Daji Chou

土神，冬至後日躔星紀，十一月將。大吉者，冬至之氣，小往大來，君子道長，大人之吉也。又一陽始生，上帝復位之義。

The Earthly Branch Chou belongs to the Earth God. After the Winter Solstice, the sun moves into the second of the Star Sequences, so Chou is the "Month General" for the eleventh month. It is called Daji because after the Winter Solstice, the first yang energy returns, which corresponds to the Zhou Changes (I Ching) Tai hexagram's statement "small things go away and great things come in." The way of the gentleman gradually grows, which is auspicious for "great" things. Another meaning is that the first yang energy is born, and the Supreme Deity returns to his original position.

大吉將，其色黒，為古之牧牛人也。癸寄其上，金墓其下，貴人之象。音徵，數八，味甘，星斗牛，禽獬牛龜，宮磨蠍，分野吳、楊州，屬牛，位北方。

The deity Daji is associated with the black color and was once a person who herded cattle in ancient times. The heavenly stem Gui 'resides in the palace' at Chou, and the 'storage' of metal is located at Chou, so Chou is the native place of the Nobleman. The five tones paired with it are Zheng, the number formed is eight, the taste is sweet, and it corresponds to the Dipper mansion and the Ox mansion. The animals associated are the獬, the cattle, and the turtle. The twelve palaces belong to the Capricorn palace, the territory corresponds to the state of Wu and the state of Yangzhou, the zodiac sign is the ox, and the direction is the north.

所主田宅、園圃及闘爭事。又總論丑未，專主田宅、才帛、晏喜。

The Earthly Branch Chou governs fields, residences, gardens, and disputes. When Chou and Wei are considered together, they specifically oversee fields, property, and feasts and joy, because both Chou and Wei belong to the earth element, which is the foundation of fields and residences; both branches are also associated with the heavenly kitchen, thus also governing the pleasure of food and drink.

類為天牽牛星，又為天耳、風伯、雨師、天衢作常加申酉、雷雨丑加卯雨後雷，卯加丑雷後雨，為人君、土主、宰執加歲、將軍、長者、父母、神佛、尼僧、矮子作空、瘸子加卯酉，為表奏雀加寅、舉薦、福徳、爵、寃仇、呪咀，為脾、肺、小腸，又為禿髮、病目、腹洩丑亥相加，為寳殿貴加寅、室閣、社壇、僧舍加申、桑園、倉庫、田圃、橋龍加亥子、井、牆，為車轎卯日、珍珠貴人加，得旺相、首飾、鞋履、秤、尺、斗斛、飲食、枯物、不完物丑為末，為六畜、龜、鱉加子、蜈蚣。

The symbolic implications of the Earthly Branch 丑 are as follows: In the heavens, it represents the star of the Bull, the Celestial Ear, the Wind God, and the Rain God. It is also associated with the Celestial Path, which is connected to the Tai Chang when it aligns with the hours of Shen and You. It also relates to thunder and rain, with 丑 added to Mao indicating rain first then thunder, and Mao added to 丑 indicating thunder first then rain. In terms of people, it represents the sovereign, the local deity, high-ranking officials, and generals, elders, parents, deities, monks, and short people when connected to Tian Kong, and cripples when connected to Mao and You. In terms of events, it signifies submitting a memorial, recommendations, fortune and virtue, titles, grievances, and curses. In the human body, it corresponds to the spleen, lungs, and small intestine, and is also associated with baldness, eye diseases, and diarrhea when 丑 and Hai are combined. On the ground, it represents palaces, rooms, shrines, monasteries, mulberry groves, granaries, fields, bridges, wells, and walls. In terms of objects, it represents carriages, pearls, ornaments, shoes and socks, scales, measuring rods, measures, and food, and also signifies broken or incomplete objects, as 丑 is the last of the twelve branches and thus represents incompleteness. In terms of animals, it represents domesticated animals, turtles, tortoises, and centipedes.

為姓田、孫、牛、呉、趙、楊、杜、董、嶽、王丑未加亥子、苗、黃俱六合加丑、汪亥加丑，凡土傍之類。

The surname associated with Chou is田, 孙, 牛, 吴, 赵, 杨, 杜, 董, 岳, and 王 (when combined with亥 and 子 hours), 苗 and 黄 (both require the influence of Liu He to be added to Chou), and 汪 (when combined with亥 hour). Generally, surnames with the radical for soil are governed by Chou. Chou is the earth god and also governs farmland and cattle, so surnames like田, 牛, and 苗 are also associated with it.

大吉將軍乗勾主薦賢乗雀，火日的，橋樑乗龍，乙辛日的長者乗貴地祗乗陰寃乗月厭的。風伯乗虎雨師乗後貴人召乗貴，車見卯畜牛鱉乘蛇、空宅與田乘常。

The main points of the Daji (Great Auspicious) are: riding on Gou Chen signifies a general; riding on Zhu Que signifies recommending virtuous talents, with fire days being most appropriate; riding on Qing Long signifies bridges, with days of Yi and Xin being most appropriate; riding on Guiren signifies elders; riding on Tai Yin signifies earth deities and grievances, with month aversion being most appropriate. Riding on Bai Hu signifies the wind god; riding on Tian Hou signifies the rain god; riding on Guiren signifies summoning. Seeing卯 signifies vehicles; riding on Teng Snake and Tian Kong signifies cattle and turtles; riding on Tai Chang signifies houses and fields.

勾陳乗丑加卯為將軍，六丙日朱雀主薦賢，壬癸日則主官訟口舌，六辛日、六乙日俱丑青龍辛金乙木斵削，且丑癸水，龍木在水上，故屬橋樑。天乙在丑為長者；太陰主地祗寃，帶煞者是也。白虎為風伯，天后為雨師，丑上乘天乙為徵召，六合主車，天空、螣蛇主鱉，且主牛蛇之怪，太常主田宅事。

" Gou Chen " rides over Chou and adds to Mao, indicating the image of a general. On six Bing days, " Zhu Que " signifies the recommendation of virtuous talents, while on Ren and Gui days, it indicates disputes in official matters. On six Xin days and six Yi days, " Qing Long " appears on Chou: Xin metal and Yi wood cut each other, and Chou also contains hidden Gui water, with the dragon wood resting on water, forming the image of a bridge. " Guiren " on Chou represents an elder; " Tai Yin " governs earth spirits and grievances, referring to when it carries malevolent influences. " Bai Hu " is the wind deity, and " Tian Hou " is the rain deity. " Guiren " on Chou indicates summoning; " Liu He " governs vehicles; " Tian Kong " and " Teng Snake " govern turtles and also cattle and serpents causing disturbances; " Tai Chang " governs matters concerning land and property.

水神，大寒後日躔元枵，十二月將。子者，十二支之首，有君道焉。十二月子位，北方之中，上帝所居。神后者，帝君之稱也，歳畢酒醮蜡祭，以報百神，故名。

The branch Zi belongs to the water deity. After the Great Cold, the sun moves to the position of Xuanxiao, so Zi becomes the "Month General" of the twelfth month. Zi is the first among the twelve branches and embodies the virtue of a ruler; during the twelfth month, the position of Zi is at the center of the north, which is where the heavenly emperor resides. It is called Shenhou, meaning the imperial lord. Throughout the year, wine offerings and wax sacrifices are performed to express gratitude to all deities, hence the name.

神后，面圓，黒色，古之淫婦也。正祿無寄，天后之象。音宮，數九，味咸，星女虛危，禽蝠鼠燕，宮寳瓶，分野齊、青州，屬鼠，位正北。

Shenhou is a deity with a round face and a dark complexion, who in ancient times was a woman known for her licentiousness. The position of Zi is the proper official residence of the癸 water stem, and it does not receive the "Ji Gong" (temporary residence) from the heavenly stem. It is the original residence of the Heavenly Empress. The five tones associated with it are Palace, the number is nine, the taste is salty, and it corresponds to the female mansion, the emptiness mansion, and the rooftop mansion. The animals associated with it are bats, mice, and swallows. Its twelve palaces belong to the bottle palace. Its territory corresponds to the state of Qi and the prefecture of Qingzhou. Its zodiac sign is the rat, and its direction is due north.

所主陰私、闇昧、婦女之事。類為天華葢星，又為河祟丙丁日辰上、陰天加酉、大雨子日元、龍、雪冬至後加巳午，為后妃、淫女、乳媼、媒妁或作六合、幼女作后加午，或作天空。

The affairs governed by the Zi branch are related to secrecy, darkness, and matters concerning women. Its symbolic associations include: in the heavens, it corresponds to the Huagai star, and it indicates disturbances in rivers (when the day is Jia or Yi and the day branch is present), overcast skies (when combined with the You hour), heavy rain (when the Zi day is accompanied by the Black Tortoise), dragons, and snow (after the winter solstice, when combined with the Si or Wu hours). In human terms, it represents concubines, licentious women, wet nurses, and matchmakers (sometimes accompanied by Liu He), and young girls (when accompanied by Heavenly Empress and added with the Wu hour, or when accompanied by Tian Kong).

又日子為小口，並虎災；受土剋死亡、孩童亥加、老婦加未加丑、嫁婦巳加、軍婦加辰作虎、孀婦酉加、娼婦太常、婢妾太陰、翁婆加日辰、樂工、染匠、盜賊、駝子勾陳、邪師空加卯木、僧尼貴合加申亥、溺死，為奸邪加卯、陰小、胎產、女經、淫泆、私禱、聰明、悲加巳日，子加已為六陽盡也。

Again: If the day stem is seen with the branch Zi, it indicates problems within the family, particularly with children, and is associated with the calamity of the White Tiger. If Zi is overcome by earth, it indicates death. It also relates to children (when added to the hour of Hai), old women (when added to the hours of Wei or Chou), married women (when added to the hour of Si), the wives of soldiers (when added to the hour of Chen and accompanied by the White Tiger), widows (when added to the hour of You), prostitutes (when accompanied by Tai Chang), servants (when accompanied by Tai Yin), parents-in-law (when added to the day stem and day branch), musicians, dyers, thieves, hunchbacks (when accompanied by Gou Chen), charlatans (when accompanied by Tian Kong and added to the wood branch Mao), monks and nuns (when accompanied by Nobleman and Liu He and added to the hours of Shen and Hai), and those who died by drowning. In terms of events, it indicates treachery (when added to the hour of Mao), young women and children, childbirth, menstruation, immorality, secret prayers, and intelligence. It also indicates sorrow (when added to the day of Si, because Zi added to Si represents the completion of six yang).

若乘吉將臨德，變凶為吉，為腎、膀胱，又為滴痢、血病作虎克日，為江湖、溝渠、沙石、道路加寅申、蓮塘、花盆，為石灰、木灰、珠玉、圖書、文墨、首飾、籠筐、繩索、木匙、瓶盞日辰上、浴盆、梯、甕加辰戌、小裁刀、水物，為絲、布帛天后加寅卯、大豆、糖武加亥，為燕窩、魚鮓。

But if the 'Zi' is accompanied by a favorable general and also meets the virtuous deity, it can transform misfortune into good fortune. In the human body, 'Zi' corresponds to the kidney and bladder, and is also associated with diseases such as dripping, diarrhea, and blood disorders (when 'White Tiger' is involved and it overcomes the day stem, the effect occurs at that time). On the ground, it represents rivers and lakes, ditches, sand and stones, roads (when added with the hours of寅 and 申, the effect occurs), lotus ponds and flower pots. In terms of objects, it includes lime, wood ash, pearls and jewels, books, writings, ornaments, cages, ropes, wooden spoons, bottles and cups (when located on the day stem and day branch, the effect occurs), baths, buckets (when added with the hours of 辰 and 戌, the effect occurs), small shears, and all things in water. In terms of products, it includes silk and cloth (when accompanied by 'Heavenly Empress' and added with the hours of 寅 and 卯, the effect occurs), soybeans, sugar (when accompanied by 'Black Tortoise' and added with the hour of 亥, the effect occurs), as well as bird's nest and preserved fish.

為姓孫、齊、謝、耿、聶、沐、漆、汪、任丑未加、姜未加、孔六合加、陳加卯、傅申加、馮午加，凡水偏傍、流曲之類。

The surname associated with Shenhou (Zi) includes Sun, Qi, Xie, Geng, Nie, Mu, Qi, and Wang. There are also other surnames that qualify under certain conditions: the surname Ren requires Zi combined with Chou or Wei; the surname Jiang requires Zi combined with Wei; the surname Kong requires Zi to be paired with Liu He; the surname Chen requires Zi combined with Mao; the surname Fu requires Zi combined with Shen; and the surname Feng requires Zi combined with Wu. Any surname with a radical resembling water, such as a three-drop water radical, or whose strokes are winding and flowing like water, can be classified under Zi. Since Zi belongs to the Water element in the Five Phases, when choosing a surname, one should first check if the radical is related to water, and then observe whether the strokes are curved and flowing. This is the general principle of taking surnames in the Six Rats system, which classifies people, things, and events according to the twelve branches to derive symbolic meanings.

神后陰私乗陰綵女乘後奸乘合，亡遺乘龍盜賊乗元鬼神言乘貴常。土公乘勾悲泣乘空浴盆乗蛇，見本季浴盆的事，燕乗雀，旦鼠乘虎，夜行人取類看。

The position of Zi is associated with the Heavenly General (Tian Jiang), which is one of the twelve divine generals added to the Heaven Plate (Tian Pan). There is also a simplified table of symbolic meanings. The original text pairs the matters with the corresponding generals and writes them together as a single entry. When reading, the user must split them apart. For example, if Zi is occupied by Tai Yin, it signifies matters related to private affairs of men and women. If it is occupied by Tian Hou, it relates to palace concubines. If it is occupied by Liu He, it signifies deceitful relationships. If it is occupied by Qing Long, it relates to lost or missing items. If it is occupied by Yuan Wu, it signifies theft. If it is occupied by Guiren or Tai Chang, it relates to words from spirits or ghosts. If it is occupied by Gou Chen, it relates to earth deities and breaking ground. If it is occupied by Tian Kong, it relates to crying and lamenting. If it is occupied by Teng Snake, it signifies the bath tub disaster, which must be interpreted according to the relevant matters of the bath tub for the current season. If it is occupied by Zhu Que, it relates to swallows during the day and mice at night. If it is occupied by Bai Hu, it relates to travelers. Whenever the Zi position is used for interpretation, refer to this table item by item.

太陰主陰私，天后主綵女。六合主姦淫，丙丁日男誘女，壬癸日女誘男。青龍主遺亡。元武主盜賊，壬癸日賊由水路，中必勞眾；丙丁日陸路，勢凶。天乙、太常供鬼神。勾陳主土公事。天空主悲泣。蛇臨謂之浴盆煞，課傳中見四時浴盆煞，又是壬癸，虎為浴盆，占小兒其凶甚矣。朱雀旦主燕，暮主鼠。虎主行人。

The Tai Yin general governs private matters of men and women. The Heavenly Empress governs a woman of exceptional beauty. Liu He governs illicit relationships; if it occurs on a Bing or Ding day, it indicates the man is enticing the woman; if it occurs on a Ren or Gui day, it indicates the woman is enticing the man. The Azure Dragon governs loss and disappearance. The Black Tortoise governs theft; on Ren or Gui days, thieves come by water, and their passage will certainly alarm people; on Bing or Ding days, thieves come by land, and their approach is fierce and menacing. The Tian Yi and Tai Chang generals both govern worshiping and sacrificing to ghosts and spirits. The Gou Chen general governs breaking ground and offending the earth deity. Tian Kong governs crying and sorrow. Teng Snake at Zi hour is called the Bath Tub Harm; if the four lessons and three transmissions also contain the four seasonal Bath Tub Harms, and the day stem is still Ren or Gui, and the White Tiger is also at the Bath Tub position, then the illness of a child is extremely dangerous. The Vermilion Bird governs swallows in the daytime, and mice in the evening. The White Tiger governs a person who is away from home.

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、三元、四常、五虎，此金、水、土之神在右方者。

The Twelve Heavenly Generals take "Heavenly Nobleman" as their commander, positioned in the center. Before the Nobleman, five are arranged in order: first "Teng Snake," second "Vermilion Bird," third "Liu He," fourth "Gou Chen," and fifth "Azure Dragon." The original text groups this set as deities of water, fire, and earth, placed on the left side of the Nobleman. After the Nobleman, five are also arranged in order: first "Heavenly Empress," second "Tai Yin," third "Black Tortoise," fourth "Tai Chang," and fifth "White Tiger." These belong to deities of metal, water, and earth, placed on the right side of the Nobleman. The five before and five after make ten, plus the central Nobleman and the "Tian Kong" to be mentioned later, making up exactly twelve.

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 Tian Kong is ranked sixth after the Nobleman, but it only has a name and no real substance, because it is directly opposite the Nobleman. The position facing the Nobleman is empty, and there is no actual object to conflict with it. This is similar to the case of "Yue Sha" (Moon Killer) in the divine stars, which is paired with "Yue Kong" (Moon Void), making it a phantom deity that fills a position. When encountering Tian Kong, any explanation of the situation can be made to fit. As for the order of the twelve generals: the starting point is determined by the position where the Nobleman falls on the Heaven Plate (the upper, movable disk of the twelve branches), and whether the order is clockwise or counterclockwise is determined by the Earth Plate (the lower, fixed disk of the twelve branches). If it is arranged clockwise, it moves away from the Heaven Gate (Hai position); if it is arranged counterclockwise, it moves toward the Earth Gate (Si 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 good and bad outcomes in the Six Rén divination system depend on the Heavenly General. Although each of the twelve Generals has a fixed Five Phase affiliation, when judging a divination, only the earthly branch that the Heavenly General is riding on the Heaven Plate is considered. For example, the nobleman Tianyi is originally of earth, but if it is riding on Hai or Zi, it is treated as water, and its interactions with the day stem are judged according to water. If the Heavenly General is born by the day stem, it is considered auspicious, even if it is aInauspicious General, it becomes good. If it is attacking the day stem, it is considered inauspicious, even if it is a吉将, it becomes bad. The key always depends on the concepts of generation and destruction. A good general prefers to be generated and supported, and fears being destroyed and restrained; a bad general is the opposite, the more it is destroyed and restrained, the better. In addition, one should also look at the position of the Heavenly General on the Earth Plate, whether it is generating or destroying, and whether it is in a prosperous and strong state or a weak and confined state. If one hopes for strength, it is suitable when it is prosperous and strong; if one hopes for weakness, it is suitable when it is weak and confined.

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。又曰：十二天官在天應十二神，在地表十二分野，在歳為十二月，在人為十二經。

The "Yi Zhi Jing" also states: the "Four Lessons" (four groups formed by the Day Stem and Day Branch each taking their respective divine spirits) and the "Three Transmissions" (initial, middle, and final steps of deduction) once arranged remain fixed. However, the Twelve Heavenly Generals move continuously, like the changing of the four seasons. Everyone says the Azure Dragon is a favorable general and the White Tiger is an ominous spirit. Tai Chang often relates to feasting and drinking, and Gou Chen always leads to entanglements and delays. Yet few understand that when the Azure Dragon is in the position of Wei, it is called "No Scales," which brings harm to the body; when it is in Shen or You, it is called "Broken Horns," leading to disputes and lawsuits. When the White Tiger is in Wei, it is called "Mountaineering," which actually allows one to command military power outside; when it is in Shen, it is called "Carrying Documents," which actually brings messages and correspondence on the road. When Tai Chang is in Zi, it is called "Shoulder Load," indicating imprisonment and legal troubles; when Gou Chen is in Si, it is called "Receiving the Seal," indicating promotion and official advancement. Such principles where good and bad are reversed are mostly unknown to the common people. The text also says: these twelve heavenly officials correspond to the twelve zodiacal divisions in the sky, the twelve regions on the earth, the twelve months in a year, and 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，下逰十二辰，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 Stem Yi is a star located to the right of the gate of the Purple Micro Palace, belonging to the heavenly emperor and in charge of warfare, capable of discerning the auspiciousness and misfortune of human affairs. The classic texts of Liu Ren also state: The Heavenly Stem Yi star is outside the heavenly gate Changhe, serving the Heavenly Emperor, and descending to tour the twelve earthly branches. Its original residence is in the Northeast艮position's Chou palace, which corresponds to the star region between the constellations Dou and Niu; it holds the Jade Balance to measure all worldly matters, and in the Liu Ren divination disk it holds the position of the Son of Heaven.

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。

The Heavenly Stem Jichou is associated with the Nobleman, which belongs to the Earth element. It is a favorable general among the twelve generals and the commander of all the divine generals. If the three transmissions proceed in a forward direction, it is auspicious; if they proceed in a backward direction, it is inauspicious. When the Nobleman's energy harmonizes with the Day Stem, it is favorable; if they are incompatible, it is inauspicious. If the Nobleman is in a position of proper governance and mutually supports the Day Stem, even if the first transmission ahead of the Nobleman is the Teng Snake or the third transmission ahead is the Gou Chen, these malevolent generals will not cause major harm. Conversely, if the Nobleman is in a position of improper governance, even if the third transmission ahead is the Liu He or the fifth transmission ahead is the Azure Dragon, these favorable generals will not bring much joy. If the Nobleman also harms the Day Stem, it will certainly indicate the Nobleman's anger and blame.

順治謂在天門之前，地戸之後；逆治謂在地戶之前，天門之後。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 term "shun zhi" refers to when the Nobleman is located in the half-circle before the Heaven Gate position at Hai and after the Earth Gate position at Si. The term "ni zhi" refers to when the Nobleman is located in the half-circle before the Earth Gate position at Si and after the Heaven Gate position at Hai. Whether the Nobleman is in a "shun" or "ni" position is the key distinction between good and bad fortune in the entire chart. In addition, one must also consider the accompanying spirits following the Nobleman: if these spirits are in a favorable position, then the Nobleman is favorable; if these spirits are in an unfavorable position, then the Nobleman is unfavorable. The remaining eleven Heavenly Generals are also judged in this manner.

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 is prosperous when he is in a favorable position and declines when in an unfavorable one. If the nobleman is added to the destiny of a wicked person, calamity arises; if he is added to the destiny of a virtuous person, blessings descend. The nobleman prefers to be accompanied by the Azure Dragon, Tai Chang, and Liu He, but dislikes sitting on the positions of Qu (Xu) and Gang (Chen). If the nobleman is located in卯 (Mao) or酉 (You), it is called 'gate', indicating that the path ahead is blocked. If located in子 (Zi) or午 (Wu), it is called 'grid', indicating that the path forward is obstructed. If the nobleman is placed before the day stem and day branch (the day stem represents the person seeking divination, the day branch represents the family dwelling), affairs will commence; if placed after the day stem and day branch, there will be no incidents.

貴人從十干分書治、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，戍上見未，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 calculated using two sets of methods according to the ten Heavenly Stems, one for daytime and one for nighttime. The daytime Nobleman is used during the day, and the nighttime Nobleman is used after dusk. However, the Nobleman refuses to reside in the positions of Chen or Xu. The reason is that Chen is the place of slaughter and Xu is the place of imprisonment, which are not suitable for a noble deity. Therefore, when the Nobleman appears in Chen or Xu, another method is used: starting from the position of Si with Zi, then from Chen with Chou, from Mao with Yin, from Yin with Mao, from Chou with Chen, from Zi with Si, from Hai with Wu, from Xu with Wei, from You with Shen, from Shen with You, from Wei with Xu, and from Wu with Hai. This mnemonic is called "Taiyi starts from Si and proceeds in reverse order." In simple terms, it means starting from the position of Si and arranging the twelve Earthly Branches in reverse order.

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。”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 view which states that when the Nobleman is at the hour of Chen or Xu, the position of the opposing branch is used to settle the spirit. When the Nobleman is at Chen, take Shen; when at Xu, take Yin. The opposing branch is considered as the actual position of Tianyi, and the remaining eleven generals are then arranged in order before and after according to the sequence of Tianyi. Another view states that when the Nobleman is at Chou, it is considered as returning to its original position, and the twelve generals are regarded as returning home to rest and no longer involved in affairs. The conflicting branches are divided into two types: the four central branches, Zi and Wu, Mao and You, are directly opposite each other and are called 'direct conflict'; the other conflicting pairs, Chen and Shen, Xu and Yin, Hai and Wei, Chou and Si, are diagonally opposite and are called 'diagonal conflict' or 'well-barrier conflict'. The term 'moving the spirit and changing the general' refers precisely to this method of changing positions and replacing generals.

貴人空亡，憂喜皆不成。《經》所謂“當憂不憂，當喜不喜。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。十二天官以此推論此論納音。

The Nobleman falling on Kongwang indicates that whether it is a matter of worry or joy, it will not come to fruition. The classic text says, "When there is worry, there is no worry; when there is joy, there is no joy," which precisely conveys this meaning. It also says, "Two fires and one metal, the metal is consumed; two waters and one fire, the fire is extinguished," illustrating the principle that the Five Phases can overpower each other when there is an excess. For example, if the Nobleman is Yichou with a Nayin sound element of metal, and it is under Yihai with a Nayin sound element of fire, fire usually overcomes metal, but since Hai contains water to rescue, even if the lesson includes the魁罡 (Kui Gang), it does not lead to disaster. If Xinwei with a Nayin sound element of earth is under Guiyou with a Nayin sound element of metal, earth generates metal, and they support each other, which is a good omen. Another example is Renyin with a Nayin sound element of metal under Jiachen with a Nayin sound element of fire, fire overcomes metal, but if there is also Bingwu with a Nayin sound element of water to act as a rescue deity, the disaster will be dispelled. The good and bad outcomes of the twelve heavenly officials are all determined by this principle—note that this discussion refers to the Nayin Five Phases, not the original branch Five Phases.

貴人出獄之法，天官以此推。一日兩貴，一貴當權，其一為簾羃貴人，科試占得，與日干相生，必得髙第。凡謀事遇兩貴人，宜於囑託。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。

The method of determining when a nobleman is released from prison is similar to the previous example of the twelve officials over twelve days. Within a single day, there are two noblemen, one of whom is in authority and the other is called the curtain nobleman, like a companion behind a curtain. If this pattern appears in a divination for an imperial examination, as long as the nobleman and the day stem mutually generate each other, the examinee will certainly pass. Whenever two noblemen appear together in a divination, it is most suitable to seek help from others or request someone's favor. When the year stem transforms into a nobleman, even if it does not appear in the three transmissions, it can still provide assistance. In general, whenever a nobleman appears in a divination, it is considered auspicious, except in cases of illness, where the nobleman cannot cure the disease—though there is another view that believes the presence of a nobleman will at least lighten the illness.

貴人臨旺相氣發用，及加日辰年命者，曰富貴卦。歳貴更用起月將者，曰龍德卦，皆主升遷，所求遂。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。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 riding on the prosperous and strong energy serves as the first transmission and initiation, or is added upon the day, the hour, the person's age, or their birth year, and this lesson is called the "Prosperous Wealth Hexagram." If the Nobleman is formed by the Tai Su (the year's ruler) and the lesson is started with the "Month General" (the star of the month's position, added to the time of divination), it is called the "Dragon Virtue Hexagram." Both of these hexagrams indicate promotion and success, with all desires fulfilled. If the Nobleman is located at the卯门 (Mao Gate) in the second month or the酉门 (You Gate) in the eighth month, it is called the "Virtue Cultivation Hexagram," which benefits the virtuous in their appointments, transfers, and travel, but is unfavorable to the wicked, causing worries and disturbances, along with instability in people and dwellings. If the Nobleman is in a place of imprisonment, it indicates the virtuous being restless and uneasy; any consultation regarding visiting the Nobleman that results in imprisonment or virtue cultivation will encounter obstacles, even if they meet the Nobleman, they will not gain advantage, possibly because the Nobleman themselves is troubled.

貴人專主錢財、喜慶、詔命之事，君子拜命遷官，小人田宅財物。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。

The Nobleman is a general that governs matters of wealth, joy, and imperial edicts. For those in official positions, it indicates receiving a mandate to take office or promotion in rank. For commoners, it signifies land, property, and wealth. Further, according to the four seasonal energies, when the Nobleman is in a strong position, it indicates that the Nobleman will receive an official title and seal; when in a supportive position, it indicates the Nobleman will be rewarded with wealth; when in a resting position, it indicates the Nobleman will suffer from worries and illness; when in a restrained position, it indicates the Nobleman will be imprisoned; and when in a dead position, it indicates there will be mourning in the Nobleman's family.

天乙居中，後六前五。在子也解息，必囑事於僕童。在丑也升堂，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。辰戌懐怒兮，上妬下憂。巳午受生兮，君悅臣喜。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。

Heavenly Stem Jia is in the central position, with six generals behind and five generals in front. If it falls on the Zi position, it is called 'Release and Rest,' meaning that matters are mostly entrusted to servants. If it falls on the Chou position, it is called 'Ascending the Hall,' suitable for submitting documents to the authorities. If it falls on the Yin position, it is called 'Case Table,' meaning that visiting the court's front hall will not be obstructed. If it falls on the Mao position, it is called 'Mounting the Vehicle,' indicating that a person is on the way, and presenting a case will be helpful. If it falls on the Chen or Xu positions, the Nobleman is in a state of anger, with superiors suspecting and subordinates worrying. If it falls on the Si or Wu positions, fire generates earth, the Nobleman gains vitality, and both the ruler and subject are happy. If it falls on the Shen position, it is called 'Changing Path,' indicating a sign of gaining honor through efforts. If it falls on the Wei position, it is called 'Seated at the Table,' meaning there will be a banquet with food and drink. If it falls on the Hai position, it returns to its original position, sitting calmly and securely. If it falls on the You position, it is like retreating into a private room, resulting in a feeling of being cramped and uneasy.

子居北方幽隱地，故為房，貴臨為解息。一雲沐浴，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。又云丑為夲家不治事，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 term Zi is located in the direction of due north, which represents a secluded and private place, symbolizing an inner chamber. When the Nobleman is in Zi, it indicates retreating and resting, hence called "Jie Xi" (relaxation). Some say Zi represents a place for bathing, while others associate it with illnesses related to women. Before the inner chamber is the hall, and Chou is also called Jade Hall, so when the Nobleman is in Chou, it is suitable for presenting strategies, indicating that a Nobleman will recommend and things will go smoothly. Another view holds that Chou is the Nobleman's own family, so returning home means not attending to public affairs, and at this time, it is better to maintain the existing situation rather than start new ventures. When the Nobleman is in Yin, it is suitable to visit the residence. When the Nobleman is in Mao, it is suitable to initiate litigation on the way. Another view says that when the Nobleman is in Mao, it is called "He Xiang" (neck with a yoke), like having a collar, which is unfavorable for advancement; for officials, it indicates seeking retirement. Mao is also the position of the soul-retriever, which is very dangerous for illness. In summary, when the Nobleman is in Mao or You, it indicates moving house and unrest within the household.

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；又云官訟逺行。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，一雲有神像事；又主損財。

The branches Si and Wu belong to fire, and fire generates earth. Since the Nobleman belongs to earth, this is like receiving the care and support of a subordinate, hence called "receiving a reward." Individually, in Si it is called "approaching court," and in Wu it is called "riding in a carriage," both indicating prospects of advancement, imperial edicts being issued, recommendations and introductions from others, and promotions. There is another view that it may indicate legal disputes and long journeys. When the Nobleman is in Chen or Xu, it signifies that the superior will harm the inferior, being both angry and fearful, thus causing the Nobleman to be unsettled and facing judgments or punishments, which is the so-called "imprisonment" mentioned earlier. When the Nobleman is in Wei, since Wei is the native branch of Tai Chang, it indicates joy from feasting and small favors. When the Nobleman is in Shen, since Shen is the native branch of the White Tiger, it indicates traveling and seeking help on the road. Another view suggests it relates to matters involving deities, and also indicates 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 falling on You is interpreted the same way as when it falls on Mao. You is where the sun and moon enter the dark, and it is also the private entrance where many things move secretly. Therefore, it indicates hidden affairs, obstacles, and lack of communication. Some say it also relates to disputes and illness. The Nobleman falling on Xu is interpreted the same way as when it falls on Chen. The Nobleman falling on Hai is called "holding a scepter" or "entering the heavenly gate." At this time, the Nobleman is in a favorable position, and all the evil forces are subdued, making it most favorable for advancing and pursuing affairs.

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，祟非凡鬼廟宗神。

Tianyi is a nobleman among the myriad generals, most favorable for seeking audiences, obtaining good fortune and wealth. If a gentleman draws this, it indicates receiving an official appointment and promotion in salary; if a petty person draws this, it often leads to disputes and being summoned to court. When the nobleman is riding on prosperous and strong energy and is mutually generated with the day stem, it indicates being summoned by a superior; if it falls on death qi or imprisoned qi, or if it is subjected to punishment or suppression, then fear the anger and reprimands of the superior. If asking about illness, the symptoms are alternating chills and fever, headache and eye pain. If asking about supernatural disturbances, the entity coming is not an ordinary wandering ghost or wild spirit, but rather a deity in a temple or the ancestors from one's family clan.

類為官祿、文章、首飾、珍寳、榖麻、鱉、獬、牛，變異為水木之精，鱗角之物。色黃白，數八。

The Nobleman's class deity takes the following forms: in human affairs, it represents official positions, salaries, and documents; in objects, it represents jewelry and treasures; in grains, it represents millet and hemp; in animals, it represents turtles,獬豸, and cattle. If strange signs appear in the divination, they are often related to water spirits or wood spirits, or creatures with scales and horns. Its associated color is yellow with a white tinge, 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。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，畏戍。

The Teng Snake serves in heaven under Taiyi, acting as a commander of chariots and cavalry. It is a deity who drives and leads chariots in the Thunder Department, ranking first among the Nobleman. Its native branch is Dingsi, belonging to the Fire element. It is powerful for sixty days a year, and is considered an ominous deity. The Teng Snake is originally subordinate to Taiyi. When Taiyi shines upon it, it brings blessings, but if it goes beyond Taiyi's influence, it brings calamity. Whenever affairs begin to stir up trouble or chaos starts to emerge, it is often this deity that is involved. Once the trouble has passed, it is followed by winds, fires, and wars, ranging from large-scale robberies to small thefts, widespread diseases and droughts, destruction of property due to风水 conflicts and pests destroying crops, and poison and epidemic diseases. It also often involves secret activities, hiding women, and pregnancies of unknown origin. The Teng Snake prefers to be with Tai Yin, White Tiger, Azure Dragon, Black Tortoise, and Heavenly Empress. It fears being in the戌 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、釡鳴、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 positive matters governed by Teng Snake include documents, written agreements, empty reputation, official credentials, small amounts of money, and incidents involving water and fire. When Teng Snake acts abnormally and causes harm, it indicates carelessness with fire, fear and anxiety, nightmares, sudden flames, pots and pans making noises on their own, legal troubles, disputes over words, and injuries from bloodshed. These effects often occur on days of Bing, Ding, Si, or Wu. If Teng Snake is in a prosperous and strong state, and it either generates or harmonizes with the day stem, it remains auspicious. However, if it is in a weak and confined state, it turns into misfortune. If it falls on Kongwang, the negative effect is reduced by half. If there are punishments orInauspicious Sha (malevolent stars) accompanying it, disaster 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。

If Teng Snake is attached to a prosperous and strong deity and they also mutually generate each other, it instead indicates good news such as pregnancy and childbirth and marriage — because Teng Snake itself is the deity governing private matters and blood-related affairs. When blood-related affairs are applied to childbirth, it becomes a happy event. For officials, it shows an image of authority, because it commands chariots and cavalry, inherently possessing a fierce and powerful aura. However, if Teng Snake is attached to the Blood Taboo evil star, along with punishments and killings, predicting pregnancy will result in miscarriage. If one divines during the actual time of childbirth, it indicates that childbirth is imminent. Now looking at the strength of the qi: when Teng Snake is attached to a prosperous and strong deity, it has vitality, and predicting strange occurrences will involve living creatures; when attached to a dead or imprisoned qi, it relates to inanimate objects, or only heard but not seen.

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。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。

Divination of dreams and strange occurrences should first examine the Teng Snake itself and its yin spirit (the stem above the branch it is riding on). The day stem, the hidden stem, and the three transmissions are only secondary references. If the Teng Snake is attached to a fire deity and falls in a fire territory, or if the divination occurs during the fire position, it definitely indicates an alarm from fire or a fire-related incident; even if there is no actual fire, there will be disputes and legal troubles. If the Teng Snake is attached to the wealth爻 and is riding on a prosperous and strong stem that also generates the day stem, it certainly means making money through cheap goods; conversely, if it is controlled and lacks strength, it only indicates a false alarm. If the Teng Snake is on the day or hidden stem, and the divination is about buying and selling goods, the result will definitely be low-quality items. Further, according to the four seasonal energies, if the Teng Snake rides on a strong energy, it indicates conflict with officials; if it rides on a harmonious energy, it indicates financial loss and disputes; if it rides on a restrained energy, it indicates being imprisoned with fear; if it rides on a resting energy, it indicates illness and strange occurrences; if it rides on a death energy, it indicates death and fright.

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，舉歩可防；墜水兮在子，從心無患。卯當門，申銜劔，總是成災；戌入塜，辰乘龍，並云釋難。

The Teng Snake general specializes in governing strange and unusual events. If it falls in亥, it is called 「covering the eyes」, meaning the snake is blinded and cannot harm people, so disasters will naturally recede. If it falls in丑, it is called 「coiling like a turtle」, like a turtle curling up and guarding itself, evil actions bring misfortune, while good deeds bring blessings. If it falls in寅, it is called 「growing horns」, and if it falls in酉, it is called 「showing teeth」, one path leads to promotion and appointment, the other to legal disputes and verbal conflicts, both paths of fortune and misfortune are open. If it falls in午, it is called 「riding the mist」, and if it falls in巳, it is called 「flying in the air」, good and bad outcomes are hard to determine at once, but both indicate potential for advancement. If it falls in未, it is called 「entering the forest」, meaning one must be cautious when taking steps; if it falls in子, it is called 「falling into water」, fire entering the water country naturally extinguishes, leading to freedom and no misfortune. If it falls in卯, it is called 「at the gate」, and if it falls in申, it is called 「holding a sword」, both situations tend to bring disasters. If it falls in戌, it is called 「entering the tomb」, and if it falls in辰, it is called 「riding the dragon」, both situations can resolve dangers.

蛇加亥曰掩目，不能傷人。一雲發用主婢走，或失財。丑為寺、龜、蛇、鑑、盤文，故主鑑降禍福。又云乃入穴自蔵之象，憂事自散。寅變火，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。

Teng Snake combined with Hai indicates covering the eyes, meaning the eyes are obscured but not harmed; another interpretation says if Teng Snake is the first transmission and initiating transmission, it signifies a servant girl fleeing or losing money. The position of Chou corresponds to temples, turtles, snakes, mirrors, and patterns on a tray, so it signifies heaven observing human virtue and vice and sending calamity or blessing accordingly; another interpretation says Chou represents a snake entering its hole to hide, meaning worries will naturally dissipate. Yin is a place where wood generates fire and also a place of change: when the energy is strong, Teng Snake here grows horns and transforms into a dragon, which is a favorable time for promotion and appointment; when the energy is weak, it loses its fortune and instead becomes a lizard, changing from big to small. You is a place where metal overcomes fire and injures Teng Snake, so it is called showing teeth, inevitably indicating disaster for women, disputes over words, and strange occurrences.

未木墓之地，為入林，主口舌官訟。子，火絶之鄉，為墜水，主凶災不成。一雲主驚疑、怪夢。加卯曰當門，傷人口，門戸上不和。一雲血光。申金與將刑合內戰，戌乃火庫為睡床，故入塜憂散。辰為龍庭，加辰曰自蟠，只可逺不可近。又蛇處辰宮，名為進化，凶怪皆消。一雲主產婦、公事。

Wei is the storage place for wood, where grass and trees grow into forests, hence called entering the forest, indicating disputes and legal troubles. Zi is the terminal point for fire, hence called falling into water, where calamities do not arise; another interpretation suggests it indicates anxiety and strange dreams. Adding Mao results in the door, causing harm to family members and disharmony within the household; another interpretation suggests bloodshed. Shen belongs to metal, which conflicts with the fire of Teng Snake but also harmonizes with it, indicating internal conflict. Xu is the storage place for fire, like a bed, hence called entering the tomb, where worries are resolved. Chen is the dragon hall, and Teng Snake added to Chen is called 'self-coiling,' meaning one can only observe from afar but not approach closely; also, since the snake is in the Chen palace, it is called 'evolution,' where the snake transforms into a dragon, resolving all dangers and strange occurrences; another interpretation suggests it relates to childbirth and official matters.