Four positions mutually generate

經曰：假令人元生貴神，地分生月將，名曰合局。主家富貴，亦主內外和順。如將生地分，主親戚遠行，占身及財帛當主稱遂，亦主子孫興旺。人元生貴神，主有親戚來借物，或朋友來相訪。如貴神生人元，主自己欲尋人，訪之必見。如地分生月將，主婚姻事，謀望有就。如月將生貴神，主妻賢子孝，富貴榮華。如四位自上次第相生於下，主有外人進納財物，添進人口，六親俱來相訪，有非常之喜也。如四位自下重重生上，主商途有喜。

The text says: If the heavenly stem generates the noble spirit and the earthly branch generates the general spirit, and each pair generates the next, this is called "harmonious combination," which indicates the family will be wealthy and prosperous, and there will be harmony inside and outside the household. If the general spirit generates the earthly branch, it indicates relatives will travel far away; if one divines about oneself and wealth, it will be satisfactory, and it also indicates descendants will flourish. If the heavenly stem generates the noble spirit, it indicates relatives will come to borrow things or friends will visit. If the noble spirit generates the heavenly stem, it indicates one will go out to look for someone and will certainly meet them. If the earthly branch generates the general spirit, it indicates there will be matters concerning marriage, and the plans will succeed. If the general spirit generates the noble spirit, it indicates the wife is virtuous and the son is filial, and there will be wealth and honor. If the four elements generate each other from top to bottom in sequence, it indicates that outsiders will bring in wealth, the population will increase, all six relations will come to visit, and there will be an extraordinary joy. If the four elements generate each other from bottom to top in sequence, it indicates that there will be good news from business ventures outside.

經曰：假令人元克貴神，主有人謀害自己。貴神克人元，主自己欲謀害他人，皆主官事。如將與地分同克貴神，主卑犯尊。如人元與貴神同克將神，主傷妻損財。如將是陽支主傷男子，將是陰支主傷妻妾。將克地分主傷小口，看陰陽所屬斷之。

The text says: If the heavenly stem is stronger than the noble spirit, it indicates that someone is plotting to harm oneself; if the noble spirit is stronger than the heavenly stem, it indicates that one intends to harm others. Both situations lead to legal troubles. If the spirit and the earthly branch together overcome the noble spirit, it signifies a lower position offending a higher one, meaning the younger generation offending the elders. If the heavenly stem and the noble spirit together overcome the general spirit, it indicates harm to the wife and loss of wealth; at this time, one should examine the yin and yang of the general spirit: if the general spirit is a yang branch, it indicates harm to a male; if it is a yin branch, it indicates harm to the wife and concubines. If the general spirit overcomes the earthly branch, it indicates harm to the young members of the family, and one should determine the gender based on the yin and yang of the branch.

大抵人元是客，貴神是主。客為姓，主為家長。如陽貴人是陽人家長主事，如陰貴人是陰人家長主事。推休旺老少，如貴神克人元，旺主主得理。人元克貴神，旺客，客得理。

In general, the person element represents the guest side, and the nobleman represents the host side. The guest side is symbolized by the surname of the person coming, while the host side is symbolized by the head of the family. If the current nobleman is a yang nobleman, it indicates that the male head of the family is in charge; if it is a yin nobleman, it indicates that the female head of the family is in charge. When making a judgment, one should examine the prosperity or decline and the age of both sides: if the nobleman overcomes the person element and the host side is strong, the host side has the right; if the person element overcomes the nobleman and the guest side is strong, the guest side has the right.

解曰：上克下為外入，官事起家內。下克上為內出，破財當向外。上生下，他人干預或牽扯自己。下生上，自己干預或牽扯他人。三上克下，家事之課，三下克上，出行之象。主用旺相，吉凶力旺；主用休囚，吉凶力弱。

The explanation states: When the upper position overcomes the lower position, it indicates external matters entering the interior, suggesting disputes arising within the home. When the lower position overcomes the upper position, it indicates internal matters extending outward, implying financial loss occurring outside. When the upper position generates the lower position, it signifies others interfering or involving oneself. When the lower position generates the upper position, it indicates oneself interfering or involving others. If the upper position overcomes the lower position three times, it is a domestic affairs chart. If the lower position overcomes the upper position three times, it indicates a traveling omen. One should also examine whether the ruling deity (用神) is prosperous and strong or weak and confined: if the useful god is prosperous and strong, the force of good or bad fortune is great; if the useful god is weak and confined, the force of good or bad fortune is weak.

頌曰：吉能克凶事將空，凶能克吉事難成。方來生將錢財聚，將若傷方鬥訟生。位來生客己尋人，干若生方人謁已。二上生下子孫興，二下生上財滿筐。

The commentary says: When a beneficial deity overcomes an adverse deity, misfortune will be nullified; when an adverse deity overcomes a beneficial deity, good things will not succeed. If the earthly branch generates the heavenly stem, wealth will be gathered; if the heavenly stem harms the earthly branch, disputes and lawsuits will arise. If the heavenly stem generates the earthly branch as a guest position, the master will seek out people; if the earthly branch generates the heavenly stem, people will come to visit the master. When two superior positions generate the inferior ones, the descendants will flourish; when two inferior positions generate the superior ones, wealth will be abundant.

凶神受克，憂患消滅。吉神無傷，福慶繁昌。人元不傷，爭訟理長。人元受制，爭訟無氣。主休客旺，我短彼長。位強身弱，我憂他樂。四位相生百事吉，四位相剋百事凶。陰多陽少為男事，陰少陽多女子因。

WhenInauspicious Spirit is restrained, worries and troubles naturally disappear; when吉神 is not harmed, blessings and good fortune naturally flourish. If the person's original energy is not injured, one can be confident in legal matters; if the person's original energy is restrained, one loses confidence in legal disputes. If the main side is weak and the opposing side is strong, our side has short reasons and the other side has long reasons; if the location is strong but the self is weak, we are worried while the other side is happy. If the four positions mutually generate each other, all things are auspicious; if the four positions mutually control each other, all things are inauspicious. If there are many yin branches and few yang branches in the lesson, the matter concerns a man; if there are few yin branches and many yang branches, the matter concerns a woman.

如求財最要詳主客和合，則終無疑阻也。客若克主，是干克神也，求事難成，爭而得之或出不得已也。若主克客，是神克干也，求事不遂，當空手還之。入式歌云：客克主兮來索物，主克客兮客空還。二說相同，皆主爭訟也。

For example, when seeking wealth, the most important thing is to carefully determine whether the main and guest aspects are harmonious. If the main and guest aspects are harmonious, there will ultimately be no doubts or obstacles. If the guest aspect overcomes the main aspect, meaning the person's original element overcomes the noble god, the matter will be difficult to achieve, and even if it is obtained, it is done out of necessity. If the main aspect overcomes the guest aspect, meaning the noble god overcomes the person's original element, the matter will not be fulfilled as desired, and one can only return empty-handed. The "Entry into the Style Song" says, "When the guest overcomes the main, it seeks things; when the main overcomes the guest, the guest returns empty," which means the same thing as discussed here, and both situations mainly involve litigation.

人元與貴神相剋，謂之外戰，月將與地分相剋，謂之內戰。凡外因外事，內因內事，皆主口舌是非、災患傷財也。如四位從下次第克於上，主其家裡勾外連，搬運財物，亦主家人不和、官事口舌、傷財刑獄之事，或出殘害之人。如四位從上次第克下，主其家不義，多饒疾病官事，外人來謀害家中人也，或家道不稱，人口贏弱，鬥訟傷財。

When the person's original stem conflicts with the noble god, it is called "external conflict"; when the general god conflicts with the earthly branch, it is called "internal conflict." External conflict arises from external matters, while internal conflict arises from family matters. Both indicate disputes, calamities, and loss of wealth. If the four positions are in a sequence of mutual control from bottom to top, it indicates that the family and outside forces are in collusion, leading to the loss of property, family discord, lawsuits and disputes, financial loss, and even the emergence of someone in the family who harms others. If the four positions are in a sequence of mutual control from top to bottom, it indicates that the family's actions are unjust, leading to many diseases and legal troubles, with outsiders coming to harm family members; or the family's circumstances are unsatisfactory, with a decline in population, disputes and lawsuits resulting in financial loss.

訣曰：凡課應期，最難推測，惟取合處為妙，其合有五：其一，天地合德者。如甲子日課得戊辰將，順取癸酉月日時為應期。又如甲戌將得己卯合，庚子將得乙丑合之例。

The mnemonic says: When determining the "time of fulfillment," which is the time when an event actually occurs, it is the most difficult step. The most skillful approach is to focus on "harmony." There are five types of harmony. The first is Heaven and Earth Harmony: when the heavenly stem and earthly branch form a harmonious pair, the corresponding stem and branch combination indicates the time of fulfillment. For example, if the day is Jiazi and the general is Wuchen, then Wu (the stem of Wuchen) harmonizes with Gui (the stem of the branch of Wuchen), and Chen (the branch of Wuchen) harmonizes with You (the branch of the branch of Wuchen). Therefore, the month, day, or hour of Guiyou is taken as the time of fulfillment. Similarly, if the general is Jiaxu and Jimao is the harmonious pair, or if the general is Gengzi and Yichou is the harmonious pair, they are all determined in the same way.

其二，取將干近合為應期。如六乙日得戊寅將，即以癸日時為應期，不必待天地干支全合也。又如甲子日占得丙寅將，近取辛未日時為應期可也。干合者，甲己、乙庚、丙辛、丁壬、戊癸，蓋以將干取合也。

The second method is to take the heavenly stem of the general's near conjunction as the indication of the time. For example, if on a Yi day one obtains a WuYin general, Wu combines with Gui, so the Gui day or Gui hour is taken as the indication of the time, without waiting for both heavenly stem and earthly branch to combine. Another example is on a JiaZi day obtaining a BingYin general; Bing combines with Xin and Yin is near to Wei, so the XinWei day or hour is taken as the indication of the time.the so-called干合 refers to the five pairs of heavenly stems combining: Jia with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. The method takes the heavenly stem of the general and finds which stem it combines with.

其三，取奇合為應期。三奇甲戊庚、乙丙丁、壬癸辛。若課得將干有甲戊而無庚，而庚日必應。有丙丁而無乙，於乙日必應。此三合，如命家虛拱暗位之說同。

The third method is to take the combination of the Three Marvels as the time of response. The Three Marvels are divided into three groups: Jia-Wu-Geng, Yi-Bing-Ding, and Ren-Gui-Xin. If the heavenly stem of the spirit in the chart already has Jia and Wu but lacks Geng, then the response will definitely occur on the day of Geng; if it already has Bing and Ding but lacks Yi, then the response will definitely occur on the day of Yi. This method is the same as what fortune tellers refer to as 'virtual arching of the hidden position' (the missing stem is formed by the virtual position to complete the pattern).

其四：取三合為應期。三合者，寅午戌，巳酉丑，申子辰，亥卯未。若課中有寅午而無戌，在戌月日時必應。有巳酉而無丑，於五月日時必應。有子辰而無申，於申月日時必應，有亥未而無卯，於卯月日時必應。待其虛字透出為應期也。

The fourth method is to take the triple harmony as the time of response. Triple harmony refers to these four groups: Yin-Wu-Xu (Fire triad), Si-You-Chou (Metal triad), Shen-Zi-Chen (Water triad), and Hai-Mao-Wei (Wood triad). If the lesson contains Yin and Wu but lacks Xu, it will definitely respond on the month, day, or hour of Xu; if it contains Si and You but lacks Chou, it will definitely respond on the month, day, or hour of Chou; if it contains Zi and Chen but lacks Shen, it will definitely respond on the month, day, or hour of Shen; if it contains Hai and Wei but lacks Mao, it will definitely respond on the month, day, or hour of Mao. In summary, one must wait until the missing character appears, and that will be the time of response.

其五，取六合為應期。六合者，子與丑合，寅與亥合，卯與戌合，辰與酉合，巳與申合，午與未合。如月將是寅，取亥月日時為應。如卯將，取戌月日時為應。如辰將，取酉月日時為應。如占人望事，若旺相見劫煞及見天驛馬者，逢合即至。如遠則年月，如近則日時，取合為應期也。

The fifth method is to take Liu He as the time of response. Liu He refers to the combination of Zi with Chou, Yin with Hai, Mao with Xu, Chen with You, Si with Shen, and Wu with Wei. For example, if the Month General is Yin, then the response is expected in the month of Hai, on the day of Hai, or at the hour of Hai; if the Month General is Mao, then the response is expected in the month of Xu, on the day of Xu, or at the hour of Xu; if the Month General is Chen, then the response is expected in the month of You, on the day of You, or at the hour of You. If the matter being divined is something desired, and it meets the condition of being prosperous and strong while also encountering Robbery Sha, or encountering Heavenly Horse or Post Horse, then the matter will happen immediately at the time of combination. If the matter is far off, it will be indicated by the year or month; if it is near, it will be indicated by the day or hour. In all cases, the time of combination is taken as the time of response.

解曰：應期取三合、三奇、六合、干合，蓋取用於所占之課月將與神也。神若得日不出日，得時不出時。只取近合，不必干支俱合也。

The method of determining the timing involves using Triple Harmony, Three Marvels, Liu He, and Heavenly Stem Harmony, all of which are derived from the Month General and the Noble God of the divination lesson. If the Noble God harmonizes with the day's stem, the matter will not occur beyond that day; if it harmonizes with the hour's stem, the matter will not occur beyond that hour. When selecting, it is sufficient to take the nearest harmony, without needing all the Heavenly Stems and Earthly Branches to be in harmony.

又法：課得前一辰遇丁甲者；三旬以內逢本日將為應期。課得後一辰逢丁甲者，三旬以外逢本日將為應期。是丁甲者，取甲子周數以外逢本日將為應期。如本位上見丁甲者，取近日遇本日將為應期。

Another method: If the preceding hour stem in the lesson meets a Ding or Jia, then the day when the current month general is encountered within thirty days is the time of fulfillment. If the following hour stem meets a Ding or Jia, then the day when the current month general is encountered beyond thirty days is the time of fulfillment. If Ding or Jia is located elsewhere, take the day when the current month general is encountered after completing a full cycle of the sixty Jiazi as the time of fulfillment. If Ding or Jia is exactly in its position, take the nearest day when the current month general is encountered as the time of fulfillment.

假令:十一月下旬丑將、乙卯日、巳時、未位。癸水、申金、卯木，未土，此課前一辰見甲，三旬內逢本日將為應期，本課以乙卯上日起五子元遁，己卯將上白虎帶甲木，將與神干甲與己合，只取近日遇本日將為應期，不須待三旬也。

For example, in the last days of the eleventh lunar month, using the Chou branch as the general, on the Yimao day at the Si hour, the earth division is Wei. The four positions yield癸 water, Shen metal, Mao wood, and Wei earth. In this divination, the noble god appears one hour before the day, and originally should respond on the day when the general is encountered within the thirty days. However, upon closer examination: on the Yimao day, using the five sons' original hidden method, we get Jimao. The Mao general is occupied by the White Tiger and carries Jia wood. The dry branch of the general Jia and the dry branch of the noble god Ji exactly combine. Since there is a close combination, we only take the nearest day when the general is encountered as the response time, without waiting for the full thirty days.

六合青龍木為主，絕在申酉並子午。騰蛇朱雀火之精，卯酉亥上無氣處。太陰白虎是金神，禍敗須防子午寅。玄武天后藏於水，卯酉巳上不堪論。更有天空及勾陳，太常與貴相為鄰。四神是土同所斷，天官休旺得其真。

This song divides the twelve noble deities according to the Five Phases into five groups, indicating the places where each group loses its strength. Liu He and Qinglong are based on wood; wood is exhausted in Shen and You, and they also avoid Zi and Wu, so these two deities are powerless when they fall in Shen, You, Zi, or Wu. Teng Snake and Zhuque are the essence of fire; when they fall in Mao, You, or Hai, they are in places without energy. Taiyin and Baihu belong to metal; when they fall in Zi, Wu, or Yin, they should be cautious of misfortune and failure. Xuanwu and Tianhou are hidden in water; when they fall in Mao, You, or Si, they are not worth considering. In addition, Tiankong, Gouchen, Taichang, and Tianyi are adjacent to each other, and these four belong to earth, with their prosperity and decline determined together. Once this principle of prosperity and decline is accurately understood, the strength and weakness of the twelve heavenly officials become clear at a glance.

春：木旺、火相、土死、金囚、水休。木墓在未，角姓忌。夏：火旺、土相、金死、水囚、木休。火墓在戌，徵姓忌。四季：土旺、金相、水死、木囚、火休。土墓在辰，宮姓忌。秋：金旺、水相、木死、火囚、土休。金墓在丑，商姓忌。冬：水旺、木相、火死、土囚、金休。水墓在辰，羽姓忌。

This table lists the five types of strength—prosperous, flourishing, dying, imprisoned, and resting—for the Five Phases according to the four seasons. At the end of each row, it also notes the storage (mùkù) and the surname tones to be avoided for that season. In spring, wood is prosperous, fire is flourishing, earth is dying, metal is imprisoned, and water is resting. The storage for wood is in the Earthly Branch "Wèi" (未), and those with the "Jiao" (角) tone surname should avoid it. In summer, fire is prosperous, earth is flourishing, metal is dying, water is imprisoned, and wood is resting. The storage for fire is in the Earthly Branch "Xū" (戌), and those with the "Zhēng" (徵) tone surname should avoid it. In the months of the Earthly Branches "Chén" (辰) and "Wū" (戌), "Chǒu" (丑), and "Xū" (戌), earth is prosperous, metal is flourishing, water is dying, wood is imprisoned, and fire is resting. The storage for earth is in the Earthly Branch "Chén" (辰), and those with the "Gōng" (宫) tone surname should avoid it. In autumn, metal is prosperous, water is flourishing, wood is dying, fire is imprisoned, and earth is resting. The storage for metal is in the Earthly Branch "Chǒu" (丑), and those with the "Shāng" (商) tone surname should avoid it. In winter, water is prosperous, wood is flourishing, fire is dying, earth is imprisoned, and metal is resting. The storage for water is in the Earthly Branch "Chén" (辰) (according to conventional methods, it should be in "Chén," as noted in the original text), and those with the "Yǔ" (羽) tone surname should avoid it. When divining, first determine which season the time belongs to, and thus understand the strength and weakness of each branch in the four positions.

緣五行生剋，寓乎盛衰，乃自然之理也。謂此似淪於固執，但原道今人不取，故並集以俟高明者鑑之。

The generation and overcoming relationships among the Five Phases inherently embody the principles of prosperity and decline, which are natural laws. The following verse presents combinations of the number of each of the Five Phases among the four positions (person's origin, noble deity, general deity, and land division), forming various fixed patterns. At first glance, these may seem rigid and inflexible. However, tracing back to its origin, such methods are no longer used by modern people, so they are collected here for those with discernment to evaluate and choose. When reading this section, remember that terms like "three waters and one metal" or "two woods and two earths" refer to the number of each of the Five Phases present among the four positions.

三水一金主文章，蟾宮折桂意揚揚。禹門浪穩風雷發，不日拖紳上玉堂。解曰：三水一金，此課主文章之土，不久得官，不然主大富也，遇丙丁在上，主發祿或遷官應之。遇水在上，主有爭訟，外人謀害。若發祿必非丙丁也。

Among the four positions, three are water and one is metal, indicating someone with literary talent who can achieve success in the imperial examinations, winning the jade hall (a metaphor for official rank). It is like a carp leaping over the Yellow River's gate with calm winds and steady waves, followed by a great storm of wind and thunder, and soon he can tie his wide sash and enter the Jade Hall (the Hanlin Academy). The original text explains that this combination of three waters and one metal indicates a scholar who will soon attain officialdom, or otherwise become very wealthy. If fire (Jia and Yi) is on top, it signifies gaining official favor or promotion; if water is on top, it indicates disputes and plots by outsiders. At this time, if there is also a gain in fortune, it must not be due to the fire.

三水一木主榮華，田莊浩大足絲麻。子孫定是身端美，興旺家門福壽加。解曰：三水一木，此課主家道榮旺，子孫孝順；莊田浩大，子孫丰標，兼有文章。三水一火家屢貧，慘傷惡死損其人。久患風勞身不遂，終朝何苦告天神。解曰：三水一火主家貧，莊田破散，子孫作賊，多行兇惡，及有刺面三人在外死也。又曰：二說孰是孰非尤當詳辯。

Three waters and one wood indicate that water generates wood and the energy is smooth, leading to family prosperity, extensive farmland, abundant silk and flax, and descendants with upright and handsome appearances. The original explanation states that three waters and one wood signify family prosperity, filial descendants, vast farmland, and outstanding appearance of the descendants, along with literary talent. Three waters and one fire, with excessive water overcoming fire, indicate repeated poverty in the family, people suffering serious injuries or violent deaths, long-term suffering from wind diseases and labor ailments resulting in partial paralysis, and constant complaints to heaven without relief. The original explanation states that three waters and one fire lead to family poverty, broken farmland, descendants committing crimes, frequent violence, and the death of three people who are tattooed and exiled outside the hometown. Another view contradicts this, and it is important to carefully distinguish between the two.

三水一火不為災，局成既濟又和諧。田宅六畜多富厚，主有黑衣人間災。解曰：三水一火主不為災，然三水克一火合主凶，卻無災，又云水火既濟，故主夫婦和諧，子孫興旺，田蠶財帛、六畜興盛。來意為陰人淫亂。（以上二說誰是誰非尚未定論，待高明者鑑別之）

Another explanation suggests that three waters and one fire do not cause disaster: water and fire complement each other to form the Hexagram Ji Ji, which is actually harmonious, leading to wealth in fields, houses, and livestock, though there may be some disturbance caused by a person wearing black clothes. The original text explains: three waters and one fire are not inherently calamitous. Normally, three waters overcoming one fire should indicate misfortune, but in this case there is no disaster because water and fire are in harmony, thus indicating harmony between husband and wife, prosperity of descendants, and flourishing of fields, silk, wealth, and livestock. The purpose of the person coming is mostly related to matters of women's misconduct. As for which of these two explanations is correct, there is no definitive conclusion, and it remains for the discerning to judge.

三水一土破家門，人亡惡死不堪論。莊田破敗難拘管，縱有兒孫貧苦存。解曰：三水一土主家破人亡、惡死，及田莊破敗，或有子孫亦貧苦也。三火一木家破財，人多殘疾絕後代。家中哭泣不曾住，三女生來多禍害。

Three waters and one earth element indicate that the earth is scarce while the water is abundant, leading to the collapse of embankments and the destruction of the family. Family members may die or meet a violent end, resulting in great suffering. The fields and estates become ruined and cannot be managed, and even if there are descendants, they can only live in poverty. The original explanation states that three waters and one earth element signify the destruction of the family and the death of its members, with the fields and estates ruined. Even with descendants, poverty prevails. Three fires and one wood element mean that the wood is completely burned by the three fires, leading to financial loss in the family. Many people may suffer disabilities, and the family line may be cut off. There is constant weeping in the household. Giving birth to three daughters brings much misfortune.

解曰：三火一木主家貧破敗，出殘疾之人，常有哭泣之聲，家中只有三女，並無兒孫，出一房絕後。此雖相生，卻為凶禍，何也？經曰：二火為災百事殘，今見三火，一木又生之，故其禍轉深，即以凶斷。生三女者，以一木生三火，然三火為純陰也。來意只為陰人有殘患。

The original explanation states that three fires and one wood indicate the family will be poor and fall into ruin, with a disabled member in the household, frequent crying sounds, only three daughters and no sons or grandchildren, and one branch of the family will become extinct. Although wood generates fire, which is mutual generation, it becomes a calamity instead. This is because the text says, "Two fires bring disaster and ruin everything." Now there are three fires, and one more wood to generate them, making the fire even stronger, thus the disaster becomes deeper. Therefore, it is considered a凶 (calamity). The reason for having three daughters is that one wood generates three fires, and these three fires are taken as a pure yin symbol. The person's intention is that there is a disabled female relative in the family.

三火一土破家財，家中人口現多災。田莊破盡無分寸，縱有兒孫事轉乖。解曰：此課中若見天罡土旺，主家道不和，六畜損傷，走失死亡人口，必患沉痾。來意為官訟。三火一金受災屯，疾病瘡痍不離身。日夜呻吟床枕上，縱需扁鵲治無因。

Three times fire and once earth, with too much fire scorching the earth, indicates the complete loss of family wealth. There will be misfortune among family members in the near future, and the fields and estates will be completely ruined, leaving nothing. Even if there are descendants, things will turn into troubles one after another. The original text explains that if in this divination the Tiangang (Chen earth) is at its peak, it indicates family discord, loss or death of livestock, missing or deceased family members, and serious illness for the family. The person coming for consultation is seeking legal disputes. Three times fire and once metal, with fire refining isolated metal, indicates suffering from misfortune and hardship, with illness and wounds constantly accompanying the person. The person will be lying in bed day and night, moaning continuously. Even if a famous doctor like Qianque is consulted, the illness cannot be cured.

解曰：三火一金主有大災，人口病患，瘡痍不休。床蓆有呻吟之苦，藥不能治，又主死傷人口，此課百事大凶。來意為傷了人口。三火一水主不良，母行淫亂失田莊。竊盜敗來凶惡露，應需刺面配他鄉。解曰：此課主家貧破敗，子孫多行兇惡，作賊刺配他方。

The divination explains that three fires and one metal indicate a great calamity, with family members suffering from illness, continuous wounds and pain, lying on the bed groaning in suffering, and medicine and treatment being ineffective; it also indicates death and injury to family members, and this lesson is extremely ominous for all matters. The person's intention is that there has already been injury to a family member. Three fires and one water mean that isolated water is boiled dry by many fires, indicating a bad family atmosphere, the mother being immoral and losing the fields and estates; theft is exposed, evil deeds are revealed to others, and ultimately one will be branded and exiled to another place. The divination explains that this lesson indicates family poverty and decline, with many descendants committing evil deeds, stealing and being branded and exiled to another place.

三木一土家又貧，室中多行不良人。豈憑媒婦相成就，邸店梳妝是立身。解曰：三木一土主家破貧乏，兼婦人淫亂。故曰：不憑媒婦相成就，邸店梳粒是立身。三木一水人少亡，兒郎作事不謀長。又有遠行仍無信，虛詐多端取禍殃。

Three woods and one earth element indicate family poverty and decline, with women being immoral. Therefore, the song says that marriages are not arranged by matchmakers but by women who dress and perform in inns. The original explanation states that three woods and one earth element lead to family poverty and immorality of women, hence the song refers to marriages not arranged by matchmakers but by women who dress and perform in inns (the original text 'shu li' should be 'shu zhuang'). Three woods and one water element mean that one water cannot sustain three woods, leading to the early death of family members, sons lacking long-term plans, someone traveling far without news, and deceitful behavior leading to self-inflicted misfortune.

解曰：三木一水主家中兄弟子孫消亡；更為事多無遠見，全無信約，動作虛詐，主命促也，更家不和。來意只為失財，後主死人官事應之。三木一火乏資糧，家財破散失田莊。竊盜敗來凶惡露，應需刺面配他鄉。解曰：三木一火主家貧，莊田破敗，子孫作亂，多行兇惡。

The explanation states: three woods and one water indicate that brothers and descendants in the family will die one after another, lacking foresight in affairs, without keeping promises, acting deceitfully and falsely, leading to a short lifespan and family discord. The person's intention is to lose wealth, and later it will be reflected in deaths and legal disputes. Three woods and one fire, with excessive wood blocking fire, indicate lack of money and grain, family wealth dispersing and losing fields and estates; theft will be exposed, evil deeds revealed, ultimately resulting in facial tattooing and exile. The explanation states: three woods and one fire indicate family poverty, broken fields and estates, descendants causing chaos, and frequent violent acts.

三金一水最不強，家中多是惡傷亡。縱有兒郎須夭折，丙丁歲內定悽惶。解曰：三金一水最不嘉，其家主惡傷死者，又主一房遇丙丁歲內定有災病。田產不遂，饒官事鬥訟。來意只為官事爭訟也。

Three metals and one water element are most unfavorable. The excess of metal leads to turbid water, indicating the family will suffer from many misfortunes and casualties. Even if children are born, they are likely to die young. During the years of Bing and Ding, the situation becomes even more desolate and alarming. The original explanation states that having three metals and one water is extremely inauspicious. The head of the family may suffer a violent death, and one branch of the family will surely face illness or disaster during the years of Bing and Ding. The family will not achieve their wishes regarding their land and property, and will often encounter lawsuits and disputes. The person coming to consult is primarily concerned about legal conflicts.

三金一火主家昌，福祿資財轉富強。屢有貴人來接引，不惟豐富有兒郎。解曰：三金一火主家業富貴，頻有貴人接引，又主子孫興盛。火克三金，合主大凶，卻為大喜，以凶中取吉也。法曰：凶中取吉，吉中取凶，此課中深旨也。來意只為爭訟，弟兄不義。

Three metals and one fire indicate the family's fortune will flourish, blessings, wealth, and resources will turn toward prosperity and strength. There will be continuous visits from noblemen guiding the way. Not only will the household be abundant, but also good sons will be born. The original explanation states: Three metals and one fire signify a prosperous family business, often with noblemen guiding, and also indicate the prosperity of descendants. According to principle, one fire overcoming three metals should indicate great misfortune, yet here it becomes great good fortune, taking the meaning of finding good in misfortune. In terms of principles, one can take good from misfortune and misfortune from good, which is the profound meaning in the divination method. The person coming is only here to quarrel, and brothers do not show affection or righteousness towards each other.

三金一木多軟弱，兒孫生下還無目。眷屬陰人頻死傷，丙丁之年災更速。解曰：三金一木主子孫羸弱，多有患頭目之人，陰人頗有傷。此課尤忌丙丁之歲，主大凶。來意只為望遠信，求財帛。或做三水一火。

Three metals and one wood indicate weak descendants, with children born with eye problems. There are frequent injuries and deaths among female family members, and disasters come more quickly during the years of Bing and Ding. The original explanation states: three metals and one wood indicate weak descendants, with many family members suffering from eye diseases, and female relatives often suffer injuries. This divination is especially unfavorable during the years of Bing and Ding, indicating great misfortune. The person seeking the divination is only hoping for news from afar and seeking wealth. This pattern can sometimes also be interpreted as three waters and one fire.

三土一水出剛強，膽硬心雄甚勇張。或遇丙丁來發旺，分符還用守邊防。解曰：三土一水此課合主剛強之人，膽硬心雄。雖破敗，若遇丙丁在上，主發旺也。三土一木太乖張，兒孫刺面配他鄉。家中破財無田產，更有兒孫赴法場。

Three earths and one water indicate a person who is strong and resolute, with a firm spirit and a bold and heroic mind, ready to take on responsibilities. If there is also a propitious presence of Bing and Ding fire to nourish the earth and enhance its strength, this person can hold a symbol of authority and be assigned to guard the borders. The original explanation states: the combination of three earths and one water indicates a person who is strong and resolute, with a firm spirit and a bold and heroic mind. Although the family may have declined, if Bing and Ding fire are present above, it still indicates prosperity and success. Three earths and one wood indicate a single tree surrounded by many earths, leading to many things going against expectations. The descendants may be branded and sent away, the family may suffer financial loss and have no land, and even the descendants may be taken to the execution ground.

解曰：三土一木主事乖張，子孫必有徒配。家貧破財，亦無田莊，兄弟不義，更有赴法場之人。此課主君不君、臣不臣，父不父，子不子，法無綱紀也。三土一金出英俊，子孫聰慧有名聲。教詩閱禮多淵博，科甲巍峨錦繡迎。

The interpretation states that three earth elements and one wood element indicate that all affairs will go awry, with descendants inevitably facing imprisonment or exile. The family will be poor and lose wealth, without any land or estates. Brothers will lack affection for one another, and there may even be someone sent to the execution ground. In this divination, the ruler is not a true ruler, the subject is not a true subject, the father is not a true father, and the son is not a true son; the principles of hierarchy and laws are completely destroyed. Three earth elements and one metal element, with thick earth giving rise to metal, indicate that the family will produce outstanding talents. Descendants will be intelligent and famous, studying the Book of Poetry and investigating the Rites, achieving profound knowledge. They will succeed in the imperial examinations, and their path will be smooth and prosperous.

解曰：三土一金主出英俊子孫，聰慧而有文章，出文武官，不然家大富也。來意只為問遠行，主吉慶，或做三水一金。二水二金子孫多，有妻端美若嫦娥。此課有家得富貴，錢財粟帛有綾羅。解曰：二金二水主子孫榮旺，妻有姿質，其家大富，此課最吉。

The original explanation states: three earths and one metal indicate the birth of outstanding descendants who are intelligent and talented in literature, with the family producing officials and generals, or otherwise becoming very wealthy. The person's intention is to inquire about a journey, which is auspicious. This type of divination can sometimes also be interpreted as three waters and one metal. Two waters and two metals, with water generating metal and achieving balance, indicate many descendants and a virtuous and beautiful wife like Chang'e. This divination signifies the establishment of a family and the attainment of wealth, with no lack of money, grain, silk, and brocade. The original explanation states: two metals and two waters indicate prosperous descendants and a wife with good looks and talent. The family becomes very wealthy, which is the most auspicious type of divination.

二木二土克刑傷，尤多癆病面痿黃。子孫官事何嘗絕，牢獄加臨有禍殃。解曰：二木二土主有人口傷害，勞病，子孫官事牢獄，爭訟不絕，此課大凶。來意只為患病，死亡，主患風疾，子孫惡疾也。

Two woods and two earths, wood and earth mutually control each other, indicating there will be injuries and wounds, especially frequent cases of consumption disease, with a pale and yellow complexion. The descendants will constantly have legal disputes, and once the situation reaches the prison image, calamity will follow. The original text explains that two woods and two earths indicate family members suffering injuries and illness, suffering from labor diseases, and the descendants will have continuous legal troubles and disputes, which is a major凶 portent. The person's intention is solely about illness and death, indicating family members suffering from wind diseases and descendants suffering from severe illnesses.

二水一木一土當，性強還恐少兒郎。豈得外姓為兒女，日久年深改趙張。解曰：此課為剛強之人，亦後嗣不興，主絕嗣也。外姓為子，或招婿接腳。休則主官事，出殘害陰人。

Two waters, one wood, and one earth are combined, indicating a strong and stubborn nature. The person is afraid of having few sons; in desperation, they adopt a child from another family, and over time, the family surname changes from Zhao to Zhang. The original explanation states: this reading indicates a strong and stubborn person, but the descendants are not prosperous, leading to a situation of no heirs. Therefore, they must adopt a child from another family or take in a son-in-law to continue the family line. If the reading is weak and confined, it indicates legal troubles and the emergence of a harmful female relative within the family.

二土一水一木傷，有人患害自關防。時常疾病災無已，死喪年年有禍殃。解曰：二土一水一木主傷人口，多饒病患，年年死喪，官事不絕。此課大凶，來意只為他人謀害自己，人口患病。

Two earths, one water, and one wood combine with mutual harm, indicating that someone is plotting to harm others, and the person should be cautious; they will often fall ill, and misfortunes will not end, with death and loss occurring every year. The original text explains that two earths, one water, and one wood indicate harm to people, many illnesses, annual deaths and losses, and continuous legal disputes. This divination is very ominous. The person's intention is that someone is plotting to harm them, and their family members are sick.

二金一水一木強，家中和會喜非常。更主兒孫多俊麗，絲蠶每歲進田莊。解曰：二金一水一木，主家喜慶，子孫聰慧，田蠶興旺，家中和順，來意只為外人爭訟，然二金亦為爭訟不順之神。

Two metals, one water, and one wood are in harmony. Metal generates water, and water generates wood, forming a continuous and strong flow of energy. This indicates family harmony and gatherings, with great joy. It also suggests that most descendants are intelligent and talented, and the benefits from sericulture and agriculture will increase year by year. The original explanation states that two metals, one water, and one wood signify family happiness, intelligent descendants, thriving sericulture and farming, and a harmonious home. However, the person's intention is to quarrel with outsiders, as two metals are naturally associated with disputes and obstacles.

二木一水一土崩，家中常是有相爭。更知後代多淫亂，亦有兒孫向外行。解曰：二木一水一土主婦女淫亂，出不良之人。或子孫出外求財不利。故曰：二木為爻求難得，以一水不能生二木，又被土克，生我無氣，而生氣絕矣。來意為求財不遂，家內不和。

Two woods, one water, and one earth combine, with the earth collapsing, indicating frequent disputes within the family, disorder among descendants, and the need for grandchildren to go elsewhere. The original explanation states that two woods, one water, and one earth signify women's licentiousness, the presence of morally corrupt individuals in the family, or descendants leaving to seek wealth but facing difficulties. Therefore, the "Entry Style Song" says, "Two woods as lines are hard to obtain." One water is insufficient to nourish two woods, and this water is further subdued by earth. The person who generates this water lacks vitality, so the source of vitality is cut off. The person's intention is to seek wealth but fails, and there is discord within the family.

二水一土一木強，此人應是有田莊。子孫驍俊飛聲潤，更得絲蠶歲歲昌。解曰：二水一土一木家道榮昌，子孫興盛，資財進益。此課雖有刑剋，以克我者反為木克，即以吉斷也。來意為賊偷了財物，主先憂後喜也。

Two waters, one earth, and one wood combine to form a strong energy, indicating that this person should own a farm or estate, with vigorous and outstanding descendants who gain widespread fame. The original explanation states that two waters, one earth, and one wood signify family prosperity, flourishing descendants, and increasing wealth. Although this hexagram has some conflicts, the earth that harms me is itself harmed by the wood, so the harmful force is restrained, and it is interpreted as favorable. The person's intention is that their property was stolen, indicating initial worry followed by eventual joy.

二木一水一金行，子孫稟性各聰明。田蠶興旺無災難，仍有資財喜慶生。解曰：二木一水一金，此課自下重重生上，故主子孫聰慧，田宅興旺，資財喜美，來意為出外求財也。二火一金一木傷，有人災病患頭瘡。子孫惡逆難調治，人口凋殘屢死亡。解曰：此課來意只為兩個陰人患病，又官司牽惹。

Two woods, one water, and one metal are combined, indicating that the descendants are naturally intelligent, the fields and sericulture are prosperous without calamity, and there will be wealth and joy. The original text explains: the combination of two woods, one water, and one metal, where metal generates water and water generates wood, with the generation happening layer by layer from below to above, thus indicating intelligent descendants, prosperous fields and homes, and abundant wealth. The person's intention is to go out in search of wealth. Two fires, one metal, and one wood are combined with injury, indicating that someone will suffer disaster and illness, particularly head sores; the descendants are wicked and rebellious, difficult to manage, the population will decrease and be incomplete, with frequent deaths. The original text explains: the person's intention is solely for two female relatives to be ill, and they are also involved in legal disputes.

二金一水一火殃，兒孫多病患頭瘡。間有一人能好善，也須睜眼外來昌。解曰：二金一水一火主有患頭目之人，其間有好善者，又有顛狂亂性之人，此課大凶，來意如上。

Two metals, one water, one fire combine to form a harmful configuration, indicating that the descendants will suffer from many illnesses, particularly head sores. Among them, if one person is willing to do good deeds, they must rely on external opportunities to achieve prosperity. The original explanation states: two metals, one water, one fire indicate that there is someone in the family suffering from eye or head diseases. Although there may be someone who does good, there are also people who are mad or lose their minds. This configuration is very凶 (dangerous). The intention of the person seeking the divination is the same as the previous one, still relating to illness and legal disputes.

二火一水一土傷，家中淫亂事非常。此課有克家母喪，資財破敗落人行。解曰：二火一水一土，主有刑傷之人，又是陰人不良亦主傷母。來意為爭田莊，官事病患。

Two fires, one water, and one earth combine to cause harm, indicating unusual disorder and immorality within the family. If this reading has arestrain (overcoming) aspect, it suggests the death of the mother, loss of wealth, and the loss of property to others. The original explanation states that two fires, one water, and one earth indicate someone in the family suffering from punishment or injury, as well as improper behavior by female relatives, and also harm to the mother. The person's intention is to contest land or property, involve in lawsuits, and suffer from illness.

二木一火一土昌，子孫豐骨貌堂堂。田蠶進旺人昌盛，還有官榮耀故鄉。解曰：二木一火一土主家榮昌，人多好善，進益田宅，子孫興旺。又主求官有喜。來意只為生一女子。

Two woods, one fire, and one earth are combined, with wood generating fire and fire generating earth, forming a continuous cycle of mutual generation, leading to prosperity. This indicates that the family will have descendants with full and prosperous appearances, dignified and well-proportioned; the fields and sericulture will flourish daily, the family will be thriving, and there will be opportunities for official positions bringing honor to the hometown. The original text explains that two woods, one fire, and one earth signify family prosperity, with family members willing to do good deeds, increasing property and land, and descendants flourishing, also indicating good fortune in seeking official positions. The person's intention is simply that a daughter was born in the family.

四孟值課為遺失，四仲來人問交易。四季攻激為婚姻，進身或然求信息。解曰：課直四孟必為遺失，四仲必為交易，四季非問婚姻而問出身也。

The last rule does not consider the number of the Five Phases, but instead classifies the meaning based on the division of the Earthly Branches into the first, middle, and last of the seasons: if the lesson falls on the four first branches (寅, 申, 巳, 亥), the person is seeking something lost; if it falls on the four middle branches (子, 午, 卯, 酉), the person is asking about trade; if it falls on the four last branches (辰, 戌, 丑, 未), the person is asking about marriage or seeking status, or inquiring about news. The original text explains that if the lesson falls on the four first branches, it is definitely about something lost; if it falls on the four middle branches, it is definitely about trade; and if it falls on the four last branches, it is either about marriage or seeking status.