The second volume is below.

坎宮，神后子，數九，為純水，在石中，其色黑，其物水中這類，為江湖，為溝渠，其音為羽，其性為智，其情為奸，其味為鹹，其方在北，其人為耳痛、心病、腎虛之症。其形內實外虛之象，或為音樂、婦人所用之物。

The Trigram Kan is paired with the Earthly Branch Zi (Water), and is called "Shenhou." Its number is nine, and it belongs to pure water. It is located among stones. Its color is black, and it represents things in water (the original text's "这类" is a mistake for "之类"). It symbolizes rivers and lakes, ditches and canals. It belongs to the musical note Yu, the quality of wisdom, and its emotion is cunning and deceit. Its taste is salty, and its direction is due north. If applied to human affairs, it indicates ear pain, heart disease, and kidney deficiency. The form of things is hollow on the outside and full inside. It can also represent musical instruments or items commonly used by women.

艮宮，大吉丑，數八，為雜土，在冢墓，其色黃，其物山中之類，為門闕，為經絡，其音為宮，其性為信，其情為哀，其味為甘，其方在東北，其人在手指脾胃，其形為上實下虛之象，或為雜金。艮宮，功曹寅，數七，為柔木，在山林，其色青，其物山岩之類。其音性情味方形俱照前大吉下斷之。或云五色、文章，或為茂盛花果，或結實而細。

The Gen Palace first pairs with the Chou Earth, named "Great Auspiciousness," with a number of eight, belonging to a mixed type of earth, located at graveyards and tomb sites. Its color is yellow, and it represents objects found in mountains, symbolizing gates and thresholds, as well as the human meridian system. It belongs to the palace tone of Gong, the virtue of trust, the emotion of sorrow, the taste of sweetness, and the direction of the Northeast. If applied to human affairs, it relates to fingers and the spleen and stomach. The form is characterized by being solid on top and hollow below, or it may represent impure metal. The Gen Palace also pairs with the Yin Wood, named "Gongcao," with a number of seven, belonging to a flexible type of wood, located in mountain forests. Its color is green, and it represents mountain rocks. As for the palace tone, virtue, emotion, taste, direction, and form, they follow the same interpretation as the Chou Earth "Great Auspiciousness" above. Another interpretation suggests that Yin also represents colorful objects with patterns, or flourishing flowers and fruits, or small and clustered fruits.

震宮，太沖卯，數六，為低木，在門戶，其色青，其物林木之類，為墉屏，為車船，其音為角，其性為仁，其情為怒，其味為酸，其方在正東，其人為足股，為腓，其形下靜上動。又云，其物無根，水陸行盤絡絲綸，或門哀悼動用，或圓而柔軟。

The trigram Zhen (Thunder) is paired with the earthly branch Mao (Rabbit), known as "Tai Chong." Its number is six, representing a low-growing type of wood. It is located at the entrance or gateway. Its color is green, and it symbolizes forests and trees, representing walls and barriers, as well as vehicles and boats. It belongs to the musical tone "Jue," the virtue "Ren," the emotion "anger," the taste "sour," and the direction Due East. When applied to human body parts, it corresponds to the thighs and calves. The form is characterized by stillness below and movement above. Another interpretation suggests that it represents objects without a firm foundation, capable of moving and winding on land and water, like threads intertwined; or items used in mourning at the door; or objects that are round and soft in texture.

巽宮，天罡辰，數五，為雜木，在城市。其色青，其物水池中之類。為官司中，為山野，其音為角，其性為仕，其情為怒。其味為酸。其方在東南。其人為寡髮，為廣額，為白眼，其形長，辰中有水，其物近水池，或堅剛物，火煙囚死焦破之類，其形方圓。

The Xun trigram first pairs with the Chen earth, and is named "Heavenly Gang." Its number is five, and it belongs to a mixed type of wood. The location associated with it is a city. Its color is green, and it represents objects in water pools, symbolizing government offices and mountainous areas. It belongs to the angle tone, and its nature is related to official positions, with a disposition of anger. Its taste is sour, and its direction is the southeast. If applied to people, it indicates those with sparse hair, broad foreheads, and lots of white in their eyes. The form of objects associated with it is slender. Chen is a water reservoir, containing water, so the objects represented are often near water pools; they can also be hard and strong objects. If there is fire smoke but it is in a confined or dead position, it indicates something withered and broken, with forms that are either square or round.

巽宮，太乙巳，數四，巳中有雜金，在爐灶，其色紅黃，其物木火之類。為文書，為囚禁，其音為角徵，其性為仁禮，其情為怒樂，其味酸甘，其方在東南，其人為髮額，為皮毛，為方靜之象，其物弓弩、鎖鑰，其色青黃，生山野並飛令之屬。

The Xun trigram is also associated with the Si fire, and is called "Taiyi." Its number is four. The Si element contains the qi of metal, and its location is the stove. Its color is red with a yellow tinge, and it represents things related to wood and fire, such as documents and imprisonment. Its five tones belong to both Jue and Zheng, its five virtues belong to both Ren and Li, its emotions include both anger and joy, its five flavors include both sour and sweet, and its direction is the southeast. If applied to human affairs, it relates to the hair, forehead, and skin and hair. Its form and appearance are square and calm. The things it represents may include bows and arrows, locks and keys, colors of green and yellow, or things growing in mountains and forests and flying birds.

離宮，勝光午，數九，為純火，在屋宅，其色赤，其物炎熱之類，為文章，為兵戈、甲冑，其音為徵，其性為禮，其情為惡，其味為苦，其方在正南，其人為心目，為文人、詩客，其形光明彩色，內虛外實之象。又云，為太陽，其物有彩色，或線蠶，或文章蓋物。

The Trigram Li (Fire) is paired with the Earthly Branch Wu (Fire), and is called "Shengguang" (Radiance). Its number is nine, and it belongs to pure fire. It is located in the house. Its color is red, and it represents hot things, symbolizing literature and military armor. It belongs to the musical note Zheng, the moral quality Li (ritual), and its emotion is aversion. Its taste is bitter, and its direction is due south. If applied to human affairs, it relates to the heart and the eyes, or to literary men and poets. The form of the object is bright and colorful, symbolizing something solid on the outside but hollow inside. Another interpretation says that Li represents the sun, and the object it represents has color, such as silk thread or a cocoon, or something patterned and coverable.

坤宮，小吉未，數八，未中有雜土，在田地，其色黃白，其物土產之類，為衣裳，為布帛，其音為宮，其性為信，其情為哀，其味為甘，其方在西南，其人為腹，其形為圓，共物酒器、碎微、塵土，又為絹帛，或言女子衣服，或有滋味之物，似魚類。

The Kun palace first pairs with the soil of Wei, named 'Xiao Ji', its number is eight. The Wei contains mixed soil, and the place is a field. The color is yellow and white, and it represents things produced from the soil, such as clothing and silk. It belongs to the palace tone in the five tones, to the virtue of trust in the five natures, its emotion is sorrow, its taste is sweet, and its direction is the southwest. If applied to human affairs, it relates to the abdomen. The form of the object is round (the original 'gongwu' is a mistake for 'qiwu'), it can be a vessel for wine, or small and minute objects or dust, or silk, or it is said to be a woman's clothing, or something with flavor, resembling fish.

坤宮，傳送申，數七，申為少陰，在平野，其色黃白，其物鐵石之類，其音性情方與小吉同，其形外硬心空之象。又云，其物有心，又硬而心空寶器之物，或砂塵鐵類。

The坤 palace is also paired with the metal of申, and is called 「Transmission」. Its number is seven. The metal of申 belongs to the lesser yin metal, and its location is a flat and open field. Its color is yellow and white, and it shoots iron and stone. Its five tones, five natures, five emotions, and direction are the same as the previous 未 earth 「Minor Auspiciousness」. The form of things is like being hard on the outside and hollow in the center. Another interpretation says that the things it shoots have a heart, and are valuable objects that are hard on the outside and hollow inside, or things like sand, stone, dust, and iron tools.

兌宮，從魁酉，數六，為純金，在金石，其色白，其物金鐵之類。為銀錢，為利器，其音為商，其性為義，其情為喜。其味為辛，其方在正酉，春人為口舌，為耳目頭類，其形尖圓。又云，其形有耳，或尖圓金錢刀鞘之類。

The Trigram Dui is paired with the Earthly Branch You (Metal), and is called "Congkui." Its number is six, and it belongs to pure metal. It is located between metal and stone. Its color is white, and it represents metal and iron, symbolizing silver, money, and sharp objects. It belongs to the musical note Shang, the virtue of righteousness, the emotion of joy, the taste of pungent, and the direction of Due West (the original text says "Zhengyu," which refers to Due West). If applied to human affairs, it relates to speech, the ears, the eyes, and the head (the original text says "Chunren," which is a miswriting for "Qiren," meaning "the person"). In terms of shape, it is pointed at the top and round at the bottom. Another interpretation suggests it has an ear-like shape, or resembles a pointed and round coin or a knife sheath.

干宮，河魁戌，靈敏五，戌中有辛火，在官府。其色黃，其物金錢殼果之類，為龍馬，為金玉其物為衣，其音為宮，其性為義，其情為喜，其味為辛，春方在西北，其人為首之類，其形為圓正剛硬之象，或五穀鐵石細碎之物。

The Qian trigram first pairs with the Xu earth, and its name is "He Kuai." Its number is five (the original text "ling ming wu" is a mistake for "shu wu"). The Xu earth contains Xin metal and a fire repository, and its location is the official government. Its color is yellow, and it shoots towards money and shell-bearing fruits, symbolizing dragon and horse, gold and jade, and also clothing. Its five tones belong to the palace tone, its five natures belong to righteousness, its emotion is joy, its five flavors are pungent, and its direction is northwest (the original text "chun fang" is a mistake for "qi fang"). If applied to human affairs, it relates to the head. The form of things is round and upright with firmness, or it may be grains, iron, and stone-like small objects.

干宮，登明亥，數四，亥為雜陽，在河水，其色黑，其物水中之類，其音性情方皆同河魁，其形圓實多動之象。又亥為重陽，其物無定，逐人情意，小兒戲物，或酸味，魚子醋醬之類。

The乾宫 is also paired with the亥 water, and its name is 「登明」. Its number is four. The亥 belongs to a mixed and complex yang, and it is located in the area of the river water. Its color is black, and it represents things in the water. Its five tones, five natures, five emotions, and directions are the same as the previous戌 earth 「河魁」. The form of the object is round and solid, and it represents movement rather than stillness. The亥 is a position of double yang, so the things it represents are not fixed and change according to the intentions of the person divining. They can be toys for children, or sour-tasting things, or fish eggs, vinegar, and sauce.

水上見水，其物有足而多動之象（又云四足好走）。水上郵火，其物水土壞物之象。水上見木，其物有輪足轉動之象（一雲輪轉物）。水上見金，其物生禽之象（生命之物）。水上見土，其物土中昆蟲故舊之象。

This section discusses the imagery produced when the Heaven Plate's spiritual element is superimposed upon the Earth Plate's hour. The overlapping of two Five Phases generates specific images. When water is added to water, the image represents something with legs that is active, possibly a four-legged creature. When water is added to fire, the image represents something damaged by water and earth. When water is added to wood, the image represents something with wheels and legs that can move, possibly a rotating object. When water is added to metal, the image represents living birds. When water is added to earth, the image represents insects in the earth or old things.

火上見水，其物破損故舊之象。火上見火，其物好行少靜之象。火上見木，其物花果蔬菜之象。火上見金，其物為陶冶之象。火上郵土，其物瓦磁器皿之象。

Fire over water indicates something broken and old. Fire over fire indicates something active and not still. Fire over wood indicates flowers, fruits, and vegetables. Fire over metal indicates things made by melting and casting. Fire over earth indicates pottery and ceramic wares (the original text's '邮' is a mistake for '见').

木上見水，其物帶花生長之象。森上見火，其物殘焦枯槁之象。木上郵木，共物花紋木器等類之象。木上見金，其物傷損之象（鑄斷刀缺槍）。木上見土，其物棺槨之象。

Wood placed on water indicates something growing with flowers. Wood placed on fire indicates something burned, scorched, and withered. Wood placed on wood indicates something with patterns, such as wooden objects. Wood placed on metal indicates something damaged or broken, such as a broken sword or a spear with a缺口. Wood placed on earth indicates a coffin.

金上見水，共物金石之象。金上見火，其物爐冶之象。金上見金，其物五金成器之象。金上見土，其物石器之象。土上見水，其物和柔之象。土上見火，其物光明之象。土上見木，其物堅牢之象。土直見金，其物瓦石之象。土上見土，其物城垣之象。潤下水之類，曲直木之類，炎上火之類，從革金之類，稼穡土之類。

When metal is placed on water, the object indicated is made of metal and stone. When metal is placed on fire, the object indicated is made for smelting and forging. When metal is placed on metal, the object indicated is made of gold, silver, copper, iron, and tin. When metal is placed on earth, the object indicated is made of stone. According to the previous pattern, there should be an entry for "metal on wood" below, but the text is missing here, so I dare not make up the content. When earth is placed on water, the object indicated is smooth and soft. When earth is placed on fire, the object indicated is bright and radiant. When earth is placed on wood, the object indicated is strong and solid. When earth is placed on metal, the object indicated is made of tiles and stone. When earth is placed on earth, the object indicated is walls and city walls. Finally, a concluding sentence: all objects with the characteristic of moisture and downward flow belong to the category of water; all objects with the characteristic of flexibility and straightness belong to the category of wood; all objects with the characteristic of rising heat belong to the category of fire; all objects with the characteristic of transformation and change belong to the category of metal; and all objects with the characteristic of cultivation and harvest belong to the category of earth.

天乙臨日辰物黃白，珍寶可食，光明文章，女子首飾物。變異水木之類，魚甲鱗物，五穀為麻術類，禽蟲為蝦蟹類。臨子筆墨文章等物。臨丑為魚蟹美和有泥土物（魚蝦美味）。臨寅為陶冶、磚瓦、磁器。臨卯為竹笛、簫笙、空哭等物。臨辰為黃土白物。臨巳為結花、衣服、棉麻、布帛等物。臨午為縷紫赤紅衣裳物類。臨未為貴物珍重酒肉之類。臨申為黑彩牛畜等物。臨酉為黃白泥塑佛像等物。臨戌為草黃蠟等物。臨亥為酒醋銅錫器硬諸等物。

This section explains how each of the Twelve Heavenly Generals is placed over the twelve Earthly Branches in turn, and each position is interpreted to determine the nature of the object concealed. The "Heavenly General of the Nobleman" (天乙贵人) is placed over the Day Stem and Day Branch. The object shot or indicated is yellow or white, representing precious and edible items, bright and ornate, or women's jewelry. If there is a change or variation, it belongs to the water and wood elements, indicating fish or scale-covered creatures. When paired with five grains, it refers to hemp; when paired with birds and insects, it refers to shrimp and crab. When the Heavenly General of the Nobleman is over the Zi position, the object is related to writing tools and literary works; over the Chou position, it refers to fish and crab delicacies or items covered with mud and soil; over the Yin position, it refers to pottery and ceramic wares; over the Mao position, it refers to hollow instruments like bamboo flutes and reed pipes; over the Chen position, it refers to yellow and white objects; over the Si position, it refers to embroidery, clothing, hemp, and silk; over the Wu position, it refers to purple, red, and crimson garments and threads; over the Wei position, it refers to valuable items and delicacies and meat; over the Shen position, it refers to black-colored decorations and cattle; over the You position, it refers to yellow and white clay statues; over the Xu position, it refers to yellow wax-like substances; over the Hai position, it refers to wine and vinegar and hard metal vessels.

騰蛇臨日辰，其物赦，為文章、書史，變異為毒物，甘美可食，五穀為豆、粟類，禽蟲為蛇鹿類。臨子為井為龍（井中龍）。臨丑為渠孔穴等類。用臨寅為蛇形等物。臨卯為刀劍、玲瓏、花果、船車等物。臨辰為磚瓦、磁器、珠寶異等物。臨巳為蛇蟲、錦衣、絲棉等類。臨午為尖物、女衣、彩帛、衫類。臨未為文字、黃物、顏色等。臨申為金玉、蝦煉等物（石銀）。臨酉火灰石牛、吃物之類。臨戌為自死沙中之物。臨亥為爛木、柏皮等物。

The term "Tengshe" (Tent Snake) appearing over the Day Stem and Day Branch indicates the nature of the object being targeted. The color is red (originally "she" is a mistake for "chi," meaning red), representing articles related to literature and history. If there is a change or variation, it may indicate something poisonous. It can also refer to delicious and edible things. When paired with the five grains, it corresponds to beans and millet; when paired with birds and insects, it corresponds to snakes and deer. If "Tengshe" is located at the Zi position, the object is a well or a dragon, as noted in the original commentary; at the Chou position, it refers to ditches and holes; when acting as the initiating transmission at the Yin position, it refers to snake-like objects; at the Mao position, it refers to swords and blades, delicate objects, flowers and fruits, and vehicles; at the Chen position, it refers to bricks, tiles, ceramics, and precious jewels; at the Si position, "Tengshe" returns to its original form, referring to snakes and insects, or silk and cotton; at the Wu position, it refers to sharp objects, women's clothing, and colorful garments; at the Wei position, it refers to writings, yellow-colored objects, and dyes; at the Shen position, it refers to gold and jade, as noted in the original commentary, it refers to stones and silver; at the You position, it refers to fire ashes, stones, oxen, and edible things; at the Xu position, it refers to something that causes one's own death in sand; at the Hai position, it refers to rotten wood and the bark of cypress trees.

朱雀臨日辰，其物赤黑色，羅網、捕縛、有晶明、光彩=毛心、文章，變異為煙火燒灼之物。五穀為豆黍、麥類。禽蟲為雉、雀、鴉類，獸為馬、驢之類。臨子為文章、筆墨等物。臨場面為司長穢、塵灰等物。臨寅為雞雉、毛羽之類。臨卯為果類、黃色之物。臨辰為羅網、水蟲、赤色等物。臨巳為燒煉、藥石之物。臨午為衣裳、獐鹿、騾、兔之物。臨未為帶口舌文章。臨申為釵環、刀鐵等物。臨酉為銅鏡、梳子、釵釧等物。臨戌為飛禽、巢穴、器皿等物（主，鳥巢，印子）。臨亥為玳瑁、象牙、泥土等物（牙梳、玳惠梳）。

The Vermilion Bird is above the Day Stem and Day Branch: the object it shoots is red with black, or a net for capturing, or something bright and colorful with feathers and patterns (the phrase "glory = feather heart" has a textual error in the original). If there is a change, it is something burned by smoke or fire. It corresponds to five grains as beans, millet, and wheat; to birds and insects as pheasants, sparrows, and crows; to wild animals as horses and donkeys. When the Vermilion Bird is at the position of Zi, the object is articles of writing and ink; the next line originally read "when it is over the scene, it is filth, dust, and so on," but according to the order before and after, this should be "when it is at Chou," and the text is corrupted, so the object is filth and dust. When it is at Yin, the object is chickens, pheasants, and feathers; when at Mao, it is fruits and yellow objects; when at Chen, it is nets, aquatic creatures, and red objects; when at Si, it is drugs for burning and refining; when at Wu, the Vermilion Bird returns to its native position, and the object is clothes, or deer, elk, mules, and rabbits; when at Wei, it is documents that cause disputes; when at Shen, it is hairpins, rings, and iron tools; when at You, it is bronze mirrors, combs, and hairpins; when at Xu, it is flying birds, nests, and vessels, with a small note mentioning bird nests and seals; when at Hai, it is tortoiseshell, elephant ivory, and earth, with a small note mentioning tooth combs and tortoiseshell combs.

六合臨日辰，其物色光彩、竹木、金石所傷之物。音聲之類，變異可食，五穀為桑麻類，為鹽，禽鳥雉兔等物。臨子為青白貯水火物。臨丑為傷破、刀割、鍬鋤等物。臨寅為文書、喜信、刀尺、果食、貓狸、刻雕等物。臨卯為術士、車輪、撓搭、草果子等物。臨辰為土石盆瓦等物。臨巳為竹管、空虛、火筒、軍器等物。臨午為鏡匣、盒子、木梳、磁器等物。臨未為婚姻、宴享、器物臭 爛鹽黑子。臨申為爭鬥、鑄成、鏡匣，或白盒子。臨酉為女子剪尺等物。臨戌為婦逃、矸磁、角瓦等哭 。臨亥為盂盒物類（四足紙器帛）。

The term "Liu He" is above the day stem and day branch: the object being divined has a luster, belongs to the category of bamboo and wood, or is damaged by metal and stone, or is something that can make a sound; if it undergoes transformation, it is edible. It is associated with mulberry and hemp when paired with five grains, and also with salt. When paired with birds, it refers to pheasants and rabbits. When "Liu He" is on the Zi position, the object is light blue or white, and can hold water or fire. When on the Chou position, it is something that has been cut or broken, or tools like shovels and hoes. When on the Yin position, it refers to documents, good news, knives and measuring rods, fruits and food, cats and ferrets, and carved objects. When on the Mao position, "Liu He" returns to its original position, referring to magicians, wheels, grappling hooks, and grass and fruit. When on the Chen position, it refers to earth, stone, basins, and tiles. When on the Si position, it refers to bamboo tubes, hollow objects, fire tubes, and military equipment. When on the Wu position, it refers to mirror cases, boxes, wooden combs, and porcelain. When on the Wei position, it refers to objects used in marriage and feasts, but the original text here has some errors and omissions, such as "smell of rotten objects, salt, black seeds." When on the Shen position, it refers to objects forged due to disputes, mirror cases, or white boxes. When on the You position, it refers to scissors and measuring rods used by women. When on the Xu position, it refers to a woman fleeing, or objects like broken porcelain, horn tiles, etc., with some errors at the end of the original text. When on the Hai position, it refers to bowls and boxes, with a small note indicating four-legged objects and paper and silk.

勾陳臨日辰，其物青黑、木植之類，傷損勾連之物。羅網之象，變異為瓦石、金錢，禽鳥魚蟹、龜鱉、水蟲等物。臨子為后土、緋紫物類（或不生花）。臨丑為花紋、塌鋒之類（塌鋒、尖結、花紋）。臨寅為瓦石、樹根如獸形、四足之物。臨卯為橋柱、河棟，如早蛇類。臨辰為龜鱉魚蟹、釣網等物。臨巳為衣服舊物。臨午為描樣、符印、文書、符篆刻物。臨未為粟、帛、絹絲、魚肉香美等物。臨申為鐵器刑傷。臨酉為白色鐵鏡垍器等物。臨戌為緋紫、衣服等物。臨亥為盂盒物類。

Gou Chen is over the Day Stem and Day Branch: the object being targeted is of a dark blue or black color, belonging to the category of wooden plants, causing damage and capable of connecting things, symbolizing a net; if there is variation, it becomes tiles, stones, or money; when paired with birds or aquatic creatures, it represents fish, crabs, turtles,鳖, and aquatic insects. When Gou Chen is over the Zi position, the object is an image of the Earth God or something of a crimson or purple color, with a small note suggesting it may be something that does not bloom; when over the Chou position, it is an object with patterns, broken or bent blades; the small note gives examples such as bent blades, pointed ends, and patterns; when over the Yin position, it is tiles or objects resembling animal-shaped tree roots and four-legged creatures; when over the Mao position, it is bridge pillars or beams over rivers, resembling snakes on dry land; when over the Chen position, Gou Chen returns to its original position, representing turtles, crabs, fish, fishing gear, and nets; when over the Si position, it is old clothes; when over the Wu position, it is sketches, seals, documents, and engraved symbols; when over the Wei position, it is millet, silk, brocade, and threads, as well as fish, meat, and fragrant delicacies; when over the Shen position, it is iron tools, indicating injury; when over the You position, it is white iron, mirrors, and pottery; when over the Xu position, it is clothing of a crimson or purple color; when over the Hai position, it is bowls and trays.

青龍臨日辰，其物青赤木之類，懸空可食物，變異文章、羽翼、螭虎狼狐兔之類。臨子為蟬蛇之形狀。臨丑為鐵鍋槍鑽等物。臨寅為箱櫃、孔竅、獸形龍狀之物。臨卯為木器、果子、貴人家物。臨辰為石頭、瓦器、術杖、龍形。臨巳為奴婢相連（雙合相連）。臨午為燒成可食之物。臨未為爛木槿茶果之物。臨申為腰帶可用之物。臨酉為刀傷器物之類。臨戌為刀割人形之類。臨亥為果子白色，如瓜形狀（刀傷物）。

The Azure Dragon is above the Day Stem and Day Branch: the object it points to is green with a reddish tinge, belonging to the category of wood, and is something that can be eaten when suspended in the air; if there is a change or variation, it represents things with patterns or colors, flying birds with feathers, or creatures such as chimeras, tigers, wolves, foxes, and rabbits. When the Azure Dragon is at the position of Zi, the object resembles a cicada or a snake; at Chou, it is a wok or a drilling tool; at Yin, the Azure Dragon returns to its original position, indicating chests, cabinets, or objects with holes, or items shaped like animals or resembling dragons; at Mao, it refers to wooden objects, fruits, or items belonging to the nobleman's household; at Chen, it is stones, tiles, ritual staffs, or dragon-shaped objects; at Si, it signifies servants paired together, with a note indicating they are connected in pairs; at Wu, it is food that has been cooked and is edible; at Wei, it is rotten wood, wood槿, and tea fruits; at Shen, it is items such as belts that can be used; at You, it is objects damaged by a knife; at Xu, it is human-shaped objects cut by a knife; at Hai, it is white fruits shaped like gourds, with a note stating they are objects that have been cut by a knife.

天空臨日辰，其物主印綬、金石，變異為虛而不實、臭惡之物，禽早狼狗之類。臨子為石土、磚瓦、缸垍、器皿等物。臨丑為出形、人鑕鎖鏡奩等物。臨寅為沒底物，盂類火灰。臨卯為土石等物。臨辰為磚瓦空虛等物（土燒過物）。臨巳為生氣物，蛇蟲有角足之類。臨午為不用破損之物（破碎、汙穢、泥糞）。臨未為可食甘甜之物。臨申為有角堅鐵石物。臨酉為自破哭 用等物。

The "Tian Kong" (Sky) is located above the day stem and day branch: the things it points to are seals and metal or stone objects. If there are anomalies, they represent things that appear strong on the outside but are weak inside, or hollow and not substantial, or foul-smelling objects. When paired with birds and beasts, they refer to wolves and dogs (the characters "qin zao" may have errors in the original text). When "Tian Kong" is at the position of Zi (Rat), the things it points to are stones, soil, bricks, tiles, jars, and pots. When it is at the position of Chou (Ox), it indicates forms of shedding or removal, or objects used by people such as shears, locks, and mirrors. The original text has some errors here. When it is at the position of Yin (Tiger), it refers to containers without bottoms, such as bowls, or fire ash. When it is at the position of Mao (Rabbit), it refers to stone and earth objects. When it is at the position of Chen (Dragon), it refers to hollow objects made of bricks and tiles, and the small note says these are objects made by burning earth. When it is at the position of Si (Snake), it refers to things with life qi, such as snakes, insects, and creatures with horns or legs. When it is at the position of Wu (Horse), it refers to broken and unusable objects, with the small note mentioning broken, dirty, and muddy things. When it is at the position of Wei (Goat), it refers to sweet and edible things. When it is at the position of Shen (Monkey), it refers to hard objects with horns, such as iron and stone. When it is at the position of You (Rooster), it refers to objects that break on their own and can no longer be used, and the original text has errors here. According to the order of the twelve earthly branches, there should be entries for Xu (Dog) and Hai (Pig) below, but the original text is missing these parts.

白虎臨日辰，其物色白，金玉、刀劍、鋸等物。若傷人死傷等物。五穀為豆、黍類，獸為虎狼猿猴之屬。臨子為燒成瓦器等物。臨丑為刀斤物類。臨寅為鏟鍬尖刀利器。臨卯為割成鐵物。臨辰為銅鐵環子等物。臨巳為金錢利刃孝服。臨午為棄石藥器。臨未為白或針燒鑄形象。臨申為鐵鉗環子。臨酉為鍬鋤鐵器鏡銅等物。臨戌為獸形、螭吻、鍬鈕、有口銅印等物。臨亥為刑傷、虎豹、四足、小兒戲物。

The White Tiger is positioned over the Day Stem and Day Branch: the thing it points to is white in color, representing metal and jade, knives, swords, and saws; if it relates to human affairs, it signifies injuries leading to death; paired with the five grains, it corresponds to beans and millet; paired with wild animals, it represents tigers, wolves, apes, and monkeys. When the White Tiger is at the Zi position, it indicates burned pottery; at the Chou position, it refers to axes and hatchets; at the Yin position, it points to shovels, picks, and sharp blades; at the Mao position, it indicates iron tools used for cutting; at the Chen position, it refers to copper and iron rings; at the Si position, it signifies money, sharp weapons, or mourning clothes; at the Wu position, it indicates discarded stones and containers for medicine; at the Wei position, it refers to white objects or needles, as well as cast metal objects; at the Shen position, the White Tiger returns to its original place, indicating iron tongs and rings; at the You position, it refers to iron farming tools and bronze mirrors; at the Xu position, it indicates animal-shaped objects, chimeras, the handles of shovels, and copper seals with mouths; at the Hai position, it signifies injuries or four-legged beasts like tigers and leopards, or toys for children.

太常臨日辰，其物黃可食，形圓好，珍寶，變異醫藥、金石、文章，有日月耳目，生毛髮，五穀為訂類，獸羊鷹之類。臨子為花羅衣裳。臨丑為舊衣服。臨寅為師人、筆研、剛物、僧道法衣。臨卯為童行、經卷。臨辰為土、光明之物。臨巳為花裝之物，故破之物。臨午為飛雁之書。臨未為衣服、黃褐色等物。臨申為猴畜、白錫錢物。臨酉為白色物，花球、雞雉、雁屬之類。臨戌為破白赤色衣服。臨亥為勒白帶繩等物。

Tai Chang is over the Day Stem and Day Branch: the object being divined is yellow in color and edible, round and beautiful, or a treasure. If there is a change or variation, it is medicine, metal and stone, or something with patterns, resembling the sun and moon, or eyes, or with hair. It is paired with the five grains as rice, and with wild animals as sheep and hawks. Tai Chang over the Zi position indicates a flowered silk robe; over the Chou position, old clothes; over the Yin position, a school teacher or writing tools and hard objects, or the robes of monks and Taoists; over the Mao position, a young monk or Taoist and scriptures; over the Chen position, earth or bright objects; over the Si position, decorative patterns or old and broken objects; over the Wu position, a letter carried by a wild goose; over the Wei position, Tai Chang returning to its origin, indicating clothes and yellowish-brown objects; over the Shen position, monkeys and livestock, or white tin money; over the You position, white objects, or flower balls, chickens, pheasants, and geese; over the Xu position, old white and red clothes; over the Hai position, white belts and ropes used for binding.

玄武臨日辰，其物出水中，相勾連，鱗甲，文章。變異為內虛、女子之物。五穀為豆類，禽蟲為鼠燕之屬。臨子為魚蝦、蟬、經卷之物。臨丑為羊角，高分子鳥，金箭。臨寅為皂色木植勾動之物。臨卯為瓜果圓中之物。臨辰為黃黑瓦石戊屬（黃瓦、燒赤、石磚垍）。臨巳為破瓶、舊翁之類。臨午為心虛、赤色之物。臨未為廚中吃食之物（泥中物，吃食）。臨申為蛇蟲、螮蜂、白蠅子（石垍磚、兔形）。臨酉為金銀匹帛之類（泥乞）。臨戌為斑駁花紋、瓦器。臨亥為果木喜美之物（草木美物，因滋味來）。

The Black Tortoise is positioned over the Day Stem and Day Branch: the object being indicated comes from water, is connected with others, has scales and patterns; if it shows variation, it is something hollow inside, or an item belonging to a woman. It corresponds to beans among the five grains, and to mice and swallows among birds and insects. When the Black Tortoise is at the Zi position, the object is fish, shrimp, cicadas, or scriptures; at the Chou position, it is sheep horns, high-flying birds, and golden arrows, with some textual errors in the original; at the Yin position, it is black wooden objects or things that can be hung or pulled; at the Mao position, it is round fruits with pulp; at the Chen position, it is yellow and black tiles and stones, with a note mentioning yellow tiles, burnt red soil, and stone bricks and pottery; at the Si position, it is broken jars and old pots; at the Wu position, it is hollow objects with a red color; at the Wei position, it is food from the kitchen, with a note mentioning things from mud and food; at the Shen position, it is snakes, wasps, and white flies, with a note mentioning stone bricks and rabbit-shaped objects; at the You position, it is gold, silver, silk, and cloth; at the Xu position, it is tiles with patterns and colors; at the Hai position, the Black Tortoise returns to its native position, indicating fruits and trees that are pleasant and tasty, with a note mentioning it due to its flavor.

太陰臨日辰，其物黃白色，為金銀刀針這類。變異生產水中之物，五穀為麥米類。飛禽為雞雉之屬。臨子為面面面、甘甜可食之物。臨丑為鮮明、婦人衣服之物。臨寅為刀斧、器用、可食、黃色之物。臨卯為其物似錢光明。臨辰為釵釧花朵等物。臨巳為布帛婦人衣飾之物。臨午為白色銅鐵器用、剪刀、白毛。臨未為黃色堪食、油麻之物。臨申為女子釵釧、小麥、雞雉。臨酉為金銀、雉鵝、雞鴨之類（鴿）。臨戌為髮毛、羽翼蟲，不然多足物。臨亥為雉雞、刀錐、通白物。

Tai Yin is over the Day Stem and Day Branch: the things indicated are yellow or white, such as gold and silver, knives and needles (the original text's '这类' is a mistake for '之类'). If there is variation, it refers to things born in water. When paired with the five grains, it is wheat and rice; when paired with flying birds, it is chickens and pheasants. Tai Yin over the Zi position indicates sweet and edible food such as flour (the original text's '面面面' has a repetition error); over the Chou position, it indicates bright women's clothing; over the Yin position, it indicates axes and tools, or yellow edible items; over the Mao position, the things indicated resemble coins and have a luster; over the Chen position, it indicates hairpins, bracelets, and flowers; over the Si position, it indicates silk and women's clothing; over the Wu position, it indicates white copper and iron tools, scissors, or white feathers; over the Wei position, it indicates yellow edible items and sesame; over the Shen position, it indicates women's hairpins, wheat, and chickens and pheasants; over the You position, Tai Yin returns to its original position, indicating gold and silver, or pheasants, geese, chickens, and ducks, with a note adding pigeons; over the Xu position, it indicates hair, winged insects, or many-legged creatures; over the Hai position, it indicates pheasants, knives, needles, or entirely white objects.

天后臨日辰，其物皂白，女人用物質，變異為草木可食，五穀為稻豆類，禽蟲為蠶蛛之類（一雲潔白物，蝦蟆）。臨子為婦人黑白衣衫（青黑花彩）。臨丑為瓦石器用等物。臨寅為香味黑甜果子。臨卯為泥土草木之物。臨辰為土中所產之物，穢汙物，赤色。臨巳為水中火中所出之物（爛白及服）。臨午為水煮羹之物並破物。臨未為果品、飲宴之物。臨申為形如貓虎之類。臨酉為白色衣絹之物。臨戌為黃衣土泥之物。臨亥為水中魚蝦之物，水族類，酸醋物。

The Heavenly Empress is over the Day Stem and Day Branch: the object shot is black and white, used by women; if there is a change, it is edible plants; paired with five grains it is rice and beans, paired with birds and insects it is silkworms and spiders. One interpretation says it is white or clean things or frogs. When the Heavenly Empress is over the Zi position, she returns to her native place, the object shot is the black and white clothes of a woman, with small notes saying dark blue and patterned; over the Chou position, it is pottery and stone tools; over the Yin position, it is black sweet fruit with a fragrance; over the Mao position, it is earth and plants; over the Chen position, it is things produced from the earth or dirty red things; over the Si position, it is things taken from water and fire, with the original small notes having errors; over the Wu position, it is soup made by boiling water, also governing broken things; over the Wei position, it is fruits and food for feasting; over the Shen position, it is shaped like a cat or tiger; over the You position, it is white silk cloth; over the Xu position, it is yellow clothes and earthy things; over the Hai position, it is aquatic creatures like fish and shrimp, or sour vinegar.

乾卦。河魁、登明主之。內赤外白，內方外圓。遇水則軟，遇火則堅。夏火金敗，秋月金全。上有文字，節義相兼。旺則珠玉，休是銅錢。仰如鼎立，覆似鍾懸。團圓外貌，堅硬內堅。人見敬仰，富貴雙全。上有文字，繩索相連。聚而成實，散而無緣。細想是卦，無過銅錢。仰似鼎立，格似鍾懸。若非金鐵，即是銀銅。團圓外實，裡面虛實。人見敬貴，能鑑身容。

The Qian hexagram is governed by the two deities Wu (Xu) "Heavenly Chief" and Hai "Dawn Brightness." The object it represents has a red interior and a white exterior, is square inside and round outside; it becomes soft when encountering water and hard when encountering fire. In summer, when fire is strong, metal weakens, but in autumn, when metal is in its prime, the object becomes complete and solid. There are characters on the object, symbolizing virtue and righteousness; when it is in a prosperous phase, it becomes pearls or jade, but when in a resting phase, it becomes copper coins. When placed upright, it resembles the legs of a tripod; when overturned, it looks like a bell hanging in the air. Its appearance is round and solid, yet its interior is both hollow and solid. People see it with respect, and it also signifies wealth and honor. There are characters on the object, along with ropes connecting them; when gathered together, they form a string, but when separated, they are disconnected. Upon reflection, the Qian hexagram represents copper coins: when viewed upright, they resemble the legs of a tripod; when overturned, they look like a bell suspended in the air. They are either gold or iron, silver or copper; their shape is round and solid, yet their interior is both hollow and solid. People show respect upon seeing them, and when polished, they can reflect one's face.

坎卦。神后主之。均性成風，依近水中。下浮南北，又浮西東。有形不動，落亦無蹤。騰浮萬物，便似飄萍。悠悠之物，外典內黑。性喜潛藏，情同隱匿。長在家居，惟能野合。去即被擒，逢生不識。

The Kan hexagram is governed by the Zi (Water) stem. The nature and temperament of the things it represents are smooth and gentle like wind, moving close to water. It drifts north and south on the surface, and floats east and west across the water. It has form but does not move on its own; once it sinks, it disappears without a trace. It floats on top of all things, like water lilies on the surface. It is a drifting object, with patterns on the outside but black inside. By nature it likes to hide, its demeanor is like concealment. It usually stays at home, yet can only meet its mate in the wild. If it leaves its place, it is captured; when it meets a flourishing place, it is not recognized.

艮卦。大吉、功曹主之。艮青之形，不動其情。內虛外實，團圓所成。旺相則實，無氣則靈。木能生火，豈能停停？人驚響谷，形如覆盆。春秋不改，積世長存。此物團圓，內悔外貞。能屈不動，種之生生。若非青白，即是龜紋。

The Gen hexagram is in the first position, governed by Chou "Great Good Fortune" and Yin "Gongcao" deities. The object it represents has a bluish color and a quiet, still nature. Its inside is hollow while its outside is solid, forming a complete shape. When it receives the energy of prosperity and strength, it becomes solid and firm; without such energy, it becomes light and hollow. Gen represents a mountain, and Yin contains wood, which can generate fire. How can it remain completely still? Its sound echoes like a hollow valley, startling people, and its shape resembles an overturned basin. It endures spring and autumn without change, lasting through years and generations. This object is complete, with the inner trigram representing "regret" and the outer trigram representing "upright." Inside and outside form a single entity; it can bend but not move, and once planted, it continues to thrive. Its color is either bluish-white or has patterns like turtle shells.

震卦。太沖主之。震物動停，內白外青。圓頭尾小，將變其形。震主變動，身無定形。如蠶作繭，能騰能生。能團能圓，似獸能聲。逐物改變，色體蒼然。下不著地，上不侵天。若非果物，即是魚蚌。

The Zhen hexagram is governed by the Mao branch, which is called "Tai Chong." The object it represents is both moving and still, with a white interior and a blue exterior. Its head is round and its tail is small, and its shape is about to change. Since Zhen is originally associated with movement, the object does not have a fixed form, like a silkworm making a cocoon, capable of leaping and transforming. It can form a ball and be round, similar to an animal that can make sounds. It changes according to what it encounters, with a greenish color and shape. It does not touch the ground below nor reach the sky above, hanging between the two. It is either a fruit or something like fish or shellfish.

巽卦。天罡、太乙主之。巽主風雪，節氣氤氳。聲添琴韻，遠聽時聞。乍吟乍笑，時矛時群。形如彩螮，曩如青萍。奔注為形，光彩金生。遊行照影，強索之形。空中隱映，神歌鬼哭。裡實外虛，空谷傳聲。

The Xun trigram is governed by the Heavenly Gang and the Taiyi deities. Xun represents wind and snow, with the seasonal energies mingling and interacting. The sound it produces is like the melody of a zither, heard continuously from afar; it sometimes murmurs softly, sometimes seems to laugh, sometimes appears alone, and sometimes comes in groups. Its shape resembles the rainbow in the sky or the green floating algae on water; it takes form as it flows and rushes, glowing with a golden aura. As it moves, it can reflect images, but when one tries to catch it, it eludes grasp. It appears faintly in the air, with sounds like divine songs and ghostly cries. It is solid inside but hollow outside, just like the echo in an empty valley.

離卦。勝光主之。似龍無角，似馬無訛。若非牝馬，即是驢騾。人頭即少，離體身多。不臨溪谷，即是長城。先白後赤，水土圓藏。雕形鱗族，內柔外剛。外頭雖實，裡畔虛張。賊人盜得，灰土埋藏。

The Trigram Li is governed by the "Shengguang" (Victorious Light) at its first position. The object it represents resembles a dragon without horns, or a horse without difference; it is either a mare or an ass. The forms with human heads are few, while those resembling the body of the Li trigram are numerous; it is either near a stream or valley, or extends like a great wall. Its color starts white and then turns red, with the qi of water and earth roundly hidden within; it has carved patterns and belongs to the group with scales, being soft inside and hard outside; it appears solid on the outside but is actually hollow inside. If one asks about its whereabouts, it is stolen by thieves and buried in ash.

坤卦。小吉、傳送主之。坤體外黃，其色內蒼。水上而實，內圓外方。形如瓦碟，堅實能剛。若非古器，即是橐囊。卦體名坤，土性長存。朝則平野，墓則孤村。人來扣抱，逐伴隨群。若非牝馬，即是其◎左“牛”右“享”。

The trigram Kun is governed by the two deities Wei "Xiao Ji" and Shen "Chuansong." The outer color of the trigram is yellow, and the inner color is green; it floats on water yet is solid in texture, with a round interior and square exterior; its shape resembles a shallow dish, being solid and hard. If it is not an ancient vessel, it must be a leather bag. This trigram is named Kun, representing the enduring nature of earth. In the morning, it resembles a broad plain, but at dusk, it looks like a lonely village. When people knock or hold it, it follows and gathers in groups. It is either a mother horse or an object composed of the character for "cow" on the left and "xiang" on the right (the original character is damaged and is represented by a symbol, and thus cannot be guessed or supplemented).

兌卦。從魁主之。兌為金外地人，堅硬栽截。乍剛乍柔，有時曲折。內裡光彩，外邊欠缺。若非連珍，衣加帶剛。兌性居平，外缺裡明。形依靜域，炫耀光生。遙為宇殿，似佛光榮。若非銅錢，即是金銀。

The Dui hexagram is governed by You (酉) "Congkui." Dui belongs to the metal element, with its quality manifesting externally, capable of cutting and shaping; it is hard and can cut, sometimes firm and sometimes soft, sometimes with a bend; it has brilliance inside but a break on the outside. It is either a string of precious jewels or a hard ornament on clothing. Dui is peaceful in nature, with an external break but internal brightness; it remains still in form yet shines brightly; viewed from afar, it resembles a palace or temple, or the radiance of a Buddha's body. It is either copper money or silver and gold.

木主曲直，作酸，木實之性，為木之物類。主曲折、長短、粗細之形象，曲折木器之物。火主炎上，作苦，火焦之性，為火之物類。主光明、華彩、虛心之形象，煙火虛心之物。土主稼穡，作甘，土養之性，為土之物類。主包含、廣大、厚重之形，像匠士所養之物。

The nature of wood is to be flexible and straight, its taste is sour. It takes the quality of wood being solid, and thus represents things of the wood category. In form, it is associated with bending, length, thickness, and thinness, and mostly refers to wooden objects with curves. The nature of fire is to rise upward, its taste is bitter. It takes the quality of fire burning and scorching, and thus represents things of the fire category. In form, it is associated with brightness, brilliance, and emptiness in the center, and mostly refers to things like flames or hollow objects. The nature of earth is to grow and harvest, its taste is sweet. It takes the quality of earth nurturing and producing, and thus represents things of the earth category. In form, it is associated with containment, vastness, and weightiness, and mostly refers to things cultivated by craftsmen and farmers.

金主從革，作辛，金堅之性，為金之物類。主堅硬、雕刻、鋒利之形象，堅硬雕鏤之物。水主潤下，作咸，水生之性，為水之物類。主柔弱、卑下、綿軟之形象，水中之物。

The nature of metal is to transform and change, its taste is pungent. Taking the quality of metal being firm and strong, it corresponds to things of the metal category: in form they are hard, capable of being carved, sharp, and mostly hard objects with engraved patterns. The nature of water is to moisten and descend, its taste is salty. Taking the quality of water to generate life, it corresponds to things of the water category: in form they are soft, low, and pliant, and mostly things found in water.

不備之課乃不全之物。返吟乃遠路入來之物。伏吟乃遠近出物之物（近處持至之物）。四孟神為用神，乃方而有稜角之物。四季神為用神，乃圓轉敦之物（物圓實）。四仲神為用神，為物平直。用起水神，日辰上見火神，乃半虛半實之物。土木為用神、加臨日辰，乃陸地所生之物。水為用神，得青龍、白虎、玄武者，水中所生之物。

This section uses the term "Lesson Pattern" to determine hidden objects. If the pattern is "Incomplete Lesson," the object is incomplete or broken. If the pattern is "Return Chant," the object comes from a distant place. If the pattern is "Hidden Chant," the object comes from both near and far, and the small note says it comes from nearby. Using the four young gods (寅, 申, 巳, 亥) as the "Useful God," the object is square and angular. Using the four seasonal gods (辰, 戌, 丑, 未) as the "Useful God," the object is round and solid, and the small note says it is round and firm. Using the four middle gods (子, 午, 卯, 酉) as the "Useful God," the object is straight. If the initiating transmission is water god and the day branch also shows fire god, the object is half-real and half-imaginary. If earth god and wood god are used as the "Useful God" and they are placed on the day branch, the object is something grown on land. If water god is used as the "Useful God" and it is accompanied by "Azure Dragon," "White Tiger," and "Black Tortoise," the object is something grown in water.

甲乙日與春同，木青，火黃，土黑，金紅，水白。 丙丁日與夏同，火紅，土白，金青，水黃，木黑。 戊己日與四季土旺日同，土黃，金黑，木白，火青，水紅。 庚辛日與秋同，金白，水青，木黃，火黑，土戲。 壬癸日與冬同，水黑，木紅，火白，土青，金黃。

This is a table that determines the colors of the Five Phases based on the Day Stem. Each row first lists the Day Stem and its corresponding season, followed by the colors of the Five Phases on that day. For Jia and Yi days, which correspond to spring, wood is green, fire is yellow, earth is black, metal is red, and water is white. For Bing and Ding days, which correspond to summer, fire is red, earth is white, metal is green, water is yellow, and wood is black. For Wu and Ji days, which correspond to the seasons of辰, 戌, 丑, and 未, earth is yellow, metal is black, wood is white, fire is green, and water is red. For Geng and Xin days, which correspond to autumn, metal is white, water is green, wood is yellow, fire is black, and earth is red (the original text's "土戏" is a mistake for "土红"). For Ren and Gui days, which correspond to winter, water is black, wood is red, fire is white, earth is green, and metal is yellow. When performing the game of shooting the hidden object, first determine the Day Stem of the day and then look across this table to find the color that the hidden object should have.

當生者旺，我克者死，生我者休，克我者囚，我生者相。 甲乙日與春三月同，木旺，火相，土死，金囚，水休。 丙丁日戌夏三月同，火旺，土相，金死，水囚，木休。 戊己日與四季土旺日同，土旺，金相，水死，木囚，火休。 庚辛日與秋三月同，金旺，水相，木死，火囚，土休。 壬癸日與冬三月同，水旺，木相，火死，土囚，金休。

First establish the general principle: actions that are born in the current season are considered strong, actions that are overcome by me are considered dead, actions that nourish me are considered resting, actions that overcome me are considered imprisoned, and actions that I nourish are considered in phase. The following is divided according to the day stem: for Jia and Yi days, they are treated as in the first three months of spring, with wood strong, fire in phase, earth dead, metal imprisoned, and water resting. For Bing and Ding days, they are treated as in the three months of summer (the original text mistakenly writes 'Xu' instead of 'with'), with fire strong, earth in phase, metal dead, water imprisoned, and wood resting. For Wu and Ji days, they are treated as in the four earth months (Chen, Xu, Chou, Wei), with earth strong, metal in phase, water dead, wood imprisoned, and fire resting. For Geng and Xin days, they are treated as in the three months of autumn, with metal strong, water in phase, wood dead, fire imprisoned, and earth resting. For Ren and Gui days, they are treated as in the three months of winter, with water strong, wood in phase, fire dead, earth imprisoned, and metal resting. When determining the newness, fragility, size, etc., of an object covered by a divination, one must first determine the state of the useful god.

甲乙樹木，丙丁爐冶旗象，戊己冢墓，庚辛釵釧、利、刀兵、鎧甲，壬癸江河泉源。甲草木，乙竹管，丙爐冶火燭，丁鼎釜火，戊溼潤，己甲土生物，庚刀槍利器，辛珍寶，壬雨露，癸江河。

The ten Heavenly Stems are associated with specific objects: Jia and Yi represent trees, Bing and Ding represent forges and banners, Wu and Ji represent tombs and burial grounds, Geng and Xin represent jewelry and weapons, and Ren and Gui represent rivers and springs. Individually, Jia represents grass and trees, Yi represents bamboo and reeds, Bing represents forges and fire lamps, Ding represents the fire in cauldrons and pots, Wu represents moist land, Ji represents things growing from the earth (the original text says "Ji and Jia are earth and produce life," and the character "Jia" may be an error), Geng represents swords and sharp weapons, Xin represents treasures, Ren represents rain and dew, and Gui represents rivers and streams.

金，旺金土珍寶，相銅鐵利器，死鍋釜，囚鉛錫，休銀針。 木，旺材木，相竹葦上葉，死棺槨，囚染棟船車，休朽木柴薪。 水，旺雨露江河，相山澤流泉，死地坑池湖，囚死水溝渠，休，溼地、廁。 火，旺爐冶，相燈燭，死光明，囚灰炭，休煙、塵埃。 土，旺山嶽，相丘阜田，死冢墓、石、牆壁，囚砂泥，休屋宇、地基。

This is a table of objects associated with the Five Phases, categorized into five levels: Prosperity, Favorable, Death, Captivity, and Rest. The reading method is to first indicate the Five Phases, and then list the objects associated with each phase under the five levels. For the Metal Phase: when prosperous, it is associated with gold and jade, and products of the earth; when favorable, it is associated with copper and iron tools; when in death, it is associated with pots and pans; when in captivity, it is associated with lead and tin; and when in rest, it is associated with silver needles. For the Wood Phase: when prosperous, it is associated with mature timber; when favorable, it is associated with bamboo, reeds, and branches and leaves; when in death, it is associated with coffins and caskets; when in captivity, it is associated with beams, ships, and carts; and when in rest, it is associated with rotten wood and firewood. For the Water Phase: when prosperous, it is associated with rain, dew, rivers, and lakes; when favorable, it is associated with mountain springs and marshes; when in death, it is associated with pits, ponds, and lakes; when in captivity, it is associated with stagnant water in ditches; and when in rest, it is associated with wetlands and latrines. For the Fire Phase: when prosperous, it is associated with forges and furnaces; when favorable, it is associated with lamps and candles; when in death, it is associated with residual light; when in captivity, it is associated with ash and charcoal; and when in rest, it is associated with smoke and dust. For the Earth Phase: when prosperous, it is associated with mountains; when favorable, it is associated with hills, fields, and farmland; when in death, it is associated with tombs, stones, and walls; when in captivity, it is associated with sand and mud; and when in rest, it is associated with buildings and foundations.