The Eight Trigrams belong to the twelve generals' categories of things.

王神。坎宮，神后，數九，子為純水，在石中。其色黑，其物水中之類。為江，為河，為溝瀆，其音羽，其性為智，其情為好，其味為鹹，其方在北，在人為耳病、心病、腎虛之病，其形內實外虛之象。艮大吉，數八，丑為雜金，在冢墓。其色黃，其物產山中，為門，為闕，為徑路，其音宮，其性為信，其情哀，味甘。其方東北。在人為手指、背，其形上實下虛之象。

The Eight Trigrams are assigned the Twelve Month Generals, each associated with specific categories. The Kan trigram is paired with "Shenhou" (Zi), its number being nine. Zi represents pure water, located within stone; its color is black, and it governs aquatic creatures; it symbolizes rivers, lakes, and ditches; its musical tone belongs to Yu; its nature is wisdom, its emotion is favor, its taste is salty; it is located in the north; on the human body it corresponds to ear disorders, heart disorders, and kidney deficiency; its form is internal solidity and external emptiness. The Gen trigram is paired with "Daji" (Chou), its number being eight. Chou represents mixed metal, located in tombs; its color is yellow, and it governs things produced in mountains; it symbolizes gates, palaces, and small paths; its musical tone belongs to Gong; its nature is trustworthiness, its emotion is sorrow, its taste is sweet; it is located in the northeast; on the human body it corresponds to fingers and the back; its form is upper solidity and lower emptiness.

艮功曹，數七，寅為柔木，在山林。其色青黃，其物產山林，其形方，其音宮角，其性等與大吉同。震，太沖。數六，卯為低木，在門戶。其色青，其物林木之類，為牖，為扉，為車，為船，其音角，其性仁，其情怒，味酸，其方正東，在人為足，為顙，為腓，其形上靜下動之象。

The Gen palace is paired with "Gongcao" (寅), its number is seven, 寅 is a soft wood, located in the mountains and forests; its color is a mix of green and yellow, and it governs things produced in the mountains and forests, with a square shape; its five tones belong between the palace and the angle; its nature and disposition are the same as "Daji" (丑). The Zhen palace is paired with "Taichong" (卯), its number is six, 卯 is a low wood, located at the gate; its color is green, and it governs woods and trees; it symbolizes windows, door panels, carts, and boats; its five tones belong to the angle; its nature is benevolence, its disposition is anger, its taste is sour; its direction is due east; on the human body it governs the feet, the forehead, and the lower part of the legs; its form is an image of stillness above and movement below.

巽，天罡，數五，位中有雜木，在城市，其色青，其物水池中之物，為股，為官司，為山野，其音角，其性仁，其情怒，味酸，其方東南，為髮，為唇，為顙，為腸，其形方圓之象。巽，太乙，數四，巳中有雜金，在窯灶。其色黃紅，木火中之類。為井，為廁，為囚繫，其音角徵，其性仁禮，其味酸苦，其方東南，在人為髮、為皮毛，方靜之象。

The Xun Palace is paired with "Tiangang" (Chen), its number is five, and the position of Chen contains mixed wood, located in the city; its color is green, and it governs things in water pools; it represents the thigh, lawsuits, and mountainous areas; its five tones belong to the Jue tone; its nature is benevolence, its emotion is anger, its taste is sour; its direction is southeast; on the human body it governs hair, lips, forehead, and intestines; its form is square with a round shape. The Xun Palace is also paired with "Taiyi" (Si), its number is four, and the position of Si contains mixed metal, located near kilns and stoves; its color is yellow with a red tinge, and it governs things within wood and fire; it represents wells, toilets, and imprisonment; its five tones belong to Jue and Zheng tones; its nature combines benevolence and propriety, its taste combines sour and bitter; its direction is southeast; on the human body it governs hair and skin; its form is square and still.

離，勝光，數九，午為純火，在屋宅。其色赤，戾熱之物，為文書，為戈，為兵甲胃，其音徵，其性為禮，其情為惡，味苦，其方正南，在人為目、心。其形光明彩色，內虛外實之象。坤，小吉，數八，未中有雜土，在田地。其色黃白，土產之類，為裳，為囊，為布帛，其音宮，其性信，其情哀，味甘。其方西南，在人為腹，其形方圓。

The Li palace is paired with "Shengguang" (Wu), its number is nine, Wu is pure fire, located in the house; its color is red, it governs things that are dry, fierce, and hot; it symbolizes documents, spears, and weapons and armor; its five tones belong to Zheng; its nature is propriety, its emotion is evil, its taste is bitter; its direction is due south; on the human body it governs the eyes and the heart; its form is bright and colorful, symbolizing something that is internally empty and externally full. The Kun palace is paired with "Xiaoji" (Wei), its number is eight, Wei contains mixed earth, located in the fields; its color is yellow and white, it governs things produced from the earth; it symbolizes lower garments, bags, and cloth; its five tones belong to Gong; its nature is trust, its emotion is sorrow, its taste is sweet; its direction is southwest; on the human body it governs the abdomen; its form is square with a round shape.

坤，傳送，數七，申為少陰，在平野，其色黃白，鐵石之類，性情一切與小吉同，其形外硬心空之象。兌，從魁，數六，酉為純金，在金石中。其色白，金錢之類。尖圓之象。乾，河魁，數五，戌中有雜火，在官府，其色黃，金鐵谷果，龍，馬，金玉，衣冠，其音宮，其性義，其情喜，其味辛，其方西北，在人為首之類。剛圓之象。乾，登明，數四，亥為雜陽，在河水，其色黑，水中之類，性情、音、方等同河魁，凡形圓實，多動之象。

The Kun palace is paired with 「Chuansong」 (Shen), its number is seven, Shen belongs to the lesser yin, located in the plain field; its color is yellow and white, and it governs iron and stone; its nature is the same as 「Xiaoji」 (Wei); its form is hard on the outside and hollow in the middle. The Dui palace is paired with 「Congkui」 (You), its number is six, You is pure metal, located in the midst of metal and stone; its color is white, and it governs money; its form is sharp and round. The Qian palace is paired with 「Hekui」 (Xu), its number is five, Xu contains mixed fire, located in the official residence; its color is yellow, and it governs metal and iron, grain and fruit, dragons, horses, gold and jade, clothing and hats; its five tones belong to the palace tone; its nature is righteousness, its emotion is joy, its taste is pungent; its direction is northwest; on the human body it governs the head; its form is strong and round. The Qian palace is also paired with 「Dengming」 (Hai), its number is four, Hai belongs to mixed yang, located in the river; its color is black, and it governs things in water; its nature, five tones, and direction are the same as 「Hekui」 (Xu); its form is generally round and solid, and it is a dynamic shape.

水上見水，其物有足而多動；水上見火，水土壞物；水上見木，其物有輪足轉動；水上見金，生命之物；水上見土，土中品物故舊；火上見水，傷破故物；火上見火，好行少靜之物；火上見木，花果蔬菜；火上見金，鑄冶釵環；火上見土，陶冶瓦磁器等類；木上見水，帶花生物；木上見火，殘焦枯槁之類；

Water above water indicates something with legs that is mobile; water above fire indicates something damaged by water and earth; water above wood indicates something with wheels or legs that can move; water above metal indicates something alive; water above earth indicates old objects buried in the earth. Fire above water indicates burned and broken old objects; fire above fire indicates something mobile and restless; fire above wood indicates flowers, fruits, and vegetables; fire above metal indicates jewelry and ornaments made by casting and smelting; fire above earth indicates pottery and porcelain made by firing. Wood above water indicates living things with flowers; wood above fire indicates burned and withered things.

木上見木，花木器等類；木上見金，傷損之象；木上見土，棺槨之具；金上見水，金石類；金上見火，爐冶物；金上見木，雕刻之物；金上見金，五金咸備之物；金上見土，石器之物；土上見水，糅和物；土上見火，光明物；土上見木，堅牢物；土上見金，瓦石物；土上見土，壁壘物。潤下水之類，炎上火之類，曲直木之類，從革金之類，稼穡土之類。《神物論》當止此。道生批記。鬼撮腳卷四終。

On wood seeing wood, it refers to flowering plants and tools made of wood; on wood seeing metal, it indicates the image of being cut or damaged; on wood seeing earth, it refers to coffin and funeral equipment; on metal seeing water, it refers to metal and stone; on metal seeing fire, it refers to objects used for smelting in a furnace; on metal seeing wood, it refers to carved objects; on metal seeing metal, it refers to complete metal items; on metal seeing earth, it refers to stone tools; on earth seeing water, it refers to mixed and prepared substances; on earth seeing fire, it refers to luminous objects; on earth seeing wood, it refers to strong and solid objects; on earth seeing metal, it refers to tiles and stones; on earth seeing earth, it refers to walls and fortifications. In summary: "Moistening and descending" belongs to the category of water; "Inflaming and ascending" belongs to the category of fire; "Bending and straightening" belongs to the category of wood; "Following and changing" belongs to the category of metal; "Cultivating and harvesting" belongs to the category of earth. Li Daosheng's commentary: The "Shenwu Lun" should end here. The fourth volume of "Guizuojiao" concludes.

天乙臨日辰，其物黃白，珍寶，可食，光明，文章，女子首飾物，變異水木之類，魚鱗甲物，五穀為麻，禽為蟹。子筆墨、文書文章。丑魚蟹、美味、有泥土。寅窯冶、磚瓦、磁器。卯竹笛、笙、簧。辰黃土、石物。巳花纈、衣裳、絲麻、棉薴、布匹。午緋紫衣物。未貴物、珍重、酒肉、酒卣。申黑形、牛畜類。酉黃白泥塑之象。戌黃草黃蠟類。亥銅錫器、硬物、酒壺、白色物。

The "Heavenly Nobleman" (Tianyi Guiren) appearing at the day or the hour stem signifies treasures that are yellow or white in color, which can be eaten, are bright and smooth, and have patterns, or are ornaments for women. Its transformational signs belong to water and wood, or fish with scales. Among the five grains, it represents hemp; among birds, it represents crabs. When the Nobleman is at Zi, it signifies writing tools, documents, and literary works; at Chou, it signifies fish and crabs, delicious food, or things with soil; at Yin, it signifies objects fired in kilns, bricks, tiles, and porcelain; at Mao, it signifies bamboo flutes, reed pipes, and reed mouthpieces; at Chen, it signifies yellow earth and stone objects; at Si, it signifies printed silk fabrics, clothes, silk and hemp, cotton and ramie, and cloth; at Wu, it signifies red and purple garments; at Wei, it signifies valuable items, treasures, meat and wine, and wine vessels; at Shen, it signifies black-colored objects and cattle; at You, it signifies yellow and white clay figurines; at Xu, it signifies yellow grass and yellow wax; at Hai, it signifies copper and tin vessels, hard objects, wine jugs, and white objects.

螣蛇臨日辰，其物赤，文章、金火、毒物、殊異、甘美、可食，五穀中為豆粟，禽蟲蛇鹿類。子為井為龍。丑渠泥孔穴。寅蛇形之類。卯刀割玲瓏、花果、船車。辰磚瓦、磁碓、珠玉、異寶。巳蟲蛇、錦衣、絲綿。午尖物、文衣、彩帛。未，文字、黃物、顏色。申煅煉物、金石、銀礦等類。酉火灰、不中吃物。戌自死、泥中物。亥，爛水、柏皮等物，一作爛石朽皮。

The Teng Snake presiding over the day or the hour indicates an object of red color with patterns, belonging to the category of metal and fire, or perhaps something poisonous or strange, sweet and edible. Among the five grains, it represents beans and millet; among birds and insects, it represents snakes and deer. When Teng Snake presides over Zi, it signifies water wells and dragons; over Chou, it signifies ditches, soil, and holes; over Yin, it signifies snake-like objects; over Mao, it signifies carved delicate objects, flowers and fruits, ships and vehicles; over Chen, it signifies bricks and tiles, porcelain mortars, pearls and jewels, and rare treasures; over Si, it signifies insects and snakes, embroidered clothes, and silk; over Wu, it signifies pointed objects, patterned clothes, and colored silk; over Wei, it signifies writings, yellow objects, and dyes; over Shen, it signifies refined objects, metals and stones, and silver ore; over You, it signifies fire ashes and inedible things; over Xu, it signifies naturally dead objects and things found in mud; over Hai, it signifies rotten water and the bark of cypress trees, or alternatively, rotten stone and old bark.

朱雀臨日辰，其物黑赤色，羅網、捕縛、有晶明光彩、毛羽、文章、變異為煙火燒灼之物。五穀豆黍麥、鳥鴉雀、獸馬驢。子筆墨文書。丑尸穢塵灰。寅雞雉毛羽。卯黃色物、果子。辰羅網、水蟲、赤色。巳燒煉石藥。午衣服、獐鹿、馬、騾。未口舌、文章、書信。申釵釧、刀劍、凶。酉銅鐵、梳子、釵釧。戌飛鳥巢穴、骨角器皿。亥泥土類，玳瑁象牙。

The Vermilion Bird is associated with items that are black with a reddish tinge, or tools like nets and ropes, or things that are clear and luminous, or have feathers and patterns. Its changing forms represent objects that are burned or scorched by fire. Among the five grains, it corresponds to beans, millet, and wheat. Among birds, it corresponds to crows and sparrows. Among animals, it corresponds to horses and donkeys. When the Vermilion Bird is over the hour of Zi, it governs writing brushes and documents. Over Chou, it governs corpses, filth, dust, and ashes. Over Yin, it governs the feathers of chickens and jungle fowls. Over Mao, it governs yellow objects and fruits. Over Chen, it governs nets, aquatic creatures, and red objects. Over Si, it governs smelted ores and medicines. Over Wu, it governs clothing, deer, horses, and donkeys. Over Wei, it governs speech, writings, and letters. Over Shen, it governs hairpins, daggers, and swords, indicating danger. Over You, it governs copper and iron, combs, and hairpins. Over Xu, it governs nests of flying birds and vessels made of bone and horn. Over Hai, it governs earthy substances, as well as tortoiseshell and ivory.

六合臨日辰，其物木色光彩。竹木金石所傷之物，音聲之類，變異可食，五穀為麻桑，為鹽，禽鳥雉、兔類。子書畫物，貯水火。丑傷破、刀割物，掘土鍬鋤。寅文書喜，果實，刀尺，貓狸，曲尺，曲木物。卯術士，沙門，塔物，果子。辰土瓦，盆盒子，釣竿，木礱。巳竹管，空虛，觱栗，火筒，笙簧，笛簫類。午置成鏡匣，或坩合子，火籤，神明籤筒，文書符篆，印信，曲板。未，婚姻，羊絨，百合。申，爭鬥，銅錢，刑傷，鑽木，挾剪。酉，女子刀尺，白色，磁器，鏡。戌，婦逃，緋衣服。亥，盒類，魚，囪，香味。

The concept of Liu He (六合) appearing over the day or the stem-hour indicates that the hidden objects have a greenish hue and shine. These objects may have been harmed by bamboo, wood, metal, or stone, or they may belong to the category of sounds. The signs of change indicate edible things; among the five grains, they refer to hemp and mulberry, and also relate to salt. Among birds and animals, they refer to wild chickens and rabbits. When Liu He is over Zi, it refers to calligraphy and paintings, as well as vessels for holding water or fire. When over Chou, it refers to objects that are injured or broken, or those cut by a knife, as well as shovels and hoes for digging soil. When over Yin, it refers to joy in official documents, fruits, knives and measuring rods, cats and civets, folding rulers, and curved wooden objects. When over Mao, it refers to magicians, monks, Buddhist pagodas, and fruits. When over Chen, it refers to clay and tile vessels, basins and boxes, fishing rods, and wooden grinding stones. When over Si, it refers to bamboo tubes, hollow objects, the buer instrument, fire tubes, reed pipes, and flutes. When over Wu, it refers to matched mirror cases, crucibles and boxes, fire matches, incense burners for rituals, official documents and talismans, seals, and curved wooden boards. When over Wei, it refers to marriage, wool, and lilies. When over Shen, it refers to disputes, copper coins, injuries, tools for drilling wood, and scissors. When over You, it refers to measuring rods and knives for women, white objects, porcelain, and mirrors. When over Xu, it refers to women running away and red clothes. When over Hai, it refers to boxes, fish, chimneys, and fragrances.

勾陳臨日辰，其物青黑，文章木植之類，傷損勾連之物，羅網之象，變異為瓦磚、金錢、石，禽獸魚蟹水蟲物類。子后土緋紫物，或不生花物。丑花紋，榻、蛇、蜂。寅瓦石，樹根如獸形，四足之器，或泥石做成禽獸形。卯蛇蟲，河橋，棟柱。辰龜鱉、魚蟹、鉤網。巳衣服、舊物。午描樣、符印、文書、篆刻。未粟帛綿絹，魚肉香，漂白。申，鐵器，刑傷。酉，白色，磁器，缺鏡，鐵槍。戌，緋紫衣。亥，緋紫衣，魚肉香味。

Gou Chen appearing over the sun or the day stem indicates the presence of green and black objects, belonging to the category of patterned plants and herbs; it signifies damage and interconnected things, forming a network-like image; its transformation image is tiles, coins, and stones; among animals, it represents fish, crabs, and aquatic creatures. When Gou Chen is over Zi, it indicates the earth deity, red and purple objects, or unflowering plants; when over Chou, it indicates patterns, as well as beds, snakes, and bees; when over Yin, it indicates tiles and stones, tree roots resembling animals, four-legged tools, or animal-shaped figures made of clay and stone; when over Mao, it indicates snakes and insects, bridges over rivers, and beams and pillars; when over Chen, it indicates turtles and tortoises, fish and crabs, hooks and nets; when over Si, it indicates clothing and old objects; when over Wu, it indicates sketches, seals, documents, and engraved carvings; when over Wei, it indicates millet and silk, cotton, the fragrance of fish and meat, and bleached items; when over Shen, it indicates iron tools and injuries; when over You, it indicates white objects, porcelain, broken mirrors, and iron spears; when over Xu, it indicates red and purple clothing; when over Hai, it indicates red and purple clothing and the fragrance of fish and meat.

青龍臨日辰，其物青碧赤誠，草木之類，懸虛可吃之物，變異文章，筆，羽，螭吻之獸，虎狼狐兔之屬。子似鱔蛇形狀。丑鐵鍋槍鑽。寅櫃，或箱合孔竅似龍形。卯木器，果子，似貴人傢俱。辰，拄杖龍形，泥燒過磚瓦。巳，雙合相連，生氣物蛇蟲有腳物。午，燒成可食物，庫物，破碎物，稼穡泥。未，爛木或茶葉，腰帶斑物。申，腰帶，口傷器物。酉，刀傷器。戌，刀割人形物。亥，果子，刀傷物，白色如瓜形狀。

The Azure Dragon appears in the day or the hour, and the things it represents are green and sincere, belonging to the category of plants and trees, and are things that can be eaten when suspended or placed on a frame. Its changing forms include patterns, brushes, feathers, the mythical creature called Chiwen, and animals such as tigers, wolves, foxes, and rabbits. When the Azure Dragon is in Zi, it signifies things resembling eels or snakes; when in Chou, it signifies iron pots, guns, and drills; when in Yin, it signifies cabinets or boxes with holes resembling dragons; when in Mao, it signifies wooden objects and fruits, resembling the furniture of noble families; when in Chen, it signifies staffs shaped like dragons and bricks and tiles made from clay; when in Si, it signifies paired objects and snakes or other legged creatures with vitality; when in Wu, it signifies cooked and edible food, stored items in granaries, broken objects, and soil used for farming; when in Wei, it signifies rotten wood or tea leaves, belts, and objects with patterns; when in Shen, it signifies belts and objects with damage to their mouths; when in You, it signifies objects that have been cut by a knife; when in Xu, it signifies objects carved with knives in the shape of human figures; when in Hai, it signifies fruits, objects cut by a knife, and white objects shaped like gourds.

天空臨日辰，其物主印綬金石物。變異為虛不實、臭惡之物。禽獸為狼狗。子石、土、磚、瓦、盆、缽、缸、鍋器。丑蟲形人、質、鎖、鏡、奩物。寅沒底物，火灰。卯土石物。辰甘甜可食，土泥燒過，磚瓦空虛等物。巳蟲蛇，有角足之物，生氣物類。午不用破碎物，或穢泥。未可食甘甜物。申三角堅鐵，銅石物。酉破珀磁器。戌穢汙泥物，似獸形類，殊異物。亥穢汙水中物。

The term "Tian Kong" (Sky) when positioned over the day or the stem and branch indicates objects related to seals, metal, and stone. Its changing forms represent something empty and not substantial, or foul-smelling things. In the category of animals, it refers to wolves and dogs. When "Tian Kong" is over Zi, it indicates objects such as stone, earth, bricks, tiles, pots, bowls, jars, and cooking pots. When over Chou, it refers to human figures shaped like insects, pledged items, locks, mirrors, and cosmetic boxes. When over Yin, it indicates things without a bottom or ash from fire. When over Mao, it refers to earth and stone objects. When over Chen, it indicates sweet and edible things, bricks and tiles made from burnt earth, and hollow objects. When over Si, it refers to insects, snakes, creatures with horns and legs, and living things with vitality. When over Wu, it indicates broken and unusable objects or dirty mud. When over Wei, it refers to edible and sweet things. When over Shen, it indicates triangular iron or copper and stone objects. When over You, it refers to broken amber and ceramic items. When over Xu, it indicates dirty mud-like substances, creatures resembling wild animals, and strange objects. When over Hai, it refers to things found in dirty water.

白虎臨日辰，其物色白，金玉刀劍，鐵鋸物，或傷人見血之物，或死金之類。五穀為黍豆，獸為虎狼之屬。子燒成瓦器。丑刀斤物。寅錐鍬、尖刀、利器。卯割成錢物，刀鎖鏨。辰銅鐵、環子類。巳金帛、錢物，利刃，孝服。午燒壞藥器，破碎白葛，或搗藥具。未白色，或針燒熔刑象。申鐵鋤，杯子，或斧錯。酉鍬鋤鐵器，鏡子。戌獸頭鈕，縭吻，鍬，鈕有口，銅印，鐵記。亥刑傷，虎豹，四足物，有口物，或小兒。

The White Tiger presiding over the day or the stem indicates the presence of white-colored items, such as gold and jade, knives and swords, iron saws, or objects that cause injury and bleeding, or items related to dead metal. Among the five grains, it corresponds to millet and beans; among animals, it corresponds to tigers and wolves. When the White Tiger is over Zi, it signifies burnt ceramic wares; over Chou, it signifies axes and hammers; over Yin, it signifies needles, iron shovels, and sharp knives; over Mao, it signifies objects shaped like money, as well as knives, locks, and chisels; over Chen, it signifies copper and iron, and rings; over Si, it signifies gold and silk, sharp blades, and mourning clothes; over Wu, it signifies burnt medicinal vessels, broken white hemp cloth, or tools for pounding herbs; over Wei, it signifies white-colored objects, or the image of someone being punished by fire and needles; over Shen, it signifies iron hoes, cups, or axes and files; over You, it signifies iron farming tools and mirrors; over Xu, it signifies the heads of animals on seals, chimeric dragon heads, iron shovels, mouth-shaped knobs, bronze seals, and iron seals; over Hai, it signifies injuries, tigers and leopards, four-legged creatures, objects with mouths, or children.

太常臨日辰，其物黃，可食，形圓，好，珍寶，變異醫藥、金石、文華、有日月耳目，主毛髮，五穀為麻，獸禽為羊雁類。子花纈羅衣。丑舊白衣。寅師人，筆硯，剛物，僧道，法服，閒人。卯，童行，經卷。辰，石、土、光明之物。巳，花紫衣被，故破之類。午飛鷹，文書，文章。未黃褐衣服。申猴，白錫，錢物，又四足物。酉白色物，裘，雞雉，雁，有毛。

"Tai Chang" presiding over the sun or the day stem indicates the presence of yellow-colored things that can be eaten, with forms that are round and beautiful, signifying treasures. Its variations represent medicines, metals and stones, beautiful patterns and adornments, and objects with the shapes of the sun, moon, eyes, or ears. It also governs hair. Among the five grains, it corresponds to hemp; among beasts and birds, it corresponds to sheep and geese. When "Tai Chang" presides over Zi, it signifies printed silk garments; over Chou, old white garments; over Yin, teachers, writing tools, hard objects, monks and Taoists, ritual robes, and idle people; over Mao, small apprentices and scriptures; over Chen, stones, soil, and luminous objects; over Si, purple garments with floral patterns and worn-out items; over Wu, flying hawks, documents, and writings; over Wei, yellow-brown garments; over Shen, monkeys, white tin, money, and four-legged creatures; over You, white objects, fur coats, chickens and jungle fowl, geese, and hairy things.

玄武臨日辰，其物出水中，相勾連，鱗甲，文章，變異為內虛、女子之物，五穀為豆，禽獸鼠燕之屬。子魚鱗，蟬之物，或經卷。丑羊角，羊肉，禽鳥獸，金箭。寅皂色物，及勾連動物。卯瓜果，經文。辰黃赤瓦器，石磚，灶器。巳破瓶甕。午心虛，亦懸，寧靜物，無赤色。未泥中物，吃食。申蛇蟲，蝴蝶，蜂，蚊，蠅類。酉金銀匹帛之類。戌斑駁，花紋，白瓦。亥果木，喜美物，迴游，外來。

The Black Tortoise governs the day and the hour, and the things it represents come from water. These things are connected with each other, have scales and patterns. Its changing forms represent hollow objects or items belonging to women. Among the five grains, it represents beans; among birds and beasts, it represents mice and swallows. When the Black Tortoise is at Zi, it represents fish scales, cicadas, or scriptures; at Chou, it represents sheep horns, lamb meat, birds and beasts, and golden arrows; at Yin, it represents black objects and living creatures that are connected; at Mao, it represents fruits and scriptures; at Chen, it represents yellow and red tiles, stones, bricks, and cooking utensils; at Si, it represents broken jars and pots; at Wu, it represents objects that are hollow and suspended in stillness, without red color; at Wei, it represents things from mud and food; at Shen, it represents snakes, butterflies, bees, mosquitoes, and flies; at You, it represents gold, silver, silk, and brocade; at Xu, it represents objects with patterns, spots, and white tiles; at Hai, it represents fruit trees, beautiful things, flowing things, and foreign things.

太陰臨日辰，其物美白色，為金錢刀劍之類，變異出野外水中之物，五穀為麥，禽為雞雉之類。子麵食香甜物。丑婦人衣，鮮明衣。寅刀斧器，黃色甜物，可食物，焦香味物。卯侶、錢，光明物。辰釵釧花朵物。巳刀尺物，女衣。午剪刀，白物。未黃色可吃，尖錐，油麻等物。申，女子釵梳，或雞雉，小麥物。酉金石物，雞雉鴿鴨。戌髮毛，翼蟲，多足物。亥純白物，刀類，雞雉之屬。

Tai Yin appearing over the sun and the day stem indicates hidden things that are white and beautiful, such as money and weapons; its changing signs are things emerging from the wild or water; among the five grains it represents wheat, and among birds it represents chickens and pheasants. Tai Yin over Zi indicates face foods and sweet things; over Chou, it indicates women's clothes and bright garments; over Yin, it indicates axes and tools, yellow sweet foods, edible things, and things with a smoky aroma; over Mao, it indicates paired things and money, bright objects; over Chen, it indicates hairpins and flowers; over Si, it indicates measuring tools and women's clothes; over Wu, it indicates scissors and white objects; over Wei, it indicates yellow edible things, pointed objects, and oil sesame; over Shen, it indicates women's hairpins and combs, or chickens and pheasants, and wheat; over You, it indicates metal and stone objects, chickens, pheasants, pigeons, and ducks; over Xu, it indicates hair, winged insects, and many-legged creatures; over Hai, it indicates pure white objects, weapons like swords, and chickens and pheasants.

天后臨日辰，其物潔白，女人之用物，變異為草木可吃，五穀為稻豆，禽蟲為蠶蛛之類。子青黑衣衫，女人之物。丑瓦石器，如虛。寅焦香味物，黑甜果子。卯泥土之物，汙泥物。辰穢汙物，赤色。巳爛白衣服。午破物，鼠傷物。未帶傷凶物，赤色。申形如虎，如鼠。酉白衣。戌赤黃泥物，黃衣。亥水族物，酸醋。鬼撮腳卷五終。

The Heavenly Empress presides over the day and the hour stem. The things concealed under her influence are white and clean, representing items used by women. Her changing manifestations are things edible in plants and trees. Among the five grains, they are rice and beans; among birds and insects, they are silkworms and spiders. When the Heavenly Empress presides over Zi, it signifies blue-black clothing and items used by women. When she presides over Chou, it signifies earthenware and vessels, which seem empty. When she presides over Yin, it signifies fragrant burnt things and black sweet fruits. When she presides over Mao, it signifies earthy things and muddy things. When she presides over Chen, it signifies dirty things of a red color. When she presides over Si, it signifies rotten white clothes. When she presides over Wu, it signifies broken things and things damaged by rats. When she presides over Wei, it signifies injured dangerous things of a red color. When she presides over Shen, it signifies things shaped like tigers or mice. When she presides over You, it signifies white clothing. When she presides over Xu, it signifies red-yellow muddy things and yellow clothes. When she presides over Hai, it signifies aquatic creatures and vinegar. Volume five of "Ghost Catcher" ends here.

乾，河魁登明主之。內赤外白，內方外圓，逢火即軟，遇水即堅。上有文字，繩索相連，聚而硬實，散而不全，細想是卦，無過是錢，仰如鏤鼎，覆如鍾懸。若非金鐵，即是銅鉛。團圓外實，裡畔虛空，人見敬貴，能鑑身容。坎，神后主之。坎卦承風，依近水中，不浮南北，又從西東。有形不動，落亦無蹤。騰浮方物，便似飄蓬。悠悠之物，外黃內黑。性樂潛藏，情同隱匿。長在家居，唯能野合。去即被擒，逢外不氓。

The Qian hexagram is governed by "Hekui" (Xu) and "Dengming" (Hai). The things contained within it are red on the inside and white on the outside, square inside and round outside. When it meets fire, it becomes soft; when it meets water, it becomes hard. There are characters on top, connected by a rope. When gathered together, it is hard and solid; when scattered, it is incomplete. Thinking carefully about this hexagram, it refers to money. When placed upright, it looks like a carved tripod; when turned over, it looks like a hanging bell. If it is not made of metal or iron, it is made of copper or lead. Its shape is round, with a full exterior and an empty interior. People respect and value it, and it can also reflect one's own face. The Kan hexagram is governed by "Shenhou" (Zi). The Kan hexagram follows the wind and is by the water; it does not float toward north or south, nor does it follow east or west. It has form but is motionless; when it sinks, it disappears without a trace. Once it rises, it moves like floating hemp. This is an object that is uncertain and unstable. Its exterior is yellow, and its interior is black. It naturally likes to hide, and its nature is like concealment. It stays at home for a long time, but can only meet and combine in the wild. Once it leaves, it is captured; if it meets something outside, it cannot find a place to stay.

艮，大吉功曹主之。艮背之形，不動其聲。內虛外實，團圓所成。王相剛實，死氣則虛。木能生火，能豈亭亭？人警音合，形如覆盆。春秋不改，積世長存。此物團圓，內虛外慳。能屈不動，種種能生。若非青白，即是龜紋。震，太沖主之。震物動停，內白外青，頭圓尾小，將變其形。震上變動，身無空形。死生復死，織絡成經。如蠶作繭，似獸熊身。能盛能壯，能圓能方。逐時變改，色體蒼然。下不著地，上不侵天，若非果實，即是魚荃。

The Gen hexagram is governed by "Daji" (Chou) and "Gongcao" (Yin). Gen represents the image of a back, being still and silent; it is hollow inside and solid outside, forming a complete shape. When it receives the prosperous and strong energy, it becomes firm and solid; but when it falls into the death qi, it becomes soft and weak. Wood can generate fire, how could it stand tall and independent? When a person is startled, there is a corresponding sound, and the shape resembles an overturned basin. Through the seasons, its shape remains unchanged, enduring through generations. This object is round and complete, hollow inside and tightly enclosed outside; it can bend without moving, and all kinds of things can arise from it. If it is not of blue or white color, it carries the patterns of turtle shells. The Zhen hexagram is governed by "Taichong" (Mao). Zhen represents movement followed by stillness, with a white inside and a blue outside, a round head and a small tail, about to change shape. When Zhen is at the top, it signifies movement; it has no hollow form. It transforms from death to life and back to death, with interwoven threads forming a network of warp and weft. It resembles a silkworm forming a cocoon, or the body of a bear-like animal. It can be grand and strong, round or square; it changes constantly, with a dark and cloudy appearance. It does not touch the ground below nor the sky above; if it is not a fruit, it is a bamboo basket for fishing.

巽，天罡太乙主之。巽凜風雲，豐氣氤氳。聲添音韻，遠聽時聞。乍吟乍笑，時聚時群。形如彩蝶，影似青蘋。棄主為形，光彩金生。遊行影照，繩索之刑。空中隱伏，嫋實茲成。神歌鬼笑，音大空聲。離，勝光主之。似龍無角，如馬頭訛。若非牝馬，即是驢羸。人頭即少，離體身多。不臨溪谷，即近長波。先白後赤，水上員藏。凋形鱗彩，內柔如剛。外頭雖實，裡畔虛張。賊人盜得，灰土埋藏。

The Xun trigram is governed by Tiangang (Chen) and Taiyi (Si). Xun trigram resembles cold and fierce winds and clouds, with abundant and misty weather; its sound carries a melodic quality, and can be heard from afar at times. It sometimes murmurs, sometimes laughs, sometimes gathers, and sometimes disperses. Its shape resembles a colorful butterfly, and its shadow looks like floating green algae on water. It abandons its original form and takes on its own shape, shining like gold. When it moves, its shadow is reflected, yet it is bound by a rope. It hides in the air, slowly rising and then solidifying into form. It is like a god singing and a ghost laughing, with loud sounds that are empty. The Li trigram is governed by Shengguang (Wu). It resembles a dragon without horns, and a horse with an irregular head. It is either a mare or a thin donkey. The image of a human head is rare, while the body of the Li trigram is often seen. It is either near a stream or close to long waves. It first appears white and then turns red, hiding roundly on the water surface. Its form is withered but has scale-like colorful patterns; it is soft inside yet seems hard. The outside is firm, but the inside is hollow. If stolen by thieves, it is buried in ash.

坤，小吉傳送主之。坤體外黃，其色內蒼。水土而實，內圓外方。形如瓦礫，怪復有剛。若非古器，即是橐囊。卦體名坤，土性長存，朝依平野，墓宿孤村，若非牝馬，即是其牸。牸，牛也。兌，從魁主之。兌為金鎖，堅硬裁截。乍剛乍柔，有時屈折。內裡光彩，外能圓缺。若非連珠，衣茄帶玦。兌性居平，外缺內明。形依淨域，炫耀光生。遙承安殿，似佛因榮。若非銅錢，即是金銀。鬼撮腳卷六終。

The hexagram of Kūn is governed by "Xiaoji" (Wei) and "Chuansong" (Shen). The form of Kūn appears yellow on the outside and green within; water and soil combine to form something solid, with a round interior and a square exterior; its shape resembles broken tiles, looking strange yet firm; it is either an ancient vessel or a bag. The hexagram is called Kūn, representing the enduring nature of earth; in the morning it rests by the flat fields, and at night it resides in a lonely village; it is either a female horse or a female cow—"zì" refers to a cow. The hexagram of Duì is governed by "Congkui" (You). Duì is like a golden lock, hard yet capable of cutting; it is sometimes firm and sometimes soft, sometimes bendable; it has a bright interior and a shape that can be round or broken; it is either a string of pearls or an ornament on clothing and a jade ring. The nature of Duì is peaceful, with an outward appearance of imperfection and an inner brightness; its form relies on a clean place, shining and radiant; it is placed far away in a hall, like a Buddha image, thus enjoying honor; it is either copper money or gold and silver. The sixth volume of "Guizuojiao" ends here.

甲乙日，春同。旺木青，相火黃，死土黑，囚金紅，休水白。丙丁日，夏同，火紅，土白，金青，水黃，木黑。戊己日，四季同，土黃，金黑，水紅，木白，火青。庚辛日，秋同，金白，水青，木黃，火黑，土紅。壬癸日，冬同，水黑，木紅，火白，土青，金黃。

On Jia and Yi days, the colors correspond to the spring season: the wood color is green, the fire color is yellow, the earth color is black, the metal color is red, and the water color is white. On Bing and Ding days, the colors correspond to the summer season: the fire color is red, the earth color is white, the metal color is green, the water color is yellow, and the wood color is black. On Wu and Ji days, the colors correspond to the seasons of Chen, Xu, Chou, and Wei: the earth color is yellow, the metal color is black, the water color is red, the wood color is white, and the fire color is green. On Geng and Xin days, the colors correspond to the autumn season: the metal color is white, the water color is green, the wood color is yellow, the fire color is black, and the earth color is red. On Ren and Gui days, the colors correspond to the winter season: the water color is black, the wood color is red, the fire color is white, the earth color is green, and the metal color is yellow.

五行占物之所主：炎上主煙火、虛心之物。從革主堅剛、鐫鏤之物。潤下主水中之物。曲直主屈曲、木器之物。稼穡為泥土所墓之物。曲直味酸，木實之性，數三，為木類，主屈折，長短，塵細之形象。炎上味苦，火焦之性，數二，為火類，主光明，華彩，虛心之形象。

On the Five Phases and what they govern: "Inflaming and Ascending" belongs to Fire, governing smoke and fire, as well as things that are hollow in the center; "Following and Transforming" belongs to Metal, governing hard and strong substances that can be carved and shaped; "Moistening and Descending" belongs to Water, governing things in water; "Flexibility and Straightness" belongs to Wood, governing curved objects and wooden items; "Cultivating and Harvesting" belongs to Earth, governing things buried in the soil. "Flexibility and Straightness" has a sour taste, representing the firm nature of wood, with the number three, belonging to the category of Wood, governing forms that are bent, long, and fine as dust. "Inflaming and Ascending" has a bitter taste, representing the scorching nature of fire, with the number two, belonging to the category of Fire, governing forms that are bright, colorful, and hollow in the center.

稼穡味甘，土養之性，數五，為土類，主包含，廣大，厚重之形象。從革味辛，金堅之性，數四，為金類，主堅硬，雕刻，銳利之形象。潤下味咸，水生之性，數一，為水類，主柔弱，卑下，綿軟之形象。課各用神物之所主：不備乃不全之物。返吟主遠路往來之物。伏吟主近處出入之物。四孟為用神，乃方而有鱗角。四仲課為用神，乃平直中正之物。四季為用神，乃圓轉敦實之物。

"Jia She" has a sweet taste, representing the nature of earth nurturing things, with the number five and belonging to the earth category, symbolizing inclusiveness, concealment, vastness, and solidity. "Cong Ge" has a pungent taste, representing the nature of metal being firm and solid, with the number four and belonging to the metal category, symbolizing hardness, being carvable, and sharpness. "Run Xia" has a salty taste, representing the nature of water generating and nurturing things, with the number one and belonging to the water category, symbolizing softness, humility, and flexibility. When discussing the useful gods used in various lesson patterns, "Bu Bei Ke" represents incomplete things; "Fan Yin Ke" represents things traveling over long distances; and "Fu Yin Ke" represents things moving nearby. Using the four Meng (initial) heavenly stems,寅, 申, 巳, and 亥, the hidden substances are square-shaped with scales and horns. Using the four Zhong (middle) heavenly stems, 子, 午, 卯, and 酉, the hidden substances are flat and upright. Using the four Ji (seasonal) heavenly stems, 辰, 戌, 丑, and 未, the hidden substances are round and thick.

火為用神，日辰上見火，乃半虛半實之物。凡土木為用神，加臨日辰，其物出陸地。己酉為土金之鄉，乃山中所出之物。水為用神，得青龍、元武、白虎者，物出水中也。發用休旺。李批：此二條在分屬物類之後。山陰道士云：“凡兩日計二十四時，五行各有旺相死囚休處。過兩日而遞相換也。”《苗公密寶》云：“五行每二日則一輪轉，此六壬占法之精髓也。常說卻以四季分五行之用，此言謬矣。”

When the fire element is used as the useful god, and both the day and the hour also contain fire, the hidden substances are partly real and partly illusory. In general, when the earth or wood element is used as the useful god and is combined with the day and hour, the hidden substances come from the land. When the earth and metal elements are combined with the day and hour, the hidden substances are those produced from the mountains. When the water element is used as the useful god and is accompanied by the 'Azure Dragon', 'Black Tortoise', and 'White Tiger', the hidden substances come from the water. The following discusses the prosperity, strength, weakness, and confinement of the initiating transmission. Li Daosheng's commentary: these two points should be placed after the classification of the categories of substances. The mountain shade hermit said: "Generally, two days consist of twenty-four hours, and each of the five elements has positions of prosperity, strength, death, weakness, and rest. After two days, they rotate in order." The "Miao Gong Mi Bao" says: "The five elements rotate through one cycle every two days, which is the essence of the Six壬 divination method. Usually, people say that the functions of the five elements are divided according to the four seasons, but this is wrong."

大抵天元六甲運氣治病，以五行象四時，而分五臟，乃醫病治法之妙處。若在課式之中，須當每月三十日，五行三周，每旬一十日，五行一遞，此用式之活法也。假令甲乙日，木王火相土死金囚水休，像春序也。餘仿此推之，乃先賢秘旨，聖人之奧妙，愚欲隱云，恐後人不明，故為是說也，學者珍而秘之。

The study of the heavenly stems and the six jia in the context of the heavenly stems is used in treating illness by comparing the five phases to the four seasons and assigning them to the five internal organs. This is the subtle and profound method of the medical practitioners in treating illness. When applied within the system of the six rhinoceros calculations, it should be that each month has thirty days, and the five phases cycle three times; each ten-day period, the five phases change once. This is the flexible application of the system. For example, on the day of Jia and Yi, wood is in its peak, fire is in its phase, earth is in death, metal is in captivity, and water is in rest, which corresponds exactly to the sequence of spring. The rest can be similarly deduced. This is the secret teaching of the predecessors and the profound wisdom of the sages. I originally intended to keep it hidden, but I fear that later generations may not understand it, so I have written this explanation. Scholars should value and keep it secret.

十干五行，旺、相、死、囚、休：甲乙日，木火土金水，春三月同。丙丁日，火土金水木，夏三月同。戊己日，土金水木火，四季月同。庚辛日，金水木火土，秋三月同。壬癸日，水木火土金，冬三月同。十干所屬物類：甲乙樹木，丙丁爐冶，戊己冢墓，庚辛利刃，壬癸江河。甲草木，乙竹骨，丙爐冶火燭，丁鼎金，戊溼潤，己田土，庚利刃槍鍬，辛珠寶，壬雨霖，癸江河。

The ten Heavenly Stems are associated with the Five Phases in terms of their strength, prosperity, decline, captivity, and rest: On days of Jia and Yi, the order is wood in strength, fire in prosperity, earth in decline, metal in captivity, and water in rest, which corresponds to the three months of spring; on days of Bing and Ding, the order is fire in strength, earth in prosperity, metal in decline, water in captivity, and wood in rest, which corresponds to the three months of summer; on days of Wu and Ji, the order is earth in strength, metal in prosperity, water in decline, wood in captivity, and fire in rest, which corresponds to the four seasons of the months of Chen, Xu, Chou, and Wei; on days of Geng and Xin, the order is metal in strength, water in prosperity, wood in decline, fire in captivity, and earth in rest, which corresponds to the three months of autumn; on days of Ren and Gui, the order is water in strength, wood in prosperity, fire in decline, earth in captivity, and metal in rest, which corresponds to the three months of winter. The respective categories of the ten Heavenly Stems: Jia and Yi belong to trees, Bing and Ding to furnaces and smelting, Wu and Ji to graves, Geng and Xin to sharp weapons, and Ren and Gui to rivers. Individually: Jia represents grass and trees, Yi represents bamboo and bones, Bing represents furnace fire and candle flame, Ding represents cauldrons and other metal objects, Wu represents moist land, Ji represents farmland, Geng represents sharp blades and spades, Xin represents jewels, Ren represents continuous rain, and Gui represents rivers.

旺、相、死、囚、休。金：金玉珍寶，銅鐵利物，鍋釜，鉛錫，鍬針。木：林木，竹葦、柴草，棺槨，船車、樑棟，朽木、柴薪。水：雨露、江河，山澗、清泉，地坑、池湖，死水、溝渠，溼地、廁。火：爐冶，燈燭，光明，灰炭，煙、塵埃。土：山嶽，丘阜、石，冢墓、壁、牆石，沙泥，廣宇、地基。

The Five Phases are classified according to five states: prosperity, strength, decline, captivity, and rest. Metal: in its prosperous state it represents gold and jade treasures; in its strong state it represents copper and iron tools; in its declining state it represents pots and pans; in its captive state it represents lead and tin; and in its resting state it represents shovels and needles. Wood: in its prosperous state it represents mature timber and forests; in its strong state it represents bamboo, reeds, firewood and straw; in its declining state it represents coffins and caskets; in its captive state it represents boats, carts, and beams; and in its resting state it represents rotten wood and firewood. Water: in its prosperous state it represents rain, dew, rivers and lakes; in its strong state it represents mountain springs and clear streams; in its declining state it represents pits, ponds and lakes; in its captive state it represents stagnant water ditches and channels; and in its resting state it represents wetlands and toilets. Fire: in its prosperous state it represents the fire of forges and furnaces; in its strong state it represents lamps and candles; in its declining state it represents bright light; in its captive state it represents ashes and charcoal; and in its resting state it represents smoke and dust. Earth: in its prosperous state it represents mountains; in its strong state it represents hills and rocks; in its declining state it represents tombs, walls and wall stones; in its captive state it represents sand and mud; and in its resting state it represents large buildings and foundations.

辰，天罡，角木狡，十二度一，鄭，五十二度一。辰，天罡，亢金龍，九度三。辰，太沖，氐土貉，十六度三。卯，太沖，房日兔，五度六，宋，在四五度內。卯，太沖，月心狐，六度五。寅，功曹，尾火虎，十九度一。寅，功曹，箕水豹，十度四。越，在三四五度內。

The twenty-eight constellations are distributed across the twelve earthly branches with the following degrees in the celestial circle. The Chen position belongs to Tiangang and is paired with Jiao Mu Jiao (originally written as Jiao Mu Jiao), covering one degree. Its territory corresponds to the state of Zheng, spanning fifty-two degrees. The Chen position belongs to Tiangang and is paired with Kangle Long, covering three degrees. The Mao position belongs to Taichong and is paired with Di Tu Mo, covering three degrees. The Mao position belongs to Taichong and is paired with Fang Ri Tu, covering six degrees. Its territory corresponds to the state of Song, located within the fourth and fifth degrees. The Mao position belongs to Taichong and is paired with Xin Yue Hu (originally written as Yue Xin Hu), covering five degrees. The Yin position belongs to Gongcao and is paired with Wei Hu Hu, covering one degree. The Yin position belongs to Gongcao and is paired with Ji Shui Bao, covering four degrees. Its territory corresponds to the state of Yue, located within the third, fourth, and fifth degrees.

丑，大吉，斗木獬，二十五度二。吳，在十五度二。丑，大吉，牛金牛，七度三。子，神后，女土蝠，土度三五。子，神后，虛日鼠，八度九。子，神后，危月燕，十五度四。齊，在一二度內。亥，登明，室火豬，十七度一。魯，在十七度內。亥，登明，壁水狳，八度六七。

The position of Chou belongs to 'Daji', paired with Dou Mu Xie, at 25 degrees 2; its territory corresponds to the state of Wu, within 15 degrees 2. The position of Chou belongs to 'Daji', paired with Niu Jin Niu, at 7 degrees 3. The position of Zi belongs to 'Shenhou', paired with Nu Tu Fu, at 10 degrees 35 (the original text writes 'tu' instead of 'shi'). The position of Zi belongs to 'Shenhou', paired with Xu Ri Shu, at 8 degrees 9. The position of Zi belongs to 'Shenhou', paired with Wei Yue Yan, at 15 degrees 4; its territory corresponds to the state of Qi, within 1 and 2 degrees. The position of Hai belongs to 'Dengming', paired with Shi Hu Zhu, at 17 degrees 1; its territory corresponds to the state of Lu, within 17 degrees. The position of Hai belongs to 'Dengming', paired with Bi Shui Yu (the original text writes 'Bi Shui Yu'), at 8 degrees 67.

戌，河魁，奎木狼，十六度六。戌，河魁，婁金狗，十一度八。燕，在四五六度內。酉，從魁，胃土雉，十五度六。酉，從魁，昴日雞，十一度三。趙，在七八九度內。酉，從魁，畢月烏，十七度四。申，傳送，觜火猴，五分。申，傳送，參水猿，十一度一。晉，在九、十、十一度內。

The戌 position belongs to Hekui, paired with the Kuimulang, covering sixteen degrees and six minutes. The戌 position also belongs to Hekui, paired with the Loujin gou, covering eleven degrees and eight minutes; its territory corresponds to Yan state, within the fourth, fifth, and sixth degrees. The酉 position belongs to Congkui, paired with the Weituzhi, covering fifteen degrees and six minutes. The酉 position also belongs to Congkui, paired with the Maorijī, covering eleven degrees and three minutes; its territory corresponds to Zhao state, within the seventh, eighth, and ninth degrees. The酉 position also belongs to Congkui, paired with the Biyuewu, covering seventeen degrees and four minutes. The申 position belongs to Chuansong, paired with the Zhihuohou, covering only five minutes. The申 position also belongs to Chuansong, paired with the Censhuiyuan, covering eleven degrees and one minute; its territory corresponds to Jin state, within the ninth, tenth, and eleventh degrees.

未，小吉，井木犴，三十三度三。秦，在七、八、九三度內。未，小吉，鬼金羊，二度二。午，勝光，柳土獐，十三度三。午，勝光，星日馬。六度三。午，勝光，張月鹿，十七度二五。周，在三、四、五度內。巳，太乙，翼火蛇，十八七五。楚，在十八度內。巳，太乙，軫水蚓，十七度三分。鬼撮腳卷七終。

The position of Wei belongs to 'Xiaoji', paired with the ghost metal sheep, covering two degrees and two parts; its territory corresponds to the state of Qin, within the three degrees of seven, eight, and nine. The position of Wei belongs to 'Xiaoji', paired with the ghost metal sheep, covering two degrees and two parts. The position of Wu belongs to 'Shengguang', paired with the willow earth獐, covering thirteen degrees and three parts. The position of Wu belongs to 'Shengguang', paired with the star sun horse, covering six degrees and three parts. The position of Wu belongs to 'Shengguang', paired with the Zhang moon deer, covering seventeen degrees and two and a half parts; its territory corresponds to the state of Zhou, within the three degrees of three, four, and five. The position of Si belongs to 'Taiyi', paired with the wing fire snake, covering eighteen degrees and seven and a half parts; its territory corresponds to the state of Chu, within eighteen degrees. The position of Si belongs to 'Taiyi', paired with the Zhěn water worm, covering seventeen degrees and three parts. Volume seven of 'Ghost Foot' ends here.

課體已定課來意，日辰年命三傳記，來剋日干無差異，參合天官為真議。原本此下又有空白四行。來意已定見災祥，卻來命上再評章。命上見財財吉昌，逢鬼官病見乖張。兄弟父母及妻子，各各推遷本位尋。天官是誰親不親，因此推詳理自明。

Once the lesson pattern has been determined, it is used to infer what the person is asking about. The day stem, day branch, the person's birth stem, and the initial, middle, and final transmissions must all be clearly recorded. If a divine spirit attacks the day stem, the matter is certain and without error. Further combining with the heavenly general will lead to an accurate judgment. (Originally, there were four blank lines following this.) Once the intention is clearly identified, one should examine whether it involves misfortune or good fortune, and then return to the person's birth stem for a reevaluation. If the birth stem shows the wealth hexagram, it indicates good fortune in wealth. If it encounters the ghost hexagram, it suggests legal troubles or illness, which deviates from the norm. Brothers, parents, and spouses should be analyzed according to their respective positions. Also, one should consider the relationship between the heavenly general and the person being consulted, to determine whether they are close or distant. With this approach, the reasoning will naturally become clear.

類落空亡不可尋，卻來類上致神明。上神降下是信辰。此法幽微信更真。兒孫外逃問阿誰，但看天上卯何之。卻還地下卯上推，天罡乘害蛇驚危，若問舟車有遺亡，亦如兒孫細評詳。卯加巳上地戶當。但言丑日信無妨。剋應不須死墓推，類應本神日上知，如問文書午上宜，上神降下的無疑。

If the class god falls into Kongwang, it becomes impossible to trace, and at this time one should return to the original position of the class god to seek divine guidance: the position where the Heaven Plate god lands on the Earth Plate is the verified Day Branch; this method is profound and subtle, and its verification is more accurate. If one asks about children and grandchildren who have run away, one should look at where the Heaven Plate's Mao falls, then return to the Earth Plate's Mao position to seek further understanding; if Tiangang (Chen) is accompanied by凶 (malevolent) and harmful forces, and Teng Snake is also present, it indicates fear and danger. If one asks about the loss of boats or vehicles, one can also use this same method for careful judgment. If Mao is placed on top of Si, it is exactly at the position of the earth's boundary; as long as it is a Chou day, there will be no obstruction in messages. To determine the timing, one does not need to use dead or tomb positions for calculation; the verification of the class god can be known from its original position on the day; for example, if one asks about documents, one should look at the Wu position; the position where the Heaven Plate god lands is indeed without doubt.

酉類妻獰並信息，太陰乘酉三妻偪。財旺妻離鏡分劈，加午議親子淫泆。逃亡奴婢天空圖，傳陰為婢陽為奴。天空加支事最殊，信至人歸有所需。有人失物問貓兒，使將天上功曹推。臨支不捕自歸來。臨干物不離人時。壬日失狗戍加壬，次日尋回不離人。各類如此準擬尋，或投鄰家得信音。

The earthly branch You represents a type of deity associated with wife and also signifies fierce women and messages; when Tai Yin is on You, it indicates three wives pressing in. If the wealth hexagram is too strong, the wife will scatter, like a mirror breaking. If You is added to Wu and discussing marriage, it indicates children being licentious and unrestrained. When predicting the escape of a servant, look at the position of Tian Kong: those belonging to Yin in the three transmissions are female servants, and those belonging to Yang are male servants; when Tian Kong is on the day branch, the situation is particularly special, indicating messages arriving and the person returning but with another request. If someone loses a cat, take Gongcao (Yin) from the heaven plate to deduce: if Gongcao is on the day branch, there is no need to search, as the cat will return by itself; if Gongcao is on the day stem, the object will not leave the person, and it will be nearby. If someone loses a dog on a Ren day, and Xu is on Ren, the dog can be found the next day, and it will not be far from the person. Other cases should be handled in the same way, or one should inquire at neighboring households to obtain information.

六畜災屯問太沖，上來子巳酉申同。刀砧湯火屠殺凶，餘將臨來皆可容。兄弟太陰父太常，只看本類落何方？刑害死氣及空亡，地上類下尅應詳。梯子燈擎並衣架，折足桌面兼床下，盡從卯字作加臨，端得言來是希詫。每日兩個天目鬼，四面居重辰上二。重克干上便是祟，以類言之無差異。

To divinate whether there is a calamity affecting domestic animals, one should consult 'Taichong' (Mao). If the signs coming from Mao are Zi, Si, You, or Shen, the interpretation is the same. If images of a knife and砧板 or boiling water and fire appear, it indicates a凶 portent and the master will be killed. If other Heavenly Generals come to affect it, they can still be tolerated and will not cause great calamity. For brothers, consult 'Tai Yin'; for fathers, consult 'Tai Chang'. Only look at the gods of the same category that fall in which direction. If there is a conflict, harm, death qi, or kongwang, then examine the effects of the controlling element on the god of the same category from the Earth Plate. Ladders, lamp stands, and clothes racks, broken-legged tables, and items under the bed should all be examined according to the direction indicated by Mao. The interpretations often come as surprising. Each day has two 'Heavenly Ghosts', which are located in two positions among the four directions, overlapping on top of the Day Branch. If these two positions conflict with the Day Stem, it indicates a malevolent spirit. According to this method, there will be no error.

午加戍午寅戌字作三傳。婦人勞瘵血來纏。西北火爐相探言，久病婦人終不痊。辰加午字床帳驚，人家寢室不安寧，上乘螣蛇蛇來侵，直保堂前有孕人。酉加午上婢登堂，匪人為正或偏房，命上螣蛇心血尫，不然惡夢生驚惶。酉加午字議婚姻，不然作伐做媒人。若見勾陳不可陳，畢竟纏綿事不成。

The Heavenly Stem Wu is placed over the Earthly Branch Xu, and the three transmissions are Wu, Yin, and Xu. This indicates a woman suffering from tuberculosis, plagued by blood disorders. If one investigates the fire stove in the northwest, it is certain that a long-suffering woman will not recover. The Heavenly Stem Chen is placed over the Heavenly Stem Wu, indicating disturbances in the bedroom, and the family's sleeping quarters will not be peaceful. If the branch above is Teng Snake, it means the snake is invading, and one can conclude there is a pregnant woman in the hall. The Heavenly Stem You is placed over the Heavenly Stem Wu, indicating a servant woman entering the main hall, and an improper person has become the main wife or a concubine. If the person's own stem is Teng Snake, it suggests weak heart energy, or else the person has nightmares and becomes frightened. The Heavenly Stem You is placed over the Heavenly Stem Wu, indicating discussions about marriage, or someone acting as an intermediary for marriage. If Gou Chen is present, it means the matter will be entangled and delayed, and the matter will not succeed.

議親須是問勾陳，不然立處尋其真，辰戍丑未事真誠，餘外及空事不成。天罡加卯上勾陳，上門尋斗有憂驚。不然患病及相論，部眾爭田畍不明。天罡將為部領看，主權出入事多端。天罡加臨虎斬關，欲去不◎上大下厶彼此難。傳有太陰主託人，太陰去處見其真，辰戍丑未有誠心，餘外徒勞不至誠。

When discussing marriage, one must consult "Gou Chen". Otherwise, one should seek the truth where "Gou Chen" falls. If it falls on Chen, Xu, Chou, or Wei, the matter is sincere. If it falls elsewhere or on "Kongwang", the matter will not succeed. "Tiangang" (Chen) added to Mao and with "Gou Chen" above, indicates someone coming to quarrel and fight, causing worry and alarm. Otherwise, it may indicate illness, mutual disputes, or subordinates fighting over land boundaries that are unclear. "Tiangang" as a general deity can be regarded as a commander, indicating control and various troubles in movement. When "Tiangang" is added and meets "Bai Hu" cutting the gate, one cannot escape (the original text is missing one character, only the shape of "Da" over "Si" is noted), both sides are in difficulty. If there is "Tai Yin" in the three transmissions, it indicates entrusting someone to handle affairs. One should look at the true intention where "Tai Yin" goes: if it falls on Chen, Xu, Chou, or Wei, the other party is sincere. If it falls elsewhere, it is in vain and not sincere.

太陰官負擬避差，傳無刑剋定和諧。太陰空亡明暗乘，官鬼空亡更不才。貴人加未莫相論，貴人執拗事難明，只宜隨順莫相爭，無罪無僣和且平。干用初傳見勾陳，用盡心機事不成，先立玄武后勾陳，欲成不成徒費心。玄武來加申子辰，天上地下一般陳。論訟取索幹事云，百般阻難事難成。

The Tai Yin represents official matters and debts, and indicates a desire to avoid service; if there is no punishment or conflict in the three transmissions, the matter will certainly end harmoniously. If Tai Yin falls into Kongwang, it may act either openly or secretly; if the official ghost also falls into Kongwang, it becomes even more chaotic. If the Nobleman is positioned on the You, do not argue with others: the Nobleman is stubborn, and the matter is difficult to clarify, so it is better to follow him rather than argue; there is no wrongdoing or overstepping, so naturally everything will be peaceful. If the first transmission on the day stem is Gou Chen, even with great effort, the matter will not succeed; if first Xuan Wu is established and then Gou Chen, it means that the matter is desired but not achieved, resulting in wasted effort. If Xuan Wu is positioned on Shen, Zi, or Chen, the Heaven Plate and Earth Plate are the same; in matters of litigation, debt collection, or seeking help, there will be many obstacles and the matter will be difficult to achieve.

白虎原是遞牒人，末傳見者被人論，中傳互狀遞相申，初傳我卻訟他人。月厭天罡六甲辰，若加卯上鬼來尋，屋頭屋尾囂聲頻，三五年中命也傾。辰戍丑未卯上加，臺土當門事可嗟。空勾常貴更來捱，萬般阻閡不伸賒。

The White Tiger originally refers to someone who delivers official documents and petitions. If it appears in the final transmission, it indicates being sued by others; if it appears in the middle transmission, it suggests both parties are exchanging petitions to appeal; if it appears in the first transmission, it means I am the one suing others. When both the Month Aversion and the Tiangang fall on the six Jiachen positions and are added to the卯 position, it indicates the presence of ghosts or spirits causing trouble: there will be frequent noises before and after the house, and within three to five years, even life and death may be affected. If the positions of Chen, Xu, Chou, and Wei are added to the卯 position, it suggests the earth element is directly at the entrance, which is regrettable. If furthermore the Tian Kong, Gou Chen, Tai Chang, and Nobleman are present, there will be many obstructions, and the injustice will remain unresolved for a long time.

子加卯上天后臨，進一陰人退一人。若還生死氣交侵，一生一死歲中雲。墓神復日滯難通，四十九日身家蒙，占病氣逆食不進，夜裡惺惺日裡慵。墓神臨支宅不寧，只堪望信與行人，病人不死也昏迷，宅暗人衰事不清。

The day branch is Zi, and it is overlaid by the branch Mao, with the Heavenly Empress also present. This indicates that a woman will come in and a person will leave. If there is also an interaction between Life Qi and Death Qi, then there will be one life and one death, both occurring within this year. If theTomb Spirit is present along with a Repeat Day, the matter will be blocked and difficult to resolve, causing confusion and misfortune for both the person and the household within forty-nine days. When predicting illness, it indicates reversed Qi rising, inability to eat, being awake at night but tired during the day. If theTomb Spirit is on the day branch, the household will not be peaceful, and one can only hope for news and for those who are away. The sick person may not die but will be in a coma; the household atmosphere is dark, the population is declining, and matters are unclear.

墓神忽來復命年，病人纏體定難痊，官方牢獄吏迍邅，出行萬里自回還。九個無頭課不知，丁癸亥辛乙未推。官員誥命祿難移，常人還◎事難為。初傳空亡虛事起，末若禎祥有終始。未傳空亡無結果，反將此事作虛說。

The spirit of the tomb suddenly covers the person's destiny year, causing the patient to be bedridden and certainly unable to recover; in official matters, there will be difficulties in prison affairs and bureaucratic procedures; when traveling a thousand miles, one can only return alone. The nine 'headless lessons' are difficult to understand, and one should seek from the elements of Ding, Gui, Hai, Xin, Yi, and Wei: officials will find it hard to change their official rank and salary, and ordinary people (the original text is missing one character here) will also find it difficult to achieve anything. If the first transmission falls on Kongwang, the matter is illusory; if the final transmission brings auspicious signs, the matter will have a beginning and an end. If the final transmission falls on Kongwang, there will be no result, and one should regard the matter as empty talk.

空亡不可便為空，空中喜惡最難工，天上機巧宜變通，地下只言旬內空。遁時時裡見空亡，甲乙日辰戍亥祥，求謀百事不相當，畢竟無成徒自傷。天空加空少誠實，託人虛詐事難憑，老少憂疑莫掛心，災福旬中總不成。

Falling into Kongwang should not be regarded as entirely empty; the auspiciousness, joy, and misfortune in the sky are difficult to grasp. The Heaven Plate is skillful and changeable, suitable for flexible adaptation, while the Earth Plate only considers the Kongwang within the current ten-day period. When using the method of concealment for divination, the hour also shows Kongwang. On the days of Jia and Yi, if the day and hour fall on Xu or Hai, it is favorable. However, seeking to accomplish various matters will not be in harmony, ultimately achieving nothing and causing self-harm. When Tian Kong is combined with Kongwang, people rarely have sincerity; relying on others to handle affairs often results in falsehoods and lack of trust. The worries and doubts of the old and young do not need to be taken seriously; within this ten-day period, both calamities and blessings will not lead to success.

天空歲月破臨支，宅破人離門戶衰，天空加卯土埊隳，信牒雖來病者悲。天空加惡人造作，便以天空方位捉，他人造作非為惡，自家造作猶為虐。天空本是奏書神，常人官府事相侵，大官登對奏乞頻，小官求薦得相親。天空加巳灶口破，人口屯蒙多災禍，外家信息來相過，呪詛奴婢灶中坐。丙丁壬庚巳亥辰，天官天空共貴人，天頭地角名返吟，空貴須將反覆尋。

The term "Tian Kong" accompanied by the year breaker and month breaker appearing in the day branch indicates that the family dwelling is in disrepair, people are scattered, and the household is declining. When "Tian Kong" is combined with the branch "Mao," it signifies the collapse of the land, although letters or documents may arrive, the sick person's condition remains pitiful. If "Tian Kong" is combined with evil people breaking ground and constructing, one should apprehend them according to the direction where "Tian Kong" is located. If others break ground and construct, their wrongdoing is less severe; if the family itself does so, the harm is greater. "Tian Kong" originally governs official documents and letters. For a common person, it indicates interference from government affairs; for a high-ranking official, it suggests frequent appearances in court to present petitions; for a lower-ranking official, it indicates seeking recommendations to gain favor. When "Tian Kong" is combined with the branch "Si," it indicates damage to the stove, family members experiencing confusion and misfortune, frequent calamities, and messages from the wife's family arriving. It also indicates curses, with servants sitting by the stove. On the branches "Si," "Hai," and "Chen," and the heavenly stems "Bing," "Ding," "Ren," and "Geng," the heavenly official, "Tian Kong," and "Nobleman" are all present together. Heaven is at the head, earth at the horn, which is called "Fan Yin." When encountering "Kongwang" and "Nobleman," one must carefully and repeatedly investigate.

丙丁太乙作天空，利於進取功名通。常人口舌上門攻，求住求遷皆可容。壬癸太乙作貴人，先貴后空退有成。及求後貴先空神，舊事重興喜相尋。天傾西北水之源，地隔東南水府寬。占人進退不能前，貴空先後不虛傳。

On days of Bing and Ding, when the "Taiyi" (located at the Si position) is accompanied by "Tiankong," it is favorable for advancement and the path to fame and achievement is open. For ordinary people, there may be disputes and conflicts coming their way, but when asking about residence or relocation, there is still room. On days of Ren and Gui, when the "Taiyi" position is accompanied by "Tianyi Guiren," it indicates that one will first meet a nobleman and then fall into emptiness; retreating and guarding can lead to success. However, if one seeks to meet a nobleman later and encounter emptiness first, old matters will resurface and good news will follow continuously. The heavens incline toward the Northwest, which is the亥 position, the heavenly gate and the source of all waters; the earth sinks toward the Southeast, which is the Si position, the earthly gate and a broad water domain. The direction of noblemen and the sequence of emptiness each have their own positions. When divining about human affairs and advancement or retreat, if one cannot move forward at first, the nobleman falling into emptiness and the sequence of events being divided into before and after, this is not a false saying.

五個陰干卯酉辰，病人服藥斗相爭，乙辛九丑又相併，不利陰人病日增。寅申寅上乘青龍，對神隔將禍難容，卯酉上有六合攻，人離財散見災凶。午子午上見螣蛇，陰陽離釤實堪嗟。官病相纏驚怪邪，蛇蟠灶下並庭奢。

On days of the five yin heavenly stems, namely Yi, Ding, Ji, Xin, and Gui, if the three transmissions include the branches Mao, You, and Chen, the patient's medication will be ineffective, and there will be disputes and conflicts. On Yi day or Xin day, if the "Nine Cows" and the branch Chou are also present, it is unfavorable for women, and the illness will worsen day by day. On Yin day or Shen day, if Yin is occupied by the Azure Dragon, and it attacks the opposing god and the intervening general, calamity will be difficult to avoid. If Mao and You are attacked by Liu He, it indicates that people will scatter, and wealth will be lost, indicating misfortune. On Wu day or Zi day, if Wu is occupied by the Teng Snake, yin and yang will be separated and dispersed, which is truly regrettable. Official matters and diseases will be entangled, often involving strange and evil spirits, like a snake coiled under the stove or running wild in the courtyard.

巳亥巳上見元武，船車反覆水來苦。出入欲行多又阻，白浪翻天君記取。癸丑癸未日返吟，期約人來日下迎。酒食自來尋起人，餘外徒勞枉用心。贅婿亂首日同量，天網罡魁本命傷。四課三傳實則昌，重沖重破亦無妨。“實”字金氏硃筆改“空”字，似以硃筆寫“實”字於旁。

On days of Si and Hai, if the divination shows the 'Black Tortoise' above Si, it indicates shipwrecks, overturned carts, and water-related misfortunes; there will be many obstacles in going out or walking, resembling a chaotic sea with white waves. The person divining should remember this. On days of Gui Chou and Gui Wei, if the 'Return Echo' lesson is obtained, the person who was agreed to meet will arrive on the same day, and one should go out to meet them. Wine and food will naturally come to the person's door. Other endeavors will be in vain. The 'Sons-in-Law' lesson and the 'Disorder' lesson should be treated the same. If the 'Heavenly Net' and Tiangang (Chen) and Hekui (Xu) are added to the person's destiny, they will cause harm. However, if the four lessons and three transmissions are full, prosperity will result, even if there are many conflicts and breaks, it will not be a problem. Note: The character 'real' was changed by the Jin family with vermilion ink to 'empty', and it seems like the character 'real' was written beside it with vermilion ink.

古言贅婿不由己，見貴求財皆不遂。天官若更土神值，萬般違拗仍迍滯。天罡右目將課中有勝光左目將，外盜原來在眼前。任是大寇也獲全，占病纏身不久安。“外”原本作“及”。“天罡”旁註“右目將”，“勝光”旁註“左目將”。

An old saying states that a stepson-in-law has no control over his own fate; those who receive this divination lesson will find themselves without the support of a nobleman and will not have smooth fortune in seeking wealth. If the "Heavenly Official" is also associated with the earth deity, all matters will be obstructed and things will remain stagnant. In the lesson of "Tiangang" (Chen, with the note "Right Eye General"), if "Shengguang" (Wu, with the note "Left Eye General") is also present, thieves from outside are actually right in front of you; even a great thief can be captured and protected, but if this lesson is about illness, the illness will persist for a long time and bring no peace. Note: The character "外" was originally written as "及"; "Tiangang" has the note "Right Eye General," and "Shengguang" has the note "Left Eye General."

三合之課是雜神，兩姓公婆及異親。幹事轉手要託人，不然帯眾事憂心。六甲日貴天門逢，斬關六合次青龍，中傳陰生陽位空，未傳沖破不相容。六壬六癸用天罡，鯨魚立澗好商量。否極泰來災自散，一日之憂不相忘。注云：一日之中換甲日，癸未救神他必忙。壬戌、癸未、癸丑、癸酉、癸亥，辰未戌。

The lesson with Triple Harmony belongs to miscellaneous deities, indicating the involvement of two families' mothers-in-law and relatives from outside the family; when handling affairs, one must rely on others to handle them, otherwise, leading a group of people will cause constant worry. On the sixth day of the first month, the Nobleman meets at the Heavenly Gate (亥), and the斩关 lesson first takes the Liu He, then the Azure Dragon; the hidden deity in the middle transmission is born in a yang position but falls into Kongwang, and the final transmission is attacked and broken, with inconsistency between the beginning and end. On the sixth rhino day and sixth pig day, the Tiangang (辰) is used as the initiating transmission, like a whale trapped in a gully, still allowing for calm discussion; when things reach their worst, good fortune will come, and disasters will naturally dissipate, but the worries within a single day still cannot be forgotten. The note says: within a day, one must change to the Jia day; on the Guiwei day, there is a saving deity, and that saving deity will certainly be busy. The referred day branches are Renxu, Guiwei, Guichou, Guiyou, and Guihai, with the branches they are in being Chen, Wei, and Xu.

六甲之日六合初，上逼下迫自相拘，風氣未順病未除，被人煎逼未伸舒。六癸午乘天后武，心血不寧事多阻，不肰堂上尊長苦，年命逢之心栩栩。三傳傳逆要更圖，自家進退不伸舒，公人退職官退居，進寸退尺不能無。三傳傳逆望行人，行人不日便相親，若逢天耳有信音，信到人來定其真。

Divination on the day of Jia (六甲日) with the first transmission being "Liu He" indicates mutual pressure from above and below, self-restraint, disorder in the atmosphere, and unresolved illnesses. People are oppressed by others and find it difficult to move forward. On the day of Gui (六癸日), if "Heavenly Empress" or "Black Tortoise" is riding on Wu (午), it suggests unrest in the heart and mind, many obstacles in affairs; alternatively, it may indicate that the respected elders in the family suffer hardships. If the personal destiny or the year's destiny coincides with this, one feels anxious and uneasy. If the three transmissions are in reverse order, all matters require new plans, and personal advancement and retreat are both restricted. Those handling official matters may lose their positions, officials may be demoted, and unavoidable situations of advancing an inch and retreating a foot are inevitable. If the three transmissions are in reverse order and divining about a traveler, the traveler can be seen and approached soon; if encountering the "Heavenly Ear" deity, there will be news, and the news will lead to the person's arrival, which can be confirmed as true.

命上見財及用財，日上見財財自排，不必青龍六合挨，傳財入空空手來。注云：日克命上將為命上見財，初傳克命上神為用財。欲知人出向何方，但看發用在何廂，東西南北細推詳，遠近地理算短長。元武天空主墮胎，死符死氣死神栽，勾陳驚滯不穩來，正時克干子不才。

If the wealth sign appears on the day stem, or if the wealth god initiates the transmission, and wealth also appears on the day, wealth will naturally come in without needing the presence of 'Azure Dragon' or 'Liu He'. However, if wealth in the three transmissions falls into Kongwang, then one will return empty-handed. The commentary says: when the day stem overcomes the general on the person's birth stem, it is called 'wealth appearing on the birth stem'; when the first transmission overcomes the god on the birth stem, it is called 'using wealth'. To determine the direction a person should go when traveling, look at where the initiating god falls in the directions, carefully analyzing east, west, south, and north to calculate the distance and duration. 'Black Tortoise' and 'Heavenly Void' indicate abortion; 'Death Symbol', 'Death Qi', and 'Death Deity' plant the roots of misfortune; 'Gou Chen' indicates fear, obstruction, and unstable pregnancy; if the hour stem overcomes the day stem, it indicates the child will not be talented.

占胎占產有二分，月日未足尚胎云，或觸或病或胎驚，皆取天官驗始真。日月已足忽驚疑，支辰為母日干兒，卻須仔細問占時，剋辰傷母剋干兒。不要驚疑子郎生，六合臨支兒便真，不克辰時不克干，自然母子兩無慮。

Divination for pregnancy and childbirth should be considered in two separate aspects: if the month and day are not yet sufficient, it is still considered as 'pregnancy'. During this period, if there is a clash, illness, or the fetus is startled, one should use the 'Heavenly Official' deity to verify, ensuring an accurate prediction. If the month and day are already complete but there is sudden doubt or uncertainty, then the branch character represents the mother and the day stem represents the fetus. It is also necessary to carefully inquire about the time of the divination. If the time is in conflict with the branch character, it harms the mother; if it conflicts with the day stem, it harms the child. There is no need to be anxious about the gender of the child. If 'Liu He' is present on the branch, the fetus is real and safe. As long as it does not conflict with the branch character or the day stem, both mother and child will be free from worries.

占產不要見三合，三合時日必蹉跎，兩姓外家生者多，不然過日胎平和。占產不要逆連珠，孩兒不順母傷軀，三傳傳順運有餘，吉神吉將少驚慮。孕母行年上見陽，生男必定有風光，陰將原來生女子，陰陽反復命難延。三朝四日不能生，但看十二支干辰，天目鬼來克母身，為禍為崇各區分。

Divination for childbirth should avoid the "Triple Harmony" pattern. If the Triple Harmony appears, the time and day of delivery will certainly be delayed and postponed, often resulting in childbirth outside the maternal family (such as the mother's side). Otherwise, if the expected delivery date has passed but the fetal condition remains peaceful, this may also occur. Divination for childbirth should also avoid the "reverse chain" (three transmissions in reverse order), as this indicates an unstable fetal position and potential injury to the mother. If the three transmissions proceed in the correct order, there is an abundance of favorable energy. If there are also auspicious spirits and generals, there will be little worry or trouble. If the year stem of the pregnant woman is associated with a yang general, a son is destined to be prosperous and well-mannered. If a yin general is associated, it usually indicates a daughter. However, if yin and yang alternate and intertwine, the lives of both mother and child may be in danger. If delivery does not occur within three or four days, one should look at the twelve branches and the stem of the day. If the "heavenly eye" ghost is seen to attack the mother's body, one must distinguish whether it is causing harm or causing supernatural disturbance.

午堂丑房卯酉門，天目鬼來相歩行，若更傳中有關神，看其等處作災迍。天目鬼與阿誰並，七寶灘中神勿論。祟禍求除即便生，免得爹孃憂與驚。天目臨他孕母年，未寅太陰不可兼，鬼胎鬼氣相加纏，必不成人見禍仇。勝光為女太沖兒，詳考古文方始知，懸胎伏吟並見機，遇月之時不用疑。

The Heavenly Stem Wu represents the hall, Chou represents the bedroom, and Mao and You represent the doors and gates. The ghost of the "Heavenly Eye" moves back and forth among these places. If the "Three Transmissions" include the "Gate God," observe where it falls and that is where the calamity occurs. The ghost of the "Heavenly Eye" comes together with whom? The divine omens in the "Seven Treasures Bank" need not be discussed further. Requesting others to perform rituals to eliminate this supernatural evil will ensure a smooth birth, preventing the parents from worrying and being frightened. If the "Heavenly Eye" is superimposed on the year stem of the pregnant woman, and the positions of Wei and Yin are also combined with "Tai Yin," they are incompatible. The ghostly fetus and ghostly energy intertwine, and the fetus will certainly not grow into a person, instead bringing about misfortune and enmity. "Shengguang" (Wu) governs females, and "Taichong" (Mao) governs males; one must carefully study ancient texts to understand this. When the "Suspended Fetus" lesson and the "Hidden Chant" lesson appear together, it is a sign to take action. If it has already reached the month of delivery, there is no need for doubt.

子午卯酉入傳來，未入月者不可偕，若值凶神凶將排，更有天目隱其胎。久病人身怕斫輪，門外修車促去程，本命對沖曰飛魂，十個須教損九人。占事驛馬在三傳，事多不決主遷移，今日議定來朝遷，轆軸一煞少人言。黃衣使者入傳來，臨辰尤得信相催，三傳入墓天目偕，當時立至下馬臺。

The four central heavenly stems, Zi, Wu, Mao, and You, entering the three transmissions, if not yet reaching the month of arrival, the state of pregnancy and birth cannot be harmonious. If further encountering malevolent spirits and evil generals in between, with the hidden "Heavenly Eye," the pregnancy will encounter trouble. Those who are long ill are most afraid of the "Wheel-Cutting" sign — repairing a cart outside the door signifies a prompt departure. When one's destiny meets its opposite, it is called "Flying Soul," and out of ten cases, nine will be lost. If the "Post-horse" is in the three transmissions, the matter is likely to be discussed but not decided, indicating movement; today it is decided, tomorrow the movement happens. However, the evil "Axle" is rarely mentioned. The "Yellow Robe Messenger" (a type of earth god like Tai Chang) entering the three transmissions, especially when resting on the branch, indicates a message coming to urge. When the three transmissions enter the tomb and travel with the "Heavenly Eye," the person awaited will immediately arrive at the horse-tying platform.

久病人身怕見馬，殺名拖尸當世下，貴人空亡更休話，後事須教準備也。天馬名為迯牒神，望人望信向門迎，三傳又逆更相親，此法雖微真更真。“誰備”者，備身後事，宜一切。若望人來問天空，天空臨辰在逡巡，若加卯上出門迎，信息須知在路程。

A sick person who has been ill for a long time is most afraid to see the Post-horse, a bad omen called 'dragging the corpse,' which is the most inauspicious in the present age. If the Nobleman is in the Kongwang position, it is even worse, and one must prepare for the afterlife in advance. The Heavenly Horse is also called the 'God of Escaped Documents,' and those who are waiting for someone or a message should go to the door to welcome them. If the Three Transmissions are in reverse, it indicates close relations, and although this method is subtle, it is indeed true. The term 'who prepares' refers to preparing for matters after death, and everything should be ready. If someone is expected to arrive, one should ask about 'Tian Kong.' If Tian Kong is present in the branch, the person is still hesitating and has not yet moved. If it is on the卯 position, one should go out to welcome them, and the news is known to be on the way.

候舟直須問太沖，太沖六合有期程，申戌子涉三淵兮在水泮，卯加酉上多虛驚。須分左右尋貴人，貴人逆則右邊尋，貴人順則左邊覓，百章歌內最幽深。占人欲得問課名，《玉曆》名多一例推，斷課從來災福真，無令占者得知音。失鵝未可問河魁，但問小吉落何支，或在空亡左右推，或臨亥子必池塘。

Waiting for a boat, one should directly inquire about 'Taichong' (Mao). 'Taichong' pairs with 'Liuhe', indicating that the journey will have a definite time limit. The deities Shen, Xu, and Zi are involved in the deep abyss, meaning the person is still by the water. If Mao is placed above You, it is mostly a false alarm. Seeking the Nobleman requires distinguishing left and right: if the Nobleman moves in reverse, look to the right; if it moves forward, look to the left. This is the most profound layer in the 'Bai Zhang Ge'. If the person wants to know the name of the divination lesson, the 'Yulü' records many names, which can be inferred by analogy. Judging the lesson has always been about determining the authenticity of misfortune and fortune, without needing the person to know the details beforehand. If geese or ducks are lost, one should not inquire about 'Hekui' (Xu), but instead ask where 'Xiaoji' (Wei) falls on the branch. One can search on either side of Kongwang. If it falls on Hai or Zi, the geese or ducks are definitely in the pond.

使者行衙來按巡，來與不來問貴人，臨辰便到在邏巡，不來還是隔三辰。課中總還畏蒿矢，蒿矢有金血光起，三傳申酉地上是，公文吃棒應無理。彈射有丸傷痛楚，占命死人傷命苦，辰戍丑未四九所，此體死人知幾許。占病老人與小囝，逢此二課定逡巡，一彈一射俱不任，須知性命速歸陰。

Government officials on patrol are coming or not coming; to determine this, consult the 'Nobleman'. If the Nobleman is present in the branch hour, it means they have already arrived and are inspecting nearby. If the Nobleman is not present, they are still three hours away. The most dangerous lesson pattern is the 'Hao Shi' lesson. Hao Shi carries the metal energy and indicates bloodshed; if the three transmissions fall in the hours of Shen or You, official documents will arrive and punishment with sticks will follow, and justice will not be heard. The 'Tan She' lesson indicates injuries from projectiles and unbearable pain; if this lesson is used to divinate one's own fate, it signifies the death of the person or great suffering. When the hours of Chen, Xu, Chou, and Wei, or the numbers four and nine, are involved, such a lesson pattern has caused countless deaths. If the elderly or children are ill and encounter the Hao Shi or Tan She lessons, their illness will certainly be prolonged; they cannot endure either the projectile or the shooting, and they will soon pass away.