Heavenly General Overview

十二天將，天乙貴人為主，居中。前有五位，一蛇、二雀、三合、四勾、五龍，此水火土之神在左方者。後有五位，一後、二陰、三玄、四常、五虎，此金水土之神在右方者。天空雖云後六位，有名而無物，緣貴人相對無物沖之，猶月殺之有月空，以遇之事皆可也。以課之天盤起貴神之例，地盤定順逆之序。順布者則背天門，逆布者則向地戶。

The Twelve Heavenly Generals are led by the Heavenly Ethereal Nobleman, who is placed in the central position. Before the Nobleman there are five: the first is Teng Snake, the second is Vermilion Bird, the third is Liu He, the fourth is Gou Chen, and the fifth is Azure Dragon. These are the deities of water, fire, and earth, arranged on the left side. After the Nobleman there are also five: the first is Heavenly Empress, the second is Tai Yin, the third is Black Tortoise, the fourth is Tai Chang, and the fifth is White Tiger. These are the deities of metal, water, and earth, arranged on the right side. Although Tian Kong is placed sixth after the Nobleman, it is named but not real, because it is directly opposite the Nobleman and has no physical entity to confront it. It is like having a monthly void outside the monthly killing, and whenever it appears, all matters can be resolved. The rules for setting up the course are to determine the Nobleman based on the Heaven Plate and to determine the order of progression or regression based on the Earth Plate: when arranging in a forward direction, the back is facing the Heaven Gate at the亥 position, and when arranging in a reverse direction, the face is facing the Earth Gate at the巳 position.

凡壬課吉凶，繫於天將五行，雖各有所屬，而用者專取天盤乘神決之。如貴人屬土，若乘亥子，則屬水矣。生克皆以水論。生日為吉，雖凶將亦為吉；剋日為凶，雖吉將亦為凶。緊要不離生克二字，吉將喜生扶忌剋制，凶將反此。更察乘神所加盤之神生克旺相休囚，喜則宜旺相，忌則宜休囚也。

All the fortune and misfortune in the Six壬 lesson depend on the Five Phases attribute of the Heavenly General. Although each Heavenly General has its own Five Phases, when actually used, it is specifically determined by the god it rides on the Heaven Plate. For example, the Nobleman belongs to Earth, but if it rides on亥 or 子, it then belongs to Water, and all generation and overcoming should be judged according to Water. If the god it rides on is the Day Stem, it is favorable, even if it is a凶 general, it becomes favorable. If the god it rides on overcomes the Day Stem, it is unfavorable, even if it is a吉 general, it becomes unfavorable. The key point lies in the two characters '生' and '克': a吉 general prefers to be generated and supported and fears being overcome, while a凶 general is exactly the opposite. Furthermore, one should further examine the generation and overcoming between the god it rides on and the god on the Earth Plate, as well as their prosperity, strength, weakness, and confinement. The desired should be in a state of prosperity and strength, while the disliked should be in a state of weakness and confinement.

又《頥旨經》曰：四課三傳雖一定不易，十二神將如四時而運轉無窮。人皆言青龍吉將，白虎凶神。太常多主飲饌，勾陳必至勾留。殊不知龍無鱗（未上），則傷身之害至，折角（申酉上）則鬥訟之愆生，虎登山（未上）則秉權於閫外，銜牒（申上）則通信於道途，太常荷項（子上）而枷鎖，勾陳捧印（巳上）而轉職。似此之類，世所不知。

The Yizhi Jing also says: Once the four lessons and three transmissions are arranged, they remain fixed. However, the twelve divine generals move like the four seasons, never ceasing. People generally say that Qinglong is a favorable general, Baihu is an evil spirit, Tai Chang often presages feasting and revelry, and Gou Chen inevitably brings entanglements and delays. But they do not know: When Qinglong is on Wei, it is called "Wu Lin," which instead brings harm to the body; when it is on Shen or You, it is called "Zhe Jiao," which instead leads to disputes and lawsuits. When Baihu is on Wei, it is called "Deng Shan," which instead signifies holding military power outside; when it is on Shen, it is called "Xian Die," which instead means communication along the road. When Tai Chang is on Zi, it is called "He Xiang," which presages being bound in chains; when Gou Chen is on Si, it is called "Peng Yin," which instead indicates promotion and change of position. Such changes are precisely what the common people do not know.

又曰：十二天官在天應十二神，在地表十二分野，在歲為十二月，在人為十二經。

It also says: These twelve heavenly officials correspond to twelve heavenly deities in the heavens, mark the twelve regions on the earth, represent the twelve months in a year, and correspond to the twelve meridians in the human body.

《天官書》曰：天乙在紫微宮門外右星，天帝之神，主戰鬥，知人吉凶。經曰：天乙閶闔門外事，天皇大帝下游十二辰，家於艮丑斗牛之次，執玉衡校量世間之事，乃壬式中天子也。

The Records of the Grand Historian: The Heavenly Book says that the star Tian Yi is the star on the right side outside the gate of the Purple Micro Palace, it is the divine spirit of the heavenly emperor, in charge of warfare, and capable of knowing human fortune and misfortune. The REN Classic says that Tian Yi governs affairs outside the gate of Changhe Heaven, it is the embodiment of the Heavenly Emperor descending and touring the twelve earthly branches, its original dwelling is in the position of the Gèn direction and the Chǒu mansion, in the dwelling of the Dipper mansion and the Ox mansion, holding the Jade Balance to measure all worldly affairs; it is the heavenly sovereign in the Six REN divination disk.

天乙貴人，己丑土吉將也。為神將之主，傳順吉，傳逆凶；比和吉，不比和凶。若貴人順治，更與日干相生，雖遇前一蛇，前四勾，不為深害。逆治雖前三合，前五龍，不為深喜。兼剋日干，定主貴人嗔責。順治，謂在天門之前，地戶之後；逆治，謂在地戶之前，天門之後。

The nobleman of Tianyi is associated with the Nayin sound element of Jichou earth, and is a favorable general. It is the master of the twelve divine generals: if the three transmissions proceed in the order of the sequence, it is auspicious; if they proceed in reverse, it is inauspicious. If the nobleman harmonizes with the day stem, it is favorable; if not, it is unfavorable. If the nobleman governs affairs in a forward direction and also generates the day stem, then even if encountering the Teng Snake from the previous position and the Gou Chen from the fourth position ahead, there will not be serious misfortune. If the nobleman governs affairs in a reverse direction, even if encountering the Liu He from the third position ahead and the Azure Dragon from the fifth position ahead, it is not considered great joy. If it further injures the day stem, it definitely indicates the nobleman's anger and blame.所谓 'forward governance' refers to the nobleman being in the Tianmen position before the亥 position and the Dihu position after the巳 position;所谓 'reverse governance' refers to the nobleman being in the Dihu position before the巳 position and the Tianmen position after the亥 position.

貴人順逆為吉凶之分，又看侍從之神。在吉則吉，在凶則凶，諸神將仿此。

The fortune of the Nobleman is divided into auspicious and inauspicious based on whether it moves in a favorable or unfavorable direction. Additionally, one should also consider the positions of the attendants accompanying the Nobleman: if the attendants are in the position of a benevolent deity, then it is auspicious; if they are in the position of a malevolent deity, then it is inauspicious. The same principle applies to all other deities and generals.

貴神得地則貴，失地則賤。加小人之命則生殃，在君子之身則降福。愛龍、常、合，不立魁罡，在卯酉為關，子午為格。在日辰前則動，在後則寧。

The nobleman's position determines its status; when it is in a favorable position, it becomes prominent, but when it is in an unfavorable one, it becomes humble. If it is added to the destiny of a petty person, calamity arises; if it falls upon a virtuous person, blessings are bestowed. The nobleman prefers to be with the azure dragon, tai chang, and liu he, and does not wish to stand upon he qi xu or tian gang chen. When it is at卯 or酉, it is called 'gate'; when it is at子 or午, it is called 'grid'. If it appears before the day branch, it indicates initiative; if it appears after the day branch, it signifies peace.

貴人從十干分晝治、暮治，獨不居辰戌之地，以辰為宰殺，戌為牢獄也。故貴人若臨辰戌上者，則巳上起子，辰上起丑，卯上起寅，寅上起卯，丑上見辰，子上見巳，亥上見午，戌上見未，酉上見申，申上見酉，未上見戌，午上見亥，此謂太乙起子逆後尋也。

The Nobleman is divided into daytime and nighttime Nobleman according to the ten Heavenly Stems. However, the Nobleman does not reside on the stems of Chen or Xu. Chen is the place of slaughter, and Xu is the place of prison. Therefore, if the Nobleman is located on Chen or Xu, another method is used: starting from Si on Zi, Chen on Chou, Mao on Yin, Yin on Mao, Chou on Chen, Zi on Si, Hai on Wu, Xu on Wei, You on Shen, Shen on You, Wei on Xu, and Wu on Hai. This is called "Taiyi starts from Zi, and proceeds backward."

又云：貴人臨辰戌者，以沖為神。臨辰沖申，臨戌沖寅，乃天乙所臨之位，諸將並隨天乙順逆前後取之（二條論貴人出獄之法）。

There is another method: when the Nobleman is present at the hour of Chen or Xu, use the position opposite to determine the spirit. If the Nobleman is at Chen, take the position opposite, which is Shen; if at Xu, take the position opposite, which is Yin, and consider this opposite position as where the Nobleman actually resides. The other generals then follow the Nobleman, reordering themselves in the order of ascending and descending before and after. The above two methods both discuss the method of 'the Nobleman emerging from prison'.

又云：貴神在丑，其十二神入家則不治事。四仲，則正沖，子午相沖，卯酉相沖。四孟，則斜沖，辰申相沖，戌寅相沖，亥未相沖，丑巳相沖，而為井欄沖，移神換將，此之謂也。

There is another saying: when the noble spirit is in Chou, it returns to its own home, and once the twelve spirits enter their own home, they no longer attend to affairs. The four central positions, Zi, Wu, Mao, and You, use direct opposition, with Zi opposing Wu and Mao opposing You. The four young positions, Yin, Shen, Si, and Hai, use diagonal opposition, with Chen opposing Shen, Xu opposing Yin, Hai opposing Wei, and Chou opposing Si. This is called "well barrel opposition." The term "changing spirits and generals" refers precisely to this situation.

貴人空亡，憂喜皆不成。經所謂當憂不憂，當喜不喜。

The Nobleman falls into Kongwang, and neither worries nor joys can be resolved. What is said in the Ren Jing about "when one should worry but does not, and when one should rejoice but does not" refers precisely to this situation.

兩火一金，金被銷爍，二水一火，火乃滅光。如貴人乙丑金，下臨乙亥火，火欲克金，有水為救，雖有魁，不為憂。若辛未土，下臨癸酉金，金土相生，吉兆。壬寅金，下臨甲辰火，火乃克金，得丙午水為救神，災殃消散。十二天官以此推（此論納音）。

Two fires opposing one metal will surely melt the metal; two waters opposing one fire will extinguish the fire. For example, if the nobleman is Yichou metal (Nayin sound element), and it is under Yihai fire (Nayin sound element), the fire would normally overcome the metal, but if there is water to rescue it, even if the River Chief is present, there is no need to worry. If the nobleman is Xinwei earth (Nayin sound element), and it is under Guiyou metal (Nayin sound element), the earth and metal mutually generate, which is a good omen. If the nobleman is Rennyin metal (Nayin sound element), and it is under Jiachen fire (Nayin sound element), the fire would normally overcome the metal, but if there is Bingwu water (Nayin sound element) to rescue it, the calamity will be dispelled. The twelve heavenly officials are calculated in this way — the above discusses the Nayin Five Phases.

一日兩貴，一貴當權，其一為簾羃，貴人科試。占得與日干相生，必得高第。凡謀事，遇兩貴人，宜於囑託。

In one day there are two noblemen, one in authority and the other acting as the 'curtain nobleman'. When divining about imperial examinations, if the nobleman and the day stem mutually generate, the person will certainly achieve a high rank. Whenever one encounters two noblemen in planning affairs, it is advisable to seek help through intermediaries.

太歲作貴人，不必入傳，皆為救助。凡占得貴人，吉；惟不救病（一說亦主病輕）。

If the nobleman is in the position of the current heavenly stem, even if he is not in the three transmissions, he can still provide assistance. Any divination concerning affairs that involves the nobleman is considered auspicious, except for matters related to illness, where the nobleman cannot provide help (some interpretations suggest this indicates a less severe condition).

貴人臨旺相氣發用，及加日辰年命者，曰「富貴卦」。歲貴更用起月將者，曰「龍德卦」，皆主陛遷，所求遂。

The Nobleman rides upon the prosperous and strong energy and initiates the transmission, or is added to the Approach Day, the hour stem, the year stem, or the native's birth stem, which is called the 'Prosperous Wealth Hexagram'. When the Nobleman on the Tai sui (Year Stem) also originates from the Month General, it is called the 'Dragon Virtue Hexagram'. Both indicate promotion and the desired matters will be fulfilled smoothly.

貴人臨二八門，曰「勵德卦」，利君子遷轉與動移事，不利小人。主憂身、宅移動不寧。

The Nobleman is positioned at the gates of February and the卯 (Mao) and August and the酉 (You), which is called the "Lide Hexagram." It is favorable for gentlemen to change positions or move residences, but unfavorable for petty persons, leading to personal worries and instability in the household.

貴人入獄，主君子煩燥不寧。凡謁貴遇入獄及勵德，必阻滯。即相見，亦欠利，或貴人自有憂煩。

The Nobleman falls into the prison area of Chen and Xu, indicating that the gentleman will be restless and uneasy. Whenever one seeks to meet the Nobleman and encounters 'Nobleman in Prison' or 'Lide Hexagram', there will certainly be obstacles and delays; even if one meets the Nobleman, it will not be smooth, or the Nobleman himself may be troubled by worries.

貴人專主錢財喜慶詔命之事，君子拜命遷官，小人田宅財物。

The Nobleman specializes in matters of wealth, joy, and imperial edicts: for the virtuous, it refers to receiving a mandate to take office or promotion; for the petty, it relates to benefits concerning land, houses, and property.

貴人在旺上，主貴人官爵印信；相，主貴人錫賜財物；休，主貴人憂病；囚，主貴人囚繫；死，主貴人死喪。

When the Nobleman is in a strong position, it indicates the Nobleman's official rank and seal; when in a prosperous condition, it signifies the Nobleman's rewards and wealth; when in a resting condition, it suggests the Nobleman has worries and illness; when in a captive condition, it indicates the Nobleman is imprisoned; when in a death condition, it signifies the Nobleman has death or mourning.

天乙居中，後六前五，在子也。解息，必囑事於僕童，在丑也；陛堂，宜投書於公府。案几在寅，卜庭謁之無虞。登車在卯，知路訴為有補。辰戌懷怒兮，上妬下憂，巳午受生兮，君悅臣喜。

The text says: The Nobleman of Heaven's Ethereal Stem is located in the center, with six positions behind and five in front. When it is in the Zi position, it is called "Release of Rest," meaning that matters must be entrusted to a servant to handle. When it is in the Chou position, it is called "Hall of the Imperial Court," suitable for submitting documents to the government. When it is in the Yin position, it is called "Table of the Case," indicating that visiting the court will be safe. When it is in the Mao position, it is called "Mounting the Vehicle," suggesting that making a case on the road is beneficial. When it is in the Chen or Xu position, the Nobleman is angry, the superior is jealous, and the inferior is fearful. When it is in the Si or Wu position, fire generates earth, the ruler is joyful, and the subject is happy.

移途在申兮，有干求之榮。列席在未兮，有酒食之美。亥還絳宮，坦然安居。酉入私室，不遑寧處。

At the position of Shen, it is called "Yitu," indicating success in seeking favor and achieving honor; at the position of Wei, it is called "Liexi," signifying joy from feasting and music. Reaching the position of Hai means returning to the original dwelling, living comfortably and at ease; arriving at the position of You means entering a private chamber, yet feeling confined and unable to rest peacefully.

子居北方幽隱地，故為房。貴臨為解息。一云：沐浴。又云：主婦人病。房前為堂。丑又為玉堂，投書進策，主貴人接引喜合。又云：丑為本家不治事，惟宜守舊。寅宜謁見於家，卯宜訴訟於路。又云：在卯為荷項，不利於進，主官求退。又為追魂使者，病凶。貴在卯酉，家宅遷移不寧。

The explanation states: Zi is in the northern region which is deep and hidden, so it is taken as the inner chamber. When the Nobleman is present, it is called "release of rest." Another interpretation calls it "bathing," and yet another says it relates to a woman's illness. Before the inner chamber is the hall, and Chou is also "Jade Hall," so in Chou it is suitable to submit proposals and strategies, receiving guidance from the Nobleman and resulting in joy and harmony. Another interpretation says Chou is the Nobleman's own home, so returning home means not handling affairs, and it is only suitable to maintain old occupations. In Yin it is suitable to visit and pay respects, and in Mao it is suitable to appeal on the road. Another interpretation says when the Nobleman is in Mao, it is called "shoulder burden," which is unfavorable for advancement, and for officials it indicates a reversal of position. Mao is also the position of the soul-retriever messenger, and in illness it indicates a bad omen. When the Nobleman is in Mao or You, it indicates the household moving and experiencing instability.

巳午以火生土，謂之受賞，又在巳謂趨朝，在午謂乘軒，皆主進望詔命，薦接遷擢之喜。又云：官訟遠行在辰戌，上欲害下，且怒且懼，主貴人不寧，有決罰之事。又入獄貴人下臨，未太常，主晏樂、小惠。申白虎，主道路、干求，一云：有神像事，又主損財。

The branches Si and Wu belong to fire, and fire generates earth, so they are called "receiving rewards." At Si it is also called "approaching court," and at Wu it is called "riding in a carriage," both indicating the possibility of advancement, receiving imperial orders, and being recommended for promotion. Another interpretation says that official disputes and long journeys occur at Chen and Xu. At this time, the superior will harm the inferior, showing both anger and fear, indicating the nobleman's mind is unsettled and there will be matters of judgment and punishment, which is referred to as "the nobleman in prison." When the nobleman is below Wei, it is the home of Tai Chang, indicating feasting and joy along with minor favors. When the nobleman is below Shen, it is the home of the White Tiger, indicating travel and seeking favor, and another interpretation mentions religious ceremonies and images of deities, which also indicate financial loss.

加酉與卯同，酉為日月入明之地，群象私出之門，為陰私不明，關隔不通。或云：主口舌、疾病。加戌與辰同，加亥曰持笏，又為登天門。貴人順治，諸煞被制，利於進取。

The Nobleman added to You is the same as when added to Mao: You is the place where the sun and moon transition from brightness to darkness, and also the gateway where all things secretly enter and exit. Therefore, it signifies secrecy, ambiguity, and obstruction. Some say it also relates to disputes and illness. When added to Xu and Chen, the effects are the same. When added to Hai, it is called 'holding a jade tablet' or 'entering the heavenly gate', at which time the Nobleman proceeds smoothly to manage affairs, and all paths of evil forces are subdued, making it most favorable for advancement.

天乙神中是貴人，利為干謁慶財因；君子拜官遷祿秩，小人爭訟入公庭；旺相相生尊者召，死囚刑剋忌官嗔；病名寒熱頭目痛，崇非凡鬼廟宗神。

The poem says: The Heavenly Stem is the nobleman among all the gods, beneficial for seeking favor and making requests, indicating good fortune and wealth. A gentleman who divines this will receive an official appointment and an increase in salary and rank, while a petty person will face disputes and be summoned to court. If the energy is prosperous and strong and is generated by the day stem, it indicates being summoned by a superior. If the energy is in a dead or imprisoned state and harms the day stem, one should beware of anger from superiors. Divining illness indicates alternating chills and fever, headache and eye pain; the spirit causing the illness is not an ordinary wandering ghost, but a deity from a temple or ancestral shrine.

為官祿、文章、首飾、珍寶、榖麻、鱉、獬、牛，變異為水木之精，鱗角之物。色，黃、白。數，八。

The imagery of the Nobleman includes official rank, salary, literary works, jewelry, precious treasures, grain and hemp. For animals, it represents turtles, the mythical獬, and cattle. If there is a variation, it refers to the essence of water and wood, as well as creatures with scales and horns. Its color is yellow and white, and its number is eight.

螣蛇在天事天乙，為車騎都尉，雷部鞭馭之神。位居前一家，丁巳火旺六十日，凶將也。

The Teng Snake serves in heaven under the nobleman Tianyi, holding the position of commander of chariots and cavalry. It is a deity in the Thunder Department who holds the whip and controls the horses. It is ranked first among the nobleman's attendants. Its nayin sound element belongs to Dingsi fire, and it is powerful for sixty days each year. It is a malevolent general.

螣蛇為太乙，照則福生，過則禍生。凡事造釁，發端者，此神也。既過之後，風火、刀兵、大刼、小盜、流災、凶旱、風水、蟊賊、蟲毒、疾疫多行，暗道私匿，婦人姙孕不明事。愛陰、虎、龍、玄、後，畏戌。

The Teng Snake's native position is in the Si branch, and it is associated with the Taiyi position. When the light of Taiyi shines upon it, it brings blessings, but when it is crossed, it brings misfortune. Most disputes and troubles begin with this spirit. After it has passed, disasters such as windstorms, fires, warfare, large-scale plundering, petty theft, epidemic diseases, bad years with drought, problems related to fengshui, crop pests, insect plagues, and epidemics will prevail. It also signifies secret actions, hidden concealment, and cases of women giving birth to children of unknown origin. It is favored to be with Tai Yin, Bai Hu, Qing Long, Xuan Wu, and Tian Hou, but it fears the Xu position.

蛇主文字、虛譽、公信、小財、水火之交。其戾，主火燭驚恐、怪夢、火光、釜鳴、官司、口舌、血光事，應在丙丁巳午日。若旺、相、相生、比和則吉，休、囚則轉災。空亡減半，披刑帶殺，災病立至。

The affairs governed by Teng Snake are related to words, empty fame, official agreements, small amounts of money, and conflicts between fire and water. When Teng Snake is adverse, it indicates fire-related calamities, fear, strange dreams, firelight, the sound of a pot, lawsuits, disputes, and bloodshed, mostly occurring on days of Bing, Ding, Si, and Wu. If its energy is prosperous and strong, or if it is generated by or harmonious with the day, it is auspicious. However, if its energy is weak and confined, it turns into misfortune. When Teng Snake falls into Kongwang, the misfortune is reduced by half. If it is accompanied by punishments orInauspicious Sha, calamity and illness will arrive immediately.

蛇附旺相，神更相生者，主胎產與婚姻之喜，以其為陰私血光之神也。在君子，主威權之相，以其將厲車騎威武也。若附血忌，帶刑煞，占胎必墜，當產即生。蛇附旺相，神乃有氣，占怪必生氣之類，附死囚氣為死物，或有聲無形。

The Teng Snake attached to a prosperous and strong deity, and if the deity it rides upon is also in harmony with the day, it indicates good news about childbirth and marriage, as it is originally a deity associated with hidden and bloody matters. When it appears on a noble person, it signifies authority, as it commands a powerful chariot. If the Teng Snake is attached to the Blood Taboo and accompanied by punishments and evils, predicting a pregnancy will result in a miscarriage, and if it is time for childbirth, the child will be born immediately. When the Teng Snake is attached to a prosperous and strong deity and the deity it rides upon has vitality, predicting strange occurrences will indicate a living creature with life qi. If it is attached to a weak and confined deity, it represents a dead object, or something that makes noise but has no form.

占夢與見怪，先責螣蛇及陰神日辰，三傳次之。凡蛇附火神，居火鄉，及值時下見火決，主火燭驚恐，不然有口舌、公事。求財，蛇附財星，旺相相生，必因賤貨而得財；反此者，主驚恐。凡蛇臨日辰，占貨必得下賤之物。

Divination of dreams and strange occurrences should first inquire about Teng Snake and its hidden spirits along with the day branch, with the three transmissions coming next. If Teng Snake is attached to the fire god and is located in the fire territory, or if the divination occurs during the fire hour, it indicates alarm from fire or candles. Otherwise, it suggests disputes and involvement with authorities. When divining about seeking wealth, if Teng Snake is attached to the wealth star and its energy is prosperous and strong, and it harmonizes with the day branch, one will certainly gain wealth through low-priced goods; if the situation is opposite, it indicates alarm. If Teng Snake is present on the day branch, divining about goods will certainly result in obtaining low-quality items.

蛇，旺主縣官鬥訟，相主亡財爭訟，囚主囚繫恐懼，休主疾病怪異，死主死喪驚恐。

When the Teng Snake energy is strong, it indicates disputes and litigation among officials; when it is in the phase of decline, it signifies financial loss and disputes; when it is in captivity, it suggests imprisonment and fear; when it is in rest, it indicates illness and strange occurrences; and when it is in death, it signifies death and fear.

螣蛇怪異，掩目在亥，去難以消災。盤龜在丑，禍淫而福善。生角在寅，露牙在酉，進用非訟，禍福兩途。乘霧在午，飛空在巳，休祥不辨，皆主進望。入林兮在未，舉步可防。墜水兮在子，從心無患。卯當門，申銜剱總是成災。戌入冢，辰乘龍，並云釋難。

The text says: Teng Snake signifies strange occurrences. When it is in Hai, it is called "covering the eyes," and calamity will then be removed; when it is in Chou, it is called "coiling a turtle," and misfortune will affect licentiousness while blessings will return to the virtuous. When it is in Yin, it is called "growing horns," and when it is in You, it is called "showing teeth," one indicating promotion and the other indicating disputes, with fortune and misfortune splitting into two paths. When it is in Wu, it is called "riding mist," and when it is in Si, it is called "flying in the air," although the nature of good or ill is hard to discern, both indicate hope for advancement. When it is in Wei, it is called "entering the forest," and one must be cautious with every step; when it is in Zi, it is called "falling into water," yet one can follow one's desires without worry. When it is in Mao, it is called "at the gate," and when it is in Shen, it is called "holding a sword," both will lead to calamity; when it is in Xu, it is called "entering the tomb," and when it is in Chen, it is called "riding a dragon," both indicate the removal of difficulties.

蛇加亥曰「掩目」，不能傷人。一云：發用主婢走或失財。丑為寺、龜蛇、鑑盤，文故主鑑降禍福。又云：乃入穴自藏之象，憂事自散。寅屬火，乃變化之地，旺則生角成龍，而得時利於進用，衰則失時，反為蜴蜥，以大為小。在酉為克傷之地，故露齒，必主陰人、災疾、口舌、怪異。

The explanation states that Teng Snake resting on Hai indicates "covering the eyes," meaning the eyes are covered and thus unable to harm people; another interpretation says when Teng Snake initiates action, it signifies the loss of servants or money. Chou represents a temple, with images of turtles and snakes coiled around, and a mirror plate holding texts, indicating heavenly observation and the descent of fortune or misfortune; another view suggests this is an image of entering a hidden place to conceal oneself, meaning worries will naturally dissipate. Yin is the long life place of fire, belonging to a land of transformation, where strong energy leads to the growth of horns and transformation into a dragon, being favorable for advancement; when energy weakens, it loses its timing, turning into a lizard, changing from large to small. You is the place where fire is harmed, hence called "exposing teeth," inevitably indicating female persons, illness, disputes, and strange occurrences.

未木墓之地，為入林，主口舌、官訟。子火絕之鄉，為墜水，主凶災不成。一云：主驚疑、怪夢。加卯曰當門，傷人口，門戶上不和。一云：血光。申，金也。與將刑合內戰。戌乃火庫，為睡床，故入冢憂散。辰為龍庭，加辰曰自蟠，只可遠，不可近。又蛇處辰宮，名為進化，凶怪皆什。一云：主產婦公事。

Wei is the place where wood is buried, so it is called "entering the forest," indicating disputes and legal troubles. Zi is the place where fire ceases, so it is called "falling into water," indicating misfortune and failure; another interpretation suggests it relates to anxiety and strange dreams. When added to Mao, it is called "doorway," indicating harm to family members and discord within the household; another interpretation suggests bloodshed. Shen belongs to metal, which conflicts and combines with Teng Snake's fire, indicating internal conflict. Xu is the repository of fire and also resembles a bed, so it is called "entering the tomb," leading to the dispersal of worries. Chen is the dragon hall, and when added to Chen, it is called "self-coiling," suggesting one should observe from a distance rather than approach closely; another interpretation states that Teng Snake in the Chen palace is called "evolution," calming ominous events and strange occurrences; another interpretation suggests matters related to childbirth and official affairs.

前一螣蛇車騎尉，火神驚恐怪非安；君子居官憂失位，小人爭鬥病災纏；旺相相生災未發，死囚刑剋禍連綿；病者四肢頭目痛，水木神來作祟冤。

The poem says: The Teng Snake, which is the previous position of the Nobleman, is the title of Chief Officer of Carriages and Horses, belonging to the Fire deity, governing fear, strangeness, and unrest; the virtuous person in official position will worry about losing his place, while the petty person will be plagued by disputes and illness. If the energy is prosperous and strong and is generated by the day stem, the calamity has not yet occurred; if the energy is in a dead or imprisoned state and is harmful to the day stem, misfortunes will follow continuously. When predicting illness, it indicates pain in the limbs and head and eyes, and the affliction is caused by deities of water and wood, which have formed enmity and resentment.

為文華金火，每物變異為金火之精。於人為驚狂婦人，或作熒惑小人。於祟水木土神，或不葬客鬼。於病為頭目、四肢、癰腫、見血。於五榖為豆黍。於獸為蛇蛟。受味甘羙食物。色，紅赤。數，四。

Teng Snake's symbolic associations: It represents literary elegance and adornment, as well as metal and fire objects. Any anomalies are considered the essence of metal and fire. In terms of people, it refers to a woman who is startled and mad, or a cunning person who is good at deceiving others. In terms of supernatural phenomena, it represents water spirits, wood spirits, earth spirits, or the souls of those who died away from home and were not properly buried. In terms of diseases, it relates to ailments of the head and eyes, disorders of the limbs, boils, and bleeding. In terms of grains, it corresponds to beans and millet. In terms of animals, it represents snakes and dragons. In terms of flavors, it signifies sweet foods. Its color is red and crimson, and its number is four.

朱雀在天事天乙，為羽林將軍，在雷部行火，亦名招風神。位居前二家，丙午火，夏旺春相，凶將也。陰火寄於重離，陽極反陰，不足之神，又名飛火流金。愛虎、陰，畏後、空，不立亥子戌。

The Vermilion Bird serves the Heavenly Empress in the heavens, holding the position of General of the Feather Forest. It is in charge of fire in the Thunder Department and is also called the Wind Summoning God. It is the second in rank among the Nobleman's attendants. Its Nayin sound element belongs to Bingwu fire. It is strong in summer and in phase in spring. It is aInauspicious General, a malevolent general. It is a yin fire residing in the position of Chong Li (Fire). When yang reaches its peak, it turns to yin, making it a spirit with insufficient energy, also known as the Flying Fire and Flowing Gold. It prefers to be with the White Tiger and Tai Yin, but fears the Heavenly Empress and Tian Kong. It refuses to stand above the positions of Hai, Zi, and Xu.

雀吉得地，主文章、印信、勑命、服色、王庭事。失地則凶，主火燭焚煌、口舌、生病、公訟、文字、財物損失、馬畜災傷等事。若旺相披刑帶殺，為害必深，反此則淺。凡占公事，雀逆理，刑賊日干，官必嗔責，反此無害。

The Vermilion Bird occupies a favorable position when it has a strong and prosperous energy, governing matters related to literature, official seals, imperial edicts, clothing colors, and court affairs. However, when it loses its favorable position, it turns ominous, indicating fires, disputes, illness, legal cases, document conflicts, financial loss, and disasters to horses and livestock. If the energy is strong and prosperous but the Vermilion Bird is accompanied by punishments orInauspicious Sha (malevolent killings), the harm will be severe; conversely, the damage will be lighter. In matters concerning government officials, if the Vermilion Bird acts against the natural order and harms the day stem, the superior officer will certainly be angry and blame the person; if the situation is the opposite, there will be no harm.

占科場與投獻文策，雀不入傳，亦須尋討，最愛為歲、月建與月將並，不然與歲月日相合，帶祿附馬，並德加臨生旺之地，文策必中。如被刑剋，及落空亡、無炁加臨死絕，其文必不合格。又卦體三傳並吉，亦不必以此斷。

When divining about the imperial examination and submitting policy essays, the Vermilion Bird (朱雀) must be sought out even if it is not among the three transmissions (三传). Ideally, the Vermilion Bird should be accompanied by the Sovereign Year (太岁), Month Builder (月建), and Month General (月将). If this is not possible, it should at least be in harmony with the year, month, and day, accompanied by the禄神, attached to the Post-horse (驿马), and combined with the daily virtue (日德) to be placed on the Growth (长生) or Prosperity (帝旺) positions. In such a case, the essay is sure to be successful. If the Vermilion Bird is harmed by刑克, falls into Kongwang (空亡), or is without strength and placed on the dead or exhausted positions, the essay will certainly not pass. However, if both the卦体 and the three transmissions are favorable, then one should not rely solely on the Vermilion Bird for the judgment.

朱雀，羽蟲之長，文書信息、口舌、刑戮之神，其為印信，亦分大小，或天戒，或朝廷公文，或行人私信。嘗夏月見山蛇戲路中，占得丑雀，附天喜臨門戶發用，合主朝廷文字，不然則天驚也。當晚驟風雨，幾旬而止。葢丑為太歲、為風伯、雨師，附天喜臨門戶，果應天戒。又旬日中有御牓至，凡將驚動，仿此斷之。雀附火神，臨火鄉，並值火時，占決主火燭。

The Vermilion Bird is the leader of the fowl clan, the deity governing documents, messages, speech, disputes, and punishment. The seals associated with it are divided into large and small: they may be heavenly decrees, imperial edicts, or private letters of common people. Once, during the summer, a mountain snake was seen playing along the road, and the divination indicated that the Trigram of Chou was riding upon the Vermilion Bird, attached to Heavenly Joy and appearing at the gate, indicating it should be related to imperial documents; otherwise, it would be a heavenly warning. That night, a sudden storm arose and lasted for about ten days before it stopped. Since Chou is both the Tai Su and the Wind God and the Rain God, with Heavenly Joy appearing at the gate, it indeed fulfilled the heavenly warning; within ten days, an imperial decree was issued. Whenever generals caused disturbances, they were interpreted in this manner. When the Vermilion Bird is attached to the Fire God and appears over the Fire territory, and it is also during the Fire time, the divination indicates a disaster related to fire and candles.

嘗正月己卯日占季卦，雀乘午火，居南方，春得相氣逆理，三傳卯子午四刑沖殺，當主火燭。幸課名伏吟，神殺不動，雀下賊日干，後不為災。朱雀開口，法主斗喧。正巳、二辰、三午、四未、五卯、六寅、七申、八酉、九丑、十子、十一戌、十二亥。

I once cast a seasonal divination on the day of Ji Mao in the first lunar month. The Vermilion Bird was riding on the fire of Wu and was located in the south. In spring, the fire was in harmony with the season but the principle was reversed. The three transmissions were卯, 子, and 午, accompanied by four punishments and clashes, which originally indicated a disaster of fire and candles. Fortunately, the name of the divination was Hidden Chant, and the divine and malevolent influences were not activated. The Vermilion Bird was below and acted as a rebel against the day stem, and in the end, no disaster occurred. There is also a malevolent influence called "Vermilion Bird Opening Its Mouth," which according to the method indicates disputes and noise. Its method of calculation is: in the first lunar month it is in巳, in the second in辰, in the third in午, in the fourth in未, in the fifth in卯, in the sixth in寅, in the seventh in申, in the eighth in酉, in the ninth in丑, in the tenth in子, in the eleventh in戌, and in the twelfth in亥.

朱雀，旺，主縣官口舌；相，主錢財、婚姻；死，主死喪、口舌；囚，主囚禁；休，主疾病、心腹、口竅不利。

The Vermilion Bird's energy in its旺 phase indicates official matters and disputes; in its相 phase, it signifies wealth and marriage; in its死 phase, it relates to death and disputes; in its囚 phase, it indicates imprisonment; and in its休 phase, it points to illness, especially affecting the heart and mouth.