The original Five Phases and the Five Phases associated with the twenty-four positions.

按宋國師吳公景鸞云：“方位五行有三：曰正五行，乃方位五行也；曰八卦五行，乃納甲八局配納五行也；曰洪範五行，乃山頭納音五行也。此三家五行，獨四正之宮木東、金西、火南、水北無變易之說，餘各有異屬，而其用亦不同。以正五行論氣，以八卦五行論局，以洪範五行論音，各有所主，不可一例也。正五行訣云：乾金坤艮土為宗，丑未辰戌土鄉同，亥壬子癸北方水，寅甲卯乙巽木東，巳丙午丁南位火，申庚酉辛西金逢。

According to the Song dynasty master Wu Jingluan, there are three schools of the Five Phases in terms of directions: the first is the 'correct Five Phases' which refers to the Five Phases of the directions; the second is the 'Eight Trigrams Five Phases' which refers to the Five Phases assigned according to the Najia system; and the third is the 'Hongfan Five Phases' which refers to the Nayin sound elements of the mountain heads. Among these three schools of Five Phases, only the four cardinal directions remain unchanged: wood is in the east, metal in the west, fire in the south, and water in the north. The rest of the stems and branches have different attributions and different applications. The correct Five Phases is used to discuss 'qi', the Eight Trigrams Five Phases is used to discuss 'structure', and the Hongfan Five Phases is used to discuss 'sound'. Each has its own domain and cannot be applied indiscriminately. Using the wrong one may result in misjudging the attributes of dragon, mountain, and direction. The mnemonic for the correct Five Phases states: Qian belongs to metal, Kun and Gen belong to earth; Chou, Wei, Chen, and Xu belong to the earth direction; Hai, Ren, Zi, and Gui belong to the north and are water; Yin, Jia, Mao, Yi, and Xun belong to the east and are wood; Si, Bing, Wu, and Ding belong to the south and are fire; Shen, Geng, You, and Xin belong to the west and are metal. This mnemonic assigns each of the twenty-four directions to one of the Five Phases, forming the basic layer of interpretation on the compass.

此後天方位正五行，本之洛書，以天一居北而統亥、壬、坎、癸為水之正位，天九居南而統巳、丙、離、丁為火之正位，天三居東而統甲、寅、乙、震為木之正位，天七居西而統申、庚、兌、辛為金之位；地六居西北之隅而為乾金之位，地二居西南之隅而為坤土之位，天五居中，寄旺四季，而於辰、戌、丑、未之位，乃後天入用之五行，萬古不易者也。”

This is the correct Five Phases according to the Later Heaven directions, based on the Luo Writing: the heavenly number one resides in the north, governing亥, 壬, 坎, 癸, as the position of water; the heavenly number nine resides in the south, governing巳, 丙, 离, 丁, as the position of fire; the heavenly number three resides in the east, governing 甲, 寅, 乙, 震, as the position of wood; the heavenly number seven resides in the west, governing 申, 庚, 兑, 辛, as the position of metal; the earthly number six resides in the northwest corner, as the position of乾 metal; the earthly number two resides in the southwest corner, as the position of坤 earth; the heavenly number five resides in the center, flourishing in the four seasons, falling on the positions of 辰, 戌, 丑, 未. This is the Five Phases used in the Later Heaven, unchanging through the ages. Whenever determining the Five Phases of a particular direction on the compass, this system is always the first reference.

八卦五行訣云：震庚亥未巽辛木，干甲兌丁巳丑金，坎癸申辰皆屬水，離壬寅戌火為眞。坤乙艮丙向屬土，八卦五行細論之。

The mnemonic for the Five Phases of the Eight Trigrams states: Zhen (Thunder), Geng (Heavenly Stem), Hai (Earthly Branch), and Wei (Earthly Branch) belong to Wood; Qian (Heaven), Jia (Heavenly Stem), Dui (Lake), Ding (Heavenly Stem), Si (Earthly Branch), and Chou (Earthly Branch) belong to Metal; Kan (Water), Gui (Heavenly Stem), Shen (Earthly Branch), and Chen (Earthly Branch) all belong to Water; Li (Fire), Ren (Heavenly Stem), Yin (Earthly Branch), and Xu (Earthly Branch) indeed belong to Fire; Kun (Earth), Yi (Heavenly Stem), Gen (Mountain), and Bing (Heavenly Stem) belong to Earth. The Five Phases of the Eight Trigrams are thus carefully distinguished in this way. This system incorporates the Heavenly Stems assigned by Najia, as well as the Earthly Branches associated by Triple Harmony, and classifies them under the Five Phases of the Primary Hexagram.

此八卦五行，以卦配合支干而論其所屬者也。幹屬金，甲納配於幹，故甲亦屬金；坤屬土，乙納配於坤，故乙亦屬土；艮屬土，丙納配於艮，故丙亦屬土；巽屬木，辛納配於巽，故辛亦屬木；震屬木，庚納配於震，亥未合於震，故庚、亥、未亦屬木。兌屬金，丁納配於兌，巳丑合於兌，故丁、巳、丑亦屬金；離屬火，外陽而內陰，幹之外三爻壬配之，而壬亦屬火。寅戌以合於離而屬火。坎屬水，外陰而內陽，故坤之外三爻癸配之，而癸亦屬水。申辰以合於坎而屬水。此八卦五行相配之理也。

This system of the Eight Trigrams and the Five Phases involves matching the Heavenly Stems and Earthly Branches to the trigrams and determining their corresponding elements. The trigram Qian belongs to metal, and the Heavenly Stem Jia is assigned to Qian, so Jia also belongs to metal. The trigram Kun belongs to earth, and the Heavenly Stem Yi is assigned to Kun, so Yi also belongs to earth. The trigram Gen belongs to earth, and the Heavenly Stem Bing is assigned to Gen, so Bing also belongs to earth. The trigram Xun belongs to wood, and the Heavenly Stem Xin is assigned to Xun, so Xin also belongs to wood. The trigram Zhen belongs to wood, and the Heavenly Stem Geng is assigned to Zhen. The Earthly Branches Hai and Wei also form a Triple Harmony with Zhen, so Geng, Hai, and Wei also belong to wood. The trigram Dui belongs to metal, and the Heavenly Stem Ding is assigned to Dui. The Earthly Branches Si and Chou also form a Triple Harmony with Dui, so Ding, Si, and Chou also belong to metal. The trigram Li belongs to fire, with the outer yao being yang and the inner yao being yin. The outer three yao of Qian, which is metal, are matched with the Heavenly Stem Ren, so Ren also belongs to fire. The Earthly Branches Yin and Xu form a Triple Harmony with Li, so they also belong to fire. The trigram Kan belongs to water, with the outer yao being yin and the inner yao being yang. The outer three yao of Kun, which is earth, are matched with the Heavenly Stem Gui, so Gui also belongs to water. The Earthly Branches Shen and Chen form a Triple Harmony with Kan, so they also belong to water. This is the principle of matching the Eight Trigrams with the Five Phases. All the methods of using the Najia system are derived from this.

洪範五行又名宗廟五行又名大五行訣曰：甲寅辰巽大江水，戌坎申辛水亦同。震艮巳山原屬木，離壬丙乙火為宗。兌丁干亥金生處，丑癸坤庚未土中。

The Five Phases of Hongfan are also called "Ancestral Temple Five Phases" or "Great Five Phases." Its mnemonic goes: Jia, Yin, Chen, and Xun belong to great river water; Xu, Kan, Shen, and Xin also belong to water; Zhen, Gen, and Si mountains originally belong to wood; Li, Ren, Bing, and Yi are centered on fire; Dui, Ding, Qian, and Hai are the places where metal is born; Chou, Gui, Kun, Geng, and Wei belong to earth. This system is quite different from the standard Five Phases and is derived from the transformation of the trigrams in the Najia system.

按《洪範五行論》曰：“洪範之理，乃以八卦通變，演而伸之，為二十四位五行變化之情，蓋八卦之變者。甲本屬木，納於乾宮，與坤交，以坤之上下二爻交換幹之上下二爻，化成坎象，甲隨坎化，故屬水也。乙本屬木，納於坤宮，坤與幹交，以幹之上下二爻交換坤之上下二爻，化成離象，乙受離化，故屬火也。

According to the "Hongfan Wu Xing Lun," the principle of the Five Phases in Hongfan is based on the mutual transformation of the Eight Trigrams, leading to the actual changes of the Five Phases in the twenty-four positions. In the end, it is all about the transformed hexagrams of the Eight Trigrams. Jia originally belongs to wood and is included in the Qian trigram. When Qian and Kun interact, the upper and lower yao of Kun replace those of Qian, forming the Kan trigram, so Jia transforms along with Kan and thus belongs to water. Yi originally belongs to wood and is included in the Kun trigram. When Kun and Qian interact, the upper and lower yao of Qian replace those of Kun, forming the Li trigram, so Yi transforms along with Li and thus belongs to fire. The reason why Hongfan differs from the standard Five Phases in every aspect is due to this principle of interacting yao and transforming qi.

丙本屬火，納於艮宮，艮與兌對，以兌之下爻交換艮之下爻，化成離象，丙隨離化，故屬火也。丁本屬火，納配兌宮，兌與艮對，以艮之上爻交換兌之上爻，化成乾象，丁受幹化，故屬金也。庚本屬金，納配於震，震與巽對，以巽之下爻交換震之下爻，化成坤象，庚受坤化，故屬土也。

Jia originally belongs to fire and is placed in the Gen hexagram; Gen faces Dui, so the lower line of Dui is used to exchange with the lower line of Gen, forming the Li hexagram. Therefore, Jia follows Li and transforms, so it still belongs to fire. Yi originally belongs to fire and is placed in the Dui hexagram; Dui faces Gen, so the upper line of Gen is used to exchange with the upper line of Dui, forming the Qian hexagram. Therefore, Yi is transformed by Qian and belongs to metal. Geng originally belongs to metal and is placed in the Zhen hexagram; Zhen faces Xun, so the lower line of Xun is used to exchange with the lower line of Zhen, forming the Kun hexagram. Therefore, Geng is transformed by Kun and belongs to earth. Each heavenly stem first looks at which hexagram it is placed in, then sees what hexagram it transforms into after exchanging lines with its opposite hexagram.

辛本屬金，納配於巽，巽與震對，以震之上爻交換巽之下爻，化成坎象，辛受坎化，故屬水也。壬本屬水，納配於離，離與坎對，以離之中爻交換坎之中爻，化成乾象，壬受幹化，本當屬金，納於離火，火焰金消，不能自立，退而附於離，故屬火也。癸本屬水，納配於坎，坎與離對，以離之中爻交換坎之中爻，化成坤象，癸受坤化，故屬土也。此入於納甲之變。

Xin originally belongs to metal, and through the method of Najia it is paired with Xun. Xun and Zhen are opposite, so the upper line of Zhen is exchanged with the lower line of Xun, forming the image of Kan. Xin thus receives the influence of Kan and transforms, so it belongs to water. Ren originally belongs to water, and through the method of Najia it is paired with Li. Li and Kan are opposite, so the middle line of Li is exchanged with the middle line of Kan, forming the image of Qian. Ren thus receives the influence of Qian and transforms, so it should originally belong to metal. However, since it is paired within the fire of Li, when the fire arises, the metal melts and cannot stand on its own, so it retreats and relies on Li, thus belonging to fire. Gui originally belongs to water, and through the method of Najia it is paired with Kan. Kan and Li are opposite, so the middle line of Li is exchanged with the middle line of Kan, forming the image of Kun. Gui thus receives the influence of Kun and transforms, so it belongs to earth. All of these belong to the transformations of the Najia method. Among them, Ren is especially noteworthy: after transformation, it is taken over by the fire of its own palace, Li, so it ends up belonging to fire.

如乾坤以上下二爻交者，取象於否泰之義，故曰天地定位；艮震與巽兌交者，取象於咸、恆、損、益之義，故曰雷風相薄、山澤通氣是也。離以中爻交於乾坤，乾坤以下爻交於坎離者，取象於既濟之義，故曰水火不相射是也。乾坤本乎金土而不變者，乃陰陽之宗祖，眾卦之父母，退身於休明之地，老亢而不變也。

As for the trigrams Qian and Kun, they use the upper and lower lines to intersect, taking the meaning of the Guà and Tai gua, hence it is said "Heaven and Earth are positioned." The trigrams Gen and Zhen intersect with Xun and Dui, taking the meaning of the four guas Xian, Heng, Shen, and Yi, hence it is said "Thunder and Wind are close to each other" and "Mountains and Marshes communicate with each other." The trigram Li uses the middle line to intersect with Qian and Kun, and Qian and Kun use the lower line to intersect with Kan and Li, taking the meaning of the Ji Ji gua, hence it is said "Water and Fire do not oppose each other." Qian and Kun originally belong to metal and earth and do not change, because they are the ancestors of yin and yang and the parents of all other guas, having retreated to a quiet and bright place, old and extreme, so they no longer change. All unchanging guas are those whose positions are already fixed and do not need further movement.

坎、離、震、兌立於四正，水火木金而不變者，以子、午、卯、酉正位，各專四旺之地，宣佈四時之令，而氣化行焉，故不變也。艮、巽用變者，艮土易位於坎震東北之界，處身衰丑病寅之間，思欲更相代立，自然成山而化木也。巽木易位於震離東南之界，處身於衰辰病巳之間，不能自立，反歸於水，辰為墓地，並與辰皆水也。

The trigrams Kan, Li, Zhen, and Dui are positioned at the four cardinal directions and belong to water, fire, wood, and metal respectively, and remain unchanged. This is because they occupy the central positions of Zi, Wu, Mao, and You, governing the most vigorous areas of the four directions. They announce the seasonal changes and facilitate the circulation of vital energy, hence they remain constant. However, the trigrams Gen and Xun change. Gen, representing earth, moves to the northeast boundary between Kan and Zhen. It is located in the 'decline' area of Chou and the 'sickness' area of Yin. Seeking to rise and take its place, it naturally transforms from mountain to wood. Xun, representing wood, moves to the southeast boundary between Zhen and Li. It is located in the 'decline' area of Chen and the 'sickness' area of Si. Unable to establish itself independently, it instead merges with water. Chen is also the resting place of water, so Xun and Chen are both considered to belong to water.

亥本屬水，因金以生，乘代金立，故亥變金也。寅本居木，因水以生，乘代水立，故寅變水也。巳本屬火，因木以生，乘代木立，故巳變木也。申本屬金，水長生地，金反生水，故申變水也。辰、戌、丑、未五土之神，分為四季，作造化甄陶之至，為厚載之質，本不可變。因土以生木，木附於土，奪土一半為水。水動土靜，辰、戌陽之動也，故化為水，丑、未陰之靜也，故仍為土。此化氣五行所由取耳。”

The branch Hai originally belongs to water, but because it is generated by metal, it takes the place of metal and thus becomes metal. The branch Yin originally belongs to wood, but because it is generated by water, it takes the place of water and thus becomes water. The branch Si originally belongs to fire, but because it is generated by wood, it takes the place of wood and thus becomes wood. The branch Shen originally belongs to metal, but Shen is also the place where water is born, so metal instead generates water, thus becoming water. The branches Chen, Xu, Chou, and Wei are the deities of the five soils, governing the four seasons and representing the ultimate transformation and creation of all things. They are the qualities of great virtue that can carry all things, and they should not change. However, because soil can generate wood and wood relies on soil, soil loses half of its strength and becomes water. Water is active, while soil is passive. Chen and Xu are yang and active, so they transform into water. Chou and Wei are yin and passive, so they remain soil. This is the origin of the concept of "transformed elements" in the Five Phases.

蜀忠州太守南泉羅公青霄曰：論天時者百十有餘家，各相矛盾。大概有一二主洪範五行。唐、宋、元至我明，如宋魯珍曆法、通書是也。一主正五行，則洪理之《歷府》、池紀之《克擇通書》是也。粵稽正五行，乃生成對待之體，理之各具者也。洪範五行，乃變化流行之用，理之相隔者也。正五行祖伏羲先天之易，洪範五行祖文王後天之易，先天者造化之原，後天者人事之用也。

A certain official named Luo Qingxiao, who was the governor of Zhongzhou in Sichuan and known as Nanquan, said: There are over a hundred schools of thought discussing the selection of auspicious times, yet they contradict each other. Broadly speaking, there are two main schools. One school advocates the use of the Five Phases from the Hongfan chapter, which has been followed from the Tang, Song, Yuan dynasties up to the present day. For example, Song's Lu Zhen's calendar and the book "Tongshu" belong to this school. The other school advocates the use of the correct Five Phases, for example, Hong Li's "Lifu" and Chi Ji's "Kexue Tongs hu." Upon examination, the correct Five Phases represent the fundamental nature of generation and mutual interaction, embodying the completeness of principles on their own. The Hongfan Five Phases represent the function of change and movement, embodying the aspect of principles that are separate yet transform into each other. The correct Five Phases follow the precedent of Fuxi's Earlier Heaven "Yi," while the Hongfan Five Phases follow the precedent of King Wen's Later Heaven "Yi." Earlier Heaven represents the origin of creation, while Later Heaven represents the application in human affairs.

陰陽家始自軒轅征蚩尤，命風后作遁甲，命大撓作甲子，為兵家三式，曰太乙以知天地，曰六壬以知人也，曰奇門以知地也。至堯制歷置閏，欽若昊天，敬授人時。舜在璇璣玉衡，以齊七政。夏、商、周正用三統，皆為人事而設也。

The origin of the yin and yang system dates back to the time when the Yellow Emperor, Huangdi, waged war against Chiyou. He ordered Fenghou to create Dun Jia and ordered Daren to create Jiazi. Later, these became the three systems of the military school: Taiyi for understanding heaven, Liuren for understanding people, and Qimmen for understanding the earth. When Emperor Yao established the calendar and implemented the intercalation method, he respectfully followed the heavens and informed the people of the seasons. Emperor Shun observed the Xuanji Yuheng to harmonize the sun, moon, five planets, and the seven luminaries. The three official calendars used by the Xia, Shang, and Zhou dynasties were also established for human affairs.

若執先天之易以斥後天之易，則人必以為非聖無法矣。彼執正五行，斥洪範為《滅蠻經》者，果何所據而生今反古也哉！斥洪範者，謂其顛例五行，以甲、寅、辰、巽、辛、申屬水，艮、巳屬木，壬、乙屬火，丁、亥屬金，庚、癸屬土。殊不知納音已先顛倒之矣。如甲、乙本木，子、丑本水，納音則以為海中金，以至丙丁寅卯火、戊己辰巳木等。於支之納音亦莫不然。而主正五行者，何亦不以納音為非乎？

If one clings stubbornly to the Earlier Heaven version of the Yi and rejects the Later Heaven version, people would certainly think that such a person shows no reverence for the sages and disobeys the established rules. Those who rigidly adhere to the correct Five Phases and denounce the Hongfan as the "Meman Jing" (a derogatory term), what basis do they have for opposing ancient methods in today's time? Those who oppose Hongfan claim that it reverses the Five Phases: Jia, Yin, Chen, Xun, Xin, Shen are considered water; Gen and Si are considered wood; Ren and Yi are considered fire; Ding and Hai are considered metal; and Geng and Gui are considered earth. But they do not realize that the Nayin sound elements have already reversed the order beforehand. For example, Jia and Yi originally belong to wood, Zi and Chou originally belong to water, but the Nayin assigns Jiazi and Yichou as sea metal; and Jinyin and Dingmao as furnace fire; and Wuchen and Jisi as great forest wood, and so on. All the heavenly stems and earthly branches have their Nayin sound elements assigned in this way. Then why do those who advocate the correct Five Phases not also criticize the Nayin sound elements?

蓋洪範五行之旨本於太陰納甲，天象昭然可見，選擇忌犯陰府，亦以納甲化氣克化氣。如甲己化土，克艮、丙、巽、辛水；丙辛化水，克戊、坎、坤、癸火；戊癸化火，克震、庚、亥、未金；乙庚化金，克幹、甲、丁、兌木；丁壬化木，克離、壬、寅、戌土。

The principle of the Five Phases in the Hongfan text is based on the assignment of Heavenly Stems to the Moon (Najia). This can be clearly seen in celestial phenomena. When selecting a day for a ritual, one must avoid conflicting with the "Yin Palace." The method used is the same as Najia transformation, where stems interact to generate phases and overcome others: Jia and Ji combine to form earth, overcoming water associated with Gen, Bing, Xun, and Xin; Bing and Xin combine to form water, overcoming fire associated with Wu, Kan, Kun, and Gui; Wu and Gui combine to form fire, overcoming metal associated with Zhen, Geng, Hai, and Wei; Yi and Geng combine to form metal, overcoming wood associated with Qian, Jia, Ding, and Dui; Ding and Ren combine to form wood, overcoming earth associated with Li, Ren, Yin, and Xu.

以甲為土，以丙辛為水，戊癸為火，乙為金，丁壬為木，離、丙、午為土，謂非顛倒五行也哉？主正五行者，皆知忌陰府，而顧斥洪範為非，何其明於此而暗於彼耶？

In this system of the underworld's calculation, they take Jia as earth, Bing and Xin as water, Wu and Gui as fire, Yi as metal, Ding and Ren as wood, and Li, Bing, and Wu as earth—this is not also a reversal of the Five Phases? Those who advocate the correct Five Phases all know they should avoid the underworld system, yet they criticize the Hongfan system as incorrect. How can they be clear on one side and confused on the other?

且地支三合，凡陰陽家皆用之，正五行以寅為木，以戌為土，洪範五行以寅、戌為水，而寅、午、戌則合成火局，寅午戌山皆用之。未聞以寅為木，戌為土，而用木局、土局者。正五行以申為金，辰為土，洪範五行以申、辰為水，而申、子、辰則合水局，申、子、辰山皆用之，未聞以申為金、辰為土，而用金局、土局者。

The concept of triple harmony in the Earthly Branches is indispensable for all practitioners of yin-yang divination. In the standard Five Phases system,寅 is considered wood and戌 is considered earth, while in the Hongfan Five Phases system, both寅 and戌 are considered water. However, the triple harmony of寅,午,戌 forms a fire trinity, and whenever a mountain is oriented towards寅,午, or戌, it is always used according to the fire trinity, without ever considering the wood or earth attributes of寅 and戌 to apply the wood or earth trinity. Similarly, in the standard Five Phases system,申 is considered metal and辰 is considered earth, while in the Hongfan system, both申 and辰 are considered water. Yet the triple harmony of申,子,辰 forms a water trinity, and whenever a mountain is oriented towards申,子, or辰, it is always used according to the water trinity, without ever considering the metal or earth attributes of申 and辰 to apply the metal or earth trinity. This clearly shows that the method of using triple harmony to determine the trinity is not based on the inherent Five Phases attributes of the individual branches.

正五行以巳為火，丑為土而用火局土局者。正五行以亥為水、未為土。洪範五行以亥為金、未為土，而亥、卯、未則合成木局，亥、卯、未山皆用之，未聞以亥為金，以未為土，而用金局、土局者。辰、戌、丑、未大象屬土，若年月日時用為土局，則陰陽駁雜不純。要之，土寄旺於四時，理氣生物，莫不有土，隨在而融會，亦各從其類耳。

The correct Five Phases system treats Si as fire and Chou as earth, and uses fire and earth combinations. This sentence is incomplete; according to the context, it should be read as "The Hongfan Five Phases treat Si and Chou as metal, and Si, You, and Chou form a metal combination. There is no record of treating Si as fire and Chou as earth to use fire and earth combinations." The original text has a missing part, and it is now recorded without supplementation. The correct Five Phases system treats Hai as water and Wei as earth; the Hongfan Five Phases treat Hai as metal and Wei as earth, with Hai, Mao, and Wei forming a wood combination. All Hai, Mao, and Wei mountains are treated as wood. There is no record of treating Hai as metal and Wei as earth to use metal and earth combinations. Chen, Xu, Chou, and Wei all belong to earth in the great pattern. If they are treated as earth combinations in the year, month, day, and hour, then yin and yang would be mixed and not pure. In summary, earth is the dominant element in the four seasons. The principles of qi generation and nurturing all things cannot be separated from earth. It is everywhere integrated and connected, but it is only according to their own categories.

其幹、甲、丁用亥、卯、未，坤、乙、壬用申、子、辰，艮、丙、辛用寅、午、戌，巽、庚、癸用巳、酉、丑，各年月日時又各有化合之妙，不可執一論也。如張氏之女嫁於李氏之男，而與之生子，則為李之妻與母矣，尚可執其終為張乎？李氏之男贅於張氏之女，而與之生子，則亦為張之夫與父矣，尚可執其終為李乎？此亦可以罕譬而喻也。

The three mountains of Qian, Jia, and Ding take the directions Hai, Mao, and Wei respectively; the three mountains of Kun, Yi, and Ren take the directions Shen, Zi, and Chen respectively; the three mountains of Gen, Bing, and Xin take the directions Yin, Wu, and Xu respectively; and the three mountains of Xun, Geng, and Gui take the directions Si, You, and Chou respectively. Each of these directions also has its own harmonious combinations for years, months, days, and hours, which cannot be fixed in one way. For example, if a daughter from the Zhang family marries a man from the Li family and they have a son together, she becomes the wife and mother of the Li family. Can she still insist that she is ultimately from the Zhang family? If a man from the Li family marries a woman from the Zhang family and they have a son together, he becomes the husband and father of the Zhang family. Can he still insist that he is ultimately from the Li family? This principle is clearly explained by such a simple analogy.

蓋太極動而生陽，靜而生陰，陰變陽合而生水、火、木、金、土，五氣布，四時行而生男女。萬物皆一本而萬殊也。太極雖有動靜，而動靜互為其根，雖動靜生陰陽，而陰陽互藏其宅。雖陰陽生五行，而五行互相生剋制化，斯為神旡方，而易旡體也，可以顛倒為非乎哉？

The Taiji begins to move and gives rise to Yang, and when still it gives rise to Yin. Yin changes and Yang combines to produce water, fire, wood, metal, and earth. The five elements are distributed and the four seasons operate, giving rise to male and female. All things arise from the same origin yet differ in myriad ways. Although Taiji has movement and stillness, movement and stillness are fundamental to each other. Although movement and stillness give rise to Yin and Yang, Yin and Yang each reside within the other. Although Yin and Yang give rise to the five elements, the five elements mutually generate, control, restrain, and transform each other. This is exactly what the "Great Treatise" of the "Zhou Changes" says: "The spirit has no fixed place, and the Book of Changes has no fixed form." How can one criticize it as wrong by using the two words "upside down"?

大率陰陽造葬，以山家墓運為用神，而墓運通常以洪範五行變成流行者為主本。蓋陰以正五行為體，以洪範五行為用，而造葬人事，皆於用上從事云爾。即以洪範五行作於唐一行，傳流外國以滅蠻，何遼、金、元之及盛而不可滅也？此立滅蠻之說以斥洪範五行者，益見其不經之甚矣！

In general, the school of yin and yang, when dealing with construction and burial, takes the 'burial cycle' of the mountain as the useful god. The burial cycle has always been based on the system of the Five Phases as described in the Hongfan Classic. In other words, the method of阴宅 (burial sites) takes the correct Five Phases as its foundation and the Hongfan Five Phases as its application. Matters such as construction and burial, which are human affairs, all focus on the 'application' side. Even if it is true, as the rumor says, that the Hongfan Five Phases were created by the Tang dynasty monk Yixing and sent abroad to eliminate the barbarians, then why did the Liao, Jin, and Yuan dynasties become so powerful that they could not be eliminated? This clearly shows that those who use the idea of eliminating the barbarians to reject the Hongfan Five Phases are even more absurd.

今觀《皇極》、《範圍》等數，壬、甲從幹，乙、癸向坤等例，皆洪範納甲旨也。子平六壬趨艮、六甲趨乾等例，皆顛倒五行旨也。易卦五行甲子等例，皆錯綜五行旨也。《輟耕録》論納音，《百川學海》等書論洪範大五行，皆詳密可據。不知主正五行者曾一一究之否也？

Nowadays, looking at mathematical works such as the "Huangji Jingshi" and "Fanwei Shu," the principles that壬 and 甲 follow the Qian palace, and 乙 and 癸 belong to the Kun palace, are all in line with the principles of the Hongfan Najia; the principles such as "Liu Ren Qu Gen" and "Liu Jia Qu Qian" in the Six壬 and Six Jia systems are all based on the principle of reversing the Five Phases; and the principles of matching the Five Phases of the Yi hexagrams with the Jiazi are all based on the principle of reversing and interchanging the Five Phases. Tao Zongyi's "Nan Cun Chuo Geng Lu" discusses the Nayin sound elements, and books such as "Bai Chuan Xue Hai" discuss the Hongfan Da Wu Xing in detail, and they are very thorough and can be relied upon. I wonder whether those who advocate the correct Five Phases have examined all these points thoroughly?

說洪範五行者盛於唐，而唐之袁、李、楊、曾為陰陽數之宗，未聞斥其非也。《皇極》、《範圍》衍於宋邵康節，乃理數之宗，未聞以納甲為非也。宋輝山《通書》，我朝刋入司理監，通行天下。劉誠意、姚恭靜諸公，皆精於陰陽之術者，亦未聞斥其非也。洪、池二字視前輩所造所見為何如，乃敢立學著書以誤天下也哉！

The trend of explaining the Five Phases in the "Hongan" text was popular during the Tang dynasty. Yuan Tiangang, Li Chunfeng, Yang Yunsong, and Zeng Wenchan, all great masters of yin-yang and numerology in the Tang dynasty, are not said to have criticized the "Hongan" text. The "Huangji Jingshi" and "Fanyou Shu" were derived by Shao Kangjie (Shao Yong) of the Song dynasty, who was the master of rational numerology, and he is not said to have considered the Najia system incorrect. The "Tongshu" by Hui Shan of the Song dynasty, which was published and included in the judicial office, circulated throughout the country. Liu Ji (Master of Sincerity), Yao Guangxiao (Marquis of Gongjing), and other scholars were all skilled in yin-yang numerology, yet none are said to have criticized the "Hongan" text. How could Hongli and Chi Ji, compared to the achievements and insights of their predecessors, dare to establish their own school of thought and write books to mislead the world?

顧乃德《歷正通書》辨之甚明，的為可信。但既以洪範五行論山運，又以正五行論龍運，殆不敢明斥洪池之非，而遷就引入於正耳。不知山向定穴，近而可憑。後龍變換，遠而難定。年月日時，合山者不合龍，合龍者或不合山。卦例不眞，補洩相反，又非專一精確之論。不若惟主洪範五行，專論山運之為直捷無弊也。

Gu Nie De's "Li Zheng Tong Shu" is clearly explained and indeed credible. However, he uses the Hong Fan Five Phases theory to discuss "mountain movement" and the standard Five Phases theory to discuss "dragon movement." This is probably because he is unwilling to openly criticize Hong Li and Chi Ji's errors, so he tries to reconcile the two theories by aligning them with the standard Five Phases theory. He does not realize that the mountain and direction determine the site, which is nearby and can be accurately determined; however, the dragon line, which comes from behind, changes along the way and is far away, making it difficult to determine. When choosing the year, month, day, and hour, what is suitable for the mountain is often unsuitable for the dragon, and what is suitable for the dragon is often unsuitable for the mountain. If the hexagram example is not accurate, what should be supplemented becomes leakage, and what should be leakage becomes supplementation. This is not a theory that is precise and consistent. It would be better to focus solely on the Hong Fan Five Phases theory and discuss mountain movement exclusively, which would be straightforward and free from drawbacks.

予幼侍龍淵，先君子無聞斥正五行而主洪範。繼驗用洪範者常迪吉，而用正五行者多致凶。及考管、郭諸書，論洪範者歷歷可考，而論正五行者執滯不通。顧乃德之《歷正》又為兩可不經之論，則終無以解天下之誤矣。乃集諸說切要可用者，概列於後，以俟有道者訂之，以決天下之疑，以定天下之吉凶，或於養生送死者未必無小補雲。時隆慶戊辰冬十月也。

When I was young, I served my father, Longyuan Gong, who never excluded the correct Five Phases system and solely relied on Hongfan. Later, I verified them one by one and found that those using Hongfan often led to good outcomes, while those using the correct Five Phases mostly resulted in misfortune. When I examined the writings of Guan Lu and Guo Pu, those discussing Hongfan were well-supported by evidence, while those discussing the correct Five Phases were rigid and unworkable. Gu Nide's "Li Zheng Tong Shu" was ambiguous and inconsistent with correct principles, and ultimately could not resolve the misunderstandings of the people. Therefore, I collected the essential and practical statements from various schools and listed them all here, waiting for wise men to correct them, in order to resolve the doubts of the world and determine its fortune and misfortune. For this great matter of life and death, perhaps there is some small benefit. This was written in the winter of the fifth month of the Wuchen year of Longqing.

又考宋中散大夫田吾公裕同、司天監楊維德奏編《塋原總録》，首編五行，云：“洪範者，此名大五行，蓋五行之變體也，古今用之，極有徵驗。陰陽之妙，有不可詰。此殆如醫家之用五運也，故今遵用之。”此與《百川學海》等書之說同。有雙山五行以論山、玄空五行以論水，皆佐輔龍穴者也。

Another examination of the work "Yingyuan Zonglu" compiled by Tian Yu Tong (my esteemed master) and the Astronomical Office official Yang Weide during the Song dynasty reveals that the section on the Five Phases at the beginning of the volume discusses the "Great Five Phases" or "Hongfan" school, which is a variant of the Five Phases. This approach has been used throughout history and is highly effective. The subtleties of yin and yang are sometimes inherently beyond questioning. This is somewhat analogous to how medical practitioners use the "Five Movements," so we now follow this approach. This view is consistent with what is stated in works such as "Bai Chuan Xue Hai." In addition, there are the "Dual Mountains Five Phases" used for analyzing mountains and the "Xuan Kong Five Phases" used for analyzing water, both of which serve as auxiliary methods in determining the dragon and the site of a grave.

下六十甲子配六十四卦，內除坎、離、震、兌四卦。蓋坎、離為陰陽之樞紐，震、兌為日月之門戶，寔統於六十四卦內耳。此先天之卦位，應周天之節候。地法因之，以察生氣，審孤旺，明吉凶者也。重六十而為百二十分金，皆本乎此。

Using the sixty Jiazi to match the sixty-four trigrams, the four trigrams Kan, Li, Zhen, and Dui are excluded. This is because Kan and Li are the central points of yin and yang, while Zhen and Dui are the gateways of the sun and moon; they are actually already included within the sixty-four trigrams. This is the arrangement of the Earlier Heaven trigrams, used to correspond with the seasonal changes of the celestial cycle. The methods of geomancy rely on this to observe life qi, distinguish between 'gū' and 'wàng', and determine auspiciousness and inauspiciousness. By doubling the sixty to make one hundred twenty 'fenjin', this is also based on this principle.

按陳希夷云：分金之法，則以甲、丙、戌、庚、壬分隸子、寅、辰、午、申、戌之位；乙、丁、己、辛、癸分隸丑、卯、巳、未、酉、亥之位。陪而重之，為百二十金。其所以隸五行生旺休衰則同一例。其歸藏大卦所用，除卻坎、離、震、兌為本體不用，每值戊、已位為本卦之體，以次行，則甲子配頣，丙子配中孚，戌子配復，庚子得屯，壬子得謙，此子癸宮之分金卦也。

According to Chen Tuan, the method of dividing the metal is to assign the five yang stems, Jia, Bing, Wu, Geng, and Ren, to the branches Zi, Yin, Chen, Wu, Shen, and Xu respectively (the original text says 'Xu' but should be 'Wu'). The five yin stems, Yi, Ding, Ji, Xin, and Gui, are assigned to the branches Chou, Mao, Si, Wei, You, and Hai respectively. By doubling and reordering, one forms a total of 120 divisions of metal. The method of associating these with the five phases of generation, prosperity, rest, and decline follows the same principle. As for the use of the large hexagrams in the book Guizang, the four trigrams Kan, Li, Zhen, and Dui are first excluded as the main trigrams. Whenever the position of Wu or Ji appears, the original hexagram is taken as the body, and the sequence is followed accordingly: Jiazi is paired with the hexagram Yi, Bingzi with Zhongfou, Wuzi with Fu, Gengzi with Tun, and Renzi with Qian—these are the hexagrams associated with the metal divisions of the Zi and Gui trigrams.

乙丑得睽，丁丑得升，己丑得臨，辛丑得小過，癸丑得蒙，此丑艮宮之分金卦也。甲寅得益，丙寅得漸，戊寅得泰，庚寅得需，壬寅得隨，此甲寅宮之分金卦也。乙卯得晉，丁卯得解，己卯得大壯，辛卯得豫，癸卯訟，此卯乙宮分金之卦也。

The Yichou (乙丑) gets the Guī hexagram, the Dingchou (丁丑) gets the Shēng hexagram, the Jichou (己丑) gets the Lín hexagram, the Xinchou (辛丑) gets the Xiǎo Guò hexagram, and the Guichou (癸丑) gets the Mēng hexagram. These are the hexagrams for the Cǒu (丑) and Gèn (艮) palace. The Jiāyín (甲寅) gets the Yì hexagram, the Bingyin (丙寅) gets the Jiān hexagram, the Wuyin (戊寅) gets the Tàihào hexagram, the Gengyin (庚寅) gets the Xū hexagram, and the Rényín (壬寅) gets the Suí hexagram. These are the hexagrams for the Jiā (甲) and Yín (寅) palace. The Yīmào (乙卯) gets the Jìn hexagram, the Dingmao (丁卯) gets the Jiě hexagram, the Jimao (己卯) gets the Dà Zhuàng hexagram, the Xinmao (辛卯) gets the Yù hexagram, and the Guimao (癸卯) gets the Sòng hexagram. These are the hexagrams for the Mào (卯) and Yī (乙) palace. Each palace has five hexagrams, each corresponding to the five sub-divisions of the palace. When determining the direction, the hexagram is selected based on the sub-division where the site falls.

甲辰得蠱，丙辰得革，戊辰得夬，庚辰得旅，壬辰得師，此辰巽宮分金之卦也。乙巳得比，丁巳得小畜，己巳得幹，辛巳得大有，癸巳得家人，此巳丙宮之分金卦也。甲午得井，丙午得咸，戊午得姤，庚午得鼎，壬午得豐，此午丁宮之分金卦也。

On Jia Chen, the hexagram is Gu; on Bing Chen, it is Ge; on Wu Chen, it is Guai; on Geng Chen, it is Lu; on Ren Chen, it is Shi. These are the hexagrams of the Chen and Xun palace. On Yi Si, the hexagram is Bi; on Ding Si, it is Xiao Xu; on Ji Si, it is Qian; on Xin Si, it is Da You; on Gui Si, it is Jia Shen. These are the hexagrams of the Si and Bing palace. On Jia Wu, the hexagram is Jing; on Bing Wu, it is Xian; on Wu Wu, it is Gu; on Geng Wu, it is Ding; on Ren Wu, it is Feng. These are the hexagrams of the Wu and Ding palace. The Chen and Xun palace, Si and Bing palace, and Wu and Ding palace are located in the Southeast to Due South direction, which is the middle section of the sixty jiazi in order.

乙未得渙，丁未得復，己未得遯，辛未得恆，癸未得節，此未坤宮之分金卦也。甲申得同人，丙申得損，戊申得否，庚申得巽，壬申得萃，此申庚宮之分金卦也。乙酉得大畜，丁酉得賁，己酉得歸妹，癸酉得無妄，此酉辛宮之分金卦也。

On the day of Yiwei, the hexagram is Huan; on Dingwei, it is Fu; on Jiwei, it is Duan; on Xinwei, it is Heng; on Guiwei, it is Jie. These are the hexagrams for the Wei, K'un one palace. On the day of Jiashen, the hexagram is Tongren; on Bingshen, it is Shen; on Wushen, it is Pǒu; on Gengshen, it is Xun; on Renshen, it is Cui. These are the hexagrams for the Shen, Geng one palace. On the day of Yiyou, the hexagram is Daxu; on Dingyou, it is Ben; on Jiyou, it is Guimei; on Guiyou, it is Wuwang. These are the hexagrams for the You, Xin one palace—this palace originally lists only four entries, missing Xinyou, which is recorded as is without supplementation.

甲戌得明夷，丙戌得困，戊戌得剝，庚戌得艮，壬戌得既濟，此戌乾宮之分金卦也。乙亥得噬嗑，丁亥得大過，己亥得未濟，癸亥得蹇，此壬亥宮之分金卦也。於是一氣甲子，二氣甲戌，三氣甲申，四氣甲午，五氣甲辰，六氣甲寅，隨天而左旋。一元甲子，二元丙子，三元戊子，四元庚子，五元壬子，隨地而轉。聖人所以別理地宜，以立人極，寔在於此。

The Jia Xu hexagram is Mingyi, Jia Wu is Kun, Jia Shen is Bao, Jia Wu is Gen, and Jia Chen is Ji Ji. These are the hexagrams of the Xu, Qian palace. The Yi Hai hexagram is Shi He, Ding Hai is Da Guo, Ji Hai is Wei Ji, and Gui Hai is Jian. These are the hexagrams of the Ren, Hai palace—this palace originally lists only four hexagrams, missing the Xin Hai one. Then the first qi is Jia Zi, the second qi is Jia Xu, the third qi is Jia Shen, the fourth qi is Jia Wu, the fifth qi is Jia Chen, the sixth qi is Jia Yin, moving left with the sky. The first yuan is Jia Zi, the second yuan is Bing Zi, the third yuan is Wu Zi, the fourth yuan is Geng Zi, the fifth yuan is Ren Zi, moving with the earth. The sages used this to distinguish the suitability of land in different areas and to establish the principles of human conduct.

上後天卦流行之易，入用之卦也。法以雷、風、火、地、澤、天、水、山加於八卦之上，而成六十四卦。內除幹、坤、坎、離四卦以為主宰，而居無為之天，寔統諸卦之氣。以六十四卦配六十甲子而推排爻象，運於周天。地法因之以驗吉凶者，本乎此也。八宮皆首雷者，帝出乎震也。

The list above represents the Later Heaven arrangement of the Book of Changes, which is used in divination. The method involves placing the eight images of thunder, wind, fire, earth, marsh, heaven, water, and mountain upon the eight trigrams, forming the sixty-four hexagrams. Among these, the four trigrams of Heaven, Earth, Water, and Fire serve as the main trigrams, occupying the position of non-action in heaven, yet they actually control the energies of all the hexagrams. The sixty-four hexagrams are then paired with the sixty Jiazi (stem-branch combinations) to calculate the changing lines, which move through the celestial cycle. The principles of geomancy rely on this to determine auspiciousness and inauspiciousness, and the root of this lies here. All eight palaces begin with the character "Thunder," drawing from the meaning in the "Commentary on the Changes" that "the Emperor emerges from Thunder."

陳彥繹詩云：要識穿山虎，方行透地龍。渾天開寳鏡，金水月相逢。上右圖透地龍。六十龍配卦法，以排山九宮掌依八節三奇例，分二十四氣、七十二候、上中下三元，照依奇門遁甲，隨冬、夏二至順逆起局，尋龍穴所落之宮住。卻看其龍穴干支屬何甲，旬頭原在何宮，其所占之宮卦名謂之符頭卦，即以其卦移入八宮掌。先尋得龍穴之宮，亦移入八宮掌上，將符頭卦不拘陰陽，一樣順飛，加所尋龍穴卦位起，依次而加到八節所管之位。以本節所占之卦為下卦，以加來之卦為上卦，看湊成何卦。又看其卦世爻是何渾天持世，又穿定何宿，卻以七元伏斷演禽歌例加宿，要依陽順陰逆加去，如日虛月鬼火箕之例，方知金、水、日、月、三奇、祿馬、貴人、子、父、才、官方位。

Chen Yanyi wrote a poem saying: To recognize the "mountain-piercing tiger," one can then talk about the "earth-piercing dragon"; when the heavenly disk is opened, it is like a mirror, and the auspicious elements of gold, water, sun, and moon can meet. The above right figure explains the earth-piercing dragon. The method of matching the sixty dragons with the hexagrams is: using the mountain-nine palace palm, according to the example of the three marvels in the eight seasons, divide the twenty-four solar terms, the seventy-two phases, and the upper, middle, and lower trigrams, following the rules of qimen dunjia. Starting from the winter solstice and summer solstice, move the layout in a clockwise or counterclockwise direction, continuing until reaching the palace where the dragon穴 falls. Then look at the stem and branch of the dragon穴 to determine which Jia cycle it belongs to; the beginning of the cycle was originally in which palace; the hexagram of the palace where the cycle begins is called the "symbol head hexagram." Move this hexagram into the eight palace palm. Find the palace where the dragon穴 is located and move it into the eight palace palm as well. Then move the symbol head hexagram without distinguishing yin and yang, moving clockwise from the hexagram position of the dragon穴, sequentially adding until reaching the position governed by the eight seasons. Take the hexagram of this section as the lower hexagram, and the added hexagram as the upper hexagram, and see what hexagram is formed. Then look at which position in the heavenly disk the world line of this hexagram occupies, and determine which star it is fixed to. Then follow the example of the "seven trigrams and the seven elements" in the "yin and yang song" to add the stars, moving in a clockwise direction for yang and counterclockwise for yin, as in examples such as "sun's vacancy, moon's ghost, fire's basket." In this way, one can know the positions of the four auspicious elements of gold, water, sun, and moon, as well as the three marvels,禄马, nobleman, and the six elements of son, father, wife's wealth, and official ghost.

假如庚子山，繫冬至節坎卦司令之宮，甲午符頭，巳亥中局管候，即在排山七宮兌上起甲子，順遁得甲午符頭在坎，庚子龍穴又到兌，就九宮兌變作八宮掌兌。次將九宮甲午符頭坎卦加八宮掌兌，次加艮於幹，次加震於坎，即住了。見得坐宮節卦。今加震到坎，震為雷，坎為水，乃湊成雷水解卦。次看解卦世爻是戊辰，渾天穿得七元心宿，乃屬月狐之禽。月禽又該加鬼宿於兌上輪起，依次而去，看爻渾天各得何宿，以定金水日月。又看庚子祿在何位，甲子在兌，順行見三奇逆在何位，依六爻渾天，挨子父財官亦在何位。

For example: Gengzi mountain belongs to the Kan hexagram, which is in charge during the winter solstice section. The symbol head is Jiawu, and it is governed by the middle section of巳 and亥. Starting from the seventh palace of the mountain palm with Jiazi, following the order of the遁 method, we find that the Jiawu symbol head falls into the Kan palace. Meanwhile, the Gengzi dragon eye falls into the Dui palace. Therefore, the Dui palace of the nine palace palm is transformed into the Dui palace of the eight palace palm. Then, adding the Kan hexagram, which belongs to the Jiawu symbol head, to the Dui palace of the eight palace palm, then adding Gen to Qian, and then adding Zhen to Kan. At this point, we can see the section hexagram. Now, Zhen is added to Kan, Zhen represents thunder and Kan represents water, forming the Xie hexagram of thunder and water. Looking at the world line of the Xie hexagram, it is Wuchen, which corresponds to the Heart mansion in the浑天 system, belonging to the 'moon fox' animal. Since it is a moon animal, we should add the Ghost mansion to the Dui palace and proceed in order, checking which mansion each line corresponds to in the浑天 system, thus determining the four auspicious elements of metal, water, sun, and moon. Then, we need to check where the禄 of Gengzi is located, where the three marvels are distributed in reverse order; and according to the six lines of the浑天 system, check where the sons, parents, wife's wealth, and official ghosts are located.

詳考六十甲子所用六十卦，亦起於遁甲法。如庚子來山起冬至七宮，甲子順行，庚子在甲午旬內，即從甲子起七宮，至甲子在坎，便以坎直符。順從坎宮起，則庚子臨飛到兌宮為定，則飛坎加在兌宮，飛艮加在乾宮，飛震加在坎宮。庚子原住坎宮，其上有飛震加臨，即成雷水解卦。餘可例推。六十甲子皆以氣候起遁。氣候起遁成卦，即非私意杜撰而成。且八卦所管莫不均平，無多寡闊狹之弊，永合天地氣候。

The sixty hexagrams used in the sixty Jiazi (Heavenly Stems and Earthly Branches combinations) are derived from the method of Dun Jia. For example, when the stem and branch Gengzi is used, the count begins from the seventh palace on the Winter Solstice, and Jiazi is counted in sequence. Since Gengzi falls within the Jiawu decade, the count starts from the seventh palace of Jiazi, leading to Jiazi being located in the Kan palace. Thus, Kan is taken as the straight symbol. Counting sequentially from the Kan palace, Gengzi is determined to arrive at the Dui palace. Therefore, the flying Kan is placed in the Dui palace, the flying Gen in the Qian palace, and the flying Zhen in the Kan palace. Since Gengzi originally resides in the Kan palace and the flying Zhen is superimposed upon it, the hexagram becomes Xie (Hexagram 40), which is Thunder over Water. The rest can be similarly deduced. All sixty Jiazi are based on climatic changes; the hexagrams are formed through climatic changes, not arbitrarily invented. Moreover, the degrees governed by the Eight Trigrams are always even and balanced, without any excess or deficiency, width or narrowness, and they always conform to the climatic conditions of heaven and earth. This is precisely why this system is more reliable than other hexagram systems.

甲子三亥七壬 大雪上坎卦休一 乙五 丙六 丁七 子八 父五 財四 官九六 金水日月三。丙子正壬 大雪下困卦休三 乙二 丙三 丁四 子五 父七六 財三 官一 金水日月八。戊子五壬五子 大雪中師蒙休四 乙八 丙九 丁一 子二 父四 財七 官三 日月金水二。庚子正子 冬至中解卦休七 乙六 丙五 丁四 子四七 父無 財二八 官九 金水日月一。壬子七子三癸 冬至上解卦休七 乙九 丙八 丁七 子一七 父無 財二八 官三 金水日月四。

The following lists the fixed positions of the sixty underground dragons. Each entry first states the dragon's name and the fraction it spans on the compass, then the corresponding solar term, the paired trigram, and the position of the rest gate (Xiu Men). Next, the positions of the three marvels (Yi, Bing, Ding) and the four lines (children, parents, wife's wealth, official ghost), and finally the positions of the four auspicious elements (metal, water, day, moon). Jiazi Dragon: occupies the亥 (Hai) section, spanning three parts of the亥 (Hai) and seven parts of the壬 (Ren); corresponds to the beginning of the Great Snow solar term, paired with the Kan trigram, rest gate in the first palace; Yi marvel in the fifth palace, Bing marvel in the sixth palace, Ding marvel in the seventh palace; children in the eighth palace, parents in the fifth palace, wife's wealth in the fourth palace, official ghost in the ninth and sixth palace; four auspicious elements in the third palace. Bingzi Dragon: occupies the壬 (Ren) position; corresponds to the middle of the Great Snow solar term, paired with the Guan trigram, rest gate in the third palace; Yi marvel in the second palace, Bing marvel in the third palace, Ding marvel in the fourth palace; children in the fifth palace, parents in the seventh and sixth palace, wife's wealth in the third palace, official ghost in the first palace; four auspicious elements in the eighth palace. Wuzi Dragon: occupies the壬 (Ren) and 子 (Zi) sections, each spanning five parts; corresponds to the middle of the Great Snow solar term, paired with the Shi trigram and Meng trigram, rest gate in the fourth palace; Yi marvel in the eighth palace, Bing marvel in the ninth palace, Ding marvel in the first palace; children in the second palace, parents in the fourth palace, wife's wealth in the seventh palace, official ghost in the third palace; four auspicious elements in the second palace. Gengzi Dragon: occupies the子 (Zi) position; corresponds to the middle of the Winter Solstice solar term, paired with the Jie trigram, rest gate in the seventh palace; Yi marvel in the sixth palace, Bing marvel in the fifth palace, Ding marvel in the fourth palace; children in the fourth and seventh palace, parents absent, wife's wealth in the second and eighth palace, official ghost in the ninth palace; four auspicious elements in the first palace. Renzi Dragon: occupies the子 (Zi) section, seven parts, and the癸 (Gui) section, three parts; corresponds to the beginning of the Winter Solstice solar term, paired with the Jie trigram, rest gate in the seventh palace; Yi marvel in the ninth palace, Bing marvel in the eighth palace, Ding marvel in the seventh palace; children in the first and seventh palace, parents absent, wife's wealth in the second and eighth palace, official ghost in the third palace; four auspicious elements in the fourth palace.

乙丑三子七癸 小寒上渙卦休二 乙一 丙九 丁八 子六九 父二七 財無 官無 金水日月三。丁丑正癸 小寒下渙卦休二 乙四 丙三 丁二 子三九 父一二 財無 官無 金水日月六。己丑五癸五丑 小寒下未濟謙卦休七 乙四 丙三 丁二 子六九一八 父一三九 財五七 官無 金水一日月六。辛丑正丑 大寒中漸卦休七 乙八 丙七 丁六 子五 父八六 財無 官九 金水日月三。癸丑七丑三艮 大寒上艮卦休一 乙二 丙一 丁九 子八 父九 財六 官五 金水日月九。

Yichou Dragon: Zi three parts, Gui seven parts; at the beginning of Xiaohan, paired with the Huan hexagram, Xiu Men in the second palace; Yi Qi in the first palace, Bing Qi in the ninth palace, Ding Qi in the eighth palace; descendants in the sixth and ninth palace, parents in the second and seventh palace, no wife wealth, no official ghost; four good in the third palace. Dingchou Dragon: at the position of Gui; at the end of Xiaohan, paired with the Huan hexagram, Xiu Men in the second palace; Yi Qi in the fourth palace, Bing Qi in the third palace, Ding Qi in the second palace; descendants in the third and ninth palace, parents in the first and second palace, no wife wealth, no official ghost; four good in the sixth palace. Jichou Dragon: Gui five parts, Chou five parts; at the end of Xiaohan, paired with the Wei Ji hexagram and the Qian hexagram, Xiu Men in the seventh palace; Yi Qi in the fourth palace, Bing Qi in the third palace, Ding Qi in the second palace; descendants in the sixth, ninth, first, and eighth palace, parents in the first, third, and ninth palace, wife wealth in the fifth and seventh palace, no official ghost; metal and water in the first palace, sun and moon in the sixth palace. Xinchou Dragon: at the position of Chou; at the middle of Dahan, paired with the Jie hexagram, Xiu Men in the seventh palace; Yi Qi in the eighth palace, Bing Qi in the seventh palace, Ding Qi in the sixth palace; descendants in the fifth palace, parents in the eighth and sixth palace, no wife wealth, no official ghost; four good in the third palace. Guichou Dragon: Chou seven parts, Gen three parts; at the beginning of Dahan, paired with the Gen hexagram, Xiu Men in the first palace; Yi Qi in the second palace, Bing Qi in the first palace, Ding Qi in the ninth palace; descendants in the eighth palace, parents in the ninth palace, wife wealth in the sixth palace, official ghost in the fifth palace; four good in the ninth palace.

丙寅三丑七艮 立春上小過休六 乙七 丙六 丁五 子無 父六九 財二 官二 金水日月八。戊寅五艮 立春下謙卦休九 乙一 丙九 丁八 子七 父九六 財無 官八 金水日月三。庚寅五艮五寅 立春下旅卦休九 乙一 丙九 丁八 子九三 父無 財二七 官無 金水日月三。壬寅正寅 雨水中旅卦休二 乙五 丙四 丁三 子四七 父無 財二七 官無 金水日月三。甲寅七寅三申 雨水中艮卦休一 乙五 丙四 丁三 子二 父三 財九 官八 金水日月三。

Bingyin Dragon: Chou three parts, Gen seven parts; at the beginning of the first term of the year of the Start of Spring, paired with the Small Overcoming hexagram, the Rest gate in the sixth palace; Yi qi in the seventh palace, Bing qi in the sixth palace, Ding qi in the fifth palace; no descendants, parents in the sixth and ninth palace, wife and wealth in the second palace, official and ghost in the second palace; four good positions in the eighth palace. Wuyin Dragon: Gen position five parts; at the end of the first term of the year of the Start of Spring, paired with the Humble hexagram, the Rest gate in the ninth palace; Yi qi in the first palace, Bing qi in the ninth palace, Ding qi in the eighth palace; descendants in the seventh palace, parents in the ninth and sixth palace, wife and wealth none, official and ghost in the eighth palace; four good positions in the third palace. Gengyin Dragon: Gen five parts, Yin five parts; at the end of the first term of the year of the Start of Spring, paired with the Traveling hexagram, the Rest gate in the ninth palace; Yi qi in the first palace, Bing qi in the ninth palace, Ding qi in the eighth palace; descendants in the ninth and third palace, parents none, wife and wealth in the second and seventh palace, official and ghost none; four good positions in the third palace. RENYIN Dragon: in the Yin position; in the middle of the second term of the year of the Rain Water, paired with the Traveling hexagram, the Rest gate in the second palace; Yi qi in the fifth palace, Bing qi in the fourth palace, Ding qi in the third palace; descendants in the fourth and seventh palace, parents none, wife and wealth in the second and seventh palace, official and ghost none; four good positions in the third palace. JIAYIN Dragon: Yin seven parts, Jia three parts (the original text says 'Shen'); in the middle of the second term of the year of the Rain Water, paired with the Mountain hexagram, the Rest gate in the first palace; Yi qi in the fifth palace, Bing qi in the fourth palace, Ding qi in the third palace; descendants in the second palace, parents in the third palace, wife and wealth in the ninth palace, official and ghost in the eighth palace; four good positions in the third palace.

丁卯三寅七甲 驚蟄上無妄卦休四 乙九 丙八 丁七 子一 父一 財二八 官九 金水日月四。己卯正甲 驚蟄上頤卦休八 乙九 丙八 丁七 子無 父一四 財二八 官一 金水日月五。辛卯五甲五卯 驚蟄下隨卦休九 乙三 丙二 丁一 子無 父九四 財二 官一 金水日月一。癸卯正卯 春分中震卦休一 乙八 丙七 丁六 子六 父九 財一七 官二 金水日月五。乙卯七卯三乙 春分中屯卦休三 乙八 丙七 丁六 子八 父八 財無 官七 金水日月五。

Dingmao Dragon: One third from Yin, seven parts from Jia; during the first period of Jingzhe, paired with the Wuwang hexagram, rest gate in the fourth palace; Yi qi in the ninth palace, Bing qi in the eighth palace, Ding qi in the seventh palace; descendants in the first palace, parents in the first palace, wife and wealth in the second and eighth palace, official and ghost in the ninth palace; four good positions in the fourth palace. Jimao Dragon: Directly at Jia position; during the first period of Jingzhe, paired with the Yi hexagram, rest gate in the eighth palace; Yi qi in the ninth palace, Bing qi in the eighth palace, Ding qi in the seventh palace; descendants none, parents in the first and fourth palace, wife and wealth in the second and eighth palace, official and ghost in the first palace; four good positions in the fifth palace. Xinmao Dragon: Five parts from Jia, five parts from Mao; during the second period of Jingzhe, paired with the Sui hexagram, rest gate in the ninth palace; Yi qi in the third palace, Bing qi in the second palace, Ding qi in the first palace; descendants none, parents in the ninth and fourth palace, wife and wealth in the second palace, official and ghost in the first palace; four good positions in the first palace. Guimao Dragon: Directly at Mao position; during the middle period of Chunfen, paired with the Zhen hexagram, rest gate in the first palace; Yi qi in the eighth palace, Bing qi in the seventh palace, Ding qi in the sixth palace; descendants in the sixth palace, parents in the ninth palace, wife and wealth in the first and seventh palace, official and ghost in the second palace; four good positions in the fifth palace. Yimao Dragon: Seven parts from Mao, three parts from Yi; during the middle period of Chunfen, paired with the Tun hexagram, rest gate in the third palace; Yi qi in the eighth palace, Bing qi in the seventh palace, Ding qi in the sixth palace; descendants in the eighth palace, parents in the eighth palace, wife and wealth none, official and ghost in the seventh palace; four good positions in the fifth palace.

戊辰三卯七乙 清明上噬嗑休七 乙三 丙二 丁一 子九 父四 財二 官四 金水日月四。庚辰正乙 清明上震卦休一 乙三 丙二 丁一 子一 父四 財二 官六 金水日月七。壬辰五乙五艮 清明下復大過卦休二 乙六 丙五 丁四 子七 父三九 財 三七二八 官六四 金水一日月四。甲辰正辰 穀雨下巽卦休一 乙七 丙六 丁五 子七 父一 財九六 官二 金水日月八。丙辰七辰三巽 穀雨中升卦休七 乙一 丙九 丁八 子二 父四七 財三六 官二 金水日月四。

Wuchen Dragon: 2/3 in Mao, 7/3 in Yi; on Qingming Upper Yuan, paired with the噬嗑 hexagram, rest gate in seventh palace; Yi qi in third palace, Bing qi in second palace, Ding qi in first palace; sons in ninth palace, parents in fourth palace, wife and wealth in second palace, official and ghost in fourth palace; four good positions in fourth palace. Gengchen Dragon: in Yi position; on Qingming Upper Yuan, paired with the Zhen hexagram, rest gate in first palace; Yi qi in third palace, Bing qi in second palace, Ding qi in first palace; sons in first palace, parents in fourth palace, wife and wealth in second palace, official and ghost in sixth palace; four good positions in seventh palace. Renchen Dragon: 5/2 in Yi, 5/2 in Gen (Gen is considered as Chen); on Qingming Lower Yuan, paired with the Fu hexagram and Da Guo hexagram, rest gate in second palace; Yi qi in sixth palace, Bing qi in fifth palace, Ding qi in fourth palace; sons in seventh palace, parents in third and ninth palace, wife and wealth in third, seventh, second, and eighth palace, official and ghost in sixth and fourth palace; metal and water in first palace, sun and moon in fourth palace. Jiachen Dragon: in Chen position; on Guyu Lower Yuan, paired with the Xun hexagram, rest gate in first palace; Yi qi in seventh palace, Bing qi in sixth palace, Ding qi in fifth palace; sons in seventh palace, parents in first palace, wife and wealth in ninth and sixth palace, official and ghost in second palace; four good positions in eighth palace. Bingchen Dragon: 7/3 in Chen, 3/7 in Xun; on Guyu Middle Yuan, paired with the Sheng hexagram, rest gate in seventh palace; Yi qi in first palace, Bing qi in ninth palace, Ding qi in eighth palace; sons in second palace, parents in fourth and seventh palace, wife and wealth in third and sixth palace, official and ghost in second palace; four good positions in fourth palace.

己巳三辰七巽 立夏中鼎卦休六 乙九 丙八 丁七 子二 父無 財一四 官三 金水日月六。辛巳正巽 立夏上大過休二 乙三 丙二 丁一 子一 父九六 財二 官一七 金水日月一。癸巳五巽五巳 立夏下巽卦休一 乙六 丙五 丁四 子六 父九 財二八 官一 金水日月七。乙巳正巳 小滿下恆卦休八 乙七 丙六 丁五 子二 父一 財九 官一 金水日月三。丁巳七巳三丙 小滿中蠱卦休三 乙二 丙九 丁八 子一 父二四 財二六 官二 金水日月六。

Jisi Dragon: Three parts in Chen, seven parts in Xun; at the middle of the beginning of the summer, paired with the Ding hexagram, rest gate in the sixth palace; Yi qi in the ninth palace, Bing qi in the eighth palace, Ding qi in the seventh palace; descendants in the second palace, parents none, wife and wealth in the first and fourth palace, official ghosts in the third palace; four good positions in the sixth palace. Xinsi Dragon: Right in the Xun position; at the beginning of the summer, paired with the Da Guo hexagram, rest gate in the second palace; Yi qi in the third palace, Bing qi in the second palace, Ding qi in the first palace; descendants in the first palace, parents in the ninth and sixth palace, wife and wealth in the second palace, official ghosts in the first and seventh palace; four good positions in the first palace. Guisi Dragon: Five parts in Xun, five parts in Si; at the end of the summer, paired with the Xun hexagram, rest gate in the first palace; Yi qi in the sixth palace, Bing qi in the fifth palace, Ding qi in the fourth palace; descendants in the sixth palace, parents in the ninth palace, wife and wealth in the second and eighth palace, official ghosts in the first palace; four good positions in the seventh palace. Yisi Dragon: Right in the Si position; at the end of the summer, paired with the Heng hexagram, rest gate in the eighth palace; Yi qi in the seventh palace, Bing qi in the sixth palace, Ding qi in the fifth palace; descendants in the second palace, parents in the first palace, wife and wealth in the ninth palace, official ghosts in the first palace; four good positions in the third palace. Dingsi Dragon: Seven parts in Si, three parts in Bing; at the middle of the summer, paired with the Gu hexagram, rest gate in the third palace; Yi qi in the second palace, Bing qi in the ninth palace, Ding qi in the eighth palace; descendants in the first palace, parents in the second and fourth palace, wife and wealth in the second and sixth palace, official ghosts in the second palace; four good positions in the sixth palace.

庚午三巳七丙 芒種中豐卦休三 乙二 丙一 丁九 子九 父二 財九 官一四 金水日月五。壬午正丙 芒種上家人休八 乙五 丙四 丁三 子二 父二 財四 官九 金水日月九。甲午五丙五午 芒種上離卦休一 乙五 丙四 丁三 子四七 父三 財六 官二 金水日月二。丙午正午 夏至下明夷休六 乙七 丙八 丁九 子一 父六 財無 官二八 金水日月四。戊午七午三丁 夏至中既濟休三 乙四 丙五 丁六 子六 父四 財三 官二 金水日月一。

Gengwu Dragon: Four parts of Si, seven parts of Bing; during Mangzhong Middle Yuan, paired with Feng hexagram, rest gate in third palace; Yi qi in second palace, Bing qi in first palace, Ding qi in ninth palace; sons in ninth palace, parents in second palace, wife money in ninth palace, official ghost in first and fourth palace; four good in fifth palace. Renwu Dragon: Directly at Bing position; during Mangzhong Upper Yuan, paired with Jiaoren hexagram, rest gate in eighth palace; Yi qi in fifth palace, Bing qi in fourth palace, Ding qi in third palace; sons in second palace, parents in second palace, wife money in fourth palace, official ghost in ninth palace; four good in ninth palace. Jiawu Dragon: Five parts of Bing, five parts of Wu; during Mangzhong Upper Yuan, paired with Li hexagram, rest gate in first palace; Yi qi in fifth palace, Bing qi in fourth palace, Ding qi in third palace; sons in fourth and seventh palace, parents in third palace, wife money in sixth palace, official ghost in second palace; four good in second palace. Bingwu Dragon: Directly at Wu position; during Xiazi Lower Yuan, paired with Mingyi hexagram, rest gate in sixth palace; Yi qi in seventh palace, Bing qi in eighth palace, Ding qi in ninth palace; sons in first palace, parents in sixth palace, wife money absent, official ghost in second and eighth palace; four good in fourth palace. Wuwu Dragon: Seven parts of Wu, three parts of Ding; during Xiazi Middle Yuan, paired with Ji Ji hexagram, rest gate in third palace; Yi qi in fourth palace, Bing qi in fifth palace, Ding qi in sixth palace; sons in sixth palace, parents in fourth palace, wife money in third palace, official ghost in second palace; four good in first palace.

辛未三午七丁 小暑中革卦休七 乙三 丙四 丁五 子二 父二 財無 官四 金水日月五。癸未正丁 小暑上離卦休一 乙九 丙一 丁二 子一七 父二 財八 官九 金水日月二。乙未五丁五未 小暑上革否卦休七 乙九 丙一 丁二 子二六 父二四 財無 官一八 金水月一金水日五。丁未正未 大暑下豫卦休四 乙五 丙六 丁七 子八 父七 財三九 官二 金水日月三。己未七未三坤 大暑下晉卦休二 乙五 丙六一 丁七 子無 父九三 財七 官八 金水日月三。

Xinwei Dragon: Wu three parts, Ding seven parts; during the middle of Xiaoshu, paired with the Revolution hexagram, rest gate in the seventh palace; Yi qi in the third palace, Bing qi in the fourth palace, Ding qi in the fifth palace; descendants in the second palace, parents in the second palace, spouse wealth absent, official ghost in the fourth palace; four good positions in the fifth palace. Guiwei Dragon: directly at Ding position; during the beginning of Xiaoshu, paired with the Fire hexagram, rest gate in the first palace; Yi qi in the ninth palace, Bing qi in the first palace, Ding qi in the second palace; descendants in the first and seventh palace, parents in the second palace, spouse wealth in the eighth palace, official ghost in the ninth palace; four good positions in the second palace. Yiwei Dragon: Ding five parts, Wei five parts; during the beginning of Xiaoshu, paired with the Revolution or the Not Yet hexagram, rest gate in the seventh palace; Yi qi in the ninth palace, Bing qi in the first palace, Ding qi in the second palace; descendants in the second and sixth palace, parents in the second and fourth palace, spouse wealth absent, official ghost in the first and eighth palace; metal, water, and moon in the first palace, metal, water, and sun in the fifth palace. Dingwei Dragon: directly at Wei position; during the lower part of Dashu, paired with the Joy hexagram, rest gate in the fourth palace; Yi qi in the fifth palace, Bing qi in the sixth palace, Ding qi in the seventh palace; descendants in the eighth palace, parents in the seventh palace, spouse wealth in the third and ninth palace, official ghost in the second palace; four good positions in the third palace. Jiwei Dragon: Wei seven parts, Kun three parts; during the lower part of Dashu, paired with the Progress hexagram, rest gate in the second palace; Yi qi in the fifth palace, Bing qi in the sixth and first palace, Ding qi in the seventh palace; descendants absent, parents in the ninth and third palace, spouse wealth in the seventh palace, official ghost in the eighth palace; four good positions in the third palace.

壬申七坤三未 立秋中觀卦休三 乙六 丙七 丁八 子一 父一七 財二八 官六九 金水日月三。甲申正坤 立秋中坤卦休一 乙六 丙七 丁八 子二 父九 財九 官八 金水日月八。丙申五坤五申 立秋上否卦休七 乙三 丙四 丁五 子一 父七 財二 官二六 金水日月五。戊申正申 處暑下萃卦休六 乙八 丙九 丁一 子二 父二九 財一 官二 金水日月七。庚申七甲三庚 處暑下坤卦休一 乙八 丙九 丁一 子七 父二 財二 官一 金水日月一。

Renshen Dragon: 70% in Kun, 30% in Wei; on the middle of the beginning of the autumn, paired with the Guan hexagram, rest gate in the third palace; Yi qi in the sixth palace, Bing qi in the seventh palace, Ding qi in the eighth palace; sons in the first palace, parents in the first and seventh palace, wife and wealth in the second and eighth palace, official and ghost in the sixth and ninth palace; four good in the third palace. Jiashen Dragon: directly in the Kun position; on the middle of the beginning of the autumn, paired with the Kun hexagram, rest gate in the first palace; Yi qi in the sixth palace, Bing qi in the seventh palace, Ding qi in the eighth palace; sons in the second palace, parents in the ninth palace, wife and wealth in the ninth palace, official and ghost in the eighth palace; four good in the eighth palace. Bingshen Dragon: 50% in Kun, 50% in Shen; on the beginning of the autumn, paired with the Po hexagram, rest gate in the seventh palace; Yi qi in the third palace, Bing qi in the fourth palace, Ding qi in the fifth palace; sons in the first palace, parents in the seventh palace, wife and wealth in the second palace, official and ghost in the second and sixth palace; four good in the fifth palace. Wushen Dragon: directly in the Shen position; on the lower part of the beginning of the autumn, paired with the Cui hexagram, rest gate in the sixth palace; Yi qi in the eighth palace, Bing qi in the ninth palace, Ding qi in the first palace; sons in the second palace, parents in the second and ninth palace, wife and wealth in the first palace, official and ghost in the second palace; four good in the seventh palace. Gengshen Dragon: 70% in Shen, 30% in Geng (the original text says 'Shen' instead of 'Jia'); on the lower part of the beginning of the autumn, paired with the Kun hexagram, rest gate in the first palace; Yi qi in the eighth palace, Bing qi in the ninth palace, Ding qi in the first palace; sons in the seventh palace, parents in the second palace, wife and wealth in the second palace, official and ghost in the first palace; four good in the first palace.

癸酉三申七庚 白露中兌卦休一 乙四 丙五 丁六 子七 父二八 財九 官四 金水日月八。乙酉正庚 白露中歸妹休八 乙四 丙五 丁六 子無 父二八 財九 官四六 金水日月二。丁酉五庚五酉 白露上中孚休四 乙一 丙二 丁三 子無 父一 財無 官六九 金水日月七己酉正酉 秋分上歸妹休九 乙六 丙九 丁一 子無 父六二 財四 官一八 金水日月七辛酉七酉三辛 秋分下履卦休六 乙五 丙六 丁七 子二 父四一 財無 官三 金水日月八。

Guiyou Dragon: Shen occupies three parts, Geng seven parts; during the middle of Bai Lu, paired with Dui trigram, rest gate in first palace; Yi Qi in fourth palace, Bing Qi in fifth palace, Ding Qi in sixth palace; descendants in seventh palace, parents in second and eighth palace, wife and wealth in ninth palace, official and ghost in fourth palace; four good in eighth palace. Yiyou Dragon: exactly at Geng position; during the middle of Bai Lu, paired with Gui Mei trigram, rest gate in eighth palace; Yi Qi in fourth palace, Bing Qi in fifth palace, Ding Qi in sixth palace; no descendants, parents in second and eighth palace, wife and wealth in ninth palace, official and ghost in fourth and sixth palace; four good in second palace. Dingyou Dragon: Geng five parts, You five parts; during the upper part of Bai Lu, paired with Zhong Fu trigram, rest gate in fourth palace; Yi Qi in first palace, Bing Qi in second palace, Ding Qi in third palace; no descendants, parents in first palace, wife and wealth none, official and ghost in sixth and ninth palace; four good in seventh palace. Jiyou Dragon: exactly at You position; during the upper part of Qiufen, paired with Gui Mei trigram, rest gate in ninth palace; Yi Qi in sixth palace, Bing Qi in ninth palace, Ding Qi in first palace; no descendants, parents in sixth and second palace, wife and wealth in fourth palace, official and ghost in first and eighth palace; four good in seventh palace. Xinyou Dragon: You seven parts, Xin three parts; during the lower part of Qiufen, paired with Lu trigram, rest gate in sixth palace; Yi Qi in fifth palace, Bing Qi in sixth palace, Ding Qi in seventh palace; descendants in second palace, parents in fourth and first palace, wife and wealth none, official and ghost in third palace; four good in eighth palace.

甲戌三酉七辛 寒露下兌卦休一 乙四 丙五 丁六 子七 父二八 財九 官四 金水日月八丙戌正辛 寒露中履卦休六 乙一 丙二 丁三 子一 父一九 財無 官六 金水日月五。戊戌五辛五戌 寒露霜降上需卦休六 乙七 丙八 丁九 子七 父六七 財三九六九 官三一 金水日二金水月九。庚戌正戌 霜降上大有休四 乙六 丙七 丁八 子二 父一四 財九 官九 金水日月九。壬戌七戌三干 霜降下需卦休七 乙三 丙四 丁五 子三 父無 財二 官六 金水日月五。

Jiaxu Dragon: 7 parts in You, 3 parts in Xin; during the lower part of Cold Dew, paired with Dui trigram, rest gate in first palace; Yi Qi in fourth palace, Bing Qi in fifth palace, Ding Qi in sixth palace; descendants in seventh palace, parents in second and eighth palace, wife and wealth in ninth palace, official and ghost in fourth palace; four good positions in eighth palace. Bingxu Dragon: exactly in Xin position; during the middle part of Cold Dew, paired with Lu trigram, rest gate in sixth palace; Yi Qi in first palace, Bing Qi in second palace, Ding Qi in third palace; descendants in first palace, parents in first and ninth palace, wife and wealth absent, official and ghost in sixth palace; four good positions in fifth palace. Wuxu Dragon: 5 parts in Xin, 5 parts in Xu; spanning the lower part of Cold Dew and the beginning of Frost Descent, upper part of the year paired with Xu trigram, rest gate in sixth palace; Yi Qi in seventh palace, Bing Qi in eighth palace, Ding Qi in ninth palace; descendants in seventh palace, parents in sixth and seventh palace, wife and wealth in third, sixth, ninth palace, official and ghost in third and first palace; metal, water, day in second palace, metal, water, month in ninth palace. Gengxu Dragon: exactly in Xu position; upper part of Frost Descent, paired with Da You trigram, rest gate in fourth palace; Yi Qi in sixth palace, Bing Qi in seventh palace, Ding Qi in eighth palace; descendants in second palace, parents in first and fourth palace, wife and wealth in ninth palace, official and ghost in ninth palace; four good positions in ninth palace. Renxu Dragon: 7 parts in Xu, 3 parts in Qian; lower part of Frost Descent, paired with Xu trigram, rest gate in seventh palace; Yi Qi in third palace, Bing Qi in fourth palace, Ding Qi in fifth palace; descendants in third palace, parents absent, wife and wealth in second palace, official and ghost in sixth palace; four good positions in fifth palace.

乙亥三戌七幹 立冬下大有休四 乙四 丙五 丁六 子三 父二八 財七 官七 金水日月七。丁亥正幹 立冬中大壯休二 乙一 丙二 丁三 子七 父三 財九 官四 金水日月九。己亥五干五亥 立冬小雪中夬需卦休八 乙一 丙二 丁三 子一 父無 財四九 官四 金水 日月四。辛亥正亥 小雪上泰卦休三 乙六 丙七 丁八 子二 父無 財二九 官九 金水日月九。癸亥七亥三壬 小雪下乾卦休一 乙三 丙四 丁五 子二 父七 財六 官二 金水日月五。右吉奇諸局，出《素書》，取三奇之方，四吉之位，子、父、財、官之宮，山水相映則吉。

The Heavenly Stems and Earthly Branches are as follows: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui for the Heavenly Stems; Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai for the Earthly Branches. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Three Marvels: Yihai, Dinghai, Jihai, Xinhai, Guihai. Yihai Dragon: Three parts in Xu, seven parts in Qian; at the beginning of the first period of the winter solstice, paired with the Great Attainment hexagram, the Rest Gate is in the fourth palace; the Yi Qi is in the fourth palace, Bing Qi in the fifth, Ding Qi in the sixth; descendants in the third palace, parents in the second and eighth, wife and wealth in the seventh, official and ghost in the seventh; the four good positions are in the seventh palace. Dinghai Dragon: Directly in the Qian position; at the middle of the second period of the winter solstice, paired with the Great Strength hexagram, the Rest Gate is in the second palace; Yi Qi in the first, Bing Qi in the second, Ding Qi in the third; descendants in the seventh, parents in the third, wife and wealth in the ninth, official and ghost in the fourth; the four good positions are in the ninth palace. Jihai Dragon: Five parts in Qian, five parts in Hai; spanning the winter solstice and Minor Snow, middle period paired with the Decision hexagram and the Necessity hexagram, the Rest Gate in the eighth palace; Yi Qi in the first, Bing Qi in the second, Ding Qi in the third; descendants in the first, parents absent, wife and wealth in the fourth and ninth, official and ghost in the fourth; metal, water, sun, and moon all in the fourth palace. Xinhai Dragon: Directly in the Hai position; at the beginning of the first period of Minor Snow, paired with the Great Benefit hexagram, the Rest Gate in the third palace; Yi Qi in the sixth, Bing Qi in the seventh, Ding Qi in the eighth; descendants in the second, parents absent, wife and wealth in the second and ninth, official and ghost in the ninth; the four good positions are in the ninth palace. Guihai Dragon: Seven parts in Hai, three parts in Ren; at the end of the first period of Minor Snow, paired with the Heaven hexagram, the Rest Gate in the first palace; Yi Qi in the third, Bing Qi in the fourth, Ding Qi in the fifth; descendants in the second, parents in the seventh, wife and wealth in the sixth, official and ghost in the second; the four good positions are in the fifth palace. All these favorable positions and odd elements are from the "Su Shu": take the direction where the Three Marvels are located, the position where the four good positions are, as well as the palaces where descendants, parents, wife and wealth, and official and ghost are located. If these directions have mountains and water that correspond and reflect each other, it is considered favorable.