Heaven bestows honor, Earth grants merit.

日之火也，陽之晶；月之水也，陰之極。日自左而奔右，歲行一周；月自陰而還陽，三旬一往。子為天正，寅為地常。四正為上，以左右為門，陰陽旋轉之機，應天地虧盈之數。六十載支干同日神頭，後有顯說。

The sun belongs to fire and represents the essence of yang energy; the moon belongs to water and represents the extreme of yin energy. The sun moves from left to right, circling the sky once a year; the moon moves from the yin to the yang, completing its cycle every thirty days. Zi is the central position of heaven, and Yin is the regular position of earth. The four main directions (Zi, Wu, Mao, You) hold primary importance, serving as gateways with left and right as their portals. The mechanism of yin and yang rotating corresponds to the balance of the heavens and the earth. Within a period of sixty years, any day whose heavenly stem and earthly branch match those of the day itself is called "shen tou," and there will be further clear explanations later. Below is a list of the thirty pairs of "de" in the sixty Jiazi cycles.

六合之德：甲子己丑，換貴德；甲寅己亥，三元承天德；甲辰己酉，敗干失地德；甲午己未，敗夫承妻神貴德；甲申己巳，陰往陽承、陽干敗絕德；甲戌己卯，自官從旺夫妻德。

This is the first set of the Six Harmony Virtues. The Heavenly Stem Jia combines with the Earthly Branch Ji (Jia and Ji form the Earth element). Jiazi pairs with Jichou, where the noblemen on both sides exchange, called "changing noble virtue." Jiayin pairs with Jihai, where the three elements all receive the heavenly virtue, called "three elements receiving heavenly virtue." Jiachen pairs with Jiyou, where the Heavenly Stem is defeated and the Earthly Branch is out of position, called "defeated stem and lost earth virtue." Jiawu pairs with Jiwei, where the husband's position is defeated and the wife's position takes over the noble god, called "defeated husband receiving wife's noble god virtue." Jiashen pairs with Jisi, where the yin energy moves and the yang energy takes over, but the yang stem is in a defeated and exhausted position, called "yin moving, yang taking over, and the yang stem in defeated and exhausted virtue." Jiaxu pairs with Jimao, where the self carries an official position and follows the strong energy, and the couple harmonizes, called "self as official following strong energy and harmonious couple virtue." The term "virtue" refers to the pairing of the two columns forming a spouse pattern, and the names already include good or bad fortune.

丙於辛丑，陰盛歸陽藏敗德；丙寅辛亥，天地貴神重換德；丙辰辛酉，丙祿相合承地復敗德；丙午辛未，祿氣相資生合德；丙申辛巳，祿承本祿生成德；丙戌辛卯，陽承本官干合德。

The second group pairs Bing with Xin (Bing and Xin combine to form water). Bingzi pairs with Xinchou (the original text's "Jingyu" is a mistake for "Bingzi"), with extreme yin energy returning to yang, and a hidden loss, called "yin excess returning to yang with hidden loss." Bingyin pairs with Xinhai, with the heavenly and earthly noble spirits exchanging again, called "heavenly and earthly noble spirits exchanging again with virtue." Bingchen pairs with Xinyou, with Bing's禄 (favorable position) combining and receiving the earth's energy but then turning to loss, called "Bing's禄 combining and receiving the earth's energy and then turning to loss." Bingwu pairs with Xinwei, with the禄 energies supporting each other and generating and harmonizing, called "禄 energies supporting each other with generating and harmonizing virtue." Bingshen pairs with Xinsi, with the禄 continuing from its own禄 to generate, called "the禄 continuing from its own禄 to generate virtue." Bingxu pairs with Xinmao, with yang position continuing from its own official star and the heavenly stem combining, called "yang continuing from its own official star with heavenly stem combination virtue."

戊子癸丑，陽附貴而陰懷德；戊寅癸亥，陽附陰神相濟德；戊辰癸酉，祿命吉神德；戊午癸未，祿命太過不承德；戊申癸巳，各守舉而不敢刑德；戊戌癸卯，陰貴暗符重貴德。

The third group pairs Wu with Gui (WuGui combination to generate fire). WuZi pairs with GuiChou, where the yang relies on the nobleman and the yin holds the virtue, called "Yang relies on the nobleman while yin holds virtue." WuYin pairs with GuiHai, where the yang relies on the yin spirit and they support each other, called "Yang relies on the yin spirit to support virtue." WuChen pairs with GuiYou, where both the official fortune and the destiny meet auspicious deities, called "Official fortune and destiny meet auspicious deities." WuWu pairs with GuiWei, where the official fortune and destiny are excessive and cannot be supported, called "Official fortune and destiny are excessive and cannot bear virtue." WuShen pairs with GuiMao, where both sides hold their own positions and dare not harm each other, called "Both sides hold their own positions and dare not commit offenses." WuXu pairs with GuiMao, where the yin position's nobleman secretly matches and the noble aura overlaps, called "Yin nobleman secretly matches and noble aura overlaps."

庚子乙丑，支干合換貴自盛德；庚寅乙亥，陽附陰大貴德；庚辰乙酉，金水未成用德；庚午乙未，干祿不備自敗德；庚申乙巳，帶刑帶鬼帶食德；庚戌乙卯，祿承陰會小享德。

The fourth group pairs Geng with Yi (Yi and Geng combine to form metal). Gengzi pairs with Yichou, where the heavenly stem and earthly branch combine, the nobleman exchanges, and the self prospers, called "Branch and Stem Combine, Nobleman Exchanges, Self Prospers." Gengyin pairs with Yihai, where yang relies on yin to achieve great fortune, called "Yang Relies on Yin for Great Fortune." Gengchen pairs with Yiyou, where metal and water are not yet formed and usable, called "Metal and Water Not Yet Formed and Usable." Gengwu pairs with Yiwei, where the heavenly stem's luck is incomplete and leads to self decline, called "Heavenly Stem's Luck Incomplete, Self Declines." Gengshen pairs with Yisi, where it involves punishment, ghosts, and food god, called "Involves Punishment, Ghosts, and Food God." Gengxu pairs with Yimao, where the luck is inherited, meets yin, and only gains a small benefit, called "Luck Inherited, Meets Yin, Small Benefit."

壬子丁丑，祿會官承換官德；壬寅丁亥，祿貴本元生氣德；壬辰丁酉，貴會氣承清潔德；壬午丁未，支干不合、陽祿陰符德；壬申丁巳，本合無刑陰貴德；壬戌丁卯，往來換官德。

The fifth group pairs Ren with Ding (Ding-Ren harmonize into Wood). Renzi pairs with Dingchou, where the禄 and 会 meet and the official star is connected, with each exchanging official positions, called "Lù Huì Guān Chéng Huàn Guān Dé." Renshen pairs with Dingmao, where both the禄 and the Nobleman are in their original positions and the Life Qi is abundant, called "Lù Guì Běn Yuán Shēng Qì Dé." Renchen pairs with Dingyou, where the Nobleman meets and the Qi is connected, resulting in purity and clarity, called "Guì Huì Qì Chéng Chéng Jié Dé." Renwu pairs with Dingwei, where the heavenly stem and earthly branch do not form a harmonious pair, but instead have a Yang禄 and Yin symbol facing each other, called "Zhī Gān Bù Hé, Yáng Lù Yīn Fú Dé." Renshen pairs with Dingsi, where they naturally harmonize without conflict, and the Yin position gains the Nobleman, called "Běn Hé Wú Xíng Yīn Guì Dé." Renxu pairs with Dingmao, where the official star exchanges positions, called "Wǎng Lái Huàn Guān Dé." The above thirty groups of "Dé" categorize the sixty Jiazi according to the five harmonies of the heavenly stems, pairing them two by two, and marking each group's auspicious or inauspicious nature, providing a reference for divination.

若夫顯說之外，非至聖則難言。二儀同德，歸一而可測；搜造化伏現之機，格有無奇儀之會，發揚妙旨，神鬼何誅。疑「誅」為「殊」，乃鬼谷自謂臨於神鬼之妙，豈鬼神之所見誅也。

As for the things that are clearly stated, only the extremely wise can fully explain them. The Heaven and Earth share the same virtue, and by returning to the principle of 'one', one can foresee the outcome. By exploring the hidden and revealed mechanisms of nature, and investigating the convergence of existence and non-existence, the extraordinary and the ordinary, the subtle meaning can be fully developed, and even ghosts and gods would be powerless against it. The original text says 'shen gui he zhu', but the character 'zhu' is likely a mistake and should be 'shu', meaning that Guiguzi is claiming his art has reached a level as profound as that of ghosts and gods, not that he would be punished by them. Below, thirty 'ge' combinations are listed according to the Five Harmony of the Heavenly Stems, corresponding to the previous thirty 'de' combinations.

甲寅己未己丑，上文秀人臣調鼎格，下秀而不清中貴格。甲辰甲戌己亥，上下祿命秀合重者，守德侍從，一本添己酉。甲午己酉，重敗祿夫奔妻，有秀無祿格。甲申己卯，正夫絕妻貴奔夫正貴格，可作侍臣，並非長遠之用。甲子己巳，祿厚重合奔妻，夫地清貴上品格。

The first group pairs Jia with Ji. Jia Yin paired with Ji Wei and Ji Chou: the previous pairing indicates a person with outstanding literary talent who reaches high official rank and can harmonize the state affairs; the next pairing, although also talented, lacks clarity and is only of medium noble rank. Jia Chen and Jia Xu paired with Ji Hai: both the upper and lower禄 and the destiny are refined and substantial, suitable for serving as a moral guardian; some versions here also include Ji You. Jia Wu paired with Ji You: double禄 decline, indicating the husband leaving for the wife, with talent but no禄, a pattern of inferior quality. Jia Shen paired with Ji Mao: the husband is already gone and the wife carries noble status, with the wife leaving for the husband, belonging to a noble pattern, suitable for serving as a court attendant, but not for long-term use. Jia Zi paired with Ji Si: the禄 is thick and multiple, with the husband leaving for the wife, the husband's position is clear and noble, belonging to an excellent pattern. Here, the term "husband and wife" still refers to the relationship between the two pillars where yin and yang complement each other, not referring to actual marital relationships.

丙寅辛未辛丑，上承妻貴奔夫大順格，下夫奔妻德通變秀和格。丙辰丙戌辛亥，上自合承官妻貴格，下德貴相承自清格。丙午辛酉，秀合神頭祿，先利後敗，夫婦文貴格。丙申辛卯，支干無地秀而不英格。丙子辛巳，陽祿扶義，陰德相承，生旺格。

The second group pairs Bing with Xin. Bingyin pairs with Xinwei and Xinchou: the first pairing is one where the wife brings fortune to the husband, indicating a very smooth and harmonious situation; the second pairing is where the husband pursues the wife, showing adaptability and harmonious grace. Bingchen pairs with Xinhai and Bingxu: the first pairing is where the self is in harmony and receives the official star, with the wife bringing noble fortune; the second pairing is where virtue and nobility support each other, naturally leading to clarity and integrity. Bingwu pairs with Xinyou: the refined qualities combine to form the "Shen Tou Lu" pattern, initially benefiting but later turning to failure, indicating a noble status where both husband and wife have literary fame. Bingshen pairs with Xinmao: both the heavenly stem and earthly branch are not in their proper positions, though refined, they lack brilliance. Bingzi pairs with Xinsi: the yang禄 supports righteousness, and the yin virtue supports each other, forming a prosperous and flourishing pattern.

戊寅癸未癸丑，上有貴暗官不清格，下有地相通貴蝕格。戊辰戊戌癸亥，上妻奔夫神頭祿清貴格，下官輕承秀兵印大權格。戊午癸酉，支干失地，無官有祿，空秀格。戊申癸卯，妻貴扶祿承合不秀格。戊子癸巳，癸祿往還秀氣人臣格。

The third group pairs Wu with Gui. WuYin paired with GuiWei and GuiChou: the previous pairing although having dignity, has the official star hidden and not clear; the next pairing has the earth energy connected but the dignity is eroded. WuChen and WuXu paired with GuiHai: the previous pairing is a clear and noble pattern where the wife comes to the husband and forms a divine head and禄; the next pairing has a light official star but receives refined energy, indicating a position of great authority over military and seals. WuWu paired with GuiYou: both the heavenly stem and earthly branch lose their foundation, lacking an official star but having a禄, merely possessing refined energy. WuShen paired with GuiMao: the wife brings dignity and supports the禄, receiving mutual harmony, but lacks refinement. WuZi paired with GuiSi: Gui's禄 flows and gathers refined energy, forming a pattern of a distinguished official.

庚寅乙未乙丑，妻重貴秀合兵印重權，上清下濁格。庚辰庚戌乙亥，二者乃魁罡相承，兵印重承，上清下濁。庚午乙酉，夫旺妻旺格，中而必敗。庚申乙酉，祿頭專合人臣剛毅格。庚子乙巳，秀合暗官奔夫貴格。

The fourth group pairs Geng with Yi. Gengyin paired with Yiwei and Yichou: the wife's side has heavy noble influence, and refined qualities harmonize, indicating control over military authority and seals, with the superior position clear and the inferior position turbid. Gengchen and Gengxu paired with Yihai: these pairings are both Qiu Gang (Chen and Xu) succeeding each other, with military authority and seals passing down layer by layer, similarly with the superior position clear and the inferior position turbid. Gengwu paired with Yiyou: both husband and wife are strong, appearing balanced, but there will inevitably be failure in the middle. Gengshen paired with Yiyou: the禄 head is exclusively harmonized, representing a strong and resolute character among officials. Gengzi paired with Yisi: refined qualities harmonize with hidden official stars, indicating a noble status where the wife comes to the husband.

壬寅丁未丁丑，上陰地陽承反覆格，下秀合不清高上格。壬辰壬戌丁亥，上秀清祿會格，下濁名卑位高格。壬午丁酉，陰附陽錄，陽承陰貴格。壬申丁卯，妻貴夫承，官德相交，中貴格。壬子丁巳，祿德會合，暗官虛中大用格。

The fifth group pairs Ren with Ding. Renyin paired with Dingwei and Dingchou: the former is a pattern of yin land with yang coming to support, resulting in an unstable pattern; the latter, although the refined quality is compatible, is still considered a high-ranking pattern. Renchen and Renxu paired with Dinghai: the former is refined and clear, with the禄 and qi meeting; the latter, although somewhat turbid, has a low status but a high position. Renwu paired with Dingyou: yin relies on yang's禄, and yang supports yin's prestige. Renshen paired with Dingmao: the wife carries prestige and the husband comes to support, with official position and virtue intersecting, forming a medium-level prestigious pattern. Renzi paired with Dingsi: the禄 and virtue meet, the official star is hidden but the middle is empty and useful, forming a great useful pattern. Thus, all thirty virtues and thirty patterns are completed, exactly corresponding to the sixty Jiazi in the beginning, with the Nayin sound elements beginning and ending in harmony.

夫寅午戌之類，乃五行體合三生之會也；子丑之類，地支歲合也；甲己之類，真氣德合也；寅丑未之類，天地真刑會也；甲得丑未，無合有合也；丁見亥之類，祿氣通合也；申見乙，支合干也；甲見亥，干合支也。各看失位之輕重、得地之清濁、上下配偶親疏之緊慢也。其神頭祿者，乃陰陽專位天地神會也。列八卦之真源，演五行之成敗，剛柔相推，有無合化也。

The various types of "he" (harmony) include: the combination of寅, 午, and 戌 represents the convergence of the Five Phases in their essential forms and mutual generation among three branches (Triple Harmony); the combination of 子 and 丑 represents the harmony of the Earthly Branches according to their annual positions (Six Harmony); the combination of 甲 and 己 represents true spiritual harmony (Five Harmony of Heavenly Stems); the combination of 寅 with 丑 and 未 represents the real mutual punishment and convergence between heaven and earth; the combination of 甲 with 丑 and 未 appears to have no harmony but actually does, as 丑 and 未 are the noblemen of 甲; the combination of 丁 with 亥 represents the mutual connection of禄 and qi (energy); the combination of 申 with 乙 represents the Earthly Branches harmonizing with the Heavenly Stems; and the combination of 甲 with 亥 represents the Heavenly Stems harmonizing with the Earthly Branches. Each type should be assessed based on the degree of loss of position, the purity or turbidity of the location, and the closeness or distance between the paired elements. As for "shen tou lu" (divine head and禄), it refers to the exclusive positions of yin and yang where the divine forces of heaven and earth converge. It arranges the true origin of the Eight Trigrams, determines the success or failure of the Five Phases, and allows the interplay between hardness and softness, presence and absence to transform into each other.

故壬子之水應北方之坎，丙午之火實南宮之離，所以丙午得王子不為破，丁巳得癸亥不為沖，是水火相濟之源，有夫婦配合之理。坎離為男女精神之中者也。壬子見丙午，癸丑見丁巳，則先水後火，有未濟之象，又不如丁巳見壬子、丙午得癸亥也。

Therefore, the water of Renzi belongs to the northern Kan trigram, and the fire of Bingwu corresponds exactly to the southern Li trigram; thus, Bingwu meeting Renzi does not count as a destruction (the original text mistakenly wrote 'Wangzi' instead of 'Renzi'). Similarly, Dingsi meeting Guihai does not count as a clash. This is the origin of Ji Ji (Hexagram 63), containing the principle of a husband and wife being matched. Kan and Li are precisely the central points where the energies of male and female converge. However, if Renzi comes before Bingwu, or Guichou comes before Dingsi, then water comes before fire, forming the image of Wei Ji (Hexagram 58), which is less favorable than when Dingsi comes before Renzi or Bingwu comes before Guihai. This shows that with the same two pillars, a change in the order of precedence leads to a change in fortune, either good or bad.

庚申辛酉之金，應西方之兌；甲寅乙卯之木，象東方之震。凡甲寅得庚申不為刑，乙卯得辛酉不為鬼，是木女金夫之正體，明左右之神化也。木主魂，金主魄，二者左右相間不合；若能全合，則神之化生以間也。若庚申見乙卯、辛酉得甲寅，不為變識之用也。

The metal of Gengshen and Xinyou belongs to the West and the Trigram Dui (Lake). The wood of Jiayin and Yimao corresponds to the East and the Trigram Zhen (Thunder). Therefore, when Jiayin meets Gengshen or Yimao meets Xinyou, it is not considered a conflict or a ghostly encounter, because this represents the proper relationship of wood as wife and metal as husband, clearly demonstrating the subtle nurturing power of the two directions. Wood represents the soul, and metal represents the spirit; soul and spirit are on opposite sides, separated and naturally not in harmony. If they can fully unite, then the divine creation occurs within this separation. However, if Gengshen comes before Yimao or Xinyou comes before Jiayin, then this cannot be used as a sign of transformation or insight—because the order is reversed, and the positions of husband and wife are disrupted.

戊辰戊戌之土，為魁罡相會。乾坤厚德，覆載含生，不得以為反吟也。戊辰戊戌不為沖破，是土得正位於守元會也。

Wuchen and Wuxu, both earth elements, represent the meeting of Heavenly Gang and Tiankui. Qian and Kun possess the virtue of being substantial and enduring, capable of covering and supporting, encompassing all beings, so this combination should not be regarded as 'Reverse Chant'. Wuchen and Wuxu do not conflict with each other, because earth is in its proper position here, maintaining its original essence and gathering together. The conflict between Chen and Xu is considered凶 in other Five Phases, but for earth it is instead each occupying its proper place.

己丑己未是貴神形體具備，守位貴貞，動靜不常。此四維真土，有萬物終始之道，非才能明於日月、器度廣于山川、大人君子，孰能備德？況神頭祿各有神以主之，應日臨神，或左右運動於六合之中，盈縮于吉凶之變也。

The positions of Jichou and Jiwei are where the noble spirits are fully formed. They remain steadfast in their proper places and are dignified in their integrity, neither moving nor stilling according to fixed patterns. The true earth of these four directions (Chen, Xu, Chou, and Wei) contains the principle of the completion and renewal of all things. Unless one is a great person of wisdom as bright as the sun and moon and a broad mind as vast as mountains and rivers, who could possess such virtue? Moreover, each "Shen Tou Lu" (spirit head and fortune) is overseen by a different deity. These deities appear according to the day branch, or move left and right within the Six Harmony, expanding or contracting according to fortune and misfortune. Below is the pairing of the twelve Shen Tou Lu with the twelve heavenly generals of the Six Rén system, explaining which deity each oversees.

己丑土為天乙貴人，乙未土為太常福神，解百煞之凶，配一人之德，吉以吉應，逐凶釋凶。若得之當用，則為橫財之善。若戊辰為勾陳，戊戌為天空亡之神，多遷改君師，外藩出鎮邊防，有所不常矣。丁巳為騰蛇之神，凶以凶用，吉以吉承，多熒惑之憂，有滑稽之性。丙午為朱雀之神，應陽明之體，文辭藻麗。

Jichou earth is "Tianyi Nobleman," and Jiwei earth is "Tai Chang" the god of fortune (the original text says "Yiwei" but should be "Jiwei"). It can resolve variousInauspicious Sha, and is suitable for a person's virtue; when encountering good fortune, it responds with good fortune, and when encountering misfortune, it dispels the evil qi. If it is properly used in a position, it brings unexpected wealth. Wuchen is "Gou Chen," and Wuxu is "Tiankong," these two deities are often involved in multiple transfers and changes of position, or being sent to govern frontier regions, with unpredictable movements. Dingsi is "Tengshe," which is凶 when it is凶 and吉 when it is吉, often causing anxiety and confusion, with a humorous and playful nature. Bingwu is "Zhuque," representing the yang aspect, and is associated with elegant and splendid literary expression.

甲寅為青龍之神，博施濟眾，得四方之利。乙卯為六合之神，主發生榮華和弱順倘。壬子為天后之神，主陰隙天德，容美多權。癸亥為玄武之神，乃陰陽極終，有潛伏之氣，從下如流，雖名大智，非軒昂超達於士，不司姑息，順則安平，逆則奸危。庚申為白虎之神，利於武而不利於文，有抱道旅羈之性，善中嚴內，色厲內荏，有仁義，好幽僻。辛酉為太陰之神，懷肅殺之氣者，有清白之風，為文章和易不世之才。然後各以親疏休旺定之也。

Jia Yin is "Qinglong," which governs widespread benevolence and aiding many people, gaining benefits from all directions. Yi Mao is "Liuxiong," which governs flourishing prosperity and a gentle, yielding nature. Ren Zi is "Tianhou," which governs secret acts of virtue and inheriting heavenly virtue, with a beautiful appearance and many strategies. Gui Hai is "Xuanwu," located at the extreme of yin and yang, carrying hidden energy, like water flowing downward; although it is called great wisdom, it is not a noble and open-minded person, and it does not compromise in doing things. Following it brings stability, but opposing it leads to cunning and danger. Geng Shen is "Baihu," which is favorable for military positions but not for literary ones, with a nature of adhering to principles while being wandering and unsettled, appearing strict on the outside but not necessarily so within, being fierce on the surface but weak inside, yet still upholding righteousness and preferring secluded places. Xin You is "Taiyin," carrying a solemn and killing atmosphere, with a clean and upright character, being a rare talent with calm and balanced writings. When determining the power of these deities, they should also be judged according to their closeness or distance and their strength or decline in relation to one's own destiny.

土本無一方之氣，從水妻之義也，陰陽各逐四時成就。辰中有乙，則木土成之，故在寅卯辰中之土隨木之生旺也；魁裡藏辛，則金土成之，故在申酉戌之土隨金之生旺也；貴神得癸，則水土成之，故在亥子丑之土隨水之生旺也；未隱丁火，則火土成之，故在巳午未之土隨火之生旺也。大體如此，則其土之用皆喜於辰戌丑未也。

The earth element does not have a specific directional energy of its own; it is taken to mean "taking water as a wife," following the energies of yin and yang and the four seasons. The earth hidden in the辰 (Chen) contains 乙 wood, and wood and earth combine, so earth located in the spring directions of寅 (Yin) and卯 (Mao) follows the growth and strength of wood. The earth hidden in戌 (Xu) contains 辛 metal, and metal and earth combine, so earth located in the autumn directions of申 (Shen) and酉 (You) follows the growth and strength of metal. The earth hidden in丑 (Chou) contains 癸 water, and water and earth combine, so earth located in the winter directions of亥 (Hai) and子 (Zi) follows the growth and strength of water. The earth hidden in未 (Wei) contains 丁 fire, and fire and earth combine, so earth located in the summer directions of巳 (Si) and午 (Wu) follows the growth and strength of fire. In general, earth prefers the four positions of辰 (Chen),戌 (Xu),丑 (Chou), and未 (Wei). This is exactly the realization of the book's statement that "earth has no fixed position and is寄托 (entrusted) to be strong in the four seasons."

戊氣從戌從巳，戌火鍾而土育，巳火極而土成；己氣從亥從午，亥火之絕也，土生午火之旺也，土音蓋己午為火極，戌亥為火熄，父母極熄而子孫成之，與水之異也。二氣俱逆，戊得丑而為巳得未，己自亥逆至木旺，戌自己逆至丑旺。天地之中庫於辰，金土之會成於戌，然則水上當育於寅。陰陽之中，卯酉為無止之地，子午為夫旺婦極之所。丑乃木立形而上藏，甲為金成而土衰，戌作魁而利，乃土發之獨用，不從四時之義也。其立用之方，蓋土無定形，雖載其文，而未可究其指，故存之以待來者。

The qi of Wu Tu comes from Xu and Si: Xu is where fire qi gathers and the earth receives its formation, while Si is where fire reaches its peak and the earth takes shape. The qi of Ji Tu comes from Hai and Wu: Hai is the place where fire ends, yet the earth is born in Wu, where fire is strong. Therefore, in terms of the Nayin sound element, Ji and Wu represent the peak of fire, while Xu and Hai represent the extinguishing of fire; when the parents (fire) reach their peak or are extinguished, the children (earth) are formed — this is exactly the opposite of the situation with water. These two kinds of qi both move in reverse: Wu gains strength through Chou as if it were Wei, Ji moves in reverse from Hai to the place where wood is strong, and Xu moves in reverse from Ji to the place where Chou is strong. The qi of heaven and earth is collected in Chen, the central storehouse, where metal and earth combine in Xu, so the birth of water should occur in Yin. In the context of yin and yang, Mao and You are places without rest, while Zi and Wu are places where the husband is strong and the wife reaches her peak. Chou is the initial formation of wood and the position where it hides upward, while Jia wood, when formed in metal, causes the earth to weaken. Xu, as Tian Gui, is favorable to the earth — this is a unique characteristic of the earth's initiating transmission, not following the usual seasonal pattern. As for the direction of its use, since the earth has no fixed form, although these words are recorded, they cannot fully explain its true meaning. Therefore, they are preserved here for future people who understand. The entire text ends here.