Twelve Earthly Branches and Their Elements

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

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

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

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

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

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

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

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

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

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

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

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

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

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

甲己還生甲，乙庚丙作初，丙辛生戊子，丁壬庚子居，戊癸是壬子，時元從子推。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。

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

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

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

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

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

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

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

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

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