness and suffering.

四位內見木旺，有官事，其家新蓋屋舍，必林木蔚茂，兄弟仁義。如木上見金，亦主鬥訟。木上見水，主財帛之喜。木上見火，主家內生女子。如火上見火，主家中陰人患病。

Within the four positions, if there is a strong wood element, it indicates legal disputes, but it also suggests that the family has newly built a house, with dense trees around the residence, and brothers showing benevolence and righteousness. If metal is present on wood, metal overcoming wood indicates disputes and lawsuits; if water is present on wood, water nourishing wood indicates good fortune in wealth. If fire is present on wood, wood giving way to fire indicates the birth of a daughter in the family. If fire appears again on top of fire, with two layers of fire, it indicates illness among female family members.

四位內見金旺者，金為刑剋之神，主其家鬥訟，兄弟不義，合出軍人，入廟出武貴，亦主人凶惡也。如旺金上見土神，主多般災厄。比和，合主先凶後吉也。金上見木主傷六畜，見火大凶，又主官事，患病者愈凶。如金上見水主大吉。若是玄武水，主作竊盜之人。

Within the four positions, if there is a strong metal element: metal is the element that causes punishment and conflict, indicating disputes and lawsuits within the family, brothers not showing affection, and someone in the family becoming a soldier. If the strong metal is in a favorable position and gains strength, it indicates a person of military rank and prestige, but also suggests a fierce and cruel nature. If there is a soil element that nourishes the strong metal, the metal energy becomes even stronger, leading to various misfortunes. If the elements above and below are harmonious, it indicates initial misfortune followed by good fortune. If there is wood present, the metal will overcome the wood, causing harm to livestock. If there is fire present, the fire will overcome the metal, which is very dangerous, and it also indicates legal disputes. Those who are sick will face even greater danger. If there is water present, the metal will generate the water and the energy will be released, indicating great good fortune. However, if this water is the water of the Black Tortoise, it indicates that someone in the family will be a thief.

四位內見水旺，主出做賊人。其宅當近河，有水災，更出丑貌子孫，亦常為賊侵害也。火在下主產厄，在上夫妻不和。木上有財帛之喜，見金亦喜，上見土不利產婦，或水氣殘死也。

Within the four positions, if there is strong water, it indicates that someone in the family will become a thief. This house should be near a river and will suffer from water disasters. It will also produce descendants with ugly appearances and frequent thefts. When water is strong, look at where the fire is located: if fire is below, it indicates danger during childbirth for the woman; if fire is above, it indicates discord between husband and wife. If there is wood in the presence of water, water nourishes wood, indicating good fortune in wealth. If there is metal, metal generates water, also indicating good fortune. If there is earth in the presence of water, earth controls water, which is unfavorable for childbirth or may result in someone dying from illness related to water.

甲乙為林單見樹。解曰：只人元元遁上見甲乙行到本位，必為林木。如單見或為雙樹子或為單樹子。如甲乙臨水，其家必有菜園，內有小樹子一棵。如甲乙行土上，其樹必有枯枝。如甲乙臨火，主有火樹子，亦焦乾，必然有溪。如臨金，亦主有樹木，其樹上空虛，多是槐樹也。

"Jia and Yi represent a grove of trees; if Jia and Yi are derived through the original hidden stem method and reach their proper positions, there must certainly be a dense forest. If only one Jia or one Yi is present, it indicates only one or two trees, either in pairs or singly. If Jia and Yi are located on water, the family must have a vegetable garden with a small tree inside. If Jia and Yi are on soil, since soil does not support wood growth, the tree must have withered branches. If Jia and Yi are on fire, the wood is drained by fire, indicating dry and withered trees, and there must be a stream nearby. If Jia and Yi are on metal, metal overcomes wood, which also indicates the presence of trees, but the trees are hollow inside, mostly槐 trees."

見金枝損及皮傷。解曰：行人元兩遍，只以人元上取之。如甲乙對沖庚辛，被庚辛遙克，其樹必無枝與皮也。見陽克枝，見陰克皮。丙丁旺處為高嶺。解曰：亦行人元兩遍。如見丙丁旺處，為有高嶺橫崗。臨午未為東西橫，若臨子丑亦同，臨寅卯辰巳申酉戌亥為南北橫。更水沖道，亦為水溝穿之，上有克為高崗。如丙丁臨寅卯木位，必有山林也。

"The phrase 'seeing the metal branches damaged and the bark injured' refers to the need to perform the person's original stem twice, focusing only on the person's original stem for interpretation. If Jia and Yi are in opposition to Geng and Xin, and Geng and Xin are remotely controlling from a distance, this tree will certainly have neither branches nor bark. Geng is yang metal, which controls the branches; Xin is yin metal, which controls the bark." "When Bing and Ding are strong, it indicates a high ridge nearby. Again, perform the person's original stem twice. If Bing and Ding fall in a strong position, it suggests there is a high ridge or hill in the vicinity. If Bing and Ding are in the position of Wu and Wei, the ridge runs east-west; if they are in Zi and Chou, it also runs east-west; if they are in Yin, Mao, Chen, Si, Shen, You, Xu, and Hai, it runs north-south. If there is water conflicting with this direction, it means there is a water ditch crossing through. If there is mutual control above, it indicates a high hill. If Bing and Ding are in the position of Yin and Mao, which is the wood position, and wood and fire mutually generate, there must be mountains and forests."

庚辛為斜道亦詳。解曰：亦行人元兩遍，其東西南北亦依前法。在四孟上見庚辛其道必斜，又云干為大道，支為小道，如火對沖為岔，必分頭去也。如臨本位，必為大道，若別方位上見之為小道也。

"The path of Geng and Xin is also a diagonal path." This also involves the hidden movement of the heavenly stems twice, and the distinction between east and west, north and south is still determined by the previous method. If Geng and Xin fall on the first positions of寅, 申, 巳, and 亥, this path must be diagonal. There is another view: heavenly stems represent main roads, while earthly branches represent minor roads; if there is a fire that opposes, it becomes a branch road, and the path will definitely split. When Geng and Xin are in their original positions of申 and 酉, they must be main roads; but if Geng and Xin appear in other directions, they are only minor roads.

戊己為墳看旺處。解曰：亦行人元兩遍為法，若臨旺處無克，必有山墓。墓內死者患何病而死，亦以後法斷之。若要見著何色衣服，再以人元兩度遁之，只用納音推其顏色也。土為墳壠痛苦殃。解曰：如戊己在卯或寅木位上，其墳痛災，或主墓穴倒塌，必曾展來。如見六合青龍，墓上必有花樹子。

"The戊 and 己 are坟 and look for the flourishing place": This is still determined by the method of the heavenly stem hidden twice. If the戊 or 己 is located in a flourishing position and not being overcome, there must be a grave in the nearby mountains. As for the cause of death of the deceased in the grave, it can be determined by the method described later. If one wants to determine the color of the clothes the deceased was wearing, again use the method of the heavenly stem hidden twice, and only use the 'Nayin sound element' (the system of the Five Phases assigned to each of the sixty jiazi) to determine the color. "The earth is the grave mound suffering pain and calamity": If the戊 or 己 falls on the卯 or 寅, which are wood positions, the wood overcomes the earth, and this grave will have calamity, or it may indicate that the grave mound has collapsed or been expanded. If the Liu He and Azure Dragon, which are gods of wood, appear, there must be flowering trees growing on the grave.

壬癸長河及溝澗。解曰：人元見壬癸為河澗，納音見水必有水。若被戊己對沖，見虎為道，又云河與道交過。如見大吉必有土橋，見太沖必有船及橋，亦必有車。灣環曲折見刑傷。解曰：壬癸為河澗，如見壬寅癸卯，其河南北長，水向南流，為南見丙丁在前也。故旺處刑剋即止。卻前見辰暗克水，必向東西，故主南去，須向北入乾，為下克上故也。

"The river and stream of Jia and Yi" refers to the heavenly stems Jia and Yi being present, which are taken as symbols of rivers and streams. If the nayin sound element is also water, there must be water there. If it is opposed by Wu and Ji earth, and the White Tiger appears (the White Tiger signifies roads), then the river and road intersect. If Daji (Chou, earth) appears, there must be an earth bridge; if Taichong (Mao, wood, also signifying vehicles and boats) appears, there must be boats and bridges, and there must also be vehicles. "Curved and winding with injuries" refers to the river and stream being represented by Jia and Yi. If the combination of Renyin and Guimao appears, the river flows in a north-south direction, with water flowing south because there is Bing and Ding in the south to lead it. When the water reaches its peak and meets a conflict, it stops. Before that, there is Chen earth secretly overcoming the water, so the river must turn east-west. Therefore, the water originally flowing south must turn north to enter the Qian position, because of the overcoming of the lower by the upper.

大樹死時家長死，水上來穿近澗旁。貴神神祠並宅道，太陰碓磨共相連。前一騰蛇為窯灶，朱雀窩巢有克傷。六合樹木看生死，勾陳渠澗土堆灘。青龍神樹並槍刃，天后池溏澗水泉。玄武鬼神並圖畫，太常酒食五穀昌。白虎道路及刀劍，天空廟宇道僧仙。此是孫臏真甲子，天地移來掌內觀。

This passage summarizes the twelve noble spirits and their respective symbolic representations in a verse form. When a large tree dies, it indicates the death of the head of the household; if there is water flowing from above, it suggests the dwelling is near a stream or ravine. The areas where the noble spirits are present are the locations of shrines and the paths leading to the house. Tai Yin is associated with grinding stones and mortars, and is connected to them. The noble spirit preceding it, Teng Sha, is linked to kilns and stoves; Zhu Que is associated with bird nests, and if it is harmed, there will be damage. Liu He is connected to trees, and their vitality should be observed. Gou Chen is associated with ditches, streams, and hills or sandy banks. Qing Long is related to sacred trees and weapons; Tian Hou is connected to ponds, streams, and springs. Xuan Wu is associated with ghosts and paintings; Tai Chang is related to food and drink, and also signifies abundant harvests of grain. Bai Hu is associated with roads and swords; Tian Kong is connected to temples and monks and Taoists. This is the true Jia Zi method attributed to Sun Bin, which moves the images of heaven and earth onto the palm for observation.

甲、乙、丙、丁、戊、己、庚、辛、壬、癸。甲乙東方木，丙丁南方火，庚辛西方金，壬癸北方水。戊東西土，陽。己南北土，陰。

The ten heavenly stems are in order: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Their five phases directions are: Jia and Yi belong to the wood of the east, Bing and Ding belong to the fire of the south, Geng and Xin belong to the metal of the west, Ren and Gui belong to the water of the north. Wu and Ji both belong to earth. In this book, Wu is considered earth that spans east and west, with a yang nature; Ji is considered earth that spans north and south, with a yin nature. When casting a divination, the person's heavenly stem is taken from this position. First, one must recognize its five phase and yin-yang nature, in order to discuss its generation and overcoming relationships with the following three stems.

子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。寅卯木，巳午火，申酉金，亥子水，辰戌丑未土。

The twelve Earthly Branches in order are Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. Their Five Phases affiliations are: Yin and Mao belong to Wood, Si and Wu belong to Fire, Shen and You belong to Metal, Hai and Zi belong to Water, and Chen, Xu, Chou, and Wei, which are the four seasonal branches, all belong to Earth. Both the earthly divisions and the general spirits fall on the twelve branches, so this table serves as the foundation for all the generation and overcoming relationships in the book.

亥為癸明，正月將，諏訾，陰水；戌為河魁，二月將，降婁，陽土；酉為從魁，三月將，大梁，陰金；申為傳送，四月將，實沈，陽金；未為小吉，五月將，鶉首，陰土；午為勝光，六月將，鶉火，陽火巳為太乙，七月將，鶉尾，陰火；辰為天罡，八月將，壽星，陽土；卯為太沖，九月將，大火，陰木；寅為功曹，十月將，析木，陽木；丑為大吉，十一月將，星紀，陰土子為神后，十二月將，玄枵，陽水。

This table arranges the twelve Earthly Branches in the order of亥, 戌, 酉, moving backwards, assigning each a name of a divine official, the month it governs, the twelve star positions, and the Five Phases and Yin-Yang attributes. Each row contains five elements: "Branch - Official Name - Month General - Star Position - Five Phases."亥 is called Dengming (originally "Gui Ming"), the general for the first month, star position Zuo Zi, belonging to Yin Water; 戌 is called Hekui, the general for the second month, star position Jiang Lou, belonging to Yang Earth; 酉 is called Congkui, the general for the third month, star position Da Liang, belonging to Yin Metal; 申 is called Chuansong, the general for the fourth month, star position Shi Shen, belonging to Yang Metal; 未 is called Xiaoji, the general for the fifth month, star position Chen Shou, belonging to Yin Earth; 午 is called Shengguang, the general for the sixth month, star position Chen Huo, belonging to Yang Fire; 巳 is called Taiyi, the general for the seventh month, star position Chen Wei, belonging to Yin Fire; 辰 is called Tiangang, the general for the eighth month, star position Shou Xing, belonging to Yang Earth; 卯 is called Taichong, the general for the ninth month, star position Da Huo, belonging to Yin Wood; 寅 is called Gongcao, the general for the tenth month, star position Xi Mu, belonging to Yang Wood; 丑 is called Daji, the general for the eleventh month, star position Xing Ji, belonging to Yin Earth; 子 is called Shenhou, the general for the twelfth month, star position Xuan Xiao, belonging to Yang Water. When setting up a divination, the method "month general added to the hour" uses this correspondence: first find the appropriate general according to the month of the question, then add it to the hour.

天乙貴神，己丑陰土；前一螣蛇，丁巳陰火；前二朱雀，丙午陽火；前三六合，乙卯陰木；前四勾陳，戊辰陽土；前五青龍，甲寅陽木；後一天后，癸亥陰水；後二太陰，辛酉陰金；後三玄武，壬子陽水；後四太常，己未陰土；後五白虎，庚申陽金；後六天空，戊戌陽土。

The Twelve Noble Spirits are led by the Heavenly Empress, with the remaining eleven arranged in order according to their positions before and after. Each spirit is paired with a set of heavenly stem and earthly branch, as well as an element. The Heavenly Empress is paired with Jichou, belonging to the element of earth. Counting forward: the first one, Teng Snake, is paired with Dingsi, belonging to the element of fire; the second one, Zhu Que, is paired with Bingwu, belonging to the element of fire; the third one, Liu He, is paired with Yimao, belonging to the element of wood; the fourth one, Gou Chen, is paired with Wuchen, belonging to the element of earth; the fifth one, Qingsheng, is paired with Jiayin, belonging to the element of wood. Counting backward: the first one, Heavenly Empress, is paired with Guihai, belonging to the element of water; the second one, Tai Yin, is paired with Xinyou, belonging to the element of metal; the third one, Xuanwu, is paired with Renzi, belonging to the element of water; the fourth one, Tai Chang, is paired with Jiwei, belonging to the element of earth; the fifth one, Baihu, is paired with Gengshen, belonging to the element of metal; the sixth one, Tiankong, is paired with Wuxu, belonging to the element of earth. When making a divination, saying that a spirit is "in its prime" or "in decline" refers to the element it is paired with. Saying "the previous Teng Snake" or "the fifth Baihu" refers to its position relative to the Heavenly Empress.

經曰：天乙貴人在紫微宮門外，乃天皇大帝下游十二辰位，家居己丑，於斗牛之次執玉衡，均同天人之事。不居魁罡者，以河魁主獄，天罡主牢故也。甲戊庚日旦治大吉，暮治小吉；乙己日旦治神后，暮治傳送；丙丁日旦治登明，暮治從魁；六辛日旦治勝光，暮治功曹；壬癸日旦治太乙，暮治太沖。

The text says: The position of the Heavenly Nobleman (Tianyi Guiren) is outside the Purple Micro Palace, being the embodiment of the Heavenly Emperor descending into the twelve earthly branches. Its residence is at Jichou. It governs the celestial balance between the Dipper mansion and the Ox mansion, overseeing affairs in both heaven and earth. It does not reside in Hekui (Xu) and Tiangang (Chen), because Hekui oversees prisons and Tiangang oversees confinement, and the Nobleman is not suitable to dwell in places of imprisonment. The formula for the Nobleman's governance during day and night is as follows: On days of Jia, Wu, and Geng, the Nobleman governs during the day at Daji (Chou) and during the night at Xiaoji (Wei); on days of Yi and Ji, it governs during the day at Shenhou (Zi) and during the night at Chuansong (Shen); on days of Bing and Ding, it governs during the day at Dengming (Hai) and during the night at Congkui (You); on day of Xin, it governs during the day at Shengguang (Wu) and during the night at Gongcao (Yin); on days of Ren and Gui, it governs during the day at Taiyi (Si) and during the night at Taichong (Mao). When setting up a divination, first determine where Tianyi falls based on the day stem and whether it is day or night, then proceed to arrange the remaining eleven noble deities in order.

天乙在東，南前北後；天乙在南，東前西後。天乙在西，南前北後；天乙在北，東前西後。當向地戶背天門，以天門地戶為界。晝夜有長短，晨昏有早晚。故以星沒為旦，星出為暮，則旦暮所臨可知。

To distinguish between the forward and backward movement of the noble spirit (guishen), one must first determine the directions of "front" and "back": when the heavenly stem Tianyi is located in the east, take the south as front and the north as back; when it is located in the south, take the east as front and the west as back; when it is located in the west, take the south as front and the north as back; when it is located in the north, take the east as front and the west as back. The general principle is to face the ground gate (dihu) and back to the heavenly gate (tianmen), using the line between the heavenly gate and the ground gate as the boundary for forward and backward movement. As for the division between day and night, since the length of day and night varies with the four seasons and the order of morning and evening differs, it is not fixed to specific clock times. Instead, the appearance of stars marks the beginning of day (dàn), and their disappearance marks the beginning of night (mù). In this way, it becomes clear whether to use the day noble spirit or the night noble spirit at a particular moment.

甲戊庚牛（日順行，其它書以甲戊兼牛羊，庚辛逢馬虎之例，非也。神術非它術，其用甲戊庚乃天上三奇，故不可行也）羊（夜逆行），乙己鼠（日順行）猴（日夜逆行）鄉，丙丁豬（日順行）雞（夜逆行）位，壬癸蛇（日逆行）兔（夜順行）藏，六辛逢馬（日逆行）虎（夜順行），此是貴人方。

The rule for determining the position of the Nobleman is: On days of Jia, Wu, and Geng, use the Ox (Chou) and the Sheep (Wei). During the day, start at Chou and proceed in order; at night, start at Wei and move backward. On days of Yi and Ji, use the Rat (Zi) and the Monkey (Shen). During the day, start at Zi and proceed in order; at night, start at Shen and move backward. On days of Bing and Ding, use the Pig (Hai) and the Rooster (You). During the day, start at Hai and proceed in order; at night, start at You and move backward. On days of Ren and Gui, use the Snake (Si) and the Rabbit (Mao). During the day, start at Si and move backward; at night, start at Mao and proceed in order. On days of Xin, use the Horse (Wu) and the Tiger (Yin). During the day, start at Wu and move backward; at night, start at Yin and proceed in order. This is the position of the Nobleman. The original text notes in the rule that other books pair Jia and Wu with Ox and Sheep, and Geng and Xin with Horse and Tiger, which is incorrect. The Golden Mouth divination method differs from other systems; it considers Jia, Wu, and Geng as the Three Marvels and combines them with Ox and Sheep, so it cannot be changed as other books do.

訣曰：月將加時順究，只尋天神等候；從戌至巳逆行，以辰到亥順就，貴螣朱六勾青，空白常玄陰後。右法就以所值某官貴字順逆數至用位是也。

There is another mnemonic for arranging the order of the twelve noblemen: first place the month general on the hour and move forward in sequence to find the position where the heavenly empress nobleman falls, then wait; if the nobleman falls between xu and si, the twelve spirits are arranged in reverse order, and if it falls between chen and hai, they are arranged in forward order; the order is heavenly empress nobleman, teng snake, vermilion bird, liu he, gou chen, azure dragon, tian kong, white tiger, tai chang, black tortoise, tai yin, heavenly empress. The above method is to start from the position of the nobleman, count forward or backward according to the direction to the required position, and see which spirit falls on it.

甲己還生甲，乙庚丙作初，丙辛生戊子，丁壬庚子居，戊癸是壬子，時元從子推。

This is the mnemonic for determining the heavenly stem of the hour, known as "Ren Yuan." It involves calculating the heavenly stem of the hour based on the day stem. For a Jia day, the stem of the first hour (zi) is Jiazi; for a Yi day, it is Bingzi; for a Bing day, it is Wuzi; for a Ding day, it is Gengzi; for a Wu day, it is Renzi. Once the stem of the first hour is determined, count forward through the sixty jiazi sequence to the desired hour, and the resulting stem is the Ren Yuan. All calculations start from the first hour (zi), hence the method is called "Wu Zi Yuan Dun."

四、人元：客 天 君 祖 外。三、貴神：主 宰相 臣 父 官祿。二、月將：己身 妻 財 親戚 內。一、地分：田宅 子孫 奴僕 鞍馬 六畜。

This diagram arranges four positions corresponding to different categories of human affairs, read from top to bottom. Each row first identifies the position and its name, followed by five items that represent the people and matters associated with that position. The fourth position is the person element, located at the top, governing the opposite side, heaven, the sovereign, ancestors, and all external affairs. The third position is the noble spirit, governing the owner of one's own side, as well as ministers, sons, fathers, and official positions. The second position is the month general (general spirit), governing oneself, spouse, wealth, relatives, and all internal affairs. The first position is the land division, located at the bottom, governing property, descendants, servants, horses, and livestock. When divining about specific matters, one should refer to the corresponding position to determine the generation, decline, strength, and weakness: for example, to divinate about official positions, refer to the noble spirit; to divinate about spouse and wealth, refer to the month general; to divinate about property, descendants, servants, horses, and livestock, refer to the land division; and to divinate about outsiders, refer to the person element.

訣曰：凡將陽，用取陽為由；將陰，用取陰為由。陰陽之用值空亡、克煞為用之虛。三陰一陽，以陽為用，取相少陽，事在男子。三陽一陰，以陰為用，取相少陰，事在女子。二陰二陽，以將為用，隨將陰陽辨之。

This passage explains how to select the "Initiating Transmission" (发用) among the four positions, which determines the fortune or misfortune. The mnemonic states: if the general spirit (将神) is yang, choose the yang position among the four as the starting point of the Initiating Transmission; if the general spirit is yin, choose the yin position as the starting point. If the selected position falls exactly on the "ten-day emptiness" (旬空), which refers to the two missing branches in the current ten-day cycle, or is harmed by arestrain (restraining force), then this transmission is considered empty and the judgment should be adjusted accordingly. If among the four positions there are three yin and one yang, use the isolated yang position as the transmission, taking its nature as a minor yang, indicating that the matter concerns a man. If there are three yang and one yin, use the isolated yin position as the transmission, taking its nature as a minor yin, indicating that the matter concerns a woman. If there are two yin and two yang, with equal numbers of yin and yang and no isolated position, then use the general spirit as the transmission, determining the gender of the matter based on the yin or yang nature of the general spirit itself.

純陰反陽，以將為用，方內之物。解曰：宜主不宜客，利內不利外，城郭內藏之物，陽人出外，舊暗新明。純陽反陰，以神為用，方外之物。解曰：宜客不宜主，和外不和內，四遠所藏之物，陰人還家，舊明新暗。

When all four positions are purely yin branches, yin reaches its extreme and turns to yang, so the spirit of the general is used. This type of divination concerns objects within the local area. Such a reading is favorable for the main party rather than the opposing party, beneficial internally rather than externally; if it is used for guessing a hidden object, the hidden item is within the city or town. In terms of human affairs, it indicates a man going out; the situation is that the previous period was dark, and the new period turns bright. When all four positions are purely yang branches, yang reaches its extreme and turns to yin, so the noble spirit is used. This type of divination concerns objects outside the local area. Such a reading is favorable for the opposing party rather than the main party, harmonious with the outside but not with the inside; if it is used for guessing a hidden object, the hidden item is in distant places. In terms of human affairs, it indicates a woman returning home; the situation is that the previous period was clear, and the new period turns dark.

訣曰：發用空亡，事多虛假；五動空亡，事多不成。凡課以發用為由，五動乃發用之門，為萬物本體，作課者不識動用之門，如虛實將半無能決也。

A mnemonic also says: if the initiating transmission falls under "ten heavenly stems emptiness," the matter in question is mostly false or not genuine; if the five moving lines mentioned later fall under "ten heavenly stems emptiness," the matter is mostly not accomplished. Whenever a lesson is cast, the initiating transmission serves as the starting point for interpretation, and the five moving lines are the pathways leading to the initiating transmission, representing the essence of all things. If the person casting the lesson does not recognize the gate of movement and action, it is like seeing half truth and half falsehood before them but being unable to make a decision.

干克方為妻動，歌曰：妻動於妻妾（占事主於妻妾），官財防損折（有官求財不利，而有損折），占人人在家（上克下，尋人在家），訪人人不悅（上隔克下，行必有阻，訪人在家，主不悅），外邊來索取（外來克內，必有人來取索，或干預於我），卑下有口舌（卑下受克，須防口舌外來），論物多翻正（射覆，上克下，論物以翻為正），下旁或有缺（下受克，物器一旁有缺或無足）。

The heavenly stem of the first day is said to overcome the earthly branch of the place, which is called "wife movement." The rhyme and original commentary state that when the wife movement occurs, the matter being inquired about relates to the wife or concubine; officials seeking wealth will find it unfavorable, and their money should be guarded against loss; when searching for a person, since it is upper overcoming lower, the person is still at home; when going to visit someone, since the upper position is separated by one layer and overcomes the lower, there will be obstacles on the way, and although the person is at home, they will appear unhappy; outsiders will come to request something, which is external overcoming internal, so someone will come to demand or interfere with my affairs; those of low status are overcome, and they should beware of external disputes and slander; when guessing an object in a game of shooting covers, since it is upper overcoming lower, the object should be considered with its flipped side as the front; the lower position is overcome, so the object has a defect on one side or is missing a foot.

神克干為官動，歌曰：官動利求官（官祿爻動，官職大利，若逢驛馬，必然遷官轉職），相逢祿位遷（謂逢二馬，占官有遷擢之兆），常人公府事（官爻克干，故常人有公府中事），有官望財難（有官不宜求財，財動傷官，返克故也），合得官中物（官動而逢合，官中財物可得），休從外處干（人元受克，事在自己，不宜外求），得財防暗損（我克外，財須防密失），問病在喉咽（上受克，病在喉咽）。

The heavenly stem is said to be "officially active" when the noble god overcomes the person's stem. The rhyme and original commentary state that when the official is active, the divination is favorable for seeking official positions. When the official element is activated, it indicates great benefit for official rank. If it also meets the post horse, promotion and transfer of position are certain. If there are two post horses, there is an omen of promotion. For common people encountering an active official, it means the official element is overcoming the person's stem, indicating matters related to government offices. Those who already hold official positions should not seek wealth, as the wealth element's activation would harm the official element, which in turn would overcome the official star. When the official is active and meets the combination of heavenly stem and earthly branch, one can obtain property from the government. Since the person's stem is already overcome, the matter concerns oneself, and one should not seek help from outside. If one attacks outwardly, although wealth may be obtained, one should beware of hidden losses. In divination regarding illness, if the upper element is overcome, the illness is in the throat and throat area.

神克將為賊動，歌曰：賊動內賊生（內財受克，主陰謀賊生，而盜財物），勾連詐不明（外勾裡連，空詐不明），損財卑幼病（妻位受傷，卑幼災患），謀望必無成（神將直克，內之不知，謀望無成），架媾奸私意（妻財受克，必有奸私架媾之事），偷攘宛轉名（妻財受克，或生淫蕩宛轉偷攘，必有損失），卦爻終闇昧（內爻受克，事主暗味不明），病恐亦非輕（內不協遂，陰小災病，亦主非輕）。

The noble spirit controls the general spirit, which is called "thief movement." The rhyme and original commentary say: in a lesson of "thief movement," the thief arises from within, because the internal wealth position is controlled, indicating someone secretly plotting to steal property; there is collusion from outside and inside, with deceit and confusion. The wife's position is injured, so there is loss of wealth, and the younger generation may also suffer illness. When the noble spirit directly controls the general spirit, those within are still unaware, so the planned affairs will certainly fail. When the wife's wealth is controlled, there must be secret affairs; it may also lead to accusations of licentiousness and repeated theft, ultimately resulting in loss. When the inner爻 is controlled, the entire lesson's image ultimately remains obscure and unclear. Since internal coordination is not smooth, the misfortunes of women and the young will not be light.

將克神為財動，歌曰：財動利求財（內克外，謂之財動，求財必得），占官定不諧（官爻受克，求官有失，定主不順），家中人出外（內克外，主人出外），妻妾並身災（病非妻妾，亦自身有災），疾病憂難瘥（神受克，病在心胸，無藥可治，故主難好），營求喜自來（內克外，營求有喜），財物終有損（神受克，其物必有損），職位恐多乖（官爻受克，故主退失不利）。

The heavenly stem is said to overcome the earthly branch, which is called "wealth movement." The rhyme and original commentary say: when wealth movement occurs, the divination is favorable for seeking wealth. When the internal overcomes the external, it is called wealth movement, and seeking wealth will certainly be successful. However, when divining about official positions, it will be unfavorable, because the official element is overcome, and seeking official positions will result in loss. Since it is internal overcoming external, someone in the family will have to go out. If the wife or concubine is not sick, the person himself will suffer misfortune. When divining about illness, the noble deity is overcome, so the illness is in the chest area, and there is no medicine to cure it, making recovery difficult. Because it is internal overcoming external, endeavors in business and seeking will bring good fortune. Since the noble deity is overcome, wealth will eventually be lost. The official element is overcome, so there will be many troubles in the position, leading to demotion and loss of position, which is unfavorable.

方克干為鬼動，歌曰：鬼動憂災怪（占主災怪及人），官亨人出外（下克上，主仕途亨通，人慾出外），爭訟帶他人（隔位克外，必主訟連他人），乖戾因間外（下犯上，卑逾尊，故曰乖戾），口舌共喧爭（人元受克，事從外起，必因口舌致事），冤仇皆損害（因冤仇而損害），痊病物仰合（方克干，病在目之頜上，故曰仰合），家宅未安泰（宅舍不寧，人口不安）。

The earthly branch overpowers the heavenly stem, which is called "ghost movement." The rhyme and original commentary say: when there is "ghost movement" in the divination, one should worry about calamities and strange occurrences, and the matter being divined involves people. When the lower overpowers the upper, officials may find their careers smooth, and someone in the family may wish to go out. If the earthly branch overpowers the outer heavenly stem by two positions, disputes will certainly involve outsiders. The lower position offending the upper position, the inferior surpassing the superior, so it is called "discord." When the heavenly stem is overpowered, the matter originates from outside, inevitably caused by words leading to disputes and quarrels with others. It results in grievances and harm. When divining illness, if the earthly branch overpowers the heavenly stem, the illness is in the eyes and lower jaw area, and it only fits when looking up, so it is called "looking up." In summary, the household is not at peace, and the people within are unsettled.

干克神：外來取索，若臨門，主人謀害自己，常人損財，仕人失位，不宜求干，官事主散，官爻受克故耳。干克將：求財不得，常人破財，憂病。將陽主本身，將陰主妻室。干生神：外生助我物帛，或親友相訪，占家主富而有生意，乃外生內也。欲訟者官府中事。干生將：內外和順，人將物來送我，或有人干預於我。

This system specializes in examining the relationship between the heavenly stem (ren yuan) and the other three elements. If the heavenly stem overcomes the noble spirit (guishen), it indicates that someone from outside is demanding something; if this position is located on the branch of the gate, it suggests that someone is plotting against oneself. Ordinary people may suffer financial loss, and officials may lose their positions; they should not seek further help. However, lawsuits may result in resolution, because the official element is being overcome. If the heavenly stem overcomes the general spirit (jiangshen), one cannot obtain wealth, ordinary people may lose money and also worry about illness; if the general spirit belongs to a yang branch, the effect is on oneself, while if it belongs to a yin branch, the effect is on the spouse. If the heavenly stem generates the noble spirit, it indicates that someone from outside will send money for help or that relatives or friends will visit; when predicting the household, it suggests that the family is wealthy and has a stable livelihood, which is an image of external support for internal needs; for those who want to go to court, the matter is in the hands of the officials. If the heavenly stem generates the general spirit, it indicates harmony inside and outside, someone bringing something to give, or someone intervening in one's affairs.

神生方：宛轉和合，貴人有憐小人之意，更得貴人之力。神克方：隔手求財雖難得，事主晚成。神生將：所謀順遂，內外和諧，人將財物助我，行人將至。神生干：仕人論官，或有相托，常人有官府事，人將物求我，或自己將財求事於人，事求必得，尋必見。

This method specializes in examining the relationship between the nobleman and the other three elements. When the nobleman generates the land element: matters will eventually reach a harmonious conclusion, the nobleman has compassion for those of lower status, and can also receive the support of the nobleman. When the nobleman overcomes the land element: seeking wealth will be difficult and indirect, although the matter may eventually succeed later. When the nobleman generates the general element: plans will proceed smoothly, with internal and external harmony, someone will offer money to help, and those who are away will soon return. When the nobleman generates the person element: officials can discuss matters related to their positions, or someone may entrust them with a task; for ordinary people, it indicates matters involving the government. It also suggests that someone will bring something to ask for, or that one will use money to ask someone else to do something; in such a case, seeking something will certainly succeed, and searching for someone will certainly find them.

將生干：自己將財與貴人，內外和暢，父子親，夫婦順，富貴之兆，百事有成。將克干：喜事重重，求財必得，求名必遂，科舉上榜，宜遠行。將生方：名曰天覆，家人內合，有人助我，主親人分別遠行，財帛有喜，子孫興榮。將克方：鬥訟官事，小口不安，自身有傷，六畜損失，家宅不寧，財帛破散。

This system specializes in examining the relationship between the general spirit and the other three. If the general spirit generates the person's origin: it indicates that the person uses their wealth to give to the nobleman, with harmony inside and outside, affection between father and son, harmony between husband and wife, which is a sign of wealth and honor, and all matters can be accomplished. If the general spirit overcomes the person's origin: there will be many joyful events, success in seeking wealth, achieving fame, passing the imperial examinations, and it is favorable for long journeys. If the general spirit generates the place: this is called "heavenly coverage," indicating harmony within the family, having people to help, and relatives traveling far away; there will be good news regarding wealth, and the descendants will be prosperous and flourishing. If the general spirit overcomes the place: it indicates disputes and lawsuits, matters with the authorities, instability among the young in the family, injury to oneself, loss of livestock, unrest in the household, and dispersal of wealth.

方克神：損外財，隔位克，下犯上，民告官。方克將：錢財散失，又主傷妻，人慾出外失財。方生神：內外和合，人廣財豐，求事不隔手。方生將：名曰地載，家人和合，喜慶富貴，協順之兆，婚姻喜美，謀望有成。

This discipline focuses on the relationship between the place of origin and the other three elements. If the place of origin overcomes the noble deity, it indicates loss of external wealth, which is an overcoming from below to above, representing the people accusing the officials. If the place of origin overcomes the general deity, it signifies the dispersal of wealth and potential harm to the wife; if someone intends to go out, they will lose wealth upon departure. If the place of origin generates the noble deity, it indicates harmony inside and outside, a large number of people, abundant wealth, and the ability to achieve goals without needing others' help. If the place of origin generates the general deity, this is called "earth bearing," indicating family harmony, joy and prosperity, a sign of smooth coordination, a happy marriage, and the successful accomplishment of all endeavors.

此不受克，故不入正動數。方生干為父母動：為印綬，凡占，小干尊，大吉。干生方為子孫動：凡占，主干子孫之事，小吉。干方同為兄弟動：凡占，事在比肩朋友，小凶。

The following three dynamic signs do not involve mutual control and are therefore not included among the previous five correct movements. When the heavenly stem is generated by the earthly branch, it is called "parents' movement," symbolizing the seal and official seal (official seal and sash, representing documents and protection); whenever this sign appears, the younger generation shows respect to the elders, indicating a minor auspicious outcome. When the heavenly stem generates the earthly branch, it is called "sons' movement"; whenever this sign appears, the matter relates to descendants, also indicating a minor auspicious outcome. When the heavenly stem and earthly branch share the same Five Phases, it is called "brothers' movement"; whenever this sign appears, the matter concerns peers, siblings, or friends, indicating a minor inauspicious outcome, as similar elements tend to compete.

神與干合為官合：仕人得之榮祿，亦利求官，常人官事。將與神合為正合：歡美婚姻，會合親友。不宜占病，求事有成，互相依輔，共為家室。將與干合為隔合：內外相望，有人接引，位因阻隔，事體遲留。將與方合為進合：主人共同上於道路，以卑動尊，以小致大，事成遲緩。方與干合為鬼合：求官得祿，仕人升遷，親俗不和，又主憂患，占病不宜。

Four positions combine with each other, and according to their different positions, they are divided into five types. When the noble spirit combines with the original person, it is called "official combination": officials encountering this combination will enjoy honor and salary, and it is also favorable for seeking official positions; for ordinary people, it indicates legal matters. When the general spirit combines with the noble spirit, it is called "correct combination": it indicates harmonious marriage and gatherings with relatives and friends; however, it is not suitable for divination about illness. Matters sought can be achieved, with mutual support between both sides, forming a family together. When the general spirit combines with the original person, it is called "separated combination": there is mutual observation between inside and outside, with someone acting as an intermediary, but because the positions are separated by one layer, the matter will be delayed and slow. When the general spirit combines with the earthly division, it is called "progressive combination": the person and another person travel together, using humble strength to appeal to superiors, starting from small matters leading to greater ones, and the matter can be achieved but slowly. When the earthly division combines with the original person, it is called "ghost combination": seeking official positions can result in salary, and officials may be promoted; however, relatives and neighbors are not harmonious, and it indicates worries, and it is not suitable for divination about illness.

解曰：凡干支相合，乃天地陰陽配合之義，萬物生成，吉凶全備。且如甲己之日五子元遁起甲子時，則丙寅與辛未合，丁卯與壬申合，戊辰與癸酉合，己巳與甲戌合，庚午與乙亥合，辛未與丙子合。然干支在一旬之內相合者，謂之君臣慶會共旬。支干相合者，乃天地德合也。五合之用，事體共為，謀望有成。支干具合，其物圓類，合中值空，占物圓而中空，求事望而難成，合而不合，鬱而不發，分而不分，合中反分，親人反疏，先合後離，親而不親，義而不義。

The explanation states that when heavenly stems and earthly branches combine, it refers to the pairing of heaven and earth's yin and yang, from which all things are generated, and both good and bad fortune are complete. For example, on days of Jia and Ji, using the Five Elements Original Hidden Method starting from the Jiazi hour, Bingyin combines with Xinwei, Dingmao combines with Renshen, Wuchen combines with Guiyou, Jisi combines with Jiaxu, Gengwu combines with Yihai, and Xinwei combines with Bingzi. If the two sets of heavenly stems and earthly branches are in the same sheng, it is called "King and Minister Celebration Meeting in the Same Sheng." If the heavenly stem combines with the earthly branch separately, it is called "Heaven and Earth Virtue Combination." When the Five Harmony comes into effect, the matter is jointly promoted by both sides, and the endeavor can achieve a result. When both heavenly stems and earthly branches combine, the object shot is round and complete. If the combination coincides with the empty sheng, then the object is round but hollow in the middle, and the matter is expected but difficult to achieve. This is called combining without actually combining, with things blocked and unable to be expressed; separating without actually separating, with separation arising within the combination; close relatives becoming distant, first combining then separating, seeming close but not close, seeming to have righteousness but lacking it.

寅午戌：名炎上課，為財帛文書喜美之合。忌亥子水為壞局，凡事望而不成。如人元是丙，則為火局全耳。如人元是庚，則為鬼動克身，或人元是甲，則為相生。亥卯未：名曲直課，為交易婚姻和會之合。忌申酉金為壞局，凡事望而有阻。如人元是乙，則為木局全耳；如人元是戊，則為官鬼動論之。或人元是癸，則為相生。

Among the four positions, if the Triple Harmony Formation is completed, it is called "Triple Harmony in Full." When the three branches of Yin, Wu, and Xu form a fire formation, it is called "Inflaming Lesson," which is a harmonious combination related to wealth and documents, indicating good fortune and completeness. It is most undesirable for Hai and Zi water to clash with this formation, resulting in a bad formation where things can be seen but not achieved. If the heavenly stem is Bing fire, the fire formation is complete; if the heavenly stem is Geng metal, the fire overcomes the metal, resulting in a ghostly official that harms the self; if the heavenly stem is Jia wood, the wood generates fire, which is mutual generation. When the three branches of Hai, Mao, and Wei form a wood formation, it is called "Curved and Straight Lesson," which is a harmonious combination related to trade, marriage, and reconciliation. It is most undesirable for Shen and You metal to clash with this formation, resulting in a bad formation where things can be seen but are obstructed. If the heavenly stem is Yi wood, the wood formation is complete; if the heavenly stem is Wu earth, the wood overcomes the earth, which is considered as a ghostly official moving; if the heavenly stem is Gui water, the water generates wood, which is mutual generation.

申子辰：名潤下課，為行移幹蠱爭戰之合。忌辰戌土為壞局，凡事望而有變。如人元是壬，則為水局全耳；如人元是丙，則為官鬼動論之。或人元是庚，則為相生。巳酉丑：名從革課，為陰陽淫濫輕薄之合。忌巳午火為壞局，凡事望而間隔。如人元是辛，則為金局全耳；如人元是乙，則為官鬼動論之。或人元是己，則為相生。

The trigrams Shen, Zi, and Chen form a water triad, called "Runxia Ke," which signifies matters related to movement, migration, rectification of accumulated problems, and disputes or warfare. It is most unfavorable for Chen and Xu earth to clash, forming a bad configuration, leading to changes and unpredictability in all affairs. If the heavenly stem is Ren water, the water triad is fully matched; if the heavenly stem is Bing fire, water overcomes fire, and it is considered an official ghost moving; if the heavenly stem is Geng metal, metal generates water, which is mutual generation. The trigrams Si, You, and Chou form a metal triad, called "Congge Ke," which signifies matters related to licentiousness and frivolity among men and women. It is most unfavorable for Si and Wu fire to clash, forming a bad configuration, leading to obstacles in the middle of all affairs. If the heavenly stem is Xin metal, the metal triad is fully matched; if the heavenly stem is Yi wood, metal overcomes wood, and it is considered an official ghost moving; if the heavenly stem is Ji earth, earth generates metal, which is mutual generation.

解曰：凡壞局下克上為迅速，上克下為阻隔，中間為之壞局，求事一半成也。凡課三合須待體式全備，吉凶禍福方可言之，克合生合亦以例推。如寅午戌火局全，若神將干帶壬癸水為克合，凡事順中有阻，合而不合，易而不易也。其他三課，以為官為鬼者，論四時休旺及空亡所值斷之。凡課三合因變化而全體切詳，日沖、月破、空亡、妒合，未可一概照合局全身論之。

The original explanation states: Whenever a bad situation arises, if the breaking element is below and overcomes the upper, the matter will come about quickly; if the breaking element is above and overcomes the lower, the matter will be obstructed; if the breaking element is in the middle, the matter can only be half successful. For all triple harmonies in a lesson, one must wait until the elements are properly aligned before judging whether the outcome is auspicious or inauspicious; the same applies to cases of overcoming harmony and generating harmony. For example, if the fire triple harmony of Yin-Wu-Xu is complete, and the noble god, general god, and heavenly stem bring壬癸 water to overcome it, this becomes an overcoming harmony, and matters will proceed smoothly but with obstacles, appearing harmonious but actually not, seeming easy but actually difficult. For the other three types of harmonies, if they form official stars or malevolent spirits, one must refer to the prosperity and decline of the four seasons and whether they fall into emptiness to determine the outcome. In summary, all triple harmonies in a lesson must be thoroughly examined along with various changes. If circumstances such as daily conflict, monthly breaking, ten-day emptiness, or jealous harmony (two branches competing to harmonize one) occur, they cannot be generally considered as complete harmonies.

寅午戌合為炎上課，虛一位為炎上破體課。亥卯未合為曲直課，虛一位為曲直破體課。申子辰合為潤下課，虛一位為炎上破體課。巳酉丑合為從革課，虛一位為從革破體課。

A Triple Harmony Formation is called "virtual one" if only two branches are present and one is missing, and the name of the lesson should then be changed to "broken structure." If the Yin-Wu-Xu trinity forms the "Inflaming Upper" lesson and one branch is missing, it is called "Inflaming Upper Broken Structure Lesson"; if the Hai-Mao-Wei trinity forms the "Curved and Straight" lesson and one branch is missing, it is called "Curved and Straight Broken Structure Lesson"; if the Shen-Zi-Chen trinity forms the "Moistening Down" lesson and one branch is missing, it is called "Moistening Down Broken Structure Lesson" (the original text mistakenly refers to it as "Inflaming Upper Broken Structure Lesson," but according to the pattern, it should be "Moistening Down Broken Structure Lesson"); if the Si-You-Chou trinity forms the "Following and Reforming" lesson and one branch is missing, it is called "Following and Reforming Broken Structure Lesson." Lessons with broken structure lack complete power, and the formation is only considered complete when the missing branch appears.

解曰：凡課之合從化謂之全身。有二字，如虛一字謂之破體。如凡課有戌午而無寅，取寅年、月、日、時為應期。有申、子無辰，或有卯、未無亥，或有酉丑無巳。凡占人望事，需驗遠近。如遠則年，次則月，近則日、時，必待此虛一字透出，共成三合，則行人至，謀望成。此為虛一待用也。最為課中之要論，不可不察，若有日沖月破，空亡受制，又當詳論。

In a single divination lesson, if the elements combine and transform into a complete set, it is called "whole body." If only two characters are present and one is missing, it is called "broken body." For example, if the lesson contains Wu and Xu but not Yin, then the year, month, day, or hour of Yin is taken as the "time of fulfillment" (the time when the matter comes to pass). Similarly, if there are Shen and Zi but not Chen, or Mao and Wei but not Hai, or You and Chou but not Si, the same principle applies. When predicting human affairs, one should first estimate the distance of the matter: distant matters should be indicated by the year, next by the month, and closer matters by the day or hour. One must wait until the missing character appears, combining with the existing two to form a triple harmony, before a person who is away can return or a matter can be accomplished. This is called "waiting for the missing element," which is the most important principle in divination and must not be overlooked. If the missing element is also afflicted by day opposition, month breaker, ten-day emptiness, or being restrained, then a separate detailed analysis should be made.

甲戊庚，此為之德全課。乙丙丁，此為之奇全課。人奇：壬癸辛。解曰：凡占課見三奇全，利見大人，百事吉昌，支辰和協，上下有輔。三奇德秀，此皆多喜慶，孕則生貴子。

The Three Marvels consist of three groups: when Jia, Wu, and Geng are all present, it is called "De Quan Ke"; when Yi, Bing, and Ding are all present, it is called "Qi Quan Ke"; and when Ren, Gui, and Xin are all present, it is called "Ren Qi". The original text explains that whenever a divination lesson contains all three Marvels, it is favorable for meeting important persons, and all affairs will be auspicious and prosperous. The earthly branches should be harmonious and supportive of each other. Lessons involving the Three Marvels and De Xiu are generally auspicious, and if a woman becomes pregnant during such a lesson, it indicates the birth of a noble son.

經曰：一類朝元者，是一干見本屬三支也。如天乙貴人占得此課，朝覲召對則出。常人不宜，無發用生克故耳。凡十二位神將朝元，如甲見三寅，乙見三卯，丙見三午，丁見三巳，戊見三辰、三戌，己見三丑三未，庚見三申，辛見三酉，壬見三子，癸見三亥，皆為之一類朝元也，占主事體重迭，閉伏不動，無榮無譽，阻隔淹滯，蓋有比肩之類，而無父母、官鬼、妻財、子孫，無生克發用故也。若純金純火不可以此例論。水木土亦然。

The text says: "所谓 'one class ascending to the court' refers to seeing three earthly branches that belong to the same category under one heavenly stem. If this type of divination is obtained while the heavenly stem Wu (天乙贵人) is in charge, it indicates matters of meeting the sovereign or being summoned to respond, and one may take up an official position. However, for ordinary people, this is not suitable, because the divination lacks a initiating transmission and there is no generation or overcoming relationship. All twelve divine generals may appear as the image of 'one class ascending to the court,' for example, Jia (甲) seeing three Yins (寅), Yi (乙) seeing three Maos (卯), Bing (丙) seeing three Wus (午), Ding (丁) seeing three Sis (巳), Wu (戊) seeing three Chens (辰) or three Xus (戌), Ji (己) seeing three Chous (丑) or three Weis (未), Geng (庚) seeing three Shens (申), Xin (辛) seeing three You (酉), Ren (壬) seeing three Zis (子), Gui (癸) seeing three Hais (亥), all of which are called 'one class ascending to the court.' If this type of divination is obtained, it indicates that matters are layered and overlapping, blocked and concealed without being able to take action, with neither honor nor reputation, and obstruction and stagnation. This is because among the four elements, there are only similar counterparts, and there are no other types such as parents, officials, spouses, or children, so there is no generation or overcoming relationship, and no initiating transmission. If the divination is purely of metal or fire, it should not be interpreted according to this rule; similarly, if it is purely of water, wood, or earth, the same applies.

庚辛申酉金比，西方白虎、太陰之象。值之主兵喪訟邪淫奸私，人口死亡，六親刑剋，家宅不寧，百事罔吉。丙丁巳午火比，南方朱雀、騰蛇之象。值之主有是非官司，災禍傷殘，釜鳴火克，怪憂驚恐，六親刑剋，居處不詳。

When the five elements of the four positions are exactly the same, it is called "Ju Bi" (mutual support). According to the five elements, there are five types. Geng and Xin in Shen and You all belong to metal and are mutually harmonious, representing the Western White Tiger and Tai Yin; if this situation occurs in a divination, it indicates military conflicts, deaths, lawsuits, immoral behavior, deaths of people, mutual punishments among the six relations, domestic unrest, and all matters being unfavorable. Bing and Ding in Si and Wu all belong to fire and are mutually harmonious, representing the Southern Vermilion Bird and Teng Snake; if this situation occurs in a divination, it indicates disputes and lawsuits, disasters and injuries, strange phenomena such as pots and cauldrons making noises on their own and fire coming to destroy, causing people to be anxious, fearful, and startled, with mutual punishments among the six relations and no peace in residence.

壬癸亥子水比，北方玄武、天后之象。蓋水性氾濫，值之主家計流移，奸私淫邪，蠱病水厄，寡婦孤兒，盜侵人害。甲乙寅卯木比，東方青龍、六合之象。值之雖吉而無生，主仁而無恩，有兄弟而無父母，重婚姻而絕嗣續；求望難成，無譽無榮，艱難之用，凡百事蹇滯也。

The heavenly stems Jia and Yi, and the earthly branches Yin and Mao, all belong to wood and are harmonious with each other, representing the Eastern Azure Dragon and Liu He. Those who receive this divination are blessed with auspicious deities but lack support. This indicates a person with benevolence but without kindness, having brothers but no parents, valuing marriage yet unable to have children; endeavors are difficult to achieve, lacking reputation and honor, and all matters are obstructed and delayed.

戊己辰戌丑未土比，中央勾陳、天空、魁罡之象。值之主事體重迭，無父母、官鬼、妻財、子孫，亦無相生相剋故也。是土無生育萬物之功，凡事淹延阻滯，望用難成，重迭牽連，事體不一。

The stems Wu and Ji both belong to the earth element and are harmonious with each other, representing the image of the central Gou Chen, Tian Kong, and the Hekui and Tiangang (Hekui at Xu and Tiangang at Chen). When this hexagram is drawn, it indicates that matters are layered and complicated. Among the four positions, there are no yao of parents, officials, wife's wealth, or descendants, and there is no mutual generation or control. This earth element loses its function of nurturing all things, leading to delays and obstructions in affairs. Expectations are difficult to realize, and matters are entangled with multiple aspects.

干方比為正比，事在比肩，多有不成。干神比為近比，事在外干自己。方將比為遠比，事在朋友同類。神將比為次比，事在門戶親屬。四位比為合比，事在親屬，重迭牽連。

When two elements among the Five Phases are the same, it is called "bi" (comparison). Depending on which two elements are compared, there are five types. When the person's original element is compared with the earthly branch, it is called "zheng bi" (correct comparison), indicating that the matter concerns a peer, and is likely to fail. When the person's original element is compared with the noble deity, it is called "jin bi" (close comparison), indicating that the matter is external but involves oneself. When the earthly branch is compared with the general deity, it is called "yuan bi" (distant comparison), indicating that the matter concerns a friend of the same type. When the noble deity is compared with the general deity, it is called "ci bi" (secondary comparison), indicating that the matter concerns relatives within the family. When all four elements are compared, it is called "he bi" (combined comparison), indicating that the matter involves relatives, with overlapping and interconnected threads.

神干生將干，喜從外入。將干生神干，喜從內出。神將二干分局，相生有喜不成。神將二干合局，相生喜慶重迭。神干克將干，禍從外來，與賊動同類。將干克神干，事從內起，與財動同類。

The heavenly stems of the noble spirit and the general spirit also carry the heavenly stems (determined by the original retreat method). This method specializes in examining the relationship of generation and overcoming between these two heavenly stems. If the heavenly stem of the noble spirit generates the heavenly stem of the general spirit, happiness comes from outside. If the heavenly stem of the general spirit generates the heavenly stem of the noble spirit, happiness arises from within. If these two heavenly stems belong to different groups and are mutually generating, although there may be happiness, it will not result in success. If the two heavenly stems are in the same group and are mutually generating, the happiness will be abundant. If the heavenly stem of the noble spirit overcomes the heavenly stem of the general spirit, misfortune comes from outside, which is the same as the previously mentioned "thief movement." If the heavenly stem of the general spirit overcomes the heavenly stem of the noble spirit, the matter originates from within, which is the same as "wealth movement."

解曰：神將二干隨支辰互相生克，主事交關往來、重迭。神將若是庚辛金而克身，主家宅怪異，災訟，凶喪，以金有白虎氣故也。凡神將上所帶之干，如六乙日見卯將，起五子元遁得己卯，神是朱雀，位是壬午。遇有克比合，亦依前式而推來情。

The explanation states that the two heavenly stems, the noble deity and the general deity, interact with their respective earthly branches through mutual generation and conflict, indicating matters of communication and layered interactions. If these two are accompanied by the heavenly stems of Geng and Xin, which are metal, and they come to overcome me, it indicates strange occurrences in the household, disasters, lawsuits, and calamities, because metal carries the sharp and killing energy of the White Tiger. As for how to determine the heavenly stems on the noble deity and the general deity, an example is given: on the second day of the cycle, when the卯 branch is the general, using the Five Sons' Original Retreat method, we obtain the stem Ji and the branch Mao, making Jimao. The noble deity is the Vermilion Bird, and the place of division is Renwu. When there is a conflict, a comparison, or a combination among these stems and branches, they should be interpreted in the same way as before to determine the nature of the person coming.

甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。

After the Heavenly Stems are paired with each other, they produce another Five Phase element, which is called "Hua Qi." Jia combines with Ji to form Earth, Yi combines with Geng to form Metal, Bing combines with Xin to form Water, Ding combines with Ren to form Wood, and Wu combines with Gui to form Fire. If such a stem combination appears in the four stems of a divination chart, the original Five Phase attributes should be replaced with the one generated by the combination.

解曰：凡課中雖不見土，若神將上遁得甲與已者，元氣運化為土，當做土用，射覆則是土類，或物出於土中，占事則以為土，亦為有氣，至土旺日時為應期。假令丁壬課，甲巳戌辰，以五子元遁至方位之辰。人元是甲，且甲木下生巳火，火又生戌辰土，只見土初旺矣。又起神干見乙，將干見庚，則乙庚合而氣化金，生於土。且以人元甲木被金之傷又當詳論。占官用以鬼論之，凡占仕則吉，官事則凶。餘皆以此為法推之，再加日辰月令用也，假令甲己見乙庚，乙庚見丙辛，丙辛見丁壬，丁壬見戊癸，戊癸見甲己，名曰受制不化，妒合不化，非時不化，逢空不化，非其所不化，此係五行奧旨，不可不詳。

In a single lesson, even if none of the four positions show earth, as long as the heavenly stems revealed by the noble god and general god form Jia and Ji, the original energy transforms into earth, and should be treated as earth. In cases of covering and uncovering, the hidden object is of earth type or an object taken from earth; in divination for events, it should always be considered as earth, and regarded as having energy. The time of response comes when the day or hour is strong for earth. For example, on a Ding Ren day, if the four positions have Jia, Si, Xu, and Chen, use the Five Sons Original Concealment method to determine the earthly branch. The heavenly stem at the heavenly origin is Jia, Jia wood generates Si fire, and Si fire generates Xu and Chen earth, showing that earth is just beginning to become strong. Then, the heavenly stem of the noble god is Yi, and the heavenly stem of the general god is Geng. Yi and Geng combine to form metal, which is generated by earth. However, the Jia wood heavenly stem at the heavenly origin is harmed by the metal formed by the combination. This requires further detailed analysis. When divining about officials, this metal is considered as official ghosts, which is favorable for officials but unfavorable for ordinary people involved in legal matters. Other cases should be analyzed in the same way, combined with the day branch and monthly command to determine. There are also several cases where combinations do not result in transformation: when Jia and Ji appear again with Yi and Geng, Yi and Geng appear again with Bing and Xin, Bing and Xin appear again with Ding and Ren, Ding and Ren appear again with Wu and Gui, and Wu and Gui appear again with Jia and Ji, these are called restricted combinations that do not transform, or jealous combinations that do not transform. When it is not the right time, it is called non-transforming at the wrong time; when it falls into the empty period, it is called non-transforming due to encountering emptiness; when it is not in its proper position, it is called non-transforming at the wrong place. These are profound principles of the Five Phases, which must be carefully distinguished.

經曰：假令甲木、乙草、丙火、丁煙。甲陽木而燥，故能生丁煙，乙陰草能生陽火，產於陰，陽為父。陰產於陽，陰為母。若陽見陽，陰見陰，則是陰陽偏枯，造化危脆，似木盛而花繁狀，密雲而不雨。四維之寅申巳亥，四正之子午卯酉，於五行之相沖，於陰陽而不育。占此者順中有隔，吉中有危。

The text says: Taking the image, Jia represents great wood, Yi represents small grass, Bing represents bright fire, and Ding represents smoky fire. Jia belongs to yang wood and is dry and hot, so it can produce Ding, the smoky fire; Yi belongs to yin grass, which is soft and moist, and can produce Bing, the yang fire. Yang arises from yin, so yang is the father; yin arises from yang, so yin is the mother. This is how yin and yang combine to produce offspring. If a yang stem meets another yang stem, or a yin stem meets another yin stem, it results in an imbalance of yin and yang, making the natural transformations weak. It is like a tree that is flourishing but does not bear fruit, or dark clouds gathering but no rain falling. The four lateral branches,寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai), and the four main branches, 子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You), conflict with each other in the Five Phases and cannot produce offspring in terms of yin and yang. If such a divination is obtained, there will be obstacles within smoothness and hidden dangers within good fortune.

易曰：天地氤氳，萬物化醇，男女媾精，萬物化生。且如寅午戌、巳酉丑、申子辰、亥卯未之類，此為陰陽合而後能化也。凡五行生我者為父母，陰生陽陽生陰，德合配偶，化育生成，乃吉福萬全之課。

The Zhou Changes, Great Treatise Part Two, says: The vital energies of heaven and earth intermingle and accumulate, thus enabling all things to mature and transform; the union of male and female produces vital energies, thus enabling all things to be generated. For example, the triple harmonies such as Yin-Wu-Xu, Si-You-Chou, Shen-Zi-Chen, and Hai-Mao-Wei are exactly examples of yin and yang combining to generate transformation. In the Five Phases, the one that generates me is considered my parent; yin generates yang and yang generates yin, and they harmonize in virtue like a couple, giving birth and nurturing, which is the fully auspicious pattern.

凡課之四位上生下，下生上，內生外，外生內，或三位生一位，或一位生三位，及往來或相合相恩者，此發用之美端，謀為之吉兆。占干則成，望事則就。又曰：四位相生，萬事吉昌。凡課五行相生，雖內有白虎、朱雀，兼劫煞魁罡之類，而外雖有暴惡之形，皆入相生和氣之中，則革面順從，遇惡而逢善也。殊不知克則為仇敵，生則為親恩。如乘合辰，為福愈厚。

In any lesson, if among the four positions there is upper generating lower, lower generating upper, inner generating outer, outer generating inner, or three generating one, or one generating three, or mutual generation and mutual harmony between them, these are all good beginnings for the initiating transmission, indicating auspicious signs for endeavors: seeking through the heavens will succeed, and desired things will come to pass. Therefore it is said: when the four positions mutually generate, all things will prosper. In a lesson where the Five Phases mutually generate, even if there are Inauspicious Spirit such as White Tiger or Vermilion Bird, or malevolent influences like Robbery Sha or魁罡, the outward appearance may seem fierce, but once they fall into the harmonious atmosphere of mutual generation, they will change their demeanor and become obedient. Even encountering evil spirits may result in good outcomes. One should know that mutual control creates enmity, while mutual generation creates kinship; if further accompanied by a harmonious hour, the blessings will be even more profound.

經曰：假令人元生貴神，地分生月將，名曰合局。主家富貴，亦主內外和順。如將生地分，主親戚遠行，占身及財帛當主稱遂，亦主子孫興旺。人元生貴神，主有親戚來借物，或朋友來相訪。如貴神生人元，主自己欲尋人，訪之必見。如地分生月將，主婚姻事，謀望有就。如月將生貴神，主妻賢子孝，富貴榮華。如四位自上次第相生於下，主有外人進納財物，添進人口，六親俱來相訪，有非常之喜也。如四位自下重重生上，主商途有喜。

The text says: If the heavenly stem generates the noble spirit and the earthly branch generates the general spirit, and each pair generates the next, this is called "harmonious combination," which indicates the family will be wealthy and prosperous, and there will be harmony inside and outside the household. If the general spirit generates the earthly branch, it indicates relatives will travel far away; if one divines about oneself and wealth, it will be satisfactory, and it also indicates descendants will flourish. If the heavenly stem generates the noble spirit, it indicates relatives will come to borrow things or friends will visit. If the noble spirit generates the heavenly stem, it indicates one will go out to look for someone and will certainly meet them. If the earthly branch generates the general spirit, it indicates there will be matters concerning marriage, and the plans will succeed. If the general spirit generates the noble spirit, it indicates the wife is virtuous and the son is filial, and there will be wealth and honor. If the four elements generate each other from top to bottom in sequence, it indicates that outsiders will bring in wealth, the population will increase, all six relations will come to visit, and there will be an extraordinary joy. If the four elements generate each other from bottom to top in sequence, it indicates that there will be good news from business ventures outside.

經曰：假令人元克貴神，主有人謀害自己。貴神克人元，主自己欲謀害他人，皆主官事。如將與地分同克貴神，主卑犯尊。如人元與貴神同克將神，主傷妻損財。如將是陽支主傷男子，將是陰支主傷妻妾。將克地分主傷小口，看陰陽所屬斷之。

The text says: If the heavenly stem is stronger than the noble spirit, it indicates that someone is plotting to harm oneself; if the noble spirit is stronger than the heavenly stem, it indicates that one intends to harm others. Both situations lead to legal troubles. If the spirit and the earthly branch together overcome the noble spirit, it signifies a lower position offending a higher one, meaning the younger generation offending the elders. If the heavenly stem and the noble spirit together overcome the general spirit, it indicates harm to the wife and loss of wealth; at this time, one should examine the yin and yang of the general spirit: if the general spirit is a yang branch, it indicates harm to a male; if it is a yin branch, it indicates harm to the wife and concubines. If the general spirit overcomes the earthly branch, it indicates harm to the young members of the family, and one should determine the gender based on the yin and yang of the branch.

大抵人元是客，貴神是主。客為姓，主為家長。如陽貴人是陽人家長主事，如陰貴人是陰人家長主事。推休旺老少，如貴神克人元，旺主主得理。人元克貴神，旺客，客得理。

In general, the person element represents the guest side, and the nobleman represents the host side. The guest side is symbolized by the surname of the person coming, while the host side is symbolized by the head of the family. If the current nobleman is a yang nobleman, it indicates that the male head of the family is in charge; if it is a yin nobleman, it indicates that the female head of the family is in charge. When making a judgment, one should examine the prosperity or decline and the age of both sides: if the nobleman overcomes the person element and the host side is strong, the host side has the right; if the person element overcomes the nobleman and the guest side is strong, the guest side has the right.

解曰：上克下為外入，官事起家內。下克上為內出，破財當向外。上生下，他人干預或牽扯自己。下生上，自己干預或牽扯他人。三上克下，家事之課，三下克上，出行之象。主用旺相，吉凶力旺；主用休囚，吉凶力弱。

The explanation states: When the upper position overcomes the lower position, it indicates external matters entering the interior, suggesting disputes arising within the home. When the lower position overcomes the upper position, it indicates internal matters extending outward, implying financial loss occurring outside. When the upper position generates the lower position, it signifies others interfering or involving oneself. When the lower position generates the upper position, it indicates oneself interfering or involving others. If the upper position overcomes the lower position three times, it is a domestic affairs chart. If the lower position overcomes the upper position three times, it indicates a traveling omen. One should also examine whether the ruling deity (用神) is prosperous and strong or weak and confined: if the useful god is prosperous and strong, the force of good or bad fortune is great; if the useful god is weak and confined, the force of good or bad fortune is weak.

頌曰：吉能克凶事將空，凶能克吉事難成。方來生將錢財聚，將若傷方鬥訟生。位來生客己尋人，干若生方人謁已。二上生下子孫興，二下生上財滿筐。

The commentary says: When a beneficial deity overcomes an adverse deity, misfortune will be nullified; when an adverse deity overcomes a beneficial deity, good things will not succeed. If the earthly branch generates the heavenly stem, wealth will be gathered; if the heavenly stem harms the earthly branch, disputes and lawsuits will arise. If the heavenly stem generates the earthly branch as a guest position, the master will seek out people; if the earthly branch generates the heavenly stem, people will come to visit the master. When two superior positions generate the inferior ones, the descendants will flourish; when two inferior positions generate the superior ones, wealth will be abundant.

凶神受克，憂患消滅。吉神無傷，福慶繁昌。人元不傷，爭訟理長。人元受制，爭訟無氣。主休客旺，我短彼長。位強身弱，我憂他樂。四位相生百事吉，四位相剋百事凶。陰多陽少為男事，陰少陽多女子因。

When Inauspicious Spirit is restrained, worries and troubles naturally disappear; when吉神 is not harmed, blessings and good fortune naturally flourish. If the person's original energy is not injured, one can be confident in legal matters; if the person's original energy is restrained, one loses confidence in legal disputes. If the main side is weak and the opposing side is strong, our side has short reasons and the other side has long reasons; if the location is strong but the self is weak, we are worried while the other side is happy. If the four positions mutually generate each other, all things are auspicious; if the four positions mutually control each other, all things are inauspicious. If there are many yin branches and few yang branches in the lesson, the matter concerns a man; if there are few yin branches and many yang branches, the matter concerns a woman.

如求財最要詳主客和合，則終無疑阻也。客若克主，是干克神也，求事難成，爭而得之或出不得已也。若主克客，是神克干也，求事不遂，當空手還之。入式歌云：客克主兮來索物，主克客兮客空還。二說相同，皆主爭訟也。

For example, when seeking wealth, the most important thing is to carefully determine whether the main and guest aspects are harmonious. If the main and guest aspects are harmonious, there will ultimately be no doubts or obstacles. If the guest aspect overcomes the main aspect, meaning the person's original element overcomes the noble god, the matter will be difficult to achieve, and even if it is obtained, it is done out of necessity. If the main aspect overcomes the guest aspect, meaning the noble god overcomes the person's original element, the matter will not be fulfilled as desired, and one can only return empty-handed. The "Entry into the Style Song" says, "When the guest overcomes the main, it seeks things; when the main overcomes the guest, the guest returns empty," which means the same thing as discussed here, and both situations mainly involve litigation.

人元與貴神相剋，謂之外戰，月將與地分相剋，謂之內戰。凡外因外事，內因內事，皆主口舌是非、災患傷財也。如四位從下次第克於上，主其家裡勾外連，搬運財物，亦主家人不和、官事口舌、傷財刑獄之事，或出殘害之人。如四位從上次第克下，主其家不義，多饒疾病官事，外人來謀害家中人也，或家道不稱，人口贏弱，鬥訟傷財。

When the person's original stem conflicts with the noble god, it is called "external conflict"; when the general god conflicts with the earthly branch, it is called "internal conflict." External conflict arises from external matters, while internal conflict arises from family matters. Both indicate disputes, calamities, and loss of wealth. If the four positions are in a sequence of mutual control from bottom to top, it indicates that the family and outside forces are in collusion, leading to the loss of property, family discord, lawsuits and disputes, financial loss, and even the emergence of someone in the family who harms others. If the four positions are in a sequence of mutual control from top to bottom, it indicates that the family's actions are unjust, leading to many diseases and legal troubles, with outsiders coming to harm family members; or the family's circumstances are unsatisfactory, with a decline in population, disputes and lawsuits resulting in financial loss.

訣曰：凡課應期，最難推測，惟取合處為妙，其合有五：其一，天地合德者。如甲子日課得戊辰將，順取癸酉月日時為應期。又如甲戌將得己卯合，庚子將得乙丑合之例。

The mnemonic says: When determining the "time of fulfillment," which is the time when an event actually occurs, it is the most difficult step. The most skillful approach is to focus on "harmony." There are five types of harmony. The first is Heaven and Earth Harmony: when the heavenly stem and earthly branch form a harmonious pair, the corresponding stem and branch combination indicates the time of fulfillment. For example, if the day is Jiazi and the general is Wuchen, then Wu (the stem of Wuchen) harmonizes with Gui (the stem of the branch of Wuchen), and Chen (the branch of Wuchen) harmonizes with You (the branch of the branch of Wuchen). Therefore, the month, day, or hour of Guiyou is taken as the time of fulfillment. Similarly, if the general is Jiaxu and Jimao is the harmonious pair, or if the general is Gengzi and Yichou is the harmonious pair, they are all determined in the same way.

其二，取將干近合為應期。如六乙日得戊寅將，即以癸日時為應期，不必待天地干支全合也。又如甲子日占得丙寅將，近取辛未日時為應期可也。干合者，甲己、乙庚、丙辛、丁壬、戊癸，蓋以將干取合也。

The second method is to take the heavenly stem of the general's near conjunction as the indication of the time. For example, if on a Yi day one obtains a Wu Yin general, Wu combines with Gui, so the Gui day or Gui hour is taken as the indication of the time, without waiting for both heavenly stem and earthly branch to combine. Another example is on a JiaZi day obtaining a Bing Yin general; Bing combines with Xin and Yin is near to Wei, so the Xin Wei day or hour is taken as the indication of the time.the so-called干合 refers to the five pairs of heavenly stems combining: Jia with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. The method takes the heavenly stem of the general and finds which stem it combines with.

其三，取奇合為應期。三奇甲戊庚、乙丙丁、壬癸辛。若課得將干有甲戊而無庚，而庚日必應。有丙丁而無乙，於乙日必應。此三合，如命家虛拱暗位之說同。

The third method is to take the combination of the Three Marvels as the time of response. The Three Marvels are divided into three groups: Jia-Wu-Geng, Yi-Bing-Ding, and Ren-Gui-Xin. If the heavenly stem of the spirit in the chart already has Jia and Wu but lacks Geng, then the response will definitely occur on the day of Geng; if it already has Bing and Ding but lacks Yi, then the response will definitely occur on the day of Yi. This method is the same as what fortune tellers refer to as 'virtual arching of the hidden position' (the missing stem is formed by the virtual position to complete the pattern).

其四：取三合為應期。三合者，寅午戌，巳酉丑，申子辰，亥卯未。若課中有寅午而無戌，在戌月日時必應。有巳酉而無丑，於五月日時必應。有子辰而無申，於申月日時必應，有亥未而無卯，於卯月日時必應。待其虛字透出為應期也。

The fourth method is to take the triple harmony as the time of response. Triple harmony refers to these four groups: Yin-Wu-Xu (Fire triad), Si-You-Chou (Metal triad), Shen-Zi-Chen (Water triad), and Hai-Mao-Wei (Wood triad). If the lesson contains Yin and Wu but lacks Xu, it will definitely respond on the month, day, or hour of Xu; if it contains Si and You but lacks Chou, it will definitely respond on the month, day, or hour of Chou; if it contains Zi and Chen but lacks Shen, it will definitely respond on the month, day, or hour of Shen; if it contains Hai and Wei but lacks Mao, it will definitely respond on the month, day, or hour of Mao. In summary, one must wait until the missing character appears, and that will be the time of response.

其五，取六合為應期。六合者，子與丑合，寅與亥合，卯與戌合，辰與酉合，巳與申合，午與未合。如月將是寅，取亥月日時為應。如卯將，取戌月日時為應。如辰將，取酉月日時為應。如占人望事，若旺相見劫煞及見天驛馬者，逢合即至。如遠則年月，如近則日時，取合為應期也。

The fifth method is to take Liu He as the time of response. Liu He refers to the combination of Zi with Chou, Yin with Hai, Mao with Xu, Chen with You, Si with Shen, and Wu with Wei. For example, if the Month General is Yin, then the response is expected in the month of Hai, on the day of Hai, or at the hour of Hai; if the Month General is Mao, then the response is expected in the month of Xu, on the day of Xu, or at the hour of Xu; if the Month General is Chen, then the response is expected in the month of You, on the day of You, or at the hour of You. If the matter being divined is something desired, and it meets the condition of being prosperous and strong while also encountering Robbery Sha, or encountering Heavenly Horse or Post Horse, then the matter will happen immediately at the time of combination. If the matter is far off, it will be indicated by the year or month; if it is near, it will be indicated by the day or hour. In all cases, the time of combination is taken as the time of response.

解曰：應期取三合、三奇、六合、干合，蓋取用於所占之課月將與神也。神若得日不出日，得時不出時。只取近合，不必干支俱合也。

The method of determining the timing involves using Triple Harmony, Three Marvels, Liu He, and Heavenly Stem Harmony, all of which are derived from the Month General and the Noble God of the divination lesson. If the Noble God harmonizes with the day's stem, the matter will not occur beyond that day; if it harmonizes with the hour's stem, the matter will not occur beyond that hour. When selecting, it is sufficient to take the nearest harmony, without needing all the Heavenly Stems and Earthly Branches to be in harmony.

又法：課得前一辰遇丁甲者；三旬以內逢本日將為應期。課得後一辰逢丁甲者，三旬以外逢本日將為應期。是丁甲者，取甲子周數以外逢本日將為應期。如本位上見丁甲者，取近日遇本日將為應期。

Another method: If the preceding hour stem in the lesson meets a Ding or Jia, then the day when the current month general is encountered within thirty days is the time of fulfillment. If the following hour stem meets a Ding or Jia, then the day when the current month general is encountered beyond thirty days is the time of fulfillment. If Ding or Jia is located elsewhere, take the day when the current month general is encountered after completing a full cycle of the sixty Jiazi as the time of fulfillment. If Ding or Jia is exactly in its position, take the nearest day when the current month general is encountered as the time of fulfillment.

假令:十一月下旬丑將、乙卯日、巳時、未位。癸水、申金、卯木，未土，此課前一辰見甲，三旬內逢本日將為應期，本課以乙卯上日起五子元遁，己卯將上白虎帶甲木，將與神干甲與己合，只取近日遇本日將為應期，不須待三旬也。

For example, in the last days of the eleventh lunar month, using the Chou branch as the general, on the Yimao day at the Si hour, the earth division is Wei. The four positions yield癸 water, Shen metal, Mao wood, and Wei earth. In this divination, the noble god appears one hour before the day, and originally should respond on the day when the general is encountered within the thirty days. However, upon closer examination: on the Yimao day, using the five sons' original hidden method, we get Jimao. The Mao general is occupied by the White Tiger and carries Jia wood. The dry branch of the general Jia and the dry branch of the noble god Ji exactly combine. Since there is a close combination, we only take the nearest day when the general is encountered as the response time, without waiting for the full thirty days.

六合青龍木為主，絕在申酉並子午。騰蛇朱雀火之精，卯酉亥上無氣處。太陰白虎是金神，禍敗須防子午寅。玄武天后藏於水，卯酉巳上不堪論。更有天空及勾陳，太常與貴相為鄰。四神是土同所斷，天官休旺得其真。

This song divides the twelve noble deities according to the Five Phases into five groups, indicating the places where each group loses its strength. Liu He and Qinglong are based on wood; wood is exhausted in Shen and You, and they also avoid Zi and Wu, so these two deities are powerless when they fall in Shen, You, Zi, or Wu. Teng Snake and Zhuque are the essence of fire; when they fall in Mao, You, or Hai, they are in places without energy. Taiyin and Baihu belong to metal; when they fall in Zi, Wu, or Yin, they should be cautious of misfortune and failure. Xuanwu and Tianhou are hidden in water; when they fall in Mao, You, or Si, they are not worth considering. In addition, Tiankong, Gouchen, Taichang, and Tianyi are adjacent to each other, and these four belong to earth, with their prosperity and decline determined together. Once this principle of prosperity and decline is accurately understood, the strength and weakness of the twelve heavenly officials become clear at a glance.

春：木旺、火相、土死、金囚、水休。木墓在未，角姓忌。夏：火旺、土相、金死、水囚、木休。火墓在戌，徵姓忌。四季：土旺、金相、水死、木囚、火休。土墓在辰，宮姓忌。秋：金旺、水相、木死、火囚、土休。金墓在丑，商姓忌。冬：水旺、木相、火死、土囚、金休。水墓在辰，羽姓忌。

This table lists the five types of strength—prosperous, flourishing, dying, imprisoned, and resting—for the Five Phases according to the four seasons. At the end of each row, it also notes the storage (mùkù) and the surname tones to be avoided for that season. In spring, wood is prosperous, fire is flourishing, earth is dying, metal is imprisoned, and water is resting. The storage for wood is in the Earthly Branch "Wèi" (未), and those with the "Jiao" (角) tone surname should avoid it. In summer, fire is prosperous, earth is flourishing, metal is dying, water is imprisoned, and wood is resting. The storage for fire is in the Earthly Branch "Xū" (戌), and those with the "Zhēng" (徵) tone surname should avoid it. In the months of the Earthly Branches "Chén" (辰) and "Wū" (戌), "Chǒu" (丑), and "Xū" (戌), earth is prosperous, metal is flourishing, water is dying, wood is imprisoned, and fire is resting. The storage for earth is in the Earthly Branch "Chén" (辰), and those with the "Gōng" (宫) tone surname should avoid it. In autumn, metal is prosperous, water is flourishing, wood is dying, fire is imprisoned, and earth is resting. The storage for metal is in the Earthly Branch "Chǒu" (丑), and those with the "Shāng" (商) tone surname should avoid it. In winter, water is prosperous, wood is flourishing, fire is dying, earth is imprisoned, and metal is resting. The storage for water is in the Earthly Branch "Chén" (辰) (according to conventional methods, it should be in "Chén," as noted in the original text), and those with the "Yǔ" (羽) tone surname should avoid it. When divining, first determine which season the time belongs to, and thus understand the strength and weakness of each branch in the four positions.

緣五行生剋，寓乎盛衰，乃自然之理也。謂此似淪於固執，但原道今人不取，故並集以俟高明者鑑之。

The generation and overcoming relationships among the Five Phases inherently embody the principles of prosperity and decline, which are natural laws. The following verse presents combinations of the number of each of the Five Phases among the four positions (person's origin, noble deity, general deity, and land division), forming various fixed patterns. At first glance, these may seem rigid and inflexible. However, tracing back to its origin, such methods are no longer used by modern people, so they are collected here for those with discernment to evaluate and choose. When reading this section, remember that terms like "three waters and one metal" or "two woods and two earths" refer to the number of each of the Five Phases present among the four positions.

三水一金主文章，蟾宮折桂意揚揚。禹門浪穩風雷發，不日拖紳上玉堂。解曰：三水一金，此課主文章之土，不久得官，不然主大富也，遇丙丁在上，主發祿或遷官應之。遇水在上，主有爭訟，外人謀害。若發祿必非丙丁也。

Among the four positions, three are water and one is metal, indicating someone with literary talent who can achieve success in the imperial examinations, winning the jade hall (a metaphor for official rank). It is like a carp leaping over the Yellow River's gate with calm winds and steady waves, followed by a great storm of wind and thunder, and soon he can tie his wide sash and enter the Jade Hall (the Hanlin Academy). The original text explains that this combination of three waters and one metal indicates a scholar who will soon attain officialdom, or otherwise become very wealthy. If fire (Jia and Yi) is on top, it signifies gaining official favor or promotion; if water is on top, it indicates disputes and plots by outsiders. At this time, if there is also a gain in fortune, it must not be due to the fire.

三水一木主榮華，田莊浩大足絲麻。子孫定是身端美，興旺家門福壽加。解曰：三水一木，此課主家道榮旺，子孫孝順；莊田浩大，子孫丰標，兼有文章。三水一火家屢貧，慘傷惡死損其人。久患風勞身不遂，終朝何苦告天神。解曰：三水一火主家貧，莊田破散，子孫作賊，多行兇惡，及有刺面三人在外死也。又曰：二說孰是孰非尤當詳辯。

Three waters and one wood indicate that water generates wood and the energy is smooth, leading to family prosperity, extensive farmland, abundant silk and flax, and descendants with upright and handsome appearances. The original explanation states that three waters and one wood signify family prosperity, filial descendants, vast farmland, and outstanding appearance of the descendants, along with literary talent. Three waters and one fire, with excessive water overcoming fire, indicate repeated poverty in the family, people suffering serious injuries or violent deaths, long-term suffering from wind diseases and labor ailments resulting in partial paralysis, and constant complaints to heaven without relief. The original explanation states that three waters and one fire lead to family poverty, broken farmland, descendants committing crimes, frequent violence, and the death of three people who are tattooed and exiled outside the hometown. Another view contradicts this, and it is important to carefully distinguish between the two.

三水一火不為災，局成既濟又和諧。田宅六畜多富厚，主有黑衣人間災。解曰：三水一火主不為災，然三水克一火合主凶，卻無災，又云水火既濟，故主夫婦和諧，子孫興旺，田蠶財帛、六畜興盛。來意為陰人淫亂。（以上二說誰是誰非尚未定論，待高明者鑑別之）

Another explanation suggests that three waters and one fire do not cause disaster: water and fire complement each other to form the Hexagram Ji Ji, which is actually harmonious, leading to wealth in fields, houses, and livestock, though there may be some disturbance caused by a person wearing black clothes. The original text explains: three waters and one fire are not inherently calamitous. Normally, three waters overcoming one fire should indicate misfortune, but in this case there is no disaster because water and fire are in harmony, thus indicating harmony between husband and wife, prosperity of descendants, and flourishing of fields, silk, wealth, and livestock. The purpose of the person coming is mostly related to matters of women's misconduct. As for which of these two explanations is correct, there is no definitive conclusion, and it remains for the discerning to judge.

三水一土破家門，人亡惡死不堪論。莊田破敗難拘管，縱有兒孫貧苦存。解曰：三水一土主家破人亡、惡死，及田莊破敗，或有子孫亦貧苦也。三火一木家破財，人多殘疾絕後代。家中哭泣不曾住，三女生來多禍害。

Three waters and one earth element indicate that the earth is scarce while the water is abundant, leading to the collapse of embankments and the destruction of the family. Family members may die or meet a violent end, resulting in great suffering. The fields and estates become ruined and cannot be managed, and even if there are descendants, they can only live in poverty. The original explanation states that three waters and one earth element signify the destruction of the family and the death of its members, with the fields and estates ruined. Even with descendants, poverty prevails. Three fires and one wood element mean that the wood is completely burned by the three fires, leading to financial loss in the family. Many people may suffer disabilities, and the family line may be cut off. There is constant weeping in the household. Giving birth to three daughters brings much misfortune.

解曰：三火一木主家貧破敗，出殘疾之人，常有哭泣之聲，家中只有三女，並無兒孫，出一房絕後。此雖相生，卻為凶禍，何也？經曰：二火為災百事殘，今見三火，一木又生之，故其禍轉深，即以凶斷。生三女者，以一木生三火，然三火為純陰也。來意只為陰人有殘患。

The original explanation states that three fires and one wood indicate the family will be poor and fall into ruin, with a disabled member in the household, frequent crying sounds, only three daughters and no sons or grandchildren, and one branch of the family will become extinct. Although wood generates fire, which is mutual generation, it becomes a calamity instead. This is because the text says, "Two fires bring disaster and ruin everything." Now there are three fires, and one more wood to generate them, making the fire even stronger, thus the disaster becomes deeper. Therefore, it is considered a凶 (calamity). The reason for having three daughters is that one wood generates three fires, and these three fires are taken as a pure yin symbol. The person's intention is that there is a disabled female relative in the family.

三火一土破家財，家中人口現多災。田莊破盡無分寸，縱有兒孫事轉乖。解曰：此課中若見天罡土旺，主家道不和，六畜損傷，走失死亡人口，必患沉痾。來意為官訟。三火一金受災屯，疾病瘡痍不離身。日夜呻吟床枕上，縱需扁鵲治無因。

Three times fire and once earth, with too much fire scorching the earth, indicates the complete loss of family wealth. There will be misfortune among family members in the near future, and the fields and estates will be completely ruined, leaving nothing. Even if there are descendants, things will turn into troubles one after another. The original text explains that if in this divination the Tiangang (Chen earth) is at its peak, it indicates family discord, loss or death of livestock, missing or deceased family members, and serious illness for the family. The person coming for consultation is seeking legal disputes. Three times fire and once metal, with fire refining isolated metal, indicates suffering from misfortune and hardship, with illness and wounds constantly accompanying the person. The person will be lying in bed day and night, moaning continuously. Even if a famous doctor like Qianque is consulted, the illness cannot be cured.

解曰：三火一金主有大災，人口病患，瘡痍不休。床蓆有呻吟之苦，藥不能治，又主死傷人口，此課百事大凶。來意為傷了人口。三火一水主不良，母行淫亂失田莊。竊盜敗來凶惡露，應需刺面配他鄉。解曰：此課主家貧破敗，子孫多行兇惡，作賊刺配他方。

The divination explains that three fires and one metal indicate a great calamity, with family members suffering from illness, continuous wounds and pain, lying on the bed groaning in suffering, and medicine and treatment being ineffective; it also indicates death and injury to family members, and this lesson is extremely ominous for all matters. The person's intention is that there has already been injury to a family member. Three fires and one water mean that isolated water is boiled dry by many fires, indicating a bad family atmosphere, the mother being immoral and losing the fields and estates; theft is exposed, evil deeds are revealed to others, and ultimately one will be branded and exiled to another place. The divination explains that this lesson indicates family poverty and decline, with many descendants committing evil deeds, stealing and being branded and exiled to another place.

三木一土家又貧，室中多行不良人。豈憑媒婦相成就，邸店梳妝是立身。解曰：三木一土主家破貧乏，兼婦人淫亂。故曰：不憑媒婦相成就，邸店梳粒是立身。三木一水人少亡，兒郎作事不謀長。又有遠行仍無信，虛詐多端取禍殃。

Three woods and one earth element indicate family poverty and decline, with women being immoral. Therefore, the song says that marriages are not arranged by matchmakers but by women who dress and perform in inns. The original explanation states that three woods and one earth element lead to family poverty and immorality of women, hence the song refers to marriages not arranged by matchmakers but by women who dress and perform in inns (the original text 'shu li' should be 'shu zhuang'). Three woods and one water element mean that one water cannot sustain three woods, leading to the early death of family members, sons lacking long-term plans, someone traveling far without news, and deceitful behavior leading to self-inflicted misfortune.

解曰：三木一水主家中兄弟子孫消亡；更為事多無遠見，全無信約，動作虛詐，主命促也，更家不和。來意只為失財，後主死人官事應之。三木一火乏資糧，家財破散失田莊。竊盜敗來凶惡露，應需刺面配他鄉。解曰：三木一火主家貧，莊田破敗，子孫作亂，多行兇惡。

The explanation states: three woods and one water indicate that brothers and descendants in the family will die one after another, lacking foresight in affairs, without keeping promises, acting deceitfully and falsely, leading to a short lifespan and family discord. The person's intention is to lose wealth, and later it will be reflected in deaths and legal disputes. Three woods and one fire, with excessive wood blocking fire, indicate lack of money and grain, family wealth dispersing and losing fields and estates; theft will be exposed, evil deeds revealed, ultimately resulting in facial tattooing and exile. The explanation states: three woods and one fire indicate family poverty, broken fields and estates, descendants causing chaos, and frequent violent acts.

三金一水最不強，家中多是惡傷亡。縱有兒郎須夭折，丙丁歲內定悽惶。解曰：三金一水最不嘉，其家主惡傷死者，又主一房遇丙丁歲內定有災病。田產不遂，饒官事鬥訟。來意只為官事爭訟也。

Three metals and one water element are most unfavorable. The excess of metal leads to turbid water, indicating the family will suffer from many misfortunes and casualties. Even if children are born, they are likely to die young. During the years of Bing and Ding, the situation becomes even more desolate and alarming. The original explanation states that having three metals and one water is extremely inauspicious. The head of the family may suffer a violent death, and one branch of the family will surely face illness or disaster during the years of Bing and Ding. The family will not achieve their wishes regarding their land and property, and will often encounter lawsuits and disputes. The person coming to consult is primarily concerned about legal conflicts.

三金一火主家昌，福祿資財轉富強。屢有貴人來接引，不惟豐富有兒郎。解曰：三金一火主家業富貴，頻有貴人接引，又主子孫興盛。火克三金，合主大凶，卻為大喜，以凶中取吉也。法曰：凶中取吉，吉中取凶，此課中深旨也。來意只為爭訟，弟兄不義。

Three metals and one fire indicate the family's fortune will flourish, blessings, wealth, and resources will turn toward prosperity and strength. There will be continuous visits from noblemen guiding the way. Not only will the household be abundant, but also good sons will be born. The original explanation states: Three metals and one fire signify a prosperous family business, often with noblemen guiding, and also indicate the prosperity of descendants. According to principle, one fire overcoming three metals should indicate great misfortune, yet here it becomes great good fortune, taking the meaning of finding good in misfortune. In terms of principles, one can take good from misfortune and misfortune from good, which is the profound meaning in the divination method. The person coming is only here to quarrel, and brothers do not show affection or righteousness towards each other.

三金一木多軟弱，兒孫生下還無目。眷屬陰人頻死傷，丙丁之年災更速。解曰：三金一木主子孫羸弱，多有患頭目之人，陰人頗有傷。此課尤忌丙丁之歲，主大凶。來意只為望遠信，求財帛。或做三水一火。

Three metals and one wood indicate weak descendants, with children born with eye problems. There are frequent injuries and deaths among female family members, and disasters come more quickly during the years of Bing and Ding. The original explanation states: three metals and one wood indicate weak descendants, with many family members suffering from eye diseases, and female relatives often suffer injuries. This divination is especially unfavorable during the years of Bing and Ding, indicating great misfortune. The person seeking the divination is only hoping for news from afar and seeking wealth. This pattern can sometimes also be interpreted as three waters and one fire.

三土一水出剛強，膽硬心雄甚勇張。或遇丙丁來發旺，分符還用守邊防。解曰：三土一水此課合主剛強之人，膽硬心雄。雖破敗，若遇丙丁在上，主發旺也。三土一木太乖張，兒孫刺面配他鄉。家中破財無田產，更有兒孫赴法場。

Three earths and one water indicate a person who is strong and resolute, with a firm spirit and a bold and heroic mind, ready to take on responsibilities. If there is also a propitious presence of Bing and Ding fire to nourish the earth and enhance its strength, this person can hold a symbol of authority and be assigned to guard the borders. The original explanation states: the combination of three earths and one water indicates a person who is strong and resolute, with a firm spirit and a bold and heroic mind. Although the family may have declined, if Bing and Ding fire are present above, it still indicates prosperity and success. Three earths and one wood indicate a single tree surrounded by many earths, leading to many things going against expectations. The descendants may be branded and sent away, the family may suffer financial loss and have no land, and even the descendants may be taken to the execution ground.

解曰：三土一木主事乖張，子孫必有徒配。家貧破財，亦無田莊，兄弟不義，更有赴法場之人。此課主君不君、臣不臣，父不父，子不子，法無綱紀也。三土一金出英俊，子孫聰慧有名聲。教詩閱禮多淵博，科甲巍峨錦繡迎。

The interpretation states that three earth elements and one wood element indicate that all affairs will go awry, with descendants inevitably facing imprisonment or exile. The family will be poor and lose wealth, without any land or estates. Brothers will lack affection for one another, and there may even be someone sent to the execution ground. In this divination, the ruler is not a true ruler, the subject is not a true subject, the father is not a true father, and the son is not a true son; the principles of hierarchy and laws are completely destroyed. Three earth elements and one metal element, with thick earth giving rise to metal, indicate that the family will produce outstanding talents. Descendants will be intelligent and famous, studying the Book of Poetry and investigating the Rites, achieving profound knowledge. They will succeed in the imperial examinations, and their path will be smooth and prosperous.

解曰：三土一金主出英俊子孫，聰慧而有文章，出文武官，不然家大富也。來意只為問遠行，主吉慶，或做三水一金。二水二金子孫多，有妻端美若嫦娥。此課有家得富貴，錢財粟帛有綾羅。解曰：二金二水主子孫榮旺，妻有姿質，其家大富，此課最吉。

The original explanation states: three earths and one metal indicate the birth of outstanding descendants who are intelligent and talented in literature, with the family producing officials and generals, or otherwise becoming very wealthy. The person's intention is to inquire about a journey, which is auspicious. This type of divination can sometimes also be interpreted as three waters and one metal. Two waters and two metals, with water generating metal and achieving balance, indicate many descendants and a virtuous and beautiful wife like Chang'e. This divination signifies the establishment of a family and the attainment of wealth, with no lack of money, grain, silk, and brocade. The original explanation states: two metals and two waters indicate prosperous descendants and a wife with good looks and talent. The family becomes very wealthy, which is the most auspicious type of divination.

二木二土克刑傷，尤多癆病面痿黃。子孫官事何嘗絕，牢獄加臨有禍殃。解曰：二木二土主有人口傷害，勞病，子孫官事牢獄，爭訟不絕，此課大凶。來意只為患病，死亡，主患風疾，子孫惡疾也。

Two woods and two earths, wood and earth mutually control each other, indicating there will be injuries and wounds, especially frequent cases of consumption disease, with a pale and yellow complexion. The descendants will constantly have legal disputes, and once the situation reaches the prison image, calamity will follow. The original text explains that two woods and two earths indicate family members suffering injuries and illness, suffering from labor diseases, and the descendants will have continuous legal troubles and disputes, which is a major凶 portent. The person's intention is solely about illness and death, indicating family members suffering from wind diseases and descendants suffering from severe illnesses.

二水一木一土當，性強還恐少兒郎。豈得外姓為兒女，日久年深改趙張。解曰：此課為剛強之人，亦後嗣不興，主絕嗣也。外姓為子，或招婿接腳。休則主官事，出殘害陰人。

Two waters, one wood, and one earth are combined, indicating a strong and stubborn nature. The person is afraid of having few sons; in desperation, they adopt a child from another family, and over time, the family surname changes from Zhao to Zhang. The original explanation states: this reading indicates a strong and stubborn person, but the descendants are not prosperous, leading to a situation of no heirs. Therefore, they must adopt a child from another family or take in a son-in-law to continue the family line. If the reading is weak and confined, it indicates legal troubles and the emergence of a harmful female relative within the family.

二土一水一木傷，有人患害自關防。時常疾病災無已，死喪年年有禍殃。解曰：二土一水一木主傷人口，多饒病患，年年死喪，官事不絕。此課大凶，來意只為他人謀害自己，人口患病。

Two earths, one water, and one wood combine with mutual harm, indicating that someone is plotting to harm others, and the person should be cautious; they will often fall ill, and misfortunes will not end, with death and loss occurring every year. The original text explains that two earths, one water, and one wood indicate harm to people, many illnesses, annual deaths and losses, and continuous legal disputes. This divination is very ominous. The person's intention is that someone is plotting to harm them, and their family members are sick.

二金一水一木強，家中和會喜非常。更主兒孫多俊麗，絲蠶每歲進田莊。解曰：二金一水一木，主家喜慶，子孫聰慧，田蠶興旺，家中和順，來意只為外人爭訟，然二金亦為爭訟不順之神。

Two metals, one water, and one wood are in harmony. Metal generates water, and water generates wood, forming a continuous and strong flow of energy. This indicates family harmony and gatherings, with great joy. It also suggests that most descendants are intelligent and talented, and the benefits from sericulture and agriculture will increase year by year. The original explanation states that two metals, one water, and one wood signify family happiness, intelligent descendants, thriving sericulture and farming, and a harmonious home. However, the person's intention is to quarrel with outsiders, as two metals are naturally associated with disputes and obstacles.

二木一水一土崩，家中常是有相爭。更知後代多淫亂，亦有兒孫向外行。解曰：二木一水一土主婦女淫亂，出不良之人。或子孫出外求財不利。故曰：二木為爻求難得，以一水不能生二木，又被土克，生我無氣，而生氣絕矣。來意為求財不遂，家內不和。

Two woods, one water, and one earth combine, with the earth collapsing, indicating frequent disputes within the family, disorder among descendants, and the need for grandchildren to go elsewhere. The original explanation states that two woods, one water, and one earth signify women's licentiousness, the presence of morally corrupt individuals in the family, or descendants leaving to seek wealth but facing difficulties. Therefore, the "Entry Style Song" says, "Two woods as lines are hard to obtain." One water is insufficient to nourish two woods, and this water is further subdued by earth. The person who generates this water lacks vitality, so the source of vitality is cut off. The person's intention is to seek wealth but fails, and there is discord within the family.

二水一土一木強，此人應是有田莊。子孫驍俊飛聲潤，更得絲蠶歲歲昌。解曰：二水一土一木家道榮昌，子孫興盛，資財進益。此課雖有刑剋，以克我者反為木克，即以吉斷也。來意為賊偷了財物，主先憂後喜也。

Two waters, one earth, and one wood combine to form a strong energy, indicating that this person should own a farm or estate, with vigorous and outstanding descendants who gain widespread fame. The original explanation states that two waters, one earth, and one wood signify family prosperity, flourishing descendants, and increasing wealth. Although this hexagram has some conflicts, the earth that harms me is itself harmed by the wood, so the harmful force is restrained, and it is interpreted as favorable. The person's intention is that their property was stolen, indicating initial worry followed by eventual joy.

二木一水一金行，子孫稟性各聰明。田蠶興旺無災難，仍有資財喜慶生。解曰：二木一水一金，此課自下重重生上，故主子孫聰慧，田宅興旺，資財喜美，來意為出外求財也。二火一金一木傷，有人災病患頭瘡。子孫惡逆難調治，人口凋殘屢死亡。解曰：此課來意只為兩個陰人患病，又官司牽惹。

Two woods, one water, and one metal are combined, indicating that the descendants are naturally intelligent, the fields and sericulture are prosperous without calamity, and there will be wealth and joy. The original text explains: the combination of two woods, one water, and one metal, where metal generates water and water generates wood, with the generation happening layer by layer from below to above, thus indicating intelligent descendants, prosperous fields and homes, and abundant wealth. The person's intention is to go out in search of wealth. Two fires, one metal, and one wood are combined with injury, indicating that someone will suffer disaster and illness, particularly head sores; the descendants are wicked and rebellious, difficult to manage, the population will decrease and be incomplete, with frequent deaths. The original text explains: the person's intention is solely for two female relatives to be ill, and they are also involved in legal disputes.

二金一水一火殃，兒孫多病患頭瘡。間有一人能好善，也須睜眼外來昌。解曰：二金一水一火主有患頭目之人，其間有好善者，又有顛狂亂性之人，此課大凶，來意如上。

Two metals, one water, one fire combine to form a harmful configuration, indicating that the descendants will suffer from many illnesses, particularly head sores. Among them, if one person is willing to do good deeds, they must rely on external opportunities to achieve prosperity. The original explanation states: two metals, one water, one fire indicate that there is someone in the family suffering from eye or head diseases. Although there may be someone who does good, there are also people who are mad or lose their minds. This configuration is very凶 (dangerous). The intention of the person seeking the divination is the same as the previous one, still relating to illness and legal disputes.

二火一水一土傷，家中淫亂事非常。此課有克家母喪，資財破敗落人行。解曰：二火一水一土，主有刑傷之人，又是陰人不良亦主傷母。來意為爭田莊，官事病患。

Two fires, one water, and one earth combine to cause harm, indicating unusual disorder and immorality within the family. If this reading has arestrain (overcoming) aspect, it suggests the death of the mother, loss of wealth, and the loss of property to others. The original explanation states that two fires, one water, and one earth indicate someone in the family suffering from punishment or injury, as well as improper behavior by female relatives, and also harm to the mother. The person's intention is to contest land or property, involve in lawsuits, and suffer from illness.

二木一火一土昌，子孫豐骨貌堂堂。田蠶進旺人昌盛，還有官榮耀故鄉。解曰：二木一火一土主家榮昌，人多好善，進益田宅，子孫興旺。又主求官有喜。來意只為生一女子。

Two woods, one fire, and one earth are combined, with wood generating fire and fire generating earth, forming a continuous cycle of mutual generation, leading to prosperity. This indicates that the family will have descendants with full and prosperous appearances, dignified and well-proportioned; the fields and sericulture will flourish daily, the family will be thriving, and there will be opportunities for official positions bringing honor to the hometown. The original text explains that two woods, one fire, and one earth signify family prosperity, with family members willing to do good deeds, increasing property and land, and descendants flourishing, also indicating good fortune in seeking official positions. The person's intention is simply that a daughter was born in the family.

四孟值課為遺失，四仲來人問交易。四季攻激為婚姻，進身或然求信息。解曰：課直四孟必為遺失，四仲必為交易，四季非問婚姻而問出身也。

The last rule does not consider the number of the Five Phases, but instead classifies the meaning based on the division of the Earthly Branches into the first, middle, and last of the seasons: if the lesson falls on the four first branches (寅, 申, 巳, 亥), the person is seeking something lost; if it falls on the four middle branches (子, 午, 卯, 酉), the person is asking about trade; if it falls on the four last branches (辰, 戌, 丑, 未), the person is asking about marriage or seeking status, or inquiring about news. The original text explains that if the lesson falls on the four first branches, it is definitely about something lost; if it falls on the four middle branches, it is definitely about trade; and if it falls on the four last branches, it is either about marriage or seeking status.

水夾木，買賣交關婚事足。水夾金，文書遠信酒食迎。水夾火，驚恐官災心痛禍。水夾土，妨妻破財害田土。

This section discusses the matters indicated when one element is in the middle and another element is at both ends. It is read as "Jia is between Yi," meaning Jia is in the middle and Yi is at both ends. When water is between wood, water and wood mutually generate, indicating smooth trade and successful marriage. When water is between gold, gold generates water, indicating correspondence, letters from afar, and hospitality with food and drink. When water is between fire, water and fire clash, indicating fear, legal troubles, disasters, and heart pain. When water is between earth, earth controls water, indicating harm to the wife, loss of money, and damage to property.

火夾土，爭競財氣因婦女。火夾木，朋友酒食遠相迎。火夾金，病死傷亡官事侵。火夾水，傷妻損財官事起。

Fire between Earth, Fire generates Earth but the energy is dispersed, indicating disputes over wealth and matters initiated by women. Fire between Wood, Wood nourishes Fire, indicating friends preparing food and welcoming from afar. Fire between Metal, Fire overcomes Metal, indicating illness, death, loss of people, and legal troubles. Fire between Water, Water and Fire clash, indicating harm to wife and loss of wealth, followed by legal disputes.

木夾火，多為子孫失小口。木夾土，牢獄爭財競田土。木夾金，自家財物被人侵。木夾水，益進資財事事喜。

Wood with fire, wood generates fire but also exhausts its energy, mostly concerning matters of descendants, indicating loss of young family members. Wood with earth, wood controls earth, indicating imprisonment or legal troubles, due to disputes over money or land. Wood with metal, metal controls wood, indicating that one's own property is taken by others. Wood with water, water generates wood, indicating increasing wealth and joy in all matters.

金夾火，喪卻妻兒家痛苦。金夾木，分散家財損六畜。金夾土，土中金寶藏難聚。金夾水，子孫喜事從行起。

Gold between fire, fire overcoming gold, indicates loss of wife and children, causing family sorrow. Gold between wood, gold overcoming wood, indicates dispersion of family wealth and loss of livestock. Gold between earth, earth generating gold, symbolizes treasure buried in earth, though there is wealth, it is difficult to gather. Gold between water, gold generating water with smooth energy, indicates joy for descendants, and matters arising from travel.

土夾水，遺忘田土官不喜。土夾木，賣卻田園分產屋。土夾金，競界爭田墳墓侵。土夾火，信息田園和會我。

Earth between water, earth controls water, indicating that farmland is forgotten or taken over by others, and the authorities are not pleased. Earth between wood, wood controls earth, indicating selling farmland and dividing property. Earth between metal, earth generates metal but the energy is drained, indicating disputes over land boundaries and fields, even graves being taken over by others. Earth between fire, fire generates earth, indicating news coming, and farmland matters being resolved harmoniously with others.

入式云：四位內見二木，諸事難成。又云：如見二木，或見水，卻為大喜。問見三木如何？曰：主官事纏身。又兄弟三人，並無父母。其兄弟三人俱各再娶，更無子孫。問見四木如何？曰：主官事。其家合主新蓋舍屋，家中缺費，惟四壁而已，主貧乏艱難也。

The "Rushish Ge" says that within four positions, if there are two instances of wood, all affairs will be difficult to accomplish; it also says that if two instances of wood are present and water comes to generate them, it is actually a great joy. Someone asks: what if there are three instances of wood? The answer is: it indicates legal troubles, and in the family there are three brothers but no parents. These three brothers will each remarry, and there will be no descendants. Another question: what if there are four instances of wood? The answer is: it also indicates legal troubles. The family should have newly built a house, so household expenses are lacking, leaving only four walls, indicating poverty and hardship.

入式云：二土比和遲晚看，言諸事求雖有成而遲也。如見二土苟無傷克，但得比和，安得有滯？若受刑剋，亦主淹留。問四位內見三土如何？曰：主合有配婦凶惡，諸求不成。又主其家姊妹三人，亦無父母也。蓋同類者為兄弟，生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財。合四位內無相生克，只有同類，乃是勾陳太常，以上言姊妹三人也。問見四土如何？主無凶也。故曰：三土四土，丑婦凶惡，其災福與上同斷。

The "Rushi Ge" says, "Two earths in mutual harmony are delayed." This means that although various affairs can be accomplished, they will be achieved late. In reality, if two earths are not injured or controlled, and they are only in mutual harmony, how could there be stagnation? Only when they are subjected to punishment or control will there be delays. Someone asks: What if there are three earths within the four positions? The answer is: This indicates marrying a cruel wife, with affairs not being accomplished, and also suggests that the family has three sisters but no parents. This is because in the Five Phases, similar elements are brothers, those that generate me are parents, those I generate are children, those that control me are officials and ghosts, and those I control are wife and wealth. Within the four positions, if there is neither mutual generation nor mutual control, only similar elements remain, which correspond to the two earth deities, Gou Chen and Tai Chang. Therefore, it is interpreted as three sisters. Another question: What if there are four earths? The answer is: There is no great misfortune. Therefore, three or four earths indicate a wife who is ugly and fierce in nature, while other misfortunes and blessings are the same as previously mentioned.

入式云：二金刑剋都無順，二金皆凶神也，亦是白虎之位，兼主不順。故其家饒鬥訟，兄弟不義，妯娌不和更金上見火，主家死亡人口。問見三金如何？曰：主陰人淫亂，家宅不寧，合主門師禳鎮其宅，亦死亡人口，又主官事，其災福亦與二金同斷。問見四金如何？曰：此四位為純金，其象主君不君，臣不臣。父不父，子不子，亂綱紀，其父母兄弟骨肉皆主不順，最為大凶。

The "Rushish Ge" says, "Two metals cause mutual harm and bring no smoothness": When there are two metals, they are all considered Inauspicious Spirit, and they are also the position occupied by the White Tiger, which governs all matters being unsmooth. Therefore, such a household often has disputes and lawsuits, brothers do not show affection, and the relations between the wife and the sister-in-law are not harmonious. If fire comes to overcome the metal, it indicates that there is death in the family. Someone asks: What if there are three metals? The answer is: It indicates that the female members are immoral, the family is not peaceful, and one should invite a priest to perform rituals to appease and protect the house. It also indicates death and lawsuits, and the fortune and misfortune are the same as in the case of two metals. Another question: What if there are four metals? The answer is: When there are four metals, the image indicates that the ruler is not a ruler, the subject is not a subject, the father is not a father, and the son is not a son. The order of society is chaotic, and there is no harmony among parents, brothers, and relatives. This is the most severe misfortune.

入式云：二火為災百事殘，主其家有陰人殘患，更主家內火光焚燒。若火上見二水，主有婦人產死。如二火見二水之上，主夫妻不和，休離應之。問見三火如何？曰：主陰人官事也，更主陰人殘害。此課亦主婦女主家，為純陰之課，陰旺陽衰也。其家多生女。亦主外人主家，更釜鳴數次，見火光應也。問四火如何？曰：二火為災百事殘，其三火以為甚，何況四火乎？

The "Rushi Ge" says, "Two fires bring disaster and all affairs are ruined": this indicates that there is illness or disease among the female members of the household, and also suggests a fire accident that burns the house. If two waters come to overcome the fire, it indicates a woman dying in childbirth. If two fires are placed above two waters, it indicates marital discord, and the matter should be interpreted as a divorce. Someone asks: what if there are three fires? The answer is: it indicates that female family members will get into legal trouble and also suffer harm. This type of divination also suggests that women are in charge of the household, because it is a pure yin pattern, with yin being strong and yang weak, so the family tends to have more daughters. It also suggests that someone from another family will be in charge, and there will be several instances of pots and pans making noise on their own and seeing flashes of fire. Another question is asked: what if there are four fires? The answer is: two fires already cause all affairs to be ruined, three fires are even worse, so what about four fires?

入式云：二水皆順為大吉。謂見二水為之大喜，亦不為災。如上見二土，主傷陽人兩口，破財賊傷。如上見二火，必有官事傷人。如上見二木，其家出外求財大吉。如上見六合木，合主婚姻成合，交關爭役吏也。青龍則為財矣。問見三水如何？曰，其家必有痔痛男童，及有外賊傷財物數次，其家亦主水災，此課大凶。問見四水如何？亦與三水同斷，皆主大凶。

The "Rushish Ge" says, "Two waters in harmony are of great auspiciousness": seeing two layers of water indicates a very favorable omen and does not lead to disaster. However, if two layers of earth appear above to overcome it, it indicates harm to two male children, loss of wealth, and injury from thieves. If two layers of fire appear above, there will certainly be legal disputes and injuries. If two layers of wood appear above, the family will have great auspiciousness in seeking wealth outside. If the Liu He (Liu He) belongs to wood, it indicates successful marriage and union, as well as trade activities and disputes with officials. If the Azure Dragon (Azure Dragon) belongs to wood, it indicates gaining wealth. Someone asked: what if there are three layers of water? The answer is: the family will certainly have male children suffering from hemorrhoids, and there will be repeated damage to property by thieves from outside, as well as water disaster, making this a very凶 (fateful) omen. Another question: what if there are four layers of water? The answer is the same as for three layers of water, both indicating a very凶 (fateful) omen.

天乙被煞主災同，貴人厄難有何通；神被將克家長損，神克妻兒鬼哭凶。劫煞騰蛇火見凶，鬼怪顛邪兆宅宮；更主婦人心痛病，門椽屋爆影光紅。劫煞朱雀鬥爭張，文字凶來官事傷；若見火光還應得，爭妻競婦女身亡。

This passage explains the effects when the twelve noblemen (贵神) meet with the Robbery Sha (劫煞). If the Heavenly Nobleman (天乙贵神) is harmed by the sha, it indicates disaster, as the nobleman himself suffers, leaving no way to be smooth and unimpeded. If the nobleman is overcome by the general (将神), it signifies damage to the family head. If the nobleman overcomes the general, it indicates misfortune for the wife and children, and ghostly cries in the house. When the Teng Snake (螣蛇) meets the Robbery Sha and is accompanied by fire, it is an omen of evil, showing signs of ghosts and madness in the house, and illness of heart pain in women. It also indicates that the beams and rafters of the house will crack and make noise, and there will be red light at night. When the Vermilion Bird (朱雀) meets the Robbery Sha, it signifies disputes and clamor, leading to misfortune through documents and lawsuits that injure people. If firelight is seen, it is a sure omen, indicating that a woman may die due to fighting over wives or competing for women.

劫煞六合事急忙，公私牽惹鬥爭張；自家無事人欺辱，看取人元定禍殃。劫煞勾陳入課排，上門子午必然災；更主爭訟三五度，死亡人口犯神來。劫煞青龍莫上門，火光流血或成屯；驚憂賊盜傷人物，獄訟紛紜死喪頻。

Liu He meets Robbery Sha, matters come suddenly and urgently, both official and private affairs are involved, leading to disputes and disturbances; one's own affairs are originally peaceful but they are insulted by others. One must check whether the heavenly stem and earthly branch of the person involved are in harmony with Liu He to determine the severity of the misfortune. If Gou Chen meets Robbery Sha and is included in the divination, if it is located at the 'upstairs' position of Zi and Wu, there will certainly be calamity; it also indicates disputes three or four times, death in the family, due to the offense against an Inauspicious Spirit. If Qinglong meets Robbery Sha, it is most dangerous if it is located at the gate: it indicates fire and bloodshed, or affairs being blocked and difficult to proceed; it also indicates anxiety and worry, theft and injury to people and property, continuous lawsuits and disputes, and frequent deaths.

劫煞天后女人連，申酉臨之事並然；況當奴婢私逃走，人元克將破財錢。劫煞太陰不可當，婦人計謀事難防；不明暗昧臨小口，將與人元莫犯傷。劫煞玄武凶事重，賊來謀害入家中；臨申防賊臨酉走，賊神見虎殺傷凶。

The Heavenly Empress meets Robbery Sha, indicating that matters will involve women; if this occurs in the hours of Shen or You, the outcome will be the same. It also indicates that servants or attendants may run away on their own; if the person's original energy comes to attack the deity, there will be financial loss. Tai Yin meeting Robbery Sha indicates a difficult situation, suggesting that women will use schemes and schemes, making things hard to prevent; dark and unclear matters will affect the young in the family; at this time, the deity and the person's original energy must not attack or harm again. The Black Tortoise meets Robbery Sha, indicating even more serious misfortunes, suggesting that thieves plan to harm and enter the house; if the Black Tortoise is in Shen, thieves should be guarded against; if it is in You, thieves have already escaped; if the thief deity Black Tortoise meets the White Tiger, there will be danger of injury or death.

劫煞災煞遇太常，財帛散失兩三場；更主酒宴毒藥害，如在魁罡主此殃。白虎行年災劫關，必須喪事有重重；兩虎當旺魁罡上，人元是木有深凶。劫煞災煞合天空，驚恐相爭分外凶；若更人元來克將，望成求就盡胸中。

Tai Chang meets with Jie Sha and Zai Sha, indicating loss of wealth twice or thrice, and also suggests being poisoned at a banquet; if Tai Chang falls on Hekui (Xu) or Tiangang (Chen), the calamity will be even greater. White Tiger encountering Zai Sha and Jie Sha in the year's position indicates many deaths; if two White Tigers are strong and fall on Kui Gang, and the person's original energy is wood being overcome by metal, the danger will be even more severe. Jie Sha and Zai Sha combining with Tian Kong indicate fear and disputes, which are especially dangerous; if the person's original energy also overcomes the general deity, then all the things one hopes to achieve will remain only in the mind.

解曰：勾陳言上門者，子午卯酉是也。子午為天門，卯酉為人門。前云六合逢劫煞主因公事損其身，更看人元與六合和不和，若更克人元必凶。又太陰法言：克將主破財，人元受克主殺夫。又曰：玄武之見白虎者，為臨申是也。臨酉主妻走也。

The explanation states that the "upper gate" mentioned under Gou Chen refers to the four cardinal directions: Zi, Wu, Mao, and You. Among these, Zi and Wu are called the heavenly gate, while Mao and You are called the human gate. Previously, it was mentioned that when Liu He encounters Robbery Sha, it indicates injury due to official matters, and one should also check whether the person's original energy and Liu He are harmonious; if Liu He further harms the person's original energy, it will certainly be a凶 (adverse outcome). The method of interpretation for Tai Yin is: when Tai Yin overcomes the general spirit, it indicates financial loss, and when the person's original energy is overcome, it indicates the husband being harmed. It also says that the reason Xuan Wu meets Bai Hu is because Xuan Wu is located at the Shen position (Shen belongs to Bai Hu's territory); if it is located at You position, it indicates the wife leaving home.

人元克神爭官訟，更兼父子不相同。神臨魁罡墓上病，與土同鄉見死凶。神到甲乙休會客，必然席上有紛爭。水上見神陰小損，若居火位喜還生。

This section discusses the auspiciousness or inauspiciousness of the relationship between the person's original stem and the noble deity. If the person's original stem overcomes the noble deity, it indicates disputes and lawsuits, as well as discord between father and son. If the noble deity is located on the Qigang (Chen and Xu) or the storage (mùkù) positions, it indicates illness; if it shares the same earthly branch with earth and enters the storage, death is expected. If the noble deity falls on the wood stems Jia and Yi, it is not suitable for hosting banquets or guests, as disputes will certainly arise at the banquet. If the noble deity is in the water position, it indicates harm to young female members of the family; if it falls in the fire position, fire generates earth, and good fortune will arise from this.

神臨驛馬添官職，定知官事損得理。合是青龍居寶位，全必逢之多見喜。貴神克將陰小損，貴神受克定災同。下克上兮子孫逆，上克下兮妻財凶。日上見神當日事，月逢月內年歲中。常取相生皆主喜，如逢相剋必然凶。

The noble spirit (guishen) being on the post horse (yimǎ) indicates promotion and advancement in official position; even if there is a legal dispute, it will certainly be justified with the opponent suffering. If the noble spirit is in a favorable conjunction with the azure dragon (qinglong) occupying the noble position, it usually brings good news. When the noble spirit controls the general spirit (jiangshen), it indicates harm to female relatives and young children; if the noble spirit itself is controlled, it is also considered a disaster. When the lower position controls the upper position, it indicates rebelliousness from descendants; when the upper position controls the lower position, it indicates misfortune for the wife and finances. If the noble spirit is on the day branch (richen), the matter will occur on the same day; if it is on the month builder (yujian), it will occur in the same month; if it is on the sovereign year (taisui), it will occur in the same year. The general principle is: whenever there is mutual generation (xiangsheng), it brings good fortune; whenever there is mutual control (xiangke), it brings misfortune.

貴神上見災煞、劫煞主貴人有厄難，諸事不和，文字凶，貴神受克主傷家長。若貴神克將神主妻哭泣，大凶。若人元克貴神，主有官事爭訟，更兼父子不睦。若貴神臨魁罡，據此課不得會客，宴上必有爭張，兄弟鬥訟也。故曰：神到甲乙……，今言魁罡者，甲乙木來克貴神，亦有不和爭鬥。今魁罡乃鬥訟之神，故有不和鬥爭之理。二說皆通，宜從魁罡也。

If the Disaster Sha and Robbery Sha appear above the Nobleman God, it indicates that the Nobleman will encounter difficulties, and all affairs will be discordant, with ominous signs in official documents. If the Nobleman God is weakened, it suggests harm to the head of the family. If the Nobleman God overcomes the General God, it indicates that the wife will weep, which is a great凶. If the person's origin overcomes the Nobleman God, it suggests legal disputes and conflicts between father and son. If the Nobleman God is located on the position of the魁罡 (Chen or Xu), according to this lesson, it is not suitable to entertain guests, as there will be disputes at the banquet, and conflicts between brothers will also arise. Therefore, the rhyme says, "When the God arrives at Jia and Yi, it is not suitable to entertain guests," while here it refers to the魁罡: Jia and Yi wood overcoming the Nobleman God's earth will naturally lead to discord and conflict; the魁罡 itself is a god associated with disputes, so the same reasoning applies. Both explanations are reasonable, but the one involving the魁罡 is more comprehensive.

若水上見貴神，主陰人小口有災也。若火上見貴神主喜慶之事。或有官司災難，必主消散得理通和。若貴臨驛馬，必加官進祿，更主得珍寶之物，有大吉之喜。驛馬亦依後排也。故貴神主有二凶，若下克上主子孫逆黨，若上克下主妻子財帛之凶。若臨年太歲大凶，日月亦然，若四位相生有大喜，相剋大凶。

If the noble spirit falls on the water position, earth controls water, indicating misfortune for women and young children. If it falls on the fire position, fire generates earth, indicating good news; even if there are lawsuits or disasters, they will certainly dissipate, and the matter will end in harmony. If the noble spirit is associated with the post horse, it definitely brings promotion and increased wealth, and also indicates obtaining valuable treasures, which is a great auspicious event; the arrangement of the post horse is explained in the following text. The noble spirit itself also has two ominous aspects: when the lower position controls the upper position, it indicates that descendants are rebellious and form gangs; when the upper position controls the lower position, it indicates misfortune for the wife and wealth. If the noble spirit falls on the current year's heavenly stem and is controlled by it, it is extremely inauspicious. The same applies if it falls on the approach day or the approach month. In summary, if the four positions mutually generate, there will be great joy; if they mutually control, it will be great misfortune.

天罡爭鬥決雌雄，本與河魁一例同。兩將更加諸位上，必然鬥訟入官凶。解曰：凡行將上下見辰戌臨諸方位及臨辰戌上，主有斗打見於頃刻間也。又曰：凡兩神臨諸方位上無不鬥訟，為是天之牢獄煞，鬥訟之神，如課內見之，定主鬥訟之凶。

The Tiangang (Chen) presides over disputes, insisting on a decisive outcome, and Hekui (Xu) follows the same pattern. When these two deities are placed over other positions, they inevitably lead to fights and lawsuits, eventually reaching the authorities and resulting in calamity. The original text explains that whenever the general deities are calculated, if Chen or Xu appear in any direction, or if other deities are placed over Chen or Xu, there will be immediate fighting. It also states that these two deities, wherever they appear, will inevitably cause disputes and lawsuits, as they are the heavenly prison stars, deities governing litigation. Once they appear in a calculation, it certainly indicates a凶 (calamitous) outcome related to disputes.

傳送臨辰喪事多，到戌爭競官病魔。更主鬼神遠喪怪，占病為凶怎奈何？傳送臨巳火中衰，到木口舌必官災。更主逃亡因事走，釜破門傷大損財。傳送奔騰入火中，官災口舌有重重。遊行況是多屯蹇，車碾喉瘡道路凶。

Chuansong represents Shen metal, which is originally the general deity in charge of movement and travel. When Chuansong is in the position of Chen, it indicates many deaths; when it reaches the position of Xu, it signifies disputes, legal troubles, and illness, as well as supernatural disturbances and strange occurrences in distant places. When predicting illness, it naturally indicates a凶 (adverse outcome), which is unavoidable. When Chuansong is in the position of Si, the metal is weakened by fire. If it also reaches the positions of Yin or Mao (wood), it leads to disputes and legal troubles; it also indicates someone fleeing due to affairs, broken cooking vessels, damaged doors and windows, and significant financial loss. When Chuansong rushes into fire, it signifies legal troubles and disputes; traveling becomes very difficult, with dangers such as being crushed by a wheel or developing throat sores on the road.

傳送臨金變化多，無刑無克事消磨。雖然喪孝重重過，卻與兄弟兩相和。解曰：申行處便為行移神。若臨寅卯上主傷翁姑及破財，蓋傳送為行移神，車馬號白虎，主遠喪尊長，故寅為翁克，卯為姑克。此定知田蠶不成，與破財同。若病主死，百無一吉。

Chuansong is located on the metal position, and its nature is changeable, sometimes bringing joy and sometimes anger. If there is no punishment or conflict, the matter will naturally resolve itself. Although there may be repeated occurrences of mourning, in the end, harmony can be achieved with siblings. The original text explains that the place where Shen (Chuansong) arrives is the place where things are transferred. If it is located on寅 or卯, it indicates harm to the grandparents and financial loss, because Chuansong is the god of transfer, and it is similar to the White Tiger and associated with vehicles and horses. It signifies the death of a distant superior. Therefore, the position of寅 indicates the death of the grandfather, and the position of卯 indicates the death of the grandmother. This type of divination can also indicate failure in agriculture and sericulture, similar to financial loss. If this is used to divinate illness, it indicates death, with no good outcomes at all.

申到辰主喪事、路行凶，主鬥訟。申到戌主鬼怪邪惡、官事、病患死亡之兆。又曰：傳送臨金上亦主變化多般，或喜或怒也。若傳送無刑無克，主諸事皆喜，縱有凶禍，主消磨了。此課主先凶後吉。雖有死亡，卻有不死之理。雖主重重禍來，其後卻主兄弟和同，若更見天罡，主有鬥訟凶。

When the trigram Shēn (申) is at the position of Chén (辰), it indicates mourning and funeral affairs, and there is danger in going out or traveling. It also suggests disputes and lawsuits. When Shēn is at the position of Xū (戌), it indicates ghosts, evil spirits, legal troubles, and signs of illness or death. Another interpretation says that if the trigram Chuansong is at the position of metal, it indicates change and fluctuation, with sudden shifts between joy and anger. If Chuansong is neither harmed nor overcome, it indicates that all matters will be favorable, and even if there are misfortunes, they will eventually be resolved. This divination suggests that the outcome starts with danger but ends with good fortune: although there is an omen of death, it does not lead to actual death; although misfortunes come one after another, in the end brothers will become harmonious and united. However, if the divination also includes Tiangang at the position of Chén (辰), it still indicates danger from disputes and lawsuits.

若說飛符日上推，便於甲巳乙辰知。丁寅丙卯須當起，戊丑己午庚未期。壬酉辛申癸戌上，其神一干上居之。倘遇斯辰同一位，居然橫禍有危疑。

The evil influence called Flying Symbol must be calculated starting from the Day Stem: Jia Day is in Si, Yi Day is in Chen; Ding Day is in Yin, Bing Day is in Mao; Wu Day is in Chou, Ji Day is in Wu, Geng Day is in Wei; Ren Day is in You, Xin Day is in Shen, Gui Day is in Xu. This evil spirit resides on the branch corresponding to the Day Stem. When casting a divination, if the Reigning Year, Month Builder, or Day Branch coincides with the Flying Symbol, it indicates sudden misfortune and danger, with concerns of suspicion and trouble.

正五九當未，二六十辰推。三七十一丑，四八臘戌知。寅午戌在未，亥卯未在辰；申子辰在丑，巳酉丑在戌。

The evil influence of the Sāngmén is calculated in two ways: by month and by the triple harmony formation. By month: the month of January, May, and September has Sāngmén in Wu; the month of February, June, and October has it in Chen; the month of March, July, and November has it in Chou; and the month of April, August, and December has it in Xu. By the triple harmony formation: in the month of the fire triple harmony (Yin-Wu-Xu), Sāngmén is in Wu; in the month of the wood triple harmony (Hai-Mao-Wei), it is in Chen; in the month of the water triple harmony (Shen-Zi-Chen), it is in Chou; and in the month of the metal triple harmony (Si-You-Chou), it is in Xu. Both methods result in the same outcome, as they both indicate that Sāngmén resides in the branches of the four seasons.

得春從酉起，三夏午方期。卯上逢秋位，言冬子位推。

The Heavenly Ghost煞 is located according to the four seasons: in You during spring, in Wu during the three months of summer, in Mao during autumn, and in Zi during winter. These four positions are all the main branches of the four directions. When the Heavenly Ghost is present, it indicates occurrences of ghosts and strange phenomena.

日前一辰為天羅，對沖地網更無他。若加年月日辰上，囚訟災殃病必多。

The Heavenly Net is determined by counting one position forward from the Day Branch. The position that is opposite to it is the Earthly Net. There is no other method. If the Heavenly Net and Earthly Net are superimposed on the Sovereign, Month Builder, or Day Branch, it indicates a lot of imprisonment, lawsuits, calamities, and diseases, because the image of the net signifies restriction and obstruction.

酉上見木為關，卯上見土為隔，卯上見金為鎖。寅加酉為關，戌加卯為隔，申加卯為鎖。占此行人不通，遠人不至，囚禁難脫，病孕阻隔，訪人不見，逃亡不還，占物有隔，百事有阻，百事遲留。關上見金為斬關，申卯酉；土上見木為毀隔，寅辰卯。鎖上見火為破鎖，午申卯。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Xingchu = Travel The three types of obstruction are called "guan", "ge", and "suo". When wood appears in the You position, it is called "guan"; when earth appears in the Mao position, it is called "ge"; when metal appears in the Mao position, it is called "suo". Specifically, when寅 is added to酉, it is "guan"; when戌 is added to卯, it is "ge"; when申 is added to卯, it is "suo". If these three signs appear, it indicates that travel is blocked, distant people do not come, those who are imprisoned find it difficult to escape, patients and pregnant women face obstacles, those seeking others cannot find them, fugitives do not return, projectiles are obstructed, and all affairs are hindered and delayed. Conversely, if gold comes to attack wood on "guan", it is called "zhang guan", such as the combination of申,卯, and酉; if wood comes to attack earth on "ge", it is called "huo ge", such as the combination of寅,辰, and卯; if fire comes to attack metal on "suo", it is called "po suo", such as the combination of午,申, and卯.

前以酉上見木為關，金又克木為斬關。卯上見土為隔，木又克土為毀隔。卯上見金為鎖，火克金為破鎖。斷曰：囚禁得脫，病孕安，逃亡避罪，關節開通，因事出行，皆為順利。

The principle mentioned above is: when wood appears on the酉 (You) position, it forms a barrier; if gold comes to attack this wood, the barrier is cut through, so it is called cutting the barrier. When earth appears on the卯 (Mao) position, it forms an obstruction; if wood comes to attack this earth, the obstruction is destroyed, so it is called destroying the obstruction. When metal appears on the卯 (Mao) position, it forms a lock; if fire comes to attack this metal, the lock is broken, so it is called breaking the lock. If these three situations appear in a divination, it is interpreted as: the imprisoned will escape, the sick and pregnant will recover, the fugitive will avoid punishment, all doors and passages will be opened, and travel will be smooth.

愚謂：用關隔鎖小吉而不宜，若用斬關毀隔，破鎖而不吉，是賊上加賊，兵上加兵，何傷之甚也。有若取意詳事，而不用五行生剋制化，是舍頭目而取毫芒，宜詳察之。

The author's view is: if one takes the concepts of gate, barrier, and lock as the main factors, originally it is only a minor auspicious sign but is wrongly said to be inauspicious; if one takes cutting the gate, destroying the barrier, and breaking the lock as the main factors, originally it is a sign of opening and passage but is wrongly said to be inauspicious. This would be like adding thieves to thieves and soldiers to soldiers, how could the harm be described so seriously? If one only focuses on taking the meaning of the names and terms to discuss matters without using the generation, control, restriction, and transformation of the Five Phases to analyze, that would be abandoning the main point and grasping at the tip of a hair, which is reversing the fundamental and the superficial. One should carefully examine this.

甲子旬中戌亥為空亡，甲戌旬中申酉為空亡，甲申旬中午未為空亡，甲午旬中辰巳為空亡，甲辰旬中寅卯為空亡，甲寅旬中子丑為空亡。

The sixty Jiazi cycles are divided into ten-day periods called shen. In each shen, ten heavenly stems are paired with ten earthly branches. However, two of the branches cannot be paired with the heavenly stems, and these two branches are called the "shen kong" or "empty亡". In the Jiazi cycle, the branches Xu and Hai are empty; in the Jiaxu cycle, the branches Shen and You are empty; in the Jiashen cycle, the branches Wu and Wei are empty; in the Jiawu cycle, the branches Chen and Si are empty; in the Jiachen cycle, the branches Yin and Mao are empty; in the Jiayin cycle, the branches Zi and Chou are empty. When casting a divination, first determine which shen the day belongs to, and thus know which two branches are empty in the divination.

所主人情虛假，事不盡誠，聞憂不憂，聞喜不喜，求謀不就，望用無成，行人虛信，病訟無危，逃亡未獲，失物難尋。又曰：凶神落空，凶事消溶；吉神落空，喜信難逢；諸合落空，喜未扶同；旺相落空，過旬始通；財官落空，進取無功；鬼賊落空，雖凶不凶。

The things governed by the falling of the empty (空亡) are: human feelings are false, matters are not done honestly, hearing of sorrow does not really require worry, and hearing of joy does not really require happiness; efforts to seek success are not successful, expecting to obtain something but getting nothing; messages from people who are away are false; illness and lawsuits may exist but do not pose great danger; those who have run away cannot be caught, and lost items are difficult to recover. There is another more detailed explanation: when Inauspicious Spirit fall into the empty,凶事 naturally dissipate; when吉神 fall into the empty, good news is hard to meet; when various合局 fall into the empty, good things cannot support each other; whenprosperous and strong spirits fall into the empty, they will be effective only after this ten-day period; when财爻 and官爻 fall into the empty, efforts to gain will be ineffective; when鬼煞 and贼神 fall into the empty, although they are harmful, they do not become actual harm.

子午旬無水，寅申不見金。假令甲子旬戊辰日課：壬子、癸亥。甲子，甲午旬課干神將方有水是也。謂之四大空亡。寅申不見金，亦同此義。凡有謀用，吉凶不成。

The concept of the Four Great Emptinesses differs from the旬空. It refers to the absence of a particular element in certain ten-day periods. In the Jiazi and Jiawu ten-day periods, there are no branches that correspond to the water element. In the Jiayin and Jiashen ten-day periods, there are no branches that correspond to the metal element. For example, if a lesson is cast starting on Wuchen in the Jiazi ten-day period, and water-related branches such as Renzi and Guihai appear in the lesson, then the presence of water in the person's original element, the noble god, the general god, and the earthly division positions in the Jiazi or Jiawu ten-day periods indicates the occurrence of the Four Great Emptinesses. The same principle applies to the Jiayin and Jiashen ten-day periods where gold is absent. When this situation occurs, any plan or action, whether good or bad, will not succeed.

寅酉為金絕，主事於文書道路。卯申為木絕，主事於財帛車馬。午亥為水絕，主事因口舌取索。子巳為火絕，主事婦女男子道路。

The Four Absolute Positions are combinations of earthly branches that represent the end of the Five Phases' energy. Each combination governs a specific category of affairs. The combination of寅 and 酉 signifies the end of metal energy, and the affairs concerned are related to documents and roads. The combination of卯 and 申 signifies the end of wood energy, and the affairs concerned are related to wealth and vehicles. The combination of午 and 亥 signifies the end of water energy, and the affairs concerned arise from verbal disputes and litigation. The combination of子 and 巳 signifies the end of fire energy, and the affairs concerned involve women, men, and roads. Whenever an absolute position is encountered, it indicates the end of a cycle and the difficulty in continuing the matter.

將與神相遇為正絕，主事體盡畢，人會而散，夫妻離別，求事不成，占病必死。將與日相遇為遙絕，主貴人不喜，官職退散。將與時相遇為次絕，主坐著時官人說斷分散之事物損壞。將與命相遇為大絕，主非常驚恐、災禍，破散財帛事占動，進退不寧，占病必死。將與位絕，位與神絕名正絕，與次絕同斷。

Depending on the different combinations of the two involved, the concept of "absolute separation" is further divided into several categories. When the god and the nobleman's god meet and form an absolute separation, it is called "correct separation," indicating that the matter in question will come to an end, people gather and then disperse again, couples part ways, endeavors fail, and if it is about illness, it will surely result in death. When the god and the day branch meet and form an absolute separation, it is called "remote separation," indicating that the nobleman is displeased and official positions will decline. When the god and the hour branch meet and form an absolute separation, it is called "secondary separation," indicating that someone in authority will immediately intervene to disperse matters, and property will be damaged. When the god and the personal destiny meet and form an absolute separation, it is called "great separation," indicating unusual fear and calamity, loss of wealth, instability in matters, inability to advance or retreat, and if it is about illness, it will surely result in death. When the god and the place branch form an absolute separation, or when the place branch and the nobleman's god form an absolute separation, it is also called "correct separation," and the interpretation is the same as that of secondary separation.

此五絕指事體斷絕，人情離散，器物損壞，占病大凶。如卯中午亥合，名合中有絕。然卯申為木絕，午亥為水絕，凡課中有金與水土未嘗絕也。若有午卯為用，主聚而復散，成而復敗。若申亥為用，則主斷而復續，失而復得。

These five instances of "绝" all refer to the termination of matters, the dispersion of human relationships, and the damage of objects, indicating a severe illness omen. If there is a situation where "绝" occurs simultaneously with a "合," such as between卯 and申, or午 and亥, it is called "合中有绝." However, it should be noted that卯 and申 only signify the termination of wood, while午 and亥 only signify the termination of water. The metal and water and earth elements themselves are not terminated. Therefore, if午 or卯 are used as the focus, the outcome is that things gather and then scatter, succeed and then fail. If申 or亥 are used as the focus, the outcome is that things break off and then reconnect, are lost and then regained.

水土遇酉，火遇卯，木遇子，金遇午為四敗。凡四敗如乘車，體則似囚繫拘縛之象。主口舌、憂危、官事、刑訟，惟宜捕捉，不宜占病。

Water and Earth meet at You, Fire meets at Mao, Wood meets at Zi, and Metal meets at Wu. These four situations are called "Four Failures," which refer to the five phases' bathing and failure places. The image of the Four Failures is like a person riding in a carriage, being carried along, unable to control their own movements, as if imprisoned and bound. It signifies disputes, worries, dangers, lawsuits, and punishments. It is favorable for hunting fugitives but unfavorable for illness.

建者，正月建寅，二月建卯等例是也。入占，旺為事旺相久遠，吉凶力壯，或並立初新之事，亦主月內初新事。凡月建出現謂之龍德，謁望動為，吉凶立應。

The term "jian" refers to the Month Builder. In the first lunar month, the Month Builder is寅 (Yin), in the second month it is卯 (Mao), and so on in sequence. When the Month Builder appears in a divination chart, it indicates that matters will be prosperous and enduring, with strong positive or negative influences. It may also signify that several new affairs are happening simultaneously, or events that have recently occurred within this month. Whenever the Month Builder is present in the chart, it is called "Long De." It signifies encountering a nobleman, hoping for matters to be resolved, or taking action, with both good and bad outcomes manifesting immediately.

凡神將建旺者，物則盛大數多，人則健壯少貌，吉則為福愈後，凶則為禍尤深，謀為可望可成，置立淵遠。吉課逢生逢合，有初新財祿喜協之因。凶兆相傷相伐，有初新訟病喪破之事。又曰：吉有建關方顯吉，凶逢生旺轉為災。

Whenever the noble spirits or general spirits fall into the Month Builder and are in their prime, if used for shooting objects, the objects will be large in size and numerous; if used for people, the person will have a strong body and healthy appearance, looking young. If it is a good omen, it will be even more auspicious, and the good fortune will continue to the later period. If it is an ill omen, it will be even worse, and the misfortune will be particularly severe. When planning matters, they can be expected to succeed, and the foundation laid can last long. If a good lesson also meets the conditions of being born and harmonized, there will be new events of wealth, official rank, and joy. If an ill omen also meets the conditions of mutual injury and conflict, there will be new troubles such as lawsuits, illness, death, and ruin. Therefore, it is said: good spirits only show their true auspiciousness after passing the Month Builder, while evil spirits, once they are born and strong, will instead bring disaster.

旺者，生旺，凡旺有三：一曰四時旺，春木，夏火，秋金，冬水。二曰相生旺，如寅卯得亥子水生，亥子得申酉金生，申酉得四季土生，辰戌丑未得巳午火生，巳午火得寅卯木生。三曰隨日辰旺，如將神是寅卯木得亥子日，將神是亥子水得申酉日，將神是巳午火得寅卯日。此名長生合旺也，此日辰透出，所以旺也。

The concept of "being strong" refers to being in a flourishing state, which has three types. The first is the seasonal strength: wood is strong in spring, fire in summer, metal in autumn, and water in winter. The second is mutual generation strength: the wood of寅 and卯 is strengthened by the water of亥 and子, the water of亥 and子 is strengthened by the metal of申 and酉, the metal of申 and酉 is strengthened by the earth of辰,戌, 丑, and未, and the earth of辰,戌, 丑, and未 is strengthened by the fire of巳 and午. The fire of巳 and午 is strengthened by the wood of寅 and卯. The third is the strength according to the day branch: if the god is wood of寅 or卯 and the day is亥 or子, or if the god is water of亥 or子 and the day is申 or酉, or if the god is fire of巳 or午 and the day is寅 or卯. This type is called growth and harmonisation, because the day branch reveals the generating energy, hence it is considered strong.

相者，如寅月得卯辰將，卯月得辰巳將，辰月得巳午將，巳月得午未將，仿此將來有氣而相也。所主將來巳動望成，未就初新之事。又曰：吉兆集福於將來，凶應禍隨於旋踵，八節建旺尤宜細詳。

The concept of "xiang" refers to a situation where the qi is not yet dominant but is about to arrive. For example, during the寅 month, the卯 and辰 branches are in the "xiang" state; during the卯 month, the辰 and巳 branches are in the "xiang" state; during the辰 month, the巳 and午 branches are in the "xiang" state; during the巳 month, the午 and未 branches are in the "xiang" state, and so on. These are all cases where the qi is about to arrive and is in the "xiang" state. What this indicates is that events yet to come have already begun to take shape and are expected to be realized, but they are not yet completed, representing new beginnings. Therefore, it is also said that auspicious signs accumulate blessings for the future, while ominous signs bring misfortune immediately. The changes in strength around the eight solar terms, such as the Beginning of Spring and the Vernal Equinox, should be particularly carefully discerned.

假令巳月課得辰將，午月課得巳將，原夫盛則繼衰，旺則漸廢。所占殃須危而漸瘥，事須凶而漸退，或因病而重發，或以殘事而再來，占財須吉而凶，占事已過而復起。

In reverse, if a divination in the month of Si (Snake) receives the influence of Chen (Dragon), or a divination in the month of Wu (Horse) receives the influence of Si (Snake), it indicates that the time has already passed the season's influence. Things naturally reach their peak and then decline, and when they are at their height, they gradually weaken. Therefore, such divinations may indicate dangerous calamities, but they will gradually improve; matters that seem ominous will gradually subside. They might also result in the recurrence of old illnesses or unresolved matters resurfacing. When predicting wealth, it may start auspicious but turn ominous; when predicting events, something that has already passed may reoccur.

謂之天解，解散憂疑之事。月破者，正申、二酉、三戌、四亥、五子、六丑、七寅、八卯、九辰、十巳、十一午、十二未。申破巳，戌破未，亥破寅，丑破辰，午破卯，酉破子，入課主器物破壞。憂者散，病者死，事不成，財無氣，妊娠孕育，囚禁脫離，蓋用神被月建沖破謂之解神，又曰四時空亡。

The "Month Breaker" is also called "Heavenly Relief." It can resolve doubts and worries. The position of the Month Breaker is: in the first month it is in the hour of Shen, in the second month in You, third in Xu, fourth in Hai, fifth in Zi, sixth in Chou, seventh in Yin, eighth in Mao, ninth in Chen, tenth in Si, eleventh in Wu, and twelfth in Wei. These are all the branches that conflict with the Month Builder of that month. Therefore, Shen breaks Si, Xu breaks Wei, Hai breaks Yin, Chou breaks Chen, Wu breaks Mao, and You breaks Zi. When the Month Breaker appears in the divination, it indicates destruction of objects; worries are dispelled, the sick may die, affairs cannot be completed, wealth lacks strength, pregnant women give birth, and those in captivity may escape. In summary, when the Useful God is broken by the Month Builder, it is called "Relief Deity," also known as "Four Spaces Wasteland."

休囚者，春土、夏金、秋木、冬火。入占主吉神值之未能吉，凶神值之未能凶。病訟憂危，凶不為咎，謀望喜而不成。財淺薄而無多，物數少而細微。蓋有心而無力，事欲速而宜遲。月厭者，正戌，二酉，是也，入課主詛咒、冤仇、禳厭不明之事，占病連綿不康。

Xiuqiu refers to the Five Phases being out of season and lacking vitality: earth in spring, metal in summer, wood in autumn, and fire in winter are all considered xiuqiu. When these appear in a divination chart, beneficial spirits falling into xiuqiu cannot truly bring good fortune, and malevolent spirits falling into xiuqiu cannot bring about real misfortune. In matters of illness or litigation, although there may be worries and dangers, they do not result in major calamities. In matters of planning, although there may be joy, they cannot be completed. In matters of wealth, there is little to be gained, and objects are few and small. This is an image of having intention but lacking strength. Although things may seem to want to proceed quickly, it is better to proceed slowly. The month aversion (yueyan) is a harmful influence. In the first lunar month it falls on xu, in the second on you, and so on in reverse order. When it appears in a chart, it indicates someone casting a curse, forming a grudge, or engaging in ambiguous practices such as divination or magical rites. In divination for illness, it indicates a prolonged and unresolved condition.

歲君，年中天子之象，統攝諸位神煞。入占為尊長部官之事，占官有進爵面君之喜，受克主尊長災厄。凡神將與太歲同，主當年見理事。日建者，將神與日辰同，所主一日內之事。又曰：將與日辰同，災祥百刻中。凡神將方位值犯休囚，若出現值日辰，吉則助無吉，凶則助無凶。

The Suijun is the Tai Sui, representing the emperor for the year, and presides over all the deities and ominous forces. It concerns matters related to superiors and senior officials; when a person in official position divines, it indicates good fortune of being promoted and receiving the emperor's audience. If the Tai Sui is weakened, it signifies misfortune for superiors. Whenever the noble deity and general deity are in the same position as the Tai Sui, the matter will be handled that year. The Rijian refers to the general deity being in the same branch as the day branch, and it concerns matters within a single day, hence the saying "When the general deity and day branch are the same, calamities and auspicious events occur within every hundred parts of a day." Within a day and night, the outcome will be clear. If the noble deity or general deity is in a direction that is weak and confined, and also happens to be on the day branch, then good fortune will not receive support and thus fail to be auspicious, while bad fortune will not receive support and thus fail to be ominous.

日沖者，蓋課中被日辰沖破是也。入課主器物破壞，望事難成，人情不和，出入動搖。聞憂不憂，聞喜不喜，官事不決。又曰：格局沖而不成，生合破而不用，旺相逢沖即發，凶亦無危；休囚，犯破即空，吉而不吉。

Day冲 refers to a situation in the divination where one of the elements in the chart is broken by the Day Branch. This indicates damage to objects, difficulties in achieving desired goals, discord among people, and instability in movement or affairs. When hearing about worries, one should not be overly concerned, and when hearing about good news, one should not be overly joyful. Legal matters may take a long time to resolve. It is also said that if the structure of the chart is broken by冲, the structure cannot be formed. If the generating or harmonizing elements are broken, they cannot be used. However, if a strong and prosperous element is subjected to冲, it may immediately activate, and even if there is danger, it is not serious. On the other hand, if a weak and confined element is broken, it becomes empty and ineffective, and even if it is good, it is not considered good.

卯酉為門戶，若受克或相加者，主家宅變更不寧，或修造改換門戶。若見鬼賊發動，家居不和也。又曰：凶伐臨門而災禍侵，吉合臨門而喜事至。

The trigrams卯 and 酉 are the positions of the gates. If they are afflicted or if the two branches mutually influence each other, it indicates instability and change in the family home, or the need for construction or replacement of the gates. If the chart also contains ghosts, evils, or thieves, it suggests discord within the household. Therefore, it is also said that if Inauspicious Spirit brings a spirit of warfare to the gate positions, calamity will enter; if吉神 brings a harmonious spirit to the gate positions, good fortune will arrive.

論神者，太歲也。如子年見子之類。若遇年干同者，為真太歲也，主人君、大臣、大師、頭領、家長。若人遇之利見大人。常人遇之，主有干於朝廷、官府之事。若臨門戶、日辰、年命上者，受克主尊長凶，若在功曹傳送，此年課主雲六月以前。見去年太歲，舊年事。七月以後見來年太歲，來年事。

The deity discussed here is the Tai Sui, or the Year God. For example, if the Zi branch appears in the lesson of the Zi year, it indicates encountering the Tai Sui. If both the year stem and branch match, it is called the "true Tai Sui," which represents the sovereign, high officials, great masters, leaders, and the head of the family. Officials encountering it are favorable for meeting important persons; ordinary people encountering it indicate involvement with the court or government affairs. If the Tai Sui is present at the door, day branch, or personal year and is overcome, it signifies misfortune for superiors. If the Tai Sui falls on Gongcao (寅) or Chuansong (申), the lesson is divided by June: before June, the Tai Sui refers to the previous year's events; after July, it refers to the coming year's events.

歲沖，又名歲破，又名大耗，與太歲相對是也。入課主道路音信不通，財物破散，家宅損耗。上半年間，歲之半也，主貴人不喜，求望難成，又主喪亡。歲宅者，歲前五辰是也。入占，主爭訟田宅之事。若宅神受制，主人口災禍驚憂。

The term "sui chong" is also called "sui po" and "da hao," referring to the branch that is directly opposite the Tai Su. When this appears in a calculation, it indicates blocked paths, lack of communication, loss of property, and damage to the household. If it occurs within the first half of the year, it signifies that the nobleman is displeased, and endeavors will not succeed, also indicating loss of life. "Sui zhai" is the fifth branch counted forward from the Tai Su. When this appears in a calculation, it indicates disputes over property and land. If this zhai shen is restrained, it suggests that there will be misfortune or anxiety among the household members.

天德：正丁，二申（庚），三壬，四辛，五亥（壬），六甲，七癸，八寅（甲），九丙，十乙，十一巳（丙），十二庚。入課主解百禍，凶變吉，又主尊長貴人喜。月德：正丙，二甲，三壬，四庚，五丙，六甲，七壬，八庚，九丙，十甲，十一壬，十二庚。入課主尊長貴人和合，亦解百禍。

Heavenly Virtue is determined by the month: in the first month it is Ding, in the second month it is Shen (also known as Geng), in the third month it is Ren, in the fourth month it is Xin, in the fifth month it is Hai (also known as Ren), in the sixth month it is Jia, in the seventh month it is Ji, in the eighth month it is Yin (also known as Jia), in the ninth month it is Bing, in the tenth month it is Yi, in the eleventh month it is Si (also known as Bing), in the twelfth month it is Geng. When Heavenly Virtue is included in the divination, it indicates the resolution of various misfortunes, the transformation of evil into good, and the joy of superiors and noblemen. Monthly Virtue is also determined by the month: in the first month it is Bing, in the second month it is Jia, in the third month it is Ren, in the fourth month it is Geng, in the fifth month it is Bing, in the sixth month it is Jia, in the seventh month it is Ren, in the eighth month it is Geng, in the ninth month it is Bing, in the tenth month it is Jia, in the eleventh month it is Ren, in the twelfth month it is Geng. When Monthly Virtue is included in the divination, it also indicates harmony between superiors and noblemen, and the resolution of various misfortunes.

月合：正辛，二己，三丁，四乙，五辛，六己，七丁，八乙，九辛，十己，十一丁，十二乙。入課亦主尊長喜慶和合，併為憂危之解。天赦：春戊寅，夏甲午，秋戊申，冬甲子。入課主解刑禁憂危之苦，修造，婚姻，出入皆利。天喜：春戌亥子，夏丑寅卯，秋辰巳午，冬未申酉。入課主占官得理，百事皆成，危得安，憂得喜。

The Moon Harmony is determined by the month: in the first month it is Xin, in the second Ji, in the third Ding, in the fourth Yi, in the fifth Xin, in the sixth Ji, in the seventh Ding, in the eighth Yi, in the ninth Xin, in the tenth Ji, in the eleventh Ding, and in the twelfth Yi. These are the Heavenly Stems that harmonize with the Monthly Virtue. When Moon Harmony is included in the divination, it indicates the joy and harmony of elders and the resolution of worries and dangers. Heavenly Pardon is determined by the season: in spring use the day Wuyin, in summer Jiawu, in autumn Wushen, and in winter Jiazi. When Heavenly Pardon is included in the divination, it signifies the removal of punishments, restrictions, and dangers, and ensures smoothness in building houses, marriage affairs, and traveling. Heavenly Joy is determined by the season: in spring it is in Xu, Hai, and Zi, in summer in Chou, Yin, and Mao, in autumn in Chen, Si, and Wu, and in winter in Wei, Shen, and You. When Heavenly Joy is included in the divination, it indicates success in official matters, the resolution of difficulties, and the transformation of worries into joy.

天馬：正月在午，順行六陽辰。正七午，二八申，三九戌，四十子，五十一寅，六十二辰；入課主求事迫切，望行速至，遊行皆利，逃避遠去，走失難尋，他皆吉。驛馬：申子辰月日在寅，亥卯未月日在巳，寅午戌月日在申。巳酉丑月日在亥。若驛馬入占，求官、望事、出入、遷移，行人書信迅速可得，但逃亡走失去遠難獲，又主移動出入之事，占官尤喜，捕捉難獲。

The Heavenly Horse begins in the hour of Wu in the first lunar month and proceeds along the six yang branches in order: the first and seventh months are in Wu, the second and eighth in Shen, the third and ninth in Xu, the fourth and tenth in Zi, the fifth and eleventh in Yin, and the sixth and twelfth in Chen. When the Heavenly Horse is present in a chart, it indicates urgent matters, quick arrival of expected journeys, and smooth travel. However, those who flee will go far, lost items are hard to find, and other matters are favorable. The Post Horse is determined according to the Triple Harmony Formation: for the month or day of Shen-Zi-Chen, it is in Yin; for Hai-Mao-Wei, it is in Si; for Yin-Wu-Xu, it is in Shen; and for Si-You-Chou, it is in Hai. When the Post Horse is present in a chart, it is favorable for seeking official positions, expecting matters, traveling, and moving. Travelers and messages arrive quickly. However, those who run away or lose things will go far and be difficult to capture. It also indicates matters of movement and travel, and is especially favorable for official positions. However, it is not favorable for matters of capturing or searching.

喪門：歲前二辰是也。入課上克下主孝子憂疑，占病大凶。弔客：歲後二辰是也。入課主驚憂、陰私、災患之事，占病凶。喪車：春酉，夏子，秋卯，冬午。入課不宜占病，若喪車克人元必死。

The Heavenly Stem and Earthly Branches are used to determine the positions of the丧门 (Funeral Gate) and 吊客 (Visiting Guest). The丧门 is found by counting two branches forward from the 太岁 (Celestial Stem). When the upper position is overcome by the lower position in the chart, it indicates that the family has a filial son and there is worry and doubt, and the illness is very dangerous. The 吊客 is found by counting two branches backward from the 太岁. When it enters the chart, it indicates sudden fear, worry, secrecy, and misfortune, and the illness is also dangerous. The 丧车 (Funeral Cart) is determined by the season: in spring it is in You, in summer in Zi, in autumn in Mao, and in winter in Wu. The 丧车 entering the chart is not suitable for predicting illness. If the 丧车 also overcomes the person's original stem, the patient will surely die.

截命災殺：甲己申酉最為愁，乙庚午未不易求，丙辛辰巳何勞問，丁壬寅卯一場憂，戊癸子丑莫追求。入課主求事阻截，婦人生產空撓、遲延，不宜占病及六畜。三丘：春丑，夏辰，秋未，冬戌。入課不宜占病，主論訟墳塋之事。四墓：春未，夏戌，秋丑，冬辰。入課亦主論訟墳塋，占病即凶。

The Disaster Sha is determined according to the Day Stem. The mnemonic is: on Jia and Ji days, the Disaster Sha is in Shen and You, which brings much worry; on Yi and Geng days, it is in Wu and Wei, making things difficult to achieve; on Bing and Xin days, it is in Chen and Si, so there is no need to ask further; on Ding and Ren days, it is in Yin and Mao, which brings a period of worry; on Wu and Gui days, it is in Zi and Chou, so there is no need to pursue further. When the Disaster Sha enters the chart, it indicates that the matter being sought will be interrupted halfway. For women, it suggests difficulties in childbirth, with unnecessary confusion and delay. It is not suitable for divination regarding illness or livestock. The Three Hills are determined by season: in spring, it is in Chou; in summer, in Chen; in autumn, in Wei; in winter, in Xu. When these enter the chart, they are not suitable for divination regarding illness, and they indicate disputes over ancestral graves. The Four Tombs are determined by season: in spring, it is in Wei; in summer, in Xu; in autumn, in Chou; in winter, in Chen. When these enter the chart, they also indicate disputes over ancestral graves, and divination regarding illness is ominous.

病符：歲後一辰是也。入課主災病。官符：天乙相沖之將是也，又名無私使者入課必惡，占病主凶。六丁：人元見丁是也。入課主門戶不康寧，驚恐憂疑之事。六甲：人元見甲是也。入課主和合喜慶事。

The disease symbol is taken by counting one branch after the current year's stem, and the one reached is the one that brings illness to the person involved. The official symbol is taken by finding the general that is directly opposite the Heavenly Ethical Noble General, also known as the "unbiased messenger," and when it enters the calculation, it is certainly not good, and when predicting illness, it indicates danger. The six Dings refer to seeing the character Ding in the person's original stem, and when it enters the calculation, it indicates that the household is not peaceful, and there will be incidents of fear, worry, and suspicion. The six Jias refer to seeing the character Jia in the person's original stem, and when it enters the calculation, it indicates harmony and joy. These two are both based on the Heavenly Stems at the position of the person's original stem.

飛廉：正戌，二巳，三午，四未，五申，六酉，七辰，八亥，九子，十丑，十一寅，十二卯。人課主求事迅速，占行人立至，及主非常驚駭不測之事。劫煞：申子辰日在巳，亥卯未日在申，寅午戌日在亥，巳酉丑日在寅。入課，君子得之吉，小人得之凶。

Fēilían is determined by the month: in the first month it is in Xu, in the second in Si, in the third in Wu, in the fourth in Wei, in the fifth in Shen, in the sixth in You, in the seventh in Chen, in the eighth in Hai, in the ninth in Zi, in the tenth in Chou, in the eleventh in Yin, and in the twelfth in Mao. When Fēilían appears in the chart, it indicates that matters will come to fruition quickly, that a traveler will arrive immediately, and also suggests unexpected or alarming events. Jiéshā is determined by the day's Triple Harmony Formation: on days of Shen-Zi-Chen, it is in Si; on days of Hai-Mao-Wei, it is in Shen; on days of Yin-Wu-Xu, it is in Hai; and on days of Si-You-Chou, it is in Yin. When Jiéshā appears in the chart, it is auspicious for the virtuous and inauspicious for the wicked.

地煞：劫煞前五辰是也。入課不宜占走失行人，主阻隔不通也。望門：劫煞相沖是也。入課主憂疑、妄想姦淫妻妾之事。滅門：陰月前三位，陽月後三位是也。入課不宜占移居、嫁娶、妊孕、官事，主大凶。天盜：克將是也，據前法以子將為天盜，此法以玄武為癸亥。入課主阻隔，走失不利。

The Earthly凶 is taken by counting five branches forward from the Robbery Sha. When this enters the divination, it is not suitable for predicting loss of property or the whereabouts of a person, as it indicates obstruction and blockage. The Gate is taken by identifying the branch that directly opposes the Robbery Sha; when this enters the divination, it indicates anxiety, suspicion, and matters related to adultery and infidelity. The method for determining the Door is as follows: in a yin month, count three branches forward; in a yang month, count three branches backward. When this enters the divination, it is not suitable for predicting relocation, marriage, pregnancy, or legal disputes, as it indicates great misfortune. The Heaven Robbery refers to the branch that is being overcome by the general. According to the previous method, the Zi general is considered the Heaven Robbery, but in this book, the Black Tortoise (Guihai) is considered the Heaven Robbery. When this enters the divination, it indicates obstruction and is unfavorable for predicting loss of property.

往亡：立春後七日，驚蟄後十四日，清明後二十一日。立夏後八日，芒種後十六日．小暑後二十四日。立秋後九日，白露後十八日，寒露後二十七日。立冬後十日，大雪後二十日，小寒後三十日。往亡者，去而亡也。入課忌拜官上任、遠出、嫁娶、占病。

The date of "Wangwang" is calculated according to the twenty-four solar terms: the seventh day after Start of Spring, the fourteenth day after Awakening of Insects, the twenty-first day after Clear and Bright; the eighth day after Start of Summer, the sixteenth day after Grain in Ear, the twenty-fourth day after Minor Heat; the ninth day after Start of Autumn, the eighteenth day after White Dew, the twenty-seventh day after Cold Dew; the tenth day after Start of Winter, the twentieth day after Heavy Snow, the thirtieth day after Minor Cold. "Wangwang" refers to a situation where something goes away and never returns. It is inauspicious for taking office, traveling far, marriage, and divining illness.

三刑：巳刑寅，寅刑巳，巳刑申，無恩之刑；子刑卯，卯刑子，無禮之刑。丑刑戌，戌刑未，未刑丑，恃勢之刑。午酉辰亥為自刑。入課輔吉則吉，輔凶則凶。旺則如乘車得馬。休囚主囚禁、口舌、憂撓，刑訟，憂疑，惟宜捕捉，不宜占病。若官動仕人遷名，常人占家則凶。

The Three Punishments are divided into three categories: the punishment of ingratitude includes the mutual punishments between巳 and寅, and between巳 and申; the punishment of impropriety includes the mutual punishments between子 and卯; the punishment of overbearing power includes the mutual punishments between丑 and戌, between戌 and未, and between未 and丑. In addition, the branches午, 酉, 辰, and 亥 each punish themselves, called self-punishment. The Three Punishments themselves do not determine fortune or misfortune; they become auspicious when assisted by favorable deities and inauspicious when assisted by adverse deities. When prosperous and strong, they are like having a good horse for a carriage, indicating strong action; when weak and confined, they indicate imprisonment, disputes, worries, lawsuits, and doubts, and are suitable for hunting or trapping, but not for illness. If the Three Punishments and the official element move together, officials may be promoted and famous, while for ordinary people, it indicates misfortune for the family.

六害：子害未，丑害午，寅害巳，卯害辰，申害亥，酉害戌。入課主有人謀害及官中事，占病亦凶。生氣：每月開日是也。正七子午，二八丑未，三九寅申，四十卯酉，五十一辰戌，六十二巳亥。記憶捷法：正月為子，二月為丑……十二為亥。入課蹇中有順，絕處逢生，所為皆美。生氣對沖是死氣。

There are six groups of six harms: Zi harms Wei, Chou harms Wu, Yin harms Si, Mao harms Chen, Shen harms Hai, You harms Xu. When these appear in a divination, it indicates someone plotting harm or matters concerning government officials. In divination about illness, it also indicates a bad omen. Life Qi is taken from the "Opening Day" of each month: in January and July, it is Zi and Wu; in February and August, it is Chou and Wei; in March and September, it is Yin and Shen; in April and October, it is Mao and You; in May and November, it is Chen and Xu; in June and December, it is Si and Hai. A quick way to remember is that January pairs with Zi, February with Chou, and so on until December pairs with Hai. When Life Qi appears in a divination, it indicates that amidst difficulties there will be smooth sailing, and in desperate situations, there will be a chance for revival, leading to all affairs being successful. The branch that directly opposes Life Qi is called Death Qi.

祿倒：甲年卯限，乙年辰限，丙年午限，丁年未限，戊年午限，己年未限，庚年酉限，辛年戌限，壬年子限，癸年丑限。入課主祿位有損，病者大凶。

The "Lù" (favorable position) is determined according to the heavenly stem of the person's birth year, and the corresponding limit is reached. Here, "year" refers to the person's birth year: those born in the year of Jia reach the Mao limit, those born in the year of Yi reach the Chen limit, those born in the year of Bing reach the Wu limit, those born in the year of Ding reach the Wei limit, those born in the year of Wu reach the Wu limit, those born in the year of Ji reach the Wei limit, those born in the year of Geng reach the You limit, those born in the year of Xin reach the Xu limit, those born in the year of Ren reach the Zi limit, and those born in the year of Gui reach the Chou limit. When the "Lù" is inverted, the subject's favorable position is damaged, leading to loss of fortune and misfortune. If this is applied to a divination about illness, it indicates a very serious danger for the patient.

馬倒：寅午戌酉限，申子辰卯限，巳酉丑子限，亥卯未午限。假令子生人，限到卯宮是馬倒，入課病者大忌，亦主不利官中。

The post horse is determined by the Triple Harmony Formation of the person's birth year. Those born in the Yin-Wu-Xu years will have their post horse at the You position when reaching the limit of that position. Those born in the Shen-Zi-Chen years will have their post horse at the Mao position when reaching the limit of that position. Those born in the Si-You-Chou years will have their post horse at the Zi position when reaching the limit of that position. Those born in the Hai-Mao-Wei years will have their post horse at the Wu position when reaching the limit of that position. These are all the positions that are opposite to the post horse of their own Triple Harmony Formation. For example, a person born in the Zi year will have their post horse at the Mao position when reaching the Mao limit, which is called a reversed post horse. A reversed post horse in the chart is most unfavorable for the sick person, and also indicates difficulties in official matters.

天醫：月建後五辰為天醫。正戌，二亥，三子，四丑，五寅，六卯，七辰，八巳，九午，十未，十一申，十二酉。入課主病者得愈。地醫：天醫對沖是地醫。如，三月天醫在子，地醫為午。作用主事同天醫。

The Heavenly Doctor is determined by counting five branches from the Month Builder. For example, in the first month, it is in Xu; in the second month, in Hai; in the third month, in Zi; in the fourth month, in Chou; in the fifth month, in Yin; in the sixth month, in Mao; in the seventh month, in Chen; in the eighth month, in Si; in the ninth month, in Wu; in the tenth month, in Wei; in the eleventh month, in Shen; in the twelfth month, in You. When the Heavenly Doctor is present in a calculation, it indicates that the patient will recover. The Earthly Doctor is the branch that is directly opposite to the Heavenly Doctor. For example, if the Heavenly Doctor is in Zi in the third month, the Earthly Doctor is in Wu. The function and the matters governed by the Earthly Doctor are the same as those of the Heavenly Doctor.

甲己巳午癸未存，乙庚寅卯守黃昏。丙辛子丑來沖位，丁壬戌亥墓臨門。戊鬼忌占申酉位，建逢辰土做公卿。此辰若遇干支上，專主行人道路冤。

The Five Ghosts evil influence is determined by the Day Stem and the Earthly Branch: Jia and Ji days have their ghosts in Si and Wu, and also in Guiwei; Yi and Geng days have their ghosts in Yin and Mao, which are the positions of dusk; Bing and Xin days have their ghosts in Zi and Chou, which conflict with their own position; Ding and Ren days have their ghosts in Xu and Hai, which are the storage positions; Wu day's ghosts are feared to be in Shen and You. If the Month Builder also meets Chen earth, it can lead to becoming a high official. If these branches appear in the dry and wet elements of the lesson, they specifically indicate that travelers on the road suffer injustice.

干：天干。神：貴神。將：將神。位：地分。天時：金鳴，木風，水雨，火晴，土雲。地理：金道路，木林野，水河道，火高山，土平地。人事：金凶惡，木奢華，水漂流，火急性，土淳厚。病源：金肺，木肝，水腎，火心，土脾。

This diagram first assigns brief names to the four elements: "Gan" refers to the heavenly stems (person's origin), "Shen" refers to the noble deity, "Jiang" refers to the general deity, and "Wei" refers to the earthly division. In the following text, whenever "Gan," "Shen," "Jiang," or "Wei" are mentioned, they should be understood in this way. The latter part of the diagram is divided according to the Five Phases, listing four categories of symbolic representations. When reading, each row represents a category, and within each row, the five items are arranged in the order of metal, wood, water, fire, and earth. The category of heavenly phenomena: metal represents thunder, wood represents wind, water represents rain, fire represents clear skies, and earth represents overcast clouds. The category of geography: metal represents roads, wood represents forests and fields, water represents rivers, fire represents high mountains, and earth represents flat land. The category of human affairs: metal represents a fierce nature, wood represents extravagance, water represents wandering, fire represents impatience, and earth represents sincerity. The category of disease origins: metal affects the lungs, wood affects the liver, water affects the kidneys, fire affects the heart, and earth affects the spleen.

甲：喜慶婚姻官祿發，生神方也。乙：財帛就親書信喜，生神方也。丙：家宅不寧文字損，克神方也。丁：驚恐災憂哭泣聲，克神方也。戊：墳墓詞訟爭兢篤，克神方也。

This section explains the affairs governed by each of the ten heavenly stems in terms of the original person's destiny. Each entry first states a general judgment, followed by an indication of whether it generates or overcomes the noble spirit and the place. Jia governs joy, marriage, and promotion in official positions; it generates the noble spirit and the place. Yi governs wealth, marriage alliances, and joyful news from letters; it also generates the noble spirit and the place. Bing governs domestic unrest and damage to documents; it overcomes the noble spirit and the place. Ding governs fear, calamity, worry, and crying; it also overcomes the noble spirit and the place. Wu governs tombs and lawsuits, with intense disputes; it similarly overcomes the noble spirit and the place.

己：酒食田園婚姻喜，生神方也。庚：六畜道路死亡凶，克神方也。辛：外喪凶事有虛驚，克神方也。壬：祭祀不行災患生，克神方也。癸：四足家中驚怪起，克神方也。

Ji is associated with wine and food, farmland, and joy in marriage; it generates noble spirits and territorial divisions. Geng is associated with domestic animals, roads, and death-related misfortunes; it overcomes noble spirits and territorial divisions. Xin is associated with external funerals and calamities, and also brings about unexpected troubles; it overcomes noble spirits and territorial divisions. Ren is associated with unperformed worship leading to disasters; it also overcomes noble spirits and territorial divisions. Gui is associated with strange occurrences caused by cattle, horses, pigs, and sheep within the household; it also overcomes noble spirits and territorial divisions.

子：財帛動用時得已，不克。丑：陰財田產宜富有，不克。寅：官吏文書勾陳值，不克。卯：出入飲食文書耗，不克。辰：時有小人爭訟頻，因克。巳：婦女迎邪因舊事，因合。

This system explains the matters each earthly branch governs, with each entry noting whether the outcome is due to mutual control or mutual support. Zi governs wealth and its use, and success will be achieved, not due to mutual control. Chou governs hidden wealth and property, suitable for prosperity, also not due to mutual control. Yin governs officials and documents, and it is especially accurate when Gou Chen is in position, not due to mutual control. Mao governs travel, food, and expenses on documents, not due to mutual control. Chen governs frequent disputes with small people, which is due to mutual control. Si governs women causing disturbances and matters arising from past events, which is due to mutual support.

午：血光驚恐時時睹，因克。未：婦人酒食論情意，因合。申：親朋遠來道路凶，因克。酉：出入相逢吃好酒，因生。戌：小人驚恐時時出，因克。亥：家中病人身未產，因克。

The hour of Wu is associated with seeing blood and fear, due to mutual control. The hour of Wei is associated with a woman preparing food and talking about feelings, due to mutual generation. The hour of Shen is associated with relatives coming from afar, but there is danger on the way, due to mutual control. The hour of You is associated with meeting people when going in and out, and there is good wine to eat, due to mutual generation. The hour of Xu is associated with small people constantly appearing and causing fear, due to mutual control. The hour of Hai is associated with a sick person at home and a pregnant woman who has not yet given birth, due to mutual control.

凡四位內皆以貴神為主，但看四位相生、相剋、比和，或隔位生克，乃詳何神最旺，最旺之神見之，即知貴神在旺相死囚地也。有位內之旺神，有四季之旺神，有日下之旺神，相死休囚皆如此參校取之。

This system uses the noble spirit (guishen) as the main factor in determining the course. Within the four positions, first examine whether they mutually generate, mutually control, or are like and harmonious with each other. Also check if there is a mutual generation or control across one position, thereby carefully determining which position is most vigorous. Once the most vigorous position is revealed, it is known whether the noble spirit is currently in a state of strength, decline, death, or captivity. The vigorous spirit is divided into three layers: the vigorous spirit among the four positions in the current course, the vigorous spirit according to the seasons, and the vigorous spirit according to the day of the divination. The states of decline, death, rest, and captivity are also referenced and compared according to these three layers. The following sections will first present a group of four positions as examples, in the order of person origin, noble spirit, general spirit, and place, then derive the strength or decline of the noble spirit based on this.

天乙貴神：土、貴神、火、水。此見土旺。火為水克，水為土克，火又來生土，則天乙土旺矣。大抵天乙主貴人之事。上生下貴人有喜，下生上主貴人遷位。不然，大有喜慶。上克下主貴人離散，遠遊主凶。下克上，主其人憂遠信，及有官事。

For example: The person's original element is earth, the nobleman's element is also earth (heavenly stem), the general's element is fire, and the land element is water. In this case, we look at the strength of earth. Fire is overcome by water, water is overcome by earth, and fire generates earth. Therefore, the earth of the nobleman is the strongest. Generally, the nobleman is associated with matters of the nobleman. If the upper element generates the lower element, it indicates the nobleman has good fortune. If the lower element generates the upper element, it suggests the nobleman will be promoted or transferred, or there will be great joy. If the upper element overcomes the lower element, it indicates the nobleman will be separated or travel far, which is ominous. If the lower element overcomes the upper element, it suggests the person will worry about news from afar and may face legal troubles.

旺主貴人增福慶，遷職品，相主貴人得大財喜。死主貴人死喪，更無尊長，囚主貴人官訟無理，休主貴人家內人口疾病難安。來意只為貴人尊長遷改之事。

According to the five kinds of energies of Tianyi, if it is in a prosperous place, it indicates the nobleman will gain more blessings and promotion in rank; if it is in a supportive place, it indicates the nobleman will receive great fortune; if it is in a dead place, it indicates the nobleman may experience death or mourning, and there will be no respected elders in the family; if it is in a confined place, it indicates the nobleman may be involved in legal disputes and lose the argument; if it is in a resting place, it indicates the nobleman's family may have illness and lack peace. The person's intention is about the nobleman or respected elders' promotion or change of position.

前一騰蛇：水、騰蛇、金、土。此見土旺。以水克火，火克金，土克水，火又來生土。今土旺則騰蛇休矣。大抵騰蛇主災怪，或見火光焚燒，又主虛驚也。上生下主驚恐在後，下生上主驚恐在前及婦人殘害。相主鬥訟爭酒食驚恐。死主陰人死喪，驚恐。囚主牢獄枷樞驚恐。休主疾病驚恐。來意只為婦人爭張，其蛇本身是婦人也，縱不是婦人，其爭張必因婦人身起也。騰蛇亦是凶神。

The heavenly stem is water, the spirit of importance is the snake (belonging to fire), the general spirit is metal, and the earthly branch is earth. In this combination, earth is strong: water overcomes the fire of the snake, fire overcomes metal, earth overcomes water, and fire generates earth. Now that earth is strong, the fire of the snake is in a state of rest. Generally, the snake is associated with disasters and strange events, or seeing fire burning, and it also indicates a false alarm. If the upper position generates the lower position, the fear occurs later; if the lower position generates the upper position, the fear occurs earlier, and there is harm to women. If the snake is in the position of struggle, it indicates fear due to disputes and fighting over food and drink; if it is in the position of death, it indicates fear due to the death of female relatives; if it is in the position of imprisonment, it indicates fear related to imprisonment and shackles; if it is in the position of rest, it indicates fear due to illness. The person's intention is to argue with a woman, as the snake itself symbolizes a woman; even if the person involved is not a woman, the argument will certainly be triggered by a woman. The snake is ultimately a malevolent spirit.

前二朱雀：水、朱雀、土、木。此見木旺。以水克火，土克水，木克土，水又來生木，今木旺則朱雀火相也。大抵朱雀主文字口舌。比和主印信之事，及主信息。上生下主文字闇昧不明，必主先憂後喜。下生上，有口舌、鬥訟，不成官事。外戰口舌外至，內戰奸邪內生，亦主家不和，破財應之。

For example: The person's original element is water, the noble god is the Vermilion Bird (belonging to fire), the general god belongs to earth, and the ground element belongs to wood. In this group, wood is strong. Water controls the fire of the Vermilion Bird, earth controls water, wood controls earth, and water generates wood. Now wood is strong, so wood can generate fire, meaning the fire of the Vermilion Bird is in a position of mutual control. Generally, the Vermilion Bird governs documents and speech. When the four positions are like and harmonious, it indicates matters related to seals and messages, and also signifies the arrival of news. When the superior position generates the inferior position, it indicates ambiguous documents and certain initial worries followed by eventual joy. When the inferior position generates the superior position, it indicates disputes and litigation, but it does not result in actual lawsuits. When the person's original element and the noble god are in mutual control, it is called external conflict, indicating disputes coming from outside. When the general god and the ground element are in mutual control, it is called internal conflict, indicating internal wickedness, and also indicates family discord, which manifests in financial loss.

旺主官事口舌，相主爭錢財口舌，死主凶禍口舌，囚主囚禁口舌，牢獄事。休主姦夫口舌，鬥爭欲至。來意為官事，或見血光，因文字上發動官事。其課主凶，亦不宜問病，大凶。

Divide it again according to the strength of the Vermilion Bird: if it is in a prosperous position, it indicates legal disputes and verbal conflicts; if in a supportive position, it suggests disputes over money; if in a dead position, it indicates dangerous and harmful verbal conflicts; if in a captive position, it suggests conflicts arising from imprisonment and possible imprisonment; if in a resting position, it indicates conflicts caused by a lover's infidelity, with impending disputes. The person's intention is about legal matters or seeing bloodshed, caused by disputes over documents. This divination indicates a凶 (adverse outcome), and it is not advisable to inquire about illness, as that would be extremely凶 (adverse).

前三六合：火、六合、金、火。此見火旺。以金克木，火克金，木又來生火，今火旺則六合木休矣。大抵六合主議論財物、交易榮繁事。又主陰人喜美事，或婦人私情和合之事。比和，主論訟寄財物，上生下主出入，家人心肝零落，先凶後吉。下生上，主有宴會及有遠行人。外戰，宜變作，圖經營即吉。內戰，有陰人財物破財，不能聚管。

For example: The heavenly stem belongs to fire, the noble god is Liu He (belonging to wood), the general god belongs to metal, and the earthly branch belongs to fire. In this group, fire is strong: metal controls the wood of Liu He, fire controls metal, and wood generates fire. Now fire is strong, the wood of Liu He is weakened and is in a state of rest. Generally, Liu He is associated with discussion of property, trade prosperity, and matters concerning women's happiness or private affairs between women. When the four positions are harmonious, it indicates litigation and the storage of property; when the upper position generates the lower position, there will be matters of entry and exit, family members being scattered and confused, initially ominous but later favorable; when the lower position generates the upper position, there will be banquets and people traveling far away. In external conflict (when the heavenly stem and noble god are in mutual control), it is advisable to change strategies and plan business for good fortune; in internal conflict (when the general god and earthly branch are in mutual control), there will be loss of property belonging to women, and it will be difficult to gather and manage.

旺主成合婚姻，相主官事昏昧爭張，死主報死臨門，囚主牢獄官事即至。休主病患，亦主爭競錢財昏昧之事。來意為官事追捉，更主尋一個陰人也。

According to the strength of Liu He, if it is in a strong position, it indicates a successful marriage; if in a prosperous position, it suggests disputes and confusion in legal matters; if in a dead position, it indicates the arrival of someone bringing bad news; if in a captive position, it suggests imminent legal troubles; if in a resting position, it indicates illness and disputes over money with unclear outcomes. The person's intention is about being pursued by the authorities and mainly searching for a woman.

前四勾陳：金、勾陳、水、火。此見土旺。以水克火，火克金，土克水，火又來生土。此勾陳土即旺也。大抵勾陳主勾留之事。凶主爭訟，比和主自己欲謀害他人，爭競田宅。上生下主論訟有理，下生上主爭訟田宅。外戰外爭張，內戰主在家爭張。亦主家中不和，及人口病患。

For example: The heavenly stem belongs to metal, the noble god is Gou Chen (belonging to earth), the general god belongs to water, and the earthly branch belongs to fire. In this group, earth is strong: water controls fire, fire controls metal, Gou Chen's earth controls water, and fire generates earth, so Gou Chen's earth is strong. Generally, Gou Chen governs matters of entanglement and stagnation. When encountering misfortune, it indicates disputes; if the four positions are harmonious, it suggests the person wants to harm others, leading to disputes over property. If the upper position generates the lower position, it indicates a lawsuit with a just cause; if the lower position generates the upper position, it indicates disputes over property. External conflicts indicate disputes outside the home, internal conflicts indicate disputes within the home, and also suggest domestic discord and illness among family members.

旺主貴人爭張，死亡六畜，相主爭張錢物，死主墳墓爭張，囚主囚繫獄訟爭張，休主六畜上爭張。來意為鬥訟共外人爭張，主不得理，亦無喜事，更主陰人病患。

Divide it further according to the strength of Gou Chen: if it is in a prosperous position, it indicates a dispute with the Nobleman and the death of livestock; if it is in a secondary prosperous position, it indicates a dispute over money and goods; if it is in a dead position, it indicates a dispute over graves; if it is in a captive position, it indicates disputes due to imprisonment and lawsuits; if it is in a resting position, it indicates disputes concerning livestock. The person coming for consultation is involved in a dispute with outsiders and will not be in the right, there will be no good news, and there is also an indication of illness among female family members.

前五青龍：水、青龍、土、金。此見金旺。以木克土，土克水，金克木，土又來生金，金旺則青龍木死矣。大抵青龍主財帛喜慶。比和主文字信息，財帛之喜。上生下主印信，受財物及珍異物。下生上主貴人獲福，及酒食歡悅。外戰主外失耗財物，內戰主內失耗財物。

For example: The heavenly stem belongs to water, the nobleman is the Azure Dragon (which belongs to wood), the general god belongs to earth, and the earthly branch belongs to metal. In this group, metal is strong: the wood of the Azure Dragon overcomes earth, earth overcomes water, metal overcomes wood, and earth supports metal. Since metal is strong, the wood of the Azure Dragon is in a weak position. Generally, the Azure Dragon represents wealth and joy. When the four positions are harmonious, it indicates good news related to documents and wealth; when the upper position generates the lower position, it signifies receiving official seals, receiving money and treasures; when the lower position generates the upper position, it indicates the nobleman gaining blessings and having joyous feasts. External conflict indicates loss of wealth outside, while internal conflict indicates loss of wealth inside.

旺主貴人喜慶，相主求得財物，死主失了舊來橫財，囚主破財，休主人亡失財。來意為求財及遠信，吉事也。此先主失財，後卻求財必有喜也。

According to the strength of the Azure Dragon, if it is in a flourishing position, it indicates the Nobleman brings good fortune; if in a prosperous position, it signifies gaining wealth; if in a dead position, it suggests losing unexpected wealth obtained previously; if in a confined position, it indicates financial loss; if in a resting position, it implies the death of a person and subsequent loss of wealth. The person's intention is to seek wealth and inquire about distant matters, which is a favorable event. This divination initially indicates a loss of wealth, but later seeking wealth will bring good fortune.

後一天后：土、天后、火、金。此見土旺，以水克火，火克金，土克水，火又來生土。今土旺則天后水死矣。大抵天后主陰私喜美。比和主與陰人宴會之事，必主有喜。上生下主有婦人做念，顒望喜。下生上主故友知交相見喜；上克下主婦人奸詐，下克上主有官事相爭。外戰與外爭張官事，內戰婦人逃亡。

For example: The person's original element is earth, the noble god is the Heavenly Empress (water), the general god is fire, and the earthly branch is metal. Looking at the strength of earth: the water of the Heavenly Empress overcomes fire, fire overcomes metal, earth overcomes water, and fire also generates earth. Since earth is strong, the water of the Heavenly Empress is in a weak position. Generally, the Heavenly Empress governs private and pleasant matters. If the four positions are harmonious, it indicates a gathering with women and a joyful event. If the upper position generates the lower, it suggests a woman worrying about herself and eagerly waiting. If the lower position generates the upper, it indicates meeting an old friend. If the upper position overcomes the lower, it suggests a woman being deceitful. If the lower position overcomes the upper, it indicates legal disputes. External conflicts suggest disputes with outsiders, while internal conflicts suggest a woman fleeing.

旺主婦人宴會喜美，相主婦人有喜事至，死主婦人有喪亡之事。囚主婦人官事囚禁，休主婦人病。來意為家內陰人病患，或婦女被神纏，或婦女私情事也。

Divide it further according to the strength of the Heavenly Empress: if it is in a prosperous position, it indicates a woman's gathering and joy; if in a supportive position, it signifies a woman's good fortune arriving; if in a dead position, it suggests a woman's loss or death; if in a captive position, it indicates a woman being imprisoned due to legal issues; if in a resting position, it suggests a woman being ill. The person's intention is about a female relative being ill, or a woman being haunted by spirits, or a woman's private affairs.

後二太陰：火、太陰、水、土。此見土旺。以火克金，水克火，土克水，火又來生土。今土旺則太陰金相矣。大抵太陰主陰私、蔽匿、闇昧之事。比和主隱匿陰人之事。上生下主陰私喜慶，下生上主姦淫內至。外戰主婦人因奸而逃亡，內戰主內鬥訟，陰人謀害。

For example: The heavenly stem belongs to fire, the noble god is Tai Yin (belonging to metal), the general god belongs to water, and the earthly branch belongs to earth. In this group, earth is strong: fire overcomes Tai Yin's metal, water overcomes fire, earth overcomes water, and fire generates earth. Since earth is strong, earth can generate metal, placing Tai Yin in a position of decline. Generally, Tai Yin governs private, hidden, and ambiguous matters. When the four positions are harmonious, it indicates hidden matters concerning women; when the upper position generates the lower, it indicates joy within private matters; when the lower position generates the upper, it indicates illicit relationships originating internally. External conflict indicates a woman fleeing due to infidelity, internal conflict indicates disputes and lawsuits within the family, with female relatives plotting to harm.

旺主婦人外情陰私，相主與婦女酒食相迎事，死主死喪六畜，囚主死亡失財、盜賊謀害事，休主婦人病患，又主婦人勞咳自縊死事，亦主爭田莊。來意為陰人闇昧不明主事，或是夫妻不和，索離休也。

Dividing according to the strength of Tai Yin: if it is in a strong position, it indicates that the woman is involved in private affairs outside; if it is in a prosperous position, it suggests interaction with women through drinking and feasting; if it is in a dead position, it indicates death and loss of livestock; if it is in a captive position, it suggests death, loss of wealth, and plots by thieves to harm; if it is in a resting position, it indicates illness in women, or women suffering from chronic coughing or suicide, and also disputes over property. The person's intention is about female relatives having ambiguous matters, or marital discord leading to a request for divorce or separation.

後三玄武：火、玄武、土、火。此見土旺，以水克火，土克水，火又來生土。今土旺則玄武水死矣。大抵玄武主盜賊遠伏，上克下主盜賊家內生。下克上主盜賊從外來，盜卻陰人財物。外戰主盜賊遠行，內戰內憂賊發。

For example: The person's original element is fire, the noble god is Xuanwu (water), the general god is earth, and the land element is fire. In this group, earth is strong. Xuanwu's water overcomes fire, earth overcomes water, and fire generates earth. Since earth is strong, Xuanwu's water is in a weak position. Generally, Xuanwu represents thieves lurking at a distance. If the upper element overcomes the lower, it indicates thieves originating from within the household; if the lower element overcomes the upper, it indicates thieves coming from outside and stealing women's belongings. External conflict suggests thieves fleeing to distant places, while internal conflict indicates worry about thieves within the household.

旺主盜賊動合得財物，相主有夢，見鬼怪動，被賊傷財，死主盜賊死傷，囚主有賊犯官司囚獄，休主失財，或損四足，主賊神動。來意為官事失財。

According to the strength of Xuanwu, it is divided as follows: if it is in a strong position, it indicates thieves taking action and succeeding, stealing property; if it is in a supporting position, it indicates dreaming and seeing ghosts, with thieves damaging property; if it is in a dead position, it indicates thieves suffering injuries themselves; if it is in a captive position, it indicates thieves committing crimes and getting involved in legal troubles and imprisonment; if it is in a resting position, it indicates loss of wealth or loss of cattle, sheep, pigs, and other livestock, all signs of the thief's influence. The person's intention is related to legal disputes and loss of wealth.

後四太常：木、太常、金、火。此見火旺。以木克土，金克木，火克金，木又生火，今火旺則太常土相矣。大抵太常主衣服、冠帶、酒食。比和主帶花、歡悅、美麗之事，上生下主貴人賜衣及酒食，下生上主遠人信息，納財物來。外戰外有口舌，女人為災。內戰內有口舌，並死亡，人離、財散，亦主妻亡。

For example: The heavenly stem is wood, the nobleman is Tai Chang (earth), the general god is metal, and the earthly branch is fire. In this group, fire is strong: wood overcomes Tai Chang's earth, metal overcomes wood, fire overcomes metal, and wood generates fire. Since fire is strong, it can generate earth, placing Tai Chang in a position of decline. Generally, Tai Chang governs clothing, capping, and food and drink. When the four positions are like and harmonious, it indicates wearing flowers, joy, and beauty. The superior position generating the inferior position indicates the nobleman rewarding clothing and food. The inferior position generating the superior position indicates news from afar and someone bringing wealth. External conflict indicates disputes outside, with women as the source of trouble. Internal conflict indicates disputes within the family, along with death, people leaving, loss of wealth, and the death of the wife.

旺主陰人財帛喜，相主陰人酒食和會之事，死主陰人小口死。休主得陰人財帛。

Following the division based on the Tai Chang's strength: if it is in a旺地 (prosperous place), it indicates joy from female relatives regarding wealth; if in a相地 (favorable place), it signifies good relations with female relatives through feasting and gatherings; if in a死地 (declining place), it suggests the death of a female relative or a young member of the family; if in a休地 (resting place), it indicates receiving wealth from female relatives. The original text does not mention the囚地 (imprisoned place) for Tai Chang, but it can be inferred following the previous examples.

後五白虎：火、白虎、土、水。此見土旺，以火克金，水克火，土克水，火又來生土。今土旺則白虎金相矣。大抵白虎主道路事動，及有出入人在外，上生下主盜賊；下生上主自己出行。上克下主有人殘疾，下克上主有車傷人。凡見白虎當旺相剋死囚休，皆主大凶。來意為死傷小口及傷財也。

A person's original heavenly stem is fire, the noble spirit is the White Tiger (metal), the general spirit is earth, and the earthly branch is water. In this case, earth is strong: fire overcomes the White Tiger's metal, water overcomes fire, earth overcomes water, and fire generates earth. Since earth is strong, earth can generate metal, placing the White Tiger in a position of decline. Generally, the White Tiger signifies events related to travel and people being away from home. When the superior element generates the inferior one, it indicates theft; when the inferior generates the superior, it indicates travel; when the superior overcomes the inferior, it indicates someone suffering an injury; and when the inferior overcomes the superior, it indicates injury from vehicles or horses. Whenever the White Tiger appears, regardless of whether it is in a state of strength, decline, overcoming, death, captivity, or rest, it indicates great misfortune. The intention of the person coming is about the death or injury of a young child or loss of wealth.

後六天空：水、天空、金、木。此見金旺。以木克土，金克木，土克水，土又來生金。今金旺則天空土休矣。大抵天空主虛詐不實之事，亦主鬥訟，出僧道。上生下主有僧道在家，下生上主有僧在外，上克下主門鳴屋爆，下克上主僧病在外。

For example: The person's original element is water, the noble god is Tian Kong (belonging to earth), the general god belongs to metal, and the earthly branch belongs to wood. In this group, metal is strong: wood overcomes the earth of Tian Kong, metal overcomes wood, earth overcomes water, and earth generates metal. Since metal is strong, the earth of Tian Kong is weakened and is in a state of rest. Generally, Tian Kong indicates false and deceptive matters, as well as disputes and lawsuits, and the presence of monks and Taoists in the family. If the upper element generates the lower element, it indicates that there are monks and Taoists in the family. If the lower element generates the upper element, it indicates that there are monks outside. If the upper element overcomes the lower element, it indicates that the door and windows are noisy or the house is breaking. If the lower element overcomes the upper element, it indicates that the monks outside are sick.

旺出紫衣人，相主福上增福，死主僧在外死，休主被惡人欺，如更有克，主宅鳴屋爆，因僧道失事，囚主官事。來意為鬥訟及門鳴屋爆，後婦人之類。

According to the strength of the sky's energy, if it is in a flourishing position, it indicates that there will be a prominent and distinguished person in the family wearing purple robes; if it is in a prosperous position, it indicates additional blessings; if it is in a dead position, it indicates that a monk may die outside; if it is in a resting position, it indicates being bullied by wicked people. If there is further affliction, it indicates that the house will make noises and the building may burst. Such incidents are related to monks and Taoists. If it is in a captive position, it indicates legal disputes. The person coming is involved in disputes and lawsuits, and there are disturbances such as noises from the house and the building bursting. This situation will also involve women.

功曹者，古之太史。宋國人，姓孟，字仲賢，欺客印死於十月寅日，除為功曹。知人官事、口舌、文字、信息。天乙加臨，主印信之喜。騰蛇主驚憂，後喜生女也，朱雀遠信、火光，六合婚姻不成，勾陳婦女爭訟，青龍本位大吉，天后婦女婚姻，太陰同天后，玄武財喜不失，太常陰財破，白虎入家凶，天空鬥訟虛詐。

This section first explains the origins of each general deity, then lists the twelve noble spirits and the affairs they oversee when they are added upon. Gongcao (Yin) was originally an ancient Grand Historian from the State of Song, surnamed Meng and given name Zhongxian. He died on the day of Yin in the tenth month due to deceiving guests and misusing official seals. After his death, he was appointed as Gongcao, so he oversees human lawsuits, disputes, documents, and information. When Tianyi is added upon Gongcao, it signifies receiving a seal of authority and good news; when Tengshe is added, it indicates fear, worry, and uncertainty, followed by the joy of having a daughter; when Zhuque is added, it signifies receiving letters from afar and firelight; when Liuhé is added, it indicates failed marriages; when Gouchen is added, it signifies disputes among women; when Qinglong is added to its original position, it is very auspicious; when Tianhou is added, it signifies matters concerning women's marriages; when Taiyin is added, it is the same as Tianhou; when Xuanwu is added, it signifies gaining wealth and happiness without loss; when Taichang is added, it signifies loss of hidden wealth; when Baihu is added, it signifies domestic misfortune; when Tiankong is added, it signifies disputes, lawsuits, and deceit.

太沖者，古之盜人也。本秦國人，姓姜，字漢陽，撓擾村邑，為盜門戶死九月卯日，除為太沖。知人本命盜賊，門戶分張事。天乙臨門，貴人得財吉。騰蛇火光文字、官事，朱雀同騰蛇，六合主成就婚姻，勾陳陰訟田宅，青龍臨門立有喜至。天后主婚姻，百事成。太陰同天后，玄武盜財，發動得財之喜。太常外得陰財，須主孝順。白虎傷人凶，外出失財及訟也。天空求事不成，外事勾連。

Taichong (Mao) was originally an ancient thief from the state of Qin, surnamed Jiang, with the given name Han Yang. He died on the Mao day of the ninth month after disturbing the village and stealing from doorways. After his death, he was appointed as Taichong, so he governs matters concerning people's destiny, thieves, and the division of doors and households. When Tianyi is present at the gate, it signifies that a nobleman will gain wealth, which is auspicious. When Tengshe is added, it indicates fire, documents, and legal disputes. When Zhuque is added, it is the same as Tengshe. When Liuhex is added, it signifies the success of marriage. When Gouchen is added, it indicates hidden disputes over land and property. When Qinglong is present at the gate, happiness will arrive immediately. When Tianhou is added, it signifies marriage and the success of all affairs. When Taiyin is added, it is the same as Tianhou. When Xuanwu is added, it indicates theft of money, but once it is activated, there will be joy from gaining wealth. When Taichang is added, it signifies gaining wealth from female relatives and the filial piety of family members. When Baihu is added, it indicates injury to people, misfortune, loss of wealth while traveling, and legal disputes. When Tiankong is added, it signifies that endeavors will not succeed and that external matters will be confused and unclear.

從魁，古之亡徒也。本燕國人，姓孟，字仲任。逃亡客死三月酉日，除為從魁。知人年命、陰私、囚死之事。天乙臨，因人得貴立至喜。騰蛇悲泣臨門凶，朱雀遠信臨門凶，六合婚姻成就，勾陳娼婦臨門凶，青龍財帛臨門喜。天后臨，婦人生產，陰人主家。太陰同天后。玄武盜賊失財，男盜女奸，徒刑為兵。太常陰人常處財喜。白虎凶喪臨門立至。天空臨門為骸骨神，主大葬。

Congkui (You) was originally an ancient fugitive from Yan, surnamed Meng, with the given name Zhongren. He died in the third month on a You day while in exile. After his death, he was appointed as Congkui, thus overseeing matters related to people's years, private affairs, imprisonment, and death. If Tianyi is added, it indicates gaining honor through recommendation, and good fortune will arrive quickly. If Tengshe is present, it signifies sorrow and misfortune. If Zhuque is present, it indicates bad news from afar. If Liuhe is added, it signifies the success of marriage. If Gouchen is added, it indicates a courtesan arriving, which is ominous. If Qinglong is added, it signifies the arrival of wealth and joy. If Tianhou is added, it indicates a woman giving birth, with the woman taking charge of the household. Taiyin, when added, has the same meaning as Tianhou. If Xuanwu is added, it indicates theft and loss of property, with men committing robbery and women engaging in deceit, leading to punishment such as forced military service. If Taichang is added, it signifies joy from regular income of female family members. If Baihu is added, it indicates immediate misfortune and death. If Tiankong is present, it signifies the spirit of bones, indicating a major funeral.

河魁者，古之亡奴也。本晉國人，姓郭字太宅，病死二月戌日，除為河魁。知人田宅骸骨事也。天乙加臨犯煞凶，騰蛇朱雀陰訟為盜凶。六合爭骸骨，或爭墳墓。勾陳奴僕殺害，亦主訟。青龍貴人帶犬入家凶，天后主悲泣，太陰陰葬喜，玄武盜賊軍兵訟凶，常陰財凶。白虎刀兵斬殺重喪凶，天空鬥訟凶。

Hekui (Xu) was originally an ancient runaway servant from the state of Jin, surnamed Guo, with the name Tai Zhai. He died in the second lunar month on a Xu day. After his death, he was appointed as Hekui, thus governing matters related to people's fields, houses, and bones. If Tianyi is added and also involves a煞 (a harmful influence), it is凶 (unfavorable). If Tengshe and Zhuque are added, it indicates hidden lawsuits and theft, which is unfavorable. If Liuhe is added, it suggests disputes over bones or graves. If Gouchen is added, it indicates servants being killed or lawsuits. If Qinglong is added, it suggests a nobleman bringing a dog into the house, which is unfavorable. If Tianhou is added, it indicates mourning. If Taiyin is added, it suggests secret burial with good fortune. If Xuanwu is added, it indicates thieves, soldiers, and lawsuits, which is unfavorable. If Taichang is added, it suggests hidden wealth, which is unfavorable. If Baihu is added, it indicates weapons and continuous funerals, which is unfavorable. If Tiankong is added, it indicates disputes and lawsuits, which is unfavorable.

登明者，古之獄吏也。本魯國人，姓韓字燕，七坐賊獄，死正月亥日，除為登明。知人縣官、田宅、徵召事。天乙臨，貴人田宅訟。騰蛇信息患病事，朱雀同騰蛇。六合交易喜，及婚姻求就吉。勾陳陰人爭訟田土。青龍得財，望貴人。天后陰權婚成，百事大吉。太陰同天后。玄武鬼怪、盜賊不害。太常悲泣，白虎道路、病符皆無害。天空牢獄凶。

Dengming (Hai) was originally an ancient jailer from Lu, surnamed Han, with the given name Yan. He was imprisoned seven times due to theft cases and died on the亥 day of the first lunar month. After his death, he was appointed as Dengming, so he oversees matters related to county officials, property, and appointments. When Tianyi is added, it indicates litigation concerning property and noble persons; when Tengshe is added, it signifies news and illness; when Zhuque is added, it is the same as Tengshe; when Liuhex is added, it indicates joy from transactions and favorable outcomes in marriage; when Gouchen is added, it indicates disputes over land among women; when Qinglong is added, it signifies gaining wealth and the possibility of meeting noble persons; when Tianhou is added, it indicates women taking charge, successful marriages, and all matters being auspicious; when Taiyin is added, it is the same as Tianhou; when Xuanwu is added, although there may be ghosts, thieves, and bandits, they do not cause harm; when Taichang is added, it indicates sorrow; when Baihu is added, it signifies that matters concerning roads and illness are not obstructed; when Tiankong is added, it indicates imprisonment and is ominous.

神后者，古之媒氏也。本齊國人，姓賈，字仲獄，欺詐取財而死於十二月子日，除為神后。知人婚姻陰私事。天乙臨，主貴人接引之喜。騰蛇婦女悲泣，朱雀凶喪信息，六合主成合交易，勾陳絕嗣鬥訟。青龍望貴求財喜。天后婚姻成，百事吉。太陰同，玄武文狀怪現。太常失財，先凶後吉。白虎望遠信到家喜。天空主田土凶，多虛少實。

Shenhou (Zi) was originally an ancient matchmaker from the state of Qi, surnamed Jia, with the given name Zhongyu. He died on the day of Zi in the twelfth lunar month due to fraudulent practices in acquiring wealth. After his death, he was appointed as Shenhou, thus overseeing human marriages and private affairs. When Tianyi is added, it indicates the joy of being guided by a nobleman; when Tengshe is added, it signifies women's sorrow; when Zhuque is added, it indicates news of misfortune or death; when Liuhex is added, it signifies successful transactions; when Gouchen is added, it indicates barrenness and disputes; when Qinglong is added, it signifies meeting with a nobleman and good fortune in seeking wealth; when Shenhou is added, it indicates successful marriages and overall good fortune; when Taiyin is added, it is similar to Shenhou; when Xuanwu is added, it indicates strange occurrences on documents; when Taichang is added, it indicates loss of wealth, but with a transition from bad to good fortune; when Baihu is added, it indicates the arrival of long-awaited letters from afar, bringing good news; when Tiankong is added, it indicates misfortune related to land matters, with more illusion than reality.

大吉者，古之牛圈也。本鄭國人，姓鄭，字季賢，病死十一月丑日，除為大吉。知人年命憂喜、六畜、田宅、口舌事。天乙臨求貴，祿直至，百事吉。騰蛇臨之百事喜，朱雀亦然，六合爭訟凶。勾陳男盜女奸，凶。青龍求晉官及財喜。天后陰病闇昧凶，太陰陰權財帛進人口。玄武陰謀鬥訟凶。太常陰財喜，白虎盜賊失財及四足。天空臨之，主四季相會，主殺害之凶，亦主鬥訟。

Daji (Chou) was originally a person in ancient times who was in charge of cow pens, a man from the state of Zheng, surnamed Zheng, with the given name Ji Xian, who died in the month of Chou on the Chou day. After his death, he was appointed as Daji, so he oversees matters concerning people's annual fate, joys and sorrows, livestock, fields and houses, and disputes involving speech. When Tianyi is added, it indicates seeking the favor of a nobleman and receiving immediate salary, with all affairs auspicious. When Tengshe is added, all affairs bring joy. When Zhuque is added, it is also the same. When Liuhe is added, it indicates disputes, which is inauspicious. When Gouchen is added, it indicates male theft and female adultery, which is inauspicious. When Qinglong is added, it indicates the joy of seeking official positions and gaining wealth. When Tianhou is added, it indicates illness among female relatives and ambiguous situations, which is inauspicious. When Taiyin is added, it indicates women taking charge, gaining wealth, and an increase in people. When Xuanwu is added, it indicates secret plots and disputes and lawsuits, which is inauspicious. When Taichang is added, it indicates the joy of private wealth. When Baihu is added, it indicates thieves causing loss of wealth and damage to livestock. When Tiankong is added, it indicates the meeting of the branches Chen, Xu, Chou, and Wei in the four seasons, resulting in deadly danger, and also indicates disputes and lawsuits. This text only retains seven generals: Gongcao, Taichong, Congkui, Hekui, Dengming, Shenhou, and Daji, while the other five generals are missing due to omissions.

貴神臨丑，主加官進祿，不然主家大富，其家必許心願。騰蛇臨巳，其家饒殘害之人，亦主火光釜鳴，主招入舍女婿，其家專望書信，尋人。亦主先凶後吉。朱雀臨午，主婦人邪淫，鬥訟，若遇火旺，須主官事。若臨水上須主死亡患病事。

This section explains the matters presided over by each of the twelve noble spirits when they return to their native positions. The Tianyi noble spirit at Chou (its native position is Jichou) signifies promotion and increased official rank; if not, it indicates great wealth in the family, meaning this household must have made a vow. Tengshe at Si (its native position is Dingsi) indicates that the family has many people who harm others, and also signifies fire accidents and the sound of pots and cauldrons. It also suggests the arrival of a son-in-law by marriage, with the family eagerly awaiting news and searching for relatives, ultimately leading to initial misfortune followed by good fortune. The Zhuque noble spirit at Wu (its native position is Bingwu) signifies improper behavior by women and disputes and lawsuits. If it also meets a strong fire element, there will certainly be legal troubles. If it is located in a water position and is overcome by water, it will certainly indicate death or illness.

六合臨卯，主有妻家鞍馬到宅，其家主喜慶，往來頻頻，常做吏人，興盛和交易。勾陳臨辰，主爭張闇昧之事，其家主賊人盜財物出去，又主宅中合有虛驚，在門亦主鬥訟。青龍臨寅，主有財帛，大喜。如旺相，主爭財寶，須得理；其家必主田產，商途有喜，亦主富貴，得此無凶有吉。

Liu He is over Mao (Yimao), indicating that the wife's family will bring horses and saddles to the house, there will be joy and frequent visitors, many people will serve as officials, the family will prosper and trade will be smooth. Gou Chen is over Chen (Wuchen), indicating disputes over ambiguous matters, there will be thieves stealing property, and there will be a false alarm in the house; if it falls on the position of the gate, there will be disputes and lawsuits. Azure Dragon is over Yin (Jiayin), indicating wealth and great joy; if it is also prosperous and strong, it will lead to disputes over wealth and certainly be justified; the family will surely have land, there will be good fortune for those engaged in business outside, and this lesson brings good fortune without misfortune.

天后臨亥，主酒食，或見婚姻事，旺相主居家大吉，富貴之事。大陰臨酉，主有陰人爭鬥訟也，此為不順，以見二金故也。玄武臨子，主有盜賊直入房盜卻衣物，如臨下是陽必是男子，如是陰必是婦人為賊也。

The Heavenly Empress governing亥 (Guihai) indicates there will be food and drink, or matters concerning marriage. If this is in a prosperous and strong state, it signifies great fortune at home, with wealth and honor. The Tai Yin governing酉 (Xinyou) suggests disputes and litigation among female relatives, which is an unfavorable sign, because Tai Yin belongs to metal and酉 also belongs to metal, resulting in two metals overlapping. The Black Tortoise governing子 (Renzi) indicates thieves entering the house directly to steal clothes. If the underlying branch is yang, the thief is a man; if it is yin, the thief is a woman.

太常臨未，主有孝婦之人或遇鬥爭，人逢歡樂而有喜，又主婦人財帛之喜。白虎臨申，主子孫在外，卒難尋覓，其家主有官事、傷財及傷六畜，更主有產死婦人，大凶，無有一吉之事。天空臨戌，主有孤子之人及瘋魔人在家，主其家破散，子孫殘病，陰人口舌，官事鬥訟，亦主有虛詐不實之事也。

Tai Chang is over Jiwei (the native branch Jiwei), indicating there may be a woman in the family who is observing mourning, or there may be disputes. It also suggests the person may experience joy and good fortune, and may gain wealth from a woman. Bai Hu is over Gengshen (the native branch Gengshen), indicating that the children may be lost and difficult to find. The family may face lawsuits, loss of wealth, and injury to livestock. It also indicates a woman dying in childbirth, which is very凶 (a major misfortune), with no good events occurring. Tian Kong is over Wuxu (the native branch Wuxu), indicating there may be orphans and people who are mad or abnormal in the family. The family may experience ruin and disunity, with children suffering from disabilities and illness. Women may cause disputes and lawsuits, and there may be false and dishonest matters.

天乙貴神：吉主人君大臣、賢士、大夫，為人厚重。相生為之美慶、印信、文書，遇金火主遷官晉職，逢水主爭競，逢木主去官職，入辰戌，主貴人病困不和。騰蛇：吉主文書喜美，信息夢寐。為女子主輕薄，遇未好飲酒，逢申金隨人走失。逢克主娼淫，落亥宮有水厄，主驚恐。見土木則吉，見水金主婦女患病不利。

This section discusses the auspicious and inauspicious implications of the twelve noble spirits encountering different Five Phases. Tianyi Nobleman: The auspicious aspect signifies the ruler, ministers, virtuous men, and officials, who are of solid character. When it meets four phases of mutual generation, it indicates a harmonious and joyful situation, and is favorable for official documents and correspondence. When encountering metal and fire, it signifies promotion and advancement in position. When encountering water, it indicates disputes. When encountering wood (wood overcoming earth), it indicates losing official position. If it falls in the hour of Chen or Xu, it indicates the nobleman being ill, troubled, and experiencing discord. Tengshe: The auspicious aspect signifies smooth correspondence, messages, and dreams. When symbolizing a woman, it indicates fickleness. When encountering Wei, it indicates a liking for drinking. When encountering Shen metal, it indicates the loss of a companion. When overcome, it indicates prostitution and disorder. If it falls in the hour of Hai, there is a danger of water, leading to fear and alarm. Tengshe is favorable when encountering earth or wood, but unfavorable when encountering water or metal, as it may lead to illness among women and is not beneficial.

朱雀：吉主敕書、天恩，文書，鞍馬、服色。有克主口舌、驚恐、官訟，見其血光。逢金主病，遇水主女人產難，男子痔漏，水下主吐血，投井，自縊而死。六合：吉主買賣、交易、婚姻喜美。為男子做公吏，為經紀、亦主媒人。見克主有官追捉，逢水火為之有氣，遇土官司文狀，遇金口舌，破財。

Zhuque: The favorable aspect signifies imperial edicts, imperial grace, documents, and the color of saddles and clothing. If it is overcome, it indicates disputes, fear, lawsuits, and bloodshed. Zhuque encountering metal signifies illness, and encountering water signifies a woman's difficult childbirth or a man's hemorrhoidal bleeding. If water is beneath Zhuque, it indicates vomiting blood, drowning, or suicide by hanging. Liuhe: The favorable aspect signifies trade transactions and harmonious marriages. Representing a man, it signifies government officials, brokers, and matchmakers. If Liuhe is overcome, it indicates being pursued by authorities. Encountering water and fire brings vitality; encountering earth signifies legal documents and lawsuits; encountering metal signifies disputes and financial loss.

勾陳：吉主官職、田土，陽用主貧薄。陰用為丑婦、貧婆，有文狀動，克主奴婢走失。見金火則吉，逢水主爭競田土，遇木官事牢獄，為勾惹牽引之人也。青龍：吉主文書、財帛，為人清貴，有官職。生主遷官吉慶，克主官事急速，見水火則吉，逢金主口舌，失文書、破財。遇土有官司，辰戌為牢獄，丑未為笞杖。

Gou Chen: The auspicious aspect indicates official positions and land. If a yang branch is used, it indicates poverty. If a yin branch is used, it takes the image of an ugly woman or a poor old woman, and there is a situation involving documents. If it is attacked, it indicates the loss of servants. Gou Chen is auspicious when it meets metal or fire, but if it meets water, it indicates disputes over land. If it meets wood (wood overcoming earth), it indicates legal disputes and imprisonment, and the image is of someone who connects or links others. Qing Long: The auspicious aspect indicates documents and wealth, and the person is clear, noble, and holds an official position. If Qing Long is supported, it indicates promotion and good fortune. If it is attacked, it indicates urgent legal matters. Qing Long is auspicious when it meets water or fire, but if it meets metal, it indicates disputes and loss of documents and financial loss. If it meets earth, there are legal disputes, with Chen and Xu indicating imprisonment, and Chou and Wei indicating punishment by caning or whipping.

天空：吉為僧道、骸骨，凶主詐騙不實，為奴僕。見金火則吉，遇水主爭競，逢木主官司、牢獄。白虎：凶主人凶惡，眼黃項短。為凶喪、孝服、道路、驚恐、刀劍、遷移。見水則無事，逢木口舌凶惡。遇火主死喪、災病，下克上凶在外，上克下凶在內。

Sky: The auspicious aspect is symbolized by monks, Taoist priests, and bones, while the inauspicious aspect relates to deceit and falsehood, also symbolized by servants. When Sky is combined with metal or fire, it is favorable; when combined with water, it indicates disputes; when combined with wood (wood overcoming earth), it indicates legal troubles and imprisonment. White Tiger: The inauspicious aspect represents a fierce and cruel nature, yellow eyes, and a short neck; it is symbolized by funerals, mourning clothes, roads, fear, weapons, and migration. When White Tiger is combined with water (metal generates water but the energy is dispersed), there will be no incident; when combined with wood, it indicates verbal disputes and hostility; when combined with fire, it indicates death, mourning, and illness. When the lower position overcomes the upper position, misfortune occurs externally; when the upper position overcomes the lower position, misfortune occurs internally.

太常：吉主女人能言語，作媒婆、婚姻、酒食、買賣。見火金二合上吉，見水爭競，遇木官事不利。玄武：吉為軍人，或謁貴人。凶為盜，主陰謀，見火則偷，克將主失財，見金木財吉，遇火婦人災，逢土男子競。

Tai Chang: The auspicious aspect indicates a woman who is eloquent and skilled in mediation, associated with marriage, food and drink, and commerce. Tai Chang is most auspicious when it meets fire and metal in mutual harmony; when it meets water, it indicates disputes. When it meets wood (wood overcoming earth), it indicates legal disputes and is unfavorable. Xuan Wu: The auspicious aspect is associated with soldiers or meeting a nobleman; the inauspicious aspect is associated with thieves and schemes. Xuan Wu meeting fire indicates theft; Xuan Wu overcoming the general's spirit indicates loss of wealth; meeting metal or wood indicates good fortune in wealth. Meeting fire indicates misfortune for women; meeting earth indicates disputes between men.

太陰：吉主女人沉靜，為金銀首飾。逢合主有陰人淫亂，見水土則吉，遇木口舌是非，逢火主災病不利。天后：吉主賞賜，為女人主良善。逢合主婚姻，有求索，遇土主田土事見，入火主婦人病不利，見木上吉。

Tai Yin: The auspicious aspect indicates a woman's nature is calm and quiet, symbolized by gold and silver jewelry. When Tai Yin is in conjunction, it suggests affairs of immorality among women; encountering water or earth is favorable; encountering wood indicates disputes and gossip; encountering fire (fire overcoming metal) leads to illness and misfortune. Tian Hou: The auspicious aspect indicates receiving rewards, symbolized by a woman indicating goodness. When Tian Hou is in conjunction, it signifies marriage and people seeking assistance; encountering earth (earth overcoming water) indicates matters concerning land and property becoming evident; falling into fire indicates illness of the wife and misfortune; encountering wood (water nourishing wood and energy flowing smoothly) is most auspicious.

天罡：吉為醫人、藥物，主人好鬥，爭文狀。凶主無徒，為屠牢。見金火則吉，見水主爭競田宅，見木主官司、牢獄不利。太乙：主文書夢寐，為陰人主輕薄，好淫亂。為驚恐，主乞索。為火，主窯灶。見土木則吉。見水主婦人病，見金主疾病屯蹇。

This passage discusses the symbolic representations and auspicious or inauspicious implications of the twelve generals encountering different Five Phases. Tiangang (Chen): the auspicious aspect is associated with physicians and medicine, indicating a tendency for disputes and legal cases. The inauspicious aspect is linked to rascals, symbolized by butchers and prisons. Tiangang is favorable when encountering metal or fire; encountering water indicates disputes over property, and encountering wood (wood overcoming earth) leads to legal troubles and unfavorable outcomes. Taiyi (Si): it governs documents and dreams; associated with women, it signifies fickleness and licentiousness; it also signifies fear and begging for alms. Taiyi itself belongs to fire, symbolizing kilns and stoves. Taiyi is favorable when encountering earth or wood; encountering water (water overcoming fire) indicates illness in women; encountering metal signifies disease and stagnation.

勝光：吉主文書、財帛、信息、鞍馬。為人好利祿，主富貴，見土木則吉，見水主失財、婦病、馬死、貧迫，見金不足、災病，驚恐不利。小吉：主婦人，為酒食、宴會，婚姻喜美。見金火大吉，見水主爭競，見木官事破財，妻病不利。

Shengguang (Wu): The auspicious aspect governs documents, wealth, messages, and horses. When personified, it signifies a desire for profit and official rank, indicating prosperity. Shengguang is favorable when encountering earth or wood; when encountering water (water overcoming fire), it indicates loss of wealth, illness of the wife, death of horses, and poverty. When encountering metal, it indicates insufficient expenses, illness, and fear, all being unfavorable. Xiaoji (Wei): It governs women, symbolizing banquets and wine, indicating harmonious marriages. Xiaoji is favorable when encountering metal or fire; when encountering water, it indicates disputes; when encountering wood (wood overcoming earth), it indicates legal disputes, loss of wealth, and illness of the wife, all being unfavorable.

傳送：吉為行移、奔走之神，主出外移動，為人主官貴，剛果。見水土則吉，見卯木主口舌，見火車碾、道路損失。見火主人不足，災病死，不利走失。從魁：吉主陰人清標，恬靜，釵釧、酒食，見金主陰私，遇土主口舌，見火主失財，病患，卯酉相沖，主休妻離別。見水土大吉。

Chuansong (Shen): The auspicious aspect represents the deity of movement and travel, governing going out and moving about. In terms of human analogy, it signifies officials and dignitaries, who are strong-willed and decisive. Chuansong is favorable when encountering water or earth; encountering卯 wood indicates disputes, encountering fire indicates vehicle accidents, road losses, insufficient people, death from illness or disaster, and is unfavorable for lost persons. Congkui (You): The auspicious aspect signifies women with clear appearance and calm temperament, symbolizing jewelry and food and drink. Congkui is favorable when encountering water or earth; encountering metal indicates private matters; encountering earth indicates disputes; encountering fire (fire overcoming metal) indicates loss of wealth and illness;卯 and酉 opposing each other indicates divorce and separation. Congkui is most auspicious when encountering water or earth.

河魁：吉為僧道孤寡，凶主詐騙不實，亦為骸骨，克方主失六畜。見金火稍吉，見水爭田宅，見木官事牢獄。登明：吉主陰人婚姻，為乞索物耳。見金木則吉，見土爭鬥，水火婦人病患，水上產難，水下吐血、自縊。

Hekui (Xu): The favorable aspect is represented by monks and hermits as well as those who are lonely and destitute; the unfavorable aspect indicates deceit and falsehood, and is also represented by bones. Hekui overcoming the earthly branches signifies loss of livestock. Hekui is somewhat favorable when encountering metal or fire; encountering water indicates disputes over land and property; encountering wood (wood overcoming earth) indicates legal troubles and imprisonment. Dengming (Hai): The favorable aspect is related to the marriage of women, and is represented by items sought through begging or pleading. Dengming is favorable when encountering metal or wood; encountering earth (earth overcoming water) indicates conflicts. When water and fire are mixed, it indicates illness in women. Water above indicates difficult childbirth; water below indicates vomiting blood or hanging.

神后：為男子好淫幸，主妄想，亦主隨波逐流，見木金則吉，見土爭競，見火婦人患病。大吉：主人直蠢，咀咒，冤仇者，見金火則吉，見水主爭競田土，見木官事陰病。

Shenhou (Zi): When taken as an image of a man, it signifies a fondness for sex and enjoyment, wandering thoughts and illusions, and being indecisive and easily influenced. Shenhou is auspicious when meeting wood or metal; when meeting earth (earth overcoming water), it indicates disputes; when meeting fire, it indicates illness in women. Daji (Chou): It signifies a person with a straightforward but dull nature, symbolizing someone who curses and harbors grudges. Daji is auspicious when meeting metal or fire; when meeting water, it indicates disputes over land and property; when meeting wood (wood overcoming earth), it indicates legal disputes and hidden illness.

功曹：吉主文書、財帛、官貴，吏人、老叟、醫士。見水火清高，上見金主口舌、失財、人病。見土官事是非。太沖：為劫賊凶惡、門戶、車船、無徒之人也。見水火則無事，見金口舌失財，見土官事牢獄，有克門破，追呼，見寅主兄弟各居。

Gongcao (Mao): The auspicious aspect relates to documents, wealth, and official status. It symbolizes officials, old men, and physicians. When Gongcao meets water or fire, it indicates a person of high moral character. If above it is metal (metal overcoming wood), it signifies disputes, loss of wealth, and illness. If it meets earth, it indicates legal disputes. Taichong (You): It symbolizes robbers, evil people, gates, vehicles, boats, and rascals. When Taichong meets water or fire, there is no trouble. If it meets metal, it signifies disputes and loss of wealth. If it meets earth, it indicates legal troubles and imprisonment. If it is overcome, it signifies damage to the household and being summoned by the authorities. If it meets寅 (Mao, same element but in different positions), it signifies brothers living apart.

貴神：吉主人君、大臣、賢土、大夫，上下相生，美慶遷官得財。相剋憂離遠行事，囚主獄訟，休主貴人病。大吉同用：主橋樑、道路、僧尼、田宅之事。凶主詛咒、蠱魅、冤仇、女婚、尊長。

This system groups each nobleman with its corresponding general and takes a symbolic representation. The reading begins with the nobleman's main aspect, then the general's supplementary aspect is added when they are used together. The Heavenly Nobleman: On the auspicious side, it governs the sovereign, ministers, virtuous men, and officials; when upper and lower aspects mutually generate, it signifies completeness, joy, promotion, and gain; when upper and lower aspects mutually control, it signifies sorrow, parting, and long journeys; when in captivity, it signifies imprisonment and litigation; when in rest, it signifies the nobleman falling ill. Daji (Chou) is used together with it: on the auspicious side, it governs bridges, roads, monks and nuns, and property; on the inauspicious side, it signifies curses, witchcraft, enmity, women's marriage matters, and matters concerning superiors.

騰蛇：吉主文章喜美、公信、財物、酒食，凶主娟婦、鞍馬、虛驚、病患，憂疑。比和主驚憂，上生下驚憂在後，內戰內憂，外戰外憂，主官事獄訟、文狀。下生上，驚恐在前，手足不完。太乙同用：嫁娶、小兒，財物、眼目，陰人為害，凶怪災非。

Tensha: The auspicious aspect indicates complete literary achievements, official correspondence, wealth and food and drink. The inauspicious aspect indicates prostitutes, horses and carriages, false alarms, illness and worries. If the four positions are harmonious, it indicates alarm and worry. If the upper position generates the lower position, the alarm and worry occur later. If there is internal conflict, the worry is within; if there is external conflict, the worry is outside, both indicating legal troubles, lawsuits and documents. If the lower position generates the upper position, the alarm occurs first, and also indicates disability of hands and feet. If Taiyi (Si) is used together with it, it indicates marriage, children, wealth and eye diseases, indicates harm from female relatives, and also indicates evil spirits, disasters, disputes and troubles.

朱雀：吉主敕書、慶會、公候、文書、鞍馬、服色。凶主口舌，驚疑、官訟、虛詐，損財、失畜，疾病、血光之事。逢水自縊，井亡。勝光同用：主遠信、文書、朝信、火光、文字、憂恐驚怪。

The Vermilion Bird signifies good aspects related to imperial edicts, celebrations, the nobility, documents, horseback riding, and clothing colors; bad aspects relate to disputes, suspicion, legal troubles, deceit, financial loss, livestock loss, illness, and bloodshed. The Vermilion Bird belongs to fire, and when water comes to overcome it, it indicates suicide by hanging or drowning. Shengguang (Wu) used together with it indicates messages from afar, documents, imperial news, firelight, written words, and matters of worry, fear, and strangeness.

六合：吉主門戶、婚姻、求財、交易、取信、成合、陰私喜美、慶會。凶主官事、媒人、役吏、小兒、不明女子、損財、過失、產事。太沖同用：主船車、缸甕、門戶事，盜賊臨門，慈母喪亡，盜徒劫物，鬥爭，傷損財帛，亦為梳、門、窗、橋、杆也。

Liu He: The favorable aspect relates to doors and windows, marriage, seeking wealth, trade, obtaining agreements, matters coming to fruition, and joyous events in private affairs. The unfavorable aspect relates to lawsuits, matchmakers, officials, children, unknown women, loss of wealth, mistakes, and childbirth issues. Taichong (Mao) is used together with Liu He: it relates to ships and vehicles, jars and pots, door matters, thieves entering the house, the death of a kind mother, thieves stealing property, disputes, and damage to wealth; in symbolic terms, it also relates to combs, doors, windows, bridges, and poles.

勾陳：吉主官職、印信、公權、田宅事。凶主官災、病患、爭田土、文狀、勾連、走失。兩土主官事，受克口舌身亡。天罡同用：屠獄、媒牙、魚龍、寺觀、田土事，爭鬥之徒，文狀、墳墓、主磁缸甕，堅硬、盆、麻衣、高岡、澗泉、爭陵墓、麥地也。

Gou Chen: The auspicious aspect relates to official positions, seals, government authority, and land affairs; the inauspicious aspect relates to official troubles, illness, disputes over land, legal documents, entanglements, and loss. If two earth elements appear in the chart, it indicates legal disputes; if Gou Chen is weakened, it signifies disputes and possibly death. When Tiangang (Chen) is used together with Gou Chen: it relates to butchers, prisons, matchmakers, fish and dragons, temples and monasteries, and land affairs, symbolizing fighters, legal documents, and tombs; in terms of objects, it signifies ceramic jars and pots, hard objects, basins, and the Master Hemp-Robe; in terms of geography, it signifies high hills and mountain streams, and in terms of affairs, it relates to disputes over tombs and wheat fields.

青龍：吉主文書，財帛、船車、園林、官職、喜慶；公信、酒食、婚姻、財寶。凶主哭泣、疾病、損失、見怪、六畜、私情、死氣青龍累世貧也。功曹同用，主公吏、文書、衙院、老樹、老叟、多髯、因爭外財官事追取，木器、文書、火爐、醫藥、大樹、勇猛、患眼、墳土，林木。

The Azure Dragon signifies good aspects related to documents, wealth, vehicles, gardens, official positions, and celebrations; it also relates to official correspondence, food and drink, marriage, and treasure. In its evil aspect, it signifies weeping, illness, loss, encountering strange phenomena, matters concerning livestock, and private affairs between men and women. If the Azure Dragon is located in the Death Qi, it indicates poverty spanning generations. Gongcao (寅) used together with it signifies matters concerning the official household, documents, and government offices; it is symbolized by old trees, old men, and those with many beards. In matters, it signifies being pursued by authorities due to disputes over external wealth; in objects, it signifies wooden items, documents, firepits, and medicine; it also signifies large trees, brave individuals, eye diseases, soil for tombs, and forests.

天空：主詐騙不實、奴僕、公吏、僧道，小人、市井、財物、私吃骸骨。河魁同用：主墳墓、田土、不明之事、獄訟、六畜、墳墓死尸。

Sky (Tian Kong): governs deceit and falsehood, with imagery related to servants, officials, monks, Taoist priests, petty people and commoners; it also governs property being secretly taken and matters concerning bones. Hekui (Xu) is used together with it: it governs tombs, land, matters of unknown origin, lawsuits and imprisonment, livestock, and corpses in graves. These two belong to the same Wu earth, so their imagery is mostly concentrated on tombs, land and things that are false and unfounded.

白虎：主道路、動用信息，公牒。凶主孝服、疾病、哭泣、怪異、災害、血光、軍兵逃移、喪亡、災事臨門，有人外出，凶喪之事。傳送同用，主內、遠客車碾、凶事、流移、走失女子、奔隨姦夫、行程信息。

White Tiger: governs roads, actions, and messages, as well as official documents. In a negative sense, it signifies mourning clothes, illness, crying, strange occurrences, disasters, bloodshed, military forces, fleeing and moving, loss, and calamities entering the household. It also indicates someone leaving the house and a family tragedy. Chuansong (Shen) is used together with White Tiger: it governs internal family matters and visitors from afar, car accidents, bad events, wandering and moving, the disappearance of women, women running away to follow lovers, and information about journeys.

太常：吉主冠裳、問行人、財帛、官職、爵祿、酒食、婚姻、買賣、和合、宴會、賞賜衣服事。逢劫主毒藥，更兼嘔吐見血光事。小吉同用：主孝服，做七百日口願，祭祀，藥物等。

Tai Chang: The auspicious aspect governs matters concerning clothing and attire, inquiries about travelers, wealth and property, official positions and honors, wine and food, marriage, trade, harmony, banquets, and the granting of garments. If it encounters Jie Sha, it indicates poisoning, and also involves vomiting and seeing blood. Xiao Ji (Wei) is used together with Tai Chang: it governs mourning attire, the performance of rituals for the 49th day and the 100th day, the fulfillment of verbal vows, and matters concerning worship and medicine.

玄武：吉主謁望貴人財物。凶主盜賊陰謀、奸盜、亡失、死喪、傷財事。受克眼斜盼，路亡、惡死。神后同用：主溝渠、小兒、僧尼；婦女奸私淫亂及水溺等事。

Xuanwu: The auspicious aspect indicates the possibility of meeting a nobleman, seeking wealth, and obtaining favors. The inauspicious aspect indicates theft, conspiracies, robbery, loss, death, and financial loss. If Xuanwu is overcome, the person may have crooked eyes, or die on the road, or meet a violent death. Shenhou (Zi) used together with Xuanwu indicates ditches, children, monks and nuns, and also matters concerning women's immoral behavior and drowning.

太陰：吉主陰小財物，金銀、綢緞、錢物、陰私喜美。凶主開篋、姦淫、逃亡、失財、遲滯。從魁同用：吉主陰人、釵釧、酒器，陰私之事，及婦女分離索休。如被丙丁火克，主逃亡奴婢，憂悶、金銀傷損事。

Tai Yin: The auspicious aspect relates to women and young possessions, symbolizing silver, silk, and money. It also governs pleasant matters in private affairs. The inauspicious aspect involves theft from boxes, rape, fleeing, loss of wealth, and delays. Congkui (You) is used together with Tai Yin: the auspicious aspect relates to women, jewelry, and wine vessels, governing private matters and also women's separation and requests for divorce. If overcome by Bing or Ding fire, it indicates servants fleeing, inner distress, and damage to silver and gold.

天后：吉主賞賜、陰私喜美、宴會、婚姻、姦淫婦女。凶主幃幕不明、走失奴婢、臟腑生災、師婆、奸詐、私淫、失望、暗味不明之事。登明同用：主陰人疾病，腰腳、走失，凶事成訟，渡河水溺。吉主徵召文書。

Heavenly Empress: In favorable aspects, it governs receiving rewards from others, joy in private matters, banquets, and marriage; it also relates to private affairs with women. In unfavorable aspects, it signifies confusion within the inner chamber, loss of servants, illness of internal organs, and is symbolized by a fortune teller. It also governs deceit, secret relations, disappointment, and ambiguous matters. Dengming (Hai) is used together with it: it governs illness among women, particularly affecting the waist and legs, as well as loss, disputes arising from misfortune, and drowning while crossing a river. In favorable aspects, it signifies official summons documents from the court.

戊勾陳、天罡辰土：屬商音姓，麥地、崗嶺、寺觀、丑婢、碾碓、磁器、僧道、侯人、土堆、氐護、鬥訟、爭競、流血、屠宰、凶惡殺伐、葷腥、堅硬、玉尺、田園、皮毛、缸甕、破皮、灰盆、糖甕、甘味、墳墓、鄭地、兗州、星角亢。

This diagram is arranged in rows following the same format: first comes the heavenly stem, along with its corresponding noble deity, general deity, earthly branch, and five phases. Next is the surname sound associated with it. Then follows a list of various symbolic representations, including objects, people, and events. The last three items are always the ancient country, state, and the twenty-eight mansions. When reading the table, first identify the heavenly stem and its associated deities, then select from the following list the symbolic representations that correspond to the matter being consulted. The戊 (Wu) earth stem is paired with Gou Chen and Tiangang (Chen), and its surname sound belongs to the Shang category. It governs fields of wheat, hills, temples, ugly female servants, grinding stones, ceramics, monks and Taoists, people waiting, mounds, and the guardians of roots. In terms of events, it governs disputes, quarrels, bloodshed, slaughter, and violent conflicts. In terms of objects, it governs meaty foods, hard objects, jade measuring rods, fields, fur, jars, broken skin, ash basins, sugar jars, and sweet flavors. It also governs tombs. Its territory corresponds to the ancient Zheng state and the Yan state, and it is associated with the Horn mansion and the Neck mansion.

戊天空、河魁戌土：屬商音姓，五穀、磁盆、磚瓦、虛堂、僧道、善人、下賤、詐偽、欺凌、不實、牢獄、鎖鑰、數珠鞋履、枷樞、田絲、瓦器、堆、驢犬、孤寒、朝服、胡蘆、獄吏、墳墓、天羅、寺觀、崗嶺、屠兒、魯地、徐州、星奎婁。

TheWu Earth is also associated with the Tian Kong and Hekui (Xu), and the surname sound belongs to the Shang category. It governs five grains, ceramic basins, bricks, tiles, empty houses; in terms of people, it represents monks, Taoists, virtuous individuals, and those of low status; in terms of affairs, it signifies deceit, falsehood, bullying, and imprisonment; in terms of objects, it represents keys, prayer beads, shoes, shackles, prison equipment, silk and flax in fields, earthenware, earth heaps, donkeys, dogs, loneliness and poverty, court robes, and gourds; in terms of people, it also represents jailers and butchers; in terms of geography, it represents tombs, heavenly nets, temples, monasteries, hills. Its corresponding regions are the ancient Gu Lu country and Xuzhou, associated with the Legs mansion and Bond mansion. The Chen and Xu both belong to theWu Earth, so the imagery of these two branches is largely similar, not deviating from tombs, temples, hills, and prisons.

己貴神、大吉丑土：屬徵音姓，人君、貴人、尊長、珍寶、器物、鎖鑰、鱉龜、珍珠、喜慶、解斗、鞋履、首飾、車輪、牆筐、紫皂、牛驢、風伯、雨師、神佛、宮殿、冤仇、墳墓、頭禿、眼病、桑園、橋樑、吳地、楊州、星斗牛。

The earthy stem Ji (己) is paired with the celestial stem Yi (天乙) and the great fortune Daji (大吉) (Chou earth). The surname sound belongs to the Sheng tone. In terms of people, it signifies the sovereign, nobleman, and elders; in terms of objects, it signifies treasures, utensils, keys, turtles and tortoises, and pearls; in terms of events, it signifies joy and the resolution of disputes; it also signifies shoes, jewelry, wheels, baskets by the wall, purple and black colors, and cattle and donkeys; in terms of deities, it signifies the wind god, rain god, deities and temples; additionally, it signifies enmity, tombs, and in terms of illness, it signifies baldness and eye diseases. In terms of geography, it signifies mulberry groves and bridges. Its territorial division corresponds to the ancient Wu state and the Yangzhou region, and it corresponds to the Dipper mansion and the Ox mansion.

己太常、小吉未土：屬微音姓，笙、宴會、庭院、牆垣、醮器、女人衣、酒食、印信、藥餌、父母、羊鷹、甘味、酒舍、白頭翁、寡婦、師巫、井、食物、黃色、墳墓、放羊人、茶房、歌樂、幡子、笛簾、道人、秦地、雍州、星井鬼。

The earthy stem Ji (己) is paired with Tai Chang and Xiaoji (未), and its pronunciation is subtle. It governs musical instruments such as the sheng, banquets, courtyards, walls, ritual implements used in Taoist ceremonies, women's clothing, wine and food, seals, and medicines. In terms of people, it represents parents; it also governs sheep and eagles, sweet flavors, and wine shops. In terms of people again, it represents elderly men with white hair, widows, and shamans. In terms of objects, it governs wells, food, and the color yellow. In terms of geography, it governs tombs. In terms of people again, it represents shepherds. In terms of places, it governs tea houses. Additionally, it governs music, banners, flutes, and curtains. In terms of people, it represents Daoist monks. Its corresponding regions are the ancient state of Qin and the region of Yongzhou, associated with the constellations Jing Xu and Gui Xu.

庚白虎、傳送申金：屬徵音姓，仙堂、神堂、道路、公人、碓子、刀劍、貴客、產乳、城宇、死尸、田獵、經文、羽毛、鐵猿猴、姜蒜、祠廟、聲音、行人、遠近、獅子、湖池、絹帛、逃亡、大麥、甲象、疾病、死喪、軍徒、凶人、兵器、石頭、金銀、紙布、晉地、益州、星嘴參。

The Heavenly Stem Geng (庚) metal is associated with the White Tiger and the transmission (Chuansong) of the metal Sheng (申). The surname sound belongs to the Sheng (徵) tone. It governs the images of the Hall of Immortals, the Hall of Gods, roads, officials, stone mortars, swords and blades, distinguished guests, childbirth and nursing, cities and buildings, corpses, hunting, scriptures, feathers, ironware, monkeys, ginger and garlic, temples, sounds, travelers, distance of roads, lions, lakes and ponds, silk and cloth, fugitives, barley, armor, illness, death and mourning, soldiers in the army, wicked people, weapons, stones, gold and silver, and paper and cloth. Its territory corresponds to the ancient Jin State and Yizhou, and the constellations Zi (Turtle Beak mansion) and Shen (Three Stars mansion). The images associated with this category all relate to the sharp and severe nature of metal and the movement along roads.

辛太陰、從魁酉金：屬羽音姓，金石、珍珠、銅器、果食、碑碣、外親、婢妾、婦女、門鎖、口竅、相貌、陰貴人、街巷、小麥、刀劍、耳門、刀鞘、皮毛、爪骨、鴿雉、碓磨、紙錢、白塔、勞瘵、釵釧、石仙、石柱、賣酒人、石頭、趙地、翌州、星嘴昴畢。

Xin metal is paired with Tai Yin and Congkui (You), both of which belong to You metal. The surname sound belongs to the feather category. It governs metal and stone, pearls, copperware, fruits, inscriptions on stone tablets; in terms of people, it governs outsiders, servants, and women; it also governs door locks, mouths and orifices, human appearance, noblemen of the Yin type, streets and lanes, wheat, swords and blades, ear openings, sword sheaths, hair and fur, nails and bones, pigeons and pheasants, mortars and grinding stones, paper money, white pagodas; in terms of illness, it governs consumption; in terms of objects, it governs hairpins and bracelets, stone-carved immortals, stone pillars; in terms of people, it governs wine sellers; it also governs stones. Its territory corresponds to the ancient Zhao state and Ji Zhou (the original text says 'Yi Zhou'), corresponding to the mansion of Hairy Head and Net.

壬玄武、神后子水：屬宮音姓，河泉、水湘、地井、溝渠、盜賊、文墨、石灰、木匙、圖書、後宮、婦人、淫佚、梯具、布帛、鼠、燕蝠、水中物、大豆、乳婦、衣服、珠玉、聰明、胎產、瀉痢、索子、齊地、青州、星女虛危。

The壬 water element is paired with the Black Tortoise and Shenhou (Zi water), and its pronunciation belongs to the palace tone. In geography, it governs rivers, springs, lakes, seas, and underground wells and ditches; in human affairs, it governs thieves; it also governs writing materials, lime, wooden ladles, and books. In terms of people, it governs concubines and women in the harem; in matters, it governs licentiousness. In terms of objects, it governs ladders and tools, silk and cloth; in animals, it governs rats, swallows, bats, and all aquatic creatures. It also governs large beans, nursing women, clothing, and jewels. In terms of character, it governs intelligence; in matters, it governs pregnancy and childbirth; in diseases, it governs diarrhea and dysentery; in objects, it governs ropes. Its territory corresponds to the ancient state of Qi and the region of Qingzhou, and it is associated with the mansions of Nuxu, Xuxu, and Weixu.

癸天后、登明亥水：屬角音姓，梅花、帳幕、盜賊、亡失、取宜、小兒、乞丐、哭、牢獄、趕豬人、醉人、庭廨、廁坑、酢醬、傘笠、幞頭、鬼神、圖畫、毛髮、管鑰、筆墨、觀院、江河、樓臺、倉房、麻布、繡絹、衛地、幷州、星室壁。

The癸 water is paired with the Heavenly Empress and Dengming (Hai water), and its pronunciation belongs to the angle tone. It governs plum blossoms and tents; in human affairs, it oversees thieves, loss, and appropriate use; in terms of people, it governs children and beggars; it also oversees crying, imprisonment, those who drive pigs, and drunkards; in terms of places, it governs official courtyards and toilets; in terms of objects, it governs vinegar and soy sauce, umbrellas and raincoats, and the幞头 hat; it also governs ghosts and spirits, paintings, hair, keys and locks, and writing brushes and ink; in terms of places, it governs Taoist temples and monasteries, rivers and streams, towers and pavilions, and granaries; in terms of objects, it governs hemp cloth and embroidered silk. Its corresponding regions are the ancient State of Wei and the Bingzhou region, corresponding to the Encampment Mansion and the Wall Mansion.

甲青龍、功曹寅木：屬徵音姓，寶刀、劍器、香爐、神像、四角、山林、花木、丞相、夫婿、道士、貴人、長大、細美、人馬，公吏、文書、炬、火、爐、財物、喜慶、賓客、酒食、信息、虎豹、貓兒、橋樑、神樹、織機、棺棉、公吏、家長、口願、燕地、幽州、星尾箕。

The Heavenly Stem Jia (Jia Wood) is paired with the Azure Dragon and Gongcao (Yin), corresponding to the Earthly Branch Yin (Wood). The surname tone belongs to the Sheng (Zheng) scale. It governs treasures such as swords and weapons, incense burners, divine images, four-cornered places, mountains, forests, and flowers. In terms of people, it signifies chancellors, husbands, Taoist priests, and noblemen. In appearance, it indicates tallness and meticulous beauty. It also governs horses, officials in government offices, documents, torches, fire and furnaces, wealth, joy, guests, food and drink, and news. In animals, it governs tigers, leopards, and cats. In geography and objects, it governs bridges, divine trees, looms, coffins, and cotton. In terms of people, it also signifies government officials and the head of a family. In matters, it governs vows made verbally. Its territory corresponds to the ancient Yan state and Youzhou, aligning with the Tail Mansion and Winnowing Basket Mansion.

乙六合、太沖卯木：屬羽音姓，門窗、木勺、木梳、手作、為婦、男女、街上、草木、兄弟、舟車、雷、幡竿、香盒、盤盒、何姑、家母、竹床、宋地、豫州、星氐房心。

The Heavenly Stem Yi (Wood) is paired with Liu He (Six Harmonies) and Taichong (Mao), which is also Wood. The surname sound belongs to the feather category. It governs doors and windows, wooden spoons, wooden combs, and handcrafted items. In terms of people, it governs the wife, as well as men and women, markets, grass and trees, and brothers. In terms of objects, it governs boats and vehicles. In terms of celestial phenomena, it governs thunder. It also governs banners, incense boxes, and trays. In terms of people, it governs maternal aunts and the mother in the family. In terms of objects, it governs bamboo beds. Its territory corresponds to the ancient State of Song and the Yu State, and it aligns with the constellations of Dishi, Fang, and Xin. This category's symbolic representations are simpler compared to others, generally not exceeding categories such as doors and windows, grass and trees, boats and vehicles, and brothers.

丙朱雀、勝光午火：屬宮音姓，詞訟、鴉雀、果食、窯灶，道路、城門、口舌、三河、騎馬人、婦女、文書、飛鳥、宮室、火燭、信息、血光、鴉鵲、旌旗、悶雷、衣架、書畫、苦味、官用神、僧、周地、雍州、星張柳。

Bing fire is paired with the Vermilion Bird and Shengguang (Wu fire), and the surname sound belongs to the Palace tone. It governs lawsuits, crows, sparrows, fruits, kilns, roads, city gates, disputes, and the three rivers. In terms of people, it governs horse riders and women. It also governs documents, flying birds, buildings, lamp and candle fire, news, and bloodshed. In terms of animals, it governs crows and magpies. In terms of objects, it governs banners,闷 thunder, clothes hangers, and calligraphy and paintings. In terms of taste, it governs bitterness. It also governs the gods used by government offices and monks. Its territory corresponds to the ancient Zhou region and Yongzhou, and it corresponds to Zhang宿 and Liu宿.

丁騰蛇、太乙巳火：屬角音姓，驚怪、取索、畫、斑點、爐冶、熒、戶、毀罵、釜鳴、輕狂、婦人、螢、蛇蚓、蟬、飛蟲、乞丐、飛禽、磚、瓦、文字、盒、磁器、楚地、荊州、星翼軫。

Ding fire is paired with the Teng Snake (Tengshe) and Taiyi (Si), and the surname sound belongs to the Jiao tone. It governs surprising and strange events, demands and requests, pictures, spots, and metalworking. It also governs the light of the planet Mars, doors and gates, slander and insults, and the sound of pots and cauldrons. In terms of temperament, it signifies recklessness. In terms of people, it signifies women. In terms of animals, it signifies fireflies, snakes and earthworms, cicadas and flying insects. It also signifies beggars. It further signifies birds, bricks, tiles, writings, boxes and ceramics. Its territory corresponds to the ancient Chu state and Jingzhou, and it corresponds to the Wings mansion and Chariot mansion.

解曰：其次客法，備一時內，數客並一方求占，故有此移神換將之說。或換將，或換日辰，或按大六壬依式造合，與其之法，皆一意也。愚意度之，似或未當。如月將之例，正月登明，按歷家交待之後方用某將，以此觀之此換將之法不可概取。莫若以來人或本命或行年上作課占，則一歲之內吉凶可見，其意尤遠，高明之士當詳而校。

The explanation states that the method of "secondary guests" was devised to handle situations where several people seeking divination are in the same direction within the same hour. In such cases, the method of shifting deities and generals is used. This can be done by changing the deity, changing the day branch, or following the established format of the Great Six壬 system. The intent of these methods is essentially the same. The author himself speculates that these methods may not be entirely appropriate. For example, the established rule for the month general is that in the first lunar month, one should use Dengming, but this should be based on the calendar's determination of the change of seasons and the corresponding shift of the general. From this perspective, the method of shifting generals cannot be universally applied. It would be better to establish the divination based on the person's true birth year or current age. In this way, the fortune and misfortune within a year can be seen, and the intent is more profound. This point should be carefully considered by those who are skilled and discerning.

法曰：陽將後三前五，陰將前三後五。課遇次客，換將不換神，更以人元上遁起，數至本位也。

The rules for the secondary guest method are: if the general spirit of this month is yang, the first change of the general spirit takes the third position after it, and the second change takes the fifth position before it; if the general spirit is yin, the first change takes the third position before it, and the second change takes the fifth position after it. When the secondary guest appears, only the general spirit is changed, not the noble spirit. The original element is recalculated starting from the initial hidden sequence, counting to the position corresponding to the person seeking the divination.

假令十二月壬寅日午時申位，將功曹，神玄武，人元戊，設苟天客，又於申上坐，以十二月子為將，陽將合用後三，以酉，加午數至申，則將是登明，再以戊建即從甲寅起數至申上，則人元是庚。復有次客於申上坐，酉為將合用前五，便以寅將加午，數至申；則將是天罡，再以庚建即從戊寅數至申，則人元是甲，而貴神是玄武，未嘗易也。如是周而復始，一時可做十二課，至第十三卻為初矣。

For example: On the day of Renyin in the twelfth month at the hour of Wu, the person is sitting in the position of Shen. The first lesson's general is Gongcao (Yin), the noble god is Xuanwu, and the person's origin is Wu. Suppose another guest comes and also sits in the position of Shen: in the twelfth month, the original use is Zi as the general, which belongs to Yang. A Yang general should take the next three positions, which is You. Place You on Wu and count to Shen, obtaining the general as Dengming (Hai). The person's origin starts from Wu and proceeds downward, counting from Jiayin to Shen, obtaining the person's origin as Geng. If another guest comes and still sits in the position of Shen, this time taking You as the general and taking the previous five positions, place Yin general on Wu and count to Shen, obtaining the general as Tiangang (Chen). The person's origin starts from Geng and proceeds downward, counting from Wuyin to Shen, obtaining the person's origin as Jia. The noble god remains Xuanwu and does not change. In this way, the process continues cyclically, allowing twelve lessons to be cast within an hour. By the thirteenth person, it returns to the original lesson.

甲子旬生人，男一歲丙寅，女一歲壬申，十歲到亥，男順女逆。甲戌旬生人，男一歲起丙子，女一歲起壬午，十歲到酉。甲申旬生人，男一歲起丙戌，女一歲起壬辰，十歲到未。

"Xingnian" refers to the minor annual positions calculated according to one's age, determined based on the decade in which one was born. For males, the sequence progresses forward, while for females, it progresses backward. Those born in the Jiazi decade, males begin at Bingyin at age one, and females begin at Renshen at age one, reaching the position of Hai by age ten. Those born in the Jiaxu decade, males begin at Bingzi at age one, and females begin at Renwu at age one, reaching the position of You by age ten. Those born in the Jiashen decade, males begin at Bingxu at age one, and females begin at Renchen at age one, reaching the position of Wei by age ten. It can be seen that males start from the third position of the current decade with the Bing stem, while females start from the ninth position of the current decade with the Ren stem, each following their respective direction.

甲午旬生人，男一歲起丙申，女一歲起壬寅，十歲到巳。甲辰旬生人，男一歲起丙午，女一歲起壬子，十歲到卯。甲寅旬生人，男一歲起丙辰，女一歲起壬戌，十歲到丑。

People born in the Jiawu cycle start with Bingshen at age one for males and Renyin at age one for females, reaching Si at age ten. Those born in the Jiachen cycle start with Bingwu at age one for males and Renzi at age one for females, reaching Mao at age ten. Those born in the Jiayin cycle start with Bingchen at age one for males and Renxu at age one for females, reaching Chou at age ten. After the six cycles are fully established, one can count forward or backward by years to determine which branch a particular age falls on, then set up the lesson on that branch to judge auspiciousness or inauspiciousness.

假令甲午生男，一歲起丙申，順行二歲丁酉，十歲乙巳，二十乙卯，三十乙丑，四十乙亥，五十乙酉，六十乙未，六十一歲至丙申，六十二歲丁酉，六十三歲戊戌，六十四歲己亥，六十五歲庚子，六十六歲辛丑。其甲午生人屬金，至丑入墓，大運又在午，又是本命伏吟，丑午相害。見庚為人元，遞互相刑，故主己亥年三月二十八日申時死也。此乃六甲旬頭所起小運餘例，凡人起小運，皆以此推。

For example, a man born in the year Jiawu (甲午) starts his small age with Bingshen (丙申) at one year old. Following the sequence, at two years old it is Dingyou (丁酉), at ten years old it is Yisi (乙巳), at twenty years old it is Yimao (乙卯), at thirty years old it is Yichou (乙丑), at forty years old it is Yihai (乙亥), at fifty years old it is Yiyou (乙酉), and at sixty years old it is Yiwei (乙未). At sixty-one years old, it returns to Bingshen (丙申), sixty-two to Dingyou (丁酉), sixty-three to Wuxu (戊戌), sixty-four to Jihai (己亥), sixty-five to Gengzi (庚子), and sixty-six to Xinchou (辛丑). This man's birth year Jiawu has a nayin sound element of metal. When he reaches Chou (丑), the metal enters the storage. His big destiny also falls on Wu (午), which is the same as his birth year, forming 'Hidden Chant' (伏吟), meaning the same position overlapping, hidden and unmoving. Chou and Wu are also mutually harmful. At this time, the heavenly stem appears as Geng (庚), which conflicts with his birth year, leading to mutual punishment and conflict. Therefore, it is determined that he will die on the 28th day of the third month in the year Jihai (己亥) at the hour of Shen (申). This is an example of calculating small age based on the six jia cycles. Everyone's small age is calculated in this way.

法曰：常於人行年上依例立成四課，以斷災福，若行年與課干相合最為吉，不合則否。若四位相生則吉，相剋則凶。又云：凶神凶將以凶斷之，吉神吉將以吉斷之。

The method of divination is: normally, four lessons are established according to the branch of the person's age. These are used to judge the fortune or misfortune of the year. If the heavenly stem of the person's age matches the heavenly stem in the lesson, it is most auspicious. If they do not match, it cannot be considered auspicious. If the four positions mutually generate each other, it is auspicious; if they mutually control each other, it is inauspicious. It is also said that if there are Inauspicious Spirit (malevolent spirits) or Inauspicious General (malevolent generals) in the lesson, it should be judged as inauspicious; if there are吉神 (benevolent spirits) or吉将 (benevolent generals), it should be judged as auspicious.

假令行年己亥課，見人元是甲，故甲己合也。如無干合，以支三合亦喜用也，以行年支共課上將取三合也。假令行年亥課上見太沖，或六合小吉太常是也，如無三合，取六合亦為喜用，以行年支其課上將神六合。假令行年在亥課，見功曹或青龍是也。

For example: If the year of birth is Jihai, and the heavenly stem of the lesson is Jia, Jia combines with Ji, which is a heavenly stem combination, known as heavenly stem harmony. If there is no heavenly stem harmony, then the triple harmony of earthly branches can also be considered favorable. The method is to take the earthly branch of the year of birth and combine it with the general deity in the lesson to form a triple harmony. For instance, if the year of birth is Hai, and the lesson includes Taichong (Mao), or Tai Chang, Xiaoji (Wei), or Gongcao (Yin), then Hai-Mao-Wei form a triple harmony, which is favorable. If even the triple harmony is not present, taking the Liu He (Liu He) is still considered favorable. The method is to take the earthly branch of the year of birth and combine it with the general deity in the lesson to form a Liu He. For instance, if the year of birth is Hai, and the lesson includes Gongcao (Yin) or Qinglong, then Yin and Hai form a Liu He, which is favorable.

寅：寅為元首號功曹，運限亨通位轉高。上士貴人相接引，親朋知友共相遇。男逢此運防吊臨，恐遇刑禍見天牢。此是運中災福歌，後人留意細推褒。卯：卯為小運太沖宮，此運居時魂不安。男子屯遷多疾病，須防官事橫來多。事饒心神多恍惚，運辰求財百事難。得病免災須禱謝，更恐心歸出路邊。

This passage explains the twelve branches, each associated with a verse to determine the fortune and misfortune of the year. If the year of birth falls under the branch of Yin: Yin is the first of the twelve branches, known as Gongcao. In this year, one's fortune is smooth, and status rises step by step. There will be the presence of noblemen and virtuous men who guide one, and friends and acquaintances will gather together. However, men should be cautious of funerals coming to their door, and they should beware of legal troubles and possible imprisonment. This is the verse of fortune and misfortune for the year, and later generations should pay close attention and carefully analyze it. If the year of birth falls under the branch of Mao: Mao is the Taichong palace in the minor years. In this year, one's mind is restless and uneasy. Men often face difficulties in moving or traveling, and may suffer from illness. They should also be cautious of legal disputes arising unexpectedly. Many affairs will be complicated, and the mind will be confused. In this year, seeking wealth and dealing with matters will be difficult. If one falls ill, they should pray and perform rituals to avoid misfortune, but they should fear that their mind will eventually be drawn towards the path of traveling far away.

辰：辰為猛將號天罡，此運推移事爭張。雖處巽宮為地網，諸邪鬼怪作災殃。龍神土地俱遞送，當家必定主重喪。修造遷移皆不利，急宜作法水中禳。巳：巳為太乙居斯地，多招疾病官災至。邪魅時時作禍來，釜鳴屋爆居遊逸。祭灶須祭血腥鬼，看看又恐陰災至。如離此運急須遷，合有相當財祿喜。

When the year is in the Earthly Branch Chen: Chen is a fierce general named Tiangang. During this period, affairs are unstable and disputes are frequent. Although Chen is in the Xun palace, it is also the location of the earth net, where various evil spirits and ghosts come to cause calamities. One must send away the dragon god and the land god, otherwise the head of the household will surely suffer a serious loss of life. In this year, construction and moving are not favorable. One should hurry to perform rituals and offer prayers by the water to relieve the troubles. When the year is in the Earthly Branch Si: Si is the dwelling place of Taiyi. During this period, there are many illnesses and official troubles. Evil spirits constantly cause harm, with pots and pans making noises on their own and houses making loud sounds. People cannot rest in peace. During the festival of the kitchen god, one must also worship the blood ghosts. It is also feared that there may be disasters related to female family members. If one can leave this period and move away quickly, there will be considerable happiness in terms of wealth and official favor.

午：午為離地勝光鄉，此運求財百事強。論訟人官須得理，參賢謁貴遇侯王。經求通達過前載，來歲又加大吉昌。修造切須宜大忌，除非作法水中禳。未：未為小吉多啾唧，此運田蠶可盈溢。百事經求宜避往，求財慎守防偷失。弔問尤增減省宜，凶災逸惹來相逼。後賢披閱細搜尋，此中災福不失一。

When the year pillar is in Wu: Wu belongs to the Li palace, which is the place of Shengguang. In this period, seeking wealth and all affairs will be strong; lawsuits and meeting officials can be justified, and visiting wise men and noblemen may meet dukes and kings. Business and seeking benefits will be more smooth than in previous years, and the following year will be even more prosperous. However, construction activities must be strictly avoided, unless the ritual is performed by the water to appease it. When the year pillar is in Wei: Wei is Xiaoji, but there will be many trivial troubles. In this period, the profits from agriculture and sericulture will be abundant; all affairs should be cautious and avoid conflicts, and seeking wealth should be careful and conservative, guarding against theft. Matters such as mourning and visiting the sick should be minimized as much as possible, otherwise misfortune will come easily. Later generations who read this verse should carefully examine it, for none of the calamities or blessings mentioned will be missed.

申：申為傳送在家中，此運官私並不通。出外求財宜且喜，居家惟恐病瘡癰。造幡送去東方吉，逢著生財喜客躬。修造遷移切宜忌，堪居甲乙壓青龍。酉：酉為白虎號從魁，鬼魅天罡終送殃。五鬼臨門財物散，更遭此運大屯災。運中須逢牛馬死，白虎時時災水來。二月八月宜慎守，必為喪事哭聲哀。

When the year pillar is in the position of Shen: Shen is the Chuansong deity and falls within the home, which means that during this period, both official and private affairs will be unsmooth. Going out to seek wealth may bring good fortune, but staying at home may lead to illness or sores. It is advisable to make a banner and send it eastward for good luck. One may meet guests who bring good fortune related to wealth. Construction and relocation should be avoided, and it is better to reside in the positions of Jia and Yi to suppress the Azure Dragon. When the year pillar is in the position of You: You is the White Tiger, known as Congkui. Ghosts and Tiangang will eventually bring misfortune. The Five Ghosts will cause loss of wealth, and during this period, one will face greater difficulties and calamities. There will certainly be the death of cattle or horses, and the White Tiger will constantly bring water disasters. One must be especially cautious in the second and eighth months, otherwise there will certainly be mourning, and the home will be filled with sorrowful cries.

戌：戌為天空號河魁，此運逢時亦有災。閉塞不通多蹇難，看看刑獄壓頭來。天羅遭遇身難解，地網沉迷未得回。男忌官災憂疾病，女防生產損娠胎。亥：亥為陰鬼號登明，此運經求不稱成。四足門前多作怪，更兼小口有災殃。暗被陰謀招口舌，時遭蹇難損資金。巳亥月日應須忌，弗問宜防惹禍臨。

When the year pillar is in Xu: Xu is Tian Kong, also called Hekui, and encountering this period brings misfortune. All affairs are blocked and difficult, with the threat of punishment and imprisonment looming. If encountering Tian Luo, one cannot escape; if falling into Di Wang, one becomes addicted and cannot return. Men should fear official troubles and illness, while women should beware of complications during childbirth. When the year pillar is in Hai: Hai belongs to Yin Gui, also called Dengming, and during this period, endeavors and pursuits are not successful. Four-legged animals such as cattle, horses, pigs, and sheep cause trouble in front of the house, and young children in the family are also at risk. One is secretly schemed against and faces disputes, constantly encountering difficulties and losing money. One should avoid the fourth month and fourth day, and the tenth month and tenth day, as these days are to be cautious of, for any action may bring trouble.

子：子為神后太陰精，此運經求不稱情。多半到門多是怪，日中失脫必奸生。遷移修造宜多利，好事無謀主損困。子午卯酉休弔問，帶將鬼糶入門庭。丑：丑為大吉且安然，十二年中到丑天。此運田蠶多稱遂，今時福祿定高遷。天后男女逢必咎，四殺陰人遇有邅。丑未月中宜避忌，遭他本命禍連綿。

When the year pillar is in Zi: Zi is Shenhou, the essence of Tai Yin. During this period, efforts to gain profit are not satisfactory. Most incidents that occur at the door are strange occurrences. If something is lost during the day, it is certain that someone is involved. Migration and construction are generally beneficial. If good things are not planned in advance, they will lead to loss and hardship. Avoid visiting for mourning or illness during the four months of Zi, Chou, Mao, and You, to prevent bringing in supernatural evils. When the year pillar is in Chou: Chou is Daji, safe and trouble-free, and it takes twelve years to reach this year. During this period, agricultural and silk production will be satisfactory, and current blessings will certainly increase. However, Heavenly Empress is present at the door, so both men and women will face misfortune. If the four evils are combined with female affairs, difficulties will arise. Avoid being in Chou month and Wei month, otherwise, due to the conflict with the birth year, continuous misfortunes will occur.

夫課以人元、貴神、月將、地分為體，四位之內尤察五行休旺爭戰，取之課無不驗。其四課假令，以備占者，審而用之。

A single lesson is based on four fundamental elements: the heavenly stem, the noble spirit, the month general (and its spirit), and the place. Among these four, particular attention should be given to the prosperity or decline of the five phases and the conflicts between them. By following this method, there will be no failure in the divination. Below are several examples of the four lessons, provided for reference. Diviners should understand the underlying principles and then apply them flexibly. Each example first lists the year, month, day, hour, place, and month general, then proceeds in the order of heavenly stem, noble spirit, month general (and its spirit), and place, explaining the method of interpretation step by step.

假令：壬申歲二月初一甲寅日己巳時，酉位，登明將。癸水、太常土、太沖木、酉金。此課主其人在外，路上逢賊，盜劫陰人財物。何以知之？謂四位內見太沖，太沖是賊神。故云：太沖劫殺傷人物。太常是陰人；卻被太沖克之，其太常無氣。故云：太常陰人財帛喜。

First example: On the first day of the second lunar month in the year Renshen, on the day Jiayin, at the hour Jisi, the person stood at the You position, using Dengming (Hai) as the month general. The four positions are person's original energy癸water, the noble god Tai Chang (earth), the general god Taichong (wood), and the place of earth You metal. This lesson indicates that the person is outside, meets thieves on the way, and has his female relative's property stolen. How do we know this? Because among the four positions there is Taichong. Taichong is originally the thief god, so the verse says, "Taichong劫煞 injures people." Taichang represents female relatives, and now the earth of Taichang is overcome by the wood of Taichong, so Taichang loses its strength. The verse also says, "Taichang delights in the wealth of women." Since wealth belongs to female relatives, being overcome by the thief god indicates that the female relative's property has been stolen.

問因何失財？云：其人必主外面酒宴上或中毒藥，迷悶不知，因此盜劫陰人財帛，以太常上見災煞、劫煞，太常又無氣。故云：劫煞災煞遇太常，財帛喪失兩三場，更主酒宴毒藥害，如在魁罡主此殃。

Someone asked: What is the reason for losing wealth? The answer is: This person must have been poisoned at a banquet outside, lost consciousness, and thus had their family's wealth stolen by others. This is because Tai Chang is seen with Disaster Sha and Robbery Sha, and Tai Chang itself has no strength. Therefore, the previous verse says: When Robbery Sha and Disaster Sha meet Tai Chang, wealth will be lost in two or three instances; it also indicates being poisoned at a banquet. If Tai Chang falls on Qiu Gang (Chen or Xu), the calamity will be even greater.

孫臏云：未必然也。主其人因為賊盜上發用、動官，亦為過去事也。何以知之？以人元是水，水亦為姓；姓為外人，卻被太常土克人元，故云：姓克但知官事起。何以為過去？人元是癸，癸是亥之本身，今木旺則水休矣，又卯酉為門戶，亥又為門裡，主其人今見有官事，未得絕。

A theory attributed to Sun Bin suggests otherwise: this divination indicates that the person involved in this matter was previously implicated in a theft case, which led to involvement with the authorities. How do we know this? The person's heavenly stem is water, and water is associated with the surname, which represents an external origin. Now the surname is being overcome by the Tai Chang earth, thus indicating that legal action has already begun. Why is this considered a past event? The person's heavenly stem is Gui, which corresponds to the earthly branch Hai. At the present moment, wood is strong and water is in a state of rest, meaning the energy has already passed. Moreover,卯 and酉 are the gateways, and Hai is within the gate, indicating that the person is currently involved in legal troubles that have not yet been resolved.

今四位內見卯，卯為門戶，事亦在門也。主其人先凶後吉，雖傷財，卻得身無所害。今財帛雖為賊所盜，後復得，為地分反克將神故，失而還得也。何為不損身？以四位重重克於外，故云：太常臨卯是為財，盜賊口舌不為災，六里路邊逢羊兔，吃食花果在於懷。今以十二神煞排於課中，以俟高見發明，庶使後人校用。

Now, within the four positions, there is the sign of卯 (Mao).卯 is the gate, so the matter should be related to the gate. This person will first experience misfortune but later have good fortune. Although he loses wealth, his body is not harmed. The wealth was taken by thieves, but later he can recover it, because the sign of酉 (You) metal controls the sign of卯 (Mao) wood, which is the general's spirit. Therefore, he will regain what he lost. Why is it said that his body is not harmed? Because the four positions are all mutually controlling outwardly, with their sharp edges pointing outward. The song says: Tai Chang approaching卯 is for wealth, thieves and disputes do not bring disaster. He will meet a sheep and a rabbit six li away, and carry food and fruits in his arms. Here, the twelve spirits and evils are also included in the lesson, waiting for skilled people to further explain them, so that later generations can compare and use them.

假令：甲木、玄武水、傳送金、午火。此課主其家必有外出之人，亦主有病，更主家內有官事，凶也。何以知之？為見傳送，傳送是白虎之神，地分屬火，火性炎上，又能克金，故曰：白虎無氣，合主凶喪之事。蓋白虎神又主道路，亦合主有人外出，今既有克，所以主凶喪事。又有官災逃移之事，故曰：白虎當凶事不常，死喪道路見逃亡，臨於本位重重失，入木口舌入火傷。

The second example: The four positions are person's original energy Jia Wood, noble spirit Black Tortoise (Water), general spirit Chuansong (Shen Metal), and earthly division Wu Fire. This divination indicates that there must be someone leaving the house, also indicating illness, and also a lawsuit within the family. It is a凶 lesson. Why do we know this? Because the lesson includes Chuansong, which is the White Tiger spirit; the earthly division belongs to fire, which is fiery and can overcome metal, so the White Tiger has no strength, indicating misfortune and loss. The White Tiger also governs roads, so it also indicates someone leaving the house; now that it is overcome, it indicates misfortune and loss, as well as legal troubles and migration. Therefore, the verse says: When the White Tiger is present, misfortune and change are unpredictable, indicating death, loss on the road, and escape; when it is in its own position, there is repeated loss; entering Wood indicates disputes, and entering Fire indicates injury.

又云：其家必有軍人出外，或患喉瘡，或是車碾以致傷命，為見將神是金，金陷於火位，無所救援，故主如此災也。且云：申臨巳午軍人輩，客途車碾患喉瘡，不止如此，亦主傷陽人小口也，以地分是火，是陽火，上見玄武，隔位遙克，又水性潤下，雖有援神，終不能救，故主傷陽人小口也。

It is also said that this house must have someone who goes out to serve in the military, or someone who suffers from a throat injury, or someone who is crushed by a cart and dies. This is because the general god belongs to metal, and metal is trapped in the fire position with no one to rescue it, thus causing such calamities. The rhyme also says: When the monkey (申) is near the snake (巳) and the horse (午), it indicates someone in the military; someone is injured by a cart on the road or suffers from a throat injury. Moreover, it also indicates harm to male members and young children: the land position is the fire of the horse (午), which is yang fire. Above it is the black tortoise (玄武) water, which is one position away and remotely controls the fire; since water flows downward, even though there are other gods to help, they cannot save it in the end, thus indicating harm to male members and young children.

又主其家傷少小財物，更有帶破之人，或患在眼，身眇小，面貌醜惡，必好做賊，主其家位於河之側，或近河也。故云：玄武凶主家近河，水災鬼怪及妖魔，出得兒孫多醜惡，賊來三度火傷多。又曰：玄武陽凶兵仗軍，面小身微左眼昏，色惡唇盆形必丑，斜眼視物夜中人。

The Black Tortoise indicates damage to young children and loss of property in the family, and there may be someone in the family who is disabled, or has eye problems, is short in stature, or has an ugly appearance; such people are sure to like stealing. It also indicates that the family lives by the river or near a river. Therefore, the rhyme says: The Black Tortoise signifies misfortune, the family lives near the river, there will be water disasters, ghosts, and demons, and the children born in the family are mostly ugly. Thieves have come three times, and there are also many fires and injuries. It also says: The Black Tortoise belongs to yang and is凶, indicating weapons and military campaigns. The person's face is small and thin, the left eye is dim, the complexion is poor, the lips are turned out, the appearance is certainly ugly, and they look sideways, being someone who appears at night.

又曰：玄武陽賊眼斜窺，有人謀害見逃移，被人泥賊妻女走，鬼動神來無不知。此雖是凶神，卻主先憂後喜，何以知之？為人元是甲，甲是青龍木，玄武是水，上生青龍木，青龍木生火，合主火旺，有不測之喜。

It is also said that the Black Tortoise, which is in charge of the northern direction, is associated with a malevolent spirit that looks sideways and watches secretly. If someone plots to harm another and sees them fleeing or moving away, or if they are falsely accused of being a thief leading to the departure of their wife and children, then once there is any movement of spirits or divine beings, they will know everything. Although the Black Tortoise is a malevolent deity, this divination indicates that there will be initial worries followed by joy. How do we know this? The heavenly stem is Jia, which corresponds to the Azure Dragon's wood. The Black Tortoise belongs to water, which nourishes the Azure Dragon's wood below, and the Azure Dragon's wood then generates the fire of the earthly branch's午 (Wu). Therefore, the fire becomes stronger, leading to unexpected good fortune.

又假令：占來意，以何斷之？必是尋求一個陽人，應是做公人。為人元是甲，甲為功曹，青龍之形也。故曰：青龍官吏簿書司是也。大抵貴神生人元，合主尋覓人也。貴神克人元，便主官事，貴神克地分，便主傷小口及破財也。

Now considering the implications of this lesson, we need to determine what kind of person to look for. It must be a man who works in the government office. Because the heavenly stem is Jia, and Jia is paired with Gongcao (Yin), which corresponds to the Azure Dragon. Therefore, the Azure Dragon represents officials and those who manage records. The general principle is: if the noble spirit generates the heavenly stem, we should look for a person; if the noble spirit overcomes the heavenly stem, it indicates legal disputes; if the noble spirit overcomes the earthly branch, it suggests harm to the young and financial loss.

假令：占出門主見何物？云：必見凶孝之事。更見一陽人做賊，眉眼不正，又見一吏人，更主引帶一人，必是兄弟。何以見此？以白虎見於火位燒身，必主死亡哭泣。玄武賊人，人元為公吏，以水木相生，故為兄弟也。又曰：同類為兄弟。今見水生木，應是生己，更詳之為善也。

In this divination, it is said that one will certainly encounter matters involving death, mourning, and wearing mourning clothes, and also see a man who is a thief, with an uneven face. Additionally, one will meet an official accompanied by another person, who must be his brother. Why is this so? The White Tiger is in the fire position and is being burned, which indicates death and crying. The Black Tortoise represents thieves, and the person's original energy represents an official. Water and wood mutually generate, so it is interpreted as a brother. It is also said that only those of the same type are considered brothers. Now, since it is water generating wood rather than being of the same type, it should be considered as the one who generates me. This point still needs to be carefully distinguished for greater accuracy.

假令：見一墓，墓下是陰人陽人？云：據此課必是陽人，為四課內只見貴神人元兩位旺相，故云從旺斷，以人元玄武皆陽位，故斷做陽人。問其人患甚死？云：是天行疾，主喘死也。為四位內只見金受克，故云克金即喘，但敘其梗概而已，其神妙者，更在人細詳云耳。

Now using this lesson to divinate a burial site, determining whether the deceased is male or female: The answer states that according to this lesson, it must be a male. Because among the four lessons, only the noble spirit and the person's original element are prosperous and strong, so according to the principle of 'following prosperity,' these are selected. The person's original element Jia and the noble spirit Xuanwu both belong to the yang position, so it is determined to be a male. Another question asks what illness caused the person's death. The answer is that it was a contagious epidemic, leading to death by suffocation. Because among the four positions, only the metal element is subject to being overcome, so overcoming metal indicates suffocation. The above is only a general explanation; the subtle and profound aspects still require one to carefully examine and consider them oneself.

假令：壬申日乙巳時，未地，丑將。丁火、太陰金、太沖木、未土。此課主其家破財，亦主傷陰人小口。何以知之？云：為地分是未土，屬陰，卻被太沖木來所克，以此故主傷陰人小口也。破財，為地分是財帛之神，被木克故也。

Third example: On the day of Renshen and the hour of Yisi, the person stands at the position of Wei. The general is Chou. The four positions are: the heavenly stem is Ding fire, the noble god is Tai Yin (metal), the general god is Taichong (wood), and the ground position is Wei earth. This divination indicates that the family will suffer financial loss and also cause harm to female relatives and young children. Why is this so? The ground position is Wei earth, which is yin in nature, but it is overcome by the wood of Taichong, hence indicating harm to female relatives and young children. As for the financial loss, it is because the ground position is originally the position associated with wealth, but now it is overcome by wood.

又主其家遭賊，亦主損缺門戶，故曰：改戶起移船車損、自知兄弟各分張，又云：太沖卻被太陰上克之，其家主有陰人患病事。此人必患喘嗽病，兼卒患多是自縊而亡。問何以見之？為太陰是陰人，屬陰金，被人元丁火自外克之，太陰無氣，又無救援之神，須當死矣；然必喘嗽及卒患自縊者，以將神是卯，卯是四仲之神。故云：四仲卒患痛苦病。

This also indicates that the family may suffer from theft or damage to the main entrance, so the rhyme says: changing the entrance, moving or building anew, damage to ships or vehicles, naturally knowing that brothers will divide the family. Now looking at Taichong being overcome by Tai Yin above, it indicates that there is a female family member who is ill. The person will certainly suffer from shortness of breath and coughing, along with an acute illness, mostly resulting in suicide by hanging. How do we know this? Tai Yin represents a woman, belonging to Yin metal, being attacked by the original fire (Ding) from outside. Tai Yin has no strength and no rescuing deity, so it naturally leads to death. Therefore, it is concluded that the illness is shortness of breath and coughing, along with an acute illness and suicide by hanging, because the governing deity is卯 (Mao). Mao belongs to the four central directions (子午卯酉), and the rhyme says, "the four central directions indicate sudden illnesses and painful diseases."

又主其婦人日常好淫邪之事。何者？為太陰當位，太陰主陰人闇昧不明之事，有克主夫婦不和，休離之象，陰人勞嗽、自縊死事也。其死者婦人更主好貌潔淨，故云：太陰閒雅好丰標，性緩聲清樂藝高，形瘦面方眉眼細，梳妝淺淡太妖嬈。此人須是豪家之人。故斷如此。

The deceased woman also indicates that she was beautiful and particular about cleanliness. So the rhyme says: Tai Yin people are refined and have an outstanding appearance, their nature is gentle, their voice is clear and melodious, they are skilled in music and arts, their body is slender, their face is square, their eyebrows and eyes are long and delicate, and although their makeup is simple, they appear especially alluring. Such a person must have come from a noble family, hence the conclusion.

假令：亥將，辛酉日、癸巳時。午位。甲木、貴神、神后、午火。此課主兄弟數少，只宜孤獨也。蓋同類為兄弟，以四位內無同類也。主其家父母子孫俱無，以生我者為父母，我生者為子孫，今四位內並無相生。其妻卻主結髮，以克我者為官鬼，我克者為妻財，今四位重重相剋，合主妻結髮也。

Fourth example: Using the亥 general, on the day of Xinyou and the hour of Guisi, the person stands at the position of午. The four positions consist of the heavenly stem 甲 wood, the noble god 天乙, the general god Shenhou (子 water), and the earthly branch 午 fire. This divination indicates few brothers, and it is only suitable for a single person. Because only the same type counts as brothers, and there is no same type among the four positions. It also indicates that the parents and children of this family are absent: those that generate me are the parents, and those I generate are the children. Now there is no mutual generation among the four positions. The wife, however, is indicated to be the original spouse: those that control me are the official ghost, and those I control are the wife's wealth. Now the four positions have mutual control, so it indicates the wife is the original spouse.

設如論災福，先以人元克貴神，亦是上克下，主有外人來相謀害自己，貴神克將神，主殺妻及傷財物，更主爭田土，又主官事牢獄；故云木來入土為刑獄，土行水上競莊田。更主有官司、獄訟詞狀動，只為水入土，又是神后水也，故主奸邪詞訟文狀事。此課主不得理，今以貴人為主，人元為客，四位內只見客旺主衰，所以不得理也。

Now discussing the fortune and misfortune of this divination: First, observe the heavenly stem Jia Wood overcoming the nobleman's earth, which is the heavenly stem Yi, indicating an upper force overcoming a lower one, suggesting that someone from outside is plotting to harm the subject. The nobleman's earth then overcomes the god's water, which is Shenhou, indicating harm to the wife and damage to property, as well as disputes over land and lawsuits. Therefore, the "Entry Style Song" says, "Wood entering earth brings punishment and litigation, earth moving on water leads to disputes over fields and land." Additionally, this divination indicates lawsuits and disputes, with documents being filed, because the water is overcome by earth, and this water is Shenhou, thus indicating deceit, litigation, and matters concerning documents. This divination indicates that the subject is without reason: the nobleman represents the main party, and the heavenly stem represents the opposing party. Within the four positions, only the opposing party is strong while the main party is weak, so the reason lies with the other side.

此課辨墓如何？雲是陽人也，何以知之？為四位內純陽，故以陽人斷之。據此課又主傷小口，故云：見陽為陽陰是陰。又主其家即今為傷犯也；卯酉為人門，子午為天門，今四位內只見子為天門。故云：天乙被煞主災同，貴人厄難有何通，神被將克家長損，神克妻兒哭泣凶。

This lesson, when used to determine the gender of a person buried in a tomb, answers that it is a male. Why do we know this? Because all four positions are pure yang branches, so it is judged as a male. According to this lesson, it also indicates harm to the young. Therefore, seeing yang determines yang, and seeing yin determines yin. It also indicates that this family is currently suffering from harm. The卯 and酉 are the human gates, and the子 and午 are the heavenly gates. Now, among the four positions, only the子, which is a heavenly gate, is present. Therefore, the song says: When the heavenly master is injured by an evil force, it also indicates disaster; when the nobleman faces misfortune, where can he find relief? When the noble god is overcome by the general god, the head of the family suffers; when the noble god overcomes the general god, the wife and children face misfortune and weeping.

今有十二神煞同入課，為貴神上見災煞，今將神是子，故申子辰劫煞在巳，即災煞、歲煞、天煞、月煞、亡神、將星、攀鞍、驛馬，六厄、華蓋，依次排之。其中緊要者，亦不過劫煞、驛馬而已。宜詳而用之。

Now there are twelve divine evils included in the divination: the disaster sha is seen above the noble spirit. The main spirit is zi, which belongs to the water triad of shen, zi, and chen. In this triad, the robbery sha is in si. Starting from the robbery sha, they are successively arranged as disaster sha, age sha, heaven sha, month sha, death spirit, general star, climbing saddle, post horse, six misfortunes, and huagai. Among these twelve, the most important are only the robbery sha and the post horse. They should be carefully distinguished before being used.

假令：甲木、白虎金、河魁土、子水。此課先以下克上，主官事發動，更主行人死在道路，為白虎臨戌，戌為骸骨之類。亦主有葬埋之事，主失了骸骨也。或四足走失，占怪亦是四足，占病大凶。何謂官事發動？以貴神克人元，故云克姓且知官事起。

The fifth example: The four positions are person's original heavenly stem Jia Wood, noble god White Tiger (Metal), general god Hekui (Xu Earth), and earthly branch Zi Water. First, look at the lower element overcoming the upper: Zi Water cannot overcome the upper, but White Tiger's Metal overcomes the person's original Jia Wood, thus causing a legal dispute. It also indicates that someone who is away from home dies on the road, because White Tiger is on Xu, which belongs to bones. It also indicates burial matters, or the loss of bones; or the loss of cattle, horses, pigs, and sheep. When predicting strange occurrences, it should be related to four-legged animals. When predicting illness, it is extremely dangerous. The reason for the legal dispute is that the noble god overcomes the person's original stem, so when the surname is overcome, the legal case arises.

此課又主傷小口，破財。大凡神將克地分主傷小口、破財。又主凶喪之事。何為見此？為將神在戌，戌是骸骨之神，又上見白虎，亦是骸骨之神，今白虎臨戌，是見兩重骸骨之神也。故主重喪耳。

This lesson indicates harm to the young and financial loss: whenever the noble god or general god is in a position of overcoming the earthly branch, it signifies harm to the young and financial loss. It also indicates the possibility of unfortunate deaths. How can we tell? The general god is in Xu, which is the god of bones; above it there is also the White Tiger, which is also the god of bones. Now the White Tiger is on Xu, equivalent to seeing two layers of the god of bones, so it indicates two consecutive funerals.

占墓如何？雲是陽人也。為四位內只見白虎旺，故為陽人而無疑也。此課亦主大凶，何以知之？為白虎上見劫煞以寅午戌劫煞在亥，故云：白虎行年災劫關，必須喪失兩重重，白虎當旺魁罡上，人元是木有深凶。

This divination lesson, if used to determine who is buried in a tomb, indicates a man. This is because among the four positions, only the White Tiger is in its旺 position, so it is clearly interpreted as a man. This lesson also indicates a major misfortune. How do we know this? The White Tiger meets the Robbery Sha on top of it. The戌 belongs to the Yin-Wu-Xu fire triad, and the Robbery Sha of this triad is in the亥. Therefore, the rhyme says: When the White Tiger meets the Disaster Sha and Robbery Sha at the critical point, there will certainly be consecutive losses of two kinds; when the White Tiger is in its旺 position and falls on the魁罡, the heavenly stem is wood, which is overcome by metal, making the danger even greater.

從辰位起子逆數，如辰落子即被頭星也。

The method of finding the position of the Beitou star: start from the position of Chen and count backwards through the twelve earthly branches. If the count lands exactly on the position of Zi, that position is the Beitou star. This rule is appended at the end of the volume and is treated as a reference for divination, just like the other deities and ominous influences mentioned earlier.

寅為功曹號役人，臨於傳送必傷身；到亥便為貓入室，見戌還當犬出門。太沖本位後婦人，到於酉位必傷身；見臨子位主見怪，居於寅位兄弟分。天罡到戌家不和，臨於寅位畜傷多；見申奴婢須逃走，卯方病患腫瘡魔。太乙臨卯禽蛇現，亥上釜鳴光在樓；午位女家招外婿，子方幼婦女先休。

This passage is composed into a rhyming verse for each of the twelve generals, with four lines for each. Gongcao (Yin) represents a messenger, when it is at Chuansong (Shen), the metal of Shen overcomes the wood of Yin, causing injury to the body. When it reaches Hai, it is like a cat entering a house; when it reaches Xu, it is like a dog running out of the door. Taichong (Mao) at its own position indicates a second wife in the family, when it reaches You, the metal of You overcomes the wood of Mao, causing injury to the body; when it reaches Zi, strange phenomena appear; when it reaches Yin, it is with similar elements, indicating brothers dividing the family. Tiangang (Chen) at Xu indicates family discord; at Yin, livestock suffer injury; at Shen, servants run away; at Mao, there is swelling and sores. Taiyi (Si) at Mao indicates the appearance of birds and snakes; at Hai, pots and pans make noise by themselves and there is light on the upper floor; at Wu, the female side of the family marries an outsider as a daughter-in-law; at Zi, young women die first.

勝光本位足資財，臨寅必主名自來；申酉官災須見血，子方馬死產生災。小吉臨戌女守孤，臨寅還主病聲呼；有氣婚姻申酉午，只迎卯上出師巫。傳送到戌為旺方，臨子見武樂刀槍；見午必主軍人輩，到巳位上患喉瘡。從魁到午必因宅，子位陰私禍更多；巳上患勞兼自縊，到辰須是出師婆。

Shengguang (Wu) in its own position indicates abundant wealth; when it is in the position of Yin, wood and fire mutually generate, and reputation naturally comes; when it reaches the positions of Shen and You, there will be official disasters and bloodshed; when it reaches the position of Zi, water and fire clash, indicating the death of horses and disasters in childbirth. Xiaoji (Wei) when it is in the position of Xu indicates that a woman will become a widow; when it is in the position of Yin, the sick person will moan and cry in pain; when it is in the positions of Shen, You, and Wu, there will be harmony in marriage; only when it is in the position of Mao, there will be a witch in the family. Chuansong (Shen) reaching the position of Xu is its prosperous direction; when it is in the position of Zi, there will be encounters with soldiers and a preference for weapons; when it is in the position of Wu, it definitely indicates a soldier; when it is in the position of Si, there will be throat sores. Congkui (You) reaching the position of Wu definitely indicates disputes over property; when it is in the position of Zi, private troubles increase; when it is in the position of Si, there will be tuberculosis and incidents of hanging; when it is in the position of Chen, there will be a witch in the family.

河魁到丑魔神藏，申上軍人妖壽郎；辰位宅邊枯骨犯，徒刑卯上痛傷亡。登明到丑病萎黃，到巳必主少陰亡；未上豬羊饒失散，戌方還出丑兒郎。神后臨酉見金神，到寅見主樂工文；戌上中央為病患，後婦辰方絕子孫。大吉到戌為旺方，丑上面丑肚脂囊；臨卯必須頭頂禿，青龍位上損牛羊。

Hekui (Xu) at Chou position indicates hidden demons; at Shen position it signifies soldiers and young boys who died prematurely; at Chen position there are dry bones near the house; at Mao position there is imprisonment and suffering and loss of life. Dengming (Hai) at Chou position indicates patients with pale and yellow faces; at Si position it certainly indicates the death of a young woman; at Wei position there is a lot of loss of pigs and sheep; at Xu position it indicates the birth of a child with a deformed appearance. Shenhou (Zi) at You position indicates the appearance of the golden god; at Yin position it indicates musicians and documents; at Xu position it indicates illness; at Chen position it indicates marrying a second wife and having no descendants. Daji (Chou) at Xu position is its strong position; at Chou position it indicates a person with a ugly face and a large belly; at Mao position it certainly indicates baldness on the head; at Yin position where the Azure Dragon is located it indicates damage to pigs and sheep.

天罡戰鬥爭文狀，醫藥屠廚兇惡人；金火相生為小吉，木來舌事兄弟分；若逢水上爭田土，斗打官災寅卯刑。太乙言是凶怪動，夢寐虛驚鳥雀鳴；婦女輕薄淫亂事，陰私傳送走西東；若逢土木為文字，金水陰災病患沉；上克下兮為之產，下克上兮口吐紅。

This passage explains the previous one by combining the roles of each general deity with the changes that occur when they meet the Five Phases. The Tiangang (Chen) governs disputes and lawsuits, symbolizing medicine, butchers, and wicked people; when it meets metal or fire, which generate it, it indicates a small blessing; when it meets wood, which overcomes earth, it signifies disputes and family division; if it falls on water, it indicates a struggle over land; if it is in conflict with寅 or卯, it indicates physical fights and legal troubles. The Taiyi (Si) governs sudden disasters, dreams of fear, and noisy birds; it also relates to immoral behavior among women and the spread of private information; when it meets earth or wood, it indicates official documents; when it meets metal or water, it indicates misfortune for women, serious illness; if the superior overcomes the inferior, it indicates childbirth; if the inferior overcomes the superior, it indicates coughing up blood from the mouth.

勝光發用憂驚恐，財帛文書信息臨；富貴生和鞍馬事，宜居土木喜相逢；若逢金水屯遷病，馬亡財失血光生；水在上兮文書阻，水在下兮失公文。小吉酒食來合會，婚姻婦女並交易；相生五穀物錢文，相剋陰謀無不濟；火金旺處喜相逢，寅木官災百事凶；若臨水上競田園，克者為無旺者是。

Shengguang (Wu) initiating transmission indicates worry and fear, and also signifies the arrival of wealth, documents, and news; if it is supported by a beneficial element or a harmonious one, it indicates wealth and travel, and is favorable when accompanied by earth or wood; if it encounters metal or water, it indicates difficulties, moving away from one's place, illness, death of horses, loss of money, and bloodshed; water above it indicates obstruction in documents, and water below it indicates loss of official documents. Xiaoji (Wei) indicates banquets and drinking, marriage, women, and trade; mutual generation indicates grain, wealth, and money, while mutual control indicates plots and schemes everywhere; it is most favorable when encountering fire or strong metal; if it is overcome by寅 wood, it indicates official troubles and misfortune in all affairs; if it is present on water, it indicates disputes over farmland. When interpreting such a divination, if there is no mutual control, take the most vigorous element as the main factor.

傳送有人奔走出，水土相生人富貴；見火人災病主沉，木來口舌凶晦至；道逢車碾寅卯沖，問覓軍人巳午是。從魁婦女索離休，火克陰私為此由；壯力婦女多厚重，釵釧金銀酒器求；木來口舌陰私禍，見火屯災損女憂。

Chuansong (Shen) indicates people traveling or moving about; when it meets water and earth which generate each other, the person will become wealthy and prosperous; if fire comes to overcome metal, the person will suffer illness or serious illness; if wood comes, it indicates disputes and ominous events; if it conflicts with寅 (Yin) or卯 (Mao), it suggests injury from a vehicle on the road; to find someone in the military, look at巳 (Si) and午 (Wu). Congkui (You) indicates women demanding divorce or separation, caused by fire overcoming metal and leading to private matters; it represents strong and powerful women with steady behavior, and in terms of objects, it relates to hairpins, gold and silver, and wine vessels; if wood comes, it indicates disputes and private troubles; if fire comes, it indicates hardship, disaster, and harm to women causing worry.

河魁獄訟畜亡遊，僧道奴僕貴賤搜；見墓尸骸逢水競，木遭刑苦主人憂；生合金火貧而富，若見刑沖定主愁。登明無事莫追求，乞索求財仔細搜；婦人無淫性情善，木生金旺美中收；若逢土上爭田地，見火陰災婦病休。

Hekui (Xu) indicates imprisonment and litigation, and the death or loss of livestock. In terms of people, it relates to monks, Taoists, servants, and those of low or high status. When encountering storage, it indicates matters concerning corpses. If water is present, it signifies disputes. If wood overcomes earth, it indicates suffering and worry for the owner. If it meets with metal or fire, it indicates a transition from poverty to wealth. If there is punishment and clash, it definitely brings worry. Dengming (Hai) when there is no matter, one should not force things. When seeking alms or wealth, one should search carefully. It indicates a woman who is chaste and kind. If wood is nourished by water and metal is strong, one can gain benefits in a harmonious situation. If it falls on earth, it indicates disputes over land. If fire is present, it indicates misfortune for female relatives and illness for women.

神后姦淫失望求，臨子隨波性逐流；若居金木重重吉，見土相爭田與疇；火入婦災陰病患，血光驚恐理中搜。大吉咀咒作冤仇，直蠢之人貴賤求；宜臨金火生合吉，見水相爭自有由；見木官災詳上下，五行生剋課中謀。

Shenhou (Zi) governs matters of immorality and things that fail to come to pass; when it is in the position of Zi, it indicates a person who follows the tide without fixed views; if it is paired with metal or wood, all are favorable; if earth comes to overcome water, it indicates disputes over land; if fire enters, it signifies misfortune for women, illness among female relatives, and bloodshed and fear, all of which should be sought from this principle. Daji (Chou) governs curses and the formation of grudges, and in terms of people, it represents those who are straightforward but dull; both high and low status are possible; it is favorable when paired with metal or fire, resulting in generation and harmony; if water appears, there will be conflict, with its own reasons; if wood overcomes earth, there may be official troubles, and the relative positions should be carefully examined; in the end, everything should be sought from the five phases' generation and overcoming relationships within the divination chart.

功曹官吏簿司書，貴重清高富貴奇；大樹老翁醫藥者，相生水火喜無疑；見金口舌錢財散，無貴無官文學遲；若逢土上遭官事，四位之中仔細推。太沖劫煞傷人物，門戶車船並橋木；見金口舌相鬥爭，入土傷財官事毒；若逢水上吉人來，斷此無凶乃有福。

Gongcao (Mao) represents officials and those who manage records, indicating a person of importance and dignity, destined for wealth and distinction. In terms of objects and people, it signifies large trees, old men, and those who practice medicine or sell drugs. It is favorable with water and fire, bringing joy and celebration. However, if metal comes to overcome wood, it indicates disputes over speech and loss of wealth, with no noble support or official position, and a delay in literary success. If it falls on earth, it leads to legal disputes, and one must carefully examine the four positions. Taichong (Mao) carries Robbery Sha, indicating harm to people and damage to property. It represents gates, vehicles, boats, and wooden bridges. If metal is present, it brings disputes over speech. If it falls on earth, it causes financial loss and severe legal troubles. If it falls on water and receives water to generate, it indicates the arrival of a fortunate person, and such a divination not only avoids misfortune but brings blessings.

天乙貴神喜慶多，投知參謁事皆和；須知接引來成就，旺相相生貴客多。騰蛇婦女應陰私，火旺光明鬼怪尸；驚恐憂疑人口病，失物官災須應之。朱雀南方是火精，女人鞍馬訟公庭；火光口舌須見血，飛鳥文書是此情。

This passage composes a four-line verse for each of the twelve noble spirits, explaining what each one governs. The heavenly nobleman is associated with joy and celebration; when seeking an audience or visiting important people, everything goes smoothly. One must rely on the nobleman's guidance to achieve success. If the nobleman is prosperous and strong, many noble guests will come. The coiled serpent represents women and is associated with private matters. When fire is strong, there is bright light and shadows, indicating ghosts and corpses. It also signifies fear, worry, illness in family members, lost items, and official troubles, all of which are related to it. The Vermilion Bird is the fire spirit of the south, governing women, horses, and lawsuits in court. It is associated with firelight and verbal disputes, and blood is also involved. It also governs flying birds and documents, all of which fall under this category.

六合公吏應陽人，門上追呼官事臨；成合婚姻事成就，若居囚死病呻吟。青龍富足貴人名，旺相資財喜自生；益祿官遷進人口，適逢百事盡歡榮。勾陳婦女愛爭張，應得田宅竟土桑；兩木上下來克緊，官災妻女小喪亡。

The Liu He represents government officials and clerks, and when it falls on a man, it indicates the arrival of officials from the government demanding payment or summoning someone, suggesting legal troubles. It also indicates successful marriages and the completion of affairs. If it falls in a weak or dead position, it suggests the sick person will suffer and cry out in pain. The Azure Dragon signifies wealth and the status of a nobleman; when it is prosperous and strong, wealth and happiness naturally arise, and it also indicates increased salary, promotion in official position, and an increase in family members. When this appears, all matters will be joyful and prosperous. The Gou Chen signifies disputes among women, particularly concerning land, property, and fields. If there are two layers of wood tightly restraining this earth, it indicates official misfortune, and there may be loss of wife, daughter, or young children.

天后良家婦女名，為人多喜應財興；婚姻嫁娶臨金上，得位重重祿漸生。太陰婦女應金星，或吉或凶未見情；立於水上多招吉，木火人謀闇昧生。玄武陽人斜眼窺，有人謀害見逃移；被人盜賊妻女走，鬼動神來無不知。

The Heavenly Empress represents a virtuous woman, who brings many joyful events and prosperity in wealth. If the Heavenly Empress is present at the metal position during marriage and union, metal generates water and the position is strong, then salary and benefits will gradually emerge. The Tai Yin represents a woman, and it is associated with the planet Venus; it may be either auspicious or inauspicious, and its true nature is not immediately clear. When it stands on water, it tends to bring good fortune; however, when it meets wood or fire, there may be secret schemes and ambiguous matters arising. The Black Tortoise represents a man who looks sideways and watches secretly; it indicates that someone may plot harm and there may be fleeing or moving away. It also suggests that someone may be falsely accused as a thief or that wife and daughters may leave. If there is any movement of spirits or ghosts, then all things become known.

太常陰人財帛喜，此神上課主亨通；不憂上下臨金火，只怕木來重克凶。白虎當凶事不常，死喪道路見逃亡；臨於本位重重禍，入木口舌入火傷。天空驚恐主先憂，辰戌臨家主病憂；木克本神家長死，陰支受克婦人休。

Tai Chang governs gains from female relatives and brings good fortune in wealth matters. This deity is auspicious for smooth progress in all affairs. If it is accompanied by metal or fire, there is no need for worry, but if wood heavily overcomes earth, misfortune may occur. White Tiger presides over ominous events, indicating instability, accidents, loss of life, travel dangers, and fleeing. If it is in its own position, calamities are likely. If it enters wood, it brings disputes; if it enters fire, it brings injury. Tian Kong signifies fear and initial worries. If Chen or Xu are involved in the family, illness and worries are expected. If wood overcomes this earth deity, the head of the family may die. If the overcome is a yin branch, the wife may be lost.

天乙官私陳文狀，謁貴投知去賽神；有克尊親防病患，家中土地犯傷人。騰蛇神動主憂疑，失物光明鬼現之；水克病纏應小口，婦人爭竟斗閒詞。朱雀口舌鬥爭來，文狀人論火發災；焰影輝煌照堂內，飛禽為祟病為階。

This is another set of verses concerning the twelve noble spirits. Tianyi Gong is associated with presenting documents and petitions, visiting the nobleman, submitting letters for recognition, and going to make offerings and participate in rituals. If it is afflicted, the respected elders should beware of illness, and it also indicates that the household's land deity has offended and harmed people. Tengshe's activation brings about worries and doubts; when lost items are found, seeing light and shadow indicates the appearance of a ghost. If afflicted by water, it signifies illness that affects the young, and also indicates disputes between women and verbal conflicts. Zhuque indicates disputes arising from words, as documents and petitions are discussed and criticized, leading to a fire disaster. It also signifies bright flames and light entering the hall, and also indicates supernatural interference by birds, leading to illness.

六合堂內喜情歡，買賣交關和合安；成就婚姻需見水，被刑勾喚急趨官。勾陳官事競田莊，爭鬥家中婦族強；疑惑二心無定執，克來婦病怪財傷。青龍逆行事可藏，須損人財口舌詳；旺相貴人來接引，克來爭物被人傷。

Liu He indicates joy and harmony in the family, with trade and transactions proceeding smoothly and securely; to achieve marriage, one must see water to nourish wood. If there is conflict and suppression, it indicates being summoned by the authorities and having to rush to fulfill duties. Gou Chen signifies legal disputes and conflicts over property, family quarrels with the wife's family being dominant; it also indicates confusion and indecision in the mind. If it is suppressed, it indicates the wife falling ill, encountering strange phenomena, and financial loss. The Azure Dragon, if moving in reverse, can conceal matters; one should carefully check for loss of people, money, or verbal disputes. When prosperous and strong, noblemen will come to guide. If suppressed, it indicates disputes over objects and being injured by others.

天后比和喜和諧，若乘水上必招財；病災產厄須臨土，金上逢之嫁娶來。太陰同處丑未宮，婦女妻財必信通；火主災生木謀害，若臨辰戌病轉濃。玄武鬼賊二事同，人論官事狀難窮；更臨二水非為吉，金上逢之定不凶。

The Heavenly Empress and another position being like and harmonious indicate joy and harmony. If it is on water, it will certainly bring wealth. If it is on earth and is overcome by earth, it indicates illness, misfortune, and difficulties in childbirth. If it is on the metal position, metal generates water and brings life, indicating marriage will occur. Tai Yin and the Earthly Branches Chou and Wei in the same palace indicate communication regarding women and wealth. If it meets fire, misfortune arises. If it meets wood, someone will conspire against. If it is on Chen and Xu, the illness becomes more severe. Xuan Wu indicates both ghosts and thieves occurring together; being accused and having unclear legal documents. If it meets two waters, it is not a good omen. If it is on the metal position, metal generates water and the energy is smooth, definitely not ominous.

太常婦人酒食宴，婚姻口願兩相關；求就望成無不應，立於井灶犯中元。白虎聞喪道路中，亡人驚走失財凶；須憂邊境逢兵革，脫厄河梁被馬沖。天空驚恐失精魄，奴婢逃亡屋作聲；憂見驢騾曾見怪，主為凶事克虛驚。

Tai Chang governs matters concerning women setting up wine and food for banquets, marriage, and vows made orally. When seeking success in affairs, there is no failure. However, if one stands at the position of a well or stove, it violates the taboo of the Middle Autumn. Bai Hu governs hearing of death news on the road; people dying, others fleeing and losing property, which is ominous; it also brings worry about military conflicts at the borders; one wishes to escape from misfortune but is struck by a horse at a bridge over a river. Tian Kong governs fear leading to loss of spirit; servants fleeing, strange noises in the house; it also signifies worry upon seeing donkeys or mules, having seen strange phenomena before; in the end, these are all ominous matters, but after being restrained, they result only in a false alarm.

亥為高樓及嶺崗，胎傷賊盜小口亡；應在孟冬十月將，陰私鬼魅有逃亡。戌為妖魔宅為墳，須有官災及病人；玄元更逢秋季裡，神妖鬼怪笑聲頻。從魁財帛事不明，陰人媒保口舌生；財帛人離方始住，動在中秋辛與庚。

This passage explains the twelve Earthly Branches, each with a four-line verse and the time when their influence is expected. The branch Hai indicates high buildings and hilltops, and is associated with pregnancy injuries, theft, and the death of young family members; its influence occurs during the first month of winter, when the Hai element is active; it also relates to private matters, ghosts, and people going missing. The branch Xu signifies demons, and the house resembles a graveyard, inevitably leading to legal troubles and illness; if Xu's energy coincides with autumn, supernatural beings frequently laugh. Fromkui corresponds to You, and it relates to unclear financial matters, with disputes between women, matchmakers, and guarantors; the matter will only resolve when the money is spent and people have left; it is activated during the Mid-Autumn Festival in August and on days of Geng and Xin.

申為往還宅移動，喪服官病有呼招；吉神吉將相生喜，惡生臨申有禍殃。未主婚姻宴會娛，喪服口願有年餘；將到季夏看神斷，井院風窗枉守孤。午為文狀動官方，陰私信息定榮暢；卯到蕤賓丙丁日，婦人鞍馬血膿瘡。

The trigram Shen governs travel, movement, and changes of residence, as well as mourning, legal disputes, and illness. It also signifies being summoned or called by others. If auspicious deities or favorable generals are in mutual generation with Shen, it brings joy; but if malevolent spirits are on Shen, there will be calamity. The trigram Wei governs marriage and festive gatherings, as well as mourning and vows that have been delayed for over a year. When the month general reaches the season of summer's end in June, one should refer to the noble spirit for interpretation. It also signifies water wells, courtyards, and windows, where one remains alone without company. The trigram Wu governs official documents and disturbances leading to legal action, and secret information will certainly flow smoothly. If the trigram Mao reaches the period of Ruibin (fifth month) on days of Bing or Ding, it signifies women, horses, and diseases involving blood, pus, and sores.

巳為憂慮失財驚，病臨陰小影光生；四月朱門才始旺，夢魂廚灶釜虛驚。辰為鬥訟惡人欺，家中不明妨財帛；動在季春辰戌日，死亡人口競田宅。卯主傷人賊盜財，陰私抗拒口舌災；動在春分卯酉裡，術人兄弟應時來。

The branch Si indicates worries, loss of wealth, and fear, with illness affecting female family members and young children, and strange lights and shadows appearing. In the fourth month, the Vermilion Bird's gate begins to grow stronger, leading to restlessness in dreams and eerie sounds from the kitchen stove and pots. The branch Chen signifies disputes and lawsuits, being bullied by wicked people, and unclear family matters that hinder wealth. If this branch is activated during the late spring season or on Chen or Xu days, it indicates death in the household and disputes over land and property. The branch Mao signifies harming others, theft, and robbery, leading to secret matters, resistance, and disputes. If this branch is activated around the spring equinox or on Mao or You days, it indicates the arrival of magicians and brothers at the right time.

寅為文字動官私，口願神祗樹影移；應在孟春甲乙日，貴人家長及僧師。丑主比鄰橋樑間，上人進身小人閒；必是爭競田產事，季冬丑來日災殃。子主奸狡不明白，定主婚姻有暗隔；必是仲冬十一月，不然人死更遭賊。

The Trigram Yin governs official documents and disturbances affecting both public and private matters, as well as vows made to deities and the movement of tree shadows. The time of occurrence is in the first lunar month and on days of Jia and Yi. In terms of people, it relates to the nobleman, the head of the family, and monks or spiritual teachers. The Trigram Chou governs matters between neighbors and bridges, where the virtuous may gain promotion while the wicked remain idle. Disputes will certainly involve land, and there will be calamity in the twelfth lunar month and on days of Chou. The Trigram Zi governs cunning and unclear affairs, and it certainly indicates hidden obstacles in marriage. The time of occurrence is in the eleventh lunar month, or else it refers to the dead being robbed by thieves.

天乙求財看謁人，錢財信息徵召君；文字賢人酒食至，寒熱頭目疼痛真。騰蛇驚恐夢多般，詞訟囚繫火異光；門戶不安有官事，血疾頭癰凶事多。朱雀口舌書信息，印綬女人兼怪異；錢財飛鳥入官門，血光詈罵驚憂至。

The twelve Supreme Deities are each explained as follows. Tianyi governs seeking wealth and visitors, governing wealth, messages, and imperial summonses; it also governs documents, virtuous people, and the arrival of food and drink; in terms of illness, it governs chills and fever alternating, headaches, and eye pain, all of which are accurate. Tengshe governs fear and various strange dreams, governing lawsuits, imprisonment, and strange lights and flames; it also governs instability in doors and windows, and legal disputes; in terms of illness, it governs blood disorders and boils on the head, with many ominous events. Zhuque governs disputes and messages, governing seals, women, and strange occurrences; it also governs wealth, flying birds, and entering official offices; it also governs bloodshed, being insulted by others, and fear and worry following closely.

六合婚姻賞賜財，酒食交易合和諧；婦女陰私求事物，全身會眾至親來。勾陳斗打主勾連，爭財入官為宅田；逃亡捕賊婦人事，血光癰腫及傷殘。青龍婚姻書信求，和合金玉及求財；酒食婦人及賞賜，寒熱不定吏使來。

Liu He governs marriage, rewards, and wealth, as well as wine and food, trade, and harmonious relations; it also governs women's private affairs and seeking things. When Triple Harmony is complete, it signifies the gathering of many people and the arrival of close relatives. Gou Chen governs fighting and entanglements, disputes over property leading to legal conflicts, specifically over houses and fields; it also governs fleeing, capturing thieves, and matters concerning women; in terms of illness, it relates to blood disorders, abscesses, and injuries. Qinglong governs marriage and seeking letters or messages, harmonious relations, gold and jade, and seeking wealth; it also governs wine and food, women, and rewards; in terms of illness, it relates to alternating chills and fever, and in terms of official matters, it signifies the arrival of government officials.

天后婦人陰私多，衣服嫁娶不明過；酒食錢財水溺至，便利不定怎奈何。天空妖禍虛詐因，流遺虛耗走失陳；夫妻離散陰私事，怪精孤窮鬼亂人。太陰婦女主虛姻，陰私酒筵斗慝中；因奸訟禍絲絹嫁，不明女子哭聲頻。

The Heavenly Empress governs women, and is associated with many private matters. It oversees clothing and marriage, and there are hidden mistakes and faults involved. It also governs alcohol, food, money, and drowning incidents. In terms of illness, it relates to disorders in urination and defecation, causing people to feel helpless. The Sky Governor governs strange and supernatural calamities, arising from falsehood and deceit. It is connected to loss and dispersion, wastefulness, and the disappearance of things over time. It also governs the separation of couples, private matters, supernatural disturbances, loneliness and poverty, and disturbances by ghosts and spirits. The Tai Yin governs women, false marriages, private matters, banquets, and secret conflicts. It also relates to lawsuits caused by adultery, with silk and brocade as bridal gifts. It also governs women of unknown origin who frequently cry.

玄武盜賊遭亡由，夫妻離散走央求；口舌伏匿官事起，腸虛腰疼足不周。太常和合酒食筵，婚姻會眾徵召遷；衣服錢財賞賜得，天神送福吉神來。白虎喪門哀痛哀，財散道路口舌來；斗打哭聲剝爵事，官中見血謀我災。

Xuanwu signifies thieves and loss, which is the root of suffering; it also indicates marital discord and the need to run about pleading; further, it relates to disputes and concealment, leading to lawsuits. In terms of illness, it signifies an empty stomach, lower back pain, and difficulty in walking. Tai Chang signifies harmony and feasting, marriage, gatherings of people, and imperial appointments and promotions; it also signifies clothing, wealth, and receiving rewards; further, it signifies heavenly blessings and the arrival of auspicious spirits. Baitu is similar to Sāngmén, indicating deep sorrow, loss of property, and attracting disputes on the road; it also signifies fighting, crying, and being deprived of rank; further, it signifies seeing blood in the government office and someone plotting against me.

甲為神樹天馬上，口願祈多未賽神。有克傷財及騾犬，兔貓為怪宅驚人。乙來旺相資財足，天干逢之有吉祥。有克門災窗牖破，下來克上馬頻瘴。丙逢旺相見煙光，必有禽蛇現灶傷。若見更逢玄武克，憂多口舌賊來傷。

This passage explains the ten Heavenly Stems, each with a four-line verse. Jia (甲) falling on the divine tree and the Heavenly Horse indicates many vows have been made but not yet fulfilled. If Jia is attacked, it signifies loss of wealth and damage to donkeys and dogs, as well as disturbances caused by rabbits and cats. Yi (乙) in a prosperous and strong position indicates abundant wealth; if it appears in the heavenly stem, it brings good fortune. If Yi is attacked, it suggests disaster at the gate and broken windows. If the lower position attacks the upper, horses will frequently suffer from disease. Bing (丙) in a prosperous and strong position indicates seeing smoke and light, with birds and snakes appearing and damage to the stove. If the Black Tortoise attacks, it brings worry, disputes, and theft.

丁來本位貴賤殘，後嗣英雄武貴遷。有克畜傷並犬死，更兼子死病纏綿。戊己入課主家貧，外來官事被訟論。占宅定知家宅破，克來災禍損其身。庚為金牛臨朱雀，定見損傷有災亡。上克必應人口死，旺相還生馬越常。

When the stem Ding is in its own position, it indicates a situation where there is a deficiency between nobility and common status, but heroes will emerge among the descendants, achieving prominence through military prowess. If it is overcome, it signifies injury to livestock, death of dogs, and also the early death of sons and prolonged illness. When the stems Wu and Ji are in the chart, the family will be poor, and legal disputes from outside will lead to being sued in court. When predicting the house, it clearly indicates that the family residence has already been ruined. If it is overcome, it brings disaster and harm to the person. When the stem Geng is like a bull and appears above the Vermilion Bird, fire overcomes metal, leading to injury and disaster. When the superior position overcomes the inferior position, it indicates death of people in the household. If it is prosperous and strong and receives support, it instead indicates that horses will be exceptionally outstanding.

辛來有克勞病多，自縊惡瘡無奈何。當旺自然家大吉，重重富貴主諧和。壬旺相重喜自新，臨金文雅越常人。木上見之皆有氣，克來刑破濫訛身。癸來入課怪神動，仍看將神並地分。相乘更得旺相爻，決定家中有愁悶。

If辛 is weakened and attacked, it indicates frequent consumption diseases, suicide attempts, and severe sores, causing helplessness; if辛 is strong and prosperous, the family will be very fortunate, wealthy, and harmonious in human relations. If壬 is strong and prosperous, there will be continuous celebrations and a new atmosphere; when it is in the position of metal and receives support from metal, the person will be refined and superior to ordinary people; if it falls on wood, the wood is nourished by water, which is considered favorable; if it is weakened and attacked, it indicates injuries, failures, being falsely accused, and getting involved in disputes. If癸 appears in the chart, it indicates the activation of strange spirits, and it should be considered together with the general and the earthly branch; if they multiply each other and the爻 is strong and prosperous, it definitely indicates family troubles.

人中災福最幽玄，四位相乘一處看。地分受克為六畜，更兼人死損財錢。將神受克為財帛，婦死經來已數年。貴神外被天干克，合災人口及傷殘。下克干兮人逃亡，死囚官事亦乖張。地分克干禍在外，干克地分器物當。

In human affairs, calamities and blessings are very subtle and profound. One must consider the relationships formed by multiplying the four positions together. If the earthly branches are attacked, the calamity should be related to livestock, and also involves death of people and loss of money. If the divine forces are attacked, the calamity relates to wealth, indicating that the wife has died several years ago. If the noble god is attacked from outside by the heavenly stem (person element), it indicates that family members suffer disasters or injuries. If the lower position attacks the person element, it indicates someone fleeing; if the lesson's energy is in the dead or imprisoned position, legal matters will be unsmooth. If the earthly branch attacks the person element, misfortunes should occur outside; if the person element attacks the earthly branch, the misfortune should be related to objects.

將克干兮應有喜，重重喜慶合榮昌。干若來克月將上，破家損財賊須防。二火見金財帛損，陰私訛濫外邊廂。火克二金雙女競，外來婦女家中藏。二水見金主文章，二金二水喜非常。二木忽來臨火內，火光口舌人災殃。二土二水爭田土，官事重重屢見凶。田蠶不遂財難聚，外來人口患家中。

When the heavenly stem is overcome by the person's original stem, it indicates good fortune and repeated joy, symbolizing prosperity and flourishing. If the person's original stem overcomes the heavenly stem, it signifies the destruction of the family and loss of wealth, and there should be vigilance against thieves. When two fires meet gold, it indicates loss of wealth and secret disputes from outside. When one fire overcomes two golds, it suggests a conflict between two women, with outsiders' women hiding within the household. When two waters meet gold, gold and water mutually generate, indicating literary success; when there are two golds and two waters, it brings great joy. When two woods suddenly fall into fire, it indicates fire, disputes, and calamities from people's words. When two earths contend with two waters, it signifies disputes over land, frequent lawsuits and repeated dangers; crops fail, wealth is hard to accumulate, and outsiders fall ill within the household.

又推何神立何干？看其喜神重入臨。干若來克將上宿，災禍連綿定是深。宿又以前來克方，六畜死傷災更深。太陽太陰為喜曜，上和下睦皆同心。此是孫臏真妙訣，後人加意細推詳。

Then one must also investigate which deity is paired with which heavenly stem, checking whether the favored deity appears more than once in the same position. If the heavenly stem of the person comes to harm the deity, and the star mansion associated with that deity is also harmed, calamities will certainly be continuous and severe; if this star mansion further harms the earthly branches, livestock will die and injuries will occur, and the calamities will become even deeper. The sun and the moon are auspicious stars; when they appear, harmony will be achieved between superiors and inferiors, and people will be united in purpose. The above is a true and profound secret passed down by someone claiming to be Sun Bin. Later generations should pay special attention and carefully examine it.

干克貴人人謀己，貴人克干己謀人。方將克干幼犯長，干克將神主妻凶。將克方兮傷小口，重重克上獨勾榮。重重克下多災病，內爭外戰亂紛紛。人元生神多富貴，方生神將事和平。

When the heavenly stem overcomes the nobleman, it indicates that someone is plotting against oneself. When the nobleman overcomes the heavenly stem, it indicates that oneself is plotting against others. If the ground division and general spirit overcome the heavenly stem, it signifies that the younger generation is offending the elders. If the heavenly stem overcomes the general spirit, it indicates that the wife may suffer misfortune. If the general spirit overcomes the ground division, it indicates harm to the young. If there is a continuous sequence of overcoming upwards, only Gou Chen can achieve honor and prominence. If there is a continuous sequence of overcoming downwards, it leads to many calamities and illnesses. Internal conflicts and external struggles will persist without end. If the heavenly stem generates the noble spirit, it often indicates wealth and honor. If the ground division generates both the noble spirit and the general spirit, the matter will proceed smoothly and peacefully.

將生地分財帛喜，干生貴將友人臨。神生干兮尋人吉，將貴相生孝子孫。位生將主婚姻美，重重生上外人欽。四位相生百事吉，若逢刑剋事還凶。陽多陰少女人事，陰多陽少男子從。

The divine stem generates the earthly branch, indicating joy from wealth; when the human origin generates the noble spirit and the commanding spirit, it signifies that a friend will come from outside. If the noble spirit generates the human origin, it is auspicious for searching someone; if the commanding spirit and the noble spirit mutually generate each other, it indicates that the children are filial. If the earthly branch generates the commanding spirit, it indicates a harmonious marriage; if there is a successive generation upwards, it suggests respect from outsiders. If all four positions mutually generate each other, all matters will be auspicious; but if there is a conflict or mutual restriction, the outcome will still be inauspicious. In the divination, if there are more yang branches and fewer yin branches, the matter will relate to a woman; if there are more yin branches and fewer yang branches, the matter will relate to a man.

干來克貴失官階，庶者人謀害己財。若憂官事仍消散，胸肋生瘡自己災。人元克將將克位，求財不得反成衰。人元克將方克貴，所謀難得尊長怪。方生干兮添印綬，干若生方福自來。方刑月將妻財損，月將刑方官事該。干方同類兄弟動，明輩相逢事放懷。

The heavenly stem controls the spirit of the official, causing officials to lose their rank and common people to face theft of their wealth; if there is worry about legal matters, it can instead dissipate the trouble. In terms of illness, it indicates sores on the chest and ribs, which are personal misfortunes. When the heavenly stem controls the general spirit, and the general spirit in turn controls the earthly branch, the layers of control continue, leading to failure in seeking wealth and further decline. If the heavenly stem controls the general spirit and the earthly branch controls the spirit of the official, the affairs in question will not succeed, and one will also be scolded by superiors. If the earthly branch generates the heavenly stem, it indicates gaining official favor; if the heavenly stem generates the earthly branch, good fortune naturally arrives. If the earthly branch harms or controls the general spirit, it indicates damage to wife and wealth; if the general spirit harms or controls the earthly branch, it indicates legal troubles. If the heavenly stem and earthly branch are of the same type, it indicates brothers taking action, meeting peers, and the matter can be relaxed.

混沌初分天與地，五行造化生萬類。陽多純陽定是男，陰多陰盛女人輩。二陽夾陰主女人，二陰夾陽男子真。木若無氣有刑剋，克上頭面下腰膝。墓絕之方主癱瘓，五行之內須消息。土來若逢死敗鄉，必主其人瘋脹疾。太沖克土必耳聾，墓絕克下必殘疾。

At the beginning, when chaos was divided into heaven and earth, the Five Phases gave rise to all creatures. In divination, if there are many yang branches and they are all yang, the subject being questioned is a man; if there are many yin branches and the yin energy is strong, the subject is a woman. If two yang branches surround one yin, it indicates a woman; if two yin branches surround one yang, it indicates a man. If wood lacks vitality and is harmed, then if it is harmed above, the illness is in the head and face; if it is harmed below, the illness is in the waist and knees. If wood is in the墓 or 绝 position, it indicates paralysis. These matters must be carefully examined and inferred within the Five Phases. If earth reaches the dead or ruined position, it indicates the person will suffer from madness or swelling. If Taichong (Mao) (Mao wood) overcomes earth, it indicates deafness; if it is in the墓 or 绝 position and further overcomes downward, it indicates disability.

下克之時鬼蠱氣，上克之時主水溺。上火下水頭目盲，下火上水必氣沖。火克金來咳嗽頻，下克金來新患得。白虎庚辛在外亡，若加火上必刀傷。丙午朱雀還逢水，自縊或投井裡亡。太常逢劫人毒藥，更兼嘔吐見血光。四孟火多天行病，太陰入墓婦人傷。或是惡疾多瘡苦，闇昧不明惡自當。

When the lower element overcomes the upper, it indicates the presence of ghosts, spirits, and poisonous vapors; when the upper element overcomes the lower, it suggests drowning. If fire is above and water below, it indicates blindness in the head and eyes; if fire is below and water above, it definitely means a reversal of qi upwards. When fire overcomes metal, it indicates frequent coughing; if the lower element overcomes metal, it indicates a newly acquired illness. The White Tiger combined with庚 and辛 metal indicates death away from home; if it is also combined with fire, it definitely means a wound from a blade. If Bingwu and the Vermilion Bird are combined with water overcoming, it indicates death by hanging or jumping into a well. If Tai Chang meets Robbery Sha, it indicates being poisoned by others, accompanied by vomiting and seeing blood. If the four young branches 寅, 申, 巳, and 亥 have excessive fire, it indicates a widespread epidemic. If Tai Yin enters the grave, it indicates injury to women or suffering from a severe illness with painful sores, with ambiguous circumstances and the consequences being self-inflicted.

玄武遭克眼斜盼，路亡惡死遭傷患。六合祖吏必受誅，騰蛇多災逢坎難。死氣青龍累世貧，勾陳受克財亡身。男子守鰥女守寡，更無衣祿一身貧。天后神后遭水溺，若遇天空財橫迍。

The Black Tortoise is weakened, indicating the owner may have crooked eyes, or die on the way, meet a violent death, or suffer injuries. If Liu He is taken as representing officials of successive generations, they will certainly face punishment and execution. The Snake brings many calamities and will lead to a fall into a pit or trap. The Azure Dragon falling into the area of Death Qi indicates generations of poverty. The Gou Chen being weakened leads to financial loss and even death. In such a case, men will remain unmarried and women will remain widowed, with no clothing, food, or salary, and live in poverty. The Heavenly Empress and Shenhou both belong to water and are weakened, indicating drowning. If this is combined with Tian Kong, there will be sudden difficulties in financial matters.

婦女災禍克陰陽，水土多愁入墓鄉。產血之災頻過了，木敗風邪咳嗽傷。守寡水逢四季土，惡煞加之無疑語。將方克主須損夫，入墓之方水蠱疽。太陰入卯主自縊，太沖到酉事同占。後遭陰刑入死地，十中八九定不良。

This passage specifically discusses matters concerning women. Women's misfortunes are determined by the mutual control between yin and yang. If water and earth fall into the墓乡 (graveyard), it often indicates sorrow and distress. Although disasters from childbirth and bleeding may occur repeatedly, if wood is weak and destroyed, it indicates suffering from wind illness and coughing, which harms the body. When water meets the earth of the four seasons, namely the years of chen, xu, chou, and wei, it indicates widowhood, and if combined with evil spirits, the judgment is certain. When the divine and the land are in mutual control, it inevitably harms the husband. If it falls into the墓地 (graveyard) direction, it indicates water swelling and sores. If Tai Yin (you metal) enters卯 (mao), it indicates suicide by hanging; if Taichong (mao wood) reaches you, mao and you are in opposition, and the outcome is the same. If the Heavenly Empress is subjected to阴刑 (negative punishment) and falls into the dead position, it is almost certainly a bad omen.

小吉太常臨巳午，木煞加之是噎傷。更逢劫煞臨其上，餓死之時難以當。辛酉其逢賊下火，血肉身亡無避方。庚辛見之道路死，陰虎同鄉亦有傷。如克寅方先死父，若還克卯母先亡。神將相剋結髮死，干神相剋不久長。

Xiaoji (Wei) and Tai Chang are located on Si and Wu, and if wood sha comes to control them, it indicates illness of choking and stomach injury; if another Robbery Sha is on top of them, when starving to death, there is no way to resist. If the metal of Xinyou is met with thief god below and fire comes to control it, it indicates death from flesh and blood, with nowhere to escape. If庚 and辛 are present, death occurs on the road; if Tai Yin and White Tiger are in the same place, there will be injury. If the control is in the寅 direction, the father dies first; if the control is in the卯 direction, the mother dies first. If the noble god and general god are in mutual control, the first wife dies; if the person's original energy and noble god are in mutual control, the husband and wife cannot last long.

人稟陰陽父母精，兩和相感腹中生。懷胎十月人難辨，須定剛柔配五行。月將加臨十二位，一撮鬼鏡別陰陽。貴合蛇雀白玄空，又見青勾常后陰。日生男兒月生女，消息四位要加臨。

This passage specifically discusses determining the gender of a newborn. Humans receive the essence of yin and yang and the vital energy from their parents, which combine and respond to each other to form a fetus in the womb. During the ten months of pregnancy, it is difficult to determine whether the fetus is male or female. Therefore, one must use the pairing of hardness and softness with the Five Phases to predict. Place the Month General on the twelve positions, like a mirror that reveals ghosts, to distinguish between yin and yang and determine the gender. Among the twelve noble spirits, Tian Yi, Liu He, Teng She, Zhu Que, Bai Hu, Xuan Wu, and Tian Kong belong to one category, while Qing Long, Gou Chen, Tai Chang, Tian Hou, and Tai Yin belong to another. Those born during the day are males, and those born at night are females; one must carefully examine the situation of the four positions and consider them repeatedly.

顏色只於時上定，五行辨之分富貴。臨旺之方色分明，若逢衰敗事不成。木青水黑金言白，火紫土黃定本因。旺處顯榮衰處賤，皆就陰陽可細分。金瘦土敦水主秀，衰逢醜陋旺聰明。若逢敗絕空亡劫，只恐生育難保身。

The complexion of an infant is determined by the hour of birth, using the Five Phases to predict future wealth and status. If it falls in a strong position, the complexion is clear and distinct; if it falls in a declining or weak position, things will not succeed. The colors associated with the Five Phases are: wood is green, water is black, metal is white, fire is purple, and earth is yellow. These are the fundamental colors. If it falls in a strong position, it indicates honor and success; if in a weak position, it indicates low status. These can be further analyzed through yin and yang. In terms of appearance, metal indicates a thin and sharp look, earth indicates a sturdy and solid look, and water indicates a clear and refined look. If it falls in a weak position, the appearance is ugly; if in a strong position, the person is intelligent. If it encounters failure, decline, empty days, or Robbery Sha, there is a fear that the infant may not survive the birth.

天乙臨寅帝命恩，貴人文字犯宅神；射覆珍寶奇異物，路逢官鬼道遊人。天乙臨卯兄弟乖，官事傷財又到來；射覆水生須細碎，逢醫術士轂車推。天乙臨辰狀落空，奸邪文字鬥爭凶；邀候兵官牛倒死，懷藏圓物及銅鏡。

The following twelve sections are divided according to where each nobleman falls on the twelve earthly branches. Each section has four lines, with the first two lines predicting human affairs and fortune, and the last two lines predicting "shè fù" (guessing the hidden object) and "yāo hòu" (encounters on the way out). When the nobleman is at寅, it indicates receiving imperial edicts and favors, and matters concerning noblemen and documents, but it also conflicts with the dwelling spirit. The hidden object is precious and strange items. On the way, one may meet officials, spirits, and wandering people. When the nobleman is at卯, it indicates discord among brothers, lawsuits, and loss of wealth. The hidden object is something small and fragmented that grows in water. On the way, one may meet doctors and magicians, or hear the sound of wheels rolling. When the nobleman is at辰, it indicates empty documents, disputes with wicked people through documents, which is ominous. On the way, one may meet soldiers and officials, or see a dead cow. The hidden object is round objects and bronze mirrors.

天乙臨巳急書來，廚灶虛聲怪見災；射覆真言射寶器，牽牛騎馬次相摧。天乙臨午為徵召，進祿添財福有餘；占射寶珍神祀物，送迎官貴馬驅馳。天乙臨未投友知，喜事諸般見不遲；懷裡美香珍果物，路逢羊酒話婚期。

When Tianyi is over the snake (Si), there will be an urgent message arriving, with strange noises coming from the kitchen and the stove, leading to strange occurrences and disasters; when guessing the covered object, it should be directly stated as a precious vessel; on the way, one will meet people leading oxen and riding horses passing continuously. When Tianyi is over the horse (Wu), it indicates being summoned by the court, receiving increased salary and additional wealth, with abundant blessings; the covered object is precious treasures and offerings for worship; on the way, one will encounter scenes of welcoming and sending officials, with carriages and horses rushing. When Tianyi is over the sheep (Wei), it indicates sending letters to make friends and find kindred spirits, with various joyful events quickly becoming clear; the covered object is fragrant spices and precious fruits; on the way, one will meet people preparing sheep and wine, discussing marriage arrangements.

天乙臨申貴客期，遠鄉書信帶凶疑；路逢甲隊兵官過，珍寶金錢藥石資。天乙臨酉酒食排，商逢出入不為災；射覆刀錢及盞鏡，奴婢隨行自外來。天乙臨戌官事災，舊來沉滯再成乖；犬咬牛騾重接貴，懷藏藥物及錢火。

Heavenly Stem Tianyi is over the branch Shen. This indicates a meeting with an important guest, but a letter from a distant place brings bad news and causes worry; on the way, one will meet a military unit wearing armor and officials; the hidden items are treasures, money, and medicinal herbs. Heavenly Stem Tianyi is over the branch You. This indicates setting up food and wine, and business activities without disaster; the object covered in the game of shooting is a knife, money, and cups and mirrors; there will be servants coming from outside to accompany the master. Heavenly Stem Tianyi is over the branch Xu. This indicates legal troubles and old matters that were delayed now causing conflict; on the way, one will see a dog biting a cow or a donkey, and will meet important people again; the hidden items are medicines, money, and fire sources.

天乙臨亥競田莊，官事如何陰小迥；邀候花珍及幼婦，物為眼竅帶剛圓。天乙臨子甘神殃，貓鼠同行子必亡；射覆彩妝經婦手，逢人外死婦還傷。天乙伏位課占神，加官晉祿喜眉梢；若逢敗絕空亡卻，只恐生育難保身。

Heavenly Stem Tianyi falls on Hai, indicating disputes over land and property; the outcome of legal cases depends on whether the female relatives or young children are far away. On the way, one will encounter flowers, precious objects, and young women. The hidden object has holes, is hard in texture, and has a round shape. When Heavenly Stem Tianyi falls on Zi, it indicates suffering from divine punishment; if a cat and a mouse are seen walking together, a child will surely die. The object hidden in the cover game is something decorated with bright colors and touched by a woman; someone will die outside, and the woman will also get injured. When Tianyi falls on its own position, forming a Hidden Chant pattern, it indicates promotion and increased wealth, bringing joy. However, if it meets a failed or exhausted period or an empty ten-day period, there is a fear that even life may be lost during childbirth.

騰蛇臨寅文字憂，光影空中神樹求；射覆花錦衣赤白，鶻禽斗鬧吏人遊。騰蛇臨卯為開窗，盜賊驚憂女病殃；邀候小兒三五個，懷藏果實草花香。騰蛇臨辰官事興，六畜昏昧田土爭；射覆尾磁錢藥類，路逢婦女見喧聲。

The snake spirit appears at the hour of the Tiger, indicating worries about documents and affairs, with lights appearing in the air, requiring prayers to the sacred tree for relief; the covered object is patterned silk and garments of red and white colors; on the way, one will see hawks fighting and making noise, as well as officials passing by. The snake spirit appears at the hour of the Rabbit, indicating the opening of a window, also suggesting disturbances by thieves and illness affecting women; on the way, one will meet three or four children; the hidden object is fruits and fragrant herbs. The snake spirit appears at the hour of the Dragon, indicating the arising of legal disputes, confusion among livestock, and disputes over land; the covered object is ceramic wares, money, and medicine; on the way, one will meet women and hear loud noises.

騰蛇伏位夢中驚，鬼怪飛蟲人病縈；蛇鵲空中爭散亂，射覆蠅蟲花木青。騰蛇臨午遠信附，官事火光憂驚懼；邀候禽鳴遊女逃，射覆緋紅吸翠羽。騰蛇臨未憂井灶，孤女財帛防失耗；路見婦女來迎人，射覆絲麻錢穀料。

When the Teng Snake is in the position of巳 and forms a Hidden Chant, it indicates being startled in dreams, haunted by ghosts, insects, and suffering from illness; on the way, one will see a snake and a magpie fighting in the air, causing disorder; the object in the射覆 is a fly, small insects, and green flowers and trees. When the Teng Snake is in午, it signifies receiving a letter from afar entrusted to someone, worrying about lawsuits and fires; on the way, one will hear birds calling and see a wandering woman fleeing; the object in the射覆 is a bright red color and green feathers. When the Teng Snake is in未, it indicates concern about a well and a stove, and one should be cautious about the wealth of a single woman, fearing loss and depletion; on the way, one will see women coming to greet someone; the object in the射覆 is silk, flax, and grain and food supplies.

騰蛇臨申金器鳴，有人外病死縈縈；廚灶移斷軍人乞，懷中金石鐵銅名。騰蛇臨酉主陰私，奴婢逃亡闇昧疑；占射錢刀針鏡鈕，路逢女主發悲詞。騰蛇臨戌憂喪事，斗打冤仇何事急；邀候驢馱一小童，懷中磚瓦骨石覓。

The snake divination sign appearing in the position of the Monkey indicates that metal vessels will make noises by themselves, someone who is ill outside will die and the illness will persist; the kitchen stove needs to be moved or rebuilt, and on the way one will meet soldiers begging; the hidden object is of the kind of gold, stone, iron, and copper. The snake divination sign appearing in the position of the Rooster indicates that private matters will occur, servants will run away and the situation will be ambiguous and suspicious; the object hidden in the covering game is money, knife, needle, mirror, and button; on the way one will meet the mistress crying. The snake divination sign appearing in the position of the Dog indicates that there will be worries and funeral matters, fights and enmity will arise, and the matter will come suddenly; on the way one will meet a donkey carrying a small child; the hidden object should be looked for among bricks, tiles, bones, and stones.

騰蛇臨亥賊盜憂，水火沖刑急訟愁；路逢乞丐並燕鼠，懷藏乞索匙鐵求。騰蛇臨子急閒門，蛇鼠堂中怪現頻；邀候同前依法定，懷藏尖細插花文。騰蛇臨丑防咒咀，火光燒宅鄰居仇；邀候園邊逢二女，射為五穀銅鐵求。

The snake divination sign appears over the亥 branch, indicating worries and theft, with water and fire conflicting and causing urgent lawsuits that cause distress; one will meet beggars and swallows and mice on the way; the hidden object is found among begging items, keys, and iron. The snake divination sign appears over the子 branch, indicating a rush to close doors and windows, with snakes and mice appearing frequently in the hall; the encounters on the way follow the same rule as the previous one; the hidden object is a sharp, slender item with decorative patterns. The snake divination sign appears over the丑 branch, indicating caution against curses, with fires burning the house and conflicts with neighbors; on the way, one will meet two women by the garden; the hidden object is found among grains and copper or iron.

朱雀臨寅文字信，官事追呼役吏因；邀候見人隨父母，射為花草赤衣新。朱雀臨卯信上門，火光口舌女災屯；路逢夯床刺繡女，懷中果食味何新？朱雀臨辰事紛紛，論切須防官事論；邀候逢人相鬥打，尖剛破瓦赤花盆。

The Vermilion Bird presiding over寅 indicates that there will be letters or documents arriving, and the official authorities will summon someone due to a lack of proper officials or messengers; on the way, one will meet someone accompanying their parents; the object hidden in the cover game is flowers and new red clothes. The Vermilion Bird presiding over卯 indicates that letters will be delivered at the door, and there will be fire, disputes, and misfortune for women; on the way, one will encounter people carrying a bed and a woman engaged in embroidery; the hidden object is fruit and food, particularly fresh in taste. The Vermilion Bird presiding over辰 indicates that matters will be chaotic, and when there is urgent discussion, one must beware of disputes escalating into legal cases; on the way, one will meet people fighting with each other; the hidden object is sharp objects, broken tiles, and red flowered ceramic basins.

朱雀臨巳口舌事，廚中火發病縈縈；邀候飛禽及小女，懷中杖物似龍形。朱雀臨午火光驚，信因官災病纏縈；邀候倡優騎馬過，飛禽懷裡已成形。朱雀臨未爭婚姻，陰人財帛女婿分；路上急逢厄女過，懷藏甘果赤衣文。

The Vermilion Bird presiding over Si indicates disputes over words, a fire starting in the kitchen, persistent illness; on the way, one will meet flying birds and a little girl; what is hidden is a staff-like object resembling a dragon. The Vermilion Bird presiding over Wu indicates alarm from firelight, a letter arriving due to official troubles and illness; on the way, one will meet performers riding horses; what is hidden is a formed flying bird. The Vermilion Bird presiding over Wei indicates contention over marriage, the female relatives' wealth to be divided with the son-in-law; on the way, one will urgently meet a woman in distress; what is hidden is sweet fruit and red clothing with patterns.

朱雀臨申遠信行，人亡官事怪妖生；邀候道中鴉鵲鬧，懷中石鐵事推明。朱雀臨酉婦損胎，火起廚房官事災；口舌生瘡頭面腫，懷中書冊及資財。朱雀臨戌貴家名，小人多事主相爭；獸畜飛禽人怪恐，骨瓦文書是此情。

The Vermilion Bird presiding over the Hour of Primordial Water indicates messages from afar, someone's death, lawsuits and strange supernatural occurrences arising together; on the way, one will hear crows and magpies making noise; what is hidden is stone and iron, thus it is clear. The Vermilion Bird presiding over the Hour of Metal indicates injury to a woman's pregnancy, a fire in the kitchen leading to lawsuits; in terms of illness, it indicates mouth sores and swelling on the head and face; what is hidden is books and money. The Vermilion Bird presiding over the Hour of Dog indicates the reputation of a prominent family, many petty people causing trouble and the master quarreling with them; on the way, one will be startled by livestock and birds; what is hidden is bones, tiles and documents.

朱雀臨亥是非張，水火相刑夫婦傷；在路互逢禽打獸，懷藏尖細物非常。朱雀臨子主喧爭，求事無成心痛生；禽噪高枝獸引路，射言毛羽黑灰輕。朱雀臨丑競田莊，火燒屋舍厄橋樑；婦嫁擔盤及送櫃，射為毛羽鼠巢根。

The Vermilion Bird is over the亥 sign, indicating disputes that spread widely, with water and fire conflicting and both husband and wife suffering damage; on the way, one will encounter birds and beasts fighting; the hidden object is a sharp and unusual item. The Vermilion Bird is over the子 sign, indicating noisy quarrels, with affairs not being accomplished and inner pain; on the way, one will see birds screeching on high branches and beasts leading the way; the hidden object is feathers, black with gray, light in weight. The Vermilion Bird is over the丑 sign, indicating disputes over fields and estates, with houses burned and bridges suffering misfortune; on the way, one will see women getting married, some carrying trays on poles and others carrying chests; the hidden object is feathers and grass roots from mouse nests.

六合臨寅文契交，公私兄弟有呼招；更有上樑新蓋物，懷藏竹器把枝條。六合臨卯交鬥爭，成和來合已兩重；邀候擔盤床重迭，竹羅盛果青柳松。六合臨辰契約交，爭吏公私六畜逃；邀候只逢車載草，射為竹器把枯梢。

Liu He is over Yin, indicating matters concerning documents and contracts, with both public and private affairs involving brothers being summoned or called; it also indicates the raising of a beam for a newly built house; the hidden object is bamboo containers and branches with handles. Liu He is over Mao, indicating disputes arising in negotiations, but reconciliation and union have already occurred in two ways; on the way, one will meet people carrying trays and stacked beds; the hidden object is bamboo baskets filled with fruits, along with green willow branches and pine branches. Liu He is over Chen, indicating the transfer of contracts and disputes with officials, with the loss of livestock on both public and private sides; on the way, one will only meet carts loaded with fodder; the hidden object is bamboo containers and branches with handles that are dry.

六合臨巳神宅廚，成就交關不義謀；見視攜瓶並挈甑，射為木器火燒爐。六合臨午有追呼，文字交和望信書；懷裡物紅並赤果，婦人擔水又推車。六合臨未和會親，酒宴錢穀聚賓臨；邀候樂聲祈賽社，懷中甘果帶青根。

Liu He is over Si, indicating matters concerning deities, dwellings, and the kitchen. Although transactions may succeed, there is deceitful plotting involved. On the way, one will see someone carrying a jar and another holding a cooking pot. The item hidden under the cover is wooden objects and a fire stove. Liu He is over Wu, indicating official summons, legal documents, and smooth communication with a hope for a reply. The hidden item is red objects and red fruits. On the way, one will see a woman drawing water and another pushing a cart. Liu He is over Wei, indicating harmonious gatherings with relatives, hosting banquets, accumulating supplies, and having many guests. On the way, one will hear music and see people praying at a temple. The hidden item is sweet fruits and green root vegetables.

六合臨申逃亡因，捕賊官司禁繫身；邀候群車軍伍過，釵環紙裹射如神。六合臨酉問易門，屋舍別遷更改新；來意只因爭役吏，路逢刀劍鏡釵論。六合臨戌鬥爭論，被人奸欺在四鄰；習射傷人邀候見，懷藏卵骨刻刀文。

Liu He is over Shēn, the matter arises from a disappearance, mainly concerning the capture of a criminal, legal disputes, and even personal arrest; on the way, there will be a group of vehicles and soldiers passing by; the object hidden in the cover is a hairpin wrapped in paper, and the divination is extremely accurate. Liu He is over You, mainly concerning the change of doors and gates, the house needs to be moved or renovated; the visitor's intention is only to quarrel with officials; on the way, the discussion involves weapons, mirrors, hairpins, and similar items. Liu He is over Xu, mainly concerning disputes and arguments, being deceived by neighbors with cunning plans; on the way, someone is practicing shooting and injuring people; the hidden object is eggs, bones, and carved tools with patterns.

六合臨亥產兒初，心在陰人慾見之；水上見木還是木，路逢豬兒擔瓦壺。六合臨子覓人難，求物參投事亦然；射覆花果及細軟，路逢竹籠招粘竿。六合臨丑求望情，咒咀爭論百事榮；櫃匣復隨擔籠擔，盤糧斛斗鐵銅名。

Liu He is over Hai. This indicates that someone has just given birth and is thinking about a particular woman, wanting to see her. The water is below and Liu He belongs to wood; water meeting wood, the interpretation still belongs to wood. On the way, one will meet a pig and also see someone carrying a clay jar. Liu He is over Zi. This indicates difficulty in searching for someone, and seeking things or sending messages will also be the same. The covered object is flowers, fruits, and delicate items. On the way, one will meet a bamboo cage and a long pole for catching birds. Liu He is over Chou. This indicates seeking and hoping, although there may be curses and disputes, all matters will still lead to honor and prominence. On the way, one will see cabinets and boxes being carried away together with baskets. The hidden items are grain in a dish, measures of grain, and iron and copper utensils.

勾陳臨寅婦女亡，爭競田莊葉木桑；邀候婦女陳狀立，懷中有土圓及黃。勾陳臨卯家不和，婦人家事得沉痾；邀候鬼風飛鳥鬧，懷中瓦器筆多毛。勾陳臨辰主爭張，家宅不和田土殃；見畜屠家並血肉，射為磚瓦土園黃。

Gou Chen over Yin indicates the death of a woman, with disputes between fields and mulberry groves; on the way, one will meet a woman standing and presenting a petition; the hidden object is a round yellow item with soil. Gou Chen over Mao indicates domestic discord, with the woman suffering from a serious illness due to household duties; on the way, one will encounter strange winds and noisy birds; the hidden object is pottery and pens with lots of hair. Gou Chen over Chen indicates disputes, domestic discord, and damage to land; on the way, one will see livestock, butchers, and blood; the hidden object is bricks and yellow soil from the garden.

勾陳臨巳宅灶凶，怪動憂疑夢賊沖；見視鳥鳴空散亂，土中爐冶物中紅。勾陳臨午文狀爭，爭田競土畜由行；路逢皮毛殺四足，器物包羅果食名。勾陳臨未子孫孤，嫁婦重婿妻失夫；狗隨群羊騾負米，射為甘果食瓦壺。

Gou Chen over Si indicates misfortune in the house and kitchen, with strange occurrences causing anxiety and dreams of thieves attacking; on the way, one will see birds calling and scattering; the hidden object is something made in a furnace in the earth, with a red color. Gou Chen over Wu indicates disputes over documents and papers, and conflicts over land and property, with livestock running around; on the way, one will encounter scenes of animals with fur and slaughter; the hidden object is wrapped items and fruits and food. Gou Chen over Wei indicates that the children are lonely, women remarry, sons-in-law take new wives, and the wife loses her husband; on the way, one will see dogs following flocks of sheep and donkeys carrying rice; the hidden object is sweet fruits, food, and a clay jar.

勾陳臨申必死傷，事占人口見逃亡；避罪不然爭戰事，車擔牛馱炭石藏。勾陳臨酉斗還爭，婦人作事不分明；懷中有物錢鏡器，門前獰狗見人鳴。勾陳臨戌戰鬥爭，墳墓迷亡子不興；見視雙龐奔入去，骨磁懷內土塵名。

Gou Chen over Shen indicates certain death or injury, and the matter being divined relates to people fleeing or escaping; it is either due to avoiding punishment or encountering warfare; on the way, one will see carts and oxen carrying loads, containing charcoal and stones. Gou Chen over You indicates continuous disputes, and women acting unclearly; what is hidden includes money, mirrors, and utensils; there is a fierce dog at the gate that barks at people. Gou Chen over Xu indicates fighting and quarrels, lost graves, restless deceased, and lack of descendants; on the way, one will see two large creatures running in; what is hidden includes bones, porcelain, and dust-like things.

勾陳臨亥必爭論，鬥競莊田有病人；傷人絲蠶還耗散，逢崖還有石磁塵。勾陳臨子失財來，水道溝渠人損災；邀候兔狐並死鼠，懷中剛物破裂開。勾陳臨丑爭田園，分居新宅人不安；車牛載櫃人擔甕，磚石懷藏比類看。

Gou Chen over Hai indicates disputes, particularly over fields and estates, with illness in the family; it also signifies injury, loss of silk, and encountering stones, porcelain, and dust at a cliff by the road. Gou Chen over Zi indicates loss of wealth due to water channels and ditches, causing damage and misfortune; on the way, one may encounter rabbits, foxes, and dead mice; the hidden things are hard and broken. Gou Chen over Chou indicates disputes over farmland, separation of households, and moving to new homes, causing unrest in people's hearts; on the way, one may see ox carts carrying cabinets and people carrying jars; the hidden things are bricks and stones, and one should infer accordingly.

青龍臨寅為兄弟，喜悅文書財立興；邀候貴人乘馬去，懷中有物鐵衣青。青龍臨卯遠信來，憂財文狀後和諧；邀候草車逢術士，青紅花木做錢財。青龍臨辰官司動，桑田錢財值詞訟；懷中六畜文字爭，路上公吏爭迎送。

Azure Dragon over寅 indicates that the matter concerns the brother, bringing joy through documents and immediate prosperity in wealth; on the way, one will meet a nobleman riding a horse away; the hidden items are iron tools and blue clothing. Azure Dragon over卯 indicates receiving letters from afar, initially worrying about money and lawsuits but eventually harmonizing; on the way, one will encounter a cart loaded with grass and a sorcerer; the hidden items are flowers and trees in blue and red colors, which can be exchanged for money. Azure Dragon over辰 indicates lawsuits arising, with both mulberry fields and money involved in legal disputes; the hidden items relate to disputes over livestock and documents; on the way, one will see officials from the government competing to welcome and send off.

青龍臨巳財憂損，光影飛蟲神樹死；邀候帶花二女去，射為椒果及花枝。青龍臨午書信情，文狀爭財役吏榮；邀候貴人發重婦，文章花果縷衣輕。青龍臨未欲求財，妻損求神會和諧；邀候蟲傷羊互病，懷中衣物食中來。

The Azure Dragon is over the Earthly Branch Si, indicating worries and losses regarding wealth, with appearances of light and shadow and flying insects, and the sacred tree dying; on the way, two women wearing flowers will pass by; the object hidden is pepper fruit and floral branches. The Azure Dragon is over the Earthly Branch Wu, indicating messages of affection, disputes over wealth due to documents and papers, and officials and subordinates gaining honor and distinction; on the way, a Nobleman will send a woman back; the hidden object is writings, fruits, and light silk garments. The Azure Dragon is over the Earthly Branch Wei, indicating a desire to gain wealth, with the wife suffering damage and requiring divine assistance to achieve harmony; on the way, there will be insect injuries and a sheep falling ill; the hidden object is clothing, obtained from food.

青龍臨申欲爭財，出外商途賊盜來；邀候官員遠信急，懷中鐵石寶金灰。青龍臨酉客上門，來意謀求財物因；邀候軍樂及筵散，懷中錢寶與金銀。青龍臨戌貴人還，民庶占身財畜遷；邀候青黃貓犬過，射為印物小刀環。

The Azure Dragon is over the Monkey, indicating a desire to compete for wealth, encountering thieves on the way when traveling for business; along the journey, an official will be met, and urgent messages from afar will arrive; the hidden items are iron, stone, treasures, gold, and ash. The Azure Dragon is over the Rooster, indicating a visitor coming to seek wealth; on the way, military music and the end of a banquet will be encountered; the hidden items are money, treasures, and gold and silver. The Azure Dragon is over the Dog, indicating the return of a nobleman; for common people, it indicates the movement of wealth and livestock; on the way, cats and dogs with green and yellow fur will be seen; the covered object is a seal, a small knife, and ornaments.

青龍臨亥欲進行，財物須多官貴榮；生產或將財進納，路逢車馬水中生。青龍臨子喜重成，婦女婚席見產生；買馬辰中立神樹，懷中花果食堪烹。青龍臨丑爭名利，母亡官事財物滯；若言邀候與射占，圖畫神祗銅錢類。

The Azure Dragon over the亥 position indicates a plan to travel, with abundant wealth and prominent official status; or due to childbirth, there will be an increase in wealth. On the way, one will meet vehicles and horses, and matters will arise from water. The Azure Dragon over the子 position indicates many joyful events and achievements, with women giving birth at wedding feasts; it also signifies buying horses at the辰 position and establishing sacred trees. What is hidden is flowers, fruits, and food suitable for cooking. The Azure Dragon over the丑 position indicates competition for fame and fortune, with the mother's death, legal disputes, and blocked wealth. If considering what is encountered on the way and what is hidden, it includes paintings, sacred images, and copper coins.

天空臨寅怪懼多，文書鬼怪出顛魔；七里僧來忽騎馬，球瓶懷裡射無疑。天空臨卯賊盜驚，門戶開張屋爆鳴；六里逢車有破甕，懷中圓物眼刀成。天空臨辰四足傷，惡人奸詐惹官方；五里驢騾三五個，甕盆破損藥應方。

The song of the Tian Kong school indicates the number of miles one should walk to encounter certain things, as stated in the line "yao hou." When Tian Kong is in the position of Yin, there will be many strange and frightening events, with documents and ghosts appearing together, even including people who are mad; walking seven miles will result in encountering a monk suddenly riding a horse; the hidden items are balls and bottles, and the interpretation is certain. When Tian Kong is in the position of Mao, there will be disturbances caused by thieves, with doors open and houses making loud noises; walking six miles will result in encountering a cart carrying broken jars; the hidden items are round objects with holes and knives. When Tian Kong is in the position of Chen, there will be injured four-legged animals and wicked people being cunning and getting involved with the authorities; walking five miles will result in encountering three or five donkeys or mules; the hidden items are broken jars and bowls and prescriptions for medicine.

天空臨巳怪空驚，飛鳥毛蟲官病凶；四里甕盆擔已去，物因窯灶射分明。天空臨午不可當，驚怪文字官訟傷；虛詐不然見爭訟，懷中無物手虛藏。天空臨未孤獨郎，疾病官司物失亡；八里逢羊僧孝子，懷中有物未堪嘗。

Heavenly Sky over Si indicates strange occurrences that are ultimately empty worries; it also signifies danger from flying birds, animals, lawsuits, and illness. When one walks four miles, they will see a jar or basin already taken away by someone. The hidden item is related to kilns or stoves, and thus the matter can be clearly determined. Heavenly Sky over Wu indicates an unstoppable force, leading to disturbances, damage from documents, and lawsuits. It is either deceit or disputes; the hidden item is actually empty, but one pretends to hold something. Heavenly Sky over Wei indicates a single man, illness, lawsuits, and loss of belongings. When one walks eight miles, they will encounter sheep, monks, or a son in mourning. The hidden item is something that cannot yet be eaten.

天空臨申道路乖，賊馬憂愁恐禍災；七里有車聲鬧響，懷中金器自然來。天空臨酉失驚忙，六畜分張口舌傷；六里有人將信過，如珠圓物鐵為光。天空臨戌力斗強，四足人亡獄訟傷；五里驢騾僧或見，射為枯骨及餱糧。

The sky is over the Hour of Monkey, indicating difficulties on the road, worries about thieves and horses, and fear of bringing calamity; after walking seven li, one might hear noisy chariots; the hidden object is naturally metal vessels. The sky is over the Hour of Rooster, indicating panic, scattered livestock, and injuries from words; after walking six li, one might meet someone passing with a message; the hidden object is a round object like a pearl, with a metallic sheen. The sky is over the Hour of Dog, indicating fierce fighting and strong force, with death of four-legged animals and people, and injuries from lawsuits; after walking five li, one might see donkeys and monks; the hidden object is dry bones and dry food.

天空臨亥產生凶，爭訟錢財亡失空；邀候伺期知邊塞，錢財乞索在懷中。天空臨子主奸訛，盜賊鬼神死亡多；九里空中見泉出，物圓如鏡似瓶鍋。天空臨丑驚恐顛，賊火驢騾殺害冤；八里逢車翻在路，轂出銅鐵隔衣言。

Heavenly Sky is over亥, indicating production with misfortune, disputes over money and lawsuits, eventually leading to loss and emptiness; while waiting for someone on the way, the news is known to come from the border; the hidden things are money obtained through begging and seeking. Heavenly Sky is over子, indicating deceit and fraud, many incidents involving thieves, ghosts, and death; after walking nine li, one will see spring water gushing out from an open field; the hidden things are round like a mirror or shaped like a pot or kettle. Heavenly Sky is over丑, indicating fear and madness, with thieves, fires, donkeys and mules, and cases of murder and injustice; after walking eight li, one will meet a overturned cart on the road, with copper and iron exposed in the cart wheel, and one can identify it through the clothes.

白虎臨寅主殺傷，遠人凶死病須亡；孝子軍都逢七里，射為金寶及衣裳。白虎臨卯死傷起，人口不旺休問己；官事賊人殺害傷，孝子喪車金木裡。白虎臨辰必死亡，六畜相爭墳道桑；五里逢人相鬥訟，絲麻瓦布袖中藏。

White Tiger over寅 indicates killing and injury, with misfortune befalling people from afar who will die, and the sick person will ultimately not recover; after walking seven li, one will meet a son in mourning and soldiers; the hidden object is gold and silk clothes. White Tiger over卯 indicates death and injury, with the household's population not thriving, and there is no need to inquire about one's own fortune; it also indicates lawsuits and bandits injuring people; on the way, one will meet a son in mourning and a funeral carriage, and the hidden object is in metal and wood. White Tiger over辰 definitely indicates death, with livestock fighting, and the graveyard, road, and mulberry grove all involved; after walking five li, one will meet people fighting and quarreling; the hidden object is silk and hemp, and it is hidden in the sleeve.

白虎臨巳甑灶鳴，血膿人亡痛叫聲；四里逢人夯鍋銚，砧刀金類事推明。白虎臨午凶孝餘，官災病患宅難居；九里路逢花馬過，懷中尖破物和梳。白虎臨未主孤單，競婚爭婦病怎痊？八里羊俎逢孝子，懷中有物解方圓；

White Tiger over巳 indicates that the cooking pot and stove will make noises by themselves, someone will bleed and die with pus, and the sound of pain will not cease; after walking four miles, one will meet someone carrying a pot; the hidden items are chopping boards, knives, and metal objects, according to which it can be clearly understood. White Tiger over午 indicates that the aftermath of mourning and funerals has not ended, official disasters and illnesses make the house difficult to live in; after walking nine miles, one will meet a horse with flowers on it on the way; the hidden items are sharp and broken objects and combs. White Tiger over未 indicates that there is loneliness, disputes over marriage for a woman, and illness that cannot be cured; after walking eight miles, one will see a sheep meat cutting board and a son in mourning clothes; the hidden items are square or round objects, which must be solved by oneself.

白虎臨申武貴官，遠事兵凶逃出難；七里異獸逢兵隊，絲綿金石袖中看。白虎臨酉主死亡，不明暗昧有災殃；六里只逢人病死，懷裡石金或刀藏。白虎臨戌占骨肉，爭張多為信無期；五里內逢人斗打，懷中灰骨土燒之。

White Tiger over Shēn indicates a high-ranking military official, but misfortunes involving warfare may occur from afar, and escape is impossible; after walking seven li, one will meet strange beasts and soldiers; what is hidden is silk and metal, visible from the sleeve. White Tiger over Yǒu indicates death, with ambiguous affairs and calamity; after walking six li, one will meet only those who die of illness; what is hidden is stone, metal, or a knife. White Tiger over Xū involves matters concerning close relatives, with disputes often due to indefinite communication; within five li, one will meet people fighting; what is hidden is ash, bones, and burnt earth.

白虎臨亥為少錢，官事爭訟斷不偏；邀候登明無定執，懷藏察日看堪傳。白虎臨子主逃亡，占訟難安官訟長；日似火神須見死，水為賊上是爭張。白虎臨丑得外莊，外人咒咀起官方；金木神同東一位，定知痛死被人傷。

White Tiger over Hai indicates a lack of wealth, and lawsuits will be decided fairly without bias; encounters on the way are uncertain because Dengming (Hai) has no fixed image and cannot be determined; to understand what is hidden, one must look at the Day Branch. White Tiger over Zi indicates escape, and lawsuits will be unstable and prolonged; if the Day Branch is like a fire god that overcomes, death will certainly occur; water is considered a thief, and if it is in a superior position, it indicates disputes. White Tiger over Chou indicates receiving land from outside, but it causes trouble with the authorities due to curses from others; if the metal god and wood god are together in the eastern position, someone will certainly suffer pain and die, being injured by another.

太常臨寅號得奇，萬事宜占只克妻；來意只因文契事，千般動用好形移。太常臨卯是為財，盜賊口舌不為災；六里路邊逢羊兔，果花吃食在於懷。太常臨辰財物交，惡人詆譭呈粗嚎；家中遲疑逢載用，藥錢食物射難逃。

Tai Chang is at Yin, called "getting the odd," which is favorable for all matters of divination, but it harms the wife; the person's intention is about documents and contracts; all actions are suitable for moving and changing. Tai Chang is at Mao, the matter relates to wealth, even if there are thieves and disputes, they do not cause disaster; after walking six li, one will meet a sheep and a rabbit on the roadside; what is hidden is fruit, flowers, and food. Tai Chang is at Chen, it signifies the transfer of property, with evil people speaking ill and shouting loudly; when the family is indecisive, it encounters matters of loading and using things; the object in the guessing game is medicine, money, and food, and nothing else is possible.

太常臨巳婦人憂，井灶錢財散失愁；占病必除逢絹帛，錢財吃食果中求。太常臨午家吉昌，賞賜添買外田莊；家貧婦人道中見，女人頭面及衣裳。太常臨未到家來，酒食財帛婦人陪；邀候陰人求子息，占財還是自家財。

Tai Chang over the branch Si indicates worry about women, concerning water wells, stoves, and loss of money; when predicting illness, the condition will surely improve, and on the way one will meet someone with silk and cloth; the hidden thing is found among money, food, and fruits. Tai Chang over the branch Wu indicates family prosperity and good fortune, receiving rewards and purchasing land from elsewhere; on the way one will meet a poor woman on the road; the hidden thing is women's head ornaments and clothing. Tai Chang over the branch Wei returning to its native place indicates that with wine, food, wealth, and silk, women will accompany one; on the way one will meet a woman seeking to have children; when predicting wealth, it remains one's own wealth.

太常臨申必逃遊，適逢百事好圖謀；假令賊劫人財散，外面來欺莫自求。太常臨酉喜為財，陰人酒食婚會諧；六里出軍逢賞賜，射為頭面及金釵。太常臨戌貴家陪，爭奪名利五穀灰；邀候犬街破衣走，更看嬪婦禮墳來。

Tai Chang is in Shen, indicating a tendency to run away or wander, but at this time all affairs are favorable for planning; if there is a robbery by thieves resulting in loss of both people and property, it is due to external oppression, so one should not provoke such situations. Tai Chang in You indicates a joy from wealth, with harmony in women's food and drink, weddings, and gatherings; after walking six li, one will meet soldiers receiving rewards; the object hidden in the covering game is head ornaments and gold hairpins. Tai Chang in Xu indicates accompanying the wealthy, competing for fame and fortune, with grain turning to ashes; on the way, one will see dogs on the street and people walking in rags; also, one will see women coming to pay respects at a grave.

太常臨亥宅不安，爭田競土女傷殘；破財只為神克將，小吉加亥必孤單。太常臨子與前同，家中多出少亡凶；橫死傷財兼患眼，射為衣盞物須紅。太常臨丑家豐餘，爭訟孤兒外姓居；後婦強多鬥訟事，家舍應被別人圖。

Tai Chang is over亥, indicating instability in the household, disputes over land and property, and injury to women; the loss of wealth is due to the noble god overcoming the general god. Xiaoji (Wei) placed on亥 will certainly indicate loneliness. Tai Chang over子 is similar to the previous case, indicating many young people in the family dying prematurely; it also indicates sudden death and financial loss, along with eye problems; the object hidden is clothing and cups, and the color is red. Tai Chang over丑 indicates the family is prosperous with surplus, but there are disputes, and orphans or people from other families are living together; the wife married later is strong-willed and there are many disputes, and the house may be targeted by others.

玄武臨寅文狀論，爭訟託付鬼著人；七里樹邊見黑馬，懷中竹木帛纏根。玄武臨卯盜賊來，求事難逢官訟災；患眼缺唇六里見，髮毛草木竹曾栽。玄武臨辰爭鬥急，惡人牽惹酒亡失；五里必逢持豬屠，射覆瓶壺盞藥覓。

Xuanwu over Yin indicates disputes over documents and lawsuits, with the situation involving deceitful people, as if a ghost were attached; after walking seven li, one will meet a black horse by a tree; the hidden object is bamboo, wood, and cloth wrapped with roots. Xuanwu over Mao indicates thieves coming to the door, difficulties in achieving goals, and encountering legal troubles; after walking six li, one will meet a person with eye problems and a missing lip; the hidden object is hair, grass, and bamboo that was once planted. Xuanwu over Chen indicates sudden conflicts, being involved with wicked people leading to trouble, and loss due to alcohol; after walking five li, one will certainly meet a butcher leading pigs; the object to be found in a cover is in a bottle, jar, cup, or medicine.

玄武臨巳鬼怪動，死亡口舌及惡夢；四里乞丐及軍人，射物灰石禽獸弄。玄武臨午六畜亡，官事口舌人殘傷；九里逢馬及驚斗，懷中羽毛筆文章。玄武臨未井院墳，財帛失耗驚鬼神；八里師婆道路見，射為盒子果中存。

Xuanwu over Si, indicates ghosts and spirits causing disturbances, with death, disputes, and bad dreams; walking four li will meet beggars and soldiers; the object hidden is ash, stone, and things played with by birds and beasts. Xuanwu over Wu, indicates death of livestock, legal disputes and verbal conflicts, with people suffering injuries; walking nine li will meet horses and scenes of startled fighting; the hidden object is a feather pen and writings. Xuanwu over Wei, indicates matters concerning wells, courtyards, and tombs, loss and expenditure of wealth, and disturbance of spirits; walking eight li will meet a witch on the road; the hidden object is a box containing fruits.

玄武臨申主逃亡，官事因爭小道桑；邀候軍人並死賊，懷中石鐵炭中藏。玄武臨酉賊上門，死亡官事欲纏身；妻奴投井看應死，占射應藏鐵石盆。玄武臨戌占墓丘，爭訟賊傷死恨仇；五里有犬咬貧子，軍人爭戰射毛裘。

Xuanwu over Shēn indicates escape and legal disputes arising from a dispute over a narrow path and mulberry grove; on the way, one will meet soldiers and find a dead thief; the hidden object is stone and iron, hidden in charcoal. Xuanwu over You indicates thieves coming to the door, death and legal troubles; wife or servant falls into a well, seemingly certain death; the hidden object in the guessing game is iron, stone, and a basin. Xuanwu over Xu indicates matters related to cemeteries and hills, leading to disputes, injury by thieves, and deep enmity due to death; after walking five li, one will see a dog biting a poor child; it also indicates military conflict, and the hidden object in the guessing game is fur clothing.

玄武臨亥死還生，虛驚後喜事還明；四里只見九人至，懷中有物黑兼青。玄武臨子到本方，鬼賊投井產婦亡；九里逢人來取火，堪食物鵲鼠懷藏。玄武臨丑文狀殃，賊謀咒咀爭橋樑；八里見人逢水害，水土度量更求長。

Xuanwu is over亥, indicating a situation where one is saved from death, previously experiencing a false alarm, and later clearly encountering good news; walking four miles, one will see nine people coming; the hidden object is black and green. When Xuanwu is over子 and returns to its original position, it indicates ghosts, thieves, someone jumping into a well, and the death of a newly delivered mother; walking nine miles, one will meet someone taking fire; the hidden object is edible, as well as magpies and mice. When Xuanwu is over丑, it indicates trouble from documents and lawsuits, thieves plotting, someone cursing, and disputes over bridges; walking eight miles, one will see someone suffering from water damage; when judging matters, one should measure with water and soil, and also consider length and width.

太陰臨寅文字交，財帛虛耗有呼招；七里路邊逢伐樹，懷中金寶火金銷。太陰臨卯暗陰和，女子私通盜賊過；六里內逢車載粟，射為盞托竹絲多。太陰臨辰惡人欺，作事難成百事遲；五里內逢屠戶至，懷中金石物推之。

Tai Yin over the寅 sign indicates matters concerning documents and transactions, with losses in wealth and someone calling or inviting; after walking seven li, one will meet a person cutting trees by the roadside; the hidden treasure is gold and jewels, which are melted by fire. Tai Yin over the卯 sign indicates secret affairs and private alliances, with women committing infidelity and thieves passing by; within six li, one will meet a cart carrying millet; the object covered in the game of shooting is a cup and tray, mostly made of bamboo and silk. Tai Yin over the辰 sign indicates being bullied by wicked people, with difficulties in accomplishing tasks and all affairs being delayed; within five li, one will meet a butcher arriving; the hidden treasure is metal and stone, which can be inferred accordingly.

太陰臨巳主凶喪，悲泣沉痾火發光；門裡必逢喪孝子，射為錢鐵盞磁缸。太陰臨午主喧爭，官事陰私鬥訟生；九里內逢風迅急，懷中失物與金明。太陰臨未欲謀財，和合婚姻求祝媒；八里內逢三孝子，射為金帛在於懷。

Tai Yin over the Si (Snake) sign indicates misfortune, sorrow and continuous weeping, severe illness, and the occurrence of firelight; within the gate there will certainly be a son in mourning. The object hidden is money, iron, cups, and ceramic jars. Tai Yin over the Wu (Horse) sign indicates noisy disputes, lawsuits, and private matters leading to conflicts; within nine li there will be a strong wind; the hidden object is lost items and bright metalware. Tai Yin over the Wei (Goat) sign mainly indicates the pursuit of wealth, harmonizing marriages, and hiring a matchmaker; within eight li there will be three sons in mourning; the hidden object is gold and silk in the bosom.

太陰臨申遠行人，其家恐被賊兵驚；七里內逢軍隊過，凶死龍虎金石形。太陰臨酉落天星，占事死亡計謀成；六里內中逢二女，刀環錢物鏡中青。太陰臨戌主爭張，官事陰私婦人傷；五里內逢兵卒過，懷中錢鏡樂中王。

Tai Yin over the Monkey sign indicates that someone will travel far, and this house may be disturbed by thieves or soldiers; within seven li, there will be an army passing by; the omen is of a violent death, taking the form of dragons, tigers, and metal and stone. Tai Yin over the Rooster sign is like a star falling from the sky, indicating death in divination, but the plan will succeed; within six li, there will be two women encountered; the hidden things are knife rings, money, and objects, along with a mirror of a bluish color. Tai Yin over the Dog sign indicates disputes, lawsuits, and private matters that will injure women; within five li, there will be soldiers passing by; the hidden things are money and mirrors, as well as the best musical instrument.

太陰臨亥人圖謀，陰宅小口外人居；四里途中逢一婦，手提衣物坐當途。太陰臨子憂胎失，盜賊臨欺文字匿；九里路逢一婦逃，懷中五穀文章覓。太陰臨丑咒詛己，闇昧人謀災禍起；八里婦女牽黃牛，銅鐵懷中見底覓。

Tai Yin over the亥 sign indicates that someone is plotting, and the family's graveyard and young members are occupied by outsiders; within four li, one will meet a woman carrying clothes sitting in the middle of the road. Tai Yin over the子 sign indicates worry about a lost pregnancy, thieves bullying, and documents hidden away; after walking nine li, one will meet a woman fleeing; the hidden items should be sought among grain and writings. Tai Yin over the丑 sign indicates that someone is cursing themselves, being secretly schemed against, and calamity arising; after walking eight li, one will see a woman leading a yellow cow; the hidden items are copper and iron, and they can be found only by looking at the bottom.

天后臨寅財物交，婚姻和會富家豪；七里路邊逢貴婦，射為草木彩花袍。天后臨卯婦外情，賊盜人亡官事興；外婦人家蠶繭好，純絲竹木帶鹽行。天后臨辰不可當，爭張產難婦人傷；園丘甕破遭水溺，木勺破罐刀具藏。

The Heavenly Empress presiding over the寅 (Yin) sign indicates matters concerning the exchange of wealth and property, harmonious marriages, and forming alliances with wealthy families; walking seven li away, one will meet a noble lady by the roadside; the object hidden in the cover game is grass and colored flower robes. The Heavenly Empress presiding over the卯 (Mao) sign indicates that women outside the home have secret relationships, as well as theft and the death of someone leading to legal disputes; the silk from the women's mulberry silkworms is of good quality; the items carried are pure silk, bamboo wood, and salt. The Heavenly Empress presiding over the辰 (Chen) sign indicates powerful conflicts, difficult childbirth leading to injury for women; there is a broken jar on a hill in the garden and drowning occurs; the hidden items are wooden spoons, broken jars, and cutting tools.

天后臨巳宅血凶，水火相煎口舌重；婦人災病心氣痛，絲蠶減耗血財凶。天后臨午陰人災，文狀口舌事不諧；水克婦人心氣痛，出門又見婦悲哀。天后臨未家有井，後婦損兒許願成；邀候群女臨井畔，不然夯萊抱麻行。

The Heavenly Empress presiding over the Earthly Branch Si indicates bloodshed within the household, with fire and water conflicting and causing heavy disputes. Women may suffer from illness and heart pain. Silkworm production decreases, resulting in both bloodshed and loss of property. The Heavenly Empress presiding over the Earthly Branch Wu indicates disaster for female family members, with documents and disputes causing things to go awry. Water overcoming fire leads to heart pain for women, and when going out, one will see women weeping. The Heavenly Empress presiding over the Earthly Branch Wei indicates a well in the house, with the wife married later causing harm to children, requiring vows to resolve the matter. On the way, one may see a group of women by the well, or someone carrying vegetables and holding flax.

天后臨申兒誕生，夫妻分離向外行；邀候婦人擔小女，懷藏金鏡及磁瓶。天后臨酉事不明，妻奴賊盜出遊行；婚姻喜慶占財吉，射候為情是此情。天后臨戌有爭呼，錢帛官職有外謀；邀候必逢擔瓦器，懷中紅礅藥銅錢。

The Heavenly Empress presiding over the Hour of Monkey indicates the birth of a child, but the husband and wife will part ways, with someone traveling far away. On the way, they will meet a woman carrying a young girl; the hidden items are a gold mirror and a porcelain jar. The Heavenly Empress presiding over the Hour of Rooster indicates unclear matters, with the wife, servants, and thieves all going out to wander. For matters concerning marriage, joy, and wealth, it is auspicious. In divination by covering an object and in the circumstances encountered on the journey, nothing will differ from this path. The Heavenly Empress presiding over the Hour of Dog indicates disputes and shouts, with money, silk, and official positions being schemed for by outsiders. On the way, one will certainly meet someone carrying earthenware; the hidden items are a red pillar, medicine, and copper coins.

天后臨亥到本家，錢帛婚姻射是花。望喜求官應不失，見豬形黑更無差。天后臨子神喜和，萬事占之福必多。射覆定知青細碎，路逢酒器及師婆。天后臨丑後婦多，公私爭訟友沉痾。射覆只言神器物，路上逢見瞎眼婆。

The Heavenly Empress arrives at亥 and returns to her native place, indicating matters of wealth and marriage. When guessing what is concealed, it is a flower. Expecting good fortune and seeking official positions will not be empty. On the way, one will see a pig, black in color and shape, and the prediction will be entirely accurate. When the Heavenly Empress is at子, this deity delights in harmony and smoothness, and all matters will bring much good fortune. When guessing what is concealed, it is something green and fine. On the way, one will meet a vessel for holding wine and a witch. When the Heavenly Empress is at丑, it indicates that there will be many second wives in the family, and there will be disputes both in public and private affairs, with a friend seriously ill. When guessing what is concealed, it is said to be a deity's image or object. On the way, one will meet an old woman who is blind in both eyes.

臨辰戌：主官司文書動，爭競錢財、馬匹、奴婢之事。臨卯：主有同姓爭張、奸私。來意為修宅展奪事。臨巳：主遠信悲泣，亦主灶神動。臨午：及主有官事動及爭文字交加，亦主追攝之事。臨未：主人克妻，亦有後婦，又主有文契及錢財爭訟。

The twelve generals are listed below in prose format, each detailing the matters they preside over when stationed on specific branches. The phrase "临某" indicates the branch on which the general is stationed. Gongcao (Yin) stationed on Chen or Xu indicates disputes over official matters and documents, involving conflicts over money, horses, and servants. Stationed on Mao, it indicates disputes among relatives of the same surname, along with secret affairs; the person's intention is to build a house or expand property. Stationed on Si, it indicates sorrow from letters from afar, and also indicates the stove deity causing disturbances. Stationed on Wu, it indicates legal disputes, conflicts over documents, and also arrests by the authorities. Stationed on Wei, it indicates the person's wife being harmed, another wife having been taken in, and also disputes over documents and money.

臨申：主有婚姻，然媒人反覆爭張，損財，又牛馬累次有傷。臨酉：主家散亂，各爭役吏應之。臨亥子：主其家有入舍婿或外財，更宜六畜，又必大富。臨丑：主有患腳及頭目人，其家主破財及傷六畜。臨本位：主有神樹動，其家新修舍屋，出高名及役人。

Gongcao is over Shen, indicating there will be matters concerning marriage, but the matchmaker is fickle and causes disputes, leading to financial loss and repeated injuries to cattle and horses. When Gongcao is over You, it indicates domestic disorder, with each person competing for the role of official or clerk, which is exactly what is happening. When Gongcao is over Hai or Zi, water nourishes wood, indicating that there will be a son-in-law coming from outside or unexpected wealth entering the household, and it is favorable for raising livestock, leading to great prosperity. When Gongcao is over Chou, it indicates someone in the household suffering from foot or head ailments, along with financial loss and injury to livestock. When Gongcao is over Yin, it indicates the activation of a sacred tree, with the household recently building a new house, and someone of reputation or an official or clerk emerging from the family.

臨辰：主巽宅牆根被車碾破，水盪出尸應之，來意為錢。臨巳：主其家為生小口，灶神動，憂人口，散亂或有光影。臨午：主有官事急速驚恐。臨未：主必有爭張，傷妻財，散婚姻。臨申：主有車翻傷人，牛折左角。臨酉：主爭門戶，家內反覆作聲，曾三年內失鎖子一具。

Taichong (Mao) over the Chen indicates that the wall base of the southeast Xun direction house has been crushed by a cart, and also signifies that corpses are floating out of water, which is verified here; the visitor's intention is for money. Over the Si, it indicates that the family has given birth to a child, the Kitchen God is stirred up, there is worry about family members, things are disordered, or there are appearances of light and shadow. Over the Wu, it indicates that there is a sudden and alarming legal dispute. Over the Wei, it indicates there will certainly be disputes, injury to the wife and money, and the marriage affair will be broken. Over the Shen, it indicates a car accident causing injury to people, and an ox breaking off its left horn. Over the You, it indicates disputes over the household, with repeated noises at home, and that a lock was lost within three years.

臨戌：主失了骨殖，或爭財更主枷獄，兼四足走失。臨亥：不宜占宅，弟兄不睦又破財。臨子：主有妻女逃亡，出外渡河有災，火子投井應之。臨丑：主父母患病、妻死，其家割賣，以分田土應之。臨寅、卯：主門戶作聲，賊動兩度，近東有枯井，生二女，破家。

Taichong over Xu indicates the loss of bones, or being imprisoned due to a dispute over wealth, and also the loss of four-legged animals. Taichong over Hai is not suitable for predicting the house, indicating discord among brothers and financial loss. Taichong over Zi indicates the wife or daughter fleeing, danger while crossing a river, and also someone jumping into a well. Taichong over Chou indicates the parents falling ill and the wife dying, the family selling property, and this is reflected in the division of land. Taichong over Yin or Mao, combined with the original energy, indicates the door creaking, thieves committing crimes twice, a dry well to the east, two daughters being born in the family, and the family's decline.

臨巳：主有兵鬼作怪，因而為災，兼灶神動，人口有災，小女病。臨午：主有惡信來，主官事口舌。臨未主有損牛羊，及妻爭物也。臨申主外爭張，官司逃避，失盜、田土之事。臨酉：主雞鳴作怪，或火光發，有死喪及爭財與銅鐵。臨戌：主爭訟，買賣駝驢，其家主有死亡之事。

Tiangang (Chen) over Si indicates the presence of a ghost causing disaster, leading to calamity, and also the activation of the kitchen god, resulting in misfortune for the household and illness in the youngest daughter. Over Wu, it indicates the arrival of bad news, involving legal disputes and verbal conflicts. Over Wei, it indicates damage to cattle and sheep, and disputes with the wife over belongings. Over Shen, it indicates disputes outside, fleeing to avoid legal trouble, and also loss and land issues. Over You, it indicates disturbances from a rooster's crowing or fire, death, and disputes over money and copper or iron. Over Xu, it indicates lawsuits, transactions involving camels and donkeys, and someone in the family dying.

臨亥：主豬食其子，亦爭訟驚恐。臨子：主爭水道、井、池、或四足怪動。臨丑：主惡人仇恨，起官事，兄弟不和，主分張。臨寅：主有文狀，亦主貴客不和，或馬傷人亡。臨卯：主兄弟生分，同居各食，又主不測災禍，或爭奴馬。臨本位主有井，水道入墳墓，生女，亦主驚怪。

Tiangang over the亥 position indicates a mother pig eating her own young, also indicating disputes and fear. Over the子 position, it indicates disputes over water channels, wells, or ponds, or strange occurrences in four-legged animals. Over the丑 position, it indicates forming enmity with wicked people, causing lawsuits, and brothers becoming estranged and dividing the family. Over the寅 position, it indicates legal documents and disputes with important guests, or horses injuring people to the point of death. Over the卯 position, it indicates brothers becoming estranged, even though they live together they eat separately, also indicating unexpected disasters or disputes over servants and horses. Over the辰 position, it indicates there is a well in the house, water channels leading into the tomb, giving birth to a daughter, and encountering strange phenomena.

太乙所臨各位吉凶與勝光同斷。

Taiyi (Si) falling on different positions has the same auspicious and inauspicious implications as Shengguang (Wu) in the next section. Therefore, the method of interpretation can be applied as in that section. This is because Si and Wu both belong to the fire element, and the nature of the two deities is similar. Hence, the original text does not establish a separate entry for this.

臨未：主爭婦女頭面上物，或爭婚。臨申：主有死傷及鋼鐵鳴。臨酉：主有官事之爭。臨戌：主文字信息動。臨亥：主有災，見官事帶血光，來意為心痛病。臨子：主有婦人產傷。

Shengguang (Wu) over Wei indicates disputes over women's ornaments on their heads or disputes over marriage. Over Shen, fire overcomes metal, indicating injury and the sound of iron objects. Over You, there will be legal disputes. Over Xu, there will be official documents or messages. Over Hai, water overcomes fire, indicating disaster, and if there is legal involvement, it will involve bloodshed; the person's intention is to seek treatment for heart pain. Over Zi, water again overcomes fire, indicating injury to a woman during childbirth.

臨丑：主文字闇昧不明。臨寅：主有文字動，或因花樹爭張。臨卯：主有信息，更主移宅兩次也。臨辰：主有文字交加。臨巳：主廚灶內火發，宅內有破灶。

Shengguang in Chou indicates that official documents are obscure and unclear. In Yin, wood generates fire, indicating that official documents will be active, or disputes may arise concerning flowers or trees. In Mao, the same wood and fire generate each other, indicating that news will arrive, and also suggesting that someone has moved house twice. In Chen, official documents are involved in mutual influence, causing confusion. In Si, two fires meet, indicating a fire in the kitchen or a broken stove in the house. The original text does not mention Shengguang in Wu, which deviates slightly from the format of the previous sections.

臨寅：主有口舌、願信、及樹神動。臨卯：主人邀飲，或失牛羊及四足物。亦主婦人病。臨辰：主爭田宅鄰財。臨巳：主得陰人財帛。更有小房富。臨午：主有孤寡婦人掌家事，其家主陰旺陽衰。臨本位：來意占羊及飛禽，主婚姻事。

Xiaoji (Wei) over the寅 (Yin) indicates wood overcoming earth, which signifies disputes over words, and also indicates the fulfillment of vows and the activation of tree spirits. Over the卯 (Mao), the same wood overcomes earth, indicating someone inviting to drink or the loss of cattle, sheep, or other four-legged animals, and also indicates the illness of the wife. Over the辰 (Chen), two earths combine, indicating disputes over land and property with neighbors. Over the巳 (Si), fire generates earth, indicating receiving wealth from female relatives and the prosperity of the younger branch. Over the午 (Wu), the same fire and earth generate each other, indicating that a widow or an unmarried woman manages household affairs, and that the household has strong yin energy and weak yang energy. Over the未 (Wei), which is the original position, the meaning relates to sheep and flying creatures, indicating matters of marriage.

臨申：主家長生外心。因此破家，及走失、遠行、相送。臨酉：主爭錢財，更主喪事及有後婦出家。臨戌：主爭財，墓葬不利。絕卻子孫破家，因後婦入室。臨亥：主殺三小女，又主豬食其子。臨子：主有鬼怪，驚恐多病。臨丑：主移宅兩次，子孫少，亦多殘疾。

Xiaoji over Shen, earth generates metal but the energy is dispersed, indicating the head of the family has a mind to go out, thus causing family ruin, and there will be matters of loss, long journeys, and parting. Over You, the energy is also dispersed, indicating disputes over money, and also matters of death and a wife who has taken monastic vows. Over Xu, two earths are combined, indicating disputes over money, unfavorable burial, leading to the cutting off of descendants and family decline, caused by marrying a second wife. Over Hai, earth controls water, indicating the death of three little girls, and also a sow eating her own young. Over Zi, similarly earth controls water, indicating ghosts and spirits, fear, and frequent illness. Over Chou, Chou and Wei are opposing, indicating moving house twice, few descendants, and many disabilities.

臨寅：主尊長死亡，或無父母，遷移田宅凶。臨卯：主無子孫，出外自將財物去，又移門、失物、損車。臨辰：主有客死遠方，或劍下死，或是軍人。臨巳：主家中灶鳴，及兩度移灶，必主破漏。臨午：主其家出徒配刑人及避官事走失。臨未：主有口願未還，更主隨他人走出。

Transmission (Shen) over Yin indicates metal overcoming wood, which signifies the death of a superior or parent, or both parents dying, and moving fields or houses brings misfortune. Transmission over Mao, similarly metal overcoming wood, indicates no descendants, someone leaving with all their property, and also signifies moving doors, losing items, or damaging vehicles. Transmission over Chen indicates someone dying far away or by sword or knife, or someone serving in the military. Transmission over Si, fire overcoming metal, indicates the stove in the house making noises on its own, and moving the stove twice, which definitely indicates a leaking house. Transmission over Wu, similarly fire overcoming metal, indicates someone in the family being sentenced to penal servitude or exile, or someone fleeing to avoid legal trouble. Transmission over Wei indicates unfulfilled verbal promises and also indicates following someone else out.

臨本位：主其家先祖得貴，或武貴死亡，又移宅破財。臨酉：必主男子婦人惡疾呼聲，死亡應之。臨戌：主翻移墳墓，家出惡子孫，身肥短，不廉潔。臨亥：主折傷六畜，流移、橫死，財物不聚。臨子：主小兒鬼祟在家，子孫孤獨外死之凶。臨丑：主偷牛，三年內曾銅鐵鷗；或四足怪，主殺害。

When the Trigram of Transmission (Chuansong) is positioned on the position of Shen (申), it indicates that the family's ancestors once held high status, or that a relative with a military or prominent position has passed away, and it also suggests relocation and financial loss. When positioned on You (酉), with two metals together, it indicates that males and females suffer from serious illnesses and cry out in pain, which is reflected in deaths. When positioned on Xu (戌), it suggests moving or disturbing graves, with the emergence of wicked descendants who are short and stout in build, and who behave dishonestly. When positioned on Hai (亥), with metal generating water and the energy dispersing, it indicates broken bones or injuries to livestock, wandering and sudden death, and the inability to accumulate wealth. When positioned on Zi (子), with the same dispersal of energy, it indicates that young children are haunted by supernatural forces within the home, and that descendants are lonely and die away from home. When positioned on Chou (丑), it suggests stealing cattle, with strange occurrences involving copper or iron within three years; or strange behavior from four-legged animals, indicating possible acts of killing.

臨寅：主其家被賊開後門盜財物，或出自縊陰人，惡傷死一人，家內有刀一口，曾傷人，其家必無尊長。臨卯：主有官事文字，外人暗害家口，夜間金聲，長現光彩。臨辰：主爭銅鐵器物，及文字動，文字爭張等事應之。臨巳：必主錢物破損，小人索惹生事，陰人災滯。

Congkui (You) over the寅, metal overcomes wood, indicating that the family has had their back door broken into by thieves and stolen property, or a woman has committed suicide, with one person dying violently. There is a knife in the house that has previously injured someone, and there is definitely no respected elder in the family. When Congkui (You) is over the卯, the same metal overcomes wood, indicating legal disputes and documents, with outsiders secretly harming family members, hearing the sound of metal at night, and often seeing bright lights. When Congkui (You) is over the辰, earth generates metal, indicating disputes over copper and iron objects, and legal documents being involved, with conflicts arising from such documents. When Congkui (You) is over the巳, fire overcomes metal, indicating damage to money and property, small people causing trouble by demanding things, and misfortune befalling female family members with obstacles.

臨午：占射白物，來意必為心痛，又主孝服喪亡。臨未：主有羊酒吃食，立應宴會之吉。臨申：主有兄弟遠出回家，或姊妹聚會，六畜吉。臨本位：主金聲暗鳴，夜間被賊開房門，姦婦女應之。臨戌：主有伏尸在酉地，其家不和，出惡徒傷人，男患頭目。

Congkui is over the position of Wu, indicating the hidden object is white in color, and the person's intention is certainly due to a heartache illness, also indicating mourning clothes and death. When Congkui is over Wei, earth generates metal, indicating there will be mutton and food and drink, immediately resulting in a good fortune of a banquet. When Congkui is over Shen, two metals are together, indicating brothers traveling far and returning home, or sisters gathering together, and livestock will also be favorable. When Congkui is over You, metal objects make a sound in the dark, and at night the door is broken into by thieves, which corresponds to the crime of defiling women. When Congkui is over Xu, there is a corpse hidden in the You position, the family is not harmonious, and evil people emerge causing harm, with men suffering from head and eye diseases.

臨亥：主婚姻成，生產女，妻欲生外心，淫逸。臨子：主夫妻分離，與亥同斷，求財必遂，更主葬埋事。臨丑：主與比鄰陰人相謀、盜賣他人土地，主立虛契。

Fromkui governing Hai, metal generates water and the energy is smooth, indicating the success of marriage and the birth of a daughter, but the wife desires to be unfaithful and behaves licentiously. Governing Zi, the same metal and water mutual generation occurs, indicating separation between husband and wife, with the same interpretation as governing Hai; seeking wealth will certainly be smooth, and it also indicates burial matters. Governing Chou, earth generates metal, indicating collusion with female neighbors to steal others' land, and the establishment of false contracts.

臨寅：主家有惡犬傷人，又有官事。臨卯：主怪起，或四足相繼入門，又主官事。臨辰：主有兩次鬥訟，又主兄弟分爭。臨巳：主灶神動，又主犬上屋作怪。臨午：主爭訟口舌，信來當汙，及有傷破血事。臨未：主犬咬羊，婦人病，貴人有祿，主後婦嫁，爭婚姻。

Hekui (Xu) at寅, wood overcomes earth, indicating there is a vicious dog in the family that injures people, and there will be legal disputes. At卯, the same wood overcomes earth, indicating strange occurrences or domestic animals entering the house one after another, also indicating legal disputes. At辰, the conflict between辰 and戌 occurs, indicating two disputes and lawsuits, and also indicating brothers quarreling over dividing the family property. At巳, fire generates earth, indicating the kitchen god becomes active, and also indicating a dog climbing onto the roof causing trouble. At午, the same fire and earth generating each other, indicating disputes and verbal conflicts, with letters containing dirty words, and also incidents of injury and bleeding. At未, two earths combine, indicating a dog biting a sheep, a woman falling ill, a nobleman gaining official favor, and also indicating a wife remarrying, and disputes over marriage matters.

臨申：主有遊子在外，亦主儒士。臨酉：主有不語人，亦主不明事。臨本位：四足走失，因爭人外出。臨亥：主小女私通，又傷小口。臨子：主有賊怪傷財。臨丑：主有賊怪，又主銅鐵器鳴。

Hekui in Shen, earth generates metal but the energy is dispersed, indicating there is a person traveling outside, and also indicating a scholar leaving the family. Hekui in You, similarly the energy is dispersed, indicating there is a person in the family who does not speak, and also indicating unclear matters. Hekui in Xu, which is its original position, indicates the loss of four-legged animals, and someone leaving due to disputes. Hekui in Hai, earth controls water, indicating a young girl engaging in improper relationships, and also indicating harm to the young in the family. Hekui in Zi, similarly earth controls water, indicating thieves and strange occurrences causing loss of wealth. Hekui in Chou, two earths together, indicating thieves and strange occurrences, and also indicating metal and iron objects making noises by themselves.

登明所臨無定，蓋與日辰相合，以人元、貴神、將神、地分定之。

Dengming (Hai) does not have fixed interpretations for the positions it governs, because it always needs to be combined with the Day Branch of the divination day. The judgment must be made based on the generation, overcoming, strength, and decline of the four elements: the heavenly stem, the noble god, the general god, and the earthly division. Therefore, the original text does not list specific entries under this heading, but only explains the principle for making judgments: when encountering Dengming, one should return to examine the four elements themselves for the judgment, and should not be bound by fixed sayings.

臨寅：主財帛六畜旺，出高貴役吏人。臨卯：有賊神動，纏縛及死傷六畜。臨辰：主失四足；爭婚姻，及人死，堂中怪現。臨巳：主有口舌爭鬥，又主不祥。臨午：主傷馬損男，又主火光。臨未：主爭財帛及文字契書。

Shenhou (Zi) over the寅 (Yin) sign, water generates wood and the energy is smooth, indicating prosperity in wealth and livestock, and the household produces high-ranking officials and servants. Over the卯 (Mao) sign, water and wood mutually generate, indicating the activation of the thief god, with incidents of binding and death of livestock. Over the辰 (Chen) sign, earth overcomes water, indicating the loss of four-legged animals, disputes over marriage, and the death of a person, with strange occurrences appearing in the hall. Over the巳 (Si) sign, water and fire clash, indicating disputes and ominous events. Over the午 (Wu) sign, water and fire clash again, indicating injury to horses and male members, as well as firelight. Over the未 (Wei) sign, earth overcomes water, indicating disputes over wealth and documents.

臨申：主有遊子在外，及家中出儒生。臨酉：主有產生、分離、及夫妻不和。臨戌：主有水盆破，黑犬自死；三年內子絕。臨亥：主有賊神動，婦女姦淫，及有水穿破入注。臨子：主子孫水溺死，神在朱雀也。臨丑：主爭莊田，及有患眼之人。

Shenhou is over the position of Shen, where metal generates water, indicating that there is a child away from home and a scholar emerging in the family. When over You, the same metal and water generation occurs, indicating childbirth, separation, and marital discord. When over Xu, earth overcomes water, indicating the water basin breaking, a black dog dying on its own, and the family line ending within three years. When over Hai, two waters combine, indicating the thief god being activated, women committing adultery, and water breaking through the walls and flooding in. When over Zi, the original position, it indicates a child drowning to death, due to the interaction with the fire of Zhuque. When over Chou, earth overcomes water, indicating disputes over land and property, and someone suffering from eye disease.

臨寅卯：主母災或傷牛，亦主患目，或有外遊之人。臨辰戌：主爭張咒詛，及有仇怨，爭田土。臨巳：主爭小口及禽鳥口舌，或爭金銀。臨午：主驚恐，火發、親眷怨惡，卻宜田土也。

Daji (Chou) over寅 or卯, wood comes to overcome earth, indicating misfortune to the mother or injury to cattle, also indicating eye disease, or someone in the family who is wandering away. Over辰 or戌, earth and earth meet with punishment and clash, indicating disputes and curses, and forming enmity, leading to quarrels over land. Over巳, fire generates earth, indicating disputes among young family members, and disputes over birds and animals, or fighting over gold and silver. Over午, similarly fire and earth generate each other, indicating fear, fire accidents, and hatred from relatives, but land matters are favorable.

臨未：主爭奪他人黍豆，因仇恨兄弟不和。臨申：主有遠行人，亦主爭道及銅鐵器物。臨酉：主家內不和，陰人怨恨，婦女分張。臨亥：主有賊盜傷財，或爭水堰、道、溝。臨子丑：主爭溝池，並小口災殃。

Daji is over Wei, and Wei and Chou are in opposition, indicating disputes over millet and beans, leading to enmity and discord among brothers. When Daji is over Shen, earth generates metal but the energy is dispersed, indicating someone traveling far away, as well as disputes over roads and copper and iron objects. When Daji is over You, the energy is also dispersed, indicating internal family discord, with female members harboring resentment and women quarreling. When Daji is over Hai, earth controls water, indicating theft and damage to property, or disputes over water dikes, roads, and ditches. When Daji is over Zi or Chou, earth and water are adjacent, indicating disputes over ditches and ponds, along with misfortune befalling young children at home.

臨子：主昏濁不明。臨丑：主田園更改，見貴之事。臨寅：主怒。臨卯：受制不和。臨巳：主驚憂不決之事。臨午：主動用文書，宮中進步。臨未：主宴會酒食慶賀之事。臨申：清憲、傳送主吉之象。臨酉：主暗受私賄。臨亥：主有財帛事。臨辰、戌：名入獄，不主事。

The following is another concise version of the interpretations for the twelve noble spirits (贵神) occupying different positions. It is more succinct than the previous verse and can be compared with the earlier text. When the noble spirit is at the position of Zi, it indicates confusion and lack of clarity in affairs. At Chou, it signifies changes in fields or property and the possibility of meeting a nobleman. At Yin, wood overcomes earth, indicating anger. At Mao, also subject to wood, it suggests discord. At Si, it indicates fear, worry, and indecision. At Wu, it signifies the initiation of documents and benefits in official affairs. At Wei, it indicates banquets, food, and celebrations. At Shen, it corresponds to the upright officials and the messenger spirits, indicating a favorable omen. At You, it suggests secretly receiving private bribes. At Hai, it indicates matters concerning wealth. At Chen or Xu, it is called "imprisonment," meaning the noble spirit is out of position and does not take charge.

臨亥、子：主婦人產事。臨辰、戌、丑、未：乃主埋投不明，主墳墓、田土有事。臨寅、卯：天喜，主產難事，及受財帛。臨卯：主小兒驚風。見壬癸臨巳為財帛事，官事起。臨午：主動用驚憂，文書破損。臨申、酉：人死、陰私、奴婢逃亡、闇昧爭撓之事。

When the Teng Snake (Tengshe) is located in亥 (Hai) or子 (Zi), it indicates matters related to a woman giving birth. If it is located in辰 (Chen), 戌 (Xu), 丑 (Chou), or 未 (Wei), it suggests unclear matters of concealment or disposal, and affairs concerning tombs and land. When it is located in寅 (Yin) or 卯 (Mao), especially when together with Heavenly Joy (Tianxi), it indicates difficult childbirth and receiving wealth. If it is alone in卯 (Mao), it also suggests a child suffering from convulsions. If there is壬 (Ren) or癸 (Gui) water and Teng Snake is located in巳 (Si), it indicates matters concerning wealth and lawsuits arising from them. When it is located in午 (Wu), with two fires together, it indicates alarm, worry, and damage to documents during actions. When it is located in申 (Shen) or 酉 (You), it indicates death, private affairs, servants running away, and disputes involving ambiguity.

臨亥：主文書受制，與臨空亡同。臨寅、卯：主文書旺相，動用間隔。臨辰、戌、丑、未：為信息。臨巳、午：翱翔文書動用，凡事吉。見財爻入課，必主有文約私契也。

The Vermilion Bird is over the亥 branch, water overcomes fire, indicating that documents are restrained, with the same effect as if it were in the empty period. When it is over the寅 or卯 branches, wood generates fire, indicating that documents are prosperous and strong, but there is some delay in their use. When it is over the辰, 戌, 丑, or 未 branches, fire generates earth and the energy is dispersed, symbolizing a message or communication. When it is over the巳 or 午 branches, the Vermilion Bird is in its proper place and can soar like a bird, indicating that documents are active and useful, and all matters are auspicious; if the wealth hexagram is also present in the chart, it definitely indicates the presence of written agreements or secret contracts.

臨申、酉：主官中口舌，傷財不利。

The Vermilion Bird presiding over the Hour of the Monkey or the Rooster indicates that fire overcomes metal, and metal represents wealth. This leads to disputes in official matters, loss of money, and overall misfortune. This entry, along with the previous one, was originally consecutive, but the intervening explanatory terms added by modern people have been removed according to the established practice.

臨子：得局和美。臨丑、未：田園有損，器物有傷，主宴會酒食之事。臨寅：財物動用，買賣成就。臨卯：主門戶更遷，及占術士沙門之類。臨辰、戌：破財、墳瑩、田宅不寧。臨巳：門戶驚憂破損。

Liu He is over the Zi branch, water generates wood, and the situation is harmonious and auspicious. If Liu He is over the Chou or Wei branch, wood overcomes earth, indicating loss of farmland and damage to objects, as well as events related to banquets and food. If Liu He is over the Yin branch, the wood energy supports, indicating movement of wealth and success in trade. If Liu He is over the Mao branch, it indicates change of doors and migration, and this is also used to judge matters concerning diviners and monks. If Liu He is over the Chen or Xu branch, it indicates loss of money, and ancestral graves and houses are unstable. If Liu He is over the Si branch, wood generates fire and the energy is dispersed, indicating alarm and damage to doors and gates.

臨午：主文書動用成就及文書往來之喜。臨酉：闇昧損財及財物不明。臨申：主動越關津，親人阻隔，遠人、小兒氣疾之災。臨亥：主私門不正，偷盜財物。

Liu He is over Wu, indicating that official documents will be activated and used successfully, bringing joy from communication and correspondence. When Liu He is over You, metal will overcome wood, leading to ambiguous situations and financial loss, with unclear directions of property. When Liu He is over Shen, the same metal overcomes wood, indicating the need to pass through checkpoints and obstacles, with family members being separated. It also suggests illness related to the lungs and small children. When Liu He is over Hai, water will nourish wood, which should bring vitality, but instead indicates improper conduct in private matters, with theft of property occurring.

臨亥、子：因財怪物侵害。臨辰、戌、丑、未：爭竟田土、破傷財物。臨寅、卯：受制不利。臨巳、午：爭競重重，文書、反覆口舌不利。臨申、酉：爭競官糧，損失財物。

Gou Chen over亥or子, earth overcomes water, indicating trouble from strange occurrences related to property. Gou Chen over辰,戌,丑, or未, same elements together, indicating disputes over land and damage to property. Gou Chen over寅or卯, wood overcomes earth, Gou Chen is restrained, which is unfavorable. Gou Chen over巳or午, fire generates earth, leading to repeated disputes, back and forth official documents, and verbal disputes. Gou Chen over申or酉, earth generates metal and loses energy, indicating disputes over government grain and loss of property.

臨亥、子、寅、卯：乃出名，木入水凡求財中有喜，動用俱吉。臨丑、未：買貨求財俱吉。臨巳、午：文書遷動改移之象。臨辰、戌：盜去財物不明之象。臨申、酉：求財反傷財，及折足。

The Azure Dragon presiding over亥, 子, 寅, and 卯 indicates water nourishing wood and wood receiving its essential energy, which signifies fame and recognition. When wood is in the water territory, all endeavors related to wealth are favorable, and actions taken are auspicious. If the Azure Dragon presides over 丑 or 未, wood overcomes earth and earth represents wealth, indicating favorable outcomes for purchasing and seeking wealth. When presiding over巳 or 午, wood generates fire, symbolizing changes and movements in official documents. When presiding over 辰 or 戌, it indicates loss of property and unclear directions. When presiding over 申 or 酉, metal overcomes wood, leading to loss of wealth and potential injury to the legs and feet.

臨亥、子：主因財成事，但主不足。臨寅、卯：主盜失財物。臨辰、戌：虛詐不實，孤寡貧寒，凡事憂滯，損失財物。臨巳、午：虛詐文書不實。臨申、酉：主語。臨丑、未：亦主虛詐。

The sky is over the亥 or 子, earth controls water and water is wealth, which indicates success in matters of money, but ultimately there is a lack. If it is over the寅 or 卯, wood controls earth, indicating loss of wealth through theft. If it is over the辰 or 戌, similar elements are together, indicating false and deceptive matters, loneliness, poverty, and worries and obstacles in all affairs, with loss of wealth. If it is over the巳 or 午, fire generates earth, which instead indicates false documents and untrue content. If it is over the申 or 酉, earth generates metal and the energy is released, indicating disputes and verbal conflicts. If it is over the丑 or 未, it also indicates false and deceptive matters.

臨亥、子：動用吉。臨辰、戌、丑、未：破財、死喪、墳瑩、骨殖。臨巳、午：血光破耗損失之事。臨申、酉：動用關隔破耗。臨寅、卯：主損物，動用不利。

The White Tiger is auspicious when it is over the亥 or 子, as metal generates water and the energy is released, indicating favorable actions and usage. When it is over 辰, 戌, 丑, or 未, earth generates metal and the malevolent energy increases, leading to loss of wealth, death, grave matters, and remains. When it is over 巳 or 午, fire overcomes metal, causing bloodshed, loss, and damage. When it is over 申 or 酉, two metals are together, resulting in obstacles in actions and usage and loss. When it is over 寅 or 卯, metal overcomes wood, leading to damage of objects and unfavorable actions and usage.

臨亥、子：遠動作商。臨丑、未：田園稼苗俱吉。臨寅：財物買賣遠動之事。臨卯：財物有傷。臨辰、戌：爭鬥田園。臨巳、午：遠動俱吉。臨申、酉：主爭競損失。

Tai Chang approaching亥or子, earth controls water and water is considered wealth, indicating long distance travel and business. Approaching丑or未, same type of earth is present and the original energy is obtained, indicating good fortune in fields, farms, crops and plants. Approaching寅, wood controls earth, indicating matters of property transactions and long distance travel. Approaching卯, same wood controls earth, indicating damage to property. Approaching辰or戌, indicating disputes over fields. Approaching巳or午, fire generates earth, indicating good fortune in long distance travel. Approaching申or酉, earth generates metal but the energy is released, indicating competition and loss.

臨亥、子：機密、莊嚴不語，病者亦然。臨丑、未：賊盜自敗。臨寅、卯：主賊盜走失損財臨。臨辰戌：登雲，盜賊難獲。臨申：損力損財。臨巳、午：搬運財物，機謀狡猾，道路不明之事。臨酉：佩劍不利。臨辰：主盜人自敗。

The Black Tortoise presiding over亥or子indicates deep and hidden matters, suggesting secrecy and silence, both in people's demeanor and in the case of a sick person. When presiding over丑or未, earth overcomes water, indicating thieves exposing themselves. When presiding over寅or卯, water nourishes wood and the energy is dispersed, suggesting thieves fleeing and financial loss. When presiding over辰or戌, thieves are like ascending clouds, difficult to capture. When presiding over申, metal generates water, leading to expenditure of strength and wealth. When presiding over巳or午, water overcomes fire, indicating movement of property, cunning intentions, and affairs on the road that are unclear. When presiding over酉, it suggests carrying weapons which are not beneficial. When presiding over辰, thieves expose themselves. (This entry contradicts the earlier one on「辰戌」, and both versions are preserved in the original text.)

臨亥、子：陰私，遞財物，小人私語，不足，遮隱之神，凡是不明。臨丑、未：爭競田園，克戰破損。臨卯、酉：防私暗味。臨寅、申：動功用關隔，陰人隱惹，闇昧失財不足。臨辰、戌：異姓孤兒，奴婢損失不明之事。臨巳、午：血光、口舌、破財。

Tai Yin approaching亥or子, metal generates water but the energy is dispersed, indicating matters of secrecy, secretly transferring wealth, small people making private remarks, and insufficient expenditure; Tai Yin is originally a deity of concealment and obstruction, so all matters remain unclear. Approaching丑or未, earth generates metal, leading to disputes over fields and property, mutual conflict and damage. Approaching卯or酉, it warns of vigilance against secret and ambiguous affairs. Approaching寅or申, actions and resources are obstructed, female relatives cause trouble secretly, affairs are ambiguous and wealth is lost. Approaching辰or戌, it indicates matters involving distant relatives, orphans, and servants, such as losses of unclear origin. Approaching巳or午, fire overcomes metal, leading to bloodshed, disputes, and financial loss.

臨巳：主產厄之事。臨子：動用房屋喜美。臨丑、未：酒食宴會田園尊貴人之喜，又主事迂恩赦文書。臨寅、卯：暗合婚姻之情，動用財鄉。臨辰、戌：破財孤寡。

The Heavenly Empress presiding over Si indicates water and fire interacting, leading to difficulties in childbirth. When presiding over Zi, it attains its original energy and is secure, indicating favorable outcomes in movement, resource acquisition, and house matters. When presiding over Chou or Wei, earth overcomes water, leading to joy from feasts, fields, and encounters with noble people, as well as matters that are circuitous but eventually receive favorable official documents. When presiding over Yin or Mao, water nourishes wood, indicating secret harmony in marriage affairs and actions and resource acquisition benefiting the wealth area. When presiding over Chen or Xu, it leads to financial loss and isolation.

臨巳、午：主血光、產厄，災病。臨申：主血氣損傷之事。臨酉、戌：主闇昧、淫娠、奸亂。臨亥：主盜賊陰私損失之事。

The Heavenly Empress presiding over the Earthly Branch Si or Wu indicates a conflict between water and fire, leading to calamities such as bloodshed, childbirth difficulties, and diseases. When she presides over Shen, metal generates water, which instead results in injuries to the blood system. When she presides over You or Xu, affairs become ambiguous, often involving illicit pregnancies and secret misconduct. When she presides over Hai, two waters converge and flow into their original territory, leading to issues such as theft, secret matters, and losses.

甲、貴神、子：上克下主有外人相謀害自己。克將神傷小口，亦主爭田土官事。乙、騰蛇、丑：上克下主有驚恐，亦主爭田土，文字，又咒咀、破財物，或傷老母牛。為陽見陰支，更克人元、地分也。

This passage arranges the three elements—personally governing stem, noble spirit, and earthly branch—in the order of the sixty jiazi cycles, forming sixty pairs. Each entry first lists these three elements, then gives the interpretation. The first group: the person stem is Jia, the noble spirit is Tianyi, and the earthly branch is Zi. Jia wood overcomes the earth generated by Tianyi's fire, which is an upper overcoming lower, indicating that someone from outside may plot against oneself. The noble spirit further overcomes the general spirit, which harms the young members of the family, and also indicates disputes over land and lawsuits. The second group: the person stem is Yi, the noble spirit is Tengshe, and the earthly branch is Chou. Yi wood overcomes the earth generated by Tengshe's fire, which is an upper overcoming lower, indicating fear and anxiety, disputes over land and documents, being cursed, damage to property, or injury to an old cow. This is the pattern of a yang stem meeting a yin branch, which also overcomes the person stem and the earthly branch.

丙、朱雀、寅：下生上主文書動撓，發火光，有女嫁出門，為見下生上也。又主有人在外，故致憂也。丁、六合、卯：下生上主成合交易，使作公吏，亦有官司文狀動，更主移宅及更改門戶，自己欲尋人也。

Third group, person stem Bing, noble god Vermilion Bird, and earthly branch Yin: Yin wood below generates the fire of Vermilion Bird, which is lower generating upper, indicating movement of documents and disturbance, also firelight, with a daughter in the family getting married; it also indicates someone away causing worry. Fourth group, person stem Ding, noble god Liu He, and earthly branch Mao: Mao wood below generates Ding fire, again lower generating upper, indicating successful trade, being assigned to serve in government offices, and also legal documents being filed; it also indicates moving house, changing household, and the person wanting to search for someone.

戊、勾陳、辰：比和主兄弟相爭，其家無子孫，主孤獨，整理房宅、莊田。亦主後婦淫妒。射物是園，不宜問病主凶也。己、青龍、巳：神生將主文字動，貴神克人元，主官事、遠信、悲泣之撓，亦主自己欲謀害他人，占病在頭目，以人元受克故也。

The fifth group, with person element Wu, noble god Gou Chen, and land division Chen: all three belong to earth and are harmonious, indicating brothers quarreling, the family having no descendants and being lonely, thus only able to manage the house, land, and fields; it also indicates the second wife being lustful and jealous. The hidden object in the divination is something from a garden or orchard, which is not suitable for asking about illness, as it would indicate a凶 (adverse outcome). The sixth group, with person element Ji, noble god Azure Dragon, and land division Si: the noble god generates the general god, indicating official documents being sent out; the Azure Dragon wood overcomes the person element Ji earth, which is the noble god overcoming the person element, indicating legal disputes, messages from afar, and troubles from sorrow and crying, also indicating the person's own desire to harm others; when asking about illness, it should be in the head or eyes, precisely because the person element is overcome.

庚、天后、午：神克將主官事、血光、馬亡、妻死，人元生貴神，主婦人慾生外心。行移神動，主移門、展宅、接屋之象，地分遙克人元，主官事逃移。何以知之？水能潤下，火能炎上故也。

The seventh group, person element Geng, noble spirit Heavenly Empress, and ground element Wu: the water of Heavenly Empress overcomes the fire of Wu, which is the noble spirit overcoming the general spirit, indicating official disputes, bloodshed, death of horses and the death of a wife; Geng metal also generates the water of Heavenly Empress, which is the person element generating the noble spirit, indicating a woman wanting to have thoughts outside the relationship. Geng metal is the moving spirit, indicating the need for relocation, expansion of the house, or joining another building; the ground element Wu fire remotely overcomes the person element Geng metal from a distance, indicating fleeing and moving away due to legal disputes. How do we know this? Because water flows downward and moistens, while fire rises upward and spreads, each moving in its own direction, thus indicating movement.

辛、太陰、未：下生上主陰人財帛，闇昧之事。婦人慾生外心，庚辛亦為行移道路之神，未主孤寡婦人，下生上亦主出外，或有財帛隨他人，此課純陰，必主邪淫婦人也。

The eighth set, person's original spirit Xin, the noble god Tai Yin, and the earth division Wei: the earth Wei generates the metal Tai Yin, which is lower generating upper, indicating wealth related to women and ambiguous matters, also indicating a woman wanting to be unfaithful. Geng and Xin are also spirits governing movement and travel, and Wei is symbolic of a widow or an unmarried woman; lower generating upper also indicates going out or wealth going with others. In this lesson, Xin, Tai Yin, and Wei are all yin, definitely indicating a woman involved in improper relationships.

壬、元武、申：下生上，主道路，有人走失，或是四足邀候，主見親人相隨，必帶財帛，或避官事走也。占怪：主光影。癸、太常、酉：神生將，主得陰人外財，因娶後婦得財致富，貴神克人元，主婦人爭財帛，發動官事。

The ninth group, person's original stem Ren, noble spirit Xuanwu, and earthly division Shen: Shen metal is below and generates Xuanwu water, which is below generating above, indicating matters related to roads. There may be someone missing or seeing a four-legged animal; if going out to meet someone, one will see relatives accompanying, definitely carrying wealth, or fleeing from legal troubles. For strange occurrences, it indicates the appearance of light and shadow. The tenth group, person's original stem Gui, noble spirit Tai Chang, and earthly division You: Tai Chang earth generates You metal deity, indicating gaining external wealth from a female relative, becoming rich through marrying a second wife; Tai Chang earth also overcomes the person's original stem Gui water, which is noble spirit overcoming person's original stem, indicating disputes over wealth between women leading to legal cases.

甲、白虎、戌，先以下克上主官事發動，有人在外死，以白虎臨戌，戌為骸骨之神也。白虎又為死亡道路、孝服之神，主其家必慾火墓，或遺失骨殖、走失四足。占怪同為四足。占病而主大凶。

The eleventh group, person element Jia, noble spirit White Tiger, and earthly division Xu: first consider the lower element overcoming the upper. The White Tiger's metal overcomes the person element Jia wood, indicating official disputes and someone dying outside the home. The White Tiger is also directly on Xu, which is the god of bones. The White Tiger is also the god of death, roads, and mourning clothes, so this household must definitely undergo cremation, or lose bones, or lose a four-footed animal. When divining strange occurrences, they should be on four-footed animals, and when divining illness, it indicates a great凶.

乙、天空、亥：上克下，先以神克將，主爭田土，傷小口女人。又人元克神，主有外人來相謀害，亦主爭田土事必見刑獄。何以知之？為乙為六合木，天空是戌，戌土本為入木，為刑獄，土行水上競莊田，所以見爭田地之象也。其家必無尊長，或出僧，主破敗之事。

The twelfth group, with the heavenly stem Yi, the noble spirit Tian Kong, and the earthly branch Hai: the upper element overcomes the lower. First, look at the noble spirit Tian Kong's earth overcoming the general spirit, indicating disputes over land, and causing harm to young family members and women. The Yi wood also overcomes the Tian Kong earth, which is the heavenly stem overcoming the noble spirit, indicating that outsiders will come to plot harm, and disputes over land will certainly lead to legal troubles. How do we know this? Yi is the wood of Liu He, and Tian Kong is paired with Xu. Xu earth falling under wood is called 'wood entering earth,' which corresponds to legal troubles. There is also the phrase 'earth moving on water competing for farmland,' so the image of land disputes appears. This household must certainly lack a respected elder in the house, or someone has become a monk, indicating the family's decline.

丙、天后、子：主病患事，家中有井凶，或外人來投井。下克上主官事，主婦人殺夫兩次，占事從內發，占病在頭目，占宅主散亂，占怪主空虛。丁、太陰、丑：先以人元克貴神，主其人患疼痛，為火在上。其人患心腹，卻為人將相生，自下來上，主婦人帶父母屋到夫家，移宅吉。

The thirteenth group, with person stem Bing, noble god Heavenly Empress, and earthly branch Zi: this indicates matters related to illness. There is ill fortune if there is a well in the house, or if someone from outside jumps into the well. The water of Zi is below and overcomes the fire of Bing, which is a case of lower overcoming upper, indicating legal disputes and also that a woman will overcome her husband twice. Matters originate from within; if predicting illness, it affects the head and eyes. If predicting the house, it indicates disorder within the family. If predicting strange occurrences, it suggests emptiness and nothingness. The fourteenth group, with person stem Ding, noble god Tai Yin, and earthly branch Chou: first observe the fire of Ding overcoming the metal of Tai Yin, which is person stem overcoming noble god, indicating that this person suffers from pain, as fire is above. The illness is in the heart and abdomen. However, the person stem Ding and the general god Chou have mutual generation between them, with energy rising from below to above, so it also indicates that a woman brings her family's property to her husband's household, resulting in a favorable relocation.

戊、玄武、寅：神生將，寅為財帛；玄武為神頭，上生下主破財，人元克貴神主外來謀害逃走事也。占怪，光影形象，或是神祠為崇，亦主爭田土。

The fifteenth group, person element Wu, noble spirit Xuanwu, and earthly division Yin: Xuanwu's water nourishes Yin wood, so the noble spirit generates the general spirit. However, Yin originally governs wealth; Xuanwu occupying the first position of the spirit leads upward to downward, thus causing loss of wealth. Wu earth also overcomes Xuanwu's water, meaning the person element overcomes the noble spirit, indicating someone from outside is scheming to harm and cause escape. In divination of strange occurrences, it signifies shadows and illusions, or disturbances from temples and shrines; it also indicates disputes over land and property.

己、太常、卯：以下克上主陰人爭財帛。因此分居，其家先傷長婦，孝服在身，移居則吉。更主傷小口，陰人病患。占病在頭目，占家主失財、穿窗，或有孔竅失錢財也。庚、白虎、辰：下生上也，主凶喪動，人元與貴神同主凶兩次。亦主有兄弟出入往來，或走失奴婢並四足，及爭道陌也。

The sixteenth group, with the heavenly stem Ji, the noble spirit Tai Chang, and the earthly branch Mao: the wood of Mao is below and overcomes the earth of Tai Chang, which is an instance of lower overcoming upper, indicating disputes among women over wealth, leading to family division. The family will first suffer injury to the eldest daughter-in-law, who is wearing mourning clothes. Moving to a new residence will bring good fortune. It also indicates harm to the young and illness among women. When predicting illness, it affects the head and eyes. When predicting the household, it indicates loss of wealth, someone entering through the window, or losing money through holes. The seventeenth group, with the heavenly stem Geng, the noble spirit Bai Hu, and the earthly branch Chen: the earth of Chen is below and generates the metal of Bai Hu, which is an instance of lower generating upper, indicating the occurrence of misfortune and death. The heavenly stem Geng and the noble spirit Bai Hu both belong to metal, so misfortune will occur twice. It also indicates brothers coming and going, or the loss of servants and four-legged animals, as well as disputes over roads.

辛、天空、巳：下生上主錢財空詐，將神遙克人元，主財帛官事，或爭頭面上物，其人必遭官事逃失也。亦主爭道路，或四足遊行，又主灶廚驚恐。壬、貴神、午：先以下克上，主尊長發動官事，為貴神克人元，將在土下，主有女子昏昧。人元遙克將神，主破財，又常有盜賊傷財災及小口也。

Eighteenth group, person's original stem is Xin, noble god is Tian Yi, and the ground division is Si: the fire in Si is below nurturing the earth of Tian Kong above, which is lower nurturing upper, indicating false and fraudulent matters in wealth; the general god is in a distant position and remotely restrains the person's original stem Xin metal, indicating disputes over wealth and lawsuits, or fighting over head ornaments and jewelry, this person will certainly flee due to lawsuits and lose his place. It also indicates disputes on the road, or four-legged animals wandering everywhere, and also indicates fear in the kitchen. Nineteenth group, person's original stem is Ren, noble god is Tian Yi, and the ground division is Wu: first look at lower restraining upper, indicating disputes caused by elders, which is the earth of noble god restraining the person's original stem Ren water; the general god is below the earth, indicating a woman acting in a confused manner. The person's original stem is also in a distant position and remotely restrains the general god, indicating loss of wealth, often having thieves damaging property, and calamity affecting the young in the family.

癸、騰蛇、未：先以上克下，人元克貴神，騰蛇在土上，故主火無根蒂。更在外被人謀害，主傷產婦，應在六月。其家必無父母，亦出淫亂之人也。

The second group, person's original癸, noble spirit腾蛇, and place of origin未: first look at the upper overcoming the lower,癸water overcomes腾蛇's fire, which is the person's original overcoming the noble spirit;腾蛇's fire falls on未earth, the fire is dispersed into the earth and loses its root. Therefore, it indicates being plotted against by others outside, and also indicates harm to a pregnant woman, the time of occurrence is in June (the month of未). This family must certainly lack parents in the house, and there will be people who travel in a licentious manner.

甲、朱雀、申：先以貴神克將，主官事破財。又將克人元，亦主官事，或爭道，或爭婦人頭面飾物。乙、六合、酉：主官事急速臨門，或追捉親人。有奴婢走失應也。丙、勾陳、戌：主兩個親人相爭田宅，文字交差，為一火生二土，所以相爭而有交加也。其家主孤獨，人死不葬，占物是園，亦主移墳。

The twenty-first group, person element Jia, noble god Vermilion Bird, and ground division Shen: first observe the fire of Vermilion Bird overcoming the metal of Shen, which is noble god overcoming the general, indicating legal disputes and financial loss; the metal general Shen also overcomes the wood person element Jia, again indicating legal issues, or disputes over roads, or contention over a woman's head ornaments. The twenty-second group, person element Yi, noble god Liu He, and ground division You: indicates legal matters arriving quickly, or the government pursuing relatives, and also relates to the loss of servants. The twenty-third group, person element Bing, noble god Gou Chen, and ground division Xu: indicates two relatives quarreling over land and property, with documents crossing and entangling; this is one fire nurturing two earths, so there is both contention and confusion. The household head is lonely, someone has died but is not buried; the covered object is a garden or orchard, and also indicates the relocation of graves.

丁、青龍、亥：下生上主新立了神樹。或移改舊宅，主神未安寧，其家見覓投吏人及得祖父母田宅，或父母曾作官。戊、太陰、子：神生將主子孫聰明。人元土生貴神酉金，主陰人有不明之事。又人元遙克將，主破財，蠶絲不成，家內產耗，主婦人外心，亦主有闇昧事也。

The twenty-fourth group, person element Ding, noble spirit Azure Dragon, and earthly branch Hai: Hai water below nourishes the wood of Azure Dragon, which is below nourishing above, indicating a newly erected sacred tree or a newly moved residence where the spirit position is still unsettled; this family is seeking a way to rely on officials and has received land and property left by grandparents, or parents who once held official positions. The twenty-fifth group, person element Wu, noble spirit Tai Yin, and earthly branch Zi: Tai Yin metal generates Zi water, which is the noble spirit generating the general spirit, indicating intelligent descendants; person element Wu earth also generates Tai Yin You metal, indicating matters concerning female family members that are unclear. The person element further remotely and indirectly harms the general spirit water, indicating financial loss, failure in silk production, loss of family property, and also indicating the wife having outside intentions, as well as affairs of an ambiguous nature.

己、玄武、丑：主兩家爭田土，是比鄰莊宅及失財。或被人偷了牛，傷小口，亦主兩次哭泣，為二土克一水也。庚、太常、寅：主破財，傷尊長父母。以人元反克將神主無翁，其家人死、財散不絕，為太常是孤獨之神，更得白虎在上、臨門，凡百事凶。

The twenty-sixth group, with the heavenly stem Ji, the noble spirit Black Tortoise, and the earthly branch Chou: this indicates disputes between two parties over land, with the matter involving the neighbor's property, and there will be loss of wealth; or someone steals a cow, injuring the young, and there will be two instances of crying. This is due to the double earth element overcoming the single water element. The twenty-seventh group, with the heavenly stem Geng, the noble spirit Tai Chang, and the earthly branch Yin: this indicates loss of wealth and injury to the elders and parents. The heavenly stem Geng metal overcomes the earthly branch Yin wood, which is the spirit, indicating the absence of the grandfather in the family. There will be continuous deaths and dispersal of wealth in the household, as Tai Chang is the god of solitude. If the White Tiger is also present at the door, then all affairs will be disastrous.

辛、白虎、卯：二上克下，先主官事，後傷人口。為白虎臨門也，其家主移居、見怪及四足水聲。壬、天空、辰：主爭田土或鬥訟。四足走失，占怪主空虛，占病在目，占宅主散亂，有井主凶，占行路、疾病凶。癸、騰蛇、巳：驚恐火發，婦人爭訟，病患，為一水克皆主官災，或爭飛禽，或神不安。

The twenty-eighth group, person element Xin, noble spirit White Tiger, and earthly branch Mao: Xin metal and White Tiger both represent metal, which overcomes Mao wood. This indicates initial legal troubles, followed by harm to people. This is the image of White Tiger at the gate. The household head will move house, see strange things, and hear sounds from four-legged animals and water. The twenty-ninth group, person element Ren, noble spirit Tian Kong, and earthly branch Chen: This indicates disputes over land or litigation, and the loss of four-legged animals. When divining strange occurrences, there will be nothing. When divining illness, it affects the eyes and eyesight. When divining the house, the family will be disordered, and if there is a well in the house, it is ominous. When divining travel or illness, both are ominous. The thirtieth group, person element Gui, noble spirit Tan Sha, and earthly branch Si: This indicates fear, fire, disputes among women, and illness. This is one water overcoming fire, indicating official disasters, or disputes between birds, or instability in the spiritual position.

甲、朱雀、午：主文字交差，為神將同家。上生下主婦人淫亂，其家與一親人爭官，發火光也。乙、六合、未：二上克下主妻死，再娶破財，銅器鳴，家中妓婦不絕，為六合臨門也。

The thirty-first group, with the heavenly stem Jia, the noble spirit Vermilion Bird, and the earthly branch Wu: this indicates confusion and disorder in official documents, because the noble spirit Vermilion Bird and the general spirit both belong to fire and are in the same house. The Jia wood above generates fire, which is upper generating lower, indicating a woman's misconduct. This house will have a dispute with a relative over official matters and will experience a fire and see flames. The thirty-second group, with the heavenly stem Yi, the noble spirit Liu He, and the earthly branch Wei: the Yi wood and Liu He, two layers of wood above, will overcome the Wei earth below, which is double upper overcoming lower. This indicates the death of the wife, remarrying and losing wealth, metal objects making noises by themselves, and continuous presence of prostitutes in the house, due to Liu He being present.

丙、勾陳、申：主官事勾連，丙是火，與申金遙相剋，主爭張金銀，或爭頭面物，或爭道，或婦人田宅之事。丁、青龍、酉：下克上有官事臨門，必遭殺劫，神樹所爭，役吏臨門，亦有病人，以人元克將神，所以內亂，陰人爭，亦主貴人私情事。

The thirty-third group, with person element Bing, nobleman Gou Chen, and place Sheng: this indicates unclear legal entanglements; Bing belongs to fire, which is in mutual control with Sheng metal, indicating disputes over silver and gold, or over head ornaments, or over roads, or over women and property. The thirty-fourth group, with person element Ding, nobleman Qinglong, and place You: You metal is below and controls Qinglong wood, which is lower controlling higher, indicating legal troubles at the door, certain to encounter calamity; the dispute involves sacred trees, officers and clerks coming to the door, and there is also a sick person in the family. Ding fire also controls You metal, so internal disorder occurs, with disputes among women, and also indicates private affairs of the nobleman.

戊、貴人、戌：兩兄弟一貴人，同姓爭田宅，或新葬了。占懷藏主圓物，占宅主無子孫，但三世孤獨。己、天后、亥：上克下主婦人病，亦有官事，見血光，人元返克，弟兄亦傷，小口患眼，主家不和，移宅吉。

The thirty-fifth group, person's original Wu, noble god Tianyi, and earth division Xu: Wu earth and Xu earth are like two brothers, with an additional nobleman, indicating disputes among relatives of the same surname over property or land, or that a burial has just taken place. When guessing what is hidden in the arms, it indicates a round object; predicting the household shows no descendants, with three generations of loneliness. The thirty-sixth group, person's original Ji, noble god Heavenly Empress, and earth division Hai: Ji earth above overcomes Heavenly Empress's water, which is upper overcoming lower, indicating the wife is ill, and there may be legal disputes and bloodshed; when the person's original is overcome by below, brothers are injured, and the young in the family suffer from eye diseases, indicating domestic discord, and moving house is considered auspicious.

庚、朱雀、子：主婦人投井，以下克上故也。或爭河道，或火發驚恐，亦或廚灶破，又主女人患病，人元為朱雀所克，更主官事逃移。辛、六合、丑：上克下主傷母，亦主無妻，更主損牛，以金入木鄉憂口舌，木來入土為刑獄，主官事，大凶也。

The thirty-seventh group, with the heavenly stem Geng, the noble god Vermilion Bird, and the earthly branch Zi: this indicates a woman falling into a well, because the water of Zi is below and overcomes the fire of Vermilion Bird, which is a case of lower overcoming upper; or it may indicate disputes over river channels, or a fire causing alarm, or damage to the kitchen stove, and also indicates a woman falling ill. The heavenly stem Geng metal is overcome by the fire of Vermilion Bird, which also indicates fleeing and moving due to legal disputes. The thirty-eighth group, with the heavenly stem Xin, the noble god Liu He, and the earthly branch Chou: the metal Xin is above and overcomes the wood of Liu He, which is a case of upper overcoming lower, indicating injury to the mother, also indicating no wife, and also damage to cattle. This matches the phrases "metal entering the land of wood causes worry and disputes" and "wood entering the land of earth leads to legal troubles," indicating legal issues, which is very凶 (dangerous).

壬、勾陳、寅：下克上主官事，爭田土，婦人必傷，為土行水上。木入土中，故主官事或自縊而傷，及水溺，或破磁盆器所傷驚恐也，以玄武為賊水被克故主溺。

The thirty-ninth group, person's original stem is Ren, the noble god is Gou Chen, and the earth division is Yin. The wood of Yin is below and overcomes the earth of Gou Chen, which is an instance of lower overcoming upper, indicating disputes with officials, conflicts over land, and injury to women. This is exactly the image of "earth moving on water competing for farmland." Wood entering the earth leads to disputes, or hanging incidents, or drowning, or injury from broken porcelain vessels. The reason for drowning is that the water represented by Xuan Wu, which symbolizes thieves, is restrained by earth.

癸、青龍、卯：上生下主鬼怪動，有宅有樹影，及銅鐵鳴，主有殺害，以癸卯納音見金故也。其人無子孫、妻財，亦無歸著，更失財，或將財物出入，主鬼賊。

The fourth ten, person's original癸, noble spirit Azure Dragon, and earthly division卯:癸 water above nourishes the wood of Azure Dragon, which is above nourishing below, indicating ghosts and spirits being activated, with tree shadows appearing in the house, and metal and iron making noises by themselves, indicating incidents of murder. This is because the nayin sound element of Guimao belongs to metal. This person has no descendants, no wife or wealth, is without a place to rely on, and will lose money. If they carry money in and out, it indicates the presence of ghosts and thieves.

甲、貴神、辰：上克下主尊長病，更主爭訟官事。又人元遙克將，亦主破財，或器物有傷；及有口願，又主家神臨之，無子孫。乙、天后、巳：上克下主傷小口；天后生人元，主婦人生外心。又主灶神動，宜慎火光或釜鳴；為見乙巳納音為火，以一水動克故如此。又主淫亂，外人謀害，主病昏昧死。

Forty-first group, person element Jia, noble spirit Tianyi, and ground division Chen: Jia wood above overcomes Tianyi's earth below, which is an upper overcoming lower, indicating illness of a superior or elder, and also disputes and lawsuits; the person element also remotely overcomes the general spirit, which similarly indicates loss of wealth or damage to objects; it also indicates a promise made orally that has not been fulfilled, and the presence of household spirits without descendants. Forty-second group, person element Yi, noble spirit Tianhou, and ground division Si: Yi wood above overcomes Tianhou's water at the position it occupies, which is an upper overcoming lower, indicating harm to the young; Tianhou's water also nourishes Yi wood person element, indicating the wife having thoughts outside the marriage. It also indicates the kitchen god being active, so one should be cautious about fire and the sound of pots and cauldrons. Because Yi Si's nayin element belongs to fire, it is overcome by a single layer of water, hence this outcome. It also indicates licentiousness and outsiders plotting harm, and the patient being unconscious and dying.

丙、太陰、午：二火克一金，先傷陰人，內癆、嗽喘疾，死後主發火光，兩次哭泣。更害瘡，人亦主在外，死者應之。丁、玄武、未：下克上主官事賊盜，為未是井，又賊水臨之，主溺傷小口，或河傷也。又在外慾謀人，被人反謀害也。

Forty-third group, person's original stem is Bing, noble god is Tai Yin, and ground division is Wu: Bing fire and Wu fire both burn Tai Yin's metal, thus injuring metal first, which indicates harm to female relatives, suffering from internal weakness and coughing with shortness of breath; after death, it also indicates fire lights appearing in the house, with two instances of crying. It also indicates sores, and the person is away from home, the deceased should be here. Forty-fourth group, person's original stem is Ding, noble god is Black Tortoise, and ground division is Wei: Wei earth below overcomes Black Tortoise's water, which is lower overcoming upper, indicating legal disputes and thieves; Wei is taken as a well, and there is also thief water nearby, indicating drowning injuries to the young or danger in a river. It also indicates intending to scheme against others outside, but being schemed against instead.

戊、太常、申：上生下主行神動，有婦女帶財帛回家，更有親人相隨，亦主爭田土事也。己、白虎、酉：上生下，主親人出外，或有軍人同來家。以人元生白虎，白虎臨門，或入家，或主出外也。及走失人口，更主祖父母自將財帛出外見喜，占病凶。

Forty-fifth group, person's origin Wu, noble spirit Tai Chang, place of earth Shen: Wu earth above generates Shen metal, which is upper generating lower, indicating a moving spirit is activated. There is a woman bringing wealth home, accompanied by relatives, and also matters concerning land disputes. Forty-sixth group, person's origin Ji, noble spirit White Tiger, place of earth You: Ji earth above generates White Tiger's metal, which is upper generating lower, indicating relatives going out or soldiers coming home together. Since the person's origin generates White Tiger, White Tiger appears at the door, or enters the house, or indicates going out. It also signifies missing people, and grandparents taking wealth away and encountering good fortune. In divination for illness, it is ominous.

庚、天空、戌：下生上，庚是移動之神。須主兩次移宅，或移墳墓。其家主孤獨，或有僧道出遊。辛、騰蛇、亥：先以將克神主婦人病，後有官事，為人元受克，亦主婦人頭面上物色，又主婦人出外生產，以庚辛為道路事。

Forty-seventh group, person's original stem is Geng, noble god is Tian Kong, and the earthly branch is Xu: Xu earth is below and generates Geng metal, which is below generating above; Geng is originally the god of movement, so it must indicate two relocations, or moving the grave. The head of the household is lonely, or there are monks and Taoists going out for pilgrimage. Forty-eighth group, person's original stem is Xin, noble god is Teng Sha, and the earthly branch is Hai: first look at Hai water which overcomes Teng Sha fire, which is the general god overcoming the noble god, indicating the wife is sick, and later there will be legal disputes, because the person's original stem is also overcome; it also indicates matters concerning the wife's head and ornaments, and the wife giving birth outside. All these are due to Geng and Xin governing roads.

壬、朱雀、子：以二水克一火，主傷婦人兩口，或是投井死，以壬子為賊水。後有官事文狀。為朱雀是午，午為鞍馬，主爭鞍馬事。玄武亦主文狀勾連，或見血光死亡，傷四足及皮血。或遺失文字，皆以朱雀受克也。

The forty-ninth group, person's original ruler is Ren water, the noble god is Vermilion Bird, and the earthly branch is Zi water. Ren water and Zi water together are two layers of water that overcome the Vermilion Bird's fire, indicating harm to the woman and her children, or death by drowning. This is because Renzi is the thief water. There will also be legal disputes and written documents. Vermilion Bird is originally associated with Wu, which symbolizes a saddle and horse, so it indicates conflicts over saddles and horses. The Black Tortoise also signifies unclear written documents and connections, or seeing blood and death, harming four-legged animals and causing bleeding from skin and flesh; or losing documents. All of these are due to the Vermilion Bird being overcome.

癸、六合、丑：先以上克下主有官事，或者偷了牛，為見壬癸水是賊神，六合是門戶，更將神反克人元，主爭比鄰田土。

Fiftyth group, person origin Gui, noble god Liu He, and earth division Chou: first look at the upper overcoming the lower, Liu He's wood overcoming Chou earth, indicating there may be legal disputes or cattle being stolen; because Ren Gui water is the thief god, and Liu He is taken as the image of the gate and house. Chou earth will then overcome Gui water person origin, indicating disputes with neighbors over land.

甲、白虎、寅：先以神克將，主口舌破財，又以貴神克人元，主官事。甲與寅為一家之木，金在中心間之，主兄弟分散，以無尊長也，又主爭殺了神樹，其家凶喪不絕，移宅則吉。

The fifth十一 set, person's original stem Jia, noble god White Tiger, and earthly branch Yin: first look at White Tiger's metal overcoming Yin wood, which is noble god overcoming the general, indicating disputes and loss of wealth; White Tiger also overcomes Jia wood person's original stem, which is noble god overcoming person's original stem, indicating legal troubles. Jia and Yin both belong to the same wood family, with White Tiger's metal in between separating them, indicating brothers being scattered, as there is no respected elder in the family; it also indicates fighting where the sacred tree is killed, leading to continuous misfortune and death in the family. Moving to a new residence brings good fortune.

乙、天空、卯：兩木克一土，主其家多有虛耗，死亡子孫，更主有僧外出，自縊而傷。或當門破了器物。亦主有官事，占怪見犬，或伏尸作祟。丙、天后、辰：先以下克上主婦人多病，又主爭田土，然辰主鬥訟故也。更土克水神，又以貴神克人元，主家內有兩次走失，更傷婦人也。

The fifty-second group, person element Yi, noble spirit Tian Kong, and ground branch Mao: Yi wood and Mao wood both strengthen wood, which overcomes Tian Kong earth, indicating this household will suffer from many losses, children's death, and also indicates a monk going out, self-harm by hanging, or breaking objects at the door. It also indicates legal disputes. When divining strange occurrences, one might see a dog or a ghost causing trouble. The fifty-third group, person element Bing, noble spirit Heavenly Empress, and ground branch Chen: first look at the lower overcoming the upper, Chen earth overcomes Heavenly Empress water. This indicates many illnesses among women, and also disputes over land, as Chen is naturally associated with litigation. Since earth overcomes water, Heavenly Empress water then overcomes Bing fire person element, which is noble spirit overcoming person element, indicating two losses within the family and injury to the woman.

丁、玄武、巳：以兩火夾一水，主兩陰人小口爭鬥，先傷在下一口，在上者主於疾病。以水性潤下，即以在下者傷也。更主被人偷了鍋鐺釜灶之屬。又有眾禽入宅，主有傷害也。

Fifty-fourth group, person's original spirit is Ding, noble god is Xuanwu, and the ground division is Si: Ding fire and Si fire form two layers of fire enclosing one layer of water represented by Xuanwu. This indicates disputes between two female relatives or between a young child and someone else. The one who is below will be injured first, while the one above will be sick. Because water flows downward, the one below is the one who gets hurt. It also indicates that someone will steal cooking utensils such as pots, pans, cauldrons, and stoves. There will also be a flock of birds flying into the house, indicating possible harm.

戊、勾陳、午：下生上主文狀立，爭田土，勾陳主有文狀或婦人行遊，更主移宅吉。己、青龍、未：主土在兩頭，一木間之，主其家分別。克將主妻亡財破，或婦人自縊死，更主鬼怪纏繳婦人，出師婆。貴神又克人元，亦主官事。

Fifty-fifth group, person's original Wu, noble god Gou Chen, and land division Wu: Wu fire below generates Gou Chen's earth, which is lower generating upper, indicating documents and papers stand up, representing disputes over land. Gou Chen originally governs documents and cases, or the going out of women, or moving house as a favorable omen. Fifty-sixth group, person's original Ji, noble god Qinglong, and land division Wei: Ji earth and Wei earth are at both ends, with Qinglong's wood in the middle, indicating the family will separate. Qinglong's wood overcomes Wei earth, which is the god overcoming the person, indicating the death of the wife, loss of wealth, or a woman committing suicide, or ghosts haunting women, and a witch appearing in the family. Qinglong also overcomes Ji earth, which is the noble god overcoming the person's original, indicating litigation as well.

庚、朱雀、申：主兄弟有官事，或是婦人頭上物色。庚主道路，火氣為災，亦主婦人淫佚遊行，以在內迫，故走也。其家亦主子孫不和，二金為火所間。辛、騰蛇、酉：辛臨本家，火在中心間之，主頻頻破財，官事不絕，亦無子孫也。

Fifty-seventh group, person stem Geng, noble spirit Vermilion Bird, place Sheng: this indicates disputes among brothers or matters concerning women's ornaments. Geng represents roads, and the fire of Vermilion Bird causes calamity, also indicating women being unchaste and wandering. Because they are forced to leave home, they go out. This also indicates discord among descendants, as Geng and Sheng are both metal, with the fire of Vermilion Bird between them. Fifty-eighth group, person stem Xin, noble spirit Qilin, place You: Xin metal is in its native place You, with Qilin's fire in between, indicating frequent financial loss, continuous lawsuits, and no descendants.

更傷母，為課中陰見陰也。凡為陽見陽，陰見陰皆為不比，故凶。亦有火光，主婦人頭面上物，銅錢作怪，欲移門戶應之即大吉。

This group also indicates harm to the mother, because in the chart a yin heavenly stem meets a yin earthly branch. Whenever a yang heavenly stem meets a yang earthly branch, or a yin heavenly stem meets a yin earthly branch, it signifies a deficiency in mutual support, leading to misfortune. Additionally, it indicates the presence of firelight, with the matter affecting the woman's head and jewelry. It also suggests that copper money may cause trouble. If one intends to move or change the household, thinking about this will bring great good fortune.

壬、青龍、戌：先以上克下主刑獄事，又主盜賊入家，失了火，或器物傷也。蓋壬為賊神，青龍為財，戌為骸骨之神，其家或失了祖父母骨殖，主家中病患，常見怪也。

Fifty-ninth group, heavenly stem Ren, noble spirit Azure Dragon, earthly branch Xu: first look at the upper overcoming the lower, the wood of Azure Dragon overcomes the earth of Xu, indicating matters of punishment and litigation, also theft entering the house, fire loss, or damage to objects. Since Ren is symbolized as the thief god, Azure Dragon as wealth, and Xu as the god of bones; therefore, this household may have lost the bones of the grandparents, and also indicates illness within the family, frequently encountering strange phenomena.

癸、天空、亥：以兩水為一土間之，主官事，爭田土，土在中心，兩家爭鄰畔，或爭次鄰財，更主傷小口。夜裡出現，四足作怪。兄弟不義，分其家產，必無子孫，只有一僧應之。

The sixthty group, person's original癸, noble god Tian Kong, and earth division亥:癸 water and亥 water, two layers of water, are separated by one layer of earth Tian Kong in the middle, indicating disputes with officials and contention over land; earth is in the center, meaning two families fighting over boundaries, or quarrels over neighboring property, also indicating harm to the young. Strange occurrences will appear at night, with strange behavior from four-legged animals. The family brothers are unkind and divide the family property, certainly having no descendants, but one person who becomes a monk will be here.

鬼合身課，陰害卦。官祿全身課，進達卦。全身課，從順卦。三合全，無官鬼，無劫煞，只財爻動是也。假令五月，甲子日，亥時，申位，壬水、天后水、天罡土、申金。主財，其為事吉。

This passage classifies common lesson patterns into sixty-four names. Each entry first gives the name of the lesson and the corresponding hexagram, then explains the conditions for its formation, and finally provides an example. The example begins with the month, day, hour, and location, then lists the four components in the order of heavenly stem, noble god, general god, and location. The first two entries only list the names: ghost union lesson, paired with the hidden harm hexagram; official fortune full lesson, paired with the advancement hexagram. The third entry is full lesson, paired with the compliance hexagram: the condition is that triple harmony is complete, there are no official ghosts or robbery sha in the lesson, and only the wealth yao is active. Example: in the fifth month on the Jiazi day at the亥 hour, the location is in the申. The four components are:壬 water, Heavenly Empress water, Tiangang earth, and申 metal. This lesson indicates gaining wealth, and the matter being dealt with is favorable.

奇全課，利進卦。神干、將干、人元兼三奇全是也。假令十二月，壬午日，寅時，巳位，乙木、朱雀火、小吉土、巳火。利求官祿，常人得財，乃大吉之課。朝元課，德載卦。四位本家事，假令四月，丙申日，丑時，丑位，己土、天乙土、大吉土、丑土。常人非吉，無生故也。

The course of the Three Marvels, paired with the favorable progress chart: the condition is that the Heavenly Stem of the noble god, the Heavenly Stem of the general god, and the original heavenly stem combine to form the Three Marvels. For example: on the 12th month, Renwu day, at the寅 hour, the ground division is in巳, the four positions are 乙 wood, Vermilion Bird fire, Xiaoji earth, and巳 fire. This lesson is favorable for seeking official rank, and for ordinary people, it brings wealth, making it a great auspicious lesson. The morning origin lesson, paired with the virtue bearing chart: all four positions fall on the original qi of the same house. For example: on the fourth month, Bingshen day, at the丑 hour, the ground division is in丑, the four positions are 己 earth, Tianyi earth, Daji earth, and丑 earth. For ordinary people, this lesson is not auspicious, because there is no mutual generation among the four positions.

如朝觀詔對則吉，凡十二神將皆有朝元，各隨其神將吉凶斷之。土曰朝元，水曰朝宗，火曰重光，金曰滿贏，木曰會極。

But if it is about appearing before the king or responding to an imperial decree, this divination becomes auspicious. Each of the twelve generals has their own special ritual lesson for the morning assembly, which should be judged according to the fortune and misfortune of the general himself. According to the different Five Phases, the morning assembly lessons have five names: earth is called 'Chao Yuan' (Morning Assembly), water is called 'Chao Zong' (Assembly of the River), fire is called 'Chong Guang' (Reverberating Light), metal is called 'Man Ying' (Full Victory), and wood is called 'Hui Ji' (Convergence of the Extreme).

俱比課，合元卦。四位皆比是也。假令十二月，戊戌日，卯時，未位，己土、天空土、河魁土、未土。比合為兄弟，主同類相爭，又主事體重疊，占病大凶。此為雜配，分而為水曰稽，火曰燎，木曰憂顛，金曰叢刃，土曰坯戶，更看神將性氣以類斷之。

Both the heavenly stems and earthly branches are in harmony, forming a combined divination chart. The condition is that the five elements of the four positions are exactly the same. For example, on the day of Wuxu in the twelfth month at the hour of Mao, the earthly branch is Wei. The four positions are earth, Tiankong earth, Hekui earth, and Wei earth. The four positions are harmonious and like brothers, indicating conflict among similar things, and also suggesting that matters are layered and complicated. In the case of illness, this is very dangerous. This type also needs to be classified according to the five elements, with water called Ji, fire called Liao, wood called You Dian, metal called Cong Ren, and earth called Pui Hu. Then, the nature and temperament of the noble god and general god should be considered, and the divination should be interpreted accordingly.

正比課，首正卦。主客比是也。假令十二月，戊戌日，未時，寅位，甲木、騰蛇火、小吉土、寅木。主其為自己事，無親屬之事，求知結好多吉。近比課，為己卦。干神比是也。假令十二月，甲午日，巳時，寅位，丙火、騰蛇火、從魁金、寅木。主自己事及親屬，然二火為災百事殘，更看所比吉凶斷之。

The correct trigram is paired with the main trigram when the main aspect and the guest aspect are compared, meaning the heavenly stem and the earthly branch share the same Five Phases. For example: On the Wuxu day of the twelfth month at the未 hour, the earthly branch is in寅, and the four positions are甲 wood, Teng Snake fire, Xiaoji (Wei) earth, and 寅 wood. This lesson concerns the main person's own affairs, unrelated to relatives; seeking recognition or making friends is mostly favorable. The near comparison is paired with the己 trigram when the heavenly stem and the noble god are compared. For example: On the甲午 day of the twelfth month at the巳 hour, the earthly branch is in寅, and the four positions are丙 fire, 腾蛇 fire, 从魁 metal, and 寅 wood. This lesson concerns the main person's own affairs and those of relatives; however, two fires indicate disaster and many affairs are incomplete, so one must also consider the fortune of the compared heavenly stems and branches for a judgment.

次比課，審認卦。神將比是也。假令十二月，庚子日，戌時，戌位，丙火、玄武水、神后水、戌土。主親屬之事，官動為官，妻動為妻，鬼動為鬼，以此類推。遠比課，寄託卦。將與位比是也。假令十二月，辛丑日，亥時，巳位，癸水、六合木、勝光火、巳火。主他人之事，六合主和合，仍以神斷之。

Next, compare the situation of the lesson with the divination chart: the condition is that the noble god is compared with the general god. For example: on the day of Gengzi in the twelfth month at the hour of Xu, the place is Xu, and the four positions are Bing fire, Black Tortoise water, Shenhou water, and Xu earth. This lesson concerns family matters; if the official element moves, it indicates an official, if the wife's wealth moves, it indicates the wife, if the ghost and evil spirits move, it indicates the ghost, and so on. For distant lessons, compare the general god with the place: the condition is that the general god is compared with the place. For example: on the day of Xinchou in the twelfth month at the hour of Hai, the place is Si, and the four positions are Ji water, Liu He wood, Shengguang fire, and Si fire. This lesson concerns matters concerning others; Liu He originally represents harmony, but it should still be determined by the noble god.

將位伏吟課，鼠伏卦。將與位同是也。假令十二月，庚子日，子時，辰位，庚金、六合木、天罡土、辰土。主百事不動，望人即至，逃亡隱伏未至。神將伏吟課，猶豫卦。天干克將神，伏吟見克位是也。假令十二月，庚子日，丑時，辰位，庚金、六合木、太沖木、辰土。心欲動而身未動，心欲合而不合，疑惑不決。

A lesson with the general and hidden chant, paired with the rat hexagram: the condition is that the general and the earth division fall on the same branch. Example: in the twelfth month, on the day of Gengzi, at the hour of Zi, the earth division is in Chen, and the four positions are Geng metal, Liu He wood, Tiangang earth, and Chen earth. This lesson indicates that nothing happens; those who are expected arrive immediately, but those who have fled remain hidden and do not appear. A lesson with the general and hidden chant, paired with the hesitating hexagram: the condition is that the heavenly stem overcomes the general, and within the hidden chant there is also the position that is overcome. Example: in the twelfth month, on the day of Gengzi, at the hour of Chou, the earth division is in Chen, and the four positions are Geng metal, Liu He wood, Taichong wood, and Chen earth. This lesson indicates that the mind moves but the body does not, the desire to unite does not result in union, and there is hesitation and indecision.

反吟課，動搖卦。將位相沖是也。假令十二月，庚子日，午時，戌位，丙火、玄武水、天罡土、戌土。主事反覆，吉凶多不成，來去動搖，莫獲安定，矢亡則遠。神將反吟課，乖運課。神將相沖是也。假令十二月，庚子日，申時，酉位，乙、太常土、太吉土、酉金。此課主內外事多不和，事多迅速。

Reverse Chant divination with a fluctuating trigram: the condition is that the spirit and the earth division are in opposition. Example: on the Gengzi day in the 12th lunar month at the noon hour, the earth division is in Xu, and the four positions are Bing fire, Black Tortoise water, Tiangang earth, and Xu earth. This divination indicates that matters will be fluctuating, with good and bad outcomes mostly not being realized. There will be movement and instability, and if something is lost or gone, it will be far away. Reverse Chant divination with an unlucky trigram: the condition is that the noble spirit and the general spirit are in opposition. Example: on the Gengzi day in the 12th lunar month at the hour of Shen, the earth division is in You, and the four positions are Yi, Tai Chang earth, Daji earth, and You metal. This divination indicates that internal and external matters will often be discordant, and matters will come quickly.

反鬼入門課，飛禍卦。神將反吟，門戶相見是也。假令十二月，庚子日，申時，亥位，丁火、太陰金、太沖木、亥水。占事不成，病者無凶。關課，堵塞卦。酉上見木為關。假令十二月，己未日，未時，酉位，癸水、玄武水、功曹木、酉金。主出行不通，占行人不至，囚禁難出，病孕必有隔。

Reverse ghost entering the door lesson, paired with flying disaster hexagram: the condition is that the noble god and the general god are in opposition, and the卯 and酉 positions are facing each other. Example: on the Gengzi day of the twelfth month at the Shen hour, the ground division is in Hai, the four positions are Ding fire, Tai Yin metal, Taichong wood, and Hai water. This lesson indicates that the matter will not succeed, but the patient will not be in danger. Blocked lesson, paired with obstruction hexagram: the condition is that there is wood in the You position, which becomes "block". Example: on the Jiwei day of the twelfth month at the Wei hour, the ground division is in You, the four positions are Gui water, Xuanwu water, Gongcao wood, and You metal. This lesson indicates that travel is blocked, if asking about a traveler, he will not come, those who are imprisoned will find it difficult to escape from prison, the patient and pregnant woman will certainly encounter obstacles.

隔課，乖越卦。卯上見土為隔。假令十二月，甲午日，巳時，卯位，丁火、朱雀火、河魁土、卯木。卯為門，以木土塞之，所以為隔也，主參投謁人不見，出行囚禁，病孕皆不利。鎖課，構囚卦。卯上見金為鎖。假令十二月，丁卯日，午時，卯位，癸水、勾陳土、從魁金、卯木。此課占囚禁行人病孕，皆主不利。

When the lesson is separated, it matches the卦 of deviation: the condition is that the position of卯 is occupied by earth, which becomes "separation". For example: on the day of Jiawu in the twelfth month at the hour of巳, the earthly branch is in卯, and the four positions are Ding fire, Vermilion Bird fire, Hekui earth, and卯 wood. Originally,卯 is the gate, but now it is blocked by wood and earth, so it is called separation; this indicates that letters or visits will not be received, and it is unfavorable for travel, imprisonment, the sick, and pregnant women. When the lesson is locked, it matches the卦 of confinement: the condition is that the position of卯 is occupied by metal, which becomes "lock". For example: on the day of Dingmao in the twelfth month at the hour of午, the earthly branch is in卯, and the four positions are癸 water, Gou Chen earth, Congkui metal, and卯 wood. This lesson is unfavorable for imprisonment, travelers, the sick, and pregnant women.

斬關課，避罪卦。關上見金為斬關。假令六月，辛卯日，子時，酉位，丁火、白虎金、太沖木、酉金。主凶中得吉，避罪逃亡，尤利孕病，通達出行無阻隔。毀隔課，脫面卦。隔上見木為毀隔。假令十二月，己亥日，亥時，卯位，丁火、青龍木、天罡土、卯木，主凶中得吉，囚禁病孕，求事皆無阻。丁

Cutting the Gate divination, paired with the Avoiding Crime hexagram: the condition is that if metal appears again on the gate, it will cut the wood, thus cutting the gate. Example: on the sixth month, Xin Mao day, at the Zi hour, the ground division is You. The four positions are Ding fire, White Tiger metal, Taichong wood, and You metal. This divination indicates a fortunate outcome amidst misfortune, favorable for avoiding crime and fleeing, especially beneficial for pregnant women and the sick, with smooth travel without obstruction. Destroying the Barrier divination, paired with the Escape Face hexagram: the condition is that if wood appears again on the barrier, it will cut the earth, thus destroying the barrier. Example: on the twelfth month, Ji Hai day, at the Hai hour, the ground division is Mao. The four positions are Ding fire, Azure Dragon wood, Tiangang earth, and Mao wood. This divination indicates a fortunate outcome amidst misfortune, with no obstacles for prisoners, the sick, pregnant women, or those seeking matters. (The original text ends with an isolated character 'Ding' at the end of this section, which is likely a copyist's residue, and it is recorded as is without supplementation.)

叩鍵課，天解卦。鎖上見火為叩鍵。假令十二月，庚子日，未時，卯位，己土、朱雀火、傳送金、卯木。主囚禁遇赦罪，然凶中得吉兆也。官合課，得祿卦。貴神與人元合是也。假令十二月，丙申日，辰時，巳位，癸水、天空土、大吉土、巳火。主官士得祿，常人進產，亦主官事動。

Knocking key lesson, paired with the Heaven interpretation: the condition is that a locked door meets fire which overcomes metal, and the lock is then opened. Example: on the day of Gengzi in the sixth lunar month at the hour of Chen, the place is in Mao. The four positions are Ji earth, Vermilion Bird fire, Chuansong metal, and Mao wood. This lesson indicates that a person who is imprisoned meets pardon, which is a fortunate outcome amidst adversity. Official union lesson, paired with the禄卦 (Lù guà) interpretation: the condition is that the noble god combines with the original person. Example: on the day of Bingshen in the sixth lunar month at the hour of Chen, the place is in Si. The four positions are Ji water, Tian Kong earth, Daji earth, and Si fire. This lesson indicates that officials receive a promotion, ordinary people gain property, and also signifies the initiation of legal disputes.

正合課，如蘭卦。神將支合，主客無克是也。假令十二月，甲午日，申時，巳位，己土、勾陳土、從魁金、巳火。此課主親屬和會，人財相慶之喜。鬼合課，鬼同卦。主客相刑，神將支合是也。假令十二月，庚子日，申時，巳位，辛金、勾陳土、從魁金、巳火。主人出外，占病即凶，占宅有怪祟。

The correct combination of the heavenly stems and earthly branches, paired with the Lan hexagram, is when the earthly branches of the noble god and the general god are in harmony, and there is no mutual control between the host and guest sides. For example, on the Jiawu day of the twelfth month at the Shen hour, the earthly division is in Si, with the four positions being Ji earth, Gou Chen earth, Congkui metal, and Si fire. This lesson indicates harmony among relatives and family gatherings, with joy and celebration of people and property. The ghost combination, paired with the ghost hexagram, is when there is mutual punishment between the host and guest sides, but the earthly branches of the noble god and the general god are in harmony. For example, on the Gengzi day of the twelfth month at the Shen hour, the earthly division is in Si, with the four positions being Xin metal, Gou Chen earth, Congkui metal, and Si fire. This lesson indicates that the person will go out, and if it is about illness, it is ominous; if it is about the house, there may be strange occurrences.

日時比合課，結綬卦。將與干皆比是也。假令十二月，癸卯日，戌時，戌位，壬水、白虎金、神后水、戌土。主人有趨向貴人，有非常推擢之兆，然先背而後向也。空亡課，蒿目課。三位落空是也。假令十二月，丙申日，丑時，巳位，癸水、勾陳土、天罡土、巳火。主身心疑惑，求事皆不成。

The day and hour combination forms a harmonious lesson, paired with the knot and ribbon divination: the condition is that both the divine and the original elements are compared with each other. For example: on the 12th month,Guimao day,戌 hour, the earthly division is戌, and the four positions are壬 water, White Tiger metal, Shenhou water, and戌 earth. This lesson indicates that the person is inclined to seek the nobleman, showing signs of extraordinary promotion, but first experiences neglect and then gains closeness. The empty void lesson, paired with the anxious gaze divination: the condition is that three of the four positions fall into the ten empty voids. For example: on the 12th month,Bingshen day,丑 hour, the earthly division is巳, and the four positions are癸 water, Gou Chen earth, Tiangang earth, and巳 fire. This lesson indicates mental uncertainty and indecision, with all affairs failing to be accomplished.

鬼空課，稂莠卦。神將六合，位落空亡，鬼動是也。假令十二月，乙巳日，未時，寅位，戊土、朱雀火、小吉土、寅木。主求事有名無實，先憂危，終得吉。四大空亡課，病敗卦。甲子、甲午旬水絕，課中見水；甲申、甲寅旬金絕，課中見金。假令十二月戊戌日戌位，壬水、玄武水、神后水、戌土，主事吉凶皆不成。

Ghostly Void Lesson, paired with the稂莠 hexagram: the condition is that the noble god and the general god form Liu He, the earthly branch falls in the旬空, and the ghost and evil spirits are active. Example: on the day of Yisi in the twelfth month at the hour of Wei, the earthly branch is in Yin, the four positions are Wu earth, Vermilion Bird fire, Shenhou earth, and Yin wood. This lesson indicates that seeking something will result in fame without reality, initially facing worries and dangers but eventually achieving good fortune. Four Great Void Lessons, paired with the病败 hexagram: the condition is that in the Jiazi and Jiawu decades, the water energy is cut off but water appears in the lesson; in the Jiashen and Jiayin decades, the metal energy is cut off but metal appears in the lesson. Example: on the day of Wuxu in the twelfth month, the earthly branch is in Xu, the four positions are Ren water, Black Tortoise water, Shenhou water, and Xu earth. This lesson results in neither good nor bad outcomes being achieved.

分局相生課，雙宜卦。神生干、將生位是也。假令十二月己亥日辰時午位，庚金、天空土、功曹木、午火。主一事分為二事，所趨各異而皆吉。分局相剋課，孤別卦。神克干、將克位是也。假令十二月己丑日午時巳位，己土、青龍木、登明水、巳火。主事一分為二，君子吉，小人凶。

Divination with mutual generation involves pairing two favorable hexagrams. The conditions are that the noble god generates the person's element and the general god generates the place element, with each pair forming a generation relationship. Example: On the day of Jihai in the twelfth lunar month, the place element is in Wu. The four positions are Geng metal, Tiankong earth, Gongcao wood, and Wu fire. This divination indicates one matter divided into two, each heading in a different direction but both favorable. Divination with mutual control involves pairing a single hexagram. The conditions are that the noble god controls the person's element and the general god controls the place element. Example: On the day of Jichou in the twelfth lunar month, at noon, the place element is in Si. The four positions are Ji earth, Qinglong wood, Dengming water, and Si fire. This divination also indicates one matter divided into two, benefiting the virtuous and harming the wicked.

合局相生課，同德卦。干生神、位生將是也。假令十二月庚子日巳時午位，壬水、青龍木、大吉土、午火。主兩事合為一事，又其為事吉，內外併力，合謀相與。合局相剋課，因潰卦。干克神、位克將是也。假令十二月乙未日申時巳位，辛金、青龍木、從魁金、巳火。主和中不和，其為事，先喜而後不和。

The lesson of mutual generation combined with the same virtue hexagram requires that the heavenly stem generates the noble deity and the earthly branch generates the general deity, with the energies of both upper and lower groups converging towards the center. Example: On the day of Gengzi in the twelfth month at the hour of Si, the earthly branch is in Wu, and the four positions are Yin water, Azure Dragon wood, Daji earth, and Wu fire. This lesson indicates that two matters are combined into one, and the affairs to be handled are auspicious, with internal and external forces working together, planning jointly, and assisting each other. The lesson of mutual control combined with the hexagram of collapse requires that the heavenly stem controls the noble deity and the earthly branch controls the general deity. Example: On the day of Yiwei in the twelfth month at the hour of Shen, the earthly branch is in Si, and the four positions are Xin metal, Azure Dragon wood, Congkui metal, and Si fire. This lesson indicates that harmony contains hidden discord, and the affairs to be handled begin with joy but eventually lead to discord.

連茹課，匯升卦。即寅卯辰三位相連是也。假令十二月庚辰日酉時寅位，戊土、勾陳土、太沖木、寅木。主事體重疊不一，而此名順連茹，事體多順，主將來之事也。若方是午，將是巳，神是辰，則為逆連茹，事體多逆，主以往之事。

The divination lesson of "Lian Ru" paired with the hexagram of "Sheng" requires that three earthly branches such as Yin, Mao, and Chen follow each other in sequence, similar to uprooting grass with interconnected roots. For example, on the day of Gengchen in the twelfth lunar month at You hour, the earthly branch is Yin, and the four positions are Wu earth, Gou Chen earth, Taichong wood, and Yin wood. This lesson indicates that matters are overlapping and involve more than one aspect. When the earthly branches are counted upward in sequence from the lower to the upper, it is called "Shun Lian Ru," and the matters tend to be smooth and favorable, usually concerning future events. If the earthly branch is Wu, the general spirit is Si, and the noble spirit is Chen, then the branches are counted upward in reverse order, called "Nie Lian Ru," and the matters tend to be adverse and difficult, usually concerning past events.

陛升相生課，雲騰卦。自下次第生上是也。假令十二月辛丑日酉時寅位，庚金、勾陳土、太乙火、寅木。主有人出外遠去，求事得喜慶也。陛升相剋課，促裝卦。自下次第克上是也。假令五月壬子日申時丑位，辛金、朱雀火、神后水、丑土，主逼迫出外之事，又主身有口舌官鬼之災，以次第克人元之故也。

The Heavenly Stems and Earthly Branches are arranged in a sequence where each element generates the next, forming a continuous cycle. When the four positions are arranged from bottom to top in a sequence of mutual generation, it is called the "陛升相生" lesson, paired with the "云腾" hexagram. This lesson indicates that someone will travel far away, and their affairs will bring joy. For example, on the Xinchou day in the twelfth month at the You hour, with the earthly branch in Yin, the four positions are Geng metal, Gou Chen earth, Taiyi fire, and Yin wood. This lesson suggests someone will travel far and their affairs will bring good fortune. When the four positions are arranged from bottom to top in a sequence of mutual control, it is called the "陛升相克" lesson, paired with the "促装" hexagram. This lesson indicates being forced to leave hastily, and also suggests personal troubles with disputes and legal issues, because the mutual control progresses step by step, pressing upon the original element. For example, on the Renzi day in the fifth month at the Shen hour, with the earthly branch in Chou, the four positions are Xin metal, Vermilion Bird fire, Shenhou water, and Chou earth.

覆盂相生課，兩降卦。自上次第生本位是也。假令六月乙卯日戌時子位，丙火、太常土、傳送金、子水。主自外添進人口、財帛，又主行人歸。覆盂相剋課，寇攘卦。自上次第克本位是也。假令十二月乙未日申時戌位，丙火、太陰金、功曹木、戌土。此主迫而還鄉，及求索以至口舌。

The "Covered Basin Mutual Generation" lesson is paired with two descending trigrams. The condition is that the four positions, from top to bottom, are in sequence of mutual generation until the earth position, like pouring water layer by layer into an inverted basin. For example: on the sixth month, Yi Mao day, Xu hour, the earth position is Zi. The four positions are Bing fire, Tai Chang earth, Chuansong metal, and Zi water. This lesson indicates the addition of household members and wealth, and also the return of those who are away. The "Covered Basin Mutual Control" lesson is paired with the "Robbery" trigram. The condition is that the four positions, from top to bottom, are in sequence of mutual control until the earth position. For example: on the twelfth month, Yi Wei day, Shen hour, the earth position is Xu. The four positions are Bing fire, Tai Yin metal, Gongcao wood, and Xu earth. This lesson indicates being forced to return to one's hometown and disputes arising from demands.

陰陽並比課，兼弱卦。上二比克下二比是也。假令十二月丁酉日酉時辰位，甲木、青龍木、小吉土、辰土。主小人鬥訟，君子竟斗撓攘之事。陰陽並克課，犯上卦。下二比克上二比是也。假令十二月戊戌日酉時戌位，壬水、玄武水、大吉土、戌土。主尊長怒，內外不和，亦松之兆也。

In a Yin-Yang mutual comparison divination, the upper trigrams are compared with each other and together they overcome the lower trigrams which are also compared with each other. Example: On the Dingyou day in the酉 hour of the twelfth month, the ground division is in the Chen, and the four positions are Jia wood, Azure Dragon wood, Xiaoji earth, and Chen earth. This divination indicates disputes and litigation among petty people, and even the virtuous are involved in turmoil. In a Yin-Yang mutual overcoming divination, the lower trigrams are compared with each other and together they overcome the upper trigrams which are also compared with each other. Example: On the Wuxu day in the酉 hour of the twelfth month, the ground division is in the Xu, and the four positions are Ren water, Black Tortoise water, Daji earth, and Xu earth. This divination indicates anger from superiors, internal and external discord, and also a sign of family decline.

並來克身課，沉深卦。三水克人元火是也。假令十二月乙未日亥時亥位，丁火、玄武水、神后水、亥水。並來生身課，眾附卦。三水生貴神是也。假令十二月癸酉日子時子位，壬水、青龍木、神后水、子水。主內外從順，遷官進財，隨神斷之。

Both the "coming to attack the person's lesson" and "deep sinking hexagram" are applicable when three waters simultaneously attack the person's element of fire. Example: On the Yiwei day of the twelfth month at the Hai hour, the ground division is at Hai, and the four positions are Ding fire, Black Tortoise water, Shenhou water, and Hai water. The original text does not provide a conclusion for this case, but based on the name, it indicates that the person is oppressed by many forces and is trapped in a deep and profound situation. Both the "coming to nourish the person's lesson" and "many followers hexagram" are applicable when three waters simultaneously nourish the noble deity. Example: On the Guiyou day of the twelfth month at the Zi hour, the ground division is at Zi, and the four positions are Ren water, Azure Dragon wood, Shenhou water, and Zi water. This lesson indicates that both internal and external affairs are favorable, leading to promotion and wealth gain, and the conclusion should be based on the auspiciousness or inauspiciousness of the noble deity itself.

並來克位課，泉涸卦。上三土並克位是也。假令十二月辛未日申時子位，戊土、天乙土、天罡土、子水。並來生位課，慈幼卦。三金來生位是也。假令三月丁卯日丑時子位，庚金、太陰金、傳送金、子水。主外來成內，卑幼優喜。

And the lesson of coming to attack the position, paired with the hexagram "Spring Drought": the condition is that the three above are all earth, attacking the water of the earthly division together. Example: on the day of Xinwei in the twelfth month at the hour of Shen, the earthly division is in Zi. The four positions are Wu earth, Tianyi earth, Tiangang earth, and Zi water. The original text does not provide a judgment for this case. According to the hexagram name "Spring Drought," it indicates that the fundamental water is pressed dry, and the lower side suffers. And the lesson of coming to nourish the position, paired with the hexagram "Nurturing the Young": the condition is that three golds together nourish the earthly division. Example: on the day of Dingmao in the third month at the hour of Chou, the earthly division is in Zi. The four positions are Geng gold, Taiyin gold, Chuansong gold, and Zi water. This lesson indicates that external forces support the internal, and the young ones are especially happy.

歸身相剋課，被劾卦。人元克三位是也。假令十二月丙申日酉時未位，乙木、太常土、河魁土、未土。此課主取索迫剝，外來克內故也。歸身相生課，家肥卦。人元生下三位是也。假令四月十五日申時寅位，壬水、六合木、功曹木、寅木。主外人添進財帛，訟官得理，有文字引薦吉。

The lesson of mutual control with the subject being controlled, paired with the卦 of being impeached: the condition is that the heavenly stem at the top controls the three below. For example: on the 12th day of the twelfth month, on the酉 hour, the earthly branch is in 未, and the four positions are 乙 wood, Tai Chang earth, Hekui earth, and 未 earth. This lesson indicates being forced to give away everything due to external forces controlling the internal. The lesson of mutual generation with the subject being nourished, paired with the卦 of family wealth: the condition is that the heavenly stem at the top nourishes the three below. For example: on the fifteenth day of the fourth month, on the申 hour, the earthly branch is in寅, and the four positions are 壬 water, Liu He wood, Gongcao wood, and 寅 wood. This lesson indicates receiving wealth from outsiders, being able to win in legal disputes, and having good fortune from official recommendations.

進體相剋課，肇共卦。本位克上三位是也。假令十二月戊戌日戌時戌位，壬水、玄武水、神后水、戌土。主並立之事，將謀財祿和合之喜。進體相生課，培根卦。本位生上三位是也。假令二月癸巳日申時子位，甲木、青龍木、功曹木、子水。主謁貴人求財吉。

The lesson with the advancing body and mutual control, paired with the initial formation hexagram: the condition is that the earthly branch at the first position controls the three positions above. For example: on the 12th month, on the day of Wuxu and the hour of Xu, the earthly branch is at Xu, and the four positions are壬 water, Black Tortoise water, Shenhou water, and Xu earth. This lesson indicates several matters happening at the same time, and there will be joy in obtaining wealth and status. The lesson with the advancing body and mutual generation, paired with the nurturing root hexagram: the condition is that the earthly branch at the first position generates the three positions above, like nurturing soil to grow roots. For example: on the second month, on the day of Guisi and the hour of Shen, the earthly branch is at Zi, and the four positions are甲 wood, Azure Dragon wood, Gongcao wood, and Zi water. This lesson indicates favorable outcomes in meeting noblemen and seeking wealth.

神將同源克主客課，內間卦。神將同克上下是也。假令六月癸亥日未時亥位，癸水、天空土、河魁土、亥水。主兄弟不和，人離財散，間諜言之。神將同源生主客課，內和卦。神將同生主客是也。假令六月戊午日申時亥位，癸水、太陰金、從魁金、亥水。主向外面，內雖志氣不同，皆成遂，卒於可否相濟也。

The divine generals share the same origin and overcome the host and guest in the lesson, paired with an internal conflict hexagram: the condition is that the noble god and the general god share the same nature, and both attack the heavenly stem above and the earthly branch below. Example: on the day of Guihai in the sixth month at the hour of Wei, the earthly branch is in Hai, the four positions are Gui water, Tian Kong earth, Hekui earth, and Hai water. This lesson indicates brothers are not harmonious, people are separated from wealth, and there is someone in the middle who spreads rumors and causes discord. The divine generals share the same origin and support the host and guest in the lesson, paired with an internal harmony hexagram: the condition is that the noble god and the general god share the same nature, and both support the host and guest. Example: on the day of Wuwu in the sixth month at the hour of Shen, the earthly branch is in Hai, the four positions are Gui water, Tai Yin metal, Congkui metal, and Hai water. This lesson indicates outward development, although internal interests differ, things can still be accomplished, and ultimately, both sides can adjust and reach a compromise.

主客同源克神將課，凌迫卦。上下二位克中二位是也。假令十二月癸亥日未時子位，壬水、騰蛇火、太乙火、子水。主上下凌迫，無所訴詞，囚禁難脫。主客同源生神將課，會神卦。上下二位生中二位是也。假令三月戊申日午時卯位，乙木、朱雀火、勝光火、卯木。此課主臣子同心同德以治國家。

The lesson where the main and guest sources are of the same origin and both attack the divine general and the spirit god is paired with the oppressive trigram. The condition is that the upper and lower positions share the same energy, and both attack the middle spirit god and general. For example: on the Guihai day in the sixth month at the hour of Wei, the place is in Zi, and the four positions are Ren water,Teng Snake fire,Taiyi (Si) fire, and Zi water. In this lesson, the main and guest sources jointly oppress the middle, leaving no place to appeal, like being imprisoned and unable to escape. The lesson where the main and guest sources are of the same origin and both generate the spirit god and general is paired with the harmonious trigram. The condition is that the upper and lower positions share the same energy, and both generate the middle two positions. For example: on the Wushen day in the third month at the hour of Wu, the place is in Mao, and the four positions are Yi wood,Vermilion Bird fire,Shengguang (Wu) fire, and Mao wood. In this lesson, the sovereign and ministers, father and son, are united in heart and virtue, working together to govern the country.

自內隔生課，匪棘卦。自下隔生於上是也。假令十二月甲申日酉時子位，甲木、天后水、太沖木、子水。主子孫出外交易求祿，和合之喜，凡是皆吉，隨所欲也。自外隔生課，利用卦。自上隔生於下是也。假令十二月丁丑日申時酉位，己土、太陰金、大吉土、酉金。主外遷進之喜。

The self-generated birth lesson, paired with the non-difficult hexagram: the condition is to generate the upper position by skipping one position from below. For example: on the 12th month, Jiashen day, Shen hour, the earthly branch is Zi. The four positions are Jia wood, Heavenly Empress water, Taichong wood, and Zi water. This lesson indicates that the descendants go out to trade for wealth, there is joy from harmony, all matters are auspicious, and one can act according to one's will. The self-generated birth lesson, paired with the beneficial hexagram: the condition is to generate the lower position by skipping one position from above. For example: on the 12th month, Dingchou day, Shen hour, the earthly branch is You. The four positions are Ji earth, Taiyin metal, Daji earth, and You metal. This lesson indicates joy from promotion and gain outside.

隔克課，點構卦。神克位，將克人元，人元克神是也。假令十二月庚申日戌時辰位，庚金、六合木、勝光火、辰土。主遞互相加乖違不明之事。天地並來克身課，死刑卦。晝位神克人元是也。假令十二月庚子日亥時未位，癸水、天乙土、傳送金、未土。主爭訟事，占病死亡。

Divination by mutual control, with the configuration of elements: the condition is that the noble god is in a position opposite and controls the earthly branch, and the general god is in a position opposite and controls the heavenly stem, while the heavenly stem controls the noble god, with mutual control among them. Example: on the day of Geng Shen in the twelfth lunar month at the hour of Xu, the earthly branch is in Chen, and the four elements are Geng metal, Liu He wood, Shengguang fire, and Chen earth. This divination indicates that several parties are mutually harmful, and the matter is disorderly and unclear. Heaven and earth both control the personal element, forming a death-related hexagram: the condition is that the earthly branch used in the daytime and the noble god both control the heavenly stem. Example: on the day of Geng Zi in the twelfth lunar month at the hour of Hai, the earthly branch is in Wei, and the four elements are Ji water, Tianyi earth, Chuansong metal, and Wei earth. This divination indicates disputes, and if used for illness, it indicates death.

換神課，玄機卦。晝夜未分，貴神相交是也。假令十二月甲辰日寅時子位，丙火、天后水換得白虎金、天魁土、子水。主占凶得吉，占吉得凶，如凶神換得吉神則吉，如吉神換得凶神則凶。

Change the divine lesson and match the hidden mechanism hexagram: the condition is that when the divination is performed at the boundary of day and night, the daytime and nighttime dignitaries are not yet determined, and the two dignitaries exchange places. For example: on the first day of the twelfth month, at the hour of寅, the earthly branch is子, the four positions are丙 fire, the original dignitary was the Heavenly Empress water but is now replaced by the White Tiger metal, the general is the Heavenly魁 earth, and the earthly branch is子 water. This lesson is such that when predicting misfortune, good fortune results, and when predicting good fortune, misfortune results: if the original was a凶 god and is now replaced by a吉 god, then it is good; if the original was a吉 god and is now replaced by a凶 god, then it is bad.

向空課，谷響卦。晝將夜位，夜將晝位。假令十二月甲辰日巳時未位，辛金、天空土、功曹木、未土。此課主求事不成，吉而反凶之課也。背神課，違戾卦。位在天乙後或在天乙前位是也。假令十二月甲辰日申時亥位，乙木、朱雀火、太沖木、亥水。此課主昔親今蔬，尊卑不順之情。

The lesson of empty sound, paired with the卦 of echoing hollow: the condition is when the general spirit of the day falls into the position of the night, or the general spirit of the night falls into the position of the day, causing day and night to be misplaced, like an echo in an empty valley, with sound but no substance. Example: on the day of Jiachen in the fourth month, at the hour of Si, the place is in Wei, and the four positions are Xin metal, Tiankong earth, Gongcao wood, and Wei earth. This lesson indicates that matters sought will not succeed, it is a lesson that is auspicious but turns to misfortune. The lesson of opposing spirits, paired with the卦 of discord: the condition is when the place falls one position before or after the Tianyi Guishen and opposes it. Example: on the day of Jiachen in the seventh hour of the fourth month, the place is in Hai, and the four positions are Yi wood, Zhuque fire, Taichong wood, and Hai water. This lesson indicates that what was once close is now distant, and there is disharmony between superiors and inferiors in terms of sentiment.

丁鬼入門課，傳尸卦。丁入酉作鬼是也。假令十二月戊辰日辰時酉位，辛金、太常土、太乙火、酉金。主刑來客。主來刑客課，梟鳴卦。神將比，鬼動克人元是也。假令十二月乙位日辰時巳位，辛金、青龍木、太沖木、巳火。主鬼怪官病，人畜財散之事。

The lesson of the ghost entering the door is paired with the transmission of corpse divination: the condition is that the heavenly stem falls on You and becomes a ghostly evil. Example: on the 12th lunar month, on the day of Wu Chen, at the hour of Chen, the place of the earth is You. The four positions are Xin metal, Tai Chang earth, Taiyi fire, and You metal. This lesson indicates that the main party is attacking the guest party. The main party is attacking the guest lesson, paired with the lesson of the hawk's cry: the condition is that the noble god is compared with the general god, and the ghostly evil is activated to attack the heavenly stem. Example: on the 12th lunar month, on the day of Yi (the original text probably has an error, it should be "Yi day"), at the hour of Chen, the place of the earth is Si. The four positions are Xin metal, Azure Dragon wood, Taichong wood, and Si fire. This lesson indicates ghosts, lawsuits, and illness, as well as deaths and injuries of people and livestock, and loss of money. The original text of this book stops here: the directory lists after "Sixty-four Lessons" the "Cloud Sky Assignment," "Three Elements Assignment," "Golden Orchid Brief," "Jade Flower Brief," "Determine Longevity Scripture," "Prosperous Brightness Scripture," "Golden Mirror Song," and "Jade Mirror Song," as well as the entire volume below and the appendix "Divine Pivot Scripture" and "Jade Jade Scripture," but there are missing texts here, and I dare not make up them.