Da Liu Ren Miao Gong She Fu Gui Cuo Jiao (大六壬苗公射覆鬼撮腳)

神后屬子，其數九，其味鹹，在女虛危三宿之位。子加日，乘天后乃小女。子加小吉，見土為老婦。子乘六合為小婦（一雲匪婦）。丑加子加日辰為公婆。子作太陰為婢妾。子作太常為妯娌。酉加子上為孀婦（一雲子加酉為孀婦）。子加辰，作虎為軍婦。子加太常為娼婦。子加亥為孩童。子加天空為幼女。子加巳為奶婦。子加辰為患女，亦為水厄。子作勾陳為駝子，亦為馳。子加日辰上居房，加季哭人。子辰臨日辰為甕瓶盆。子加辰戌上為甕。子加日辰上為瓶蓋。子作玄武，亥上為糖糟，子作生氣。子作白虎、剋日，血病。子加巳悲聲，空亡中用遺失。寅未加子鬼婦。子作六合，加日辰為布帛。丙、子日支上河渠。子加巳午，冬至後為雪。子加酉為陰天。太陰加子日，作玄龍，大雨。

The "Heavenly Empress" is the general name for the branch Zi in the Six Secret Teachings, where Zi's number is nine, its five flavors belong to salt, and it corresponds to the constellations Nu, Xu, and Wei. Covering and guessing involves concealing an object and deducing it, and the method here is to observe where Zi falls on the Heaven Plate and which Heavenly General it is riding, thus determining the person or object being guessed. If Zi is placed on the Day Stem and rides the "Heavenly Empress," it refers to a young girl; if Zi is placed on the Day Stem and rides "Small Favor" over the earth god, it refers to an old woman; if Zi rides "Liu He," it refers to a young woman, or alternatively, a woman with improper behavior. If丑 is added to Zi and placed on the Day Branch, it refers to the master and mistress; if Zi rides "Tai Yin," it refers to a servant or concubine; if Zi rides "Tai Chang," it refers to the wife's brother and sister-in-law; if酉 is added to Zi, it refers to a widow, or alternatively, if Zi is added to酉, it refers to a widow. If Zi is placed on辰 and rides "White Tiger," it refers to a woman accompanying the army; if Zi rides "Tai Chang," it refers to a prostitute; if Zi is placed on亥, it refers to a child; if Zi rides "Heavenly Void," it refers to a young girl; if Zi is placed on巳, it refers to a nursing mother; if Zi is placed on辰, it also refers to a sick woman and a drowning disaster; if Zi rides "Gou Chen," it refers to a hunchbacked person, or alternatively, a fast-moving vehicle. If Zi is placed on the Day Branch and resides in the Room Mansion, or if Zi is placed on the Day Branch and meets the four seasonal gods of Chen, Xu, Chou, and Wei, it indicates someone crying in the family. If Zi and辰 are both placed on the Day Branch, the object guessed is a container such as a jar, bottle, or basin; if Zi is placed on辰 or戌, it is a jar; if Zi is placed on the Day Branch, it is a bottle lid. If Zi rides "Black Tortoise" and falls on亥, the object guessed is sugar or syrup, at this time Zi is considered as Life Qi. If Zi rides "White Tiger" and overcomes the Day Stem, it indicates a blood condition. If Zi is placed on巳, there will be sounds of crying; if Zi falls in the "Empty Period" and serves as the "Initiating Transmission," it indicates lost property. If寅 or未 is added to Zi, it refers to a woman haunted by ghosts. If Zi rides "Liu He" and is placed on the Day Branch, the object guessed is silk or cloth. If the day is丙 and the day branch has Zi, it refers to rivers, canals, and ditches. For predicting weather: if Zi is placed on巳 or午 after the winter solstice, it indicates snowfall; if Zi is placed on酉, it indicates overcast weather; if "Tai Yin" is placed on the Zi day and rides "Black Tortoise" and "Azure Dragon," it indicates heavy rain.

大吉為丑，其數八，其味甘，在斗牛二宿之位。丑作天空為罐子。丑加卯酉上為缸子。日辰加丑為長者。丑日為農夫。丑加歲為宰執。丑加亥為橋（寅加亥亦為橋）。庚辛日為墓。卯日丑加卯為車（一雲丑加戌、巳日為地土地）。丑加日為未至、不完物。六丑日為牛。丑加子為龜。空亡日、辰上，為田野。丑作六合為家。丑作太常為甜物。丑加巳、巳加丑為土坑。丑加卯酉日為店。丑加亥、亥加丑俱為腸洩。丑加申為傳舍（一雲僧舍）。六合加丑為僧道院堂。丑加朱雀為舉薦。丑作貴人相府。丑加卯，春夏雷雨（一云，先雨後雷）。卯加丑為先雨後雷。

"Great Auspiciousness" refers to the name of the earthly branch Chou. The number of Chou is eight, its five flavors belong to sweetness, and it corresponds to the constellations Dou and Niu in the Twenty-Eight Mansions. When Chou is multiplied by "Heavenly Void," it represents a jar; when Chou is added to Mao or You, it represents a cask; when the day branch is on Chou, it indicates an elderly person; on a day of Chou, it indicates a farmer; when Chou is added to the year's stem, it indicates a high-ranking official; when Chou is added to Hai, it represents a bridge (Yin added to Hai also represents a bridge); on Geng or Xin days, Chou represents a tomb. On Mao day with Chou added to Mao, it represents a vehicle; another interpretation says when Chou is added to Xu and it meets Si day, it represents the earth deity. When Chou is added to the day stem, the object it represents is something not yet completed or incomplete; when any of the six Chou days (Yichou, Dingchou, Jichou, Xinchou, Guichou, etc.) are used for divination, Chou represents an ox; when Chou is added to Zi, it represents a tortoise. On days of "Ten Empty" or when Chou is on the day branch, it represents the fields. When Chou is multiplied by "Six Harmonies," it represents a house; when multiplied by "Tai Chang," it represents sweet things. When Chou is added to Si or Si is added to Chou, it represents a pit; when Chou is added to Mao and it meets You day, it represents a shop; when Chou is added to Hai and Hai is added to Chou, it represents diarrhea. When Chou is added to Shen, it represents an inn or guesthouse, another interpretation says it represents a monastery; when "Six Harmonies" is added to Chou, it represents the monastery or temple of monks and Taoists. When Chou is multiplied by "Zhu Que," it indicates someone recommending a person; when Chou is multiplied by "Nobleman," it indicates the residence of a prime minister. For divination of weather: when Chou is added to Mao, in spring and summer it indicates thunder and rain, another interpretation says it indicates rain first then thunder; when Mao is added to Chou, it indicates rain first then thunder.

功曹屬寅，其數七，其味酸，在尾箕二宿之位。寅作六合、青龍為秀才。巳加申為道士。巳、常作日辰，戊己土為公吏（勾陳加寅）。寅加巳、丑為患人。寅作虎為風子。寅作朱雀為文書。寅加空為棒杖（寅、天空，棒杖）。寅作六合為從人。寅年加寅為屋柱（寅加午、午加寅同）。寅加辰戌為林巒。寅巳亥上為迷路（寅加巳、亥二辰上是）。寅加丑、戌為舊籍。寅加仲上主宛轉。申子辰日於主遠出。丙丁二日主心。

"The 'Gongcao' is the general of the Earthly Branch Yin. The number of Yin is seven, its five flavors belong to sour, and it corresponds to the constellations Wei and Ji in the Twenty-Eight Mansions. Yin is associated with 'Liu He' or 'Qinglong', indicating scholars and literati. If Si is added to Shen, it indicates a Taoist priest. If Si and 'Tai Chang' are on the day branch, and it coincides with Wu or Ji earth days, it indicates officials in the government office. When 'Gou Chen' is added to Yin, it also falls into this category. Yin added to Si or Chou indicates a sick person. Yin with 'Baihu' indicates a mad person. Yin with 'Zhuqiao' indicates documents. If Yin falls into 'Xun Kong', it indicates sticks and rods; Yin with 'Tiankong' is also about sticks and rods. Yin with 'Liuhe' indicates attendants. If the Master Year is Yin and Yin is added to Yin, it indicates house pillars. Yin added to Wu and Wu added to Yin is the same. Yin added to Chen or Xu indicates mountains and hills. If Yin falls on Si or Hai, it indicates getting lost—meaning the combinations of Yin added to Si and Yin added to Hai. Yin added to Chou or Xu indicates old books and writings. If Yin is added to Zi, Wu, Mao, or You, it indicates matters that go back and forth. If the divination is made on Shen, Zi, Chen days, it indicates traveling far away. If it is made on Bing or Ding days, Yin indicates matters related to the heart and thoughts."

太沖屬卯，其數六，其味酸，在氐房心三宿之位。卯加乙為弟兄（未加亦同。未加卯亦為兄弟）。卯加火為匠人。卯加申、申加卯為藝術。卯作六合、日辰為羅網。卯加亥子為船（一雲梢子，亥亦主之）。卯加丑為竹器（一雲竹籬）。卯作天空、空亡為門（日辰上主門戶）。卯加天后，在子為水車。卯加午、午加卯為目疾。卯作天后加子，春為疫病。卯作青龍為竹棒，日辰上主私約。卯乘壬癸為船筏。

"The 'Tai Chong' is the name of the general of the Earthly Branch 'Mao'. The number of 'Mao' is six, its five flavors belong to sour, and it corresponds to the constellations Di, Fang, and Xin in the Twenty-Eight Mansions. When 'Mao' is combined with 'Yi' wood, it signifies brothers; when 'Wei' is combined with 'Mao', it also signifies brothers. When 'Mao' is combined with the fire god, it signifies craftsmen; when 'Mao' is combined with 'Shen' or 'Shen' is combined with 'Mao', it signifies artisans. When 'Mao' is multiplied by 'Liu He' and approaches the day branch, it signifies a net; when 'Mao' is combined with 'Hai' or 'Zi', it signifies a boat, or alternatively, a boatman, as 'Hai' also signifies a boat. When 'Mao' is combined with 'Chou', it signifies bamboo containers, or alternatively, bamboo fences. When 'Mao' multiplies 'Tian Kong' and meets 'Xun Kong', it signifies a door; when it falls on the day branch, it signifies matters concerning doors and gates. When 'Mao' multiplies 'Tian Hou' and falls on 'Zi', it signifies a water wheel. When 'Mao' is combined with 'Wu' or 'Wu' is combined with 'Mao', it signifies eye disease; when 'Mao' multiplies 'Tian Hou' and falls on 'Zi' in spring, it signifies an epidemic. When 'Mao' multiplies 'Qing Long', it signifies a bamboo stick; when it falls on the day branch, it signifies secret meetings and oaths. When 'Mao' multiplies 'Ren' or 'Gui' water, it signifies a boat or raft."

天罡屬辰，其數五，其味甘，在角亢二宿之位。辰加月建為宰公監司。辰加巳午為老人。辰加巳午、剋日辰為殺人。辰加子，作玄武為強盜。辰加虎為屠宰人。辰加天罡、丑上為山阪。辰加日上，並子午為阻截。辰加亥、亥加辰主哭泣。日辰上主火驚。辰作初傳主多慮。辰加壬癸日主官司。辰加月建上為城門。辰為文繡，加卯為手有龍，加戌為足有繡。辰加蛇虎克日主自縊。辰加亥主魚食。

The Heavenly Gang is the general of the Earthly Branch Chen. The number of Chen is five, which corresponds to the sweet taste, and it corresponds to the constellations Jiao and Kang in the Twenty-Eight Mansions. When Chen is added to the Month Builder, it governs officials at the level of assistants and supervisors. When Chen is added to Si and Wu, it indicates old people. When Chen is added to Si and Wu and further overcomes the Day Stem, it indicates cases of murder. When Chen is added to Zi and is accompanied by the Black Tortoise, it indicates robbery. When Chen is accompanied by the White Tiger, it indicates butchers. When Chen is added to the Heavenly Gang and falls on Chou, it resembles a hillside. When Chen is placed above the Day Stem and appears together with Zi and Wu, it indicates obstruction on the road. When Chen is added to Hai or Hai is added to Chen, it indicates mourning. When Chen falls on the Day Stem, it indicates a fire-related disaster. When Chen initiates the first transmission, it indicates a troubled mind. When Chen is added to Ren or Gui days, it indicates lawsuits. When Chen is added to the Month Builder, it resembles a city gate. Originally, Chen represents embroidered patterns with designs; when Chen is added to Mao, it indicates a dragon pattern on the hands; when Chen is added to Xu, it indicates embroidered decorations on the feet. When Chen is accompanied by the Snake and the White Tiger and overcomes the Day Stem, it indicates suicide by hanging. When Chen is added to Hai, it indicates the availability of fish for eating.

太乙屬巳，其數四，其味苦，在翼軫二宿之位。巳加太陰為娼婦。巳加戊戌為囚禁人。巳旺剋日為蛇。巳加辰戌為窯。巳剋日辰主罵詈。巳加虎克日辰為外孝。巳加申為釜爨。巳加酉為鍋。巳在冬至後為雨雪。巳加酉、酉加巳俱為徒配。巳作蛇加日辰為雙胎。月厭在巳主夢蛇。巳加未灶旁有井。未加巳井畔有灶。巳加午，生旺主蛇上屋。巳加太陰，主有口瘡。己亥日，戌加巳，灶廝有縊鬼。

"The 'Tai Yin' is the general of the Earthly Branch Si. The number of Si is four, its five flavors belong to bitterness, and it corresponds to the constellations Yi and Zhen in the Twenty-Eight Mansions. When Si is combined with 'Tai Yin', it indicates a prostitute; when Si is combined with Wu or Xu, it indicates someone imprisoned. When Si is in its旺 position and overcomes the Day Stem, it indicates a snake. When Si is combined with Chen or Xu, it indicates a kiln; when Si overcomes the Day Branch, it indicates disputes and verbal abuse; when Si combines with 'Bai Hu' and overcomes the Day Branch, it indicates mourning and attending funerals outside. When Si is combined with Shen, it indicates a stove and cooking utensils; when Si is combined with You, it indicates a pot. When predicting weather, if Si is after the Winter Solstice, it indicates rain and snow. When Si is combined with You or You is combined with Si, it indicates exile and military service. When Si combines with 'Teng Sha' and is on the Approach Day, it indicates a twin pregnancy; when 'Yue Yan' falls on Si, it indicates dreaming of snakes at night. When Si is combined with Wei, it indicates a well next to the stove; when Wei is combined with Si, it indicates a stove next to the well. When Si is combined with Wu and is in a thriving position, it indicates a snake climbing onto the roof; when Si combines with 'Tai Yin', it indicates mouth sores. On Jihai day, if Xu is combined with Si, it indicates a ghost of someone hanged in the kitchen area."

勝光屬午，其數九，其味苦，在柳星張三宿之位。午加太陰為妾。午加酉、酉加午為姐（一雲婢）。午加辰為老婦。午加日辰年上為冠。午加太常、六合為衣服。午加寅卯，甲乙日為宅。午加亥卯未為禾黍。午加辰戌主半路。午加卯酉，夏或主眼患。午加蛇日辰上主兒發驚。庚辛日加午主癆瘵病。午申日午，作太常為被帳，為衣服。午加申酉，並庚辛日為妻。午加魁罡，或魁罡加午，主有信至。

"Sheng Guang" is the name of the general for the Earthly Branch Wu. The completed number of Wu is nine, its five flavors belong to bitterness, and it corresponds to the three constellations Liu, Xing, and Zhang in the Twenty-Eight Mansions. Wu riding "Tai Yin" indicates a concubine; Wu added to You and You added to Wu indicates an elder sister, or alternatively a servant girl; Wu added to Chen indicates an old woman. When Wu is added to the Approach Day, the Day Branch, or the personal year, the result is a hat. When Wu rides "Tai Chang" or "Liu He," the result is clothing. When Wu is added to Yin or Mao on a Jia or Yi day, the result is a house. When Wu is added to Hai, Mao, or Wei, the result is grain crops. When Wu is added to Chen or Xu, the matter occurs halfway. When Wu is added to Mao or You during summer, it may indicate eye disease; when Wu rides "Teng Sha" and falls on the Day Branch, it indicates a child being startled. When Wu is used as the Initiating Transmission on a Geng or Xin day, it indicates a wasting disease. On a Wu day or a Shen day, when Wu rides "Tai Chang," the result is bedding or curtains, which can also be clothing; when Wu is added to Shen or You on a Geng or Xin day, it indicates the wife. When Wu is added to Chen or Xu with the Qiu Gang or Qiu Gang is added to Wu, there will be a letter arriving.

小吉屬未，其數八，共味甘，在井鬼二宿之位。未加亥為繼父。未加酉為繼母。未與日辰相比，陽比為兄，陰比為弟。丙丁日亥加未為醉人。未加寅為婿（一云，庚加未為婿，亦為桌）。未加常、合在日辰上為樂人。未加子，或五子日加未為醬。未加巳、巳加未為桑麻。未加巳主大風。未加辰為田園。未加卯為林木。未加貴加日辰上為廟神。未加生氣日，主信至。未加亥為井（一云，日為井祟）。未作天后在日辰為公婆。未作青龍為佛。未作六合為僧。未作天空加辰為古臺屋。未加空亡、日辰為廟基（一云，未作天罡，加日辰，為廟基）。未加酉、丑為老人。

"Xiao Ji" is the name of the general for the Earthly Branch Wei. The number of Wei is eight, and its five flavors belong to sweet (the original text "gong wei" is a miswriting of "qi wei"). In the twenty-eight constellations, it corresponds to the constellations Jing and Gui. If Wei is combined with Hai, it indicates a stepfather; if combined with You, it indicates a stepmother. If Wei is compared with the Day Branch, a Yang branch comparison indicates a brother, and a Yin branch comparison indicates a younger brother. On days of Bing and Ding, if Hai is added to Wei, it indicates a drunk person; if Wei is combined with Yin, it indicates a son-in-law, or alternatively, it may refer to a table. If Wei is accompanied by "Tai Chang" and "Liu He" and falls on the Day Branch, it indicates musicians and singers. If Wei is combined with Zi, or if Wei is added on the five days of Jia Zi, Bing Zi, etc., it indicates sauce. If Wei is combined with Si or Si is combined with Wei, it indicates mulberry and hemp. If Wei is combined with Si, it also indicates a strong wind. If Wei is combined with Chen, it represents farmland; if combined with Mao, it represents forests. If Wei is accompanied by "Nobleman" and falls on the Day Branch, it indicates temple images. If Wei is combined with "Life Qi" on a day, it indicates receiving a message. If Wei is combined with Hai, it represents a well, or alternatively, it may refer to a ghost causing trouble in the well. If Wei is accompanied by "Heavenly Empress" and falls on the Day Branch, it indicates grandparents. If Wei is accompanied by "Azure Dragon," it represents a Buddha; if accompanied by "Liu He," it represents a monk. If Wei is accompanied by "Heavenly Gang" and falls on the Day Branch, it represents an old platform building. If Wei falls on "Ten-Thirty Empty" and falls on the Day Branch, it represents a temple foundation; alternatively, it is said that if "Heavenly Gang" is combined with Wei and falls on the Day Branch, it represents a temple foundation. If Wei is combined with You or Chou, it indicates an old person.

傳送屬申，其數七，共味辛，在觜參二宿之位。申作虎為漁獵人。申加壬癸日主遷移，亦為刀斧。申加四仲為客人。申加戌亥上為仇人。申加卯上為僧人。申作太僕，加日辰、魁罡為軍人。申加巳午日，加子，為孤兒（一云，加干、用主孤兒）。申加太陰加日辰上為銀器。申加虎為刀斧、鐵刃、利器。申加青龍、六合，加日辰上為藥料。申加卯、卯加申主改移門戶。申加亥剋日主水厄。申作玄武加亥子主失脫。申加日辰主憂悶。申加午、戌日上為禾黍麥。申加午、戌日大麥。申加壬癸日主淫亂（一雲申加午）。申加辰戌主磨石。

"Transmission" is the name of the general associated with the Earthly Branch Shen. The number of Shen is seven, and its five flavors belong to Xin (the original text mentions "common flavor" which is a miswriting for "its flavor"). In the twenty-eight constellations, Shen corresponds to the regions of Zi and Shen. Shen rides the "White Tiger," indicating people engaged in hunting and fishing; when Shen is added to the day stems Ren and Gui, it indicates moving or relocating, and it can also be interpreted as a knife or axe. When Shen is added to the four central branches Zi, Wu, Mao, and You, it indicates guests; when Shen is placed on Xu or Hai, it indicates enemies; when Shen is on Mao, it indicates monks. When Shen rides a general such as "Tai Pu" and is added to the day branch or the day stems Chen or Xu (which are the魁 and罡), it indicates soldiers. When Shen is added to Si or Wu and also to Zi, it indicates orphans; one interpretation says that Shen added to the day stem and also initiating transmission indicates orphans. When Shen rides "Tai Yin" and is added to the day branch, it indicates silverware; when Shen rides the "White Tiger," it indicates weapons such as knives and iron blades. When Shen rides the "Azure Dragon" or "Liu He" and is added to the day branch, it indicates medicinal herbs. When Shen is added to Mao and Mao is added to Shen, it indicates changing households; when Shen is added to Hai and overcomes the day stem, it indicates water-related calamities; when Shen rides the "Black Tortoise" and is added to Hai or Zi, it indicates theft or loss; when Shen is added to the day branch, it indicates worry and discomfort. When Shen is added to Wu and the day is Xu, it indicates grain such as millet and wheat; when Shen is added to Wu and the day is Xu, it specifically indicates barley. When Shen is added to Ren or Gui, it indicates licentiousness; one interpretation says that Shen added to Wu indicates this. When Shen is added to Chen or Xu, it indicates a grinding stone.

從魁屬酉，其數六，其味辛，在胃昴畢三宿之位。酉作六合為奴婢。酉作青龍為侍妾。酉作天空為小婢。酉作天后為姑舅。酉作子丑上為老婢。酉乘太陰，加日辰為妻，亦為財。酉加太常加卯、未上為樂妓。酉加巳為海。酉加子為江。酉加寅卯，乘勾陳為小麥。酉加卯、酉，作蛇為鴉（一雲酉作蛇，加卯、酉，主鴉鳴）。

"The 'From Kui' is the general of the Earthly Branch You. The number of You is six, its five flavors belong to Xin, and it corresponds to the three stars of Wei, Mao, and Bi in the Twenty-Eight Mansions. When You is combined with 'Liu He', it signifies servants; when combined with 'Azure Dragon', it signifies attendants; when combined with 'Tian Kong', it signifies young servants; when combined with 'Heavenly Empress', it signifies maternal or paternal relatives. When You is combined with a general and falls on Zi or Chou, it signifies old servants. When You is combined with 'Tai Yin' and approaches the Day Branch, it signifies the wife, or can indicate wealth. When You is combined with 'Tai Chang' and falls on Mao or Wei, it signifies musicians and singing women. When You is combined with Si, it resembles the sea; when combined with Zi, it resembles rivers and streams; when combined with Yin or Mao and combined with 'Gou Chen', it signifies wheat. When You is combined with Mao or You and combined with 'Teng Sha', it signifies crows; another interpretation says that when You is combined with 'Teng Sha' and falls on Mao or You, it signifies hearing crows."

酉加虎，甲乙日主服至。酉加空亡上無後（一雲空後）。酉加年，刑命，主刀傷。酉加雀，主喧聒。酉作青龍、六合，主斜目。酉作雀、蛇主眼疾。酉加卯、子，並癸日上，為霜雪。酉加戌，主霜雪。巳午為酉主妻。酉加子，水邊。酉加丙丁日上，主赤眼。酉加寅卯，克甲乙日，主爭鬥。

The metal element酉 is riding on the White Tiger and in the days of Jia and Yi, it indicates that mourning for parents will come. If酉 falls on the旬空, it suggests no descendants, or alternatively, that the Kongwang is in the rear. If酉 is added to the row of years and it harms the original birth stem, it indicates a wound from a knife. If酉 rides on the Vermilion Bird, it indicates quarrels and noise; if it rides on the Azure Dragon or Liu He, it indicates crossed eyes; if it rides on the Vermilion Bird and the Teng Snake, it indicates eye disease. For weather divination: if酉 is added to卯 or 子 and falls on the day of Gui, it indicates frost and snow; if酉 is added to 戌, it also indicates frost and snow. If巳 or 午 is added by酉, it relates to matters concerning the wife. If酉 is added to 子, it indicates matters occurring by water. If酉 is added to the days of Bing or Ding, it indicates red eye disease; if酉 is added to 寅 or 卯 and harms the day stems of Jia or Yi, it indicates disputes with others.

河魁屬戌，其數五，其味甘，在奎婁二宿之位。戌作天空，主奴婢（一云，戌作天空、玄武，主奴婢）。戌作朱雀為印綬。戌作六合，加日辰上為人聚眾相會。戌作朱雀，加日辰，主官長。戌作天空，子午為舅公。戌加申、申加戌為兵卒。戌加月建，主監司。戌加太常、勾陳，在日辰為官長。戌作虎克日辰，主惡積。戌加太歲，主都轄。戌加日辰主舊物。戌加四季日辰，主牆壁。戌加寅，在申日主墳墓損壞。戌作玄武為坑。戌加寅為廁。戌加午主足疾。戌加虎克日為盜賊。戌加癸日，主牆倒。戌作玄武，加天空為貧丐。

"The River Chief" is the name of the general of the Earthly Branch Wu. The number of Wu is five, which corresponds to the sweet taste, and in the Twenty-Eight Mansions it corresponds to the constellations Kui and Lou. Wu is associated with "Heavenly Void," which governs servants and maids. Some say that Wu associated with "Heavenly Void" or "Black Tortoise" also governs servants and maids. Wu associated with "Vermilion Bird" indicates official seals and credentials. Wu associated with "Liu He" and placed over the day branch indicates a gathering of people. Wu associated with "Vermilion Bird" and placed over the day branch indicates superiors. Wu associated with "Heavenly Void" and falling on Zi or Wu indicates an elder uncle or grandfather. Wu added to Shen, and Shen added to Wu, indicates soldiers. Wu associated with "Month Builder" indicates officials in charge. Wu associated with "Tai Chang" and "Gou Chen" over the day branch also indicates officials. Wu associated with "White Tiger" and overcoming the day stem indicates accumulated evil leading to misfortune. Wu associated with "Too Old" indicates a high-ranking official in charge of a region. Wu associated with the day branch indicates old things. Wu associated with the day branches of the four seasons (Chen, Wei, Chou, and Zi) indicates walls. Wu associated with Yin on a Shen day indicates damage to tombs. Wu associated with "Heavenly Void" indicates a dirt pit. Wu associated with Yin indicates a toilet. Wu associated with Wu indicates illness in the feet. Wu associated with "White Tiger" and overcoming the day stem indicates thieves. Wu associated with the癸 day indicates collapsing walls. Wu associated with "Heavenly Void" and "Heavenly Void" indicates poor and begging people.

登明屬亥，其數四，其味鹹，在室壁二宿之位。亥加四仲為幼子。亥乘天空，卯酉為孩童。亥加子為醉人。亥加六合及壬癸日辰上，主婦人。亥加魁罡、日辰為屠人。亥剋日辰，主病人。亥加雀，遺棄小兒。亥加辰及壬癸日主獄人。丙丁日上，主監。亥加丙丁日主豚羊。亥加勾陳，為魚蝦。亥加寅午戌日主損傷（一云，亥主殺傷人。寅午戌日用，主之）。

"登明" is the general name for the earthly branch Hai. The completed number of Hai is four, its five flavors belong to salt, and it corresponds to the constellations Shi and Bi in the Twenty-Eight Mansions. When Hai is combined with Zi, Wu, Mao, and You, it indicates a young son. If Hai is mounted on Tian Kong and falls on Mao or You, it indicates a child. If Hai is combined with Zi, it indicates a drunk person. If Hai is mounted on Liu He and falls on the day branches Ren or Gui, it indicates a woman. If Hai is combined with Chen or Xu, or the day branch, it indicates a butcher. If Hai overcomes the day branch, it indicates a sick person. If Hai is mounted on Vermilion Bird, it indicates an abandoned child. If Hai is combined with Chen and occurs on Ren or Gui days, it indicates someone imprisoned in jail. If it falls on the day branches Bing or Ding, it indicates imprisonment in jail. If Hai is combined with Bing or Ding days, the target is pigs and sheep. If Hai is mounted on Gou Chen, the target is fish and shrimp. If Hai is combined with Yin, Wu, or Xu days, it indicates injury. Another interpretation says that Hai originally indicates killing or injuring people, and when it is used as the initiating transmission on Yin, Wu, or Xu days, it comes true.

亥作龍為樓。亥作合為閣。亥加巳，巳加亥，壞頭面人。亥加戌為廁。亥加日神上為柱。亥乘空，加太歲主高人（一云，主天）。亥加巳日占，行人來。亥加子為痰火。亥加歲、行年，主病。亥作太常主洩瀉（一云，亥加歲、行年上多病。占忌洩瀉）。巳酉丑三日亥為用，主失物。亥加子為麥。亥加常為谷。亥加日上為米。亥加壬、癸、子上，主重迭（亥加子癸不明，連三傳，主重迭）。朱雀加亥是鹽引。占用上主醉散，亦主刀尺。

The亥 (Hai) trigram riding on the「青龙」(Azure Dragon) indicates a building called a pavilion; riding on「六合」(Liu He) indicates a pavilion or a building. When亥 is added to巳 (Si) and巳 is added to亥, it indicates a person with injuries to the head or face. When亥 is added to戌 (Xu), it resembles a toilet; when亥 is placed above the day stem, it resembles a pillar. When亥 rides on「天空」(Tian Kong) and is added to the「太岁」(Tai Sui), it indicates a person of high status, or alternatively, a heavenly entity. When亥 is added to a day with the巳 (Si) stem, it indicates a traveler returning. When亥 is added to子 (Zi), it indicates a condition of phlegm and heat; when亥 is placed above the Tai Sui and the「行年」(Xing Nian), it indicates illness; when亥 rides on「太常」(Tai Chang), it indicates diarrhea. Another interpretation says that when亥 is placed above the Tai Sui and Xing Nian, it indicates multiple illnesses, and when predicting illness, one should avoid diarrhea. On the days of巳 (Si), 酉 (You), and 丑 (Chou), when亥 is the「发用」(Fa Yong), it indicates something lost. When亥 is added to子 (Zi), it indicates wheat; when亥 rides on Tai Chang, it indicates grain; when亥 is placed above the day stem, it indicates rice. When亥 is added to壬 (Ren) or癸 (Gui) and falls on子 (Zi), it indicates repeated or complicated matters—when亥 is added to子 (Zi) and癸 (Gui) and is dark and unclear, and the「三传」(San Chuan) is connected, it indicates repetition. When「朱雀」(Zhu Què) is added to亥, it indicates a salt permit; when亥 is placed on the「发用」(Fa Yong), it indicates drunkenness and dispersion, or alternatively, it can indicate tools like a knife or a measuring rod.

貴人者，黃帝之象，家在己丑，旺於四季，其將主近貴、求名、官祿、詔命、升遷、珍寶等事。群子恩榮，小人官訟。加寅為貴人汲引（一雲貴人怒）。加卯為官位升遷（一雲官求退）。加辰為見官得力。加巳為當缺得美。加午為遷轉官職。加未為廟神顯靈。加申為猶豫不決（一云為佛緣）。加酉為間隔不全。加戌為爭鬥刑獄（一云，責訟）。加亥為官階升遷用（一雲官供）。加子為婦人災病。加丑為貴人吉慶。

The "Nobleman" (贵人), one of the Heavenly Generals (天将), is symbolized by the Yellow Emperor (黄帝). His native branch is Jichou (己丑), and he is most effective during the months when the earth element is strong. This divination primarily concerns matters such as associating with noble persons, seeking official positions, government appointments, imperial edicts, promotion, and treasures. A virtuous person who draws this divination will receive honor and prestige, while a wicked person will face lawsuits and legal disputes (the original text mistakenly says "group of children" (群子), which should be "virtuous person" (君子)). Below is an explanation based on the branch added to the Nobleman: added to寅, it indicates the Nobleman's support and recommendation, but some say it may instead indicate the Nobleman's anger; added to卯, it suggests promotion in official position, but some say it may instead indicate setbacks in seeking office; added to辰, it indicates receiving assistance in legal matters; added to巳, it suggests obtaining a good position; added to午, it indicates a transfer of official position; added to未, it suggests the deity's spirit appearing; added to申, it indicates hesitation and indecision, or alternatively, a connection with Buddhism; added to酉, it indicates obstacles and incomplete matters; added to戌, it suggests disputes and legal cases, or alternatively, being questioned and involved in lawsuits; added to亥, it indicates promotion in rank; added to子, it suggests illness in women; added to丑, the Nobleman returns to his native branch, indicating auspicious events.

騰蛇者，熒惑之象。家在丁巳，旺於孟夏，其將主驚恐、怪異、夢寐等事。不安之象，君子憂名，小人愁利。加寅為貓豕怪（加寅學字）。加卯為犬馬怪（一雲車馬怪）。加辰為火盜怪。加巳為產難怪。加午為血光怪。加未為酒食怪。加申為道路怪。加酉為金繒怪。加戌為墳墓怪。加亥為爭鬥怪。加子為陰私怪。加丑為宅舍怪。

The Heavenly General "Tengshe" is associated with the planet Mars, and its native branch is Dingsi. It is most powerful in the fourth month of the early summer. It signifies matters of fear, strange occurrences, and nightmares, indicating a state of mental unrest. A gentleman who draws this will experience worry about reputation, while a commoner will worry about financial matters. The place where Tengshe is added to indicates where strange occurrences will take place: if added to寅, it signifies strange occurrences involving cats or pigs, or alternatively, strange occurrences related to knowledge and writing; if added to卯, it signifies strange occurrences involving dogs or horses, or alternatively, strange occurrences involving vehicles and horses; if added to辰, it signifies strange occurrences involving fire and thieves; if added to巳, it signifies strange occurrences involving childbirth difficulties; if added to午, it signifies strange occurrences involving bloodshed; if added to未, it signifies strange occurrences involving food and drink; if added to申, it signifies strange occurrences encountered on the road; if added to酉, it signifies strange occurrences involving metal objects and silk cloth; if added to戌, it signifies strange occurrences related to tombs; if added to亥, it signifies strange occurrences involving disputes; if added to子, it signifies strange occurrences related to secret matters and hidden affairs; if added to丑, it signifies strange occurrences related to houses and buildings.

朱雀者，南方火德之象。家在丙午，旺於仲夏。其將主文書、遠信、刑戮、口舌等事。君子求利名，小人爭財物（一云，南驃騎尉）。加寅為音信文章。加卯為是非口舌。加辰為獄訟冤仇。加巳為妻子唇吻。加午為爭鬥官非。加未為婚姻爭競（一云，婚不和）。加申為行人遠信。加酉為奴婢鬥訟。加戌為武官爭鬥。加亥為小口致爭。加子為奸私官事。加丑為世人閒非。

The Heavenly General Zhu Que is associated with the southern fire virtue, and its native branch is Bingwu. It reaches its peak strength in the middle of summer, the fifth lunar month. It governs matters related to documents, distant messages, punishment, and verbal disputes. A gentleman who divines this will find it favorable for seeking fame and profit, while a petty person will encounter disputes over property. Zhu Que is equivalent to the Southern the Cavalry Commandant in the star generals. The place where Zhu Que is added to indicates where verbal disputes and documents will manifest: added to Yin, it signifies messages and writings; added to Mao, it signifies disputes and verbal arguments; added to Chen, it signifies lawsuits and grievances; added to Si, it signifies conflicts with one's wife; added to Wu, it signifies quarrels and legal disputes; added to Wei, it signifies disputes in marriage, or marital discord; added to Shen, it signifies a traveler sending a letter from afar; added to You, it signifies disputes among servants; added to Xu, it signifies conflicts between military officers; added to Hai, it signifies disputes caused by children's quarrels; added to Zi, it signifies legal troubles arising from private affairs; added to Chou, it signifies idle gossip from outsiders.

六合者，天乙和合之象。家在乙卯，旺於仲春。其將主婚姻、喜慶、交易、成就等事。君子遷官，小人獲利（又云，天乙光祿卿，主和合，及大夫、隱逸）。加寅為文字見取（一云，父子喜）。加卯為法術有靈。加辰為喜事難成。加巳為陰人和合。加午為婚姻喜事。加未為娶聘可成（一雲婚姻和合）。加申為爭鬥婚親。加酉為兒子婚娶（一雲男子喜）。加戌為婦人逃竄。加亥為陰人奸私（一雲男子喜）。加子為隱私爭訟（一雲陽人爭）。加丑為田宅不安（一雲田宅有動）。

The Heavenly General "Liu He" is symbolized by the deity of harmony and union associated with Tian Yi. Its native branch is Yimao, and it is most vigorous in the second lunar month. It governs matters related to marriage, celebration, trade, and achievements. A gentleman who draws this would experience promotion, while a petty person would gain profit. Another interpretation suggests that Liu He is the Grand Secretary of Tian Yi, governing harmony and also overseeing officials and recluses. The place where Liu He is added upon indicates the location of harmonious events: when added to Yin, it signifies that one's writings will be accepted, or that father and son will be happy; when added to Mao, it indicates that magical arts will be effective; when added to Chen, it suggests that joyful events will not succeed; when added to Si, it indicates that the woman will be willing to harmonize; when added to Wu, it signifies a happy marriage; when added to Wei, it indicates that marriage arrangements will be successful, or that the marriage will be harmonious; when added to Shen, it suggests disputes over marriage matters; when added to You, it indicates that the son will marry, or that the man will be pleased; when added to Xu, it suggests that the wife will run away; when added to Hai, it indicates that the woman has secret affairs, or that the man will be pleased; when added to Zi, it suggests legal disputes due to privacy, or disputes between the man; when added to Chou, it indicates instability in property, or changes in property.

勾陳者，天乙將軍之象。家在戊辰，旺於四季，其將主兵器、戰陣、刑殺、爭鬥、獄訟等事。君子招盜，小人爭田。加寅為爭訟是非。加卯為咬唆打鬥。加辰為戰鬥對敵。加巳為出兵行軍。加午為婚姻爭訟。加未為說事夤緣。加申為鬼神降災（一雲神怒）。加酉為遠行不通。加戌為牆垣爭競。加亥為小口疾病。加子為生非造惡（一雲惡人縱意）。加丑為爭訟田宅。

The Heavenly General known as Gou Chen is modeled after a general under the command of Tian Yi. His native branch is Wuchen, and he is most prominent in the months when the earth element is strong. He governs matters related to weapons, military formations, punishment, disputes, and legal cases. A gentleman who divines this will encounter thieves, while a petty person will face disputes over land. The place where Gou Chen is added to indicates the location of conflicts and legal issues: when added to寅, it signifies disputes and quarrels; when added to卯, it indicates someone inciting a fight; when added to辰, it signifies a battle between two armies; when added to巳, it indicates military campaigns; when added to午, it signifies legal disputes over marriage; when added to未, it indicates mediation or seeking connections; when added to申, it signifies divine calamities, or alternatively, the anger of the gods; when added to酉, it indicates difficulties in long journeys; when added to戌, it signifies disputes over property boundaries; when added to亥, it indicates illness in children; when added to子, it signifies causing trouble or wrongdoing, or alternatively, wicked people acting recklessly; when added to丑, it signifies disputes over land and property.

青龍者，天乙大丞相之象。家在甲寅，旺於孟春。其將主官祿、財祿、婚姻、慶賀等事。君子遷官，小人進寶（一雲錢財、飲食、喜慶之事）。加寅為文書喜信。加卯為術法靈驗（一雲術士）。加辰為公文書契。加巳為酒食宴會。加午為遷轉職官。加未為婚姻宴飲。加申為失物走逸。加酉為雲雨雷霆（一雲連雨）。加戌為文書印信。加亥為往來音信。加子為官祿爵位。加丑為田宅家產。

The Heavenly General known as Qinglong is modeled after Tianyi's great chancellor, and its native branch is Jiayin. It is most vigorous in the first month of spring, and it governs matters such as official rank, wealth, marriage, and celebrations. A gentleman who draws this would gain promotion, while a commoner would gain wealth. Another interpretation says Qinglong specifically governs wealth, food, and joyful events. Where Qinglong is added to a branch, it indicates the location of joy, wealth, and official favor: added to Yin, it signifies official documents and good news; added to Mao, it signifies the effectiveness of magical arts, or the presence of a sorcerer; added to Chen, it signifies official documents and contracts; added to Si, it signifies banquets and drinking; added to Wu, it signifies a change in official position; added to Wei, it signifies marriage feasts; added to Shen, it signifies loss of belongings; added to You, it signifies clouds, rain, thunder, or continuous rain; added to Xu, it signifies official documents and seals; added to Hai, it signifies communication and messages; added to Zi, it signifies official rank and titles; added to Chou, it signifies land and property.

天后者，天乙綵女、母后之象。家在壬子，旺於仲冬，其將主婦人、陰私、闇昧、陷溺等事。君子遷官宴會，小人婚姻財禮。加寅為美貌婦人。加卯為女冠首飾。加辰為婦人災病。加巳為懷孕產婦。加午為少女縱逸。加未為婚姻有凶。加申為婦女體長（一雲細長）。加酉為婚姻貧賤。加戌為婦嗔怒惡。加亥為婦女歪邪。加子為荒淫女子。加丑為老年婦人。

The Heavenly Empress, a type of Heavenly General, is symbolized by the beautiful attendants and the queen consort by the side of Tianyi. Her native branch is Renzi, and she is most powerful in the middle of winter, the eleventh month. She governs matters related to women, private affairs, ambiguity, and being trapped in difficult situations. A gentleman who divines this will experience promotion and banquets, while a petty person will experience marriage and wedding expenses. The place where the Heavenly Empress is added to indicates the appearance and situation of the woman: if added to寅, it signifies a woman with a beautiful appearance; if added to卯, it signifies a female Taoist nun or the use of ornaments; if added to辰, it signifies a woman suffering from illness; if added to巳, it signifies a woman who is pregnant and about to give birth; if added to午, it signifies a young woman who is unrestrained; if added to未, it signifies an ominous marriage; if added to申, it signifies a tall woman, or a slender one; if added to酉, it signifies a marriage with a poor and lowly partner; if added to戌, it signifies an angry and fierce woman; if added to亥, it signifies a woman with improper behavior; if added to子, the Heavenly Empress returns to her native branch, signifying a promiscuous woman; if added to丑, it signifies an elderly woman.

太陰者，婦人之象。家在辛酉，旺於仲秋，其將主欺蔽、隱匿、私情、姦淫，與陰暗不明並婦人私事。君子喜慶，小人憂疑。加寅為陰怪女子。加卯為縱慾出入。加辰為伏藏私意。加巳為私事發怒。加午為鬥爭惹禍。加未為婚姻宴喜（一雲求婦事）。加申為信息遠來。加酉為奴婢逃走。加戌為婦人名節（一曰印）。加亥為孝女賢妻。加子為姦淫私事。加丑為女子疫疾。

The Heavenly General "Tai Yin" is symbolized by a woman. Its native branch is Xinyou, and it reaches its peak strength in the middle of the eighth lunar month. It governs matters of concealment, secrecy, private affairs, illicit relationships, and all things hidden or unclear, as well as women's private matters. A gentleman who divines this will experience joy and celebration, while a petty person will face doubts and uncertainties. The place where Tai Yin is added to indicates the location of hidden affairs: when added to寅, it signifies a woman with fickle and perverse disposition; when added to卯, it indicates indulgence in desires and unregulated behavior; when added to辰, it suggests someone harboring private intentions and suppressing them; when added to巳, it indicates anger arising from private matters; when added to午, it signifies disputes leading to misfortune; when added to未, it indicates joy from marriage and celebration, or alternatively, the act of seeking a wife; when added to申, it signifies news arriving from afar; when added to酉, Tai Yin returns to its native branch, indicating servants fleeing; when added to戌, it signifies the chastity of women, or alternatively, the use of seals; when added to亥, it signifies filial daughters and virtuous wives; when added to子, it indicates illicit relationships and private affairs; when added to丑, it signifies women contracting epidemic diseases.

玄武者，水神，凶將，家在癸亥，旺於孟冬，其將主盜賊、遺亡、奸私、離別、失脫、走囚等事。君子失財，小人淫亂。加寅為功曹判官。加卯為太沖盜賊。加辰為凶惡神煞（一雲殺神怒事）。加巳為東廚灶君。加午為香火神祗。加未為親家神鬼。加申為羅漢天王。加酉為奴婢逃走。加戌為四足怪異。加亥為水厄災難（一雲水怪）。加子為婦人逃亡。加丑為六畜損失。

The Black Tortoise is a water deity and belongs to the category of Inauspicious General (malevolent officials). Its native branch is Guihai (Guihai), and it is most powerful in the first month of winter, the tenth lunar month. It governs matters such as thieves, loss, deceit, separation, loss of property, and fugitives. A gentleman who draws this divination will experience financial loss, while a petty person will face disorder and immorality. The place where the Black Tortoise is added to indicates the location of thieves and ghosts. If it is added to寅 (Yin), it signifies officials such as Gongcao (Yin); if added to卯 (Mao), it indicates thieves at the Taichong position; if added to辰 (Chen), it signifies malevolent spirits or an angry malevolent deity; if added to巳 (Si), it refers to the eastern kitchen god; if added to午 (Wu), it refers to household deities; if added to未 (Wei), it refers to spirits worshipped by in-laws; if added to申 (Shen), it refers to the Bodhisattva of the Heaven King; if added to酉 (You), it indicates servants running away; if added to戌 (Xu), it refers to strange occurrences in four-legged animals; if added to亥 (Hai), the Black Tortoise returns to its native branch, indicating water-related disasters or water monsters; if added to子 (Zi), it indicates a woman fleeing; if added to丑 (Chou), it indicates loss of livestock.

太常者，為光祿卿相，家在己未，旺於四季。其將主光祿、印綬、飲食、宴會、衣服、賞賜、田宅、財帛、喜事。君子得名，小人得財。加寅為道士玄門。加卯為女冠束帶。加辰為打獵觀軍。加巳為江湖術士。加午為婦女孝服。加未為師巫女道。加申為天德財喜。加酉為尼姑。加戌為印綬官職。加亥為黃衣道人。加子為節婦女。加丑為田野老人。

The Heavenly General "Tai Chang" represents the image of the Grand Secretary of the Imperial Court. His native branch is Jiwei, and during the months when the Earthly Branches of the four seasons are strong, his influence is most prominent. He governs matters of salary, official seals, food, banquets, clothing, rewards, land and houses, wealth, and all joyful affairs. A gentleman who draws this sign may achieve fame, while a commoner may gain wealth. The place where Tai Chang is added to indicates the location of one's sustenance and official position. If added to寅, it signifies monks and practitioners of the mystic path; if added to卯, it signifies female monks who fast and dress neatly; if added to辰, it signifies hunting and inspecting troops; if added to巳, it signifies itinerant fortune-tellers; if added to午, it signifies women wearing mourning clothes; if added to未, Tai Chang returns to his native branch, signifying spiritual leaders and female monks; if added to申, it signifies the Heavenly Virtue bringing wealth and joy; if added to酉, it signifies nuns; if added to戌, it signifies official seals and positions; if added to亥, it signifies Taoist monks wearing yellow robes; if added to子, it signifies women who remain chaste; if added to丑, it signifies elderly people in the fields.

白虎者，金神，凶將，家在庚申，旺於孟秋。其將主凶喪、道路、病患、死亡、出入之災。君子失位，小人傷身。加寅為貓犬往來，加卯為六畜損傷。加辰為哭聲滿堂。加巳為骨肉死亡。加午為六親死亡。加未為軍卒有損。加申為爭訟人命（一雲爭鬥病）。加酉為出行不吉。加戌為疾病難醫。加亥為小兒病重。加子為婦病爭詈。加丑為牛羊傷害。

The White Tiger is a metal deity, belonging to the category of Inauspicious General (malevolent general). Its native house is Gengshen, and it is most powerful in the first month of autumn, the seventh lunar month. It presides over calamities such as death, mourning, illness, and misfortune related to travel and departure. A gentleman who divines this will lose his position and office, while a commoner will suffer physical injury. The place where the White Tiger is added to (加临) indicates the location of misfortune, mourning, and illness: if it is added to寅, it signifies frequent movement of cats and dogs; if added to卯, it indicates injury to domestic animals; if added to辰, it signifies loud weeping throughout the house; if added to巳, it signifies the death of close relatives; if added to午, it signifies the death of family members; if added to未, it signifies casualties among soldiers in the military; if added to申, the White Tiger returns to its native house, indicating disputes involving loss of life, or disputes leading to illness; if added to酉, it signifies an inauspicious journey; if added to戌, it signifies incurable illness; if added to亥, it signifies severe illness in children; if added to子, it signifies illness in the wife accompanied by scolding and quarrels; if added to丑, it signifies harm to cattle and sheep.

天空者，土神，凶將。家在戊戌，旺於四季。其將主虛驚、欺詐、多偽少實、奴婢逃亡等事。君子讒誑，小人欺凌。加寅為家中誑亂。加卯為謊語妄言。加辰為老人孝服。加巳為火光爐冶（一雲觀人熱火爐）。加午為驢馬死亡。加未為媒人虛詐。加申為僧道妖言。加酉為奴婢不實。加戌為盜賊虛驚（一雲妄言）。加亥為虛言奸事。加子為婦人說事（一雲讒婦人事）。加丑為妄說利害（一雲妄說田宅事）。

"Sky Void" is a deity of earth, belonging to a malevolent general, and its native house is Wuxu. It is most prominent in the months when earth is strong in the four seasons. It presides over matters such as false alarms, deceit, many falsehoods and few truths, and servants fleeing. A gentleman who divines this encounters slander and deception, while a petty person encounters being oppressed by others. The place where "Sky Void" is added upon is where matters of falsehood and unreality occur: when added to寅, it indicates that the family is deceived and disorder arises; when added to卯, it indicates false words and reckless speech; when added to辰, it indicates an elder wearing mourning clothes; when added to巳, it indicates fire-related matters, such as someone burning a furnace; when added to午, it indicates the death of horses or donkeys; when added to未, it indicates a matchmaker lying; when added to申, it indicates monks or Taoists spreading false prophecies; when added to酉, it indicates servants being dishonest; when added to戌, "Sky Void" returns to its native house, indicating a false alarm caused by thieves, or false words; when added to亥, it indicates using false words to conceal illicit affairs; when added to子, it indicates a woman stirring up trouble, or slander directed at a woman; when added to丑, it indicates recklessly discussing advantages and disadvantages, or recklessly discussing matters concerning property and land.

射覆起例訣。剛日銜看日上神，更於發用細詳明。柔日支神須無視，用神干用兩邊迎。用傳訣。月將加時專用初，中末總棄不須拘。用加日神兼旺相，其物可兼定非虛。及時不可差訣。用是水神送水物，泥經神火泥土居。金日金實木花果，五行射覆不多途。

The starting point for casting a divination lesson to guess an object: On the five yang days (the "strong days"), namely Jia, Bing, Wu, Geng, and Ren, first look at the god riding on the day stem, then carefully examine the "initiating transmission" (the first of the three transmissions). On the five yin days (the "soft days"), namely Yi, Ding, Ji, Xin, and Gui, the god on the day branch need not be emphasized; instead, the "useful god" and the god on the day stem should be considered together, cross-referenced to confirm. The method of determining the transmissions: place the "month general" with the time of the divination to set up the heavenly and earthly plates. For guessing an object, only the "first transmission" is used, the middle and final transmissions are entirely disregarded, and there is no need to be overly strict. Then check whether the first transmission, when combined with the god on the day, receives the "prosperous and strong" energy. If it does, the object being guessed can be determined by combining two types of qualities, and the divination will not miss the mark. The method to avoid mistakes in guessing the object: if the "useful god" is a water god, the object is something brought from the water; if the "useful god" passes through a fire god, the object is something found in the earth (this sentence in the original text has an error, "mud through fire" should be "useful god through fire"); if it is a metal day, the object is something made of metal; if it is a wood day, the object is something like flowers or fruits. The five elements each belong to their own category, and this is the way of guessing objects in divination.

及時過時物訣。過時已發兼未發，用加干支正當時。假令正月丑巳過，寅為目下卯前期。可用否訣。用神上下詳休旺，有氣須知利用人。休廢無用不中物，天神地將察根因。完不完物訣。旺相神加用日辰，陰陽皆備物全角。此物堪為新且好，休囚刑剋舊伶仃。

To determine whether the object being divined belongs to the past, present, or future: if the branch under which the useful god (用神) falls has already passed, then the matter has already occurred; if it has not yet arrived, then the matter has not yet occurred; if the useful god is currently over the day stem or day branch, then the object being divined is of the present moment. For example, in the first lunar month, the branch yin is the current month, while chou and si have already passed, and mao is the time that is yet to come. To determine whether the useful god is effective or not: one must carefully distinguish the prosperity and decline of the useful god in both the heaven plate and the earth plate. If the useful god has strength, it is beneficial for the person involved; if it falls in a place of decline, the useful god is ineffective, and the divination is inaccurate. At such times, one should trace the cause from the heaven plate and the earth plate's general direction. To determine the completeness or incompleteness of the object: if the prosperous and strong god is over the useful god and the day branch, and both yin and yang energies are complete, then the object being divined is whole and intact, new and in good condition. If it falls in a place of decline and is further harmed by conflict, then the object being divined is broken, worn out, and incomplete.

五行類訣。金為銀器寶珍同，木為花草布帛中。水流土重分圓曲，火明毛羽炭灰蹤。又。卦逢潤下近水物，曲直木器成灣行。伏吟近出返吟遠，過往今來卦內明。又。金為兵刃五金同，木竹草葉繒帛中。水珠流轉行屈曲，火明毛羽炭灰蹤。

According to the Five Phases, objects are categorized as follows: those belonging to metal include silverware and precious jewels; those belonging to wood include flowers and silk; those belonging to water have flowing and round forms; those belonging to earth are heavy and curved; and those belonging to fire are bright and luminous, or may be feathers or remnants of charcoal ash. Another method states: if the lesson pattern encounters 'Runxia' (moisture descending), the object is near water; if it encounters 'Quzhi' (bend and straight), the object is wooden, with curved and turning shapes; if it encounters 'Fuyin' (hidden chant), the object comes from nearby; if it encounters 'Fan Yin' (reverberating chant), the object comes from afar; whether it is from the past or present is revealed in the lesson pattern. Another method says: metal includes weapons, silver, gold, copper, iron, and tin; wood includes bamboo, wood, grass, leaves, and silk; water is like pearls, flowing and winding; fire is bright, or may be feathers or charcoal ash.

五色類訣。旺為本色相從子，死妻休鬼母從休。月將加時辨顏色，木青水黑旺中求。火赤土黃從此定，金從白色論緣由。又。旺為本色相從子，死妻囚鬼母從休。春占甲子水加干，木青水黑從旺求。火赤土黃從此定，五行從日見其由。又加春季當囚日，木定是旺赤中求。遇火卻黃金卻黑，五向日干定源流。

To determine the color of an object: when it is in its旺 (strong) position, take its own phase color; when it is in its相 (auxiliary) position, take the color of the phase it generates; when it is in its死 (declining) position, take the color of the phase that controls it; when it is in its囚 (captured) position, take the color of the phase that controls it; and the color of the mother phase is taken from the rest position. After setting up the chart by adding the Month General to the time of divination, use this chart to determine the color. Wood is green, water is black, and both are determined from their strong position; fire is red, earth is yellow, and these are also determined in the same way; metal is white. Another method is similar: when strong, take its own color; when auxiliary, take the color of the phase it generates; when declining, take the color of the phase that controls it; when captured, take the color of the phase that controls it; and the color of the mother phase is taken from the rest position. For example, if divining in spring on a Jiazi day with water added to the day stem, wood is green and water is black, both determined from their strong position; fire is red and earth is yellow, determined in the same way; the colors of the five phases are all derived from the day stem. If in spring and the wood is in a captured position, wood should instead take the color from its strong position and red; if fire is in a captured position, take yellow; if metal is in a captured position, take black—overall, all five phases are determined based on the day stem, tracing their origin.

五行分四季旺相休囚類訣 生 旺 相 死 休 囚 木 青 紅 黃 白 黑 火 紅 黃 白 黑 青 土 黃 白 黑 青 紅 金 白 黑 青 紅 黃 水 黑 青 紅 黃 白

This is a color chart for the Five Phases. The reading method is as follows: the first row, "生旺, 相, 死, 休, 囚," represents the five categories of energy ("生旺" is combined as one category). Below these five categories are the Five Phases: wood, fire, earth, metal, and water. Each row, from left to right, lists the corresponding colors for each of the five categories. For wood: 生旺 is green, 相 is red, 死 is yellow, 休 is white, and 囚 is black. For fire: 生旺 is red, 相 is yellow, 死 is white, 休 is black, and 囚 is green. For earth: 生旺 is yellow, 相 is white, 死 is black, 休 is green, and 囚 is red. For metal: 生旺 is white, 相 is black, 死 is green, 休 is red, and 囚 is yellow. For water: 生旺 is black, 相 is green, 死 is red, 休 is yellow, and 囚 is white. When performing the divination technique called "射覆," first determine the Five Phase of the Useful God based on the season of the day of divination, then look across this chart to find the color that corresponds to the hidden object.

論物有無訣。天空用起又空亡，時用空亡何處詳。用起空亡加日上，其中無物慢思量。財物何知人誑詐，空亡為用且參詳。物自空方將到者，縱然有也為荒唐。假令正月甲子日卯時，空亡在戌亥，以贏餘加卯。若人物從卯方來者，為空方是也。

To determine whether there is something inside a covered vessel: if "Sky" is the initiating transmission, and the initiating transmission's god falls into "Ten Days' Void," or if the god of the time falls into "Void," one must carefully check where the Void is located. If the initiating transmission falls into the Void and also overlaps with the day stem, there is likely nothing inside the vessel, and there is no need for further consideration. One should know that so-called wealth is actually a deception by others. One can discern this by checking whether the Void is the initiating transmission. If the object being sought comes from the direction of the Void, even if there is indeed something, it will ultimately be false and not real. For example: on the卯 hour of the Jiazi day in the first lunar month, the Void of the Jiazi ten-day period is in Xu and Hai. Adding the remaining gods of the ten-day period to the卯 position for calculation, if a person or object comes from the卯 direction, then it is falling into the Void direction.

論虛實生死水陸訣。日辰發用火神居，所用物色必多虛。若見木神虛又實（木神，一雲水神），傳空實內反成虛。生死先看支上神，用兼旺相必然生。囚又兼刑剋用，故知死物自分明。水木相加用日辰，安裝生陸地最為真。巳酉丑金不在水（石金火）。申子辰為水內論。亥卯未木陸加水木（虎入水），寅午戌為陸路行。水中之物一般雲。

To determine whether the object shot at is real or not, alive or dead, and whether it comes from water or land: if the day branch's ruler is a fire god, the object is mostly empty or not real. If a wood god is present, it is half real and half not. If the three transmissions fall into empty亡, it appears solid but is actually not real. To determine life or death, first look at the god in the day branch: if the useful god is strong and prosperous, the object is alive; if the useful god is in a weak state and suffers from being harmed or restrained, the object is dead, which is obvious to see. If water and wood gods are combined and appear on the day branch, the object is mostly from the land. If the triple harmony forms the metal group with巳, 酉, and 丑, the object is not from water. If the triple harmony forms the water group with申, 子, and 辰, the object is considered to be from water. If the triple harmony forms the wood group with亥, 卯, and 未, the object is originally from the land but enters water when water is added. If the triple harmony forms the fire group with寅, 午, and 戌, the object moves on land. Generally, objects in water are judged according to these examples.

論休旺訣。五行用起日辰中，休旺用之始見真。木神旺相是木物，死囚草果定其因。金旺五金囚見石，土神囚廢見灰塵。水火休旺休量論，次第推詳理自明。論形狀訣。用起孟神物帶圓，仲方四季碎並尖。旺神圓軟相方嫩，死神其硬不虛言。囚神碎細推其義，休是輕形又不全。

Discussing the prosperity and decline of things: The Five Phases must be considered from the Day Branch, distinguishing clearly between decline and prosperity, so that the things predicted will be accurate. When the Wood God is in a prosperous and strong state, the things predicted are mature wooden objects; when the Wood God is in a state of death or captivity, the things predicted are only grass stems and fruits. When the Metal God is prosperous, the things predicted are gold, silver, copper, iron, and tin; when the Metal God is in captivity, the things predicted are stones. When the Earth God is in a state of captivity or decay, the things predicted are only dust. The Water and Fire elements are also measured according to the principles of prosperity and decline, and by following this order, the reasoning becomes clear. Discussing the shapes of things: When the Initiating Transmission is in the four young months (寅, 申, 巳, 亥), the things predicted have a round shape; when it is in the four middle months (子, 午, 卯, 酉), the things predicted are square; when it is in the four seasonal months (辰, 戌, 丑, 未), the things predicted are fragmented and have sharp angles. When the Useful God is prosperous, its shape is round and soft; when it receives the phase of prosperity, its shape is square and tender; when it is in a state of death, the texture is hard, which is certain; when it is in captivity, the shape is fine and fragmented; when it is in a state of decline, the shape is light and incomplete.

論物可食否訣。日辰發用互相生，吉將傳來食可讕。不備昴星八專卦，物非食類別推情。論物不可食味訣。可食又詳何味物，用加孟上定其酸。仲上是咸季甘美，五行味內細推詳。 木酸 火苦 土甘 金辛 水咸 發用日辰比旺相，定知其物嫩而新。若見死囚並鬼賊，必然故舊不須詢。用得長生新小訣，沐浴新而光澤鮮。冠帶顏色多枯槁，臨官新旺壯而堅。帝旺近貴急用物，從衰至養舊中言。

To determine whether the object shot at is edible: if the day branch and the initiating transmission mutually generate each other, and the three transmissions are occupied by auspicious generals, then the object shot at is edible (the character 「谰」should be 「啖」). If the pattern is one of 「not complete」, 「昴 star」, or 「eight special」, then the object shot at is not food, and another method should be used for interpretation. Once it is known to be edible, then determine its taste: if the useful god is placed on the four young branches of寅,申,巳,亥, its taste is sour; if placed on the four middle branches of子,午,卯,酉, its taste is salty; if placed on the four seasonal branches of辰,戌,丑,未, its taste is sweet. In general, one should carefully analyze according to the inherent taste of the five phases. The fixed rule for matching the five phases with taste is: wood is sour, fire is bitter, earth is sweet, metal is pungent, and water is salty. To determine whether it is new or old: if the initiating transmission and the day branch are harmonious and receive the prosperous and strong energy, the object shot at is definitely fresh and tender; if it falls into the state of death and is attacked by ghosts and thieves, it must be old, and there is no need to ask further. One can also use the twelve long life stages for a more detailed analysis: if the useful god is seated on the long life stage, the object is new and small; if on the bathing stage, it is new and bright; if on the capping stage, its color is mostly withered; if on the officialdom stage, it is new, strong, and firm; if on the prosperity stage, it is a valuable and urgently needed object; from decline, illness, death, and tomb to absolute decline, birth, and nurturing, all fall into the category of old.

論雜類內訣。涉害昴星並八專，二三四件非一言。連茹日辰相比及，季神為用色相兼。日辰相剋為雜色，仿此推之見類元。論物死活訣。用逢生氣及月厭，定為活物更無疑。被剋死囚何以訣，不為活物數中推。要知何物詳生死，飛來朱雀及從魁。四足功曹兼白虎，龍蛇合巳鰻蛇虺。

To determine that there are multiple items within the covered vessel: when the lesson patterns involve "Shè Hài," "Mǎo Xīng," or "Bā Zhuān," the hidden items are often two, three, or even four, and cannot be considered as a single item. If the lesson is "Lián Rú," with the three transmissions connected and harmonious with the day branch, and the transmissions originate from the seasonal gods of the four seasons (Chén, Xu, Chǒu, and Wèi), then the colors of the items are two colors combined. If the day branch and the other branches mutually control each other, the item is of mixed colors. By this logic, the type and origin of the item can be deduced. To determine if the item is alive or dead: if the useful god encounters "Shēng Qì" or "Yuè Yàn," it is definitely a living thing with no doubt. If it is controlled and falls into the "Dead Prison" position, it should be categorized as a dead object. To know the specific type of living thing, observe the heavenly general: for flying birds, look at "Zhū Què" (Vermilion Bird) and Cong Qiu (You Metal); for four-legged animals, look at Gong Cao (Yín Wood) and "Bái Hǔ" (White Tiger); for "Qīng Lóng" (Azure Dragon), "Téng Shé" (Towering Snake), and the combination with Liú Hé (Liu He) and Si Fire, it indicates long creatures such as eels, snakes, and worms.

論物表裡訣。發用日辰皆入傳，物有表裡不虛言。只如甲午日寅午，外青內赤見其源（一雲外青內黑）。孟仲季訣。要察孟仲季，陽孟為四角。陰孟不團圓，陽孟不偏拓。陽孟加陰仲而方，陽仲加陰季而圓。又。陽孟為四角，陰孟不團圓。陽仲不偏起，陰仲無側堅。

To determine the outer and inner aspects of an object: if both the initiating transmission and the day branch appear in the three transmissions, the object being divined has both outer and inner characteristics, and this is not false. For example, on a Jiawu day, if the three transmissions include寅 and午, the寅 wood represents the outer aspect, appearing green, while the午 fire represents the inner aspect, appearing red, making the object appear green on the outside and red inside, and its origin is clearly visible (another interpretation says it is green outside and black inside). Another method divides the shape according to the four beginning, four middle, and four end months: to observe the beginning, middle, and end, the yang beginning spirit governs the four corners and is square, while the yin beginning spirit is not round; the yang beginning is not slanted or spread out. If the yang beginning is placed over the yin middle, the shape is square; if the yang middle is placed over the yin end, the shape is round. Another rule states: the yang beginning has four corners, while the yin beginning is not round; the yang middle is not raised, while the yin middle has no side edges and is not firm.

論物形狀訣。旺氣所乘圓而新，相氣所乘圓而長（“圓”疑“方”字）。死氣所勝剛而硬，休氣所乘小而尖。或是兩頭不均者，推關孟仲季同量。十干物色訣。甲青乙碧丙赤色，丁紫戊黃己紅同。庚白辛藍壬是黑，癸為陰水綠殷紅。

Further discussing the shape: When the useful god is in a strong state, the object is round and new; when in a supportive state, it is round and long (the original text notes a possible error, suggesting 'round' might be 'square'); when in the place of death qi that is being overcome, its texture is hard and firm; when in a resting state, its shape is small and pointed. If the object is uneven in size at both ends, it should still be measured according to the system of four beginning months, four middle months, and four seasonal months. The colors are determined by the ten heavenly stems: Jia is green, Yi is emerald, Bing is red, Ding is purple, Wu is yellow, Ji is also red; Geng is white, Xin is blue, Ren is black, Gui is dark red with a green tint.

神后勝光加日辰，其物有竅及瓜陳。太沖從魁支干上，物有口腹最為真。魁罡加之物帶黑，丑未物有眉目因。寅申其物有手足，巳亥物死青黑形。生氣言新死氣舊，旺相言新囚舊論。用在陽生陰是死，初傳月厭活中雲。

To determine the form of an object, observe the deities riding on the day stem and day branch. If "Shenhou" and "Shengguang" are placed on the day branch, the object has holes or resembles a gourd and vine; if "Tai Chong" and "Congkui" are on the day stem or day branch, the object has a mouth and a belly, and this judgment is most accurate. If "Kui Gang" is on the day stem or day branch, the object is black; if "Chou" or "Wei" are on the day stem or day branch, the object has markings resembling eyebrows or eyes. If "Yin" or "Shen" are on the day stem or day branch, the object has limbs or branches. If "Si" or "Hai" are on the day stem or day branch, the object is dead, with a dark blue-black color. To determine if the object is new or old, use "Sheng Qi" for new and "Si Qi" for old; "Wang Xiang" indicates new, while "Luo Qiu" indicates old. If the useful deity is on a yang branch, it signifies life; if on a yin branch, it signifies death. If the first transmission carries "Yan" (Month Aversion), it still belongs to the category of living things.

日辰之上見天乙，珍寶貴重可食物。青黑黃白色鮮明（一云，方圓黃白及光明），水木怪精魚類質。日辰之上見騰蛇，殊方異類帶文華。或是蛇形其色赤，甘香可食味偏佳。日辰之上見朱雀，光彩精明人灼灼。異物毛羽或文章，變異火煙或飛雀。

This section explains how to determine the contents of a covered vessel based on the twelve Heavenly Generals riding on the day stem and day branch. If the day branch shows "Heavenly Nobleman," the object shot is precious and edible, with colors of blue, black, yellow, or white that are bright and vivid (another interpretation suggests it is round or square in shape, yellow or white in color, and shiny). If it changes, it belongs to the category of water and wood spirits, or has the quality of fish scales. If the day branch shows "Teng Sha," the object shot is a strange item from distant lands, with colorful patterns; or it has the shape of a snake, red in color, and is sweet and delicious with an especially good taste. If the day branch shows "Zhu Que," the object shot is bright and dazzling, shining brightly; or it is a strange creature with feathers and fur, or an object with patterns. If it becomes abnormal, it indicates fire smoke or flying crows.

日辰之上見六合，其物光彩食味和。草木金石絲竹類，或是口傷鹽味多。日辰之上見勾陳，其物破損必傷身。青黑文章草木實，勾陳尾上損傷真。日辰之上見青龍，其物虛懸堪食供。繒帛錢財黃白色，或為草木悉皆同。

On the Day Branch, if "Liu He" appears: the object shot is bright and has a harmonious taste; it is mostly plants, metals, stones, silk, or bamboo-like things; or it may be something harmful when eaten, with a strong salty flavor. On the Day Branch, if "Gou Chen" appears: the object is broken and will surely injure the body; it is dark blue or black with patterns, or the fruit of plants; "Gou Chen" signifies connection, so the end of the object will definitely be damaged, and this interpretation is most accurate. On the Day Branch, if "Azure Dragon" appears: the object is suspended and empty, and can be eaten; or it may be silk, cloth, money, with yellow or white color; or it may be plants, and the interpretation is the same.

日辰之上見天空，其物遺棄塵穢中。或為印綬金石物，變異虛空丑形容。日辰之上見白虎，其物刀傷堅似鉛。或為白虎物麥類，金玉劍鐵死亡言。日辰之上見太常，其物可食色且黃。形狀質實真希美，或為珠玉細推詳。

On the Day Branch, if "Tian Kong" appears: the object shot is discarded among dust and filth; or it may be an official seal or a piece of jade or stone; if it undergoes change, it becomes hollow and empty, with an ugly appearance. On the Day Branch, if "White Tiger" appears: the object shot has knife wounds, is hard like lead; or it may be something white, or grain; it can also be gold and jade, swords, or iron weapons, and it indicates matters of death. On the Day Branch, if "Tai Chang" appears: the object shot is edible, yellow in color, thick and solid in shape and texture, rare and beautiful; or it may be pearls and jewels, which require further detailed examination.

日辰之上見玄武，漢轉白色出水土。文章鱗甲及虛空，物取勾連君記取。日辰之上見太陰，共物黃白生有心。金銀鐵劍錢野物，或然變異化飛禽。日辰之上見天后，其物須經女人手。蚌殼水類細推詳，白色如銀占法有。

On the Day Branch, if "Xuan Wu" appears: the object shot is white in color and can move, coming from water or soil; it has patterns, scales, or is hollow; Xuan Wu governs connections, so the object must have something to hang or connect to—this point should be remembered. On the Day Branch, if "Tai Yin" appears: the object shot is yellow or white in color, with a core inside (the original text "gongwu" is a mistake for "qiwu"); it is mostly things like gold and silver, iron swords, coins, or objects found in the wild; if it changes abnormally, it transforms into a flying bird. On the Day Branch, if "Heavenly Empress" appears: the object shot must have been handled by a woman; it is usually a clam shell or aquatic creature, requiring careful consideration; the color is white and bright like silver—this is indeed a specific judgment in the divination method.

坎宮，神后子，數九，為純水，在石中，其色黑，其物水中這類，為江湖，為溝渠，其音為羽，其性為智，其情為奸，其味為鹹，其方在北，其人為耳痛、心病、腎虛之症。其形內實外虛之象，或為音樂、婦人所用之物。

The Trigram Kan is paired with the Earthly Branch Zi (Water), and is called "Shenhou." Its number is nine, and it belongs to pure water. It is located among stones. Its color is black, and it represents things in water (the original text's "这类" is a mistake for "之类"). It symbolizes rivers and lakes, ditches and canals. It belongs to the musical note Yu, the quality of wisdom, and its emotion is cunning and deceit. Its taste is salty, and its direction is due north. If applied to human affairs, it indicates ear pain, heart disease, and kidney deficiency. The form of things is hollow on the outside and full inside. It can also represent musical instruments or items commonly used by women.

艮宮，大吉丑，數八，為雜土，在冢墓，其色黃，其物山中之類，為門闕，為經絡，其音為宮，其性為信，其情為哀，其味為甘，其方在東北，其人在手指脾胃，其形為上實下虛之象，或為雜金。艮宮，功曹寅，數七，為柔木，在山林，其色青，其物山岩之類。其音性情味方形俱照前大吉下斷之。或云五色、文章，或為茂盛花果，或結實而細。

The Gen Palace first pairs with the Chou Earth, named "Great Auspiciousness," with a number of eight, belonging to a mixed type of earth, located at graveyards and tomb sites. Its color is yellow, and it represents objects found in mountains, symbolizing gates and thresholds, as well as the human meridian system. It belongs to the palace tone of Gong, the virtue of trust, the emotion of sorrow, the taste of sweetness, and the direction of the Northeast. If applied to human affairs, it relates to fingers and the spleen and stomach. The form is characterized by being solid on top and hollow below, or it may represent impure metal. The Gen Palace also pairs with the Yin Wood, named "Gongcao," with a number of seven, belonging to a flexible type of wood, located in mountain forests. Its color is green, and it represents mountain rocks. As for the palace tone, virtue, emotion, taste, direction, and form, they follow the same interpretation as the Chou Earth "Great Auspiciousness" above. Another interpretation suggests that Yin also represents colorful objects with patterns, or flourishing flowers and fruits, or small and clustered fruits.

震宮，太沖卯，數六，為低木，在門戶，其色青，其物林木之類，為墉屏，為車船，其音為角，其性為仁，其情為怒，其味為酸，其方在正東，其人為足股，為腓，其形下靜上動。又云，其物無根，水陸行盤絡絲綸，或門哀悼動用，或圓而柔軟。

The trigram Zhen (Thunder) is paired with the earthly branch Mao (Rabbit), known as "Tai Chong." Its number is six, representing a low-growing type of wood. It is located at the entrance or gateway. Its color is green, and it symbolizes forests and trees, representing walls and barriers, as well as vehicles and boats. It belongs to the musical tone "Jue," the virtue "Ren," the emotion "anger," the taste "sour," and the direction Due East. When applied to human body parts, it corresponds to the thighs and calves. The form is characterized by stillness below and movement above. Another interpretation suggests that it represents objects without a firm foundation, capable of moving and winding on land and water, like threads intertwined; or items used in mourning at the door; or objects that are round and soft in texture.

巽宮，天罡辰，數五，為雜木，在城市。其色青，其物水池中之類。為官司中，為山野，其音為角，其性為仕，其情為怒。其味為酸。其方在東南。其人為寡髮，為廣額，為白眼，其形長，辰中有水，其物近水池，或堅剛物，火煙囚死焦破之類，其形方圓。

The Xun trigram first pairs with the Chen earth, and is named "Heavenly Gang." Its number is five, and it belongs to a mixed type of wood. The location associated with it is a city. Its color is green, and it represents objects in water pools, symbolizing government offices and mountainous areas. It belongs to the angle tone, and its nature is related to official positions, with a disposition of anger. Its taste is sour, and its direction is the southeast. If applied to people, it indicates those with sparse hair, broad foreheads, and lots of white in their eyes. The form of objects associated with it is slender. Chen is a water reservoir, containing water, so the objects represented are often near water pools; they can also be hard and strong objects. If there is fire smoke but it is in a confined or dead position, it indicates something withered and broken, with forms that are either square or round.

巽宮，太乙巳，數四，巳中有雜金，在爐灶，其色紅黃，其物木火之類。為文書，為囚禁，其音為角徵，其性為仁禮，其情為怒樂，其味酸甘，其方在東南，其人為髮額，為皮毛，為方靜之象，其物弓弩、鎖鑰，其色青黃，生山野並飛令之屬。

The Xun trigram is also associated with the Si fire, and is called "Taiyi." Its number is four. The Si element contains the qi of metal, and its location is the stove. Its color is red with a yellow tinge, and it represents things related to wood and fire, such as documents and imprisonment. Its five tones belong to both Jue and Zheng, its five virtues belong to both Ren and Li, its emotions include both anger and joy, its five flavors include both sour and sweet, and its direction is the southeast. If applied to human affairs, it relates to the hair, forehead, and skin and hair. Its form and appearance are square and calm. The things it represents may include bows and arrows, locks and keys, colors of green and yellow, or things growing in mountains and forests and flying birds.

離宮，勝光午，數九，為純火，在屋宅，其色赤，其物炎熱之類，為文章，為兵戈、甲冑，其音為徵，其性為禮，其情為惡，其味為苦，其方在正南，其人為心目，為文人、詩客，其形光明彩色，內虛外實之象。又云，為太陽，其物有彩色，或線蠶，或文章蓋物。

The Trigram Li (Fire) is paired with the Earthly Branch Wu (Fire), and is called "Shengguang" (Radiance). Its number is nine, and it belongs to pure fire. It is located in the house. Its color is red, and it represents hot things, symbolizing literature and military armor. It belongs to the musical note Zheng, the moral quality Li (ritual), and its emotion is aversion. Its taste is bitter, and its direction is due south. If applied to human affairs, it relates to the heart and the eyes, or to literary men and poets. The form of the object is bright and colorful, symbolizing something solid on the outside but hollow inside. Another interpretation says that Li represents the sun, and the object it represents has color, such as silk thread or a cocoon, or something patterned and coverable.

坤宮，小吉未，數八，未中有雜土，在田地，其色黃白，其物土產之類，為衣裳，為布帛，其音為宮，其性為信，其情為哀，其味為甘，其方在西南，其人為腹，其形為圓，共物酒器、碎微、塵土，又為絹帛，或言女子衣服，或有滋味之物，似魚類。

The Kun palace first pairs with the soil of Wei, named 'Xiao Ji', its number is eight. The Wei contains mixed soil, and the place is a field. The color is yellow and white, and it represents things produced from the soil, such as clothing and silk. It belongs to the palace tone in the five tones, to the virtue of trust in the five natures, its emotion is sorrow, its taste is sweet, and its direction is the southwest. If applied to human affairs, it relates to the abdomen. The form of the object is round (the original 'gongwu' is a mistake for 'qiwu'), it can be a vessel for wine, or small and minute objects or dust, or silk, or it is said to be a woman's clothing, or something with flavor, resembling fish.

坤宮，傳送申，數七，申為少陰，在平野，其色黃白，其物鐵石之類，其音性情方與小吉同，其形外硬心空之象。又云，其物有心，又硬而心空寶器之物，或砂塵鐵類。

The坤 palace is also paired with the metal of申, and is called 「Transmission」. Its number is seven. The metal of申 belongs to the lesser yin metal, and its location is a flat and open field. Its color is yellow and white, and it shoots iron and stone. Its five tones, five natures, five emotions, and direction are the same as the previous 未 earth 「Minor Auspiciousness」. The form of things is like being hard on the outside and hollow in the center. Another interpretation says that the things it shoots have a heart, and are valuable objects that are hard on the outside and hollow inside, or things like sand, stone, dust, and iron tools.

兌宮，從魁酉，數六，為純金，在金石，其色白，其物金鐵之類。為銀錢，為利器，其音為商，其性為義，其情為喜。其味為辛，其方在正酉，春人為口舌，為耳目頭類，其形尖圓。又云，其形有耳，或尖圓金錢刀鞘之類。

The Trigram Dui is paired with the Earthly Branch You (Metal), and is called "Congkui." Its number is six, and it belongs to pure metal. It is located between metal and stone. Its color is white, and it represents metal and iron, symbolizing silver, money, and sharp objects. It belongs to the musical note Shang, the virtue of righteousness, the emotion of joy, the taste of pungent, and the direction of Due West (the original text says "Zhengyu," which refers to Due West). If applied to human affairs, it relates to speech, the ears, the eyes, and the head (the original text says "Chunren," which is a miswriting for "Qiren," meaning "the person"). In terms of shape, it is pointed at the top and round at the bottom. Another interpretation suggests it has an ear-like shape, or resembles a pointed and round coin or a knife sheath.

干宮，河魁戌，靈敏五，戌中有辛火，在官府。其色黃，其物金錢殼果之類，為龍馬，為金玉其物為衣，其音為宮，其性為義，其情為喜，其味為辛，春方在西北，其人為首之類，其形為圓正剛硬之象，或五穀鐵石細碎之物。

The Qian trigram first pairs with the Xu earth, and its name is "He Kuai." Its number is five (the original text "ling ming wu" is a mistake for "shu wu"). The Xu earth contains Xin metal and a fire repository, and its location is the official government. Its color is yellow, and it shoots towards money and shell-bearing fruits, symbolizing dragon and horse, gold and jade, and also clothing. Its five tones belong to the palace tone, its five natures belong to righteousness, its emotion is joy, its five flavors are pungent, and its direction is northwest (the original text "chun fang" is a mistake for "qi fang"). If applied to human affairs, it relates to the head. The form of things is round and upright with firmness, or it may be grains, iron, and stone-like small objects.

干宮，登明亥，數四，亥為雜陽，在河水，其色黑，其物水中之類，其音性情方皆同河魁，其形圓實多動之象。又亥為重陽，其物無定，逐人情意，小兒戲物，或酸味，魚子醋醬之類。

The乾宫 is also paired with the亥 water, and its name is 「登明」. Its number is four. The亥 belongs to a mixed and complex yang, and it is located in the area of the river water. Its color is black, and it represents things in the water. Its five tones, five natures, five emotions, and directions are the same as the previous戌 earth 「河魁」. The form of the object is round and solid, and it represents movement rather than stillness. The亥 is a position of double yang, so the things it represents are not fixed and change according to the intentions of the person divining. They can be toys for children, or sour-tasting things, or fish eggs, vinegar, and sauce.

水上見水，其物有足而多動之象（又云四足好走）。水上郵火，其物水土壞物之象。水上見木，其物有輪足轉動之象（一雲輪轉物）。水上見金，其物生禽之象（生命之物）。水上見土，其物土中昆蟲故舊之象。

This section discusses the imagery produced when the Heaven Plate's spiritual element is superimposed upon the Earth Plate's hour. The overlapping of two Five Phases generates specific images. When water is added to water, the image represents something with legs that is active, possibly a four-legged creature. When water is added to fire, the image represents something damaged by water and earth. When water is added to wood, the image represents something with wheels and legs that can move, possibly a rotating object. When water is added to metal, the image represents living birds. When water is added to earth, the image represents insects in the earth or old things.

火上見水，其物破損故舊之象。火上見火，其物好行少靜之象。火上見木，其物花果蔬菜之象。火上見金，其物為陶冶之象。火上郵土，其物瓦磁器皿之象。

Fire over water indicates something broken and old. Fire over fire indicates something active and not still. Fire over wood indicates flowers, fruits, and vegetables. Fire over metal indicates things made by melting and casting. Fire over earth indicates pottery and ceramic wares (the original text's '邮' is a mistake for '见').

木上見水，其物帶花生長之象。森上見火，其物殘焦枯槁之象。木上郵木，共物花紋木器等類之象。木上見金，其物傷損之象（鑄斷刀缺槍）。木上見土，其物棺槨之象。

Wood placed on water indicates something growing with flowers. Wood placed on fire indicates something burned, scorched, and withered. Wood placed on wood indicates something with patterns, such as wooden objects. Wood placed on metal indicates something damaged or broken, such as a broken sword or a spear with a缺口. Wood placed on earth indicates a coffin.

金上見水，共物金石之象。金上見火，其物爐冶之象。金上見金，其物五金成器之象。金上見土，其物石器之象。土上見水，其物和柔之象。土上見火，其物光明之象。土上見木，其物堅牢之象。土直見金，其物瓦石之象。土上見土，其物城垣之象。潤下水之類，曲直木之類，炎上火之類，從革金之類，稼穡土之類。

When metal is placed on water, the object indicated is made of metal and stone. When metal is placed on fire, the object indicated is made for smelting and forging. When metal is placed on metal, the object indicated is made of gold, silver, copper, iron, and tin. When metal is placed on earth, the object indicated is made of stone. According to the previous pattern, there should be an entry for "metal on wood" below, but the text is missing here, so I dare not make up the content. When earth is placed on water, the object indicated is smooth and soft. When earth is placed on fire, the object indicated is bright and radiant. When earth is placed on wood, the object indicated is strong and solid. When earth is placed on metal, the object indicated is made of tiles and stone. When earth is placed on earth, the object indicated is walls and city walls. Finally, a concluding sentence: all objects with the characteristic of moisture and downward flow belong to the category of water; all objects with the characteristic of flexibility and straightness belong to the category of wood; all objects with the characteristic of rising heat belong to the category of fire; all objects with the characteristic of transformation and change belong to the category of metal; and all objects with the characteristic of cultivation and harvest belong to the category of earth.

天乙臨日辰物黃白，珍寶可食，光明文章，女子首飾物。變異水木之類，魚甲鱗物，五穀為麻術類，禽蟲為蝦蟹類。臨子筆墨文章等物。臨丑為魚蟹美和有泥土物（魚蝦美味）。臨寅為陶冶、磚瓦、磁器。臨卯為竹笛、簫笙、空哭等物。臨辰為黃土白物。臨巳為結花、衣服、棉麻、布帛等物。臨午為縷紫赤紅衣裳物類。臨未為貴物珍重酒肉之類。臨申為黑彩牛畜等物。臨酉為黃白泥塑佛像等物。臨戌為草黃蠟等物。臨亥為酒醋銅錫器硬諸等物。

This section explains how each of the Twelve Heavenly Generals is placed over the twelve Earthly Branches in turn, and each position is interpreted to determine the nature of the object concealed. The "Heavenly General of the Nobleman" (天乙贵人) is placed over the Day Stem and Day Branch. The object shot or indicated is yellow or white, representing precious and edible items, bright and ornate, or women's jewelry. If there is a change or variation, it belongs to the water and wood elements, indicating fish or scale-covered creatures. When paired with five grains, it refers to hemp; when paired with birds and insects, it refers to shrimp and crab. When the Heavenly General of the Nobleman is over the Zi position, the object is related to writing tools and literary works; over the Chou position, it refers to fish and crab delicacies or items covered with mud and soil; over the Yin position, it refers to pottery and ceramic wares; over the Mao position, it refers to hollow instruments like bamboo flutes and reed pipes; over the Chen position, it refers to yellow and white objects; over the Si position, it refers to embroidery, clothing, hemp, and silk; over the Wu position, it refers to purple, red, and crimson garments and threads; over the Wei position, it refers to valuable items and delicacies and meat; over the Shen position, it refers to black-colored decorations and cattle; over the You position, it refers to yellow and white clay statues; over the Xu position, it refers to yellow wax-like substances; over the Hai position, it refers to wine and vinegar and hard metal vessels.

騰蛇臨日辰，其物赦，為文章、書史，變異為毒物，甘美可食，五穀為豆、粟類，禽蟲為蛇鹿類。臨子為井為龍（井中龍）。臨丑為渠孔穴等類。用臨寅為蛇形等物。臨卯為刀劍、玲瓏、花果、船車等物。臨辰為磚瓦、磁器、珠寶異等物。臨巳為蛇蟲、錦衣、絲棉等類。臨午為尖物、女衣、彩帛、衫類。臨未為文字、黃物、顏色等。臨申為金玉、蝦煉等物（石銀）。臨酉火灰石牛、吃物之類。臨戌為自死沙中之物。臨亥為爛木、柏皮等物。

The term "Tengshe" (Tent Snake) appearing over the Day Stem and Day Branch indicates the nature of the object being targeted. The color is red (originally "she" is a mistake for "chi," meaning red), representing articles related to literature and history. If there is a change or variation, it may indicate something poisonous. It can also refer to delicious and edible things. When paired with the five grains, it corresponds to beans and millet; when paired with birds and insects, it corresponds to snakes and deer. If "Tengshe" is located at the Zi position, the object is a well or a dragon, as noted in the original commentary; at the Chou position, it refers to ditches and holes; when acting as the initiating transmission at the Yin position, it refers to snake-like objects; at the Mao position, it refers to swords and blades, delicate objects, flowers and fruits, and vehicles; at the Chen position, it refers to bricks, tiles, ceramics, and precious jewels; at the Si position, "Tengshe" returns to its original form, referring to snakes and insects, or silk and cotton; at the Wu position, it refers to sharp objects, women's clothing, and colorful garments; at the Wei position, it refers to writings, yellow-colored objects, and dyes; at the Shen position, it refers to gold and jade, as noted in the original commentary, it refers to stones and silver; at the You position, it refers to fire ashes, stones, oxen, and edible things; at the Xu position, it refers to something that causes one's own death in sand; at the Hai position, it refers to rotten wood and the bark of cypress trees.

朱雀臨日辰，其物赤黑色，羅網、捕縛、有晶明、光彩=毛心、文章，變異為煙火燒灼之物。五穀為豆黍、麥類。禽蟲為雉、雀、鴉類，獸為馬、驢之類。臨子為文章、筆墨等物。臨場面為司長穢、塵灰等物。臨寅為雞雉、毛羽之類。臨卯為果類、黃色之物。臨辰為羅網、水蟲、赤色等物。臨巳為燒煉、藥石之物。臨午為衣裳、獐鹿、騾、兔之物。臨未為帶口舌文章。臨申為釵環、刀鐵等物。臨酉為銅鏡、梳子、釵釧等物。臨戌為飛禽、巢穴、器皿等物（主，鳥巢，印子）。臨亥為玳瑁、象牙、泥土等物（牙梳、玳惠梳）。

The Vermilion Bird is above the Day Stem and Day Branch: the object it shoots is red with black, or a net for capturing, or something bright and colorful with feathers and patterns (the phrase "glory = feather heart" has a textual error in the original). If there is a change, it is something burned by smoke or fire. It corresponds to five grains as beans, millet, and wheat; to birds and insects as pheasants, sparrows, and crows; to wild animals as horses and donkeys. When the Vermilion Bird is at the position of Zi, the object is articles of writing and ink; the next line originally read "when it is over the scene, it is filth, dust, and so on," but according to the order before and after, this should be "when it is at Chou," and the text is corrupted, so the object is filth and dust. When it is at Yin, the object is chickens, pheasants, and feathers; when at Mao, it is fruits and yellow objects; when at Chen, it is nets, aquatic creatures, and red objects; when at Si, it is drugs for burning and refining; when at Wu, the Vermilion Bird returns to its native position, and the object is clothes, or deer, elk, mules, and rabbits; when at Wei, it is documents that cause disputes; when at Shen, it is hairpins, rings, and iron tools; when at You, it is bronze mirrors, combs, and hairpins; when at Xu, it is flying birds, nests, and vessels, with a small note mentioning bird nests and seals; when at Hai, it is tortoiseshell, elephant ivory, and earth, with a small note mentioning tooth combs and tortoiseshell combs.

六合臨日辰，其物色光彩、竹木、金石所傷之物。音聲之類，變異可食，五穀為桑麻類，為鹽，禽鳥雉兔等物。臨子為青白貯水火物。臨丑為傷破、刀割、鍬鋤等物。臨寅為文書、喜信、刀尺、果食、貓狸、刻雕等物。臨卯為術士、車輪、撓搭、草果子等物。臨辰為土石盆瓦等物。臨巳為竹管、空虛、火筒、軍器等物。臨午為鏡匣、盒子、木梳、磁器等物。臨未為婚姻、宴享、器物臭 爛鹽黑子。臨申為爭鬥、鑄成、鏡匣，或白盒子。臨酉為女子剪尺等物。臨戌為婦逃、矸磁、角瓦等哭 。臨亥為盂盒物類（四足紙器帛）。

The term "Liu He" is above the day stem and day branch: the object being divined has a luster, belongs to the category of bamboo and wood, or is damaged by metal and stone, or is something that can make a sound; if it undergoes transformation, it is edible. It is associated with mulberry and hemp when paired with five grains, and also with salt. When paired with birds, it refers to pheasants and rabbits. When "Liu He" is on the Zi position, the object is light blue or white, and can hold water or fire. When on the Chou position, it is something that has been cut or broken, or tools like shovels and hoes. When on the Yin position, it refers to documents, good news, knives and measuring rods, fruits and food, cats and ferrets, and carved objects. When on the Mao position, "Liu He" returns to its original position, referring to magicians, wheels, grappling hooks, and grass and fruit. When on the Chen position, it refers to earth, stone, basins, and tiles. When on the Si position, it refers to bamboo tubes, hollow objects, fire tubes, and military equipment. When on the Wu position, it refers to mirror cases, boxes, wooden combs, and porcelain. When on the Wei position, it refers to objects used in marriage and feasts, but the original text here has some errors and omissions, such as "smell of rotten objects, salt, black seeds." When on the Shen position, it refers to objects forged due to disputes, mirror cases, or white boxes. When on the You position, it refers to scissors and measuring rods used by women. When on the Xu position, it refers to a woman fleeing, or objects like broken porcelain, horn tiles, etc., with some errors at the end of the original text. When on the Hai position, it refers to bowls and boxes, with a small note indicating four-legged objects and paper and silk.

勾陳臨日辰，其物青黑、木植之類，傷損勾連之物。羅網之象，變異為瓦石、金錢，禽鳥魚蟹、龜鱉、水蟲等物。臨子為后土、緋紫物類（或不生花）。臨丑為花紋、塌鋒之類（塌鋒、尖結、花紋）。臨寅為瓦石、樹根如獸形、四足之物。臨卯為橋柱、河棟，如早蛇類。臨辰為龜鱉魚蟹、釣網等物。臨巳為衣服舊物。臨午為描樣、符印、文書、符篆刻物。臨未為粟、帛、絹絲、魚肉香美等物。臨申為鐵器刑傷。臨酉為白色鐵鏡垍器等物。臨戌為緋紫、衣服等物。臨亥為盂盒物類。

Gou Chen is over the Day Stem and Day Branch: the object being targeted is of a dark blue or black color, belonging to the category of wooden plants, causing damage and capable of connecting things, symbolizing a net; if there is variation, it becomes tiles, stones, or money; when paired with birds or aquatic creatures, it represents fish, crabs, turtles,鳖, and aquatic insects. When Gou Chen is over the Zi position, the object is an image of the Earth God or something of a crimson or purple color, with a small note suggesting it may be something that does not bloom; when over the Chou position, it is an object with patterns, broken or bent blades; the small note gives examples such as bent blades, pointed ends, and patterns; when over the Yin position, it is tiles or objects resembling animal-shaped tree roots and four-legged creatures; when over the Mao position, it is bridge pillars or beams over rivers, resembling snakes on dry land; when over the Chen position, Gou Chen returns to its original position, representing turtles, crabs, fish, fishing gear, and nets; when over the Si position, it is old clothes; when over the Wu position, it is sketches, seals, documents, and engraved symbols; when over the Wei position, it is millet, silk, brocade, and threads, as well as fish, meat, and fragrant delicacies; when over the Shen position, it is iron tools, indicating injury; when over the You position, it is white iron, mirrors, and pottery; when over the Xu position, it is clothing of a crimson or purple color; when over the Hai position, it is bowls and trays.

青龍臨日辰，其物青赤木之類，懸空可食物，變異文章、羽翼、螭虎狼狐兔之類。臨子為蟬蛇之形狀。臨丑為鐵鍋槍鑽等物。臨寅為箱櫃、孔竅、獸形龍狀之物。臨卯為木器、果子、貴人家物。臨辰為石頭、瓦器、術杖、龍形。臨巳為奴婢相連（雙合相連）。臨午為燒成可食之物。臨未為爛木槿茶果之物。臨申為腰帶可用之物。臨酉為刀傷器物之類。臨戌為刀割人形之類。臨亥為果子白色，如瓜形狀（刀傷物）。

The Azure Dragon is above the Day Stem and Day Branch: the object it points to is green with a reddish tinge, belonging to the category of wood, and is something that can be eaten when suspended in the air; if there is a change or variation, it represents things with patterns or colors, flying birds with feathers, or creatures such as chimeras, tigers, wolves, foxes, and rabbits. When the Azure Dragon is at the position of Zi, the object resembles a cicada or a snake; at Chou, it is a wok or a drilling tool; at Yin, the Azure Dragon returns to its original position, indicating chests, cabinets, or objects with holes, or items shaped like animals or resembling dragons; at Mao, it refers to wooden objects, fruits, or items belonging to the nobleman's household; at Chen, it is stones, tiles, ritual staffs, or dragon-shaped objects; at Si, it signifies servants paired together, with a note indicating they are connected in pairs; at Wu, it is food that has been cooked and is edible; at Wei, it is rotten wood, wood槿, and tea fruits; at Shen, it is items such as belts that can be used; at You, it is objects damaged by a knife; at Xu, it is human-shaped objects cut by a knife; at Hai, it is white fruits shaped like gourds, with a note stating they are objects that have been cut by a knife.

天空臨日辰，其物主印綬、金石，變異為虛而不實、臭惡之物，禽早狼狗之類。臨子為石土、磚瓦、缸垍、器皿等物。臨丑為出形、人鑕鎖鏡奩等物。臨寅為沒底物，盂類火灰。臨卯為土石等物。臨辰為磚瓦空虛等物（土燒過物）。臨巳為生氣物，蛇蟲有角足之類。臨午為不用破損之物（破碎、汙穢、泥糞）。臨未為可食甘甜之物。臨申為有角堅鐵石物。臨酉為自破哭 用等物。

The "Tian Kong" (Sky) is located above the day stem and day branch: the things it points to are seals and metal or stone objects. If there are anomalies, they represent things that appear strong on the outside but are weak inside, or hollow and not substantial, or foul-smelling objects. When paired with birds and beasts, they refer to wolves and dogs (the characters "qin zao" may have errors in the original text). When "Tian Kong" is at the position of Zi (Rat), the things it points to are stones, soil, bricks, tiles, jars, and pots. When it is at the position of Chou (Ox), it indicates forms of shedding or removal, or objects used by people such as shears, locks, and mirrors. The original text has some errors here. When it is at the position of Yin (Tiger), it refers to containers without bottoms, such as bowls, or fire ash. When it is at the position of Mao (Rabbit), it refers to stone and earth objects. When it is at the position of Chen (Dragon), it refers to hollow objects made of bricks and tiles, and the small note says these are objects made by burning earth. When it is at the position of Si (Snake), it refers to things with life qi, such as snakes, insects, and creatures with horns or legs. When it is at the position of Wu (Horse), it refers to broken and unusable objects, with the small note mentioning broken, dirty, and muddy things. When it is at the position of Wei (Goat), it refers to sweet and edible things. When it is at the position of Shen (Monkey), it refers to hard objects with horns, such as iron and stone. When it is at the position of You (Rooster), it refers to objects that break on their own and can no longer be used, and the original text has errors here. According to the order of the twelve earthly branches, there should be entries for Xu (Dog) and Hai (Pig) below, but the original text is missing these parts.

白虎臨日辰，其物色白，金玉、刀劍、鋸等物。若傷人死傷等物。五穀為豆、黍類，獸為虎狼猿猴之屬。臨子為燒成瓦器等物。臨丑為刀斤物類。臨寅為鏟鍬尖刀利器。臨卯為割成鐵物。臨辰為銅鐵環子等物。臨巳為金錢利刃孝服。臨午為棄石藥器。臨未為白或針燒鑄形象。臨申為鐵鉗環子。臨酉為鍬鋤鐵器鏡銅等物。臨戌為獸形、螭吻、鍬鈕、有口銅印等物。臨亥為刑傷、虎豹、四足、小兒戲物。

The White Tiger is positioned over the Day Stem and Day Branch: the thing it points to is white in color, representing metal and jade, knives, swords, and saws; if it relates to human affairs, it signifies injuries leading to death; paired with the five grains, it corresponds to beans and millet; paired with wild animals, it represents tigers, wolves, apes, and monkeys. When the White Tiger is at the Zi position, it indicates burned pottery; at the Chou position, it refers to axes and hatchets; at the Yin position, it points to shovels, picks, and sharp blades; at the Mao position, it indicates iron tools used for cutting; at the Chen position, it refers to copper and iron rings; at the Si position, it signifies money, sharp weapons, or mourning clothes; at the Wu position, it indicates discarded stones and containers for medicine; at the Wei position, it refers to white objects or needles, as well as cast metal objects; at the Shen position, the White Tiger returns to its original place, indicating iron tongs and rings; at the You position, it refers to iron farming tools and bronze mirrors; at the Xu position, it indicates animal-shaped objects, chimeras, the handles of shovels, and copper seals with mouths; at the Hai position, it signifies injuries or four-legged beasts like tigers and leopards, or toys for children.

太常臨日辰，其物黃可食，形圓好，珍寶，變異醫藥、金石、文章，有日月耳目，生毛髮，五穀為訂類，獸羊鷹之類。臨子為花羅衣裳。臨丑為舊衣服。臨寅為師人、筆研、剛物、僧道法衣。臨卯為童行、經卷。臨辰為土、光明之物。臨巳為花裝之物，故破之物。臨午為飛雁之書。臨未為衣服、黃褐色等物。臨申為猴畜、白錫錢物。臨酉為白色物，花球、雞雉、雁屬之類。臨戌為破白赤色衣服。臨亥為勒白帶繩等物。

Tai Chang is over the Day Stem and Day Branch: the object being divined is yellow in color and edible, round and beautiful, or a treasure. If there is a change or variation, it is medicine, metal and stone, or something with patterns, resembling the sun and moon, or eyes, or with hair. It is paired with the five grains as rice, and with wild animals as sheep and hawks. Tai Chang over the Zi position indicates a flowered silk robe; over the Chou position, old clothes; over the Yin position, a school teacher or writing tools and hard objects, or the robes of monks and Taoists; over the Mao position, a young monk or Taoist and scriptures; over the Chen position, earth or bright objects; over the Si position, decorative patterns or old and broken objects; over the Wu position, a letter carried by a wild goose; over the Wei position, Tai Chang returning to its origin, indicating clothes and yellowish-brown objects; over the Shen position, monkeys and livestock, or white tin money; over the You position, white objects, or flower balls, chickens, pheasants, and geese; over the Xu position, old white and red clothes; over the Hai position, white belts and ropes used for binding.

玄武臨日辰，其物出水中，相勾連，鱗甲，文章。變異為內虛、女子之物。五穀為豆類，禽蟲為鼠燕之屬。臨子為魚蝦、蟬、經卷之物。臨丑為羊角，高分子鳥，金箭。臨寅為皂色木植勾動之物。臨卯為瓜果圓中之物。臨辰為黃黑瓦石戊屬（黃瓦、燒赤、石磚垍）。臨巳為破瓶、舊翁之類。臨午為心虛、赤色之物。臨未為廚中吃食之物（泥中物，吃食）。臨申為蛇蟲、螮蜂、白蠅子（石垍磚、兔形）。臨酉為金銀匹帛之類（泥乞）。臨戌為斑駁花紋、瓦器。臨亥為果木喜美之物（草木美物，因滋味來）。

The Black Tortoise is positioned over the Day Stem and Day Branch: the object being indicated comes from water, is connected with others, has scales and patterns; if it shows variation, it is something hollow inside, or an item belonging to a woman. It corresponds to beans among the five grains, and to mice and swallows among birds and insects. When the Black Tortoise is at the Zi position, the object is fish, shrimp, cicadas, or scriptures; at the Chou position, it is sheep horns, high-flying birds, and golden arrows, with some textual errors in the original; at the Yin position, it is black wooden objects or things that can be hung or pulled; at the Mao position, it is round fruits with pulp; at the Chen position, it is yellow and black tiles and stones, with a note mentioning yellow tiles, burnt red soil, and stone bricks and pottery; at the Si position, it is broken jars and old pots; at the Wu position, it is hollow objects with a red color; at the Wei position, it is food from the kitchen, with a note mentioning things from mud and food; at the Shen position, it is snakes, wasps, and white flies, with a note mentioning stone bricks and rabbit-shaped objects; at the You position, it is gold, silver, silk, and cloth; at the Xu position, it is tiles with patterns and colors; at the Hai position, the Black Tortoise returns to its native position, indicating fruits and trees that are pleasant and tasty, with a note mentioning it due to its flavor.

太陰臨日辰，其物黃白色，為金銀刀針這類。變異生產水中之物，五穀為麥米類。飛禽為雞雉之屬。臨子為面面面、甘甜可食之物。臨丑為鮮明、婦人衣服之物。臨寅為刀斧、器用、可食、黃色之物。臨卯為其物似錢光明。臨辰為釵釧花朵等物。臨巳為布帛婦人衣飾之物。臨午為白色銅鐵器用、剪刀、白毛。臨未為黃色堪食、油麻之物。臨申為女子釵釧、小麥、雞雉。臨酉為金銀、雉鵝、雞鴨之類（鴿）。臨戌為髮毛、羽翼蟲，不然多足物。臨亥為雉雞、刀錐、通白物。

Tai Yin is over the Day Stem and Day Branch: the things indicated are yellow or white, such as gold and silver, knives and needles (the original text's '这类' is a mistake for '之类'). If there is variation, it refers to things born in water. When paired with the five grains, it is wheat and rice; when paired with flying birds, it is chickens and pheasants. Tai Yin over the Zi position indicates sweet and edible food such as flour (the original text's '面面面' has a repetition error); over the Chou position, it indicates bright women's clothing; over the Yin position, it indicates axes and tools, or yellow edible items; over the Mao position, the things indicated resemble coins and have a luster; over the Chen position, it indicates hairpins, bracelets, and flowers; over the Si position, it indicates silk and women's clothing; over the Wu position, it indicates white copper and iron tools, scissors, or white feathers; over the Wei position, it indicates yellow edible items and sesame; over the Shen position, it indicates women's hairpins, wheat, and chickens and pheasants; over the You position, Tai Yin returns to its original position, indicating gold and silver, or pheasants, geese, chickens, and ducks, with a note adding pigeons; over the Xu position, it indicates hair, winged insects, or many-legged creatures; over the Hai position, it indicates pheasants, knives, needles, or entirely white objects.

天后臨日辰，其物皂白，女人用物質，變異為草木可食，五穀為稻豆類，禽蟲為蠶蛛之類（一雲潔白物，蝦蟆）。臨子為婦人黑白衣衫（青黑花彩）。臨丑為瓦石器用等物。臨寅為香味黑甜果子。臨卯為泥土草木之物。臨辰為土中所產之物，穢汙物，赤色。臨巳為水中火中所出之物（爛白及服）。臨午為水煮羹之物並破物。臨未為果品、飲宴之物。臨申為形如貓虎之類。臨酉為白色衣絹之物。臨戌為黃衣土泥之物。臨亥為水中魚蝦之物，水族類，酸醋物。

The Heavenly Empress is over the Day Stem and Day Branch: the object shot is black and white, used by women; if there is a change, it is edible plants; paired with five grains it is rice and beans, paired with birds and insects it is silkworms and spiders. One interpretation says it is white or clean things or frogs. When the Heavenly Empress is over the Zi position, she returns to her native place, the object shot is the black and white clothes of a woman, with small notes saying dark blue and patterned; over the Chou position, it is pottery and stone tools; over the Yin position, it is black sweet fruit with a fragrance; over the Mao position, it is earth and plants; over the Chen position, it is things produced from the earth or dirty red things; over the Si position, it is things taken from water and fire, with the original small notes having errors; over the Wu position, it is soup made by boiling water, also governing broken things; over the Wei position, it is fruits and food for feasting; over the Shen position, it is shaped like a cat or tiger; over the You position, it is white silk cloth; over the Xu position, it is yellow clothes and earthy things; over the Hai position, it is aquatic creatures like fish and shrimp, or sour vinegar.

乾卦。河魁、登明主之。內赤外白，內方外圓。遇水則軟，遇火則堅。夏火金敗，秋月金全。上有文字，節義相兼。旺則珠玉，休是銅錢。仰如鼎立，覆似鍾懸。團圓外貌，堅硬內堅。人見敬仰，富貴雙全。上有文字，繩索相連。聚而成實，散而無緣。細想是卦，無過銅錢。仰似鼎立，格似鍾懸。若非金鐵，即是銀銅。團圓外實，裡面虛實。人見敬貴，能鑑身容。

The Qian hexagram is governed by the two deities Wu (Xu) "Heavenly Chief" and Hai "Dawn Brightness." The object it represents has a red interior and a white exterior, is square inside and round outside; it becomes soft when encountering water and hard when encountering fire. In summer, when fire is strong, metal weakens, but in autumn, when metal is in its prime, the object becomes complete and solid. There are characters on the object, symbolizing virtue and righteousness; when it is in a prosperous phase, it becomes pearls or jade, but when in a resting phase, it becomes copper coins. When placed upright, it resembles the legs of a tripod; when overturned, it looks like a bell hanging in the air. Its appearance is round and solid, yet its interior is both hollow and solid. People see it with respect, and it also signifies wealth and honor. There are characters on the object, along with ropes connecting them; when gathered together, they form a string, but when separated, they are disconnected. Upon reflection, the Qian hexagram represents copper coins: when viewed upright, they resemble the legs of a tripod; when overturned, they look like a bell suspended in the air. They are either gold or iron, silver or copper; their shape is round and solid, yet their interior is both hollow and solid. People show respect upon seeing them, and when polished, they can reflect one's face.

坎卦。神后主之。均性成風，依近水中。下浮南北，又浮西東。有形不動，落亦無蹤。騰浮萬物，便似飄萍。悠悠之物，外典內黑。性喜潛藏，情同隱匿。長在家居，惟能野合。去即被擒，逢生不識。

The Kan hexagram is governed by the Zi (Water) stem. The nature and temperament of the things it represents are smooth and gentle like wind, moving close to water. It drifts north and south on the surface, and floats east and west across the water. It has form but does not move on its own; once it sinks, it disappears without a trace. It floats on top of all things, like water lilies on the surface. It is a drifting object, with patterns on the outside but black inside. By nature it likes to hide, its demeanor is like concealment. It usually stays at home, yet can only meet its mate in the wild. If it leaves its place, it is captured; when it meets a flourishing place, it is not recognized.

艮卦。大吉、功曹主之。艮青之形，不動其情。內虛外實，團圓所成。旺相則實，無氣則靈。木能生火，豈能停停？人驚響谷，形如覆盆。春秋不改，積世長存。此物團圓，內悔外貞。能屈不動，種之生生。若非青白，即是龜紋。

The Gen hexagram is in the first position, governed by Chou "Great Good Fortune" and Yin "Gongcao" deities. The object it represents has a bluish color and a quiet, still nature. Its inside is hollow while its outside is solid, forming a complete shape. When it receives the energy of prosperity and strength, it becomes solid and firm; without such energy, it becomes light and hollow. Gen represents a mountain, and Yin contains wood, which can generate fire. How can it remain completely still? Its sound echoes like a hollow valley, startling people, and its shape resembles an overturned basin. It endures spring and autumn without change, lasting through years and generations. This object is complete, with the inner trigram representing "regret" and the outer trigram representing "upright." Inside and outside form a single entity; it can bend but not move, and once planted, it continues to thrive. Its color is either bluish-white or has patterns like turtle shells.

震卦。太沖主之。震物動停，內白外青。圓頭尾小，將變其形。震主變動，身無定形。如蠶作繭，能騰能生。能團能圓，似獸能聲。逐物改變，色體蒼然。下不著地，上不侵天。若非果物，即是魚蚌。

The Zhen hexagram is governed by the Mao branch, which is called "Tai Chong." The object it represents is both moving and still, with a white interior and a blue exterior. Its head is round and its tail is small, and its shape is about to change. Since Zhen is originally associated with movement, the object does not have a fixed form, like a silkworm making a cocoon, capable of leaping and transforming. It can form a ball and be round, similar to an animal that can make sounds. It changes according to what it encounters, with a greenish color and shape. It does not touch the ground below nor reach the sky above, hanging between the two. It is either a fruit or something like fish or shellfish.

巽卦。天罡、太乙主之。巽主風雪，節氣氤氳。聲添琴韻，遠聽時聞。乍吟乍笑，時矛時群。形如彩螮，曩如青萍。奔注為形，光彩金生。遊行照影，強索之形。空中隱映，神歌鬼哭。裡實外虛，空谷傳聲。

The Xun trigram is governed by the Heavenly Gang and the Taiyi deities. Xun represents wind and snow, with the seasonal energies mingling and interacting. The sound it produces is like the melody of a zither, heard continuously from afar; it sometimes murmurs softly, sometimes seems to laugh, sometimes appears alone, and sometimes comes in groups. Its shape resembles the rainbow in the sky or the green floating algae on water; it takes form as it flows and rushes, glowing with a golden aura. As it moves, it can reflect images, but when one tries to catch it, it eludes grasp. It appears faintly in the air, with sounds like divine songs and ghostly cries. It is solid inside but hollow outside, just like the echo in an empty valley.

離卦。勝光主之。似龍無角，似馬無訛。若非牝馬，即是驢騾。人頭即少，離體身多。不臨溪谷，即是長城。先白後赤，水土圓藏。雕形鱗族，內柔外剛。外頭雖實，裡畔虛張。賊人盜得，灰土埋藏。

The Trigram Li is governed by the "Shengguang" (Victorious Light) at its first position. The object it represents resembles a dragon without horns, or a horse without difference; it is either a mare or an ass. The forms with human heads are few, while those resembling the body of the Li trigram are numerous; it is either near a stream or valley, or extends like a great wall. Its color starts white and then turns red, with the qi of water and earth roundly hidden within; it has carved patterns and belongs to the group with scales, being soft inside and hard outside; it appears solid on the outside but is actually hollow inside. If one asks about its whereabouts, it is stolen by thieves and buried in ash.

坤卦。小吉、傳送主之。坤體外黃，其色內蒼。水上而實，內圓外方。形如瓦碟，堅實能剛。若非古器，即是橐囊。卦體名坤，土性長存。朝則平野，墓則孤村。人來扣抱，逐伴隨群。若非牝馬，即是其◎左“牛”右“享”。

The trigram Kun is governed by the two deities Wei "Xiao Ji" and Shen "Chuansong." The outer color of the trigram is yellow, and the inner color is green; it floats on water yet is solid in texture, with a round interior and square exterior; its shape resembles a shallow dish, being solid and hard. If it is not an ancient vessel, it must be a leather bag. This trigram is named Kun, representing the enduring nature of earth. In the morning, it resembles a broad plain, but at dusk, it looks like a lonely village. When people knock or hold it, it follows and gathers in groups. It is either a mother horse or an object composed of the character for "cow" on the left and "xiang" on the right (the original character is damaged and is represented by a symbol, and thus cannot be guessed or supplemented).

兌卦。從魁主之。兌為金外地人，堅硬栽截。乍剛乍柔，有時曲折。內裡光彩，外邊欠缺。若非連珍，衣加帶剛。兌性居平，外缺裡明。形依靜域，炫耀光生。遙為宇殿，似佛光榮。若非銅錢，即是金銀。

The Dui hexagram is governed by You (酉) "Congkui." Dui belongs to the metal element, with its quality manifesting externally, capable of cutting and shaping; it is hard and can cut, sometimes firm and sometimes soft, sometimes with a bend; it has brilliance inside but a break on the outside. It is either a string of precious jewels or a hard ornament on clothing. Dui is peaceful in nature, with an external break but internal brightness; it remains still in form yet shines brightly; viewed from afar, it resembles a palace or temple, or the radiance of a Buddha's body. It is either copper money or silver and gold.

木主曲直，作酸，木實之性，為木之物類。主曲折、長短、粗細之形象，曲折木器之物。火主炎上，作苦，火焦之性，為火之物類。主光明、華彩、虛心之形象，煙火虛心之物。土主稼穡，作甘，土養之性，為土之物類。主包含、廣大、厚重之形，像匠士所養之物。

The nature of wood is to be flexible and straight, its taste is sour. It takes the quality of wood being solid, and thus represents things of the wood category. In form, it is associated with bending, length, thickness, and thinness, and mostly refers to wooden objects with curves. The nature of fire is to rise upward, its taste is bitter. It takes the quality of fire burning and scorching, and thus represents things of the fire category. In form, it is associated with brightness, brilliance, and emptiness in the center, and mostly refers to things like flames or hollow objects. The nature of earth is to grow and harvest, its taste is sweet. It takes the quality of earth nurturing and producing, and thus represents things of the earth category. In form, it is associated with containment, vastness, and weightiness, and mostly refers to things cultivated by craftsmen and farmers.

金主從革，作辛，金堅之性，為金之物類。主堅硬、雕刻、鋒利之形象，堅硬雕鏤之物。水主潤下，作咸，水生之性，為水之物類。主柔弱、卑下、綿軟之形象，水中之物。

The nature of metal is to transform and change, its taste is pungent. Taking the quality of metal being firm and strong, it corresponds to things of the metal category: in form they are hard, capable of being carved, sharp, and mostly hard objects with engraved patterns. The nature of water is to moisten and descend, its taste is salty. Taking the quality of water to generate life, it corresponds to things of the water category: in form they are soft, low, and pliant, and mostly things found in water.

不備之課乃不全之物。返吟乃遠路入來之物。伏吟乃遠近出物之物（近處持至之物）。四孟神為用神，乃方而有稜角之物。四季神為用神，乃圓轉敦之物（物圓實）。四仲神為用神，為物平直。用起水神，日辰上見火神，乃半虛半實之物。土木為用神、加臨日辰，乃陸地所生之物。水為用神，得青龍、白虎、玄武者，水中所生之物。

This section uses the term "Lesson Pattern" to determine hidden objects. If the pattern is "Incomplete Lesson," the object is incomplete or broken. If the pattern is "Return Chant," the object comes from a distant place. If the pattern is "Hidden Chant," the object comes from both near and far, and the small note says it comes from nearby. Using the four young gods (寅, 申, 巳, 亥) as the "Useful God," the object is square and angular. Using the four seasonal gods (辰, 戌, 丑, 未) as the "Useful God," the object is round and solid, and the small note says it is round and firm. Using the four middle gods (子, 午, 卯, 酉) as the "Useful God," the object is straight. If the initiating transmission is water god and the day branch also shows fire god, the object is half-real and half-imaginary. If earth god and wood god are used as the "Useful God" and they are placed on the day branch, the object is something grown on land. If water god is used as the "Useful God" and it is accompanied by "Azure Dragon," "White Tiger," and "Black Tortoise," the object is something grown in water.

甲乙日與春同，木青，火黃，土黑，金紅，水白。 丙丁日與夏同，火紅，土白，金青，水黃，木黑。 戊己日與四季土旺日同，土黃，金黑，木白，火青，水紅。 庚辛日與秋同，金白，水青，木黃，火黑，土戲。 壬癸日與冬同，水黑，木紅，火白，土青，金黃。

This is a table that determines the colors of the Five Phases based on the Day Stem. Each row first lists the Day Stem and its corresponding season, followed by the colors of the Five Phases on that day. For Jia and Yi days, which correspond to spring, wood is green, fire is yellow, earth is black, metal is red, and water is white. For Bing and Ding days, which correspond to summer, fire is red, earth is white, metal is green, water is yellow, and wood is black. For Wu and Ji days, which correspond to the seasons of辰, 戌, 丑, and 未, earth is yellow, metal is black, wood is white, fire is green, and water is red. For Geng and Xin days, which correspond to autumn, metal is white, water is green, wood is yellow, fire is black, and earth is red (the original text's "土戏" is a mistake for "土红"). For Ren and Gui days, which correspond to winter, water is black, wood is red, fire is white, earth is green, and metal is yellow. When performing the game of shooting the hidden object, first determine the Day Stem of the day and then look across this table to find the color that the hidden object should have.

當生者旺，我克者死，生我者休，克我者囚，我生者相。 甲乙日與春三月同，木旺，火相，土死，金囚，水休。 丙丁日戌夏三月同，火旺，土相，金死，水囚，木休。 戊己日與四季土旺日同，土旺，金相，水死，木囚，火休。 庚辛日與秋三月同，金旺，水相，木死，火囚，土休。 壬癸日與冬三月同，水旺，木相，火死，土囚，金休。

First establish the general principle: actions that are born in the current season are considered strong, actions that are overcome by me are considered dead, actions that nourish me are considered resting, actions that overcome me are considered imprisoned, and actions that I nourish are considered in phase. The following is divided according to the day stem: for Jia and Yi days, they are treated as in the first three months of spring, with wood strong, fire in phase, earth dead, metal imprisoned, and water resting. For Bing and Ding days, they are treated as in the three months of summer (the original text mistakenly writes 'Xu' instead of 'with'), with fire strong, earth in phase, metal dead, water imprisoned, and wood resting. For Wu and Ji days, they are treated as in the four earth months (Chen, Xu, Chou, Wei), with earth strong, metal in phase, water dead, wood imprisoned, and fire resting. For Geng and Xin days, they are treated as in the three months of autumn, with metal strong, water in phase, wood dead, fire imprisoned, and earth resting. For Ren and Gui days, they are treated as in the three months of winter, with water strong, wood in phase, fire dead, earth imprisoned, and metal resting. When determining the newness, fragility, size, etc., of an object covered by a divination, one must first determine the state of the useful god.

甲乙樹木，丙丁爐冶旗象，戊己冢墓，庚辛釵釧、利、刀兵、鎧甲，壬癸江河泉源。甲草木，乙竹管，丙爐冶火燭，丁鼎釜火，戊溼潤，己甲土生物，庚刀槍利器，辛珍寶，壬雨露，癸江河。

The ten Heavenly Stems are associated with specific objects: Jia and Yi represent trees, Bing and Ding represent forges and banners, Wu and Ji represent tombs and burial grounds, Geng and Xin represent jewelry and weapons, and Ren and Gui represent rivers and springs. Individually, Jia represents grass and trees, Yi represents bamboo and reeds, Bing represents forges and fire lamps, Ding represents the fire in cauldrons and pots, Wu represents moist land, Ji represents things growing from the earth (the original text says "Ji and Jia are earth and produce life," and the character "Jia" may be an error), Geng represents swords and sharp weapons, Xin represents treasures, Ren represents rain and dew, and Gui represents rivers and streams.

金，旺金土珍寶，相銅鐵利器，死鍋釜，囚鉛錫，休銀針。 木，旺材木，相竹葦上葉，死棺槨，囚染棟船車，休朽木柴薪。 水，旺雨露江河，相山澤流泉，死地坑池湖，囚死水溝渠，休，溼地、廁。 火，旺爐冶，相燈燭，死光明，囚灰炭，休煙、塵埃。 土，旺山嶽，相丘阜田，死冢墓、石、牆壁，囚砂泥，休屋宇、地基。

This is a table of objects associated with the Five Phases, categorized into five levels: Prosperity, Favorable, Death, Captivity, and Rest. The reading method is to first indicate the Five Phases, and then list the objects associated with each phase under the five levels. For the Metal Phase: when prosperous, it is associated with gold and jade, and products of the earth; when favorable, it is associated with copper and iron tools; when in death, it is associated with pots and pans; when in captivity, it is associated with lead and tin; and when in rest, it is associated with silver needles. For the Wood Phase: when prosperous, it is associated with mature timber; when favorable, it is associated with bamboo, reeds, and branches and leaves; when in death, it is associated with coffins and caskets; when in captivity, it is associated with beams, ships, and carts; and when in rest, it is associated with rotten wood and firewood. For the Water Phase: when prosperous, it is associated with rain, dew, rivers, and lakes; when favorable, it is associated with mountain springs and marshes; when in death, it is associated with pits, ponds, and lakes; when in captivity, it is associated with stagnant water in ditches; and when in rest, it is associated with wetlands and latrines. For the Fire Phase: when prosperous, it is associated with forges and furnaces; when favorable, it is associated with lamps and candles; when in death, it is associated with residual light; when in captivity, it is associated with ash and charcoal; and when in rest, it is associated with smoke and dust. For the Earth Phase: when prosperous, it is associated with mountains; when favorable, it is associated with hills, fields, and farmland; when in death, it is associated with tombs, stones, and walls; when in captivity, it is associated with sand and mud; and when in rest, it is associated with buildings and foundations.

《苗公密寶》云：“五行每二日一遷換，每十日則一輪轉。”此六壬占法，旺相之精髓也。常行說卻以四季分之用者，謬矣。在抵天元六甲運氣治病，次五行相四時，而分五臟，乃醫家治病法之妙處。若在譚式之中，每月三十日之間，五行三周，每旬十日，五行輪一遍，此六壬式用課之活法也。

The *Miaogong Mibao* says: The energy of the Five Phases changes every two days and completes a cycle every ten days. This is the essential principle in the Six Rats divination method for determining the prosperous and strong phases. However, the common practice of assigning the prosperous and strong phases according to the four seasons is incorrect. Generally, the heavenly stems of the Heavenly Stem and Earthly Branch system are used in the context of treating illness. By combining the Five Phases with the four seasons and associating them with the five internal organs, this is the subtle method of the medical profession for treating illness, not the method of the Six Rats system. If within a month of thirty days in the Six Rats system, the Five Phases go through three cycles, with each ten-day period completing a full rotation of the Five Phases—this is the practical application of using the Six Rats system for divination.

山陰道士云：“凡丙日計二十四時，五行各有旺相死囚休處。過兩日而遞收換也。假令甲乙日森旺火相土死金囚水休，象春之時序也。餘仿此。先賢之玄秘，聖人之奧妙，愚欲隱之，恐後人不明，故為是說也，學者秘之。”二十八宿起法因是納甲內容，略。大六壬苗公射覆鬼撮腳卷終。

The mountain shade hermit said: Every two days consist of twenty-four hours. Within these two days, the Five Phases each have their respective positions of strength, prosperity, death, captivity, and rest. After two days, they follow each other in sequence. For example, on the days of Jia and Yi, wood is strong, fire is prosperous, earth is in death, metal is in captivity, and water is in rest, which corresponds to the seasonal order of spring. The rest of the days follow the same pattern. This is the profound secret of the ancients and the profound wisdom of the sages. I originally intended to keep it hidden, but fearing that later generations would not understand, I have written this passage. Scholars should keep it secret. As for the method of the twenty-eight constellations, since it belongs to the content of Najia, it is omitted here. The entire book of "The Great Six壬 Seed Cover Ghost Foot Capture" ends here.