Five Phases Example Interpretation

水夾木，買賣交關婚事足。水夾金，文書遠信酒食迎。水夾火，驚恐官災心痛禍。水夾土，妨妻破財害田土。

This section discusses the matters indicated when one element is in the middle and another element is at both ends. It is read as "Jia is between Yi," meaning Jia is in the middle and Yi is at both ends. When water is between wood, water and wood mutually generate, indicating smooth trade and successful marriage. When water is between gold, gold generates water, indicating correspondence, letters from afar, and hospitality with food and drink. When water is between fire, water and fire clash, indicating fear, legal troubles, disasters, and heart pain. When water is between earth, earth controls water, indicating harm to the wife, loss of money, and damage to property.

火夾土，爭競財氣因婦女。火夾木，朋友酒食遠相迎。火夾金，病死傷亡官事侵。火夾水，傷妻損財官事起。

Fire between Earth, Fire generates Earth but the energy is dispersed, indicating disputes over wealth and matters initiated by women. Fire between Wood, Wood nourishes Fire, indicating friends preparing food and welcoming from afar. Fire between Metal, Fire overcomes Metal, indicating illness, death, loss of people, and legal troubles. Fire between Water, Water and Fire clash, indicating harm to wife and loss of wealth, followed by legal disputes.

木夾火，多為子孫失小口。木夾土，牢獄爭財競田土。木夾金，自家財物被人侵。木夾水，益進資財事事喜。

Wood with fire, wood generates fire but also exhausts its energy, mostly concerning matters of descendants, indicating loss of young family members. Wood with earth, wood controls earth, indicating imprisonment or legal troubles, due to disputes over money or land. Wood with metal, metal controls wood, indicating that one's own property is taken by others. Wood with water, water generates wood, indicating increasing wealth and joy in all matters.

金夾火，喪卻妻兒家痛苦。金夾木，分散家財損六畜。金夾土，土中金寶藏難聚。金夾水，子孫喜事從行起。

Gold between fire, fire overcoming gold, indicates loss of wife and children, causing family sorrow. Gold between wood, gold overcoming wood, indicates dispersion of family wealth and loss of livestock. Gold between earth, earth generating gold, symbolizes treasure buried in earth, though there is wealth, it is difficult to gather. Gold between water, gold generating water with smooth energy, indicates joy for descendants, and matters arising from travel.

土夾水，遺忘田土官不喜。土夾木，賣卻田園分產屋。土夾金，競界爭田墳墓侵。土夾火，信息田園和會我。

Earth between water, earth controls water, indicating that farmland is forgotten or taken over by others, and the authorities are not pleased. Earth between wood, wood controls earth, indicating selling farmland and dividing property. Earth between metal, earth generates metal but the energy is drained, indicating disputes over land boundaries and fields, even graves being taken over by others. Earth between fire, fire generates earth, indicating news coming, and farmland matters being resolved harmoniously with others.

入式云：四位內見二木，諸事難成。又云：如見二木，或見水，卻為大喜。問見三木如何？曰：主官事纏身。又兄弟三人，並無父母。其兄弟三人俱各再娶，更無子孫。問見四木如何？曰：主官事。其家合主新蓋舍屋，家中缺費，惟四壁而已，主貧乏艱難也。

The "Rushish Ge" says that within four positions, if there are two instances of wood, all affairs will be difficult to accomplish; it also says that if two instances of wood are present and water comes to generate them, it is actually a great joy. Someone asks: what if there are three instances of wood? The answer is: it indicates legal troubles, and in the family there are three brothers but no parents. These three brothers will each remarry, and there will be no descendants. Another question: what if there are four instances of wood? The answer is: it also indicates legal troubles. The family should have newly built a house, so household expenses are lacking, leaving only four walls, indicating poverty and hardship.

入式云：二土比和遲晚看，言諸事求雖有成而遲也。如見二土苟無傷克，但得比和，安得有滯？若受刑剋，亦主淹留。問四位內見三土如何？曰：主合有配婦凶惡，諸求不成。又主其家姊妹三人，亦無父母也。蓋同類者為兄弟，生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財。合四位內無相生克，只有同類，乃是勾陳太常，以上言姊妹三人也。問見四土如何？主無凶也。故曰：三土四土，丑婦凶惡，其災福與上同斷。

The "Rushi Ge" says, "Two earths in mutual harmony are delayed." This means that although various affairs can be accomplished, they will be achieved late. In reality, if two earths are not injured or controlled, and they are only in mutual harmony, how could there be stagnation? Only when they are subjected to punishment or control will there be delays. Someone asks: What if there are three earths within the four positions? The answer is: This indicates marrying a cruel wife, with affairs not being accomplished, and also suggests that the family has three sisters but no parents. This is because in the Five Phases, similar elements are brothers, those that generate me are parents, those I generate are children, those that control me are officials and ghosts, and those I control are wife and wealth. Within the four positions, if there is neither mutual generation nor mutual control, only similar elements remain, which correspond to the two earth deities, Gou Chen and Tai Chang. Therefore, it is interpreted as three sisters. Another question: What if there are four earths? The answer is: There is no great misfortune. Therefore, three or four earths indicate a wife who is ugly and fierce in nature, while other misfortunes and blessings are the same as previously mentioned.

入式云：二金刑剋都無順，二金皆凶神也，亦是白虎之位，兼主不順。故其家饒鬥訟，兄弟不義，妯娌不和更金上見火，主家死亡人口。問見三金如何？曰：主陰人淫亂，家宅不寧，合主門師禳鎮其宅，亦死亡人口，又主官事，其災福亦與二金同斷。問見四金如何？曰：此四位為純金，其象主君不君，臣不臣。父不父，子不子，亂綱紀，其父母兄弟骨肉皆主不順，最為大凶。

The "Rushish Ge" says, "Two metals cause mutual harm and bring no smoothness": When there are two metals, they are all consideredInauspicious Spirit, and they are also the position occupied by the White Tiger, which governs all matters being unsmooth. Therefore, such a household often has disputes and lawsuits, brothers do not show affection, and the relations between the wife and the sister-in-law are not harmonious. If fire comes to overcome the metal, it indicates that there is death in the family. Someone asks: What if there are three metals? The answer is: It indicates that the female members are immoral, the family is not peaceful, and one should invite a priest to perform rituals to appease and protect the house. It also indicates death and lawsuits, and the fortune and misfortune are the same as in the case of two metals. Another question: What if there are four metals? The answer is: When there are four metals, the image indicates that the ruler is not a ruler, the subject is not a subject, the father is not a father, and the son is not a son. The order of society is chaotic, and there is no harmony among parents, brothers, and relatives. This is the most severe misfortune.

入式云：二火為災百事殘，主其家有陰人殘患，更主家內火光焚燒。若火上見二水，主有婦人產死。如二火見二水之上，主夫妻不和，休離應之。問見三火如何？曰：主陰人官事也，更主陰人殘害。此課亦主婦女主家，為純陰之課，陰旺陽衰也。其家多生女。亦主外人主家，更釜鳴數次，見火光應也。問四火如何？曰：二火為災百事殘，其三火以為甚，何況四火乎？

The "Rushi Ge" says, "Two fires bring disaster and all affairs are ruined": this indicates that there is illness or disease among the female members of the household, and also suggests a fire accident that burns the house. If two waters come to overcome the fire, it indicates a woman dying in childbirth. If two fires are placed above two waters, it indicates marital discord, and the matter should be interpreted as a divorce. Someone asks: what if there are three fires? The answer is: it indicates that female family members will get into legal trouble and also suffer harm. This type of divination also suggests that women are in charge of the household, because it is a pure yin pattern, with yin being strong and yang weak, so the family tends to have more daughters. It also suggests that someone from another family will be in charge, and there will be several instances of pots and pans making noise on their own and seeing flashes of fire. Another question is asked: what if there are four fires? The answer is: two fires already cause all affairs to be ruined, three fires are even worse, so what about four fires?

入式云：二水皆順為大吉。謂見二水為之大喜，亦不為災。如上見二土，主傷陽人兩口，破財賊傷。如上見二火，必有官事傷人。如上見二木，其家出外求財大吉。如上見六合木，合主婚姻成合，交關爭役吏也。青龍則為財矣。問見三水如何？曰，其家必有痔痛男童，及有外賊傷財物數次，其家亦主水災，此課大凶。問見四水如何？亦與三水同斷，皆主大凶。

The "Rushish Ge" says, "Two waters in harmony are of great auspiciousness": seeing two layers of water indicates a very favorable omen and does not lead to disaster. However, if two layers of earth appear above to overcome it, it indicates harm to two male children, loss of wealth, and injury from thieves. If two layers of fire appear above, there will certainly be legal disputes and injuries. If two layers of wood appear above, the family will have great auspiciousness in seeking wealth outside. If theLiu He (Liu He) belongs to wood, it indicates successful marriage and union, as well as trade activities and disputes with officials. If theAzure Dragon (Azure Dragon) belongs to wood, it indicates gaining wealth. Someone asked: what if there are three layers of water? The answer is: the family will certainly have male children suffering from hemorrhoids, and there will be repeated damage to property by thieves from outside, as well as water disaster, making this a very凶 (fateful) omen. Another question: what if there are four layers of water? The answer is the same as for three layers of water, both indicating a very凶 (fateful) omen.

天乙被煞主災同，貴人厄難有何通；神被將克家長損，神克妻兒鬼哭凶。劫煞騰蛇火見凶，鬼怪顛邪兆宅宮；更主婦人心痛病，門椽屋爆影光紅。劫煞朱雀鬥爭張，文字凶來官事傷；若見火光還應得，爭妻競婦女身亡。

This passage explains the effects when the twelve noblemen (贵神) meet with the Robbery Sha (劫煞). If the Heavenly Nobleman (天乙贵神) is harmed by the sha, it indicates disaster, as the nobleman himself suffers, leaving no way to be smooth and unimpeded. If the nobleman is overcome by the general (将神), it signifies damage to the family head. If the nobleman overcomes the general, it indicates misfortune for the wife and children, and ghostly cries in the house. When the Teng Snake (螣蛇) meets the Robbery Sha and is accompanied by fire, it is an omen of evil, showing signs of ghosts and madness in the house, and illness of heart pain in women. It also indicates that the beams and rafters of the house will crack and make noise, and there will be red light at night. When the Vermilion Bird (朱雀) meets the Robbery Sha, it signifies disputes and clamor, leading to misfortune through documents and lawsuits that injure people. If firelight is seen, it is a sure omen, indicating that a woman may die due to fighting over wives or competing for women.

劫煞六合事急忙，公私牽惹鬥爭張；自家無事人欺辱，看取人元定禍殃。劫煞勾陳入課排，上門子午必然災；更主爭訟三五度，死亡人口犯神來。劫煞青龍莫上門，火光流血或成屯；驚憂賊盜傷人物，獄訟紛紜死喪頻。

Liu He meets Robbery Sha, matters come suddenly and urgently, both official and private affairs are involved, leading to disputes and disturbances; one's own affairs are originally peaceful but they are insulted by others. One must check whether the heavenly stem and earthly branch of the person involved are in harmony with Liu He to determine the severity of the misfortune. If Gou Chen meets Robbery Sha and is included in the divination, if it is located at the 'upstairs' position of Zi and Wu, there will certainly be calamity; it also indicates disputes three or four times, death in the family, due to the offense against aInauspicious Spirit. If Qinglong meets Robbery Sha, it is most dangerous if it is located at the gate: it indicates fire and bloodshed, or affairs being blocked and difficult to proceed; it also indicates anxiety and worry, theft and injury to people and property, continuous lawsuits and disputes, and frequent deaths.

劫煞天后女人連，申酉臨之事並然；況當奴婢私逃走，人元克將破財錢。劫煞太陰不可當，婦人計謀事難防；不明暗昧臨小口，將與人元莫犯傷。劫煞玄武凶事重，賊來謀害入家中；臨申防賊臨酉走，賊神見虎殺傷凶。

The Heavenly Empress meets Robbery Sha, indicating that matters will involve women; if this occurs in the hours of Shen or You, the outcome will be the same. It also indicates that servants or attendants may run away on their own; if the person's original energy comes to attack the deity, there will be financial loss. Tai Yin meeting Robbery Sha indicates a difficult situation, suggesting that women will use schemes and schemes, making things hard to prevent; dark and unclear matters will affect the young in the family; at this time, the deity and the person's original energy must not attack or harm again. The Black Tortoise meets Robbery Sha, indicating even more serious misfortunes, suggesting that thieves plan to harm and enter the house; if the Black Tortoise is in Shen, thieves should be guarded against; if it is in You, thieves have already escaped; if the thief deity Black Tortoise meets the White Tiger, there will be danger of injury or death.

劫煞災煞遇太常，財帛散失兩三場；更主酒宴毒藥害，如在魁罡主此殃。白虎行年災劫關，必須喪事有重重；兩虎當旺魁罡上，人元是木有深凶。劫煞災煞合天空，驚恐相爭分外凶；若更人元來克將，望成求就盡胸中。

Tai Chang meets with Jie Sha and Zai Sha, indicating loss of wealth twice or thrice, and also suggests being poisoned at a banquet; if Tai Chang falls on Hekui (Xu) or Tiangang (Chen), the calamity will be even greater. White Tiger encountering Zai Sha and Jie Sha in the year's position indicates many deaths; if two White Tigers are strong and fall on Kui Gang, and the person's original energy is wood being overcome by metal, the danger will be even more severe. Jie Sha and Zai Sha combining with Tian Kong indicate fear and disputes, which are especially dangerous; if the person's original energy also overcomes the general deity, then all the things one hopes to achieve will remain only in the mind.

解曰：勾陳言上門者，子午卯酉是也。子午為天門，卯酉為人門。前云六合逢劫煞主因公事損其身，更看人元與六合和不和，若更克人元必凶。又太陰法言：克將主破財，人元受克主殺夫。又曰：玄武之見白虎者，為臨申是也。臨酉主妻走也。

The explanation states that the "upper gate" mentioned under Gou Chen refers to the four cardinal directions: Zi, Wu, Mao, and You. Among these, Zi and Wu are called the heavenly gate, while Mao and You are called the human gate. Previously, it was mentioned that when Liu He encounters Robbery Sha, it indicates injury due to official matters, and one should also check whether the person's original energy and Liu He are harmonious; if Liu He further harms the person's original energy, it will certainly be a凶 (adverse outcome). The method of interpretation for Tai Yin is: when Tai Yin overcomes the general spirit, it indicates financial loss, and when the person's original energy is overcome, it indicates the husband being harmed. It also says that the reason Xuan Wu meets Bai Hu is because Xuan Wu is located at the Shen position (Shen belongs to Bai Hu's territory); if it is located at You position, it indicates the wife leaving home.

人元克神爭官訟，更兼父子不相同。神臨魁罡墓上病，與土同鄉見死凶。神到甲乙休會客，必然席上有紛爭。水上見神陰小損，若居火位喜還生。

This section discusses the auspiciousness or inauspiciousness of the relationship between the person's original stem and the noble deity. If the person's original stem overcomes the noble deity, it indicates disputes and lawsuits, as well as discord between father and son. If the noble deity is located on the Qigang (Chen and Xu) or the storage (mùkù) positions, it indicates illness; if it shares the same earthly branch with earth and enters the storage, death is expected. If the noble deity falls on the wood stems Jia and Yi, it is not suitable for hosting banquets or guests, as disputes will certainly arise at the banquet. If the noble deity is in the water position, it indicates harm to young female members of the family; if it falls in the fire position, fire generates earth, and good fortune will arise from this.

神臨驛馬添官職，定知官事損得理。合是青龍居寶位，全必逢之多見喜。貴神克將陰小損，貴神受克定災同。下克上兮子孫逆，上克下兮妻財凶。日上見神當日事，月逢月內年歲中。常取相生皆主喜，如逢相剋必然凶。

The noble spirit (guishen) being on the post horse (yimǎ) indicates promotion and advancement in official position; even if there is a legal dispute, it will certainly be justified with the opponent suffering. If the noble spirit is in a favorable conjunction with the azure dragon (qinglong) occupying the noble position, it usually brings good news. When the noble spirit controls the general spirit (jiangshen), it indicates harm to female relatives and young children; if the noble spirit itself is controlled, it is also considered a disaster. When the lower position controls the upper position, it indicates rebelliousness from descendants; when the upper position controls the lower position, it indicates misfortune for the wife and finances. If the noble spirit is on the day branch (richen), the matter will occur on the same day; if it is on the month builder (yujian), it will occur in the same month; if it is on the sovereign year (taisui), it will occur in the same year. The general principle is: whenever there is mutual generation (xiangsheng), it brings good fortune; whenever there is mutual control (xiangke), it brings misfortune.

貴神上見災煞、劫煞主貴人有厄難，諸事不和，文字凶，貴神受克主傷家長。若貴神克將神主妻哭泣，大凶。若人元克貴神，主有官事爭訟，更兼父子不睦。若貴神臨魁罡，據此課不得會客，宴上必有爭張，兄弟鬥訟也。故曰：神到甲乙……，今言魁罡者，甲乙木來克貴神，亦有不和爭鬥。今魁罡乃鬥訟之神，故有不和鬥爭之理。二說皆通，宜從魁罡也。

If the Disaster Sha and Robbery Sha appear above the Nobleman God, it indicates that the Nobleman will encounter difficulties, and all affairs will be discordant, with ominous signs in official documents. If the Nobleman God is weakened, it suggests harm to the head of the family. If the Nobleman God overcomes the General God, it indicates that the wife will weep, which is a great凶. If the person's origin overcomes the Nobleman God, it suggests legal disputes and conflicts between father and son. If the Nobleman God is located on the position of the魁罡 (Chen or Xu), according to this lesson, it is not suitable to entertain guests, as there will be disputes at the banquet, and conflicts between brothers will also arise. Therefore, the rhyme says, "When the God arrives at Jia and Yi, it is not suitable to entertain guests," while here it refers to the魁罡: Jia and Yi wood overcoming the Nobleman God's earth will naturally lead to discord and conflict; the魁罡 itself is a god associated with disputes, so the same reasoning applies. Both explanations are reasonable, but the one involving the魁罡 is more comprehensive.

若水上見貴神，主陰人小口有災也。若火上見貴神主喜慶之事。或有官司災難，必主消散得理通和。若貴臨驛馬，必加官進祿，更主得珍寶之物，有大吉之喜。驛馬亦依後排也。故貴神主有二凶，若下克上主子孫逆黨，若上克下主妻子財帛之凶。若臨年太歲大凶，日月亦然，若四位相生有大喜，相剋大凶。

If the noble spirit falls on the water position, earth controls water, indicating misfortune for women and young children. If it falls on the fire position, fire generates earth, indicating good news; even if there are lawsuits or disasters, they will certainly dissipate, and the matter will end in harmony. If the noble spirit is associated with the post horse, it definitely brings promotion and increased wealth, and also indicates obtaining valuable treasures, which is a great auspicious event; the arrangement of the post horse is explained in the following text. The noble spirit itself also has two ominous aspects: when the lower position controls the upper position, it indicates that descendants are rebellious and form gangs; when the upper position controls the lower position, it indicates misfortune for the wife and wealth. If the noble spirit falls on the current year's heavenly stem and is controlled by it, it is extremely inauspicious. The same applies if it falls on the approach day or the approach month. In summary, if the four positions mutually generate, there will be great joy; if they mutually control, it will be great misfortune.

天罡爭鬥決雌雄，本與河魁一例同。兩將更加諸位上，必然鬥訟入官凶。解曰：凡行將上下見辰戌臨諸方位及臨辰戌上，主有斗打見於頃刻間也。又曰：凡兩神臨諸方位上無不鬥訟，為是天之牢獄煞，鬥訟之神，如課內見之，定主鬥訟之凶。

The Tiangang (Chen) presides over disputes, insisting on a decisive outcome, and Hekui (Xu) follows the same pattern. When these two deities are placed over other positions, they inevitably lead to fights and lawsuits, eventually reaching the authorities and resulting in calamity. The original text explains that whenever the general deities are calculated, if Chen or Xu appear in any direction, or if other deities are placed over Chen or Xu, there will be immediate fighting. It also states that these two deities, wherever they appear, will inevitably cause disputes and lawsuits, as they are the heavenly prison stars, deities governing litigation. Once they appear in a calculation, it certainly indicates a凶 (calamitous) outcome related to disputes.

傳送臨辰喪事多，到戌爭競官病魔。更主鬼神遠喪怪，占病為凶怎奈何？傳送臨巳火中衰，到木口舌必官災。更主逃亡因事走，釜破門傷大損財。傳送奔騰入火中，官災口舌有重重。遊行況是多屯蹇，車碾喉瘡道路凶。

Chuansong represents Shen metal, which is originally the general deity in charge of movement and travel. When Chuansong is in the position of Chen, it indicates many deaths; when it reaches the position of Xu, it signifies disputes, legal troubles, and illness, as well as supernatural disturbances and strange occurrences in distant places. When predicting illness, it naturally indicates a凶 (adverse outcome), which is unavoidable. When Chuansong is in the position of Si, the metal is weakened by fire. If it also reaches the positions of Yin or Mao (wood), it leads to disputes and legal troubles; it also indicates someone fleeing due to affairs, broken cooking vessels, damaged doors and windows, and significant financial loss. When Chuansong rushes into fire, it signifies legal troubles and disputes; traveling becomes very difficult, with dangers such as being crushed by a wheel or developing throat sores on the road.

傳送臨金變化多，無刑無克事消磨。雖然喪孝重重過，卻與兄弟兩相和。解曰：申行處便為行移神。若臨寅卯上主傷翁姑及破財，蓋傳送為行移神，車馬號白虎，主遠喪尊長，故寅為翁克，卯為姑克。此定知田蠶不成，與破財同。若病主死，百無一吉。

Chuansong is located on the metal position, and its nature is changeable, sometimes bringing joy and sometimes anger. If there is no punishment or conflict, the matter will naturally resolve itself. Although there may be repeated occurrences of mourning, in the end, harmony can be achieved with siblings. The original text explains that the place where Shen (Chuansong) arrives is the place where things are transferred. If it is located on寅 or卯, it indicates harm to the grandparents and financial loss, because Chuansong is the god of transfer, and it is similar to the White Tiger and associated with vehicles and horses. It signifies the death of a distant superior. Therefore, the position of寅 indicates the death of the grandfather, and the position of卯 indicates the death of the grandmother. This type of divination can also indicate failure in agriculture and sericulture, similar to financial loss. If this is used to divinate illness, it indicates death, with no good outcomes at all.

申到辰主喪事、路行凶，主鬥訟。申到戌主鬼怪邪惡、官事、病患死亡之兆。又曰：傳送臨金上亦主變化多般，或喜或怒也。若傳送無刑無克，主諸事皆喜，縱有凶禍，主消磨了。此課主先凶後吉。雖有死亡，卻有不死之理。雖主重重禍來，其後卻主兄弟和同，若更見天罡，主有鬥訟凶。

When the trigram Shēn (申) is at the position of Chén (辰), it indicates mourning and funeral affairs, and there is danger in going out or traveling. It also suggests disputes and lawsuits. When Shēn is at the position of Xū (戌), it indicates ghosts, evil spirits, legal troubles, and signs of illness or death. Another interpretation says that if the trigram Chuansong is at the position of metal, it indicates change and fluctuation, with sudden shifts between joy and anger. If Chuansong is neither harmed nor overcome, it indicates that all matters will be favorable, and even if there are misfortunes, they will eventually be resolved. This divination suggests that the outcome starts with danger but ends with good fortune: although there is an omen of death, it does not lead to actual death; although misfortunes come one after another, in the end brothers will become harmonious and united. However, if the divination also includes Tiangang at the position of Chén (辰), it still indicates danger from disputes and lawsuits.

若說飛符日上推，便於甲巳乙辰知。丁寅丙卯須當起，戊丑己午庚未期。壬酉辛申癸戌上，其神一干上居之。倘遇斯辰同一位，居然橫禍有危疑。

The evil influence called Flying Symbol must be calculated starting from the Day Stem: Jia Day is in Si, Yi Day is in Chen; Ding Day is in Yin, Bing Day is in Mao; Wu Day is in Chou, Ji Day is in Wu, Geng Day is in Wei; Ren Day is in You, Xin Day is in Shen, Gui Day is in Xu. This evil spirit resides on the branch corresponding to the Day Stem. When casting a divination, if the Reigning Year, Month Builder, or Day Branch coincides with the Flying Symbol, it indicates sudden misfortune and danger, with concerns of suspicion and trouble.

正五九當未，二六十辰推。三七十一丑，四八臘戌知。寅午戌在未，亥卯未在辰；申子辰在丑，巳酉丑在戌。

The evil influence of the Sāngmén is calculated in two ways: by month and by the triple harmony formation. By month: the month of January, May, and September has Sāngmén in Wu; the month of February, June, and October has it in Chen; the month of March, July, and November has it in Chou; and the month of April, August, and December has it in Xu. By the triple harmony formation: in the month of the fire triple harmony (Yin-Wu-Xu), Sāngmén is in Wu; in the month of the wood triple harmony (Hai-Mao-Wei), it is in Chen; in the month of the water triple harmony (Shen-Zi-Chen), it is in Chou; and in the month of the metal triple harmony (Si-You-Chou), it is in Xu. Both methods result in the same outcome, as they both indicate that Sāngmén resides in the branches of the four seasons.

得春從酉起，三夏午方期。卯上逢秋位，言冬子位推。

The Heavenly Ghost煞 is located according to the four seasons: in You during spring, in Wu during the three months of summer, in Mao during autumn, and in Zi during winter. These four positions are all the main branches of the four directions. When the Heavenly Ghost is present, it indicates occurrences of ghosts and strange phenomena.

日前一辰為天羅，對沖地網更無他。若加年月日辰上，囚訟災殃病必多。

The Heavenly Net is determined by counting one position forward from the Day Branch. The position that is opposite to it is the Earthly Net. There is no other method. If the Heavenly Net and Earthly Net are superimposed on the Sovereign, Month Builder, or Day Branch, it indicates a lot of imprisonment, lawsuits, calamities, and diseases, because the image of the net signifies restriction and obstruction.

酉上見木為關，卯上見土為隔，卯上見金為鎖。寅加酉為關，戌加卯為隔，申加卯為鎖。占此行人不通，遠人不至，囚禁難脫，病孕阻隔，訪人不見，逃亡不還，占物有隔，百事有阻，百事遲留。關上見金為斬關，申卯酉；土上見木為毀隔，寅辰卯。鎖上見火為破鎖，午申卯。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Xingchu = Travel The three types of obstruction are called "guan", "ge", and "suo". When wood appears in the You position, it is called "guan"; when earth appears in the Mao position, it is called "ge"; when metal appears in the Mao position, it is called "suo". Specifically, when寅 is added to酉, it is "guan"; when戌 is added to卯, it is "ge"; when申 is added to卯, it is "suo". If these three signs appear, it indicates that travel is blocked, distant people do not come, those who are imprisoned find it difficult to escape, patients and pregnant women face obstacles, those seeking others cannot find them, fugitives do not return, projectiles are obstructed, and all affairs are hindered and delayed. Conversely, if gold comes to attack wood on "guan", it is called "zhang guan", such as the combination of申,卯, and酉; if wood comes to attack earth on "ge", it is called "huo ge", such as the combination of寅,辰, and卯; if fire comes to attack metal on "suo", it is called "po suo", such as the combination of午,申, and卯.

前以酉上見木為關，金又克木為斬關。卯上見土為隔，木又克土為毀隔。卯上見金為鎖，火克金為破鎖。斷曰：囚禁得脫，病孕安，逃亡避罪，關節開通，因事出行，皆為順利。

The principle mentioned above is: when wood appears on the酉 (You) position, it forms a barrier; if gold comes to attack this wood, the barrier is cut through, so it is called cutting the barrier. When earth appears on the卯 (Mao) position, it forms an obstruction; if wood comes to attack this earth, the obstruction is destroyed, so it is called destroying the obstruction. When metal appears on the卯 (Mao) position, it forms a lock; if fire comes to attack this metal, the lock is broken, so it is called breaking the lock. If these three situations appear in a divination, it is interpreted as: the imprisoned will escape, the sick and pregnant will recover, the fugitive will avoid punishment, all doors and passages will be opened, and travel will be smooth.

愚謂：用關隔鎖小吉而不宜，若用斬關毀隔，破鎖而不吉，是賊上加賊，兵上加兵，何傷之甚也。有若取意詳事，而不用五行生剋制化，是舍頭目而取毫芒，宜詳察之。

The author's view is: if one takes the concepts of gate, barrier, and lock as the main factors, originally it is only a minor auspicious sign but is wrongly said to be inauspicious; if one takes cutting the gate, destroying the barrier, and breaking the lock as the main factors, originally it is a sign of opening and passage but is wrongly said to be inauspicious. This would be like adding thieves to thieves and soldiers to soldiers, how could the harm be described so seriously? If one only focuses on taking the meaning of the names and terms to discuss matters without using the generation, control, restriction, and transformation of the Five Phases to analyze, that would be abandoning the main point and grasping at the tip of a hair, which is reversing the fundamental and the superficial. One should carefully examine this.

甲子旬中戌亥為空亡，甲戌旬中申酉為空亡，甲申旬中午未為空亡，甲午旬中辰巳為空亡，甲辰旬中寅卯為空亡，甲寅旬中子丑為空亡。

The sixty Jiazi cycles are divided into ten-day periods called shen. In each shen, ten heavenly stems are paired with ten earthly branches. However, two of the branches cannot be paired with the heavenly stems, and these two branches are called the "shen kong" or "empty亡". In the Jiazi cycle, the branches Xu and Hai are empty; in the Jiaxu cycle, the branches Shen and You are empty; in the Jiashen cycle, the branches Wu and Wei are empty; in the Jiawu cycle, the branches Chen and Si are empty; in the Jiachen cycle, the branches Yin and Mao are empty; in the Jiayin cycle, the branches Zi and Chou are empty. When casting a divination, first determine which shen the day belongs to, and thus know which two branches are empty in the divination.

所主人情虛假，事不盡誠，聞憂不憂，聞喜不喜，求謀不就，望用無成，行人虛信，病訟無危，逃亡未獲，失物難尋。又曰：凶神落空，凶事消溶；吉神落空，喜信難逢；諸合落空，喜未扶同；旺相落空，過旬始通；財官落空，進取無功；鬼賊落空，雖凶不凶。

The things governed by the falling of the empty (空亡) are: human feelings are false, matters are not done honestly, hearing of sorrow does not really require worry, and hearing of joy does not really require happiness; efforts to seek success are not successful, expecting to obtain something but getting nothing; messages from people who are away are false; illness and lawsuits may exist but do not pose great danger; those who have run away cannot be caught, and lost items are difficult to recover. There is another more detailed explanation: whenInauspicious Spirit fall into the empty,凶事 naturally dissipate; when吉神 fall into the empty, good news is hard to meet; when various合局 fall into the empty, good things cannot support each other; whenprosperous and strong spirits fall into the empty, they will be effective only after this ten-day period; when财爻 and官爻 fall into the empty, efforts to gain will be ineffective; when鬼煞 and贼神 fall into the empty, although they are harmful, they do not become actual harm.

子午旬無水，寅申不見金。假令甲子旬戊辰日課：壬子、癸亥。甲子，甲午旬課干神將方有水是也。謂之四大空亡。寅申不見金，亦同此義。凡有謀用，吉凶不成。

The concept of the Four Great Emptinesses differs from the旬空. It refers to the absence of a particular element in certain ten-day periods. In the Jiazi and Jiawu ten-day periods, there are no branches that correspond to the water element. In the Jiayin and Jiashen ten-day periods, there are no branches that correspond to the metal element. For example, if a lesson is cast starting on Wuchen in the Jiazi ten-day period, and water-related branches such as Renzi and Guihai appear in the lesson, then the presence of water in the person's original element, the noble god, the general god, and the earthly division positions in the Jiazi or Jiawu ten-day periods indicates the occurrence of the Four Great Emptinesses. The same principle applies to the Jiayin and Jiashen ten-day periods where gold is absent. When this situation occurs, any plan or action, whether good or bad, will not succeed.

寅酉為金絕，主事於文書道路。卯申為木絕，主事於財帛車馬。午亥為水絕，主事因口舌取索。子巳為火絕，主事婦女男子道路。

The Four Absolute Positions are combinations of earthly branches that represent the end of the Five Phases' energy. Each combination governs a specific category of affairs. The combination of寅 and 酉 signifies the end of metal energy, and the affairs concerned are related to documents and roads. The combination of卯 and 申 signifies the end of wood energy, and the affairs concerned are related to wealth and vehicles. The combination of午 and 亥 signifies the end of water energy, and the affairs concerned arise from verbal disputes and litigation. The combination of子 and 巳 signifies the end of fire energy, and the affairs concerned involve women, men, and roads. Whenever an absolute position is encountered, it indicates the end of a cycle and the difficulty in continuing the matter.

將與神相遇為正絕，主事體盡畢，人會而散，夫妻離別，求事不成，占病必死。將與日相遇為遙絕，主貴人不喜，官職退散。將與時相遇為次絕，主坐著時官人說斷分散之事物損壞。將與命相遇為大絕，主非常驚恐、災禍，破散財帛事占動，進退不寧，占病必死。將與位絕，位與神絕名正絕，與次絕同斷。

Depending on the different combinations of the two involved, the concept of "absolute separation" is further divided into several categories. When the god and the nobleman's god meet and form an absolute separation, it is called "correct separation," indicating that the matter in question will come to an end, people gather and then disperse again, couples part ways, endeavors fail, and if it is about illness, it will surely result in death. When the god and the day branch meet and form an absolute separation, it is called "remote separation," indicating that the nobleman is displeased and official positions will decline. When the god and the hour branch meet and form an absolute separation, it is called "secondary separation," indicating that someone in authority will immediately intervene to disperse matters, and property will be damaged. When the god and the personal destiny meet and form an absolute separation, it is called "great separation," indicating unusual fear and calamity, loss of wealth, instability in matters, inability to advance or retreat, and if it is about illness, it will surely result in death. When the god and the place branch form an absolute separation, or when the place branch and the nobleman's god form an absolute separation, it is also called "correct separation," and the interpretation is the same as that of secondary separation.

此五絕指事體斷絕，人情離散，器物損壞，占病大凶。如卯中午亥合，名合中有絕。然卯申為木絕，午亥為水絕，凡課中有金與水土未嘗絕也。若有午卯為用，主聚而復散，成而復敗。若申亥為用，則主斷而復續，失而復得。

These five instances of "绝" all refer to the termination of matters, the dispersion of human relationships, and the damage of objects, indicating a severe illness omen. If there is a situation where "绝" occurs simultaneously with a "合," such as between卯 and申, or午 and亥, it is called "合中有绝." However, it should be noted that卯 and申 only signify the termination of wood, while午 and亥 only signify the termination of water. The metal and water and earth elements themselves are not terminated. Therefore, if午 or卯 are used as the focus, the outcome is that things gather and then scatter, succeed and then fail. If申 or亥 are used as the focus, the outcome is that things break off and then reconnect, are lost and then regained.

水土遇酉，火遇卯，木遇子，金遇午為四敗。凡四敗如乘車，體則似囚繫拘縛之象。主口舌、憂危、官事、刑訟，惟宜捕捉，不宜占病。

Water and Earth meet at You, Fire meets at Mao, Wood meets at Zi, and Metal meets at Wu. These four situations are called "Four Failures," which refer to the five phases' bathing and failure places. The image of the Four Failures is like a person riding in a carriage, being carried along, unable to control their own movements, as if imprisoned and bound. It signifies disputes, worries, dangers, lawsuits, and punishments. It is favorable for hunting fugitives but unfavorable for illness.

建者，正月建寅，二月建卯等例是也。入占，旺為事旺相久遠，吉凶力壯，或並立初新之事，亦主月內初新事。凡月建出現謂之龍德，謁望動為，吉凶立應。

The term "jian" refers to the Month Builder. In the first lunar month, the Month Builder is寅 (Yin), in the second month it is卯 (Mao), and so on in sequence. When the Month Builder appears in a divination chart, it indicates that matters will be prosperous and enduring, with strong positive or negative influences. It may also signify that several new affairs are happening simultaneously, or events that have recently occurred within this month. Whenever the Month Builder is present in the chart, it is called "Long De." It signifies encountering a nobleman, hoping for matters to be resolved, or taking action, with both good and bad outcomes manifesting immediately.

凡神將建旺者，物則盛大數多，人則健壯少貌，吉則為福愈後，凶則為禍尤深，謀為可望可成，置立淵遠。吉課逢生逢合，有初新財祿喜協之因。凶兆相傷相伐，有初新訟病喪破之事。又曰：吉有建關方顯吉，凶逢生旺轉為災。

Whenever the noble spirits or general spirits fall into the Month Builder and are in their prime, if used for shooting objects, the objects will be large in size and numerous; if used for people, the person will have a strong body and healthy appearance, looking young. If it is a good omen, it will be even more auspicious, and the good fortune will continue to the later period. If it is an ill omen, it will be even worse, and the misfortune will be particularly severe. When planning matters, they can be expected to succeed, and the foundation laid can last long. If a good lesson also meets the conditions of being born and harmonized, there will be new events of wealth, official rank, and joy. If an ill omen also meets the conditions of mutual injury and conflict, there will be new troubles such as lawsuits, illness, death, and ruin. Therefore, it is said: good spirits only show their true auspiciousness after passing the Month Builder, while evil spirits, once they are born and strong, will instead bring disaster.

旺者，生旺，凡旺有三：一曰四時旺，春木，夏火，秋金，冬水。二曰相生旺，如寅卯得亥子水生，亥子得申酉金生，申酉得四季土生，辰戌丑未得巳午火生，巳午火得寅卯木生。三曰隨日辰旺，如將神是寅卯木得亥子日，將神是亥子水得申酉日，將神是巳午火得寅卯日。此名長生合旺也，此日辰透出，所以旺也。

The concept of "being strong" refers to being in a flourishing state, which has three types. The first is the seasonal strength: wood is strong in spring, fire in summer, metal in autumn, and water in winter. The second is mutual generation strength: the wood of寅 and卯 is strengthened by the water of亥 and子, the water of亥 and子 is strengthened by the metal of申 and酉, the metal of申 and酉 is strengthened by the earth of辰,戌, 丑, and未, and the earth of辰,戌, 丑, and未 is strengthened by the fire of巳 and午. The fire of巳 and午 is strengthened by the wood of寅 and卯. The third is the strength according to the day branch: if the god is wood of寅 or卯 and the day is亥 or子, or if the god is water of亥 or子 and the day is申 or酉, or if the god is fire of巳 or午 and the day is寅 or卯. This type is called growth and harmonisation, because the day branch reveals the generating energy, hence it is considered strong.

相者，如寅月得卯辰將，卯月得辰巳將，辰月得巳午將，巳月得午未將，仿此將來有氣而相也。所主將來巳動望成，未就初新之事。又曰：吉兆集福於將來，凶應禍隨於旋踵，八節建旺尤宜細詳。

The concept of "xiang" refers to a situation where the qi is not yet dominant but is about to arrive. For example, during the寅 month, the卯 and辰 branches are in the "xiang" state; during the卯 month, the辰 and巳 branches are in the "xiang" state; during the辰 month, the巳 and午 branches are in the "xiang" state; during the巳 month, the午 and未 branches are in the "xiang" state, and so on. These are all cases where the qi is about to arrive and is in the "xiang" state. What this indicates is that events yet to come have already begun to take shape and are expected to be realized, but they are not yet completed, representing new beginnings. Therefore, it is also said that auspicious signs accumulate blessings for the future, while ominous signs bring misfortune immediately. The changes in strength around the eight solar terms, such as the Beginning of Spring and the Vernal Equinox, should be particularly carefully discerned.

假令巳月課得辰將，午月課得巳將，原夫盛則繼衰，旺則漸廢。所占殃須危而漸瘥，事須凶而漸退，或因病而重發，或以殘事而再來，占財須吉而凶，占事已過而復起。

In reverse, if a divination in the month of Si (Snake) receives the influence of Chen (Dragon), or a divination in the month of Wu (Horse) receives the influence of Si (Snake), it indicates that the time has already passed the season's influence. Things naturally reach their peak and then decline, and when they are at their height, they gradually weaken. Therefore, such divinations may indicate dangerous calamities, but they will gradually improve; matters that seem ominous will gradually subside. They might also result in the recurrence of old illnesses or unresolved matters resurfacing. When predicting wealth, it may start auspicious but turn ominous; when predicting events, something that has already passed may reoccur.