Volume One

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

四位相刑主有克，上下相生福滿堂。解曰：凡課人，命前五辰為宅，命後三辰為莊。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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