Azure Dragon · Poem

前五青龍丞相位，酒食財錢婚禮儀；君子奏官遷遠職，小人財物送鄉耆；旺相相生媒妁吉，死囚刑剋是私通；病者沈熱心腸疾，祟關司命且堪醫。

The poem says: The position of the Azure Dragon, which is the minister's position, is located five places before the Nobleman. It governs feasting, wealth, and marriage ceremonies. A gentleman who divines this position may gain official appointments or be transferred to distant places, while a commoner may offer gifts to elders in his hometown. If the energy is prosperous and strong and is in harmony with the day's energy, then matters of marriage will be auspicious. However, if the energy is in a state of death or imprisonment and is conflicting, it indicates secret and improper relationships. When divining illness, it indicates severe fever and internal diseases, and the affliction involves the Director of Destiny. However, it is still treatable.

於人為貴官族、僧道、高人。於祟司命。於病頭、目、心痛、四肢寒熱、癰腫。於五榖草木之精，可食之物。於獸龍、虎、豹、狸、貓之屬，變異文章、羽毛、錢物、脯璽之類，又為棺槨、枷棒之類。色，黃、赤。數，七。

The symbolic representations of the Azure Dragon: In terms of people, it signifies noble officials, monks, Taoist priests, and sages. In terms of supernatural beings, it represents the Director of Destiny. In terms of diseases, it relates to headaches, eye ailments, heart pain, cold and fever in the limbs, and abscesses. In terms of grains and plants, it signifies the essence of herbs and edible substances. In terms of animals, it includes dragons, tigers, leopards, civets, and cats; if there is a variation, it refers to patterns, feathers, money, dried meat, seals, and also signifies coffins and shackles. Its color is yellow and red, and its number is seven.

天空在天為司直官，雷部中為黃埃塵霧之神，又為渴雨神，位居後六家，戊戌土旺四季，凶將也。

Sky Kong is an official in heaven responsible for overseeing justice. Within the Thunder Department, it is the deity in charge of yellow dust, haze, and drought, and also the deity who governs the need for rain during droughts. It is the sixth position after the Nobleman. Its Nayin sound element belongs to Wuxu earth, and it is strong during the seasons of the fourth, sixth, eighth, and tenth months. It is aInauspicious General, a malevolent general.

天空乃陽土之神，燥灰之土，為中央最卑之位。列奴婢之行，為天地之雜氣，作人間之詐神。得地，則當直之吏，非多是少，妄起事謀。失地，則奴辱婢舌，或顯或隱，動無濟物之心，靜有妖氛之氣。愛元、後，畏龍、合、陰、雀，不立四孟。

Sky is the god of yang earth, belonging to dry grey earth, occupying the lowest position in the center. It is listed among servants and attendants, representing the chaotic energy between heaven and earth, acting as a deity of deceit in the human world. When it gains strength, it is an official on duty, often causing trouble without doing real work, and inventing matters to plot; when it loses strength, it signifies servants being insulted, maidservants gossiping, either openly or secretly, lacking the heart to help others when active, and exuding an eerie aura when still. It prefers to be with the Black Tortoise and Heavenly Empress, fears the Azure Dragon, Liu He, Tai Yin, and Vermilion Bird, and refuses to stand on the four Meng positions of寅,申,巳, and亥.

天空，主奴婢、公吏、市井、小人、財帛、言約、私契。其戾，主奴婢口舌、脫空不實、虛偽巧詐、是非毀敗之事，以其為空亡寂滅之神，即空亡之類也。若在辰戌丑未四宮，謂之天空閉，亦可以成小，不可成大事。其或順理旺氣相生，主財帛喜，奴婢小人同心，更帶財星及天喜者，必因小人獲財也，不然因僧道獲財，或因虛詐有功。

The Tian Kong governs servants, officials, common people, petty persons, wealth, verbal agreements, and private contracts. When it is adverse, it indicates disputes among servants, emptiness and falsehood, deceit, and conflicts and slander. This is because Tian Kong is the god of emptiness and stillness, thus belonging to the category of Kongwang. If it falls in the four palaces of Chen, Xu, Chou, or Wei, it is called "Tian Kong closed," which can accomplish small matters but not great ones. If it follows the proper order, is in a prosperous and strong state, and is generated by the day, it indicates joy from wealth and harmony among servants and petty persons. If it is further accompanied by the wealth star and Heavenly Joy, it certainly brings wealth through petty persons, otherwise through monks and Taoists, or through a show of strength that leads to success.

《花瓶記》曰：天空安居，有言不虛。嘗夏占鑄鍾，天空附火發用，旺相相生，鍾遂成止有小釁。占詞訟，最愛天空發用及終傳，主訟解謀不成。若求財物，又深忌之。一說加臨日干旺相，主作營運行商。占婚，天空發用及臨日辰者，其家必有孤寡之人，不然更徒祖業。

The Huaping Ji says: Tian Kong occupies its position and speaks truthfully. Once in summer, a divination about casting a bell was made, with Tian Kong attached to the Fire God as the initiating transmission. The energy was prosperous and strong, and it was mutually generated with the day stem. The bell was indeed cast, but there was only a small crack. In divination about lawsuits, it is most favorable for Tian Kong to be the initiating transmission or to be in the final transmission, indicating that the lawsuit will be resolved and the opposing party's schemes will fail. However, when divining about seeking wealth, it is deeply to be avoided. Another saying is that if Tian Kong is added to the day stem and the energy is prosperous and strong, it indicates success in business ventures and commercial activities. In divination about marriage, if Tian Kong is the initiating transmission or is on the day branch, there must be someone alone or orphaned in the family, or else the family's ancestral property has already changed.

占奴，河魁婢從魁，皆以天空為主星，要天空乘神與干支生合無克賊，則吉；不然主逃走，更值魁罡，其僕不良。占行動，主道路，卑賤相損。占赴試，奏對亦吉，天空乃奏書之神也。託人謀事，最防虛詐。

Divination for servants involves the River Chief (河魁) and the Dog (戌), while divination for female servants involves the Following Chief (从魁) and the Rooster (酉). However, the Sky Void (天空) is the main star in both cases. If the god riding on the Sky Void is in mutual generation or harmony with the Day Stem and Day Branch and does not harm or attack them, it is considered auspicious. Otherwise, it indicates the servant's departure. If the River Chief or Heavenly Gang (天罡) also appear, the servant is likely to have bad character. For travel divination, the Sky Void represents the road and may indicate harm from lowly people. For examinations or meetings with the sovereign, encountering the Sky Void is auspicious because it is the god associated with presenting documents. If someone is entrusted with a task, one must be especially cautious of false words and deceit.

占宅墓，若宅墓上見水神，或門戶上見天空並者，必主水道垣牆壅塞泥淤不便。宅墓者，宮音宅在未，墓在辰；商音宅在酉，墓在丑；角音宅在卯，墓在未；徵音宅在午，墓在戌；羽音宅在子，墓在辰。

Divination for residences and tombs indicates that if water spirits are seen above the residence or tomb, or if the gate and the sky are both present, it will certainly result in blocked water channels and walls, with mud accumulation causing inconvenience. The positioning of residences and tombs is as follows: for those with the palace tone, the residence is in the earth sign Wei and the tomb is in Chen; for those with the commercial tone, the residence is in You and the tomb is in Chou; for those with the horn tone, the residence is in Mao and the tomb is in Wei; for those with the徵 tone, the residence is in Wu and the tomb is in Xu; for those with the feather tone, the residence is in Zi and the tomb is in Chen.

惟年將其音相連，如天空戊戌土，乃徵音及商羽音。太常己未土，貴人己丑土，俱商音及角音。勾陳戊辰土，宮羽徵音。凡占得年將，必主大小墓相連也。

Only when the Month General of a particular year connects with these tones does it produce an effect: for example, Tian Kong (Sky) is Wuxu earth, belonging to the Zheng tone and also the Shang and Yu tones; Tai Chang is Jiwei earth, and Nobleman (Guiren) is Jichou earth, both belonging to the Shang tone and also the Jue tone; Gou Chen is Wuchen earth, belonging to the Gong tone, Yu tone, and also Zheng tone. Whenever the Month General matches these, it certainly indicates that the great tomb and the small tomb are connected to each other.

天空見淚，哀聲聒耳，六甲旬中居壬癸地，見壬癸也。

"The sky sees tears" indicates a situation where there is continuous wailing and crying sounds. This refers to the case in the six jia periods where the sky is located in the position of Ren or Gui, meaning the sky meets Ren and Gui.

天空，旺，主貴人欺詐；相，才物欺紿；死，欺詐、死人事；囚，刑獄、欺紿；休，被人欺詐事。

Heavenly air in its旺 state indicates that a nobleman will commit fraud; in its相 state, it signifies being deceived in matters of wealth; in its死 state, it indicates fraud and affairs concerning the deceased; in its囚 state, it signifies being deceived while in prison; and in its休 state, it indicates being defrauded by others.

天空司直，欺情詐弊。伏室在子，患生於婦女。居家在戌，事因於奴婢。侍側在丑，詐尊長之言。趨進在未，起貨財之利。受辱在巳。被制在寅，然自別其是非。識字在午，鼓舌在申，實難分其真偽。凶惡在辰，乘侮在卯，有暴客以欺侵。巧說在酉，誣詞在亥，值奸人之謀計。

The text says: The sky governs the role of uprightness, specializing in dealing with falsehoods and deceit. When it is in the position of Zi, it is called "hidden chamber," and calamity arises from women. When it is in the position of Xu, it is called "domestic affairs," and matters originate from servants. When it is in the position of Chou, it is called "attending by the side," meaning deception through the words of a superior. When it is in the position of Wei, it is called "advancing," capable of bringing profit from commerce. When it is in the position of Si, it is called "suffering disgrace," and when it is in the position of Yin, it is called "being restrained," but ultimately right and wrong will become clear. When it is in the position of Wu, it is called "knowing characters," and when it is in the position of Shen, it is called "speaking loudly," making it difficult to discern truth from falsehood. When it is in the position of Chen, it is called "evil," and when it is in the position of Mao, it is called "taking advantage," leading to visits from arrogant outsiders who bully and seize. When it is in the position of You, it is called "clever speech," and when it is in the position of Hai, it is called "false accusations," encountering schemes by wicked people.

子為房室，故主陰人災。又云：溺水，主小人蹇塞。戌為奴婢本家，故主之。在戌辰丑未，俱名處機，主小事成合。丑為貴人，故曰侍側。未為酒食，以戌刑未，故主誆賺得財，一云：主宿疾。加寅，一名犯牢，主公私口舌。加巳，一云：投絕，若發用，主血痢之疾。

The explanation states: Zi represents the inner chamber, thus governing calamities related to阴 people; another interpretation calls it "drowning," indicating obstruction and difficulties from small people. Xu represents the original family of servants, thus governing matters concerning servants. Tian Kong appears in Xu, Chen, Chou, and Wei, all called "Chu Ji," governing minor matters that can be resolved successfully. Chou is the position of the Nobleman, thus called "Shi Ce." Wei governs food and drink, while Xu is in conflict with Wei, thus governing gaining wealth through deceit; another interpretation refers to long-standing chronic illnesses. When added to Yín, it is called "Fan Lao," governing disputes from both public and private sources. When added to Si, it is called "Tou Jue," and if it initiates transmission, it indicates bloody diarrhea and dysentery.

午為文明，故識字。申為舌辨，故鼓舌情，偽難測。辰為惡殺，卯為門戶，克傷故主暴客。酉為蔽匿，亥為口舌，二者皆主巧言奸誣。一說天空加酉，奴婢走失、姦淫。加亥名濡冠，亦主小利遺失。

The hour of Wu represents civilisation, hence it is called 'knowing characters'. The hour of Shen represents speech and eloquence, hence it is called 'chattering', with the truth being hard to discern. The hour of Chen is a harmful killing star, and the hour of Mao is the gate, with both being in a position of overcoming, hence indicating a strong and rude visitor. The hour of You represents concealment and hiding, and the hour of Hai represents speech, both of which indicate deceitful and cunning speech. Another interpretation says that if Tian Kong is added to You, it indicates the loss of servants and affairs of immorality; if added to Hai, it is called 'wetting the cap', also indicating loss of small gains.

後六天空司直官，奸謀詭詐事多端；君子遷轉防讒誑，俗輩孤單被欺瞞；比助相扶奴婢喜，刑傷不睦是非攙；疾關氣脹疼胸脅，井灶為殃豈得安。

The poem says: The nobleman's six positions after the nobleman are associated with the sky official, who governs matters of treachery, deceit, and disputes. The virtuous person should be cautious of slander and false words; common people will be lonely and helpless, easily deceived. If it harmonizes with the day, servants will be content; if it is harmed or injured and not harmonious, there will be disputes and conflicts. In divination for illness, it indicates bloating and pain in the chest and ribs, caused by the well spirit and the stove spirit, how can one find peace?

於人丑婦貧人。祟井灶及絕嗣鬼。於病脅腹中氣並下痢。於五榖闕。於獸狼狗之屬，又為印綬、金、鐵、空虛之物。變異為虛臭惡物。色，黃。數，五。

The symbolic representations of Tian Kong are: in terms of people, it signifies an ugly woman and a poor person. In terms of supernatural beings, it represents the well god, the kitchen god, and the lonely souls without descendants. In terms of diseases, it indicates distension and fullness between the ribs and abdomen along with diarrhea. The original text does not mention the corresponding grain. In terms of animals, it represents wolves and dogs, and also signifies seals, metal, iron, and hollow objects; if there is a change, it indicates foul and rotten substances that are floating and smelly. Its color is yellow, and its number is five.

白虎在天為廷尉卿，雷部者霹靂之神，又為風伯，位居後五家，庚申金旺秋三月，凶將也。虎乃西方白帝金神，四炁陰柔之五女也。剛金專主權煞，九天玄女下執法神也。

The White Tiger holds the position of Chancellor of the Court in the heavens and is the deity in charge of thunderclaps within the Thunder Department. It is also the Wind God. It is ranked fifth after the Nobleman, with its Nayin sound element belonging to Gengshen metal. It is most powerful during the three months of autumn and is aInauspicious General, a malevolent general. The White Tiger is the metal deity of the Western White Emperor, representing the fifth female in the five Yin lines of the four energies. It possesses the nature of a strong metal and specializes in authority and severity, serving as a judicial deity beneath the Mysterious Lady of the Ninth Heaven.

貌若婦人，多與人為凶器、喪服，能損骨肉，亦為胎孕，多行暗道，好作陰私，浸淫濁濫。與後婦同好暗室，操行不良，職居大將運。得地，則氣雄威猛；失地，則狼狽而凶。冬至雹凍大風，夏主暴雷害物。

It appears as a woman, often bringing weapons and mourning clothes, causing harm to close family members and also governing pregnancy; it often travels along hidden paths, engaging in secret affairs, and is tainted with chaos and disorder. It likes dark rooms like the Heavenly Empress and has improper conduct, yet it holds the fortune of a great general. When it has strong support, it is mighty and fierce, but when it loses its ground, it becomes desperate and dangerous. Around the time of the Winter Solstice, it causes hail, severe cold, and strong winds, while in summer it brings thunderstorms that harm living things.

白虎主道路、信息、兵戈、動眾、威權、財帛、犬馬、金銀、寶物。其戾，主孝服、哭泣、死喪、疾病、怪異、凶惡、殺伐、災害、口舌、獄禁、斗鬧、闇昧、血光、怨仇、驚恐、刑戮之事。披刑帶殺，災禍立至。虎旺相、相生及順理者，亦作財物斷之，不然因鬧處得財。

The White Tiger governs roads, messages, warfare, mobilizing people, authority, wealth, dogs and horses, silver, gold, and treasures. When it is erratic, it signifies mourning, crying, death, illness, strange occurrences, evil, killing, calamities, disputes, imprisonment, fighting and quarrels, darkness, bloodshed, hatred, fear, and punishments. If one is marked by crime or carries aInauspicious Sha (killings), disaster will arrive immediately. When the White Tiger's energy is prosperous and strong, and it is harmonious with the day and generates in a proper way, it can be used to predict wealth. Otherwise, it indicates gaining wealth in bustling places.

凡占施大功，作大事，最要虎入課發用，其功立成，虎乃威權之將也。占官爵，亦要白虎，乃為威權。更帶殺尤羙，所謂不刑則不發也。占病，切忌白虎賊日，兼虎帶殺賊日，斗魁作虎克日、克行年。虎陰剋日、辰、年、命，皆凶。最愛虎空，附德神者，吉。有白虎落空亡，或有德與日相生，不損人，惟凶煞重亦不能救。

When divining about undertaking great endeavors or engaging in major affairs, it is most important for the White Tiger to appear in the lesson and initiate the transmission, as the achievements will then be realized quickly. The White Tiger represents a general of authority, hence its significance. When divining about official rank or titles, the White Tiger is also required, as it symbolizes authority. If it is accompanied byInauspicious Sha (fierce killing), it is even better, which is referred to as "without undergoing punishment or conflict, one cannot achieve success." When divining about illness, the White Tiger is most dangerous if it harms the day stem, especially if it bringsInauspicious Sha (fierce killing) and harms the day, or if the White Tiger is on the斗魁 (Dǒu Kuí) and harms the day stem or the year of birth. When the White Tiger's hidden spirit harms the day stem, the hour stem, the year of birth, or the native's birth year, these are all ominous. The most favorable situation is when the White Tiger falls into Kongwang (empty void) or is accompanied by the day's virtue (德). In such cases, the White Tiger does not harm; however, if the evil forces are too strong, they cannot be saved.

占公事，忌蛇虎克日干，以二將皆血光之神也。占墓宅，看白虎臨何方，斷其方有岩石神廟之象。占行人，以虎為準，初傳立至，中傳在途，末傳失約，未來。虎帶喪吊加支，主家喪服或外服入宅。傳中見虎，須干有服人。占天時，虎主大風。

Divination regarding official matters should avoid the Teng Snake and White Tiger overcoming the day stem, as these two are deities of bloodshed. Divination regarding tombs and residences should look at where the White Tiger is positioned, indicating that area may have rocks or temples. Divination regarding travelers should focus on the White Tiger: if it is in the first transmission, the person will arrive immediately; if in the middle transmission, they are still on the way; if in the final transmission, they will be late and not arrive soon. If the White Tiger is accompanied by a hearse and mourners and is positioned on the day branch, it indicates there is mourning within the family or that mourning clothes from outside will enter the home. If the White Tiger appears in the three transmissions, there must be someone in the direction of the day stem who is in mourning. Divination regarding weather conditions, the White Tiger indicates a great wind.

虎仰視凶惡之甚，治四孟是也。虎遭擒，免災。太歲類合治，寅午戌是也。

"The White Tiger looking up" is a pattern of extreme malevolence, referring to the White Tiger being in the four young positions of寅, 申, 巳, and 亥."The White Tiger being captured" can avert calamity, referring to the Master Year and other elements harmonizing with it, that is, the positions of寅, 午, and 戌.

虎旺，上主哭泣、遭官事；相，上遠使怨仇相爭事；死，病疾、死喪事；囚，血光、沈淪、獄訟事；休，有疾病。

The White Tiger is strong, indicating weeping and legal disputes; when it is in the phase, it signifies messengers coming from afar and conflicts between enemies; when it is in the dead state, it indicates illness and death; when it is in captivity, it signifies bloodshed, downfall, and litigation; when it is in rest, it indicates illness.

白虎道路、官災、病喪。溺水亥子，望音書不至。焚身巳午，雖災禍反昌。臨門兮卯酉，傷折人口。伏野兮丑未，損失牛羊。登山在寅，掌生殺之柄。落穽在戌，脫桎梏之殃。銜牒在申，立可待其有喜。咥人在辰，終不見其為祥。

The text says: The White Tiger governs roads, official calamities, and sickness or death. In the hours of Hai and Zi, it is called "drowning," meaning expected news or letters will not arrive. In the hours of Si and Wu, it is called "burning the body," meaning although there is disaster, it will eventually lead to prosperity. In the hours of Mao and You, it is called "at the gate," indicating harm to family members. In the hours of Chou and Wei, it is called "hidden in the fields," indicating loss of cattle and sheep. In the hour of Yin, it is called "mountain climbing," indicating the ability to wield power of life and death. In the hour of Xu, it is called "falling into a pit," indicating the removal of punishment. In the hour of Shen, it is called "carrying a document," indicating immediate good news. In the hour of Chen, it is called "biting people," indicating no visible auspicious signs.

金到水沈溺，故望信不至，一云：在亥，主有孕婦。巳午火克金，主反禍為福，一云：虎乘魁罡。加巳午主孝服，或干孝人事闕。伏穴難動酉當路，俱老幼疾病。丑未為田野，故損牛羊，又云：丑日直視有求望，一云：防害未，亦名登山，主進用有權，滯中得速。

The explanation states that when metal reaches water, it tends to sink, hence the lack of news; another interpretation says that the White Tiger is in亥, indicating there is a pregnant woman in the family. The branches巳 and午 belong to fire, which overcomes metal, thus turning misfortune into good fortune; another interpretation says that the White Tiger riding on River Chief and Heavenly Gang and resting on巳 and午 indicates matters related to mourning or people involved in mourning. (The original text is missing here.) The White Tiger lying in a pit is difficult to move, and at酉 it is at the road entrance, both indicating illness in the young and old. The branches丑 and未 are fields, hence indicating loss of cattle and sheep; another interpretation says that on丑 day, the White Tiger looks directly, implying some expectation or desire; another says to be cautious of harm from未, which is also called "mountain climbing," indicating advancement and authority, and being able to act quickly despite obstacles.

虎登山，主生財，人口有傷。一云：蛇虎臨寅，梁折屋壞落穽，亦主反禍為福。一云：在戌閉目。戌為白虎兮犬驚，乃正位為銜牒，主道途信通。又云：申酉俱爭訟。辰凶惡，故咥人，主官災刑戮，又名夜行凶。

The White Tiger ascending the mountain signifies gaining wealth, but there may be injuries among family members. It is said that if the White Tiger and Teng Snake are positioned on寅, it indicates broken beams and damaged houses. The White Tiger falling into a pit signifies turning misfortune into good fortune; another saying refers to this as "closed eyes" when it is on戌, and the White Tiger on戌 also indicates dogs barking.申 is the proper position of the White Tiger, called "biting a document," indicating smooth communication on the road. Some also say that both申 and酉 indicate disputes.辰 is a place of evil, called "biting people," indicating official troubles and punishment, also known as "night travel," which is ominous.

後五白虎廷尉宰，孝服疾病獄囚縈；君子失官流血恐，小人殺傷致身傾；旺相相生惟損失，死囚刑剋慮沈溟；病者目頭癰疽苦，祟犯傷鬼祭乃寧。

The poem says: The White Tiger in the five positions after the Nobleman indicates a chief of the court of justice, governing matters of mourning attire, illness, and imprisonment. A gentleman who divines this should beware of losing his post and sudden bloodshed, while a petty person will suffer injury and possibly die. If the energy is prosperous and strong and is generated by the day, there will be some loss but not serious consequences. However, if the energy is in a state of death or imprisonment and is subject to punishment, there will be deep worries and difficulties that are hard to escape. Divining illness indicates suffering in the head and boils, and the afflicted is haunted by the ghost of warfare and injury. Worship is necessary to achieve peace.

於人為病人、孝子。於祟兵死、客鬼。於病癰腫、頭目、見血、憂驚。於五榖麥、麻。於獸猿、猴、虎之屬。又為金、銅、鐵之器，變異為剱傷形。色，白。數，七。

The White Tiger's symbolic representations: In terms of people, it represents the sick and the filial sons mourning their parents. In supernatural phenomena, it signifies ghosts who died by weapons and ghosts who died away from home. In diseases, it represents boils, ailments of the head and eyes, bleeding, and anxiety. In grains, it represents wheat and flax. In animals, it represents apes, monkeys, tigers, and other creatures, and also governs metal, copper, and iron objects; if there is a variation, it indicates the form of being wounded by swords and knives. Its color is white, and its number is seven.

太常在天為太常卿，一云：少府。雷部中養物之雨，淑氣之風，位居後四家，己未土旺四季各十八日，吉將也。

Tai Chang is in charge of the celestial office of Tai Chang卿 (some say it is the Lesser Treasury). Within the Thunder Department, it is responsible for nurturing all things through rain and for the gentle, warm, and pure winds. It is the fourth among the Noblemen, with a Nayin sound element of Jiwei earth. It is strong for eighteen days in each of the four seasons' months, and is a fortunate general.

太常己未燥土，為四時之喜神，和八節之嘉會。動遵禮樂，為司察之官職，在禮樂榖帛之權。得地，則為衣物、財帛、田園、寶貨；失地，則退藏、屯剝、牙保、媒人。愛貴、合、後；畏蛇、空。

Tai Chang is a dry earth of Jiwei, the auspicious deity among the four seasons, capable of harmonizing the beautiful gatherings of the eight festivals. It moves and stops in accordance with rites and music, serving as an official responsible for inspection, holding authority over rites, music, and grain and silk. When it gains the support of the land, it governs clothing, wealth, fields, and treasures; when it loses the support of the land, it signifies retreat and concealment, difficulties and decline, as well as brokers, guarantors, and matchmakers. It favors being with the Nobleman, Liu He, and Heavenly Empress, but fears Teng Snake and Tian Kong.

太常，主文章、印綬、公裳、服飾、信息、交關、酒食、宴樂、絹帛、田地、五榖之屬。其戾，主乖違、失公私文字、竊盜衣裳、哭泣不羙、公私牢繫。占官，最喜此將，終始見太常，天驛二馬印綬之卦，所求遂意。

Tai Chang governs matters such as writings, seals, official robes, clothing, messages, communication, wine and food, feasts, silk and cloth, land, and grains. When Tai Chang is discordant, it indicates disputes, lack of harmony, loss of official or private documents, theft of clothing, sorrowful weeping, and imprisonment on both public and private levels. For divination regarding official positions, the presence of Tai Chang as the general is most favorable: when Tai Chang appears at both the beginning and end of the three transmissions, and is accompanied by the hexagrams of Heavenly Horse, Post-horse, and Seal, the desired outcome can be achieved smoothly.

如傳見河魁、太常，主兩重印綬，葢河魁為印，太常為綬也。占得太常發用，更臨日辰門戶者，為印綬星動，君子遇之，決主印綬文字之喜。旺相相生，遷官轉職。即小人亦主媒妁婚姻。休囚刑剋，則財帛不安，貨物不足。

If both River Chief and Tai Chang appear in the three transmissions, it indicates two layers of official seals, since River Chief represents the seal and Tai Chang represents the robe. If Tai Chang initiates the transmission and is located on the day branch or the gate, it signifies the activation of the official seal star. A gentleman encountering this is destined for good fortune related to official seals and documents. If the energy is prosperous and strong and harmonizes with the day, it indicates promotion and change of position; even for a commoner, it signifies matters concerning marriage and matchmakers. However, if the energy is weak and confined and there is mutual conflict, then there will be instability in wealth and insufficient goods.

太常被剝，百事消爍。春辰、夏酉、秋卯、冬巳是也。

"The Tai Chang being stripped away" indicates that all affairs will be worn down and diminished, referring to situations where spring occurs in the辰 (Chen) branch, summer in the酉 (You) branch, autumn in the卯 (Mao) branch, and winter in the巳 (Si) branch.

太常，旺，主貴人、財物、酒食、婚禮、喜事；相祠祀、衣裳、婚事；死，諡贈財帛；囚，縣官召命；休，有病人、衣服、錢物，披刑帶殺，其事速成。

Tai Chang's energy in its旺 state indicates the presence of a nobleman, wealth, food and drink, weddings and joyful events; in its相 state, it relates to temple sacrifices, clothing and marriage affairs; in its死 state, it signifies posthumous titles and bestowed wealth; in its囚 state, it relates to official summonses; and in its休 state, it indicates illness and matters concerning clothes and money. If there are punishments orInauspicious Sha involved, the affairs concerned will occur very quickly.

太常筵宴，酒食相奉。遭枷在子，必值決罰。側目在寅，須遭佞讒。遺冠在卯也，財物損失。逆命在戌也，尊卑起訟。銜杯在申，受爵在丑，必進職而遷官。鑄印在巳，捧觴在未，或徵召與喜慶。午乘軒有改拜之恩，辰佩印有再遷之命。亥為聘詔，上雖善而必慮下憎。酉作券書，始雖順而堤防後競。

The text says: Tai Chang governs banquets and feasts, where wine and food are offered. When it is in Zi, it is called 'being bound by shackles,' indicating a definite encounter with judgment and punishment. When it is in Yin, it is called 'turning one's eyes aside,' warning of potential harm from slander. When it is in Mao, it is called 'losing the cap,' indicating loss of wealth. When it is in Xu, it is called 'defying destiny,' suggesting disputes between superiors and inferiors. When it is in Shen, it is called 'drinking from a cup,' and when it is in Chou, it is called 'receiving a cup,' both indicating promotion and advancement in official rank. When it is in Si, it is called 'casting a seal,' and when it is in Wei, it is called 'raising a cup,' either indicating a summons or a celebration. When it is in Wu, it is called 'riding in a carriage,' indicating an imperial order for a new appointment. When it is in Chen, it is called 'wearing a seal,' indicating another imperial decree for promotion. When it is in Hai, it is called 'receiving an official summons,' where although the superior is favorable, one should be cautious of resentment from below. When it is in You, it is called 'a bond document,' suggesting initial smoothness but also caution against future disputes.

子水旺土囚，故名荷項。因酒食與人決罰，寅木克土，故小人側目加讒。太常為衣冠，卯木克之，故遺失。戌一名入獄，故尊卑不和。申為杯，丑為貴人，故銜杯而受爵。巳為印，未為酒食，故鑄印而捧觴。

The explanation states: Under the Zi branch, water is strong and earth is weak, hence it is called "Héxiàng," indicating that one is subjected to judgment and punishment due to matters involving wine and food. The寅 branch belongs to wood, which overcomes earth, so small people look sideways and spread slander. Tai Chang governs clothing and hats, but the卯 branch, being wood, overcomes it, hence indicating the loss of clothing and hats. The戌 branch is also called "Rùyù," hence indicating disorder between superiors and inferiors. The申 branch symbolizes a wine cup, and the丑 branch is the position of the nobleman, hence called "Xiánbēi" and "Shòujué." The巳 branch is the place of casting seals, and the未 branch governs wine and food, hence called "Zhùyìn" and "Pěngshāng."

未又名列席，丑亦名列席，俱有資財之喜。午為相地，故乘軒。辰土近巳，故佩印。辰一名枷項。亥乃絳宮，貴人之闕，上人喜。但未土克亥水，故慮下憎。酉為秋分之故券，出後必有競也，主陰人喜，且防後爭。

The Earthly Branches 未 and 巳 are both called 「列席」, and they both indicate good fortune in possessing wealth. The branch 午 is the harmonious position of the earth element, so it is called 「乘轩」. The branch 辰 is adjacent to the position of 巳, so it is called 「佩印」; 辰 is also called 「枷项」. The branch 亥 is the绛宫, which is the palace of the Nobleman, so it brings joy to those in high positions; however, the earth element 未 overcomes the water element 亥, so there is still concern about resentment from below. The branch 酉 occurs at the autumn equinox, and after old debts are settled, there will be disputes, so it indicates joy for women, but one should be cautious of future conflicts.

後四官為太常卿，田園財帛彩鮮明；君子遷官榮爵貴，小人媒嫂酒逢迎；旺相相生婚吉慶，死囚刑剋失財驚；病者四肢頭腹疾，祟緣新鬼可求親。

The poem says: The official position of the Nobleman's fourth position is Tai Chang卿, governing fields and wealth, with bright colors; a gentleman who divines this will be promoted in rank and honored, while a petty person will get involved in marriage arrangements and be welcomed with wine. If the energy is prosperous and strong and is generated by the day, the marriage is auspicious; if the energy is in a state of death or captivity and is afflicted by punishment, there will be loss of wealth and alarm. Divining illness indicates diseases of the limbs, head, and abdomen, and the spirit causing the illness is due to the ghost of a recently deceased person, so one should seek prayers from relatives.

於人為貴人、貧婦。於祟司命，又新化鬼。於病四肢、頭腹不寧。於五榖為麻。於獸為雁羊之屬。變異為金石、文華、耳目、毛髮之類。味可食，形圓。色，黃。數，八。

Tai Chang's symbolic representations: In terms of people, it signifies a nobleman and a poor woman. In terms of supernatural phenomena, it represents the Director of Destiny and the ghost of a newly deceased person. In terms of illness, it relates to uneasiness in the limbs and head, and the abdomen. In terms of grains, it is sesame. In terms of animals, it is geese and sheep. If there is a variation, it refers to metals and stones, ornamental objects, eyes, ears, hair, and fur. In terms of taste, it governs edible things, with a round shape; the color is yellow, and the number is eight.

玄武在天為後軍，一云：又將軍。雷部中為苦雨神，位居後三家，癸亥水旺冬三月，凶將也。

The Black Tortoise serves as the rear general in the heavens (some sources refer to it as a general), and within the Thunder Department, it is the deity in charge of bitter rain. It is the third among the noblemen, with its nayin sound element belonging to Guihai water. It is dominant during the three winter months and is considered a malevolent general.

玄武純陰之水，倚干輔坎，陰極之位，北方至陰之邪氣也。能終萬物，職將軍。得地，則禦侮之官，專耗散之權；失地，則奸盜賊害不祥，抱不正之氣。妖邪六窮之鬼，氣當六甲之窮，位在四時之盡。愛龍、蛇、雀，畏空、勾，惡立魁罡。

Xuanwu is pure yin water, leaning on Qian and assisting Kan, residing in the position of utmost yin, representing the evil qi of the northern extreme. It can terminate all things, serving as a general. When it holds power, it is an official defending against external aggression, specializing in the power of dispersal; when it loses power, it becomes an ominous force of bandits and thieves, harboring improper qi. It is the ghost of the six evil spirits, its qi aligns with the end of the six Jia, and its position is at the end of the four seasons. It prefers to be with Qinglong, Teng Snake, and Zhuque, fears Tiankong and Gou Chen, and dislikes standing above Heqiu and Tian Gang.

玄武，主聰明、多智、文章、巧伎、求望財物、干謁貴人。其戾主失脫、盜賊、奸詐、小人、女子、陰私不明、走失、疾病、鬼魅、夢想、離別等事。武主鬼扇，其為事多浮泛難成。武在江湖，則主風雲；在道路，則主雨水。武與財星並，主財聚散，或亡失稽滯，少成多敗。如其旺相相生，則主交易財物，或作牙儈斷之。

Xuanwu governs intelligence, wisdom, literature, skill, seeking wealth, and seeking the favor of noblemen. When Xuanwu is adverse, it indicates loss, theft, deceit, small people, women, hidden affairs, disappearance, illness, ghosts, dreams, and separation. Xuanwu is associated with supernatural disturbances, and matters under its influence are often superficial and difficult to achieve. When Xuanwu is in the position of rivers and lakes, it indicates wind and clouds; when in the position of roads, it indicates rain. If Xuanwu is combined with the wealth star, it indicates that wealth comes and goes, or is lost and delayed, with more failure than success. If Xuanwu is in a prosperous and strong state and is generated by the day star, it indicates transactions of wealth, and can be interpreted according to the practices of brokers.

凡占盜賊，須責元武之三傳，先以玄武為本傳，次看玄武之陰為第二傳，謂之盜神，而盜神有所生，為藏物潛居之處也。又須看盜神之陰為第三傳，此三處神將相生，上得吉將，其賊難獲。若三傳神將相剋，有凶，當主敗露。又看人年上神，與日剋制玄武者亦獲。

When divining about thieves, one must inquire into the three layers of the Black Tortoise (Xuanwu). First, the Black Tortoise itself is the first layer. Next, look at the yin spirit of the Black Tortoise, which is called the "thief spirit." The place where the thief spirit is generated is where the stolen goods are hidden. Then, examine the yin spirit of the thief spirit, which is the third layer. If the spirits in these three layers mutually generate and are supported by auspicious spirits above, the thieves will be difficult to capture. If the spirits in these three layers mutually control each other and are accompanied by凶 spirits, it indicates that the thieves' actions will be exposed. Additionally, examine the spirit of the person's age. Any spirit that can together with the day stem control the Black Tortoise indicates that the thieves can be captured.

凡卦忌武臨日辰，或日辰作武逆理剋日辰者，俱防盜賊失脫，亦不宜與小人交易，恐有脫賺，不然其宅有陰人乘門戶不利也。如順理旺相相生，不在此限。占走失人物，玄武附德更臨日辰，逃歸獲。玄武臨門戶，更直昴星者，必主失脫官家，當主牢獄走失，若直刑害，罪人自犯。

In divination, the most undesirable situation is when the Black Tortoise appears on the Day Branch or when the Day Branch has the Black Tortoise and it goes against the natural order to harm the Day Branch. This indicates the possibility of theft or loss, and it is also not advisable to engage in trade with petty people, as there is a risk of being deceived. Otherwise, it may mean that someone from within the family is occupying the household entrance, causing misfortune. If the situation follows the natural order, with the energy being prosperous and strong and mutually generating, then this does not apply. When predicting the loss of people, if the Black Tortoise is attached to the Day virtue and appears on the Day Branch, the missing person may return on their own or be found. If the Black Tortoise appears on the household entrance and coincides with the昴 star lesson, it definitely indicates loss. If this occurs in an official context, it suggests that someone is missing from prison. If it coincides with punishment and harm, it means that the criminal themselves has committed a crime.

玄武橫截，盜賊兵傷。順行亥子是也（未明）。又云：武並風伯雨師二神，必有盜賊。

"The pattern 'Xuanwu blocking horizontally' indicates theft and injury by weapons, referring to the situation when moving in the order to Hai and Zi (this old saying is unknown). Another saying states that when Xuanwu and the two deities Fengbo and Yushī are present together, there must be theft."

玄武，旺，主貴人遺失財物事；相，繫官失財事；死，盜賊、死亡事；囚，盜賊、囚繫事；休，亡失病人財物事。

The Black Tortoise's energy in its旺 phase indicates the loss of property by a nobleman; in its相 phase, it signifies involvement with the authorities leading to financial loss; in its死 phase, it indicates theft and death; in its囚 phase, it signifies theft and imprisonment; and in its休 phase, it indicates the loss of property by a sick person.