On the Signs and Manifestations of the Five Phases, Fifth十七th

論五行變化徵驗五十七。一曰生我為父母，為彼，為印綬，為父母日本是也。日本即長生，男以為父母，女以為公姑。又仕宦長生入傳，即為舉主，須看其有力無力：有氣位高，無氣位卑，得天時地利為有氣，失天時地利為無氣。如甲木以亥之長生為舉主，在秋為相，在冬為旺，是得天時；亥臨申受生，臨子乘旺，是得地利。此則為位高之人，舉薦有力，反此則無力。

Fifty-seventh, discussing various manifestations of the generation and overcoming relationships among the Five Phases. The first type is the one that generates me, called parents, also representing the other party, and is also known as the official star, referring to the parents and the "Japanese" position. The Japanese position refers to the long life position of the day stem. For a man, this is considered parents, while for a woman, it is considered grandparents. If a person in official position has the long life position entering the transmission, it indicates that someone is recommending his superior. One must examine whether it is strong or weak—when it has energy, the recommendation is from a high-ranking person, and when it lacks energy, the recommendation is from a low-ranking person. If it has favorable heaven and earth conditions, it has energy; if it lacks them, it lacks energy. For example, Jia wood takes Hai water (the long life position of wood) as the recommender. In autumn, Hai water is in harmony, and in winter, it is strong, which is favorable heaven conditions. If Hai is placed over Shen and is generated by Shen metal, or placed over Zi and is strong, this is favorable earth conditions. In such cases, the recommender is strong and the recommendation is effective. Conversely, if these conditions are not met, the recommendation is ineffective.

如太歲為舉主，為天子眷顧；月將、月建為臺省薦拔；青龍為文臣，太常為武臣，白虎為權要之神。至若申亥卯落空乘貴，亦為僧道醫巫相舉薦也。長生為恩澤，若長生是太歲，則恩澤出自朝廷；長生是天乙、太常、青龍、天后，皆主大慶；長生是學堂，士人吉利，仕宦亦喜；庶人看其類神，隨所事業皆有厚獲。

If the Supreme Ruler (Tai Su) is the one recommending, it signifies the personal favor of the emperor; if the Month General (Yue Jiang) or Month Builder (Yue Jian) are the recommenders, it indicates promotion by high-ranking officials at the level of the Grand Council. The Azure Dragon (Qing Long) represents recommendation by literary officials, the Tai Chang represents recommendation by military officials, and the White Tiger (Bai Hu) represents recommendation by powerful officials. As for the cases where the branches Shen, Hai, and Mao fall into Kongwang and are accompanied by the Nobleman (Gui Ren), this indicates recommendation by monks, Taoist priests, doctors, or shamans. The concept of Growth (Chang Sheng) represents favor and grace: if the Growth is exactly the Supreme Ruler, the grace comes from the imperial court; if the Growth is accompanied by Tian Yi, Tai Chang, Qing Long, or Tian Hou, it signifies great joy and celebration; if the Growth coincides with the School Star (Xue Tang Xing), it is favorable for scholars and officials; for ordinary people, they should refer to the deities associated with their respective professions, and they will receive abundant rewards according to their particular field.

又為不測資助。蛇、元生日，主盜賊小人資助；白虎生日，主兇徒行客及病人資助；太常為武弁，或有服人資助，以類推之。干上遇長生於月令無氣，要傳中見鬼資助長生。如甲生亥，月令無氣，傳中申酉生其亥水，次第生干，是不幸中之幸也。

Longevity indicates assistance received from outside. If Teng Snake or Black Tortoise come to birth the day stem, the assistance comes from thieves or petty people; if White Tiger comes to birth the day stem, the assistance comes from villains, travelers, or sick people; Tai Chang signifies assistance from military officers, soldiers, or people in mourning, and so on. If the day stem encounters Longevity, but this Longevity has no strength in the current month's solar term, then the help must come from the three transmissions through the appearance of official ghosts. For example, if Jia wood takes亥water as its Longevity, but亥water has no strength in the current month, and the three transmissions contain Shen or You metal to generate亥water, which in turn generates the day stem, this is a fortunate outcome amidst misfortune.

二曰我生者，食神、傷官是也，為子孫，為救神。蓋子孫能制鬼，故曰救神；為盜氣，為洩氣，以其脫我之氣也。

The second type is what I generate, namely the food god and the injurious official, which represent descendants and are also called the saving deity. Since descendants can control official ghosts, it is called the saving deity; however, it is also called stealing qi and draining qi, because it draws away my own original qi.

三曰我克者，妻財是也。凡遇我克，有合為妻，無合為財，正則為妻，偏則為妾。如甲日見丑未為妻妾，以丑中有己與甲合故也；見辰戌為財帛，蓋辰戌與甲無合也，餘仿此。又三傳皆作日財，必傷日本。凡占日上才歸宅，其財穩；初傳財又來，中傳庫上財十倍；末傳不克中庫，永久可享。

The third type is what I overcome, which is wife and wealth. Whenever I overcome something, those that are in harmony with me are considered wife, and those that are not are considered wealth; if the spouse is upright, it is the main wife, and if it is biased, it is a concubine. For example, on a Jia day, seeing Chou or Wei indicates wife and concubine, because Chou contains Ji earth, which harmonizes with Jia; seeing Chen or Xu indicates only wealth, because Chen and Xu do not harmonize with Jia, and the rest follow the same pattern. Additionally, if all three transmissions are wealth related to the day stem, it will certainly damage the day stem's vitality (too much wealth with a weak body). When predicting wealth: if the wealth on the day stem has already entered the house, this wealth is secure; if the first transmission also brings wealth, it comes continuously; if the middle transmission falls on a storage position, the wealth increases tenfold; if the final transmission does not overcome the middle transmission's storage, this wealth can be enjoyed for a long time.

四曰克我者，官鬼是也。一陰一陽之謂官，如甲陽辛陰無合為官，辛祿在酉，酉即甲之官也；偏陰偏陽謂之煞，如甲以庚為鬼，甲陽庚亦陽，偏陽不能配合，乃為煞，庚祿居申，申即甲之鬼也。

The fourth type is one that overcomes me, known as the official ghost. When one yin is paired with one yang, it is called "official": for example, Jia belongs to yang and Xin belongs to yin. Although they are not compatible, they are paired by yin and yang, so Xin is Jia's official. The strength of Xin is in You, and You is also Jia's official star. If yin and yang are biased toward one side, it is called "sha": for example, Jia takes Geng as its ghost. Jia is yang and Geng is also yang. Alone yang cannot be paired, so it can only be called sha. The strength of Geng is in Shen, and Shen is also Jia's ghost.

官與鬼，常人占畏之，仕宦遇官漸進，值鬼超遷，若乘龍、常、貴、合尤吉；如落空亡，仕宦不喜，常人反幸。為病患，為失脫，為奸謀刑害，為非橫傷殘，蓋以克我者又乘凶將，無沖制空亡也。

The official and ghost are two elements that ordinary people fear when they appear in a divination. Officials encountering the official star indicate gradual progress, while encountering the seven deadly stars suggests rapid promotion. If these are accompanied by the Azure Dragon, Tai Chang, Nobleman, or Liu He, the outcome is even more favorable. However, if the official and ghost fall into Kongwang, officials dislike this, but ordinary people are relieved. The official and ghost also signify illness, theft, plots by wicked people, punishment and harm, and sudden misfortune or injury. This refers to the situation where the god that controls me is combined with aInauspicious General (malevolent general), and there is no trampling or controlling force, and it does not fall into Kongwang.

五曰同類，比肩、陽刃是也，為兄弟。蓋有合則親，親則為兄弟，如甲戌日見卯為同類，而卯戌相合則親，故為兄弟也。為朋友，為劫財，蓋無合則疏，疏故為朋友。若比肩、陽刃迭見，當主劫財。為門族，如庚辰日見巳火為鬼，巳中有土金辛，乃庚之門族，巳克庚為門族作炒；若作太陰，卻是陰人作炒。

The fifth type is those that are of the same kind, which includes the same zhi and yang ren, representing brothers. Because of the mutual attraction of being in harmony, they become close, and thus become brothers. For example, on a day with Jiaxu, if there is a Mao, since Mao and Jia are both wood, they are of the same kind, and since Mao and Xu are in harmony, they are considered brothers. Being of the same kind also represents friends and劫财 (robbery wealth). Because if they are not in harmony, they are distant, and thus can only be considered friends. If same zhi or yang ren appear consecutively, it indicates loss of wealth and robbery. Being of the same kind also represents relatives within the same clan. For example, on a day with Gengchen, if there is Si fire, which is the official ghost, Si contains earth and metal Xin, and Xin is the same kind as Geng. Since Si is capable of overcoming Geng, it indicates that relatives within the clan are quarreling. If this position is Tai Yin, it indicates that female relatives are quarreling.

五行生旺死絕法。凡占六壬，日辰二處，三傳共五處，年命共六處。來問何事，各於類神上決之。如問走失奴婢，亦有二等：河魁、天罡為男，太陰、從魁是女，落在何宮，遇何神，並取刑沖破害、旺相死囚休斷之。又看當令不當令、有氣無氣、空亡不空亡為的。

The use of the Five Phases' generation, prosperity, decline, and extinction. In all six壬 divination, the day and the earthly branch are calculated separately, plus the three transmissions, making five places, and adding the person's own year of birth, making six places. According to the question asked by the person, each is judged on the corresponding class god. For example, if the question is about a missing servant, it is divided into two categories: River Chief (戌) and Heavenly Gang (辰) represent male servants, while Tai Yin (酉) and From Kuai (another name for酉) represent female servants. One should look at which palace they fall into and which god they meet, then combine it with punishment and clash, destruction, harm, and the states of prosperity, decline, death, imprisonment, and rest. Additionally, one should check whether they are in season or not, whether they have vitality or not, and whether they fall into Kongwang or not, in order to make an accurate judgment.

同占換將法。占多時同，須用換將法。陽將初換後三，次換前五。如子將屬陽，初占以本將加時，次占則換後三酉將，再次再換酉前五寅將，三換寅後三亥將，四換亥前五辰將之類。陰將初換前五，次換後三。如丑將屬陰，初占以本將加時，次占則換前五午將，再次則換午後三卯將，三換卯前五申將，四換申後三巳將之類。周十二換，方至本位。

When multiple matters are divined within the same hour, the method of changing the general (general) is used to avoid repetitive results. If multiple divinations are performed at the same hour, the method of changing the general is applied. For a yang general, the first time it is used as the original general plus the hour; the second time it is moved back three positions, the third time forward five positions, and so on alternately. For example, if the Zi general is yang, the first divination uses the original general plus the hour; the second uses the general three positions after Zi, which is You; the third uses the general five positions before You, which is Yin; the fourth uses the general three positions after Yin, which is Hai; the fifth uses the general five positions before Hai, which is Chen, and so on. For a yin general, the method is reversed: the first time it is used as the original general plus the hour; the second time it is moved forward five positions, the third time backward three positions, and so on alternately. For example, if the Chou general is yin, the first divination uses the original general plus the hour; the second uses the general five positions before Chou, which is Wu; the third uses the general three positions after Wu, which is Mao; the fourth uses the general five positions before Mao, which is Shen; the fifth uses the general three positions after Shen, which is Si, and so on. This cycle continues for twelve times before returning to the original position.

壽算遐夭。須視三傳，以一傳之上下相乘，所得先天數減半作實，復取地盤數並之，即知每限壽若干年矣。如巳加子，巳四子九，為四九三十六，減半乃十八，並地盤天子九，共二十七也。中末傳亦如此推算，三限總算，則知終身壽限矣。有驗長生及父母者，其壽長；惡煞凶將、神遙傷克害者，其人夭。

The method of calculating the length of life involves examining the three transmissions. Take the numbers of the first transmission's upper and lower layers, multiply them together, subtract half of the result as the real number, then add the number of the earth plate. This will show how many years are in that particular period. For example, if巳 is added to子, the number of巳 is four and the number of子 is nine, four multiplied by nine is thirty-six, subtract half to get eighteen, then add the number of the earth plate子, which is nine, resulting in a total of twenty-seven years. The middle transmission and the final transmission are calculated in the same way. Adding the three periods together will indicate the total lifespan. If in the chart the growth is verified and the parents' lines are in the correct position, the person will have a long life. If there are evil spirits,Inauspicious General, or the noble god remotely harms or injures, the person will have a short life.

十二神 天乙　福德美悅仁厚端嚴　　螣蛇　輕浮惑慮妄誕糾纏 朱雀　文明風雅燥惡猜恃　　六合　謙和恭敬邪媚淫乖 勾陳　多嗔澀滯桀黠德梁　　青龍　忠良友愛尊重悠揚 天空　欣張佚匿狡猾浮游　　白虎　逞狐假權彪悍敗貤仇 太常　言論喜洽安靜慎心　　元武　溫柔聰慧佚蕩不禁 太陰　機略秘密更改蒙塵　　天后　稽留智巧汙染垂恩

The twelve Heavenly Generals each have their own characteristics. The original text lists them in two columns, left and right, with each general's description in eight characters. The first four characters usually describe their good qualities, while the last four describe their negative traits. Here is the restored order. Tianyi Guiren: has virtue and good fortune, has a pleasant appearance, is kind, upright, and dignified. Tengshe: superficial, suspicious, speaks falsely, and is persistent in纠缠. Zhuque: has brilliant literary talent, is refined in demeanor, but is impetuous and evil-minded, and is jealous and self-reliant. Liuhé: is humble and harmonious, is respectful to others, but may easily become fickle, lewd, and erratic. Gouchen: is easily angered, acts slowly and hesitantly, is rebellious and cunning, yet has virtue and responsibility. Qinglong: is loyal, kind, loves others, is respected by people, and has a broad-minded and far-reaching character. Tiankong: enjoys showing off, is also good at hiding, is cunning, light-hearted, and insincere. Baihu: is arrogant and aggressive, like a fox borrowing a tiger's might, is fierce and combative, causes failure and creates enemies. Taichang: is good at speaking, enjoys harmony, is quiet and cautious. Xuanwu: has a gentle character, is intelligent and quick-witted, but is reckless and lacks restraint. Taiyin: is skilled in strategies and plans, acts secretly, is good at changing, and often remains hidden and unnoticed. Tianhou: is slow to move forward, has a clever mind, is easily influenced by external influences, but can also bestow kindness and grace.

形貌軀體。容止妍媸，測干命上神。初傳為貌，中傳為體，末傳為足。經曰：辰戌頂門，巳亥頭面，丑未肩背，寅申手足，卯大小腸，酉膽肺，子膀胱，午營衛；甲頭，己背肌骨，辛腸，癸足，乙項，丙肩，丁心，戊肋，庚臍，壬肚。

The method of determining a person's appearance and physical features. The beauty or ugliness of one's appearance and demeanor is determined by the day stem and the deity associated with the person's birth sign. The first transmission governs the face, the middle transmission governs the trunk, and the final transmission governs the feet. The classic text states that the twelve earthly branches correspond to different body parts: Chen and Xu govern the top of the head, Si and Hai govern the head and face, Chou and Wei govern the shoulders and back, Yin and Shen govern the hands and feet, Mao governs the large and small intestines, You governs the gallbladder and lungs, Zi governs the bladder, and Wu governs the blood and qi,營 and 卫. The ten heavenly stems also correspond to specific body parts: Jia governs the head, Ji governs the back muscles and bones, Xin governs the intestines, Gui governs the feet, Yi governs the neck, Bing governs the shoulders, Ding governs the heart, Wu governs the ribs, Geng governs the navel, and Ren governs the abdomen.

貴顯（以下八段卜終身用）。祿馬官星得位，貴、常、龍、雀司權，是名聞海宇之公卿，及身列廊廂之將相。經云：朱雀簾幕有情，必主登科及第；太常煞印得位，當建立奇功。旺相援拔為要津顯赫，休衰失令乃謝政掛冠。

On Fame and Prestige (the following eight paragraphs are used for divining one's entire destiny). If the Official Star, the Post-horse, and the Favorable Deity are all in their proper positions, and the Heavenly Ethereal Nobleman, Tai Chang, Azure Dragon, and Vermilion Bird are also in authority and in charge, such a person will be a renowned official or a general or chancellor stationed in the two wings of the court. The classic says: When the Vermilion Bird and "Lan Mu" (the positions of the guards in front and behind the nobleman) are mutually harmonious, it certainly indicates success in the imperial examination; when Tai Chang and the Seven Harmful Stars and the Seal are all in their proper positions, one will be able to achieve extraordinary feats. If these auspicious deities are prosperous and strong, they will bring about the recommendation and promotion of others, allowing one to hold important positions and attain fame; but if they are weak and confined, or in decline and out of season, then one can only resign from office and retire.

富豪。龍、常旺相，交遇財神，與命和平，互加生合，乃庫藏盈餘之輩，為資糧巨榮之家。官星空陷，印綬墓死，不能出仕；如逢祿馬有氣得地，亦可授職。

Discussing the wealthy. If the Azure Dragon and Tai Chang are prosperous and strong, and also meet the wealth god at the intersection, and they are harmonious with the native's star, and they mutually generate and harmonize with each other, such a person is a wealthy household with full granaries and surplus grain, a family with abundant wealth and honor. If the official star falls into an empty or fallen position, and the seal star enters the grave, death, or decline, then one cannot attain official rank. However, if one meets the禄神 and the Post-horse with strength and proper position, one can still attain some official position.

文章名士。朱雀長生得氣，加干曆命，入傳祿馬，奈值旬空，官印更臨墓陷，垂老青雲蹭蹬，崢嶸一代名儒。或簾幕空陷亦然。

Discussing scholars of literary fame, when the Vermilion Bird is in the position of Growth and has strength, and also approaches the Day Stem, passes through the native's destiny, and the Three Transmissions include the禄神 and the Post-horse — this is a favorable omen for great official success. Unfortunately, it collides with the旬空, and the official star and seal are in the Storage position, which is a depressed place. Such a person, until old age, remains blocked in his official career, yet becomes a renowned and outstanding scholar. If the position of 「curtain and curtain」 is also empty and falls into a depressed position, the outcome is the same.

隱逸高賢。官印受制，凶惡乘空，干乘父母長生，命扶拱貴，常、朱、後為巖谷幽潛之士，乃林泉高尚之賢。遇歲月太陽乘恩詔等，屢歷徵聘之榮；生合應命，到老不赴。

Discussing reclusive virtuous men. The official star and seal are restrained, and evil spirits are riding on Kongwang. The day stem has the growth of the parent's yao, there are deities supporting the native, and noblemen supporting each other. Moreover, Tai Chang, Vermilion Bird, and Heavenly Empress are all present. Such a person is a recluse living in deep mountains and valleys, a virtuous man dwelling in mountains, forests, springs, and rocks. If he also meets the sovereign, month builder, and sun riding on benevolent edicts and other auspicious deities, he will repeatedly receive the honor of being summoned and invited by the court. However, all the generation and harmony in the chart should be in the native's own domain, so he will not come out of the mountains to accept the summons even in old age.

九流。元武、天空和順，太陰、天后受生，常、貴施恩，課體休洽，或寅申相值，或丑未加臨，不是巫醫星術養家，定為僧道九流謀食。官符、朱雀為刀筆，天符、生氣是岐黃，炎上兼通管、郭，神貴通道繼羲皇《易》。

Discussing the nine streams and miscellaneous trades. If the Black Tortoise and Sky Void are harmonious, and the Tai Yin and Heavenly Empress are supported and assisted, with the Tai Chang and Nobleman bestowing grace, and the lesson pattern being peaceful and harmonious, or if the寅 and申 meet, or the丑 and未 overlap, such people are either supporting their families through divination, medicine, and astrology, or they become monks or Taoists and rely on their skills for a living. If the Guanfu and Vermilion Bird appear, they are likely to be officials' clerks or lawyers. If the Heavenly Talisman and Life Qi appear, they are likely to be physicians. If the lesson forms an upward fire pattern and also masters the techniques of numerology and divination, they are like Guan Lu and Guo Pu, experts in divination. If the Nobleman is spiritually enlightened and understands the Dao, they are the successors of Fuxi's hexagram tradition in the study of the I Ching.

方外僧道。課見空亡，華蓋加臨，干命傳逢孤寡，太沖發用傷支，飄蓬困厄無依，好奇為僧學道。生扶貴德，戒行華嚴；龍、雀持權，聰明文雅；虎、蛇值合，狠惡乖張；乘合、後、陰，邪私不正。

Discussing monks and Taoist practitioners outside the secular world. If the chart shows empty void, the Huagai star is present, and the day stem, birth stem, and three transmissions also meet Guchen and Guasu, with Tai Chong (Mao) initiating transmission to injure the day branch: such people are like drifting reeds, wandering without support, often leaving home out of curiosity and fascination for the strange to become monks or Taoist practitioners. If they receive support and assistance, noble patrons, and virtuous spirits, they are strict in their vows and solemn in their cultivation. Those who ride the Azure Dragon and Vermilion Bird in authority are intelligent and refined. Those who ride the White Tiger and Teng Snake and meet a conjunction are fierce and erratic in temperament. Those who ride Liu He, Heavenly Empress, and Tai Yin are secretive in their actions and morally corrupt.

貧困。龍、常失位，祿馬陷空，日辰互並休衰，傳課傷殘刑害，或逢夾克、遙克、內戰、外戰，或見處墓、履墓、上沖、下沖，終朝衣食艱辛，經歲飢寒跼蹴。

Discussing poverty. The Azure Dragon and Tai Chang have lost their proper positions, the禄神 and the Post-horse are fallen into Kongwang, the day and the hour stem are mutually adjacent but both belong to declining strength, the lesson pattern and the three transmissions are everywhere injured and afflicted by punishment and harm; or encountering夹克, 遥克, 内战, 外战, or seeing 墓, 履墓, 上冲, 下冲: such people are constantly worried about food and clothing, suffer from hunger and cold all year round, and find it hard to be at ease.

又曰：倚依刑沖，半生顛倒；沛縱橫破敗，一世貧窮。孤寡加臨，無家無室；脫空並見，猶俗猶僧。命宮有氣遇扶，尚可保身度日；干位乘空帶煞，定然獲罪遭殃。

There is another saying: if one's entire life depends on punishments and clashes, then they will experience hardship and confusion for half their life; if they are constantly moving about and struggling yet everywhere they go they face failure, they will be poor all their life. If Guchen and Guasu are added together, it indicates no family or spouse; if the loss of vitality and Kongwang appear together, it suggests neither monk nor layperson, with an unclear status. If the native's main palace still has vitality and receives support, they can preserve themselves and manage to get by; but if the Day Stem is riding on Kongwang and carries malevolent stars, then they are destined to suffer punishment and misfortune.

刑險。危險誅戮之象，犯歲月劫刑，沖剋害命干也。或逢朱日互來傷損，視課體類神，則知君子小人矣。

Discussing punishments and dangers. Whenever there is a sign of danger or even being subjected to punishment or execution, it is because one has offended the Tai Su, the Yue Jian, and the Jiesha, as well as the刑神. It also involves clashing and controlling the personal destiny and the day stem, or mutual harm between the Zhu Que and the day stem. As for whether the affected person is of high status or a commoner, this depends on the lesson pattern and the category of the associated deities, which will naturally distinguish them.

女命。官星為夫主，喜長生、福德、祿神，忌武、合、咸池、丁馬，不可與破害刑沖相併。少推天后，老驗太陰。又以青龍為夫，六合為子，太陰為姑，惟翁之主類不同，乘父母爻者責之。天乙必尊貴，太常則富重。

Discussing female destiny. For a woman's fortune, the official star represents her husband. It is favorable to see the growth, fortune virtue, and禄神. It is unfavorable to see the black tortoise, Liu He, Xianchi, Ding spirit, and the post-horse (these indicate promiscuity and restlessness). It is especially bad if these are seen together with destruction, harm, crime, or conflict. For young women, look at the heavenly empress; for old women, check the tai yin. Another method: take the azure dragon as the husband, Liu He as children, and tai yin as the mother-in-law. However, the spirit representing the father-in-law is different, and one must look at the one who is riding the parents' yao to determine it. If the official star is riding the heavenly ethereal, the husband will certainly be noble. If it is riding the tai chang, the family will be wealthy and prosperous.

嬰兒。幼童以六合、子孫為主，旺相生扶，易養可知。驗干命課傳，見彼情形：純鬼難養，俱兄易長，白虎死亡，螣蛇驚恐，朱雀敏慧，太常慈祥。

When divining about an infant or young child, the main focus should be on theLiu He (Liu He) and theChildren Line (son/grandson hexagram). If these are prosperous and strong and also receive support, then the child is easy to raise. Further examine the situation by looking at the day stem, the native's birth hexagram, and the three transmissions: if the three transmissions are all official ghosts, it is difficult to raise the child; if they are all brothers' hexagrams, the child is likely to grow up easily. If the hexagram is乘White Tiger (mounted on White Tiger), it indicates a short life; if it is乘Teng Snake (mounted on Teng Snake), the child is prone to being startled; if it is乘Vermilion Bird (mounted on Vermilion Bird), the child is intelligent; if it is乘Tai Chang (mounted on Tai Chang), the child has a kind and gentle nature.

男看日，女看辰。難官入墓，難長難成；助鬼傷干，多災多患。胎承損失，曾經落地之關；子帶貴人，定有登天之日。父母被克，兒缺乳；金爻動合，哭年華。休衰體弱亦難為，旺相身肥終養。干臨父母，莫逃撫育之恩；日駕子孫，定獲劬勞之報。

When divining the fate of a boy, focus on the day stem; when divining the fate of a girl, focus on the day branch. If the official star is difficult and falls into the tomb, the child will have trouble growing up and may not achieve much. If the lesson contains a god assisted by a ghost that harms the day stem, the child will suffer many illnesses and misfortunes. If the prenatal spirit is damaged, it indicates the child may have had a fatal illness at birth. If the grandson's element is accompanied by a nobleman, the child will eventually achieve great success. If the parent's element is harmed, the child may suffer from lack of milk. If the metal element is activated and meets another element, it indicates the child will cry a lot in early childhood. A child with weak energy is weak and difficult to raise, while a child with strong and prosperous energy will be healthy and can be raised up. If the day stem is accompanied by the parent's element, the child will inevitably receive care and nurture from others. If the day stem is accompanied by the grandson's element, the child will eventually repay the parents' hard work through their own children.

行藏趨避喜畏。吉神生旺相合，趨進何妨；凶惡死墓傷殘，進退乃利。以課動靜喜忌分之：遷官授爵，問貴人、祿馬、皇恩、官星、印綬；交易經營，問青龍、常、合、天喜、財爻、子孫；榮華公用，利歲、太陽；秘密陰私，利武、陰、天后；文人墨士，向朱雀、長生、日德；避難逃生，向六合、太常、太陰；九流藝術，向華蓋、神后之方。所向之方，俱繫地盤之下。

Discussing the origins, movements, favorable and unfavorable directions, and what to seek and avoid. If auspicious deities are in a favorable and harmonious position, it is fine to move forward towards them. If malevolent deities are in a dead, buried, or ruined position and are injured, knowing when to advance or retreat is beneficial. This should be determined by the dynamics and preferences indicated by the lesson pattern: for seeking promotion and official rank, consult the nobleman,禄马,皇恩, official star, and seal; for business and trade, consult the azure dragon, tai chang, liu he, heavenly joy, wealth, and descendants; for seeking honor and handling official matters, the sovereign and the sun are favorable; for secret and private affairs, the black tortoise, tai yin, and heavenly empress are favorable; for scholars and literary people, the vermilion bird, growth, and day virtue are favorable; for avoiding danger and escaping, the liu he, tai chang, and tai yin are favorable; for those in the nine schools of skills, the huagai and the position of the god of children are favorable. The direction to face should be determined entirely by the earth plate below.

歲中吉凶（卜流年用此）。用太歲加命，視行年上見寅申，仕宦遷官進爵，士人利考試，庶人獲財；若逢辰戌，疫病官災，辰戌加日亦然。陽年用大吉，陰年用小吉，加本命行年上，見寅卯巳午，歲中有慶賀之喜；遇德神所乘，求遂意，必獲財祿之喜；行年逢歲支德，或加生月上，主福喜利益。

Discussing the fortune and misfortune within a year (use this method for divination of the current year). Place the heavenly stem of the current year's sovereign (the Tai Su) on the person's birth stem, then check the position of the year stem: if the year stem shows寅 or 申, officials will be promoted and receive honors, scholars will benefit from examinations, and ordinary people will gain wealth; if it shows 辰 or 戌, it indicates plague and disease, and troubles from the government, and if 辰 or 戌 are added to the day stem, the result is the same. In a yang year, use Da Ji (丑), and in a yin year, use Xiao Ji (未), and place them on the person's birth stem and year stem: if the year stem shows 寅, 卯, 巳, or 午, there will be celebrations and good events in the year; if it meets the position of the virtue god, the desired things will be fulfilled, and there will certainly be joy from wealth and official rank; if the year stem meets the earthly branch of the current year's sovereign's virtue god, or if it is added to the birth month, it indicates good fortune and celebration, and all affairs will be beneficial.

二十科取象法（壬之取象二十科）。初一曰五行：一曰體，二曰用，三曰德，四曰情，五曰形，六曰色，七曰味。水火金木土，體也，壬象取也：亥子江河，寅卯林木，申酉金錢，四季土地田野，惟火無體，故無專象。

The Twenty Categories of Imagery in the Six壬 System (the Six壬 system divides imagery into twenty categories). The first category discusses the Five Phases. Under the Five Phases, there are seven subcategories: first, the essence or form (体), second, function or utility (用), third, virtue or nature (德), fourth, emotion or disposition (情), fifth, shape or form (形), sixth, color (色), and seventh, taste (味). Water, fire, metal, wood, and earth are considered the essence (体). The imagery of the Six壬 system originates from these:亥 and 子 represent rivers and streams, 寅 and 卯 represent forests and trees, 申 and 酉 represent money and metal, and the four earthy branches 辰, 戌, 丑, and 未 represent land and fields. Fire, however, has no fixed form, so it does not have a specific object to represent it.

火之用烹飪，巳灶；燭照，巳燭，午晴；其凶為燔燒。水之用任載，子漕；濡澤，亥子雨；流滌，其凶為漂溺，亥溺。木之用舟車，卯；樑棟，寅；器具，其凶為棺杖。金之用器，酉鏡；鼎幣，酉錢；其凶為斬殺，申主殺戮。土之用宅庫樹葬陶坵，辰磚，丑壁；其凶為獄墓。

The use of the Five Phases is as follows. Fire is used for cooking food (associated with Si, which governs stoves) and lighting (associated with Si, which governs candles, and Wu, which governs clear skies). Its harmful aspect is burning. Water is used for transportation (associated with Zi, which governs waterways), moistening (associated with Hai and Zi, which govern rain), and washing. Its harmful aspect is flooding and drowning (associated with Hai, which governs drowning). Wood is used for making boats and carts (associated with Mao), constructing beams and pillars (associated with Yin), and making tools. Its harmful aspect is coffins and bastinades. Metal is used for making objects (associated with You, which governs mirrors), casting cauldrons and currency (associated with You, which governs money). Its harmful aspect is cutting and killing (associated with Shen, which governs killing). Earth is used for building houses, constructing warehouses, planting trees, burying the dead, firing pottery, and piling up hills (associated with Chen, which governs bricks, and Chou, which governs walls). Its harmful aspect is prisons and tombs.

木之德疏，為人通敏，揚氣揚動而為風。土之德重厚。水之德柔，為人和順，下冷，亥為陰冷溼。火之德明，上熟燥。金之德剛，為人果斷堅革，為石，為骨革，離革變革。

Now discussing the "de" or virtue of the Five Phases, which refers to their inherent qualities. The virtue of wood is openness and penetration; people with this quality are open-minded and agile, with a vigorous and dynamic energy, so they are symbolized by wind. The virtue of earth is substantial and heavy. The virtue of water is gentle and compliant; people with this quality are harmonious and mild, with a nature that tends downward and is cold, with亥 representing cold, dampness, and阴. The virtue of fire is brightness; its nature rises upward, ripening things and making them dry. The virtue of metal is strength and firmness; people with this quality are decisive and hard, capable of transformation, symbolized by stone and leather, and also associated with the "Zhen" trigram, which signifies transformation and renewal.

水之情貪狼，火之情廉貞，木之情陰賊，金之情寬大，土之情上奸邪（辰未）、下公正（戌丑）。水之形坎曲，火之形中虛銳，金之形圓而薄，土之形方厚，木之形長直。火之色赤，金之色白，土之色黃，木之色青，水之色黑。木之味酸，火之味苦，金之味辛，水之味咸，土之味甘。

The emotional nature of the Five Phases: water is greedy and ambitious, fire is upright and resolute, wood is secretive and deceitful, metal is broad and generous, and earth is either cunning and deceitful in the upper layers (Chen and Wei) or fair and just in the lower layers (Xu and Chou). The form of the Five Phases: water is concave and curved, fire is hollow in the middle with a sharp top, metal is round and thin, earth is square and thick, and wood is long and straight. The color of the Five Phases: fire is red, metal is white, earth is yellow, wood is green, and water is black. The taste of the Five Phases: wood is sour, fire is bitter, metal is pungent, water is salty, and earth is sweet.

是七者，近取諸身，則為五臟六肺腑、百體形貌、情性、疾病、事業；遠取諸物，則為百穀、百貨、五材、華物、器用。

These seven aspects, body, function, virtue, emotion, form, color, and taste, when taken closely, can be sought within the human body, leading to the understanding of the forms, temperaments, diseases, and occupations of the five internal organs and the entire body. When taken more distantly, they can be sought in external objects, leading to the understanding of various grains, different goods, the five materials of metal, wood, water, fire, and earth, beautiful things, and daily utensils.

次二曰陰陽：一曰卦氣，二曰晝夜，三曰奇偶。自子至巳為乾六爻，自午至亥為坤六爻，曰卦氣。蓋子為小兒，為浴盆；午為少婦；寅為少陽，亥為老陰，巳為老陽；子為道路，午同；為監司、使君、亭長、行人。邵先生以六位配年：亥為六十陰人，戌五十，酉四十，申三十，未二十，午一十，陽為男子同。亥為陰關，為管，為獄，為溺；巳為鑰。蓋取諸卦氣也。

The second section discusses yin and yang, divided into three parts: first, the trigram qi; second, day and night; third, odd and even. The six positions from Zi to Si correspond to the six lines of the Qian trigram, and the six positions from Wu to Hai correspond to the six lines of the Kun trigram. This is called trigram qi. Therefore, Zi is associated with a child and a bath tub; Wu is associated with a young woman; Yin is associated with young yang; Hai is associated with old yin; Si is associated with old yang; Zi is also associated with a road, and Wu is also associated with a supervisor, a magistrate, a station master, and a traveler. Master Zhao used these six positions to correspond with ages: Hai corresponds to a sixty-year-old woman, Xu to fifty, You to forty, Shen to thirty, Wei to twenty, and Wu to ten years; male individuals with yang attributes are also calculated in the same way. Hai is also associated with a yin gate, a pipe, a prison, and drowning; Si is associated with a key. All these associations come from the trigram qi.

自卯至申為晝，自酉至寅為夜。寅為鬼門，申為人門，酉亥子併為陰私。蓋取諸晝夜也。子寅辰午申戌，奇為陽；丑卯巳未酉亥，偶為陰。五行之類，分隷品物，陽生陰死，陽新陰舊。蓋取諸奇偶也。

From卯 to申, these six trigrams belong to the daytime, and from酉 to寅, these six trigrams belong to the night.寅 is the gate of ghosts, and申 is the gate of humans.酉,亥, and子 govern hidden and private matters. These are derived from the distinction between day and night.子,寅,辰,午,申, and戌 are single numbers and belong to yang;丑,卯,巳,未,酉, and亥 are double numbers and belong to yin. The various symbolic representations of the Five Phases are assigned according to this division: yang represents generation, and yin represents decay; yang represents new things, and yin represents old things. These are derived from the distinction between odd and even.

次三曰天象：一曰三垣，二曰列宿，三曰群星，四曰北斗，五曰七政，六曰雲漢。子為紫微宮，又玉堂；亥為玄穹宮，又為絳帳；丑為明堂；六合為天門；卯為天井；巳為太乙。紫微在亥子，天市在卯，太微星在巳午宮也。子為華蓋紫垣星、軒轅，午為土工太微垣星。蓋取諸三垣也。

The third section discusses celestial phenomena, divided into six parts: first, the Three Enclosures; second, the Twenty-Eight Mansions; third, the cluster of stars; fourth, the Big Dipper; fifth, the Seven Planets (sun, moon, and five planets); sixth, the Milky Way. Zi corresponds to the Purple Micro Palace and also governs Jade Hall; Hai corresponds to the Xuanqiong Palace and also governs Jangzhang (a place for teaching); Chou corresponds to the Bright Hall; Liuhe corresponds to the heavenly gate; Mao governs the heavenly well; Si governs Taiyi. The Purple Micro Enclosure is located in Hai and Zi, the Heavenly Market Enclosure is in Mao, and the Taiwei Enclosure is in Si and Wu. Zi also governs Huagai, Purple Enclosure Star, and Xuanyuan Star; Wu also governs the earthworker and the stars of Taiwei Enclosure. All these are derived from the Three Enclosures.

房卯為軒車，箕寅為風門，南斗丑為斗，又為薦賢，牛為關梁，須女子為綵女，危為蓋屋，子土工，室亥為樓臺，為廩，壁奎戌為畫繪，婁為畜，為集眾，昴酉為邊郡，畢申為田獵，為邊城，參申為殺伐，為市賈，觜觴為師旋旅，井未為井，鬼為鬼，七星午為性急星，為官員，如物在喉間必吐也，翼巳為客，為樂府，為飛鳥，軫為喪車。此取諸列宿也。

The twenty-eight mansions are assigned to the twelve earthly branches: the Room mansion is in the卯 branch, symbolizing a carriage; the Winnowing Basket mansion is in the寅 branch, symbolizing a wind gate; the Southern Dipper is in the丑 branch, symbolizing a vessel for holding grain, and also governing the recommendation of virtuous talents; the Ox mansion oversees checkpoints and bridges; the Girl mansion is in the子 branch, symbolizing a beautiful woman; the Rooftop mansion symbolizes a covered house, and the子 branch also governs earthworks; the Encampment mansion is in the亥 branch, symbolizing towers and granaries; the Wall mansion and the Legs mansion are in the戌 branch, symbolizing painting; the Bond mansion symbolizes livestock and also oversees gatherings; the Hairy Head mansion is in the酉 branch, symbolizing border regions and prefectures; the Net mansion is in the申 branch, symbolizing hunting and also border cities; the Three Stars mansion is in the申 branch, symbolizing warfare and also marketplaces and merchants; the Turtle Beak mansion symbolizes military retreats; the Well mansion is in the未 branch, symbolizing a well; the Ghost mansion symbolizes ghosts; the Seven Stars mansion is in the午 branch, representing a star with a quick temper, and also governing officials, like something stuck in the throat that must be expelled; the Wings mansion is in the巳 branch, symbolizing guests, the music bureau, and flying birds; the Chariot mansion symbolizes a funeral carriage. All these are derived from the twenty-eight mansions.

哭泣子為哭泣墳墓，虛梁為兒神扶匡，為女工河鼓，丑為將軍，鱉為鱉田，攝提辰為右目，天廚未為飲食，五車為稅閣，溷為溷，華蓋子為高蓋，狼狐申為劫攻，霹靂為霹靂，丁亥是人星，子為浴盆。此取諸群星也。天罡為網羅、沖破、標指、刑殺四義，天魁副焉。蓋取諸北斗也。

Now regarding the group of stars: the Weeping Star is in Zi, governing weeping and tombs; the Empty Beam Star governs the spirit of children and their assistance and rescue; the Weaver Girl and the River Drum (Tian Niu) govern female craftsmanship; Chou governs the General Star; the Tortoise Star governs tortoises and tortoise fields; the SheTi Star is in Chen, governing the right eye; the Heavenly Kitchen Star is in Wei, governing food and drink; the Five Car Stars govern tax offices and pavilions; the Filth Star governs toilets; the Huagai Star is in Zi, governing high carriages and canopies; the Tianlang and Wild Fox Stars are in Shen, governing plunder and attacks; the Thunderbolt Star governs thunder and lightning; Dinghai is the Human Star; Zi also governs the bath tub. All these are taken from the group of stars. As for the Big Dipper: the Heavenly Gang (Chen) has four meanings: net, breakthrough, pointer, and punishment; the Heavenly Kuai (Xu) is its deputy. These two are taken from the Big Dipper.

卯酉為門，日月五星所出，取諸物則為東西內外門，取諸身則為腰間，以赤道之腰也。卯之將為六合，酉之將為太陰，取乎日月也。戌為德合，合乎日也；午為熒惑煞，以其火也。此取諸七政也。寅為天梁，丑為橋樑，卯為江河，蓋取諸雲漢也。

The卯 and酉 are two doors, through which the sun, moon, and five planets enter and exit. In terms of objects, they represent the inner and outer doors facing east and west; in terms of the human body, they correspond to the waist, as it is equivalent to the equator of the celestial sphere, like a belt. The Heavenly General associated with卯 is Liu He, and that associated with酉 is Tai Yin, which is derived from the meaning of the sun and moon.戌 is associated with virtue and harmony, as it combines with the sun;午 is associated with the planet of confusion (Flame Star), because Flame Star (Mars) belongs to fire. These are all taken from the seven celestial bodies.寅 is associated with the celestial beam,丑 with a bridge, and卯 with rivers and streams, which are derived from the Milky Way (Yunhan).

次四曰地象。天地西北高山，東南大海，百澄川源始於金方，故亥為天門，巳為地戶，辰為海，亥為天柱，酉為九江，戌為天涯，辰為海角。其在人身，則亥為頭，巳為面，人身小天地也。其在宅舍，則子為房，午為堂，丑為室，閣為園，亥為樓臺，巳為店，辰為水窗低處，戌為壘土高處，一物一太極也。

The fourth section discusses earthly phenomena. Between heaven and earth, the northwest is full of high mountains, while the southeast is the sea. The sources of all clear rivers and streams originate from the western metal position. Therefore,亥 is the heavenly gate,巳 is the earthly gate,辰 is the sea,亥 is the pillar supporting the sky,酉 is the nine rivers,戌 is the sky's edge, and辰 is the sea's corner. These phenomena are applied to the human body, where亥 represents the head,巳 represents the face, because the human body is a small heaven and earth. Applied to buildings,子 is the bedroom,午 is the hall,丑 is the inner chamber, the side of a pavilion is the garden,亥 is the pavilion,巳 is the shop,辰 is the low window by water, and戌 is the high place made by piling earth. Within each object, there is a complete Taiji, so phenomena can be taken from everywhere.

次五曰八卦：一曰先天卦位，二曰後天卦位。丑為母，為腹，為產，坤為輿，為地祗神也；巳為口，為賞賜，為解散也，為罵詈，兌也；酉為血，坎為血卦也；戌為奴，艮為閽寺也。此取諸先天也。

The fifth section discusses the Eight Trigrams, divided into two parts: first, the positions of the Trigrams in theEarlier Heaven (primordial) arrangement, and second, the positions in theLater Heaven (cosmic) arrangement. First, we take the images based on theEarlier Heaven positions: Chou belongs to the Trigram of Kun, which represents mother, abdomen, childbirth, as well as chariots and the earth deity; Si belongs to the Trigram of Dui, which represents mouth, so it governs rewards, dispersion, and scolding; You belongs to the Trigram of Kan, which is the blood Trigram, so You governs blood; Xu belongs to the Trigram of Gen, which represents the gatekeeper and attendants, so Xu governs servants. The above are derived from theEarlier Heaven Trigram positions.

亥為天，為頭，乾也；酉為水澤，為恩澤，為賞賜，為解散，為少女，為妾，兌也；午為兵，為目，為心，為中虛器箱籠櫃，為電，離也；巳為風，巽也，為店，巽為利市三倍也；卯為雷，為長子，為蒼莨竹，為崔葦，震也；寅為山嶽，艮也；子為耳，為溝瀆，為隱伏，為盜，坎也；丑為石，艮為小石也。此取諸天也。

According to the posterior heavenly stem and earthly branch positions,亥 belongs to Qian, which represents Heaven and is the first, so亥 governs Heaven and the head;酉 belongs to Dui, which represents Lake, so酉 governs water and marshes, grants blessings and rewards, and signifies dispersion, also representing a young woman or a concubine;午 belongs to Li, which represents weapons, eyes, and the heart, and because it is hollow in the middle, it governs boxes and containers with hollow interiors, as well as electricity;巳 belongs to Xun, which represents wind, so巳 governs wind, and also represents shops, because the Book of Changes says Xun 'brings profit threefold';卯 belongs to Zhen, which represents thunder and the eldest son, so卯 governs thunder and the eldest son, as well as dark green bamboo and reeds;寅 belongs to Gen, which represents mountain, so寅 governs mountains;子 belongs to Kan, which represents ears, ditches, concealment, and theft, so子 governs these;丑 also belongs to Gen, which represents small stones, so丑 governs stones. The above are derived from the posterior heavenly stem and earthly branch positions (the original text says 'take from heaven', the character 'heaven' is likely missing the character 'hexagram').