The Secret Manual of Great Liuren (Qing) Jin Zhengyin

十二月將照顯變化論卷之一，十二天將所主卷之二，旬中神煞卷之三，神物論卷之四：八卦屬十二將物類、五行上下類物。天官加十二辰射覆物類卷之五，八卦將神射覆法卷之六，十干旺相死休囚法卷之七：五行占物之所主、課名用神物之所主、發用休旺、十干五行旺相死囚休、十干所屬物類、二十八宿周天度位。李九萬六壬百章歌卷之八。

The entire book "Da Liu Yin Miao Gong Gui Cuo Jiao" is divided into the following chapters. Volume one, "Discussion on the Manifestations of the Twelve Month Generals," explains the changes in people, things, and events when the twelve earthly branches, representing the months, are placed in different positions. Volume two, "What Each of the Twelve Heavenly Generals Governs," discusses the categories of affairs each of the twelve heavenly generals—Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress—oversees. Volume three, "Divine and Malevolent Spirits in the Ten Days," describes the divine and malevolent spirits present in each of the sixty jiazi (stem-branch combinations) over the course of ten days. Volume four, "On Divine Objects," is divided into two sections: "The Eight Trigrams Belonging to the Twelve Heavenly Generals and Their Objects" and "The Five Phases and Their Corresponding Objects," explaining how to deduce the hidden object during a covering divination by using the trigrams and the Five Phases. Volume five, "The Heavenly Officials Added to the Twelve Earthly Branches for Covering Divination." Volume six, "The Method of Covering Divination Using the Eight Trigrams and Heavenly Generals." Volume seven, "The Method of Determining the Prosperity, Strength, Death, Restraint, and Decline of the Ten Heavenly Stems," which is divided into six sections: "The Five Phases and the Objects They Govern," "The Categories of Objects Governed by the Names of the Lessons and the Useful Gods," "The Initiating Transmission and Its Prosperity and Decline," "The Prosperity, Strength, Death, Restraint, and Decline of the Ten Heavenly Stems According to the Five Phases," "The Categories of Objects Corresponding to the Ten Heavenly Stems," and "The Positions of the Twenty-Eight Mansions Around the Celestial Sphere." Volume eight is a composition by Li Jiowan titled "The Hundred Verses of Liu Yin."

十二宮神六壬所屬之圖鬼撮腳卷之九，六壬穿楊百章歌卷之九，通天鬼翼賦卷之十，六壬玉成歌註解卷之十一，鬼撮腳總括《玉田歌》卷之十二：婚姻、疾病、出行、行人、謁人察善惡、論訟、田六種、晴雨、科舉、干祿、日辰人宅、奴婢。五行旺相胎孕休囚論卷之十三，壬機秘要法語，五要權衡篇卷之十四：占盜遁蹤由、名殊義同、大六壬畢法略說、司天苗達過將法。

Volume nine is titled "The Diagram of the Twelve Palaces and the Six壬 Divination Gods," belonging to the "Ghost Catching Foot" school; it is listed alongside volume nine as "The Hundred Verses Song of Six壬 Shooting the Arrow." Volume ten is "The Assignment of the Heavenly Officials Assignment." Volume eleven is "Commentary on the Song of Six壬 Achievement." Volume twelve is a summary of "Ghost Catching Foot" concerning "The Song of Yu Tian," divided according to categories: marriage, illness, travel, the whereabouts of a person, examining the good or evil of others when visiting, lawsuits, farming and land cultivation, weather conditions, imperial examinations, seeking official positions and salaries, the relationship between the day branch and people's homes, and servants. Volume thirteen is "The Theory of the Five Phases' Prosperity, Strength, Fetus, Birth, and Weakness," with an additional section titled "Secret Words of the壬 Mechanism." Volume fourteen is "The Five Essentials Balance Chapter," which is divided into: tracing the traces and origins of thieves and fugitives, distinguishing terms with different names but the same meaning, a brief explanation of "The Complete Methods of the Great Six壬," and the method of passing the general passed down by the official Maodai.

《管輅神書》卷之十五：論終身、論空亡、論空亡作鬼、論破神、論刑沖害、論丁神、干支總論、論爭訟、論富貴、論課名。《六壬心鏡經》卷之十六：占天晴否、占天雨否、占水漲退否、占人宅、宅中有無鬼神、占修造歲內所忌、推月龍、推黃道吉凶方、推黑道吉凶方、犯黑道所生災、禳犯黑道、占求婚成否、訪人見否、占主人善惡。

Volume fifteen includes "Guan Lu's Divine Book," divided into ten sections: discussing one's entire life destiny, discussing Kongwang, discussing Kongwang transforming into ghost yao, discussing broken gods, discussing punishment and clash, discussing Ding spirit, general discussion of heavenly stems and earthly branches, discussing disputes, discussing wealth and honor, and discussing the names of lesson patterns. Volume sixteen includes "The Heart Mirror of the Six Yin," divided into: predicting whether the sky will clear or not, predicting whether it will rain, predicting whether rivers and lakes will rise or recede, predicting a person's residence, predicting whether there are ghosts or spirits in the house, predicting the taboos of breaking ground and starting construction within this year, calculating the dragon of the month, calculating the auspicious and inauspicious directions of the Yellow Path, calculating the auspicious and inauspicious directions of the Black Path, the calamities caused by conflicting with the Black Path, methods to appease conflicts with the Black Path, predicting whether a marriage proposal will succeed, predicting whether a visit will result in meeting the person, and predicting the good or evil nature of the person being visited.

見貴求望、人情虛實、占遷官、定文武、占赴舉、占求婚成否、擇婦以立方、占女邪正、占女美醜、婦人入門吉凶、占何時來、占產育、占懷孕生時、產婦所向方、占種田、占養蠶、占奴婢、占六畜病、求失畜、占商賈、宜往何方求財覓利、賣物售否、詞訟占、囚繫出獄否罪輕重、占欲避罪可否、占追證、占如知犯罪吉否、占雪訟冤枉、占被人申奏吉否、占漏稅事、占詞訟散後如何。

The following sections of the Six壬 Heart Mirror Classic are divided into various topics: seeking the nobleman's favor to obtain one's wishes, judging whether human feelings are genuine or not, predicting promotion and official positions, determining whether the position is civil or military, predicting success in taking the examination, predicting the success of a marriage proposal, choosing a spouse based on direction, judging the moral character of a woman, judging the beauty or ugliness of a woman's appearance, predicting the fortune of a woman after she enters a household, predicting when a person will arrive, predicting childbirth and child-rearing, predicting the time of delivery after pregnancy, predicting the favorable direction for a mother during childbirth, predicting the success of farming, predicting the success of silkworm rearing, predicting the fortune of servants, predicting the illness of domestic animals, searching for lost livestock, predicting business ventures, predicting the favorable direction for seeking wealth and profit, predicting whether goods can be sold, predicting lawsuits and legal cases, predicting whether a person in prison can be released and the severity of their punishment, predicting whether one can escape punishment, predicting the capture of a suspect and the outcome of the case, predicting the fortune if a crime is discovered, predicting the outcome of a case seeking to clear an injustice, predicting the fortune if someone is impeached by another, predicting the fortune of evading taxes, and predicting the situation after a legal case is concluded.

卷十七，增附釋三才應事：占病生死、病形狀、醫藥、看何鬼為殃、辨瘥期、占盜賊、疑何人行盜、占同居人竊否、占行人、占存亡遠近、占漁獵、占怪異驚人、博戲、占近出何時歸、占在事被差使、占逃亡、占沈時、占假借。

Volume 17 was added later and is titled "Interpreting the Response of the Three Powers," which uses the concepts of Heaven, Earth, and Humanity to explain various verifications. It is divided into the following sections: predicting the death or survival of a sick person, describing the appearance and symptoms of illness, predicting medicine, identifying which ghostly spirits are causing harm, determining the time of recovery, predicting thieves, identifying who committed theft, predicting whether a person living together is stealing, predicting someone who is away from home, determining whether a person is alive or dead and the distance of their journey, predicting fishing and hunting, predicting strange occurrences that disturb people, predicting gambling and games, predicting when someone who has left home will return, predicting when an official is sent on a mission, predicting escape, predicting drowning, and predicting borrowing and lending.

神后屬子，其數九，味咸，女、虛、危三宿三位。子加日上，乘天后，為小女；子加小吉，加土，為老婦；子乘六合，為匪類。五子加日辰為公姑，子加酉為孀婦，子加辰作虎為軍婦，子加卯作常為娼妓。亥加子為孩童，子加亥作天空為幼女，加巳日上為嫁婦，子加辰女患，亦為水沉。

The first of the Twelve Month Generals is called "Shenhou," paired with the Earthly Branch Zi, its number is nine, its taste is salty, and it occupies the positions of the female, Xu, and Wei constellations in the Twenty-Eight Mansions. When Zi is placed upon the Day Stem, it also rides upon "Tianhou," indicating a young maiden. When Zi is placed upon "Xiaoji" (Wei) or upon the Earthly Branches Chen, Xu, Chou, or Wei, it indicates an old woman. When Zi rides upon "Liuhe," it indicates a wicked person. On the five days of Jiazi, Bingzi, Wuzi, Gengzi, and Renzi, when Zi is placed upon the Day Stem and Day Branch, it indicates a mother and father or other elders. When Zi is placed upon You, it indicates a widow. When Zi is placed upon Chen and rides upon "Baihu," it indicates a woman accompanying the army. When Zi is placed upon Mao and rides upon "Tai Chang," it indicates a prostitute. When Hai is placed upon Zi, it indicates a child. When Zi is placed upon Hai and rides upon "Tian Kong," it indicates a young girl. When Zi is placed upon Si, it indicates a married woman. When Zi is placed upon Chen, it indicates a woman who is ill, or a drowning incident.

子作勾陳為駝背。子加日辰上房，虎臨年哭神。子加辰戌土甕，臨日辰為瓶盂。子加元武亥上為糖，子加生氣為燕子，作虎克日血病，子加巳悲聲，空亡中為遺失。寅未加子鬼神，子加巳午，冬至後為雪，丙子日辰上河祟，子作六合加日辰為布帛。子加酉為陰天，子日作元武大雨。“武”原本作“龍”。

The trigram Zi (Water) riding on Gou Chen (Emperor's Court) indicates a person with a hunched back. If Zi is placed above the day stem and day branch, it represents a house. If Zi rides on White Tiger and is placed on the year pillar, it signifies the spirit of mourning and crying. If Zi is placed on Chen or Xu, it represents a clay jar; if placed on the day or Chen, it represents a bowl or vessel. If Zi rides on Black Tortoise and is placed on Hai, it represents sugar. If Zi rides on Life Qi, it represents a swallow. If Zi rides on White Tiger and overcomes the day stem, it indicates blood disorders. If Zi is placed on Si, it indicates the sound of sorrowful crying. If Zi falls within Kongwang (Empty Wasteland), it indicates lost things. If Yin and Wei are placed above Zi, it indicates ghostly or divine matters. If Zi is placed on Si or Wu, after the winter solstice, it indicates snowfall. If on Bingzi day, Zi is placed on the day or Chen, it indicates the river god causing trouble. If Zi rides on Liu He (Six Harmonies) and is placed on the day or Chen, it represents silk or cloth. If Zi is placed on You, it indicates overcast weather. If on a Zi day, Zi rides on Black Tortoise, it indicates heavy rain. Note: The character "Wu" here was originally written as "Long" (Dragon).

大吉為丑，其數八，味甘，斗、牛二宿在位。丑作天空為矮子，丑加卯酉上為缺嘴，日辰上為長者，丑日為農，丑加歲為宰執人。丑加亥為橋，寅加丑亦是橋；庚辛日為墓，卯日為轎；卯日丑加卯為車。丑加戊己日為土地，六丑日為牛，丑加未為不完物。

The second of the Twelve Month Generals is called "Daji" (Chou), which is paired with the Earthly Branch Chou. Its number is eight, its taste is sweet, and it corresponds to the two stars Dou and Niu in the Twenty-Eight Mansions. Chou is associated with Tian Kong, indicating a short stature. When Chou is placed over Mao or You, it indicates a person with a split lip. When Chou is placed over the day or the hour, it indicates an elderly person. On days of Chou, it indicates a farmer. When Chou is placed over the Tai Su, it indicates a high-ranking official in charge of government affairs. When Chou is placed over Hai, the object is a bridge, and when Yin is placed over Chou, it is also a bridge. On days of Geng or Xin, the place is a tomb. On days of Mao, the object is a palanquin. If on a day of Mao, Chou is also placed over Mao, it indicates a vehicle. When Chou is placed over Wu or Ji days, it indicates the deity of the land. On any day of Chou, the object is a cow. When Chou is placed over Wei, it indicates something incomplete.

丑加子為鱉，空亡日辰上為田野。丑加六合為家。“家”字金氏旁註“枷”字。丑加巳為土坑，丑加太常為甜物，丑加卯酉日為店，丑加亥為腸洩，丑加申為傳舍。合加丑為僧道院室，丑加朱雀作舉薦，丑作貴人為相招。丑加卯春夏雨雷，又為雨後雪；卯加丑先雷後雨。

The Heavenly Stem Chou added to Zi results in a鳖; if it falls in Kongwang and is above the day or the stem, the location is a field. Chou added to Liu He indicates the home. Note: The character 'home' has a note in Jin Zhengyin's margin, which is 'jia'. Chou added to Si indicates a dirt pit; Chou added to Tai Chang indicates sweet food; Chou added to卯 on the day of卯 or酉 indicates a shop; Chou added to Hai indicates diarrhea; Chou added to Shen indicates an inn. Liu He added to Chou indicates a dwelling for monks and Taoists. Chou added to Zhu Que indicates someone recommending a person. Chou multiplied by Guiren indicates being invited by someone. Chou added to卯, in spring and summer indicates thunder and rain, or snow after rain;卯 added to Chou indicates first thunder then rain.

功曹屬寅，其數七，味酸，箕、尾二宿在位。寅作六合、青龍為秀才，作元加巳為煉丹道人，戊己日為公吏，勾陳作寅同上。寅加巳午患人，寅作虎為瘋子，寅作朱雀為文書，寅加午為屋柱，寅加辰戌為林巒。寅作空為棒杖，寅加六合為從人，寅加巳亥為迷路，寅加丑戌為舊籍。寅加巳為大風，申子辰日主遠行。

The third of the Twelve Month Generals is called "Gongcao," which is paired with the Earthly Branch Yin. Its number is seven, its taste is sour, and it corresponds to the two stars Ji and Wei in the Twenty-Eight Mansions. When Yin is accompanied by "Liu He" or "Qinglong," it indicates a scholar. When Yin is accompanied by "Xuanwu" and is placed over Si, it indicates a Taoist alchemist. On Wu days and Ji days, it indicates officials in the government office. When Yin is accompanied by "Gou Chen," it is interpreted the same way as above. When Yin is placed over Si or Wu, it indicates a sick person. When Yin is accompanied by "Baihu," it indicates a mad person. When Yin is accompanied by "Zhuque," it indicates documents. When Yin is placed over Wu, it indicates house pillars. When Yin is placed over Chen or Xu, it indicates mountains and forests. When Yin is accompanied by "Tiankong," it indicates sticks and rods. When Yin is placed over "Liu He," it indicates attendants. When Yin is placed over Si or Hai, it indicates getting lost. When Yin is placed over Chou or Xu, it indicates old books. When Yin is placed over Si, it indicates a strong wind. On Shen days, Zi days, and Chen days, it indicates traveling far away.

太沖屬卯，其數六，味酸，氐、房、心三宿在位。卯加甲乙為兄弟、朋友，未加卯亦為兄弟，卯加申為藝術，又作虎為匠人。卯作六合加日辰為羅網，卯加亥為舡。金氏旁註曰“梢子”。卯加丑未日辰為竹籬。卯作天空或空亡為目患人，加日辰上為門戶，卯作天后加子上為水車。卯加午為病目，卯作龍為竹棒，卯作天后加子，春主疫病，日辰上主私約。卯乘壬癸日為船筏。

The fourth of the Twelve Month Generals is called "Taichong," which corresponds to the Earthly Branch Mao. Its number is six, its taste is sour, and it occupies the positions of the three stars: Di, Fang, and Xin in the Twenty-Eight Mansions. When Mao is added to the day of Jia or Yi, it indicates brothers or friends; when Wei is added to Mao, it also indicates brothers. When Mao is added to the day of Shen, it indicates people with skills, and if it is accompanied by the White Tiger, it indicates craftsmen. When Mao is accompanied by Liu He and added to the day or Chen, its object is a net. When Mao is added to the day of Hai, its object is a boat. Jin Zhengyin notes: "It is the boatman." When Mao is added to the day of Chou or Wei, its object is a bamboo fence. When Mao is accompanied by Tian Kong or falls into Kongwang, it indicates people suffering from eye disease; when added to the day or Chen, its object is a door or window. When Mao is accompanied by the Heavenly Empress and added to Zi, its object is a water wheel. When Mao is added to the day of Wu, it indicates eye disease; when accompanied by the Azure Dragon, its object is a bamboo stick. When Mao is accompanied by the Heavenly Empress and added to Zi in spring, it indicates an epidemic, and if added to the day or Chen, it indicates secret meetings. When Mao is accompanied by the day of Ren or Gui, its object is a boat or raft.

天罡屬辰，其數五，味甘，角、亢二宿在位。辰加月建為宰公監司，辰加巳午為老人，用上剋日辰主殺人。辰加子作元武為強盜，作虎屠殺人，作天空加丑上為山坡。辰加日辰上並子午上為阻截，辰加亥主哭，加日辰上主火驚，辰作初末傳主多慮。辰加壬癸主官非，辰加月建上為城門，辰加卯為文繡為怪手。金氏注云：手有龍文。龍加戌為怪足，足有龍文。

The fifth of the Twelve Month Generals is called "Tiangang" and is paired with the Earthly Branch Chen. Its number is five, its taste is sweet, and it corresponds to the two constellations Jiao and Kang in the Twenty-Eight Mansions. When Chen is added to the Month Builder, it governs the position of the Inspector of the Second Rank. When Chen is added to Si and Wu, it indicates old people. If the initiating transmission deity is above and overcomes the Day Stem and Day Branch, it indicates murder. When Chen is added to Zi and accompanied by "Xuanwu," it indicates theft. When accompanied by "Baihu," it indicates the person who causes death. When accompanied by "Tiankong" and added to Chou, the location is a hillside. When Chen is added to the Day Stem, Chen, Zi, or Wu, it indicates obstruction of roads. When Chen is added to Hai, it indicates crying. When added to the Day Stem and Chen, it indicates fire and fear. If Chen is used as the first or final transmission, it indicates heavy worries. When Chen is added to Ren or Gui days, it indicates legal disputes. When Chen is added to the Month Builder, the location is a city gate. When Chen is added to Mao, it indicates embroidered fabrics and also indicates a strange hand. Jin Zhengyin notes that this refers to having dragon-like patterns on the hands. When "Qinglong" is added to Xu, it indicates a strange foot, meaning having dragon-like patterns on the feet.

太乙屬巳，其數四，味苦，翼、軫二宿在位。巳加子作太陰為娼婦，巳加辰戌上為囚禁人。朱丹書原本此下有空白二頁，蓋康雪村秘本已有闕文，後餘得之視有闕，迨至康熙乙巳仲秋幸得山左沈蓮溪先生秘書，遂補之於此，用藍筆記入。白沙顧商文補闕。黃晴崖照式鈔記。施錦堂亦從式記之。

The sixth of the Twelve Month Generals is called "Taiyi," paired with the Earthly Branch Si, its number is four, its taste is bitter, and it occupies the positions of the two stars Yi and Zhen in the Twenty-Eight Mansions. The branch Si, when placed over Zi, is accompanied by "Taiyin," indicating a courtesan; when placed over Chen or Xu, it indicates someone who is imprisoned. The following is a note by the copyist: The original manuscript, written in vermilion ink, leaves two blank pages here. It seems that the secret version held by Kang Xuecun was already missing text, and when I obtained this manuscript, I noticed the omission. Until the autumn of the year Bingsi (1665), I fortunately obtained a secret collection from Shen Lianxi of Shandong, and thus filled in the missing text here, recording it in blue ink. Gu Shangwen of Basha made the addition. Huang Qingya copied it as it was. Shi Jintang also recorded it as it was.

旺剋日為蛇，巳加辰巳為窯。巳加日，屋，罵詈。巳乘虎加日辰主外服。巳加甲申為道士，為金。巳加子為鍋。巳加酉主徒配。巳乘蛇加辰主雙胎。月厭加巳為夢蛇。巳加未主灶傍有井。巳加午主旺房。巳乘太陰口瘡。

The fire sign巳 is strong and overcomes the day stem; the thing associated is a snake. When巳 is added to the days of辰 and巳, the place is a kiln. When巳 is added to the day stem, the thing is a house, and it also indicates being scolded by people. When巳 is accompanied by the White Tiger and added to the day or the hour, it indicates mourning for a relative from another surname. When巳 is added to Jiashen, the thing is a Taoist priest, and the associated object is metal. When巳 is added to Zi, the thing is a pot. When巳 is added to You, it indicates being sentenced to exile and forced labor. When巳 is accompanied by the Teng Snake and added to the hour, it indicates carrying twins. When the Month Aversion is added to巳, it indicates dreaming of a snake. When巳 is added to Wei, it indicates a well next to the stove. When巳 is added to Wu, it indicates a thriving house. When巳 is accompanied by Tai Yin, it indicates developing a mouth ulcer.

勝光屬午，其數九，味苦，柳、星、張三宿在位。午作太陽為妾，午加酉為婢，午加辰老婦，午加日、辰、行年上為屋。午加申、酉、庚、辛日上笄妻，午加辰戌為半路，午乘六合加太常衣服。午加亥卯未為豆，午加寅卯主宅，庚辛加午癆病，午乘蛇加日辰，兒童發驚。午加卯酉交占股病，午加魁罡主信至，作蛇雀丙丁日交冬逢燒衣。

The seventh of the Twelve Month Generals is called "Shengguang," which is paired with the Earthly Branch Wu. Its number is nine, its taste is bitter, and it occupies the positions of the three star constellations Liu, Xing, and Zhang in the Twenty-Eight Mansions. Wu is associated with the Sun, indicating a young wife; when Wu is combined with You, it indicates a servant girl; when combined with Chen, it indicates an old woman. When Wu is placed over the Day Stem, Day Branch, or the year's branch, it represents a house. When Wu is combined with Shen, You, or on Wu or Xin days, it indicates a wife who has reached the age of coming of age. When Wu is combined with Chen or Xu, it indicates a halfway place. When Wu is combined with Liu He and Tai Chang, it represents clothing. When Wu is combined with Hai, Mao, or Wei, it represents beans; when combined with Yin or Mao, it indicates a dwelling. When Wu appears on Wu or Xin days, it indicates a wasting illness. When Wu is combined with Teng Snake and is placed over the Day or the Day's Branch, it indicates a child being startled. When Wu is combined with Mao and You at their intersection, it indicates a leg illness. When Wu is combined with Hekui (Xu) and Tiangang (Chen), it indicates the arrival of messages. When Wu is combined with Teng Snake and Zhu Que on Wu or Ding days during the transition into winter, it indicates an incident where clothes are burned.

小吉屬未，其數八，味甘，井、鬼二宿在位。未加亥為繼父，未加酉為繼母，今日陽比是兄，陰比是弟。未加亥、丙、丁日占為酌人，未加寅為婿，亦為招椅，未加酉丑為老人，作常合加日辰是樂器，未加子午上為醬。未加日為麻，未巳相加為風生。未加辰為園，未加卯為林，未貴加日辰，廟神，乘生氣加日辰主信。亥日為井祟，乘天后日辰上公婆。未乘龍為佛，未乘六合為僧。乘天空加辰吉屬墓，如日辰作空亡為廟墓。

The eighth of the Twelve Month Generals is called 「Xiaoji」, paired with the Earthly Branch Wei, its number is eight, its taste is sweet, and it corresponds to the two star constellations Jing and Gui in the Twenty-Eight Mansions. If Wei is combined with Hai, it indicates a stepfather; if combined with You, it indicates a stepmother. Regarding the day stem, those with the same stem and same yin-yang are brothers, while those with the same stem but different yin-yang are younger brothers. If Wei is combined with Hai, or appears on a Bing or Ding day, it indicates someone who serves wine for guests. If combined with Yin, it indicates a son-in-law or a guest seat. If combined with You or Chou, it indicates an elderly person. If 「Tai Chang」 or 「Liu He」 is used with Wei and it is combined with the day or the hour, it indicates musical instruments. If combined with Zi or Wu, it indicates sauce. If combined with the day stem, it indicates hemp. If combined with Si, it indicates wind. If combined with Chen, it indicates a garden; if combined with Mao, it indicates a forest. If 「Nobleman」 is used with Wei and it is combined with the day or the hour, it indicates the spirits in the temple. If 「Life Qi」 is used with Wei and it is combined with the day or the hour, it indicates receiving news. On a Hai day, it indicates a well causing trouble. If 「Heavenly Empress」 is used with Wei and it is combined with the day or the hour, it indicates the parents-in-law. If 「Azure Dragon」 is used with Wei, it indicates a Buddha; if 「Liu He」 is used with Wei, it indicates a monk. If 「Tian Kong」 is used with Wei and it is combined with the hour, the auspicious place is a graveyard. If the day and hour also fall into Kongwang, it indicates a temple or graveyard.

傳送屬申，數七，味辛，觜、參二宿在位。申作虎，獵人；六癸日壬為遷移、刀斧；申加四仲為客人；申加戌亥仇人。申加巳午、加日，午用，主孤兒；作太陽加日、辰、魁、罡為軍人。申加卯為僧，乘龍合加日辰上為藥，申乘虎為刀斧，申加亥剋日水厄，加卯為改門。申加日辰主憂，乘元武加亥子主失脫，乘太陰加日辰為艮寅，申加辰戌為磨石。申加午戌巳為大麥。

The ninth of the Twelve Month Generals is called "Chuansong" (Shen), paired with the Earthly Branch Shen, its number is seven, its taste is辛 (sour), and it corresponds to the two star clusters Zui and Shen in the Twenty-Eight Mansions. Shen is associated with the White Tiger, indicating hunters. On the six days of Guiyou, Guiwei, Guisi, Guimao, Guichou, and Guihai, when the day stem is壬 (Ren), it signifies movement or relocation, and the object is knives and axes. When Shen is placed on the positions of Zi, Wu, Mao, and You, it indicates guests. When Shen is placed on the positions of Xu and Hai, it indicates enemies. When Shen is placed on Si or Wu, or when it is placed on the day stem and Wu is the initiating transmission, it indicates orphans. When Shen is associated with the Sun and placed on the day stem or day branch, or on Hekui (Xu) or Tiangang (Chen), it indicates soldiers. When Shen is placed on Mao, it indicates monks. When Shen is associated with the Azure Dragon or Liu He and placed on the day or the day branch, the object is medicine. When Shen is associated with the White Tiger, the object is knives and axes. When Shen is placed on Hai and overcomes the day stem, it indicates danger in water. When Shen is placed on Mao, it indicates changing the household. When Shen is placed on the day or the day branch, it indicates worry. When Shen is associated with the Black Tortoise and placed on Hai or Zi, it indicates theft or loss. When Shen is associated with Tai Yin and placed on the day or the day branch, its direction is Gen and Yin, that is, the Northeast. When Shen is placed on Chen or Xu, the object is grinding stones. When Shen is placed on Wu, Xu, or Si, the object is barley.

從魁屬酉，其數六，味辛，胃、昴、畢三宿在位。酉作六合為奴婢，酉加青龍為侍妾，酉作天后為姑舅母，酉作天空為小婢。酉加子丑為老婢，酉作太陰加日辰上為妻妾，為財帛；酉作太常加卯未為樂妓。酉加巳為海，加子為江，酉加寅卯乘勾為小麥，酉加白虎甲乙日為服至。

The tenth of the Twelve Month Generals is called "Congkui," which is paired with the Earthly Branch You. Its number is six, and its taste is辛. In the twenty-eight constellations, it occupies the positions of Wei, Mao, and Bi. When You is combined with Liu He, it signifies servants; when combined with Qinglong, it signifies attendants; when combined with Tianhou, it signifies maternal aunts and maternal uncles; when combined with Tiankong, it signifies young servants. When combined with Zi or Chou, it signifies old servants; when combined with Taiyin and placed on the day or the hour, it signifies wives and concubines, as well as wealth; when combined with Taichang and placed on Mao or Wei, it signifies dancers and musicians. When combined with Si, the place is the sea; when combined with Zi, the place is the river; when combined with寅 or卯 and combined with Gouchen, the object is wheat; when combined with Baihu on the first or second day of the Heavenly Stems, it signifies mourning clothes arriving at the door.

酉作蛇加卯酉主鴉鳴，酉加天空無後，酉加年刑命，刀傷，酉加蛇雀主目疾人。酉作合亦主斜目人，酉加丙丁日辰上主赤眼，酉加子為水邊，酉作雀主喧聒。酉加寅卯克甲乙日辰主爭鬥，酉加子並壬癸日辰上為霜雪，酉加戌主霜，巳午加酉主雪。

The metal element in the酉 position rides on 「Teng Snake」 and is placed over卯 and酉, indicating the sound of crows; when酉 is placed over 「Tian Kong」, it indicates no descendants; when酉 is placed on the day of birth, it harms the native's destiny, leading to a wound from a blade; when酉 is placed over 「Teng Snake」 and 「Vermilion Bird」, it indicates someone with eye disease. When酉 is placed over 「Liu He」, it also indicates someone with cross-eyed vision; when酉 is placed over the days of丙 and丁, it indicates red eye disease; when酉 is placed over子, the location is by the water; when酉 is placed over 「Vermilion Bird」, it indicates noise and commotion. When酉 is placed over寅 and卯 and attacks the days of甲 and乙, it indicates conflict; when酉 is placed over子 or on the days of壬 and癸, it indicates frost and snow; when酉 is placed over戌, it indicates frost; when巳 and午 are placed over酉, it indicates snow.

河魁屬戌，其數五，味甘，奎、婁二宿在位。戌作天空主奴僕。金氏注“天空”旁曰“元武”，注“奴婢”旁曰“健奴”。戌作朱雀為印綬，戌作六合加日辰上為人聚、眾人會，戌作朱雀加日辰主官長。戌加天空子午上為外舅公，戌加申為軍士，戌加月建主監司，戌加太歲主都轄。戌作太常勾陳作辰原本“加支”主官長。

The tenth general of the twelve month generals is called "Hekui" (River Chief), paired with the earthly branch Xu, its number is five, its taste is sweet, and it occupies the positions of the two star clusters Kui and Lou in the twenty-eight constellations. Xu is multiplied by "Tian Kong" (Heavenly Void), which governs servants. Note: Jin Zhengyin noted "Xuanwu" (Black Tortoise) next to "Tian Kong", and "Jiannu" (strong servant) next to "nu bi" (servant). When Xu is multiplied by "Zhuque" (Vermilion Bird), it represents seals and official documents; when Xu is multiplied by "Liu He" (Six Harmonies) and placed over the day and the heavenly stem, it signifies gathering of people and assembly; when Xu is multiplied by "Zhuque" and placed over the day and the heavenly stem, it signifies officials. When Xu is placed over Zi and Wu, it signifies maternal uncles and other senior relatives; when Xu is placed over Shen, it signifies soldiers; when Xu is placed over the month builder, it signifies an inspector; when Xu is placed over the Tai sui (yearly sovereign), it signifies a high-ranking official in charge of a region. When Xu is multiplied by "Tai Chang" (Supreme Harmony), or when "Gou Chen" (Hook Star) is placed over Chen, it signifies officials.

戌加寅在甲日主墳墓損壞。金氏勾畫，在甲以下八字注“牆損”二字。戌作白虎克日辰主惡積，戌加四季加日辰上主牆壁，戌加元武、天空為貪丐人，戌加日辰上主舊物。戌加元武為坑，戌加亥為小廝，戌加年命主足病，戌加白虎克日辰為盜賊。戌加壬癸日主牆倒。

When the Earthly Branch 戌 is placed over 寅, it indicates damage to the tomb on a 甲 day. According to Jin Zhengyin, under the character 甲, the words "wall damage" are written in the margin. 戌 riding the White Tiger and overcoming the day and 辰 indicates accumulation of evil things leading to disaster; 戌 being placed over the four seasons of 辰, as well as over the day and 辰, represents walls; 戌 combined with Black Tortoise and Tian Kong indicates greedy beggars; 戌 placed over the day and 辰 represents old objects. When 戌 is combined with Black Tortoise, it represents a dirt pit; when 戌 is placed over 亥, it indicates a young servant; when 戌 is placed over the person's birth year, it indicates foot disease; when 戌 rides the White Tiger and overcomes the day and 辰, it indicates thieves. When 戌 is placed over the day of Ren or Gui, it indicates collapse of walls.

登明屬亥，其數四，味咸，室、壁二宿在位。亥加四季為幼子。原本作“仲”。亥乘天空加卯酉為孩童，亥加酉為醉人。亥乘朱雀為遺棄小兒，作合加六辰及壬癸日，辰為獄人，亥加辰主屠人。亥乘勾陳為魚蝦，又為氣；亥加寅午戌日用之主傷殺人；亥作青龍為樓臺，一云為僕；亥作六合為閣；亥加巳為壞頭面人；亥加戌為廁；亥加日辰為柱。

The last of the Twelve Month Generals is called Dengming, associated with the Earthly Branch Hai, its number is four, its taste is salty, and it corresponds to the two star constellations Shi and Bi in the Twenty-Eight Mansions. Hai governs the seasons of Chen, Xu, Chou, and Wei, and is associated with the youngest son. Note: the character "季" originally was written as "仲". When Hai is combined with Tian Kong, it governs children; when Hai is combined with You, it governs drunkards. When Hai is combined with Vermilion Bird, it governs children who have been abandoned; when Hai is combined with Liu He on the sixth day of the season and on the days of Ren and Gui, the day of Chen governs prisoners; when Hai is combined with Chen, it governs butchers. When Hai is combined with Gou Chen, its associated object is fish and shrimp, and it also governs qi; when Hai is combined with Yin, Wu, and Xu days and initiates transmission, it governs injuring or killing people; when Hai is combined with Azure Dragon, its location is a building, and it is said to govern servants; when Hai is combined with Liu He, its location is a pavilion; when Hai is combined with Si, it governs people with injuries to their head or face; when Hai is combined with Xu, its location is a toilet; when Hai is combined with the day or the season, its object is a pillar.

占用上主醉散，亦主力盡。亥乘空加太歲主高人，一為天上吏。亥作太常殺加日辰為穀粟。亥加巳日占行人來。亥加子為麥。亥作太常為洩瀉。亥加歲刑刑本作行年主病。巳酉丑日亥為用主失物，雀臨亥為監引，亥加壬癸子上主不明。連三傳主重疊。又云：聯茹旺主重疊。

When the亥 branch is in the position of the initiating transmission, it indicates that after drinking alcohol, people will disperse. It also suggests exhaustion of strength. If亥 is riding on the Tian Kong and added upon the Tai Su, it indicates a person of high status, sometimes interpreted as an official in heaven. If亥 is riding on the Tai Chang and accompanied by a killing star, and is added to the day or the hour, it signifies grain. If亥 is added upon the巳 day, it indicates that a traveler will come. If亥 is added upon the子 position, it signifies wheat. If亥 is riding on the Tai Chang, it suggests diarrhea. If亥 is added upon the Tai Su's刑 (originally meaning 'year'), it indicates illness. On the巳,酉, and丑 days, if亥 is the initiating transmission, it indicates loss of property. If the Vermilion Bird is on the亥, it indicates being under surveillance and being led away. If亥 is added upon the壬 or癸 day's子 position, it indicates unclear matters. If亥 is connected through the initial, middle, and final transmissions, it indicates overlapping matters. Another interpretation is that if the three transmissions are connected like 'lian ru' and are in their prime, it also indicates overlapping matters.

苗公鬼撮腳十二月將所主卷之一終。附李道生曰：“是書從太易所錄鬼撮腳，只三卷，其上卷即此一卷也。其中局即此四卷前半也。其下卷即此四卷後中並玉成七卷也。若異處即用硃筆對過。今抄多從對本，絲毫無錯。李九萬百章歌以下，直至下本六壬心鏡止，俱隱所無，學者宜敬寶。”乾隆丙子十月望日，黃晴崖照原本硃批。乾隆甲午正月初四，施錦堂照式硃批。

The first volume of "Miao Gong Gui Cuo Jiao" ends with "The Twelve Month Generals and Their Sovereignty." The appendix includes Li Dao Sheng's remarks: "This book is copied from the "Tai Yi," and the original had only three volumes. Its upper volume is the current one; its middle volume is the first half of the fourth volume; its lower volume is the latter half and middle part of the fourth volume plus the seventh volume of "Yu Cheng." Any discrepancies are corrected with vermilion ink. This copy mostly follows the corrected version and has no errors. From "Li Jiowan Bai Zhang Ge" down to the lower volume "Liu Ren Xin Jing," these are secret and not transmitted outside, and scholars should respect and treasure them." On the fifteenth day of the tenth lunar month in the Qianzhuang Bingzi year (1756), Huang Qingya annotated the original with vermilion ink. On the fourth day of the first lunar month in the Qianzhuang Jia Wu year (1774), Shi Jin Tang annotated the original with vermilion ink as well.

貴人者，黃帝之神，家在己丑，旺於四季，其將主貴人、官祿、慶賀、詔命等事，珍寶財物、君子遷官、小人官訟事。加寅貴人怒，加卯為求退官，加辰見官方，加巳為賞設，加午為遷官。加未為廟神，加申為佛像，加酉為關隔，加戌為貴怒訟，加亥為官供具。加子為婦人病，加丑貴人吉慶。

The "Nobleman" is the deity of the Yellow Emperor, originating from the earthly branch Jichou. It is prominent in the seasons of the Dragon, Dog, Ox, and Sheep. This Heavenly General oversees matters related to nobles, official positions and salaries, celebrations, imperial decrees, and also treasures and wealth. A gentleman who draws this will experience promotion in official rank, while a commoner will face legal disputes with the authorities. When the "Nobleman" is combined with the trigram Yin, it indicates the Nobleman's anger. Combined with Mao, it suggests seeking to resign from office. Combined with Chen, it indicates a meeting with the authorities. Combined with Si, it signifies receiving rewards and hosting banquets. Combined with Wu, it indicates promotion in official rank. Combined with Wei, it refers to the deities in the temple. Combined with Shen, it refers to Buddhist images. Combined with You, it indicates obstacles at checkpoints. Combined with Xu, it indicates the Nobleman's anger leading to disputes. Combined with Hai, it refers to the furnishings and equipment of the government. Combined with Zi, it indicates illness in a woman. Combined with Chou, it indicates the Nobleman bringing good fortune.

螣蛇者，熒惑之精，家在丁巳，旺在孟夏，其將主驚恐、怪異、夢寐等事，君子憂官，小人爭鬥。加寅為文字，加卯為車馬怪，加辰為火光怪，加巳為難產，加午為血光怪。加未為酒食物，加申為道路怪，加酉為釜鳴怪，加戌為墳墓怪，加亥為事爭訟。加子為陰私事，加丑為宅中怪。

The "Teng Snake" is the essence of the planet Mars, Fluorescent Mars. Its native branch is Dingsi, and it is strong in the fourth month of the beginning of summer. This Heavenly General oversees matters of fright, fear, strange occurrences, and dreams. A gentleman who draws this will worry about his official duties, while a commoner will face disputes. If it is added to寅, it indicates matters concerning words and writings; if added to卯, it indicates strange occurrences on carriages and horses; if added to辰, it indicates strange occurrences involving firelight; if added to巳, it indicates difficult childbirth; if added to午, it indicates strange occurrences involving blood; if added to未, it indicates food and drink; if added to申, it indicates strange occurrences on the road; if added to酉, it indicates strange occurrences of pots and cauldrons making noises by themselves; if added to戌, it indicates strange occurrences related to graves; if added to亥, it indicates disputes arising; if added to子, it indicates private matters; if added to丑, it indicates strange occurrences within the house.

朱雀者，南方驃騎尉，家在丙午，旺仲夏。其將主文書、遠信、刑戮、口舌等事。君子憂文書，小人爭財利。加寅為音信，加卯為口舌，加辰為獄訟仇冤，加巳為妻子，加午為爭鬥。加未為婚姻不和，加申為遠信，加酉為奴婢鬥訟，加戌為武官爭鬥，加亥為爭小口。加子為奸私訟，加丑為老人口舌。

The Vermilion Bird is the general of the southern direction, belonging to the Bingwu combination, and is most powerful in the middle of summer, the fifth lunar month. This Heavenly General oversees documents, distant letters, punishments and killings, and disputes over words. A gentleman who draws this divination will worry about documents, while a petty person will quarrel over wealth and profit. If this general is added to寅, it indicates messages; if added to卯, it indicates disputes over words; if added to辰, it indicates imprisonment and lawsuits due to enmity and injustice; if added to巳, it indicates wife and children; if added to午, it indicates conflicts. If added to未, it indicates marital discord; if added to申, it indicates distant letters; if added to酉, it indicates disputes among servants and lawsuits; if added to戌, it indicates conflicts among military officials; if added to亥, it indicates disputes over children. If added to子, it indicates lawsuits involving infidelity; if added to丑, it indicates disputes among the elderly.

六合者，天乙光祿卿相，家在乙卯，旺仲春，其將主婚姻、和合、丈夫、隱逸等事，君子遷官進財，小人聚會事。加寅為文書信喜，加卯為法術書，加辰為事不成，加巳為陰人和合，又爐冶。加午為喜事，加未為婚姻和合喜，又為婚姻私氣，加申為詞訟爭，加酉為男子喜。加戌為婦人逃走，加亥為陰人私亂，加子為陰亂爭鬥，加丑為田宅不安。

"Liu He" is the minister of the Heavenly Nobleman, and its native branch is Yimao. It is strong in the middle of spring, the second month. This Heavenly General oversees marriage, harmony, husband, and matters of seclusion and withdrawal. A gentleman who divines this will gain promotion and wealth, while a petty person will experience gatherings. If this is combined with寅, it indicates joy from letters and documents; if combined with卯, it indicates books of magic; if combined with辰, it indicates affairs not being completed; if combined with巳, it indicates harmony between women and others, as well as matters related to stoves and metalworking; if combined with午, it indicates joy. If combined with未, it indicates joy from marriage harmony and also secret relationships in marriage; if combined with申, it indicates lawsuits and disputes; if combined with酉, it indicates joy for men; if combined with戌, it indicates a woman fleeing; if combined with亥, it indicates women committing adultery; if combined with子, it indicates disputes arising from immorality; if combined with丑, it indicates instability in fields and houses.

勾陳者，天乙將軍，家在戊辰，旺四季，其將主兵器、戰陣、刑革、爭鬥、詞訟等事，君子掩捕盜賊，小人爭田產。加寅為爭論、鬥訟，加卯為斗打、爭競，加辰為戰爭事，加巳為出兵事，加午為婦人爭訟，加未為說事，加申為神怒降災，加酉為遠行不通，加戌為牆垣事，加亥為小口病，加子為惡逆縱意，加丑為爭田宅。

"Gou Chen" is the general under Tian Yi Guiren, originating from Wu Chen. It is in its prime during the seasons of Chen, Xu, Chou, and Wei. This heavenly general oversees matters related to weapons, military formations, punishment and dismissal, disputes, and lawsuits. A virtuous person who draws this will mainly indicate the capture of thieves, while a wicked person will mainly involve disputes over land and property. When combined with Yin, it indicates disputes and litigation; when combined with Mao, it indicates physical fights and competition; when combined with Chen, it indicates warfare; when combined with Si, it indicates military deployment; when combined with Wu, it indicates disputes between women; when combined with Wei, it indicates mediation and reconciliation; when combined with Shen, it indicates divine anger and calamity; when combined with You, it indicates unsmooth travel; when combined with Xu, it indicates matters concerning walls and fences; when combined with Hai, it indicates illness in children; when combined with Zi, it indicates wickedness, rebellion, and unrestrained behavior; when combined with Chou, it indicates disputes over land and property.

青龍者，天乙大丞相，家在甲寅，旺孟春，其將主官祿、財物、婚姻、慶賞等事，君子遷官，小人進財產。加寅為文書喜信，加卯為術士事喜又疑事，加辰為鮮物，加巳為酒食，加午為遷官職。加未為婚姻酒食，加申為失物，加酉為行遭雨，加戌為印信。加亥為道使喜信，又為直使喜，加子為官祿，加丑為田宅。

The Azure Dragon is the chief minister under the Nobleman Tianyi. Its native stem is Jiayin, and it is most powerful in the first month of spring. This Heavenly General oversees official positions and salaries, wealth, marriage, and celebrations and rewards. A gentleman who draws this will experience promotion in office, while a commoner will gain more property. When the Azure Dragon is added to the stem of Yin, it indicates good news and official documents. When added to Mao, it signifies good fortune in matters concerning diviners and also indicates difficult issues. When added to Chen, it indicates new things. When added to Si, it indicates food and drink. When added to Wu, it indicates promotion in office. When added to Wei, it indicates marriage feasts. When added to Shen, it indicates lost items. When added to You, it indicates encountering rain while traveling. When added to Xu, it indicates official seals. When added to Hai, it indicates messengers on the road bringing good news, and also indicates good fortune in the Duty Gate. When added to Zi, it indicates official positions and salaries. When added to Chou, it indicates land and property.

天空者，土神凶將，家在戊戌，旺於四季，其將主虛驚、欺詐、不實、奴婢、逃亡等事，君子讒誑，小人欺詐。加寅為誑亂，又主家中文書事，加卯為妄言，又為妻妾妄言不實，加辰為孝女。加巳為官大勢，又火爐，加午為馬死，加未媒人虛詐，加申為僧妄言。加子奴婢不實，加丑妄言、田宅、利害。

"Sky Void" is aInauspicious General (malevolent general) belonging to the earth element. Its native house is Wuxu. It is strong during the seasons of Chen, Xu, Chou, and Wei. This heavenly general governs matters such as false alarms, deceit, dishonest speech, servants, and escape. A gentleman who divines this will encounter slander and deception, while a petty person will be involved in fraudulent activities. When this general is added to寅, it indicates false words causing confusion and matters concerning official documents. When added to卯, it signifies foolish talk and untruthful speech from the wife or concubine. When added to辰, it refers to a woman in mourning. When added to巳, it indicates a powerful government authority and a fire stove. When added to午, it signifies the death of a horse. When added to未, it indicates a false statement by a matchmaker. When added to申, it refers to a monk speaking falsely. When added to子, it indicates dishonest servants. When added to丑, it signifies false speech and gains or losses related to property and land.

白虎者，金神凶將，家在庚申，旺孟秋，其將主病患、死亡、出入、器傷等事，君子失官，小人傷身。加寅為貓畜或虎，加卯為雷畜類，加辰為哭泣，加巳為喪車。加午為死亡、爭鬥、病，加未為匍卒又為爭鬥病，加申爭鬥病。加酉為守門卒，不宜出行，加戌為真印，為病，加亥為小口病，病重。加子為婦人爭鬥，病，加丑為六畜損病。

The White Tiger is a malevolent Heavenly General associated with metal, and its native hour is Gengshen. It is most powerful in the first month of autumn, the seventh lunar month. This Heavenly General oversees matters related to illness, death, travel, and injuries from weapons. A virtuous person who divines this will lose their official position, while a petty person will suffer physical harm. When this Heavenly General is added to the sign of寅, it indicates cats or tigers; when added to卯, it signifies thunder striking livestock; when added to辰, it indicates crying; when added to巳, it indicates a funeral hearse. When added to午, it indicates death, disputes, and illness; when added to未, it indicates running errands and disputes and illness; when added to申, it indicates disputes and illness. When added to酉, it indicates soldiers guarding the gate and is unfavorable for travel; when added to戌, it indicates genuine official seals and also illness; when added to亥, it indicates children falling ill with serious conditions. When added to子, it indicates disputes and illness among women; when added to丑, it indicates damage and illness among domestic animals.

太常者，天乙太常，家在己未，旺四季，其將主官祿、印綬、田宅、財物、衣服、賞賜等事，君子小人並喜慶。加寅為衛士，加卯為女冠，加辰為獵、官事，加巳為術士，加午為婦人孝服，為始。加未為巫女，一為印綬，加申為天德，加酉為師姑，加戌為印綬，加亥為黃衣人。加子為貞節婦，加丑為老人。

"Tai Chang" is the Heavenly General under Tian Yi Guiren, responsible for rituals and ceremonies. Its native branch is Jiwei, and it is dominant in the seasons of Chen, Xu, Chou, and Wei. This Heavenly General oversees official positions, salaries, seals, land, houses, property, clothing, and rewards. Whether a virtuous or wicked person draws this, it signifies joy and celebration. When combined with Yin, it indicates soldiers; with Mao, it indicates female Taoist priestesses; with Chen, it indicates hunting and official affairs; with Si, it indicates magicians; with Wu, it indicates women in mourning and the beginning of matters. When combined with Wei, it indicates female shamans, or seals; with Shen, it indicates the Heavenly Virtue deity; with You, it indicates Buddhist nuns; with Xu, it indicates seals; with Hai, it indicates people wearing yellow clothing. When combined with Zi, it indicates women of virtue; with Chou, it indicates elderly people.

玄武者，水神凶將，家在癸亥，旺於孟冬，其將主盜賊、遺亡、奸私、離別等事。君子奴逃損失，小人淫亂之事。加寅為功曹、判官，加卯為盜賊，加辰為惡神煞，一為神事怒，加巳為灶君怒，又為家親鬼怒。加午為菩薩怒，加未為家親鬼，一為婚姻事凶，加申為羅漢。加酉為奴婢逃走，加戌為四足作怪，加亥為水厄怪，加子為婦人逃，加丑為失六畜。

The "Xuanwu" is a water-related malevolent general, belonging to theGuihai (Guihai) branch, and is most active in the first month of winter, the tenth lunar month. This heavenly general oversees matters such as theft, loss, disappearance, infidelity, and separation. A virtuous person who divines this will find it indicates the escape of servants and loss of property, while a wicked person will find it indicates immoral behavior. When this general is combined with寅 (Yin), it signifies officials such as Gongcao (Yin) and Panguan; when combined with卯 (Mao), it signifies thieves; when combined with辰 (Chen), it signifies ominous spirits or divine anger; when combined with巳 (Si), it signifies the kitchen god's anger or the anger of ancestral ghosts in the family; when combined with午 (Wu), it signifies the anger of Bodhisattvas; when combined with未 (Wei), it signifies ancestral ghosts in the family or, alternatively, an unfavorable marriage; when combined with申 (Shen), it signifies Arhats; when combined with酉 (You), it signifies servants fleeing; when combined with戌 (Xu), it signifies strange occurrences involving four-legged animals; when combined with亥 (Hai), it signifies strange occurrences related to water; when combined with子 (Zi), it signifies women fleeing; when combined with丑 (Chou), it signifies the loss of livestock.

太陰者，金神吉將，家在辛酉，旺仲秋，其將主欺蔽、隱匿、陰私等事，君子罪咎，小人驚憂。加寅為淫婦、怪女，加卯為從出入、婚姻，加辰為伏藏，加巳為私事、發怒。加午為鬥爭及病，加未婚姻事，加申為音信，加酉為婢逃出，加戌官員印事。加亥為孝服、女子事，加子為奸私事，加丑女子疾病。

"Tai Yin" is a favorable Heavenly General associated with metal, residing in the Xinyou hour. It is most powerful during the middle of the eighth lunar month. This Heavenly General oversees matters of concealment, deception, and private affairs. A virtuous person who divines this will face accusations and responsibilities, while a petty person will experience fear and anxiety. When combined with寅, it indicates a promiscuous woman or a strange woman; when combined with卯, it signifies following others in and out, as well as marriage matters; when combined with辰, it suggests ambushes and concealment; when combined with巳, it relates to private matters and anger. When combined with午, it indicates disputes and illness; when combined with未, it relates to marriage; when combined with申, it signifies messages; when combined with酉, it indicates a servant girl fleeing; when combined with戌, it relates to official seals and documents; when combined with亥, it signifies mourning attire and matters concerning women; when combined with子, it indicates infidelity and secret relationships; when combined with丑, it relates to illness among women.

天后者，天乙綵女，家在壬子，旺仲冬。其將主婦人、陰私、闇昧等事，君子遷官會賓，小人婚姻財禮之事。加寅為美婦人，加卯為女冠，加辰為婦人病，又孕婦，加巳為孕婦，加午為婦縱逸。加未婚姻凶，加申為婦細長體，加酉為婦貧賤、女身，加戌為婦嗔怒惡。加亥為婦、少年、又正道，加子為荒淫婦，加丑為婦人，一為老婦人。苗公鬼撮腳卷二終。

The Heavenly Empress is a beautiful maiden in attendance to the Heavenly General, Tianyi Guiren. Her native branch is Renzi, and she is most powerful during the middle of the winter month, the eleventh month. This Heavenly General oversees matters concerning women, private affairs, and ambiguous situations. A gentleman who draws this will experience promotion and official appointments, as well as banquets and entertaining guests. A petty person who draws this will encounter matters concerning marriage, dowry, and property. If this is combined with寅, it indicates a beautiful woman; if combined with卯, it indicates a female Taoist; if combined with辰, it indicates a woman who is ill or pregnant; if combined with巳, it indicates a pregnant woman; if combined with午, it indicates a woman who is unrestrained and improper. If combined with未, it indicates an unfavorable marriage; if combined with申, it indicates a woman with a slender figure; if combined with酉, it indicates a poor and lowly woman, or the woman herself; if combined with戌, it indicates an angry and venomous woman. If combined with亥, it indicates a woman or a young person, or someone who follows rules and discipline; if combined with子, it indicates a woman who is licentious; if combined with丑, it indicates a woman, or in some interpretations, an old woman. Volume two of "Miaogong Guizuojiao" ends here.

甲子旬，子儀神，卯丁神，戌亥天中，壬日亥不空，丑奇神，酉閉口，未五亡神。甲戌旬，戌儀神，丑丁神，申酉天中，庚日申不空，辛日酉不空。丑奇神，未閉口，巳五亡神。甲申旬，申儀神，亥丁神，未午天中，丁己日午不空。子奇神，巳閉口，卯五亡神。甲午旬，午儀神，酉丁神，辰巳天中，丙戊日巳不空。子奇神，卯閉口，丑五亡神。甲辰旬，辰儀神，未丁神，寅卯天中，甲日寅不空，乙日卯不空。亥奇神，丑閉口，亥五亡神。甲寅旬，寅儀神，巳丁神，子丑天中，癸日子不空。亥奇神，亥閉口，酉五良心神。鬼撮腳卷終此卷世所隱。

The sixty jiazi are divided into six ten-day periods, each period accompanied by its respective deities and omens. In the Jiazi period: Zi is the "Yishen," Mao is the "Dingshen," Xu and Hai are the "Tianzhong," which refers to Kongwang, but the Hai of Ren day is not considered Kongwang. Chou is the "Qishen," You is the "Bukou," and Wei is the "Wuwangshen." In the Jiaxu period: Xu is the "Yishen," Chou is the "Dingshen," Shen and You are the "Tianzhong," but the Shen of Geng day and the You of Xin day are not considered Kongwang. Chou is the "Qishen," Wei is the "Bukou," and Si is the "Wuwangshen." In the Jiashen period: Shen is the "Yishen," Hai is the "Dingshen," Wei and Wu are the "Tianzhong," but the Wu of Ding day and the Wu of Ji day are not considered Kongwang. Zi is the "Qishen," Si is the "Bukou," and Mao is the "Wuwangshen." In the Jiawu period: Wu is the "Yishen," You is the "Dingshen," Chen and Si are the "Tianzhong," but the Si of Bing day and the Si of Wu day are not considered Kongwang. Zi is the "Qishen," Mao is the "Bukou," and Chou is the "Wuwangshen." In the Jiachen period: Chen is the "Yishen," Wei is the "Dingshen," Yin and Mao are the "Tianzhong," but the Yin of Jia day and the Mao of Yi day are not considered Kongwang. Hai is the "Qishen," Chou is the "Bukou," and Hai is the "Wuwangshen." In the Jiayin period: Yin is the "Yishen," Si is the "Dingshen," Zi and Chou are the "Tianzhong," but the Zi of Gui day is not considered Kongwang. Hai is the "Qishen," Chou is the "Bukou," and You is the "Wuwangshen," which is the same as the "Wuwangshen" mentioned earlier. This section of "Guizuojiao" ends here, and this section is a secret not passed down in the world.

射覆起例：剛日先看日上神，更兼發用細詳明。柔日支上先須視，用神兼取兩邊迎。用傳：月將加時專視初，中末總棄不須拘。用加日辰兼旺相，其物可食定非虛。反是不可食。用是水神近水物，火神經火泥土居。金是金石詳其義，五行實物不多途。

The general rules for setting up a divination lesson in the game of shooting a covered object: on days of the Yang stems, namely Jia, Bing, Wu, Geng, and Ren, first examine the god riding on the day stem, then carefully analyze it together with the initiating transmission. On days of the Yin stems, namely Yi, Ding, Ji, Xin, and Gui, first examine the god riding on the day branch, and simultaneously take the initiating transmission into account, comparing both sides. When considering the use of the transmissions, place the month general on the time of the divination to form the Heaven Plate, and in the game of shooting a covered object, focus solely on the first transmission, disregarding the middle and final transmissions. If the initiating transmission god is placed on the day or the hour and is in a prosperous and strong state, the hidden object is definitely edible, not a mere empty statement; conversely, if it is not, then it is not edible. If the initiating transmission is a water god, the hidden object is something near water; if it is a fire god, it is something that has been through fire or is buried in the earth; if it is a metal god, it is something of metal or stone. By this, the meaning can be deduced. The actual objects corresponding to the Five Phases are not numerous.

及時過時：過時已發兼未發，用加支合正當時。假令正月丑已過，寅為目下卯前期。可用否：用神上下推休旺，有氣須知利用人。休廢不中無用物，天神地將為同陳。完不完：旺相神加用日辰，陰陽皆備物全形。此物堪為新且好，休囚刑剋舊伶仃。

When discussing whether a time is appropriate or has passed, if the time has already passed, the matter has already occurred; if it has not yet arrived, the matter has not yet begun. When the initiating transmission god is placed on the day branch and combines with it, this is the proper time. For example, if divining in the first lunar month, the month of Chou has already passed, Yin is the current proper time, and Mao is the time ahead. When discussing whether the hidden substance is usable or not: by calculating the prosperity and strength of the initiating transmission god and its upper and lower positions, if it has vitality, it is known that this substance is useful to people; if it falls in a weak and confined place and lacks strength, it is an useless substance, and the heaven plate god and earth plate general are judged in this way. When discussing whether an object is complete or not: if the prosperous and strong god is placed on the initiating transmission and the day and the hour, with yin and yang both present, the object's form is complete, and it is new and good; if it meets the weak and confined condition and is harmed or restrained, it is old and broken.

五行類：卦逢潤下近水物，曲直木器成變形。伏吟近出返吟遠，過往來經卦內物。金為兵刃五金同，木行葦柴竹木中。水珠流轉形曲屈，火鬼羽毛炭火蹤。五色類：旺從本色相從子，死妻囚鬼母從休。春占甲日水加干，木色青方黑水傳。火赤土黃依此定，五行從日達其由。又如春季當囚日，木家是旺赤中串。遇火卻黃金卻黑，五鄉日干定源流。更次用物加上取，四時休旺理同周。五色分四季衰旺例：木：旺青、相紅、死黃、囚白、休黑。火：旺紅、相黃、死白、囚黑、休青。土：旺黃、相白、死黑、囚青、休紅。金：旺白、相黑、死青、囚紅、休黃。水：旺黑、相青、死紅、囚黃、休白。

When discussing the Five Phases, if the Lesson Pattern encounters the "Moistening Down" water image, the hidden substance is something near water; if it encounters the "Curving and Straightening" wood image, it refers to wooden objects that have already changed shape. In a "Hidden Chant" lesson, the object comes from nearby, while in a "Return Chant" lesson, the object comes from afar. Anything that passes through or is involved in the process belongs to the Primary Hexagram. Metal represents weapons and the five metals; wood is found in reeds, straw, bamboo, and timber; water is like pearls flowing, with a bent shape; fire is associated with ghosts, feathers, or traces of burnt charcoal. When discussing the five colors: the dominant phase takes its own color, the assisting phase takes the color of what it generates, the dying phase takes the color of what it is defeated by, the confined phase takes the color of what defeats it, and the resting phase takes the color of what generates it. For example, if someone asks a question on a Jia day in spring, and water is added to the day stem, the natural color of wood is green, but since the transmitted element is water, it carries black. Fire is red, earth is yellow, and so on, all determined from the day stem. Another example is when encountering a day that is in decline in spring, the wood phase is naturally dominant, so it is inferred within the red color; when encountering fire turning yellow, or metal turning black, these are determined by the Five Phases' native regions and the day stem. Then, one should look at the object being targeted and its position, as the principles of prosperity, decline, dominance, and rest in the four seasons are consistent. The following is the rule for the five colors according to the seasonal dominance of the Five Phases: Wood is green when dominant, red when assisting, yellow when dying, white when confined, and black when resting. Fire is red when dominant, yellow when assisting, white when dying, black when confined, and green when resting. Earth is yellow when dominant, white when assisting, black when dying, green when confined, and red when resting. Metal is white when dominant, black when assisting, green when dying, red when confined, and yellow when resting. Water is black when dominant, green when assisting, red when dying, yellow when confined, and white when resting.

物有無：天空用起又空亡，時又空亡何處詳。若問其中是何物，其中無物慢思量。射物何知人誑詐，空亡為用且參詳。物自空方將到者，縱然有物也成閒。乃無用不要緊之物也。假令正月甲子日卯時射之，亥加卯，三傳戌午寅。若物自寅卯方來，乃空方來也。

Discussing whether there is something inside a covered vessel or not: if "Sky Void" initiates the transmission and falls into Kongwang, and the time of divination also falls into Kongwang, where else can one look for details? If one asks what is inside, there is actually nothing, so there is no need to waste mental effort. How can one know if the person performing the divination is playing tricks? Just look whether "Sky Void" initiates the transmission, and use this to infer. If the object being divined comes from the direction of Kongwang, even if there is something, it is merely an idle object, an useless thing. For example, on the day of Jiazi in the first lunar month, at the hour of Mao, performing the divination, placing the month general Hai on the hour of Mao to start the chart, the three transmissions are Xu, Wu, and Yin; if the object comes from the direction of Yin or Mao, then it comes from the direction of Kongwang.

虛實：日辰發用火神居，所用之物必多虛。若見水神虛又實，傳空加日及辰虛。生死：生死先看子上神，用兼旺相必為生。囚死更兼刑剋用，故知死物自然明。水陸：火木相加用日辰，物生陸地最為真。巳酉丑金石經火，申子辰為水內論。亥卯未木陸加水，寅午戌為陸路陳。

When determining whether the hidden object is empty or real: if the fire god is seated at the day, the hour, or the initiating transmission, the hidden object is mostly hollow; if the water god is present, it is both hollow and real; if the three transmissions fall into kongwang and are added to the day stem and day branch, it also indicates emptiness. When judging whether the object is alive or dead: first look at the god in the position of the child (子). If the initiating transmission god also receives the prosperity and strength of the elements, it is definitely alive; if it is in a state of captivity or death and is further harmed or restrained, then it is clearly dead. When determining whether the object comes from water or land: if fire and wood are combined and the initiating transmission is used at the day or hour, the object comes from the land. If the transmission falls in the positions of巳, 酉, or 丑, which belong to metal, it indicates metal and stone that have been refined by fire; if it falls in the positions of申, 子, or 辰, which belong to water, it is considered to come from water; if it falls in the positions of亥, 卯, or 未, which belong to wood, it is considered to be wood on land added to the water position; and if it falls in the positions of寅, 午, or 戌, it is considered to come from the land.

休旺：五行用起日辰中，休旺論之始見真。木神旺相為木物，死囚草葉是其因。金旺王金囚見石，土神囚廢是灰塵。水火休旺依時論，次第推詳理自分。形狀：用起孟神物帶圓，仲方四季碎並尖。旺神圓軟相方嫩，死神直硬不虛言。囚神細碎推其義，休是輕形又不全。

On the concepts of prosperity, strength, weakness, and confinement: The Five Phases are initiated and expressed through the day and the earthly branch. It is essential to assess their state of prosperity, strength, weakness, and confinement in order to understand the true nature. When the wood deity is in its prosperous and strong state, it represents wooden objects; if it falls into a state of death and confinement, it is merely grass and leaves. When the metal deity is in its prosperous and strong state, it is real metal; if it falls into a state of confinement, it is just stone. When the earth deity is in a state of confinement and decline, it becomes dust. The prosperity and decline of water and fire are determined by the seasonal influences, and by examining them in order, the principles become clear. Regarding shape: When the initiating transmission occurs in the four initial branches—寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai)—the object tends to be round. When it occurs in the four middle branches—子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You)—the object tends to be square. When it occurs in the four seasonal branches—辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei)—the object tends to be fragmented and pointed. The deity in its prosperous and strong state is round and soft; the deity in its phase state is square and tender; the deity in its state of death is straight and hard. This is not false. The deity in its state of confinement is fragmented, and this can be used to infer meaning. The deity in its state of rest is light and thin, and may be incomplete.

可食否：日辰發用互相生，吉將並來食可陳。不備昴星八專卦，物非食類別推情。可食又詳何味物，用加孟上定其酸。仲上是咸季甘美，五行本味更詳端。五味：木酸，火苦，金辛，水咸，土甘。新故：發用日辰皆旺相，定知其物嫩而新。俱見死囚並克賊，必然故舊不庸詢。用加生上新小弱，沐浴新而光澤鮮。帝旺近貴爭用物急用須極旺，從衰至養舊中言。舊本作“從衰至養日中言”。

When determining if something is edible, the day, the hour stem, and the initiating transmission god should mutually generate and support each other, and if there are auspicious generals present, then the object is considered edible. If the lesson pattern is one of "incomplete," "昴 star," or "eight special," the object is not classified as food and should be analyzed differently. Even if it is edible, its taste should be further determined: if the initiating transmission is placed on the four young stems (寅, 申, 巳, 亥), the taste is sour; if on the four middle stems (子, 午, 卯, 酉), the taste is salty; if on the four old stems (辰, 戌, 丑, 未), the taste is sweet. Further analysis should be made by combining with the five elements' inherent tastes. The five tastes are: wood is sour, fire is bitter, metal is pungent, water is salty, and earth is sweet. Regarding freshness and age: if the initiating transmission, the day, and the hour stem are all in a prosperous and strong state, the object is fresh and tender; if they are all in a dead or restrained state and are being overcome, it is definitely old and does not need further inquiry. If the initiating transmission is placed on the long life position, it is new but weak; if on the bathing position, it is new and bright. If on the prosperous position, it is close to being prominent, meaning it is something that many people desire and need urgently, and must be extremely strong. From the declining position to the nurturing position, it should be considered old. Note: the old version says "from the declining to the nurturing position on the day."

集類：涉害昴星並八專，二三四件非一言。連茹日辰相比及，季神為用色相兼。日辰相剋為雜色，將此推之見類源。死活：用逢生氣及月建，定為活物更無疑。被剋死囚何以決？非為活物死中推。要知何類詳生死，飛禽朱雀及從魁。

When discussing the classification of objects, the patterns such as "Shè Hài," "Mǎo Xīng," and "Bā Zhuān" often contain two, three, or four elements, not just one. The three transmissions may be connected like "Lián Rú," with the beginning and end linked, and they also harmonize with the day and the heavenly stem. Furthermore, the transmissions are initiated by the seasonal gods at the positions of Chen, Xu, Chou, and Wei, resulting in a mixture of several colors. When the day and its branch mutually control each other, it indicates a mixture of colors, and by examining this, one can determine the origin of the classification. When discussing living and non-living objects, if the initiating god encounters "Shēng Qì" or the month builder, it is definitely a living object, without doubt. If it is controlled and falls into a dead position, how can we judge? In such cases, it is not a living object, and we should seek the classification from non-living objects. To determine which category an object belongs to, one must carefully examine the signs of life and death: for flying birds, observe "Zhū Què" and "Cóng Kuí" (You).

表裡：發用日辰俱入傳，物有表裡不虛言。只如甲午日寅午，外青內黑見其端。孟仲季：陽孟為四角，陰孟不團圓。陽中不偏托。沈本作“陽仲不便起”。陰季缺斜言。沈本作“陰仲缺斜言。”陽孟加陰仲形方，陽仲加陰季為圓。又形狀：旺氣所勝圓而新，相氣所乘方而長。死氣所勝剛而硬。休氣所勝尖小詳。或是兩頭不均者，推前孟仲季同量。

On the exterior and interior of objects: when the initiating transmission, the day, and the hour all enter the three transmissions, the object has both an exterior and an interior, and this is not false. For example, on a Jiawu day, if the寅 and 午 are present, one can discern that the exterior is blue and the interior is black. Discussing the first, second, and third: the yang first deity governs the four corners' shape, while the yin first deity does not form a round shape; the yang second deity is balanced and upright—沈莲溪's version says "the yang second deity does not rise improperly"; the yin third deity governs broken and crooked shapes—沈's version says "the yin second deity is described as broken and slanted." When the yang first deity is added over the yin second deity, the shape is square; when the yang second deity is added over the yin third deity, the shape is round. Further discussing shapes: the shape governed by the prosperous qi is round and new; the shape governed by the auxiliary qi is square and long; the shape governed by the death qi is strong and hard; the shape governed by the resting qi is pointed and small, and one must carefully distinguish these. If the object is uneven in size at both ends, it should still be measured according to the same method as for the first, second, and third.

十干主色：甲青乙碧丙色赤，丁紫戊黃己卻紅。庚白辛藍壬是黑，癸為陰水綠色連。日辰上神：神后勝光加日辰，其物有爪及竅陳。太沖從鬼支干上，物有口腹最為真。魁罡加之物帶竅。沈本作“物帶殺。”丑未物有眉目因。寅申其物有手足，巳亥物死亦黑形。沈本作“巳亥此物必黑色。”生氣言新死氣舊，旺相言生囚論死。用在陽生陰是死，初傳月厭法中雲。

Each Heavenly Stem governs a particular color: Jia is green, Yi is emerald, Bing is red, Ding is purple, Wu is yellow, Ji is red; Geng is white, Xin is blue, Ren is black, and Gui belongs to Yin water, associated with green. Regarding the deities riding on the day and hour stems: "Shenhou" (Zi) and "Shengguang" (Wu) riding on the day or hour, the object has claws and openings. "Taichong" (Mao) and "Congkui" (You, originally written as "Conggui") riding on the day stem or branch, the object has a mouth and abdomen, which is most accurate. "Hekui" (Xu) and "Tiangang" (Chen) riding on, the object has openings—Shenben says "the object is killed." When "Chou" and "Wei" ride on, the object has eyebrows and eyes; when "Yin" and "Shen" ride on, the object has hands and feet; when "Si" and "Hai" ride on, the object is dead and also indicates black—Shenben says "objects at Si and Hai are definitely black." Those riding on "Shengqi" (Life Qi) are new, those riding on "Siqui" (Death Qi) are old; prosperous and strong deities indicate life, while those in captivity indicate death. If the initiating transmission falls on a yang position, it indicates life; if on a yin position, it indicates death. This is the rule mentioned in the initial transmission paired with "Yan" (Month Aversion").

又日辰上神：日辰之上是天乙，珍寶貴奇兼可食。方圓黃白色鮮明，水下怪精魚類質。日辰之上見螣蛇，殊方異物帶文章。或以蛇形其色赤，甘香可食味偏佳。日辰之上見朱雀，光彩精明容灼灼。異物毛羽或文章，變異火炬或飛雀。日辰之上見六合，光華食味應佳物。竹木金玉綠石青，沈本作“竹器金石絲竹音。”或是鹽醋咸雜物。

Further discussing the heavenly generals riding on the day and the hour stems. If the day or hour stem is riding on the "Heavenly Nobleman," it contains precious and rare treasures, and can be eaten. Its shape may be square or round, with bright yellow or white color. It may also be a spirit or fish in the water. If the day or hour stem is riding on the "Teng Snake," it represents strange objects from distant lands, with patterns. It may look like a snake and be red in color, sweet and delicious, with a special taste. If the day or hour stem is riding on the "Vermilion Bird," the object is bright and dazzling. It may be a strange creature with feathers and patterns. Its changeable form may appear as a torch or a flying bird. If the day or hour stem is riding on the "Six Harmonies," the object is bright and delicious, and is a fine item. It may be bamboo or wooden objects, gold and jade, green stones, or blue-colored things—according to Shen's edition, it is "bamboo instruments, gold and stone, silk and bamboo music." It may also be salty items like salt or vinegar.

日辰之上見勾陳，其物破蹇利於人。青黑文章草木實，勾陳尾上損傷真。一作瓦土損傷真。日辰之上見青龍，其物懸虛堪食供。繒帛錢財黃白線，或為草木悉皆同。日辰之上見天后，其物須經女子手。蚌殼水類細推詳，白色如銀占法有。

When "Gou Chen" appears above the sun and the day, the object may be damaged or obstructed, yet it is useful to people; it could be plants or fruits with dark blue patterns. The end of Gou Chen indicates actual damage, which is said to be "tile and soil damage." When "Qing Long" appears above the sun and the day, the object is suspended and can be used for food; such as silk, cloth, money, yellow or white threads, or plants, all are interpreted similarly. When "Heavenly Empress" appears above the sun and the day, the object must have been handled by a woman; shells and water-related items should be carefully considered, especially those white like silver, as this is indeed a method in divination.

日辰之上見太陰，其物白黃生中心。金銀刀鏡錢野物，劍鎖不然化飛禽。日辰之上見元武，流轉白色出水土。文章鱗甲及虛空，物相勾連君記取。日辰之上見太常，其物可食色且黃。其形圓實希而美，或為珍寶細推詳。日辰之上見白虎，其物刀傷堅似鋸。或為白色死之蟲，金玉劍鐵皆同語。日辰之上見天空，其物遺棄塵穢中。或為印綬金石物，變異虛空丑狀容。

When the "Tai Yin" appears above the sun or the moon, the object is white with a yellow tinge, originating from the center; it may be gold or silver, a knife, a mirror, currency, objects found in the wild, a sword or a lock, or even transform into the image of a bird. When the "Xuan Wu" appears above the sun or the moon, the object is unstable and white in color, emerging from water or earth; it may have patterns or scales, or have a hollow center, with objects connected to one another. Remember this. When the "Tai Chang" appears above the sun or the moon, the object is edible and yellow in color, round and solid, rare and beautiful, possibly a treasure, requiring careful consideration. When the "Bai Hu" appears above the sun or the moon, the object has a cut like a saw, is hard; or it may be a white dead insect; gold, jade, swords, and iron are all interpreted similarly. When the "Tian Kong" appears above the sun or the moon, the object is abandoned in dust and filth; it may also be a seal, a jade or stone object, with a change that is empty and not substantial, and an ugly appearance.