Twelve Heavenly Generals · Teng Snake

但見螣蛇驚疑擾亂。前一螣蛇乃丁巳火神也，主火光驚疑憂恐怪異。蓋凶神也，以其離貴人前一位，故曰前一也。螣蛇最主變化多端。掩目則無患無憂。居子也，不惟子水克巳火，且居夜方有掩目之象。蟠伏棲息之時，其凶焰無所施，無患無憂矣。螣蛇掩目，彼無害人之心，若日帶自刑，或本命行年作鬼墓絕神，則自逞自作，禍患不淺也。

Whenever the term 「Teng Snake」 appears in a divination lesson, it indicates alarm, suspicion, and disturbance. When the Nobleman is followed by Teng Snake, which is Dingsi fire, it signifies a disaster caused by fire, alarm, worry, and various strange occurrences, making it aInauspicious General (malevolent general). Since there is only one Nobleman, it is referred to as 「the one before」. The annotator notes: Teng Snake is most associated with change and unpredictability. When Teng Snake is at Zi, it is called 「covering the eyes」. At this time, there is no danger or worry: not only does Zi water overcome Si fire, but Zi represents the time of midnight, which symbolizes closing the eyes; the snake is coiled and resting, so its harmful power cannot be unleashed, resulting in no disaster or worry. The annotator notes: 「covering the eyes」 means that Teng Snake itself does not have the intention to harm. However, if the day branch carries self-punishment, or if the native's birth year or current year falls on aInauspicious Spirit (malevolent deity), a墓 (grave), or a绝 (decline), then it will provoke trouble on its own, leading to serious misfortunes.

蟠龜則禍消福善。蓋丑中有暗禽星龜也。夫蛇與龜姤亦離坎交濟象。豈復有禍心於人哉？是以禍消，占者修善以立身，斯福不窮矣。“修善立身”者，亦言宜守靜，不可冒進。生角露齒禍福兩途。居寅生角，蓋火生於寅，榮旺之極，化蛟化龍，此為貪榮不禍，是以為福。居酉露齒，蓋火制鄉，猖獗得志之地，且金石地無食，被蛇肆毒含饕，求口腹之計為禍，得此者退藏於密可也。凡蛇居寅，以龍斷之可也，以寅為青龍之本位也。

The Teng Snake resting on the Earthly Branch Chou is called "Coiled Turtle," indicating the dissipation of calamity and the arrival of blessings. Within Chou there is a hidden turtle, which represents the bird star. When the snake meets the turtle, it symbolizes the interaction between fire and water, which complement each other. How could such a combination be harmful? Therefore, calamity is dispelled. If one cultivates virtue and establishes a solid character, endless blessings will follow. Note: The phrase "cultivate virtue and establish oneself" also implies the importance of maintaining stillness and avoiding reckless advancement. When the Teng Snake rests on the Earthly Branch Yin, it is called "Growing Horn," and when it rests on You, it is called "Showing Teeth." These two situations represent either fortune or misfortune, leading along different paths. When the Teng Snake rests on Yin, it is called "Growing Horn" because fire is in its growth phase at Yin, reaching its peak of prosperity. The snake can transform into a dragon, seeking prosperity rather than causing harm, thus it is a blessing. When the Teng Snake rests on You, it is called "Showing Teeth," as You is the place where fire is subdued. The snake becomes rampant and dominant here. Moreover, metal and stone lands offer little sustenance, so the snake indulges its greed and poisons, causing harm. Those who receive this omen should retreat and remain hidden. Note: Whenever the Teng Snake rests on Yin, it can also be interpreted using the Azure Dragon, as Yin is the original position of the Azure Dragon.

乘霧飛空休祥不辨。居巳為乘霧，以霧為隱，雖毒目無所見，毒不得肆身，得此者仍宜避之。蓋霧之蒙，彼固目迷矣，而我至此獨不迷哉？倘誤犯之，為其所噬，悔何及矣。居午飛空，以蛇飛空化龍化蜃之氣也。彼有此大志始有此大為，豈復毒人？縱彼不毒人，在我仍宜避之，不失為明哲。辰巳午天位也，臨居之必化龍，志象必大。生干大吉。

The Teng Snake occupying the position of Si is called "Cheng Wu" (riding the mist), and occupying the position of Wu is called "Fei Kong" (flying into the air). In these two cases, it is difficult to determine whether the outcome is favorable or unfavorable. When the Teng Snake is in Si, the mist can conceal forms, and although the snake is venomous, it cannot see clearly, so its venom has nowhere to take effect. Those who divinate this situation should still be cautious and avoid danger. Because the mist is thick and confusing, although the snake may be disoriented, does that mean I will not be confused in the mist? If by accident I meet the snake and get bitten, regret will be too late. When the Teng Snake is in Wu, it is a sign of the snake rising into the air, transforming into a dragon or a sea monster. It has such great ambition, so it can achieve great things. How could it still bother to poison others? Even if it does not poison people, it is still advisable to avoid it, which is a wise choice. The commentator notes: The positions of Chen, Si, and Wu belong to the heavenly positions. When the Teng Snake is in these three positions, it must transform into a dragon, and its aspirations and demeanor will certainly be grand. If it can generate and support the day stem, it is a great auspicious sign.

入林兮鋒不可砍。居未為入林，未乃木庫，以土有木，非林之象乎？林簏棲止，既有所蔽矣，其穴必深，當雖有刀鋒無所施其利也。彼螣蛇有此優遊之樂，必無肆禍之心，占者無所忌矣。然逢林有蛇，還當莫入。墜水兮從心無患。居亥蛇墜能水居，則隨波逐流，魚蝦為食，似無橫路毒人之慾。在我則任其往返周旋，豈不從心所欲哉？

Teng Snake approaching Wei is called "entering the forest," at this time even a sharp blade cannot harm it. Wei is the earth store of wood, with wood contained within earth, is it not exactly the image of a forest? The snake resides in the area between the forest and the hillside, already having shelter, its den must be very deep. Even with a sharp blade, there is nowhere to strike. Since Teng Snake has this ease and comfort, it certainly has no intention of causing harm, so the person consulting the divination need not be concerned. The commentator notes: however, if there is a snake in the forest, one should still avoid entering it carelessly. Teng Snake approaching Hai is called "falling into water," at this time one can act freely without worry. The snake falling into water can live in the water, drifting with the waves, feeding on fish and shrimp, seeming to have no intention of blocking the way or causing harm; on my side, I can let it move freely, is it not exactly acting according to one's will?

當門銜劍總是成災。居卯為當門，卯乃日月之門，則出門即被其害矣。有備者無害也。得此者預為之計，不待彼奮起而攻其不意。若趨而不顧，斯墮其害矣。蛇加地盤卯酉之上，則妖氛之氣入門矣，於人於物皆受其毒，行為作事亦有蛇之性矣。申者金刃之象也。金刃乃斬彼之物，而胡為彼所銜哉？火能克金，得以猖獗逞妖，銜劍蓋異且妖之象。占得者惟退潛而避之，彼凶不能處，妖氛息而吾復何患哉？

The Teng Snake occupying the卯 position is called "door confrontation," and when it occupies the申 position, it is called "biting a sword." Both situations bring calamity. When the Teng Snake is at卯, which is the gate where the sun and moon rise and set, once it exits this gate, it will cause harm. However, those who are prepared can avoid harm. Those who divinate this should plan ahead, act unexpectedly before the Teng Snake can strike, and if they rush forward without precautions, they will fall into its harm. The commentator notes: When the Teng Snake is on the Earth Plate at卯 or酉, it signifies a poisonous atmosphere entering the door, affecting both people and objects, and even making their actions take on the nature of a snake. As for the申 position, it represents a sharp weapon; a sharp weapon is normally used to cut a snake, yet here the snake is biting the sword. This is because fire can overcome metal, allowing the snake to become rampant and mischievous. "Biting a sword" is a strange and evil omen. Those who divinate this should retreat and hide, so the snake's evil power has nowhere to manifest, the poisonous atmosphere is dispelled, and I have nothing to fear.

入冢而象龍併為釋難。戌為入冢。戌乃火庫，有蛇入墓之象。彼深居而簡出，吾往過雖不免小心惴惴，而彼非蟠伏路途之比也。居辰象龍。蛇乃龍之從也，有化之機，若入龍之穴，有隨化之義。夫彼貪上達必熱於中，豈復深為我患哉？故可釋難。蛇乘辰則化龍，發用或居日上，占天時必雨。

Teng Snake occupying Xu is called "entering the tomb," and occupying Chen is called "resembling a dragon." Both can remove dangers. Xu is the warehouse of fire, so the snake arriving there has the appearance of entering a tomb. It resides deeply and rarely comes out. Although I pass by it, I may feel uneasy, but it is better than the snake coiling in the middle of the road. When Teng Snake occupies Chen, it resembles a dragon. The snake is a subordinate of the dragon, indicating a possibility of transformation. Entering the dragon's cave suggests a change will follow. It is eager to advance, its mind is active, so it will not deeply trouble me. Therefore, it can remove difficulties. The commentator notes: When Teng Snake rides Chen, it will transform into a dragon. If it initiates the transmission or is above the day stem, the weather will certainly rain.

朱雀南方文書可防。前二朱雀乃丙午火神也，故曰南方、文書、司訟、章奏、口舌之神，主火光怪異，去貴人二位，故曰前二。損羽也自傷難逃。居子，羽翼不成，進飛必難矣，占此者文書無氣，而詞訟口舌不凶也。掩目也動靜得昌。丑亦北方水氣之餘，制雀火，有投江破頭之喻。蓋彼既目瞑吾得有為矣。動靜俱吉，無口舌之憂，訟息而文書不行也。

The Vermilion Bird belongs to the southern fire. Any matters involving documents should be cautious of it. The nobleman's second position is the Vermilion Bird, which is the fire god of Bingwu, so it is called the god of the south, governing documents, lawsuits, petitions, and disputes, as well as fire and various strange occurrences. Since it is two positions ahead of the nobleman, it is called "front two." When the Vermilion Bird is on the position of Zi, it is called "loss of feathers," meaning the bird itself is injured and difficult to escape. When it reaches Zi, its wings cannot fully grow, and even if it wants to fly, it cannot move. Those who divinate this situation will find their documents lacking strength, but lawsuits and disputes will not be dangerous. When the Vermilion Bird is on the position of Chou, it is called "covering the eyes." Whether moving or still, things will go smoothly. Chou is still the remaining water energy of the north, which can control the fire of the Vermilion Bird. There is an analogy of jumping into the river and hitting one's head. Since it has already closed its eyes, one can take action, so both movement and stillness are auspicious, with no worries about disputes or lawsuits, but documents will not be able to be handled.

安巢兮遲滯沉溺。居寅卯為之。蓋木皆火生助之神，且有山林之象，雀至山林結巢砌壘，育子貪榮。占者所喜有口舌消亡之義，而曰遲滯沉溺者，蓋卜文書章奏事未免淹滯而沉溺。此壬學“馬戀生不行”、“鬼戀生不克”、“印戀生不生”之理，最為玄妙。投網兮乖錯遺忘。辰戌為天羅地網，而戌為雀火庫，而辰戌對宮，有丘墓象也。夫以朱雀之凶，入此不得飛揚，占者所喜也。故曰乖錯遺忘，亦指文書事。朱乘辰戌發用，多無音信，試之屢驗。

The Vermilion Bird governing寅and卯is called "Safe Nest," indicating delays and entanglements. The wood of寅and卯are both things that nourish fire, and they also represent mountains and forests. When the Vermilion Bird arrives at mountains and forests, it builds nests, raises its young, and clings to this prosperity. What the diviner desires is the elimination of disputes; however, it is called delays and entanglements because matters concerning documents and official reports inevitably suffer delays. The commentator notes: this is precisely the principle in the Six Rats system of "the horse loves the nourishing element and does not move," "the ghost loves the nourishing element but does not overcome it," and "the seal loves the nourishing element but does not produce it," which is most profound. The Vermilion Bird governing辰and戌is called "Throwing into the Net," indicating errors and being forgotten.辰and戌are the Heavenly Net and Earthly Net, and戌is also the storage place for the fire of the Vermilion Bird. Since辰and戌are opposite, they both have the image of graves; with such a fierce general as the Vermilion Bird entering here, it cannot rise up, which is what the diviner desires. Therefore, errors and being forgotten refer to matters concerning documents. The commentator notes: when the Vermilion Bird uses辰or戌, it is mostly without news, and this has been repeatedly verified.

厲嘴銜符怪異經官語訟。雀居申能剋制申金，其方得志之處也。厲嘴奮啄，所以口舌尤旺也。望文書固有氣，而他占則訟訴之象，凶不可免。居午曰銜符，古名真朱雀，有非細之訟，常人之憂，若士子入場，斯高中矣。

The Vermilion Bird over the Hour of Monkey is called 'Lì Zuǐ' (Loud Beak), and over the Hour of Horse is called 'Xián Fú' (Carry the Mandate), indicating strange occurrences and legal disputes. When the Vermilion Bird is in the Hour of Monkey, it can control the Metal of Monkey, which is its area of strength. Its beak becomes sharp and it fiercely pecks, so speech is particularly vigorous. At this time, expecting documents may have power, but for other matters, it indicates litigation, and misfortune is inevitable. When the Vermilion Bird is in the Hour of Horse, it is called 'Zhēn Zhū Què' (True Vermilion Bird), indicating a significant legal case. For ordinary people, it signifies worry; but if it is a scholar taking an exam, it foretells success.

臨墳入水悲哀且在雞窗。臨未言其巢於古墓之象。夫巳午未申俱在上，有飛空而翱翔之義。朱雀得肆之時也。主口舌不細，故曰悲哀，妻孥烏有不悲者乎？孥，男女也。臨亥入水，火入水鄉有投江義，乃甚喜矣。凶神無氣何曰哀悲。蓋亦指文書動用而言耳。若有急用文詞不能得用，亦悲也。朱為言，為文，入水則言辭悲切。悲切者必有因，蓋因運勢不佳。故入水臨墳，不惟文書也。

The Vermilion Bird over Wei is called "over the tomb," and over Hai is called "entering water," both indicating sorrow, and this sorrow often falls upon the book windows of scholars. Over Wei means it is building a nest on an ancient tomb; Si, Wu, Wei, and Shen are all in the upper half of the heavenly position, implying flying high in the air, which is precisely the time when the Vermilion Bird is unrestrained, leading to much verbal disputes. Hence, it is said to indicate sorrow—how could wife and children not also grieve? The term "nu" in the original text refers to wife and children. Over Hai entering water, fire entering the water region implies throwing oneself into a river, which should be a happy thing. Why does it instead indicate sorrow? This is considered from the perspective of the use of documents: if there is an urgent need for documents or written words but they are not useful, it is also a sorrowful matter. The annotator notes: the Vermilion Bird governs speech and literature; entering water implies sorrowful and touching words. Sorrow and touch must have a cause, mostly due to poor fortune. Therefore, the implications of the patterns "entering water" and "over the tomb" are not limited to documents alone.

官災起蓋因夜噪。居酉為之。亦火制金鄉，得以奮志為惡，其性好亂便生口舌，得此者必官非不免。又且酉為門戶，口舌入門非官災而何？若克干其災必大，酉刃也，如刃之文辭，何能免禍也？亦主口舌爭鬥。音信至都緣晝翔。居巳為之，以巳未交午乃白晝象。雀至此最為有氣，占凶則口舌詞訟，占喜則起用文書，望人書信俱至。

The Vermilion Bird presiding over You indicates "nocturnal clamor," leading to lawsuits and disasters. You is the metal territory controlled by fire, allowing the Vermilion Bird to act out its malevolent nature. Since the Vermilion Bird is inherently chaotic, it causes disputes and arguments. Those who receive this divination will inevitably face legal troubles. Moreover, You represents the gate, and if disputes enter through the gate, what else could it be but official calamity? The commentator notes: if the god riding the Vermilion Bird is able to overcome the day stem, the disaster will certainly be severe. You is also Yangren, like a sharp blade of words, how could it not bring trouble? This pattern also indicates disputes and conflicts. The Vermilion Bird presiding over Si is called "day flight," leading to the arrival of messages. Si has not yet reached Wu, representing the daytime. The Vermilion Bird here is most vigorous. If divining an ominous matter, it signifies disputes and lawsuits; if divining a favorable matter, it signifies the use of documents, and the awaited messages will arrive.

粵有六合之神婚姻佳會。六合主和合成就宴會婚姻，又名私門。待命和同。亥乃天門，我欲成就公私事端來天門之下待命，必成。不唯六合，凡十二神臨於天門之上，天門者仙佛之門，自此門所傳之消息，所關禍福必巨大無比，故吉神臨之則其禍甚巨，凶神臨之則必受深殃。

Regarding the Heavenly General "Liu He," it governs marriage and pleasant gatherings. Liu He presides over harmony, accomplishment, banquets, and marriage, and is also called "Private Door." When Liu He is in the position of Hai, it is called "Awaiting Orders," indicating mutual harmony. Hai is the Heaven Gate; if I wish to accomplish matters, public or private, I come beneath the Heaven Gate to wait for orders, and it will certainly succeed. The commentator notes: Not only does Liu He function this way, but all twelve Heavenly Generals when they appear at the Heaven Gate are similarly effective. The Heaven Gate is the gate of immortals and Buddhas; messages coming from this gate involve great fortune or misfortune. Therefore, when a benevolent spirit is at Hai, the fortune is immense (the original text says "its misfortune is great," which is likely a mistake for "fortune"), but when a malevolent spirit is at Hai, severe calamity will surely follow.

不諧驚悖。六合木入於巳火鄉，煙滅灰飛，不吉矣。凡占憂懼不免。日干乙木，坐於巳方亦有此意。又地陷於東南，為不足，“馬逢巳亥在路歧。”蓋言在巳亥之地，諸事不備，故無信心而憂懼猶豫。又巳者陽之極，亥者陰之極，當此大轉關之時，非謹慎萬分不可，故亦主憂懼。

When theLiu He (Liu He) is in the巳 (Si) position, it is called "not harmonious," indicating fear, confusion, and disorder. TheLiu He belongs to wood, but when it enters the fire territory of巳, it is like smoke dissipating and ashes vanishing, naturally leading to inauspicious outcomes. In all divinations, one is inevitably filled with worry and fear. The commentator explains: if the day stem is 乙 wood sitting in the Si position, it conveys the same meaning. Furthermore, the earth in the southeast direction is deficient, as the saying goes, "the horse meets Si and Hai on the road," which means that when people are in the Si or Hai positions, things are incomplete, leading to lack of confidence, fear, hesitation, and uncertainty. The Si is the extreme of yang energy, and the Hai is the extreme of yin energy; this is a critical turning point of yin and yang. One must be extremely cautious, hence it also signifies fear and anxiety.

反目兮無禮之事端。子水也，六合木也，何為反目？蓋無禮之刑也。凡事必起於無禮，以致彼此不投而有反目也。私竄兮不明之囚地。居酉，以卯酉為私門，六合又乙卯之屬，以私並私，以門復門，乃出入私門逃竄。且六合之木而臨從魁之金受克，故囚地重複私陰，故曰不明。此者惟姦淫陰私是利，而正大反殃也。

When the Six Harmonies (Liu He) are over the Zi (Water), it is called "Opposition" (Fan Mu), and the matter begins with impropriety. Zi belongs to Water, and the Six Harmonies belong to Wood. Normally, Water generates Wood, but it is said to be "Opposition" because Zi and Mao (Wood) are in mutual punishment, which is called "Punishment of Impropriety." Once a matter begins with impropriety, people will not understand each other and eventually turn against each other. When the Six Harmonies are over You (Metal), it is called "Secret Flight" (Si Cuan), and it falls into a dark and obscure prison. Both Mao and You are private doors, and the Six Harmonies itself is associated with Yimao. Adding private to private and door to door, it forms the image of secretly entering and fleeing through private doors. Moreover, the Wood of the Six Harmonies is over the You (Metal) which is "Congkui," and thus is subject to being overcome. Therefore, the prison is further overlaid with secrecy and darkness, hence the term "Unclear." This type of divination is favorable for matters of adultery and secret affairs, but it is detrimental to open and upright matters.

“此者惟姦淫陰私是利，而正大反殃也。”一句最宜深思，蓋吉得凶課，凶得吉課，晴得陰課，陰得晴課，亦返吟遷移之意。若陰得陰課，陽得陽課，則亦如伏吟不動之意。乘軒結髮從媒妁而成歡。寅乃軒車，故為乘軒。申庚卯乙相合故結髮，故結髮。以從媒妁之言而有歡成之慶也。

The commentator notes: "This type of divination is only favorable for illicit and private matters, while righteous and open affairs suffer harm." This statement is most worth pondering—when divining a favorable event, one receives an unfavorable chart, and when divining an unfavorable event, one receives a favorable chart. Expecting clear weather yet receiving a chart indicating rain, or expecting rain yet receiving a chart indicating clear weather, both contain the meaning of reversal and transformation similar to reverse chanting. Conversely, when divining private matters and receiving a private chart, or divining public matters and receiving a public chart, it is like hidden chanting, remaining unchanged. When theLiu He is in寅, it is called "riding the carriage," and when it is in申, it is called "tying the hair," indicating that the matter is accomplished through the mediation of a matchmaker.寅 represents a carriage, hence the term "riding the carriage." In申, the庚 metal combines with the乙 wood in卯, hence the term "tying the hair." Both situations result in joy and success through the mediation of a matchmaker.

違理亡羞因妄冒而加罪。卯辰有六害之凶，故居辰為違理。若臨戌以己之私門而自就戌，以為六合苟合乃亡羞之徵。占得此者必因自失檢約，以招罪愆，非干人之害我也。升堂入室併為已就之占。午為離位，似為升堂。卯則六合本位，故入室。二者合於堂合於室，豈非已就乎？占得此皆可成遂。壬學重象，課中見午，則有明堂封拜之象，課傳再得一二處類似之象，則可得此吉也。

When the Hexagram of Harmony (Liu He) is on the hour of Chen, it is called "Violation of Reason," and when it is on the hour of Xu, it is called "Loss of Shame." Both are due to reckless actions that provoke blame. The hours of Mao and Chen are harmful to each other, so when Liu He is on Chen, it signifies a violation of reason; when it is on Xu, it means using one's private domain to accommodate Xu, treating Liu He as a temporary union, which is a sign of shamelessness. The person who draws this must have been careless and lacked self-restraint, thus inviting misfortune, not because someone else is harming them. When Liu He is on the hour of Wu, it is called "Ascending the Hall," and when it is on Mao, it is called "Entering the Room," both indicating that matters have been successfully accomplished. Wu belongs to the Fire position, like ascending the hall; Mao is the original position of Liu He, hence called entering the room. One union in the hall and one in the room, are they not exactly achieved? Those who draw these two patterns will have their affairs completed. The commentator notes: The study of Six Rats (Liu Ren) emphasizes taking symbolic meanings. If the lesson shows Wu, it indicates the image of the Bright Hall (Ming Tang) with official appointments. If the three transmissions also include similar images, this good fortune will be realized.

納采妝嚴總是欲成之例。六合臨丑乃貴之本垣也，以賤謁貴，妝飾不得不嚴，所以事上也。居未乃卯未有合慶，且太常酒食帛物之鄉，似納采之喜也。占得之者何事不可成也。

When theLiu He (Liu He) trigram falls on 丑 (Chou), it is called 'Nacai' (Betrothal gifts), and when it falls on 未 (Wei), it is called 'Zhuangyan' (Preparation for the wedding). Both are examples of things about to be completed. WhenLiu He falls on 丑, 丑 is the native palace of the Nobleman (Guiren), indicating a humble person paying respects to a superior, so the appearance must be properly arranged, which reflects the principle of serving superiors. When it falls on 未, 卯 and 未 form a Triple Harmony (Sanhe), and 未 is the territory of Tai Chang associated with wine, food, silk and cloth, resembling the joyful occasion of presenting betrothal gifts. Those who divinate these two patterns will find nothing difficult to accomplish.

或逢勾陳發用必然鬥訟爭官。主征伐、戰鬥、詞訟、爭論田土事。又主勾連遲滯。更遇受越投機被辱暗遭毒害。丑乃貴人之鄉，以爭神而入貴地，乃受邁越之訟訴而勾陳肆其侮於人也。若至子，乃土能剋制之適，所以投其狂妄之機，尤可以展布其奮忿之心。占得之者亦惟忍而已矣。

If "Gou Chen" initiates the transmission, there will certainly be disputes and lawsuits. Gou Chen governs military campaigns, battles, lawsuits, and disputes over land. It also signifies entanglements, complications, and delays. When Gou Chen is in the position of Chou, it is called "Receiving Excess," and when it is in the position of Zi, it is called "Taking Advantage." This indicates being humiliated and suffering harm secretly. Chou is the territory of the Nobleman, so the god of disputes entering the noble's domain will result in losing a case due to overstepping. Gou Chen will then tyrannize others. When it is in the position of Zi, it is the place where earth can overcome water, and the situation is favorable. Therefore, it takes advantage of this reckless opportunity to express its anger. Those who receive these two patterns can only endure.

遭囚兮宜上書。勾陳遇寅乃剋制之方，故有遭囚之象。宜上書者，彼凶既衰，而我得發上言告發其積害成愆之狀。若不於此時制之，則過時仍肆虐而物受其害矣。寅者文書之象，勾者鬥爭之意，上書者據理力爭之事，其意在此。

Gou Chen over Ying is called "Zao Qiu," at this time it is suitable to submit documents and make statements. The wood of Ying can overcome the earth of Gou Chen, which is the way it is restrained, hence the image of being captured. The reason for recommending submission of documents is that the adverse force of the other side has already declined, so I can now speak out and expose its accumulated harmful actions. If we do not take advantage of this moment to restrain it, after this period it will still wreak havoc, causing further harm to all things. The commentator notes: Ying represents the image of documents, Gou Chen signifies struggle, and submitting documents is precisely the act of arguing one's case based on reason. This is the intention behind this statement.

捧印兮有封拜。巳乃鑄印之方，而勾陳一印之模範，印鑄而成以捧奉其上，非封拜而何？君子見之遷擢極速，常人見之反為可憂，自非有不法等情何干於印信也？“常人見之反為可憂，自非有不法等情何干於印信也？”，此句道盡壬學重象之理。

Gou Chen over Si is called "Peng Yin," indicating matters of being granted official titles and honors. Si is the direction of casting seals, and Gou Chen itself is like a seal mold. After the seal is cast, it is carried and presented, which is not granting titles and honors what else? Officials encountering this will experience rapid promotion, but ordinary people encountering it may be cause for concern—unless they are involved in illegal activities, how would common people have any connection with official seals? The annotator remarks: "Common people encountering this are indeed cause for concern, for unless they are involved in illegal matters, how could they have anything to do with official seals?" This sentence fully explains the principle of six rhymes emphasizing symbolic associations and determining fortune or misfortune based on the status of the person divining.

臨門兮家不和。卯本日月之門，勾陳爭鬥之神入之，是爭神進門矣，必家不和，以致搶攘紛更，人眷非寧，蓋亦破敗之征也。不唯“爭神入門”，更以“紛更”！宜思之。披刃兮身遭責。酉金為凶器矣，況又陰爻肅煞之氣，與勾陳之戊辰生合，彼凶斗之神而持此凶，豈有善念哉？然非理之舉，法所不容，終於遭責，占者惟避其凶可也。

Gou Chen over the Mao sign is called "Ling Men," indicating domestic discord. The Mao sign is the gate where the sun and moon rise and set. When the Gou Chen, the god of contention, enters this gate, it signifies contention entering the household, leading to inevitable disharmony, continuous disturbances, frequent calamities, and unrest among family members, which is also a sign of decline. The commentator notes: here, it is not only important to consider "contention entering the gate," but more importantly, the term "frequent changes" should be carefully considered. Gou Chen over the You sign is called "Pi Ren," indicating self punishment. The You metal is inherentlyvicious, and since it is yin and carries a harsh and killing energy, it also harmonizes with the Wuchen earth, which is the nature of Gou Chen. A fierce and combative deity holding such avicious weapon can hardly have good intentions. However, unreasonable actions are not tolerated by law, and ultimately, punishment is inevitable. Those who cast the divination should avoid its fierce influence.

升堂有獄吏以勾連。勾陳入辰非升堂而何，其神主鬥訟勾連，故至辰則有獄吏勾連之應，知機君子生平無非禮之舉，不過因他人之不法而及之耳。勾者，鉤也。反目因他人而逆戾。午火生勾陳而何曰反目也？以勾陳好鬥訟而午火真朱雀，尤訟之最者也。彼此皆反面相賊之神，孰肯相容也？故有反目之象。君子占之必被小人之逆戾波以及之耳。

Gou Chen in Chen is called "Sheng Tang," indicating that officials will be involved in legal matters. Gou Chen originally belongs to Wu Chen, so moving into the Chen palace is not "Sheng Tang" otherwise. This deity governs disputes, lawsuits, and entanglements, so when it reaches Chen, the result is the involvement of officials. Those who understand the signs will know that virtuous people have never committed improper acts, but they may be implicated due to others' offenses. The annotator explains: "Gou" means hook, implying being caught and not released. Gou Chen in Wu is called "Fan Mu," indicating misfortune caused by others. Wu fire can generate Gou Chen's earth, but why is it called "Fan Mu"? Because Gou Chen is fond of disputes, and Wu fire is known as the "true Vermilion Bird," which loves lawsuits. Both are deities that turn against each other, so they cannot coexist, resulting in the image of "Fan Mu." If a gentleman encounters this pattern, he is certainly involved in troubles caused by petty people.

入驛下獄往返詞訟稽留。未乃垣途如驛道也，故曰入驛。戌乃地網，又曰地獄，況與勾陳之戊辰對相沖射，乃下獄之象也。非詞訟之往來而何？見者惟退避則否。

Gou Chen over Wei is called "entering the post station," and over Xu is called "going to prison." This indicates involvement in lawsuits that require constant movement and remain unresolved for a long time. Wei represents walls and roads, similar to the post station roads, hence the term "entering the post station." Xu represents the earth net, also known as hell, and since it is opposite and facing theWuchen of Gou Chen, it forms the image of going to prison. What else could it be but lawsuits that keep coming and going? Those who encounter these patterns should retreat to avoid misfortune.

趨戶褰裳反得勾連改革。夫申非門戶之神，何以趨戶目之？蓋申前即酉戶也，立此可以入門，故曰趨戶。至亥而褰裳者，亥方夜靜更闌，必褰衣而酣息，然曰勾陳反覆者，申為坤地戶也，亥為乾天門也。門戶之內何立此等凶神，君子至此即返而抽身，稍遲則被彼勾執矣。

Gou Chen at Shen is called "Qu Hu", and at Hai is called "Qian Chang", and this will bring about complications and change. Shen is not originally the god of the gate, so why is it called Qu Hu? Because the previous trigram of Shen is You, which is the gate. Standing on Shen allows one to enter the gate, hence it is called Qu Hu. At Hai, it is called Qian Chang, because at Hai, it is deep night and one must lift up his clothes to rest. As for why Gou Chen at these two positions brings about instability, it is because Shen belongs to Kun, the Earth, which is the gate, and Hai belongs to Qian, the Heaven, which is the gate. How can such a malevolent spirit stand within the gate? A gentleman should withdraw at this point. Even a slight hesitation will cause him to be caught by it.

青龍財喜雖主亨通。主財帛米穀喜慶亨通，十二神中惟此神最吉，增福解禍。但青龍克干，必有血光。以龍為財神，而血亦財象也。吾曾有甲日龍發用乘申而被刀割破手指事。

The Azure Dragon governs wealth, joy, and smoothness in all affairs. It presides over money, grain, joy, and favorable outcomes. Among the Twelve Heavenly Generals, it is the most auspicious, capable of increasing blessings and resolving misfortunes. Note: However, if the Azure Dragon overcomes the day stem, there will certainly be bloodshed—since the Dragon is a deity of wealth, blood is also considered within the category of wealth. I once encountered a case where the Azure Dragon was the initiating transmission on a Jia day, and it was riding on the metal of Shen, resulting in a finger being cut with a knife.

在陸蟠泥所謀未遂。未近南離之火，故為陸；丑近北坎水，故為泥。夫龍飛於九天，潛於九淵變化而莫測也。若失地亦厄且困矣。蟠於泥在於陸非失地而何，慾望其遂也難矣。有友來占，龍乘丑加干，真斷財務吃緊，點頭稱是，妙絕！

The Azure Dragon is said to be "on land" when it is on Wei, and "coiled in mud" when it is on Chou. Whatever plans one makes will find it hard to succeed. Wei is close to the southern Li fire, which represents dry land; Chou is close to the northern Kan water, which represents muddy ground. The Azure Dragon should be soaring in the heavens or hidden in the depths, unpredictable and ever-changing. But once it loses its proper place, it becomes trapped and unable to move. Coiled in mud or stuck on land, is this not losing its proper place? How can one expect success then? The commentator notes: A friend once consulted me, and the Azure Dragon was placed on Chou over the Day Stem. I directly told him he would have financial difficulties, and he nodded in agreement. It was truly remarkable.

登魁兮小人爭財。戌乃河魁也，以青龍之吉神而入網羅之地，則小人爭財之象矣。財之神落此，所以致小人之爭也。春種秋收，戌者秋末，正萬物收藏之時，收其收殺之氣更甚於酉，《三國演義》中所謂無底洞正此宮之象。龍為財神，陷於無底之淵，何能出頭？小人不知陷入此無底之淵，萬劫不復將至，尚一意於財帛，故主大凶。不利財，亦不利身，若克我是是逃生無門，任人宰割矣。且戌者，灰土也，散而難聚，分而難合，故亦主所為艱難。

The Azure Dragon is over the戌 (Xu) and called "Deng Kui", indicating disputes over wealth among petty people. The戌 is "Hekui" (Xu), and a virtuous deity like the Azure Dragon falling into the area of the Heavenly Net and Earthly Net becomes an omen of petty people fighting over wealth; since the Wealth God is located here, it brings about such conflicts. The commentator notes: throughout the year, spring is for sowing and autumn for harvesting. The戌 is at the end of autumn, which is the time when all things are stored away. The atmosphere of gathering and solemnity here is even heavier than that of酉 (You). The "bottomless pit" mentioned in "Romance of the Three Kingdoms" is exactly the image of this palace. The Dragon is the Wealth God, but if it falls into a bottomless abyss, how can it ever emerge? Petty people do not realize they have already fallen into a bottomless pit, with eternal suffering looming, yet they still obsess over wealth, leading to great misfortune: it is unfavorable for wealth and also harmful to oneself. If it further harms me, then there is no way to escape, and I will be at the mercy of others. Moreover, the戌 is a gray earth, which disperses and cannot gather, divides and cannot unite, so it also indicates that things will be exceptionally difficult.

飛天兮君子欲動。以辰乃龍庭也，而曰天者，戌亥子丑象地在下也，辰巳午未象天在上也，故曰飛天也。青龍若飛騰在上，君子有為之時也，非欲動乎？龍乘辰發用或加干，則志向遠大，奮發有為。若中末空亡或陰神制之，或末得日墓，則半空折翅，江底翻舟。

The Azure Dragon approaching the Dragon Mansion is called "Flying Heaven," indicating that a gentleman will take some action. The Dragon Mansion is the place of the Dragon, so it is called "Heaven" because the area of Xu, Hai, Zi, and Chou symbolizes the earth below, while the area of Chen, Si, Wu, and Wei symbolizes the heavens above. Therefore, it is called "Flying Heaven." When the Azure Dragon soars above, it is precisely the time for a gentleman to act, how could he remain still? The commentator notes: When the Azure Dragon rides on Chen and initiates the transmission, or when it is added upon the day stem, it indicates that this person has great aspirations and is striving to achieve something. However, if the middle and final transmissions fall into Kongwang, or if they are restrained by yin spirits, or if the final transmission falls on the墓 (grave) of the day stem, then it becomes like flying halfway into the air and breaking its wings, or sailing in the middle of the river and capsizing the boat.

乘雲驅雷利以經營。寅乃青龍之宮，有乘雲出入之象，占謂雲從龍也。卯乃震為雷也，龍為雲，非經營之時乎？驅雷乘雲而得以施為展布。《易》曰“艮為雲”，寅居艮宮，故曰乘雲。《繫辭》曰“雲從龍，風從虎”，亦其一解。占天時為陰、雲之象。

The Azure Dragon is said to "ride the clouds" when it is over the寅 (Yin) and "drive thunder" when it is over the卯 (Mao), both being favorable for business ventures and planning. The寅 is the native palace of the Azure Dragon, symbolizing the rising and descending of clouds, as the classic text says "clouds follow the dragon." The卯 belongs to the Zhen trigram, which represents thunder, and the dragon also governs clouds. When clouds move and thunder rumbles, it is indeed an auspicious time for business activities. The commentator notes: The Book of Changes states "Gen (Mountain) represents clouds," and since the寅 is in the Gen palace, it is called riding clouds. The Great Treatise also says "clouds follow the dragon, wind follows the tiger," which is another interpretation. If this is used for weather divination, both these patterns indicate cloudy and overcast skies.

傷鱗摧角宜乎安靜。申乃陽金，酉乃陰金，金能克木，青龍之甲寅所深畏也。至此有退鱗折角之象。吉神遭厄，豈福佑於我也，惟安居守靜而已。燒身掩目因財有不測之虞憂。居午燒身，居巳掩目。以青龍木得水為喜，而見火為仇，巳上入蛇穴，尤為不吉。故有掩目之象。午乃南離真火，故曰燒身，青龍有此不足，尚可賴之為財神？若求謀財物則有莫測之憂。入海遊江因動有非常之慶。居子入海，居亥遊江。蓋俱水也，青龍得水，何吉不生？吉福斯民，占者動則有非常之美。

The Azure Dragon is called "Injured Scales" when it is over the Hour of Monkey, and "Broken Horn" when it is over the Hour of Rooster. In such cases, it is advisable to remain content and keep quiet. The Hour of Monkey is yang metal, and the Hour of Rooster is yin metal. Metal can overcome wood, which is exactly what the Azure Dragon, belonging to the wood of Jiayin, deeply fears. When it arrives here, there is an omen of scales falling off and horns being broken. If a fortunate deity encounters misfortune, how can it still bless me? There is only the option of remaining calm and quiet. When the Azure Dragon is over the Hour of Horse, it is called "Burned Body," and when it is over the Hour of Snake, it is called "Covered Eyes," indicating troubles related to wealth that are unpredictable. The Azure Dragon belongs to wood, which benefits from water and is harmed by fire. The Hour of Snake is the dwelling place of the Teng Snake, and the Azure Dragon entering here is especially inauspicious, hence the omen of covered eyes. The Hour of Horse is the true fire of the southern direction, so it is called "Burned Body." If the Azure Dragon suffers such damage, how can it still be a deity of wealth? If one seeks to gain wealth, there will be unforeseen worries. When the Azure Dragon is over the Hour of Rat, it is called "Going to the Sea," and when it is over the Hour of Pig, it is called "Wandering by the River," indicating great joy resulting from some action. Both the Hour of Rat and the Hour of Pig belong to water, and the Azure Dragon benefiting from water can produce any kind of good fortune. Blessings will extend to many people, and the person divining will experience extraordinary good fortune simply by taking action.

後有天后之神蔽匿陰私之婦。主陰私曖昧之事，蔽匿穢汙之神，性似柔而實剛。《金口》云“登明無定執”，以水乃無體之物。故玄后二天將，變幻莫測，神秘無狀，多陰氣。

The Nobleman is followed by the Heavenly Empress, another Heavenly General who governs concealment and hidden matters, as well as private affairs of women. It oversees ambiguous relationships between men and women, and is a deity who covers up filth. Its nature appears gentle but is actually strong. Commentator notes: The Golden Mouth诀 says 'Dengming has no fixed form', because water itself has no fixed shape. Therefore, the two Water Generals, Xuanwu and Tianhou, are changeable and mysterious, without form, and carry heavy Yin energy.

守閨治事動止多宜。居子曰守閨，居亥治事。天后婦人也，壬子乃天后本家，故象守閨閣也，亥乃乾健自強不息之地，有治事持家克動之道也。二者動止相宜，得其道之正也。如當旺相，其慶深矣。玄本象為亥癸，後本象為子壬，不可混淆。

The Heavenly Empress governs the Zi hour, called "guarding the chamber," and the Hai hour, called "managing affairs." Whether in motion or stillness, both are appropriate. The Heavenly Empress represents a woman, and Renzi is her native hour, thus symbolizing the image of guarding the inner chamber. The Hai hour belongs to the乾 trigram, which signifies vigorous strength and ceaseless striving, indicating the ability to manage affairs and sustain the household through action. These two patterns, one static and one dynamic, are both in their proper place, following the right path; if they occur during a time of prosperity and strength, the auspiciousness is even deeper. Note: The original form of the Black Tortoise is Hai and Gui, while the Heavenly Empress is Zi and Ren. These two should not be confused.

倚戶臨門好淫未足。居酉倚戶，居卯臨門，以穢汙之神而入卯酉之私門，非淫奔之象乎？除奸私之外而正大之舉反見殃。褰帷伏枕非嘆息而呻吟。居戌褰帷，居午伏枕。蓋戌土克水病象，丑戌昏黑之時，有褰帷之象。午乃晝長午寐之時，故曰伏枕。二才皆臥而不快，故曰嘆息呻吟，非病即事不遂也。後居戌，為入地網，無由以出，病痛之徵。吉神入戌，則無吉神之力矣，反榮為辱，占事反吉為凶。

The Heavenly Empress presiding over You (酉) is called "leaning against the door" (倚户), and presiding over Mao (卯) is called "approaching the gate" (临门), indicating a tendency towards lust and insatiable desires. With such a deity associated with filth entering the private gates of Mao and You, is it not a symbol of running away and engaging in improper relationships? Apart from matters of illicit affairs, any upright and honorable actions may instead suffer misfortune. When the Heavenly Empress presides over Xu (戌), it is called "raising the curtain" (褰帷), and when she presides over Wu (午), it is called "lying on the pillow" (伏枕). These are either sighs or moans. Xu earth overcomes water, indicating illness, and Chou and Xu are also times of dim light, hence the image of raising the curtain. Wu is the time of longest daylight and the time for a midday nap, hence the image of lying on the pillow. Both situations involve lying down without comfort, thus indicating sighing and moaning, either due to illness or unfulfilled matters. The commentator notes: When the Heavenly Empress falls into Xu, she enters a trap and cannot escape, which is a sign of illness. A fortunate deity entering Xu loses its power, changing from honor to disgrace, and matters that were favorable turn into unfavorable outcomes.

裸體毀妝不哭而羞辱。居巳裸體，居辰毀妝。壬子遇巳，有露暴之傷，刑剋之地，故曰裸體。辰為水之克賊，天后至此而毀妝，形體裸露而見傷，毀妝易容而不飾，非羞辱而何也。見此者悲災必矣。

The Heavenly Empress appears at Si and is called "naked body," and at Chen it is called "ruined makeup." Although one may not cry, shame is inevitable. The water of Renzi meets Si, leading to exposure and injury, which is a place of punishment and conflict, hence called "naked body." The earth of Chen overcomes the water, so when the Heavenly Empress arrives here, the makeup is completely ruined. The body is exposed and injured, the adornment is destroyed and not repaired, so what else could it be but shame? Those who see these two patterns will inevitably face sorrow and misfortune.

優遊閒暇蓋因理髮修容。居寅理髮，居申修容。平旦而起理髮時也。申哺時，容殘妝裉，故有理髮修容之義。無非不遂也，且水與木金不克，故主優遊閒暇，得其平和也。后乘寅克干，有因理髮起爭競之例。悚懼驚惶緣為偷窺沐浴。天后子與丑六合也，有私匿之情，窺之恐人知是以偷窺。未有井宿，而壬子水入之有浴，則畏人至矣。二者皆有懼疑之心，故曰悚懼驚惶。

The Heavenly Empress at寅 is called "haircut," and at申 is called "rearrange appearance," indicating a state of ease and comfort.寅 is the time when the sky is just beginning to brighten and one rises to comb one's hair, while申 is the time in the evening after eating, when one's makeup has faded and needs to be refreshed, hence the meaning of haircut and rearrange appearance. These two situations do not indicate failure in matters, and since water and wood, as well as metal, do not mutually control each other, they indicate a state of ease and leisure, leading to peace and tranquility. Commentators note: when the Heavenly Empress is at寅 and controls the day stem, there are examples where minor matters such as haircuts can lead to disputes. The Heavenly Empress at丑 is called "sneak a peek," and at未 is called "bathing," indicating inner fear and anxiety. The Heavenly Empress belongs to子, and子 and丑 are inLiu He, implying a sense of secret concealment. Sneaking a peek while fearing discovery leads to the term "sneak a peek"; the未 palace has the Well mansion, and whenRenzi water enters, it becomes bathing, which is most fearful of someone approaching. Both situations involve fear and suspicion, hence the description of fear and alarm.

太陰所為蔽匿，禍福其來不明。主陰私、蔽匿、奸邪、淫亂、闇昧不明，又為冥冥中之默助。干上太陰，或此人性少言語，多沉靜；或時運不及而思想灰色；或害相思，屢驗。

The Tai Yin governs concealment and obscurity, whether it brings misfortune or good fortune, its origin is unclear. It rules over private matters, secrecy, deceit, immorality, and ambiguous situations, while also representing unseen forces that assist in the background. The commentator notes: When the Day Stem is covered by Tai Yin, it may indicate a person who is quiet and reserved, or one experiencing poor fortune and a darkened mind, or someone suffering from unrequited love. These interpretations have been repeatedly verified.

垂簾則妾婦相侮。居子正北也，端門嚮明垂簾，昏夜無見，所以妾婦居陰位，得施其慢上之心而欺侮之，不過群小別地生非而已。不惟如此，凡神將臨子則有幽暗蔽匿之象，惟太陰更甚耳。

Tai Yin approaching the Zi position is called "Chui Lian," indicating being oppressed by women of lower status. Zi is located in the direction of Due North, where the main gate should face brightness, but now it is drawn down like a curtain, making it dark and unclear in the night. Thus, those in the Yin position, such as women of lower status, are able to act with contempt towards those above them and oppress them. It is merely a group of petty people causing trouble in the darkness. The annotator notes: Not only Tai Yin, but any Heavenly General approaching the Zi position also indicates an image of darkness and concealment, though Tai Yin is particularly severe.

入內則尊貴相蒙。丑乃斗牛之墟，天乙貴人之位，至尊而受此陰蒙則蔽其明矣。亂之始也，君子必謹焉。貴人之性情，仁而無韌性，耳軟而心活，最易涉及陰私，故不喜見暗神。不似勾、虎之類，性情堅定，甚有主見。

Tai Yin is over the Chou (丑) and is called "entering the inner," indicating that a noble and respected person is obscured. Chou is the territory of the Dou and Niu constellations, and it is also the native position of Tian Yi Gu Ren. The supreme person is obscured by this layer of darkness, and their ability to discern clearly is blocked, which marks the beginning of calamity. Therefore, the gentleman must be cautious. The annotator notes: Gu Ren is benevolent but lacks perseverance, is easily influenced, and has a restless mind, making them prone to involvement in private matters. Thus, they dislike encountering obscure deities; unlike Gou Chen and Bai Hu, which have firm natures and strong wills.

被察兮當憂怪異。蓋太陰辛酉與戌六害，且河魁刑獄之方，非被察象乎？欲飾其非則愈怪且異故當憂也。造庭兮宜備乖事。辰乃龍庭也，且與酉合，而太陰之妖媚必與天罡相得，然彼剛之眷寵必夙，亦不常無也。烏得不爭寵而乖變哉？

Tai Yin at Xu is called "Being Investigated," indicating worry over strange occurrences. Tai Yin belongs to Xinyou, and You and Xu are in conflict. Xu is also Hekui and a place of punishment, which is exactly the sign of being scrutinized. Trying to hide one's faults only makes things more strange, so one should be concerned. Tai Yin at Chen is called "Creating the Court," and one should beware of rebellious matters. Chen is the Dragon Court, and it harmonizes with You. The charm of Tai Yin must surely align with Chen, the Tiangang earth. However, Chen is strong and has long favored someone, so it will not remain empty. How could Tai Yin not compete for favor and cause disturbances?

跣足脫巾財物文書暗動。居寅跣足，居午脫巾。蓋寅方平旦之時，有跣足之象，午則長晝晝眠，亦必有脫巾矣。然太陰之金能克寅木為財，而午則朱雀反制太陰，二者乃財物文書俱暗中動也。裸形伏枕盜賊口舌憂驚。居亥裸形，居巳伏枕。亥乃夜深就榻，有裸形之象。巳則剋制太陰，必伏不起乃伏病臥床之義。並主憂疑口舌盜賊。蓋巳乃蛇主驚恐，亥乃玄武主賊盜憂疑也。

Tai Yin at寅is called "Xian Zu," and at午is called "Tuo Jin," indicating hidden changes in wealth and documents.寅is the time when the sky is just beginning to brighten, symbolizing the image of walking barefoot;午is the time when daylight is at its peak and people take a nap, so it is necessary to remove the headscarf. Tai Yin belongs to metal, which can overcome the wood of寅; wood is its wealth. At午, the fire of Zhu Quan overcomes Tai Yin. Therefore, these two patterns indicate that wealth and documents are moving secretly. Tai Yin at亥is called "Luo Xing," and at巳is called "Fu Zhen," indicating thieves, disputes, and worries.亥is the time when it is late at night and one is going to bed, symbolizing the image of being naked;巳fire overcomes Tai Yin, which can only lie still and not move, which is the meaning of being sick in bed. Both patterns also indicate worries, disputes, and thieves, because巳belongs to Teng Snake, which signifies fear, and亥belongs to Xuan Wu, which signifies thieves and worries.

閉戶觀書雅稱士人之政。居酉閉戶，居未觀書。酉乃太陰之本家，好靜故閉戶。未乃離明之次，土金生養，故曰涵詠優遊。二者安且吉也。“未土……金生養”，微露五行妙理之一斑，思之，思之！

Tai Yin at You is called "closed door," and at Wei it is called "reading books," which very well matches the way scholars guard themselves. You is the original home of Tai Yin; it prefers quietness, hence closing the door and not going out. Wei comes after Li Ming, and Wei soil can foster metal, so it is said that one can calmly and thoroughly absorb knowledge. These two patterns are both stable and auspicious. The commentator notes: "Wei soil fosters Xin metal" this sentence slightly reveals a corner of the subtle principles of the Five Phases, worth careful consideration.

微行執政偏宜君子之貞。居卯微行，居申執政。卯乃私門必袒裸之象。以入之非微行乎？申乃太陰旺地，得志行權之所，有執政象。君子占之非陰神之比時，當微行也，或當政也，亦持一貞之操而已。太陰以柔金而入剛金之地，正是《滴天髓》所謂“藤蘿繫甲”、歸寧依兄之意，故以陰私柔弱之神而有堅貞之意，此反宜公事。酉閉戶、未觀書，獨善其身也，此則兼濟天下也。

Tai Yin at Mao is called "Wei Xing" (private movement), and at Shen it is called "Zhi Zheng" (governing affairs). These positions are especially suitable for a gentleman to hold firm virtue. Mao is the private gate; entering it necessarily reveals one's true self, so entering from here is not unlike private movement in plain clothes. Shen is the flourishing place of Tai Yin, where it exercises power and authority, hence the image of governing affairs. When a gentleman encounters these positions, he differs from the usual time when a hidden spirit is in charge: when private movement is appropriate, he moves privately; when governing is appropriate, he governs. All he needs to do is always maintain the virtue of "Zhen" (constancy). The annotator remarks: Tai Yin, as soft metal, entering a place of hard metal, is exactly what the "Di Tian Mei" (Drop of Heaven's Dew) says "Teng Luo Ji Jia" (vines tying the stem), meaning a woman returning to her natal home and relying on her elder brother. Thus, this private and soft spirit actually takes on the meaning of firmness, and therefore is suitable for handling official matters. When Tai Yin is at You (closing the door) or Wei (reading books), it signifies retreating from the world; when it is at Mao (private movement) or Shen (governing affairs), it signifies benefiting the world.