The Fifth Chapter: The Origin of Appearance and Character

欲知女貌之妍媸，須視后乘為稟受；欲識邇來之色相，憑年上為轉移。故凡后乘無戰，氣正當時，而又下履生旺之地，上乘生旺之天者，則其本來面目，當秀麗端正，無煩辭說矣。

To determine whether a woman's appearance is beautiful or ugly, one must look at the deity accompanying the Heavenly Empress, which represents her innate disposition. To know her recent appearance and vitality, one should refer to the year god, which governs changes after birth. If the deity accompanying the Heavenly Empress is not being overcome or attacked, and her energy is in harmony with the current season, with her feet standing on the ground of growth and prosperity, and the heavens above supporting her with a favorable and vigorous force, then her natural appearance is certainly beautiful and upright. This does not need further explanation.

惟是天命靡常，韶光日逝，年神既遂氣化而不齊，色相自隨年運而遷變，故年上將神，堪占顏色。而天官神煞，可驗吉凶。若果年神旺相不空，而無內外戰刑，則水清金白，綽有可憑；土重火紅，皆堪指責；木主清癯而柔善；魁罡急燥而粗頑；月厭咸池，難言貴重；天空元武淫賤無疑；蛇虎爭戰而帶病符，傷殘是慮；勾朱刑害而兼謾語，唇舌滋多。此其定象也。

Heavenly mandate is ever-changing, and youth gradually fades away. The spirits of the years change with the flow of energy each year, so human appearance naturally changes with the years. Therefore, the spirits and generals of the year can be used to judge appearance, and the heavenly generals and malevolent stars can be used to determine fortune and misfortune. If the spirit of the year is prosperous and strong without falling into emptiness, and there are no internal or external conflicts or punishments, then: those with water element have clear and moist skin, those with metal element have fair skin, both are commendable; those with earth element appear thick and solid, those with fire element have a reddish complexion, which can still be criticized; those with wood element are slender and gentle in nature; those with the spirits of Kui and Gang (the years of Xu and Chen) are impetuous and have a coarse appearance; those with the Month Aversion and Xianchi stars are not considered noble; those with the Tian Kong and Xuanwu stars are certainly indecent; those with the Teng Snake and Baihu stars fighting and accompanied by the Bingfu star should be concerned about physical injuries; those with the Gou Chen and Zhuque stars with conflicts and the Manyu star have a lot of verbal disputes. This is the fixed symbolic representation.

若以五行相配言之，則年上下，未可或遺，而生克旺休，亦當兼視。蓋水木有相生之雅，火金有克戰之嫌，木土見而脾胃欠安，金火逢而肺腸兼患。木金慮損，土水經愆，吉凶須視天后，克應詳夫神煞。害逢丑午，眸子應災；若逢卯辰，患歸手足；朱乘亥子，定麻其面；雀生寅申，須知髮稀；乘四土為雀斑，臨巳午主能文。

If we consider the Five Phases, both the upper and lower spirits of the year should not be overlooked; their generation and overcoming relationships, as well as their strength and decline, should all be taken into account. Water and wood have a harmonious relationship of mutual generation, while fire and metal have a conflictive relationship. When wood and earth clash, the spleen and stomach become unsettled; when gold and fire clash, the lungs and intestines are affected. If wood is harmed by gold, there is a risk of injury to the limbs; if earth and water clash, menstrual disorders occur. In general, good or bad fortune should be judged by the Heavenly Empress. The specific details of the conflict should be carefully examined through the divine omens. If there is mutual harm between the hours and the hour of the ox and the hour of the horse, there will be disaster to the eyes. If the hours are the rabbit and the dragon, the problem will affect the hands and feet. If the Vermilion Bird is in the hour of the pig or the rat, there will be blemishes on the face. If the Vermilion Bird is in the hour of the tiger or the monkey and is born there, it indicates that the person has sparse hair. If the Vermilion Bird is in the hours of the dragon, the dog, the ox, or the pig, there will be freckles on the face. If the Vermilion Bird is in the hours of the snake or the horse, it indicates that the person is good at writing and has literary talent.

男年女命，雖各視其乘臨，以言休咎，而彼此相求，具可詳其成敗，以決疑違。若為用度交加而無戰刑，則赤繩之繫，業經前定，雖遐必成。即見異方遙合，而當旺相，則有青鳥之傳，自必易孚，既成且速。若女年克其男命，而後且剋日、克官、克龍，則反居鬼空無氣之鄉者，女必傷夫。若男命克其女年，而龍更克辰、克財、克后，則復陷廢休傷害之地者，行將損婦。

The man's year stem and the woman's birth stem, although each is judged separately based on what they are riding and what is governing them, when placed together and mutually examined, can reveal in detail the success or failure of this marriage, and thus help decide difficult cases. If the initiating transmission and the man's year stem interact without conflict, injury, or mutual destruction, then the red thread of the Moon God has already been tied, and even if the two families are far apart, they will surely unite. Even if they are distant and only indirectly compatible, as long as it is during a prosperous and strong period, there will be a response like the blue bird delivering messages, making it easy to gain trust, and the union will be achieved quickly. If the woman's year stem overcomes the man's birth stem, and the Heavenly Empress also overcomes the day stem, overcomes the official star, and overcomes the Azure Dragon, and falls into places of no vitality such as official ghosts and Kongwang, then this woman will certainly harm her husband. If the man's birth stem overcomes the woman's year stem, and the Azure Dragon also overcomes the day branch, overcomes the wealth hexagram, and overcomes the Heavenly Empress, and falls into places of decline, rest, injury, or harm, then this man will later harm his wife.

成不成，莫相刑。以二后之與日上較言也。凡日上神與后所乘神相刑則不成，否則宜成。兩言決之耳。蓋不惟日辰之上下，彼此不宜相刑，即後之所乘亦不宜與日上相刑，刑其日上之神，猶之乎刑日也。刑日則已不利於男，何可成也？

"Whether it succeeds or not depends on whether there is mutual conflict" — this refers to comparing the god ridden by the Heavenly Empress with the god above the day stem. If the god above the day stem conflicts with the god ridden by the Heavenly Empress, the marriage will not succeed; if there is no conflict, it will succeed. These two sentences conclude the matter. Not only should the god above the day stem and the day branch not conflict with each other, but the god ridden by the Heavenly Empress should also not conflict with the god above the day stem. Conflicting with the god above the day stem is equivalent to conflicting with the day stem itself. Since conflicting with the day stem is already unfavorable to the male, how can the marriage succeed?

得不得，制其物。以干上神能制支上神，否則異方三合之神得之，上能制支辰也。凡日上神能制支上神，或異方三合之神加支，而制其支，則易得，否則難得。亦兩言決之耳。物雲者，支為物也。如甲子日戌加子之類。按此二法，只因支干上下無交生互合之象，特變通而次第求之，以占成與得之可否耳。然成得兩字者，則有所指不可漫然忽過。蓋成則坦懷而無慮，故但視刑。得則著意而有為，故須求制。至於天罡之加，則又不得已而視之，以決疑耳。非真有關於男女之休咎也。

Whether or not you can obtain it depends on whether the heavenly stem of the day can control the earthly branch of the day. If it cannot, then check if there is a triple harmony god from the opposite direction added to the earthly branch, which can control the earthly branch from above. If the heavenly stem of the day can control the earthly branch of the day, or if there is a triple harmony god from the opposite direction added to the earthly branch to control it, then it is easy to obtain; otherwise, it is difficult to obtain. These are two sentences that determine the outcome. The term 'thing' refers to the earthly branch, which represents the object, for example, when the day is Jiazi and the day branch is Xu added to Zi. These two methods are used specifically because there is no mutual generation or combination between the heavenly stem and earthly branch of the day, so they are used as a way to deduce the outcome of this matter. However, the terms 'success' and 'obtain' have different meanings and should not be overlooked. 'Success' means being free from worries, so it only considers whether there is a conflict. 'Obtain' means needing to make an effort, so it must consider whether there is control. As for using the heavenly gang to determine the position, it is only used when there is doubt, and it does not really relate to the fortune or misfortune of the man and woman.

蓋孟為事始，虛則未實，故難言成。仲介事中，騎牆莫決，故亦難必。季則實為事之終，故可得而成也。遲速之機，則觀休旺，旺相則宜速就，休囚惟利遲成。始終之義，則視三傳，初吉末凶，則有始無終；初凶末吉，則先難後易。中凶多變，中吉無虧。三傳俱吉，而遞生日辰者，百年可與其齊眉。龍后休囚，而傳遞克之者，二姓恐難於偕老。

The Heavenly Gang added to the four beginning positions, which are寅, 申, 巳, and 亥, indicates the beginning of a matter, which is still empty and not yet solid, so it is difficult to determine. When the Heavenly Gang is added to the four middle positions, which are子, 午, 卯, and 酉, it shows the matter is in the middle stage, indecisive and hesitant, so it is also hard to decide. When the Heavenly Gang is added to the four end positions, which are辰, 戌, 丑, and 未, it signifies the matter has reached its conclusion, so it can be achieved and completed. The speed and slowness depend on the prosperity and weakness: if it is prosperous and strong, it should be handled quickly; if it is weak and confined, it is better to proceed slowly. The beginning and end depend on the Three Transmissions: if the first transmission is favorable but the last is unfavorable, the matter will start well but end badly; if the first is unfavorable but the last is favorable, the matter will be difficult at first but easy later; if the middle transmission is unfavorable, there will be many changes in the middle; if the middle is favorable, there will be no loss in the middle. If all three transmissions are favorable and each supports the day stem and day branch step by step, the couple can live happily together for a hundred years. If the Azure Dragon and Heavenly Empress are in a weak and confined state, and the Three Transmissions further weaken them, the two families may not be able to live together until old age.

婚姻為人倫之首，即關風化，更切宗祧，而百年休咎，全在於此，誠非細務也。乃古今占驗，獨不多存，其故為秘惜而不輕示人耶？抑理數元微，成法未可盡拘，正不必多存也？然而引伸觸類，取用方可不窮；而刻舟求劍，識見反多窒隘，雖多亦奚以為？

Marriage is the first of human relationships, involving not only customs and education but also the continuation of family lineage. The fortune and misfortune of a lifetime depend on this matter, making it a serious affair. However, the records of divination related to marriage from ancient times are not numerous. Was it because ancestors kept them as secrets, unwilling to share them easily? Or is it because the principles and numbers are profound and subtle, and fixed methods cannot be rigidly applied, so there was no need to leave many examples? Nevertheless, if one can infer from one instance and apply it to others, understanding can be endless. But if one merely copies blindly, like searching for a lost sword by marking the boat, one's insight will be blocked everywhere. Then, no matter how many examples there are, they would be of no use.

己酉年三月己卯日戌將辰時，男戊辰生四十二歲，女己丑年生二十一歲，申酉空，寅卯落空。未午；蛇貴后陰；亥子丑寅，元六青後，官己卯元，女：丑命子年；朱、戌、卯玄，卯酉未丑，子乙酉後，戌、丑；六、酉、辰常，酉卯丑己，官己卯元，男：辰命未年；勾、申未午巳虎；龍空。

In the year Ji You, third month, day Ji Mao, the divination was started with the general Xu added to the time of Chen. The male is born in the year Wu Chen, aged forty-two, with his birth sign Chen and his current year sign Wei. The female is born in the year Ji Chou, aged twenty-one, with her birth sign Chou and her current year sign Zi. The day Ji Mao belongs to the Xu time, with the empty palace in Shen and You. The Heaven Plate's Yin and Mao fall exactly on the Earth Plate's Shen and You, so Yin and Mao are in the empty palace. Xu general added to Chen, the Heaven Plate and Earth Plate are constantly in conflict, forming a 'Reverse Chant' lesson. The Heavenly Generals are arranged in reverse order starting from the nobleman on the Zi plate: Zi nobleman, Hai Teng Snake, Xu Vermilion Bird, You Liu He, Shen Gou Chen, Wei Qing Long, Wu Tian Kong, Si Bai Hu, Chen Tai Chang, Mao Xuan Wu, Yin Tai Yin, Chou Tian Hou. The four lessons are: the day stem Ji lodges in Wei, Wei has Chou, Chou has Wei; the day branch Mao has You, You has Mao. The three transmissions are Mao, You, Mao: the first transmission Mao is the official ghost of the day stem, with the hidden stem Ji, riding Xuan Wu; the middle transmission You is the son and grandson, with the hidden stem Yi, riding Tian Hou; the final transmission Mao is again the official ghost, with the hidden stem Ji, riding Xuan Wu.

斷：占云，此課求親不必用媒，私情業已相通矣，事在必成。但非真女耳。蓋凡占婚，以日為夫宮，辰為女位，龍則象夫，後則象女。年命相加為必成，神煞無良則淫賤。

The interpretation says: This reading indicates that the couple do not need a matchmaker, as their private feelings have already connected, and the matter will certainly succeed. However, the woman is no longer a virgin. In divination regarding marriage, the day stem represents the husband's position, and the day branch represents the wife's position; the Azure Dragon symbolizes the husband, and the Heavenly Empress symbolizes the wife. When both parties' ages and their native stars interact, it indicates a certain outcome. However, if the spirits and omens are unfavorable, it suggests that the woman is promiscuous and of low morals.

按此占，丑作天后，加於日上，而大吉即為女命，是則婦臨夫位，男則先有其女矣。未作青龍，加於女命之上，而小吉即是男身，女之命中，則亦素有其男矣。又何必媒妁之言、父母之命而後可也？故主必成。元合悉為不正，而乃婦位全逢，女年之上覆見本命咸池，是以知其非真女也。況門戶相加，而傳又見之，私通往復，寧止一次哉？婚雖必成，亦可恥矣。

Carefully examining this divination: The branch Chou is overlaid by the Heavenly Empress and placed upon the day stem, Chou (Great Good Fortune) is also the woman's true birth branch, indicating the wife has come to the husband's position, meaning the man has already obtained this woman. The branch Wei is overlaid by the Azure Dragon and placed upon the woman's birth branch Chou, Wei (Minor Good Fortune) is also the man's age branch, showing that the woman's fate originally already included this man. If this is the case, why wait for the mediation of a matchmaker or the command of one's parents? Therefore, it is certain to succeed. The Black Tortoise and Liu He are all improper forces, yet they both fall upon the wife's position; the woman's age branch also sees the Xianchi Taohua of her own birth branch, indicating she is not a virgin. Moreover, the Heaven Gate and Earth Gate positions mutually overlay each other, and they also appear in the three transmissions, showing that the two have been secretly meeting and committing adultery, not just once. Although this marriage will certainly succeed, it is indeed shameful.

己丑年四月癸酉日酉將戌時占婚姻，戌亥空，酉戌落空。貴後；蛇、辰巳午未、陰，陰武空青，官辛未陰；朱、卯、申玄，未申亥子，財庚午後；六、寅、酉常，申酉子癸，財己巳貴；勾、丑子亥戌、虎；龍空。

In the year of Jichou, fourth lunar month, on the day of Guiyou, using the hour of You as the general and the time of Xu, the divination is made about marriage. The day Guiyou belongs to the Jiazi cycle, with the empty palace in Xu and Hai. The Heaven Plate You and Xu exactly fall on the Earth Plate Xu and Hai, so You and Xu are in the empty palace. The Heavenly General starts from the nobleman on the Heaven Plate Si and proceeds in reverse: Si nobleman, Chen Teng Snake, Mao Vermilion Bird, Yin Liu He, Chou Gou Chen, Chou Qing Long, Hai Tian Kong, Xu Bai Hu, You Tai Chang, Shen Xuan Wu, Wei Tai Yin, Wu Tian Hou. The four lessons are: the day stem Gui is lodged in Chou, with Chou having Zi, and Zi having Hai; the day branch You has Shen, and Shen has Wei; the four heavenly spirits on the lessons are Wei, Shen, Hai, and Zi, each riding on Tai Yin, Xuan Wu, Tian Kong, and Qing Long respectively. The three transmissions are Wei, Wu, and Si, which is a retreat transmission: the first transmission Wei is the official ghost of the day stem, with the hidden stem being Xin, riding on Tai Yin; the middle transmission Wu is the wife's wealth, with the hidden stem being Geng, riding on Tian Hou; the final transmission Si is also wife's wealth, with the hidden stem being Ji, riding on the nobleman.

占云，婚必成，後必有訟。助夫益子，自可齊眉，財官旺相，夫妻安享者也。媒亦得力，當為女家之親。女必清白修長，出身微賤。

The interpretation says: This marriage will certainly succeed, but after it does, there will certainly be a legal dispute. This woman can support her husband and be beneficial for having children; the couple can treat each other with respect and harmony. The wealth sign and the official sign are both strong and prosperous, so the two can enjoy the existing blessings. The matchmaker is also very effective, and should be a relative from the woman's family. This woman must have fair skin and a tall figure, but her background is lowly.

蓋干支上下，金水相生，故主必成。天網之局，末助初鬼，故主有訟。干為夫，支為婦，干乘儀祿，支乘長生，故主齊眉安享。初為男，末為女，末生初，故主助夫。日上遁甲為子，而辰上遁壬生甲，故主益子。法以六合為媒，而藏則視中傳，中見勝光，與妻財同類，故為女家之親。火生初傳男未之上，故主得力。即以納音為媒而責之，則癸酉納音金，而與支辰同類，

Careful analysis shows that both the day stem and day branch are of metal and water, which mutually generate, so the outcome is certain. The divination forms the "Heavenly Net" pattern. The final transmission, which is the fire of the snake, goes on to generate and assist the initial transmission, which is the earth of the goat, representing an official ghost, so there is likely a lawsuit. The day stem represents the husband, and the day branch represents the wife; the day stem is accompanied by the divine spirit and the禄神, while the day branch is accompanied by the growth, indicating harmony between husband and wife and enjoying the present. The initial transmission represents the male, and the final transmission represents the female; since the final transmission generates the initial transmission, it indicates that the wife supports the husband. The divine spirit on the day stem is the son's trigram, while the divine spirit on the day branch is the water of the river, which generates the son's trigram, indicating benefit to the descendants. When divining about a matchmaker, theLiu He is the main focus. If theLiu He is hidden and not visible, then the middle transmission is considered. The middle transmission is the bright light of the horse, which is of the same type as the wife's wealth, so it is determined that the matchmaker is a relative of the female side. The fire of the horse also generates the initial transmission, which represents the earth of the goat, the male side, so the matchmaker is effective. If the纳音 is used to determine the matchmaker's position, theNayin sound element ofGuiyou belongs to metal, which is the same as the day branch of酉, so it is determined that the matchmaker is from the female side.

當為女家親也。金生水，亦主得力。女必清白修長者，亦以支上言之也。蓋凡女命得實，則從年上言其色相。後之所乘，觀其本來面目。則第從辰上觀之可耳。出身微賤，以后乘咸池，辰上得元陰也。官鬼兩見而相刑，斯其再醮者乎？訟端之所起，亦當在是矣。果為前夫之弟所訟。驗甚，確甚。凡以納音為媒位者，當分陰陽。癸酉為陰金，法當責酉為媒位，而其上神何如，故此占取申也。

This case is also interpreted as a relative of the female side; metal generates water, so the媒人 (matchmaker) is also effective. Saying that the woman has fair skin and a slender figure comes from the Day Branch. If the woman's birth stem is solid, then her current appearance is judged from her year stem; if we want to see her original appearance, we look at the Heavenly Empress and the god she rides on. If both are unclear, then just looking at the Day Branch is sufficient. Saying she comes from a lowly background is because the Heavenly Empress is riding on Xianchi, and the Day Branch is also occupied by the Black Tortoise and Tai Yin, two improper generals. The official ghost appears twice and mutually harms each other, so this woman is likely a remarried woman. The cause of the lawsuit is also here. Later, she was indeed sued by her former husband's younger brother—this prediction was extremely accurate. Whenever using the Nayin sound element to determine the媒位 (matchmaker's position), it should be divided into yin and yang: Guiyou is yin metal, so according to the method, the媒位 should be at You, then we look at the god above You. Therefore, this case takes the position of Shen.

五月甲戌日未將卯時，婦人三十五歲占。申酉空，子丑落空。六朱；勾、酉戌亥子、蛇；龍、申、丑貴，白後六白，比丙寅后後；空、未、寅後，午寅戌午，子壬午白寅；虎、午巳辰卯、陰，寅戌午甲，財甲戌六，女：命年戌；常玄。

On the day of Jia Xu in the fifth lunar month, using the method of adding Wei General to the卯 hour to cast the divination, a woman of thirty-five came to consult. The day Jia Xu belongs to the Jia Xu decade, with the empty positions in the ten-thousand-kingdoms (ten-thousand-kingdoms) in Shen and You. The Heaven Plate Zi and Chou fall exactly on the Earth Plate Shen and You, so Zi and Chou are in the empty positions. The Heavenly General starts from the night nobleman on the Heaven Plate Chou and proceeds in reverse: Chou nobleman, Zi Teng Snake, Hai Vermilion Bird, Xu Liu He, You Gou Chen, Shen Qing Long, Wei Tian Kong, Wu Bai Hu, Si Tai Chang, Chen Xuan Wu, Mao Tai Yin, Yin Tian Hou. The four lessons are: the day stem Jia is lodged in寅, with午 on寅, and戌 on午; the day branch Wu has寅 on Wu, and午 on寅; the four heavenly spirits on the lessons are午,寅,戌,午, each riding Bai Hu, Tian Hou, Liu He, and Bai Hu respectively. The three transmissions are寅,午,戌, forming a fire trinity and an intense lesson: the first transmission寅 is a fellow, with the hidden stem Ji and riding Tian Hou; the middle transmission午 is a son, with the hidden stem Ren and riding Bai Hu; the final transmission戌 is a wife's wealth, with the hidden stem Jia and riding Liu He. The woman's true destiny and age are both in Wu.

占云，汝有二夫，正夫不告而去，偏夫已入賊中，音信不通，今求改適，鄰僕作媒，必有新喜，請成之。

The interpretation says: You have two husbands. The main husband left without saying goodbye, and the secondary husband has already fallen into a group of bandits, with no news coming through. Now you want to remarry, and the neighbor's servant will act as the matchmaker. There will certainly be a new happy event, and this marriage will succeed.

蓋陰不備者，必是二陽而一陰，故主不貞而有二夫。法以青龍為夫，乘申遙克其日而空，龍又乘馬，見於天關之上，象為逃亡，故主不告而去。青龍之陰為偏夫，乃蛇乘子則有陰私蔽匿，盜賊纏繞之象，再傳而子上得辰，辰上乘元武賊盜之將，自旺投墓，故曰入黨。課變炎上，在夏當旺為新，三傳合歡則為喜，故曰新喜。

Careful analysis shows that the divination result is "yin is not complete," which means there are two yang elements paired with one yin, so it indicates that the woman is unfaithful and has two husbands. When predicting about the husband, the Azure Dragon is the main element. The Azure Dragon is riding on the metal of the monkey (申), which is far away and thus attacks the day stem Jia wood. The monkey is exactly in the position of Kongwang (empty). The Azure Dragon also rides the post-horse, appearing in the position of Tian Guan (heavenly gate), indicating a departure, so it is concluded that the official husband left without notice. The yin spirit of the Azure Dragon represents the secondary husband; there the Teng Snake is riding on the water of the rat (子), indicating hidden secrets and being纠缠 by thieves. Further down, the upper god of the rat is the dragon (辰), which is occupied by the Black Tortoise, the heavenly general associated with thieves, moving from a prosperous position into the storage, so it is said he has joined the thieves. The entire divination forms a fire element pattern of rising flames, which is strong in summer, indicating "new." The three transmissions and the triple harmony are harmonious, indicating "joy," so it is certain that there will be new joy.

法以六合為媒，乘戌，故主奴僕。即以納音為媒言之，甲戌納音屬火，當取午為媒位，午上河魁亦恰為奴僕。支干同在傳，為鄰近，故云鄰僕。其婦三十五歲，行年戌上功曹，為天后，以休氣而轉旺氣，故當再嫁。天后在支發用，則再嫁之念，出諸本身，非他人求之而然也。後生日上，故曰必成。

Divination for a matchmaker should focus on Liu He. Liu He is on Wu earth, so the matchmaker is of the servant class. If instead we use Nayin to determine the matchmaker's position, Jiaxu has a Nayin of fire, so we take Wu as the matchmaker's position. Wu is also on Wu earth, which again corresponds to the servant class. The day stem and day branch are both within the three transmissions, indicating they are close to each other, so it is said 'the servant of the neighboring family'. This woman is thirty-five years old, her age is on Wu, which is on Yin wood, riding on Heavenly Empress, changing from a resting state to a flourishing state, so she is predicted to remarry. Heavenly Empress also initiates the transmission on the day branch, showing that the idea of remarrying comes from her own mind, not from someone else's request. Heavenly Empress also goes to strengthen the god on the day stem, so it is certain that it will succeed.

七月癸巳日巳將寅時，男五十二歲，午未空，酉戌落空。空虎；龍、申酉戌亥、常，常龍勾蛇，父甲申龍，龍；勾、未、子玄，亥申未辰，比丁亥常，申；六、午、丑陰，申巳辰癸，子庚寅後，命巳年；朱、巳辰卯寅、後；蛇貴。

On theGuisi day of the seventh month, using the巳 general added to the寅 hour to cast the divination, the man is fifty-two years old. TheGuisi day belongs to theJiashen term, with the term's empty positions at午 and未. The Heaven Plate's酉 and戌 fall exactly on the Earth Plate's午 and未, so it is said that酉 and戌 are in empty positions. The Heavenly Generals start from the卯 on the Heaven Plate with the night nobleman and proceed in reverse:卯 is the nobleman,寅 is the Heavenly Empress,丑 is Tai Yin,子 is the Black Tortoise,亥 is Tai Chang,戌 is the White Tiger,酉 is Tian Kong,申 is the Azure Dragon,未 is Gou Chen,午 is Liu He,巳 is the Vermilion Bird,辰 is Teng Snake. The four lessons are: the day stem癸 lodges in丑, with丑 having辰, and辰 having未; the day branch巳 has申, and申 has亥; the four heavenly spirits on the lessons are亥,申,未, and辰, which ride Tai Chang, Azure Dragon, Gou Chen, and Teng Snake respectively. The three transmissions are申,亥, and寅, progressing in a sequence of generation: the first transmission申 is the parent, with the hidden stem being甲, riding the Azure Dragon; the middle transmission亥 is the peer, with the hidden stem being丁, riding Tai Chang; the final transmission寅 is the child, with the hidden stem being庚, riding the Heavenly Empress. The man's true birth sign is in巳.

占云，五十二歲，又作新郎，今日方出墓尋生，姻事必就。所議者年富、清白、修操，力能助夫。又能生子，女中丈夫也。獨是過門不久，尊堂服動，必有內艱之丁矣。其女必善書算，持家有方，可享遐福，二子送終。成親之後，便當生喜。

The interpretation says: A person who is fifty-two years old is about to become a groom, and today is exactly the day when he leaves the storage and goes to seek growth. This marriage will certainly succeed. The woman in question is of proper age, chaste, virtuous, and capable of supporting her husband and bearing children, making her a strong and capable woman. However, shortly after entering the family, there will be a mourning period for a mother, which is certain. This woman is certainly skilled in writing and accounting, and she is good at managing the household, thus enjoying long-lasting blessings. In the future, she will have two sons to care for her in her old age. After the marriage, she will certainly be blessed with a happy pregnancy.

蓋日上逢墓，從前自必昏滯，長生發用，故言出墓尋生。婚姻之占法，以支辰為妻位，上見長生當旺，又是儀神，故年富貌美而有丈夫之氣概也。生干，故助夫。遞生二子，故有子。必成，亦以相生乘旺也。長生又為父母，而中傳亥水，乘丁暗害，見於辰陰，故丁內艱。長生又為學堂之神，故善書算。申金又 臨長生之上，故持家有方，可享遐福也。子爻兩現，故主二子。末見，故能送終，子在丁上，故成親之後便當坐喜。

Careful analysis shows that the heavenly stem on the day is the tomb of癸 water, so in the past it was naturally dull and obstructed; now the long life of申 metal initiates the transmission, so it is said to be "emerging from the tomb to seek life." In divination for marriage, the day branch represents the wife's position. The day branch has申 metal long life, which is also the auxiliary god, so it is concluded that the woman is of a prosperous age, beautiful in appearance, and possesses the spirit of a great man.申 metal is born from癸 water, so it can assist her husband. The three transmissions proceed in a continuous generation, finally reaching the son's爻, so it is said she can have children. The conclusion that it will certainly succeed is also because the course has a continuous generation and is in a strong position.申 metal is both the long life and the parent爻 of癸 water. The middle transmission is亥 water riding on丁 god, which secretly harms, and this appears on the hidden god of the day branch, so it is concluded that the husband will suffer sorrow from his mother-in-law. The long life position is also the school god, so she is good at writing and arithmetic.申 metal is on top of the long life, so she manages the household well and can enjoy long-term blessings. The son's爻 appears twice, so it indicates two sons; the son's爻 also appears in the final transmission, so she can be cared for at the end of life; the son's爻 is on丁 god, so after marriage there will be good news.

辛亥日，寅卯空，戌亥落空。勾六；龍、丑寅卯辰、朱；空、子、巳蛇，六后勾貴，父丁未後；虎、亥、午貴，卯未寅午，財乙卯六；常、戌酉申未、後，未亥午辛，子辛亥虎；玄陰。

On the day of Xinhai, the day belongs to the Jiachen decade, with the empty palace in the branches of Yin and Mao. The Heaven Plate's Wu and Hai fall exactly on the Earth Plate's Yin and Mao, so Wu and Hai are in the empty palace. The entire lesson starts with the noon nobleman on the Wu hour. The Heaven Plate's spirits are all four places behind the Earth Plate they are on. The Heavenly General starts from the noon nobleman on the Heaven Plate's Wu and moves in reverse: Wu nobleman, Si Teng Snake, Chen Azure Dragon, Mao Liu He, Yin Gou Chen, Chou Qing Long, Zi Tian Kong, Hai Bai Hu, Wu Tai Chang, You Xuan Wu, Shen Tai Yin, and Yu Tian Hou. The four lessons are: the day stem Xin is in the lodging palace of Wu, with Wu having Wu, and Wu having Mao; the day branch Hai has Wei, and Wei has Yin. The spirits on the four lessons, Mao, Wei, Yin, and Wu, ride Liu He, Tian Hou, Gou Chen, and Nobleman respectively. The three transmissions are Wei, Mao, and Hai, forming a wood trinity: the first transmission Wei is the parents, with the hidden stem being Ding, riding Tian Hou; the middle transmission Mao is the wife's wealth, with the hidden stem being Yi, riding Liu He; the final transmission Hai is the children, with the hidden stem being Xin, riding Bai Hu.

占云，姻事必成，但嫌不旺夫家，偏旺母家，八年之後，妻必改嫁，非吉象也。

The interpretation says: This marriage will certainly succeed, but it is unfavorable for the husband's family, as it benefits the wife's family more; after eight years, the wife will definitely remarry, which is not a good omen.

蓋干支之上，午未作合，故主必成。凡天后發用，而三傳自合成局者，謂三陰自旺，得天后臨支，支繫母家，故主偏旺母家。後之所乘，明生暗鬼，而三傳木局，又生起干上之鬼以克干，故不旺夫家。未數八，八年之後，丁動而中空橋斷，卯即辛之妻星，其象若此，尚可成乎？婚姻之占，關係甚大，其可忽乎？

Careful analysis shows that the fire element of the day stem, Wu, combines with the earth element of the day branch, Wei, thus indicating a certain success. Whenever the Heavenly Empress initiates the transmission and the three transmissions form a complete set on their own, it is called 'Three Yins Self-Prosperous'. In this case, the Heavenly Empress is also present on the day branch, which belongs to the wife's family, thus indicating a strong influence on the wife's side. The earth element of the day branch, Wei, openly generates the metal element of the day stem, but secretly contains the fire element, which is the official ghost of the day stem. Additionally, the three transmissions form a wood element set, which further generates the fire element ghost on top of the day stem, thus attacking the day stem. Therefore, the husband's side is not prosperous. The number of Wei is eight, so the prediction is for eight years later. At that time, the spirit of Ding will move, and the middle transmission,卯 wood, will fall into Kongwang, forming the image of 'broken bridge'. The卯 wood is precisely the wife star of the metal element of辛, and the situation is like this, how can this marriage last long? Marriage is a matter of great importance, how can it be taken lightly?

日用常行，所需於占者，蓋亦夥矣。何遂以農桑冠之？蓋民為邦本，而其所以安民者，衣與食也。是故天子有籍田之耕，夫人有蠶桑之役，黎民不飢不寒，而後可以言教，是則瑣占之所以首農桑也。

In everyday life, there are many matters that require divination, yet agriculture and sericulture are placed first. This is because the people are the foundation of the state, and what ensures the people's stability are only clothing and food. Therefore, the Son of Heaven personally plows the official fields, and the Queen Mother oversees the sericulture duties. Only when the people are not hungry or cold can education and moral guidance be considered. This is why, among the mundane daily divinations, agriculture and sericulture are listed first.

同農圃之占，以日為農人，農人者，身其小天，剛健不息，故以干類之。以辰為田圃者，承天載物，柔順無疆，故以支類之。而其所以吉凶於農人田圃者，天也。故即視其上神休旺生死、刑害空破，以言吉凶也。蓋日干不受上神傷，則農人清吉；日支不受上神傷，則田圃茂盛。日辰之上，互相生合而不破害刑空，則收穫豐盈，惠施實受。

When divining about farmland and vegetable gardens, the day stem represents the farmer. The farmer himself is a small heaven, vigorous and unceasing, so a yang day stem is used to symbolize him. The day branch represents the field and garden, as the field receives the heavenly timing and supports all things, being gentle and boundless, so a yin day branch is used to symbolize it. The heavens are what bring fortune or misfortune to the farmer and the field, so we look at whether the heavenly spirits above them are resting or flourishing, being generated or dying, and whether there are punishments, harm, emptiness, or destruction. If the day stem is not harmed by its heavenly spirit, the farmer will be peaceful and prosperous. If the day branch is not harmed by its heavenly spirit, the field will have abundant crops. If the heavenly spirits above the day stem and day branch mutually generate and harmonize, and there are no punishments, harm, emptiness, or destruction, then the harvest will be abundant, and the farmer will truly receive the blessings of heaven and earth.

若發用之神更能生旺其類，則所望之類必有收成，而太歲行年上神復見生扶者，類收必倍。類貴入傳，氣宜生旺。又須得地，不可空傷。類陰傷類，樹藝徒勞。陰傷日年，類及殃咎。凡用生其類，而遂傷干者，亦非農圃之所攸利也。至夫早晚之占，則在三傳，凡發用乘吉，而生旺其類，或類現於用，而與辰上無傷，則利於早。中則利中，末則利末也。水陸之占，則在日辰，日吉宜陸，從陽也；辰吉宜水，從陰也。是皆農占圃占之在略也。

If the initiating transmission's god can generate and support the class god corresponding to the type of crop being planted, then the harvest of that type of crop is certain. If the sovereign year and the year's upper god also come to generate and support, the harvest will be doubled. The class god is best if it appears in the three transmissions, its energy should be in a state of generation and support, and it must have a proper position, not falling into an empty or injured position. If the class god's yin god harms the class god, the effort in planting will be wasted. If the yin god harms the day stem or the year's god, it will bring misfortune to the person. Even if the initiating transmission generates and supports the class god, but then harms the day stem, it is not good for those who cultivate fields or gardens. As for the timing of the harvest, it is determined by the three transmissions: if the initiating transmission is carried by a favorable general and generates and supports the class god, or if the class god itself appears in the initiating transmission and does not conflict with the upper god of the day branch, then it is favorable for early planting and early harvest. If the class god appears in the middle transmission, it is favorable for a middle time; if it appears in the final transmission, it is favorable for a late time. As for whether to plant rice paddies or dry land, it depends on the day stem and day branch: if the day stem is favorable, it is suitable for dry land, because the day stem is yang; if the day branch is favorable, it is suitable for rice paddies, because the day branch is yin. The above are general principles for divining fields and vegetable gardens.

凡以登明神后為稻者，水穀也。稻非水無以生成，故以水類之。故凡水神乘吉量相，與辰上神生合，不與日干太歲上神往來相傷者，宜稻也。登明宜粳，神后宜糯者，糯大而陽，粳陰而小，各從其類也。俗呼糯為大米，粳為小米者，義蓋本此。寅卯者，草木之類神也。草其本而木其性者，五穀之屬也。故以功曹太沖類之，故凡用見木神，乘吉旺相，與辰上神生合，不與日年太歲上神往來相傷者，五穀之屬皆所宜也。蓋惟草而似木者，功曹主之；草而終草者，太沖主之；木陽而草陰，性使然也。

All instances where Dengming (Hai) (Hai) and Shenhou (Zi) (Zi) are used as divine representatives for rice are because rice belongs to the category of water grains. Rice cannot grow without water, so water is used to symbolize it. Whenever a water deity is accompanied by a favorable general and has a prosperous and strong energy, and also harmonizes with the day's branch deity, without being harmed by the day's stem deity or the year's stem deity, it is suitable for planting rice. 登明 corresponds to glutinous rice, and 神后 corresponds to non-glutinous rice, because glutinous rice grains are large and belong to the yang category, while non-glutinous rice grains are small and belong to the yin category, each corresponding to its own type. In the folk, glutinous rice is called 大米 (big rice) and non-glutinous rice is called 小米 (small rice), which is probably derived from this classification. 寅 (Yin) and 卯 (Mao) are divine representatives of grass and wood. Their essence is grass, but their nature is close to wood, which belongs to the category of five grains. Therefore, 功曹 (Yin) and 太冲 (Mao) are used as symbolic representations. Whenever the initiating transmission shows a wood deity, accompanied by a favorable general and with a prosperous and strong energy, and also harmonizes with the day's branch deity, without being harmed by the year's stem deity, it is suitable for planting five grains. Among these, those that are grass-like and close to wood are under the jurisdiction of Gongcao (Yin), while those that are purely grass-like are under Taichong (Mao). This is because wood belongs to the yang category and grass belongs to the yin category, which is determined by their inherent nature.

巳午者，火之類神也。其性上炎，其象為陸，黍與豆宜於高原，而不宜於淤下者，故以太乙勝光類之，故凡用神見火神，乘吉旺相，與辰上神生合，不與日年太歲上神往來相傷者，黍豆之屬，皆所宜也。然而顏色高下，各有其宜，惡可無辨？蓋黍之高出者，曰粱，其色多赤，勝光純火而赤，應以主之。黍之低者，曰粟，其色多黃，太乙火土而黃，應以惟豆亦有黃赤之不同，其所應主者，可以思矣。觸類而長，寧惟黍云乎哉？

The trine of Si and Wu are considered as the class gods of fire. Fire has an upward and burning nature, and its symbolic representation is high ground. Millet and beans are suitable for planting on high ground and not in low, waterlogged areas, so the gods Taiyi (Si) and Shengguang (Wu) are used as analogies. Whenever the useful god is seen with the fire god, if it is accompanied by a favorable general and is prosperous and strong, and if it harmonizes with the god above the day branch, and does not conflict with the gods above the year and the heavenly stem of the current year, then millet and beans are suitable. However, the color and height of crops each have their own appropriate associations, so how can they not be distinguished? Among millet, the tall variety is called liang, which tends to be reddish in color. Shengguang is pure fire and is red in color, so it should be in charge. Among millet, the short variety is called su, which tends to be yellowish in color. Taiyi combines fire and earth and is yellow in color, so it should be in charge. Beans also differ between yellow and red varieties, and which god should be in charge can be understood in the same way. By extending this reasoning, it is not only millet that can be applied in this manner.

申酉者，金之類神也。其性從革，故序為秋，二麥者，生於秋而成於夏者也。秋收也，收四時之金氣，利金石之磋磨，故以傳送從魁類之。故凡用見金神，乘吉旺相，與辰上神生合，不與日年上神往來相傷者，二麥之所宜也。大麥小麥，陽大而陰小也。辰戌丑未，土之神類也。萬物資生，而承天柔順，故曰稼穡，稼穡之所賅者，不一而足，故百穀之屬，咸以土神類之，故凡用見土神，乘吉旺相，與辰上神生合，不與日年太歲上神往來相傷者，百穀皆所宜也。然四土之中，惟大吉更吉，故又名之曰田。即以大吉為田郎者，丑有田象，從其類也。是皆農占圃占之種類也。

The heavenly stems Jia and Yi belong to the metal category. Metal has the nature of "from revolution," so it is associated with the season of autumn in the four seasons. Barley and wheat are sown in autumn and mature in summer; autumn is the season of harvest, which corresponds to the golden energy of the four seasons. It is also suitable for the grinding and polishing of metal and stone, so the transmission (Shen) and following leader (You) are used as analogies. Whenever the initiating transmission encounters the metal deity, if it is accompanied by a favorable general and is prosperous and strong, and if it harmonizes with the deity on the day branch without being harmed by the year's deity, both barley and wheat are suitable. The distinction between barley and wheat is that Shen belongs to yang and thus represents barley, while You belongs to yin and thus represents wheat. The earthly branches Chen, Xu, Chou, and Wei belong to the earth category. All things depend on earth for their growth; earth accepts the heavenly timing and is gentle and compliant, so it is called "jia se," meaning cultivation and harvesting. The things included in jia se are not limited to one type, so all kinds of grains are compared to the earth deity. Whenever the initiating transmission encounters the earth deity, if it is accompanied by a favorable general and is prosperous and strong, and if it harmonizes with the deity on the day branch without being harmed by the year's deity or the great age deity, all kinds of grains are suitable. Among the four earth deities, the most favorable is Da Ji (Chou), so it is also called "Tian" (field). The reason Da Ji is called Tianlang is because Chou represents the image of fields, and the name is given according to its category. The above are the types of crops used in divination for farmland and vegetable gardens.

雖然，理有經常，占須通變，執而求之，反滋謬誤，是故凡欲占其歲宜何類為植者，則以發用所現之類而言，吉則從之，凶則違之，不惟旱澇而耕者，良農也。若果為凶將，廢耕乎？故凡用凶於類，而不傷辰，或即傷辰，而中末有救，及日年太歲上神，或有救制，而能扶生辰日上者，但當逐類求之，現與不現，非所論也。

Although this is true, the principles have their regularities, but divination requires understanding both the fixed rules and their variations; clinging rigidly to the text can lead to errors. If one wants to determine which type of crop is suitable for planting in a given year, one should look at what is shown in the initiating transmission: if it is auspicious, follow it; if it is inauspicious, avoid it. However, those who continue farming regardless of drought or flood are truly good farmers; would one stop farming just because the initiating transmission is accompanied by an inauspicious general? Therefore, if the initiating transmission is unfavorable to the class god but does not harm the day branch; or if it does harm the day branch but is saved by the middle and final transmissions; or if the year stem and the heavenly stem of the sovereign can save or control the situation and also support the day branch and day stem — in such cases, one can proceed to examine each category one by one, and it is not necessary to be concerned about whether the class god is present or not in the divination.

若農圃之念，業有所主，而欲占其所主之類，宜與不宜也，亦第取類而俯仰視之可也。凡類既得地，旺相不空，類上神將，又不與類刑戰而與辰上神生合，不與日年太歲上神往來相傷者，用之可也。至必入傳者，若仍以類為嫌，則反謬矣。類上神將即是類之陰神。

If a farmer or gardener has already made up his mind and only wants to inquire whether the type of crop he has chosen is suitable, then he only needs to take out the god representing that type and observe it carefully from above and below. If the god of the type is in a favorable position, is strong and prosperous, and does not fall into emptiness, and if the god and general above the type god do not conflict with the type god, but instead harmonize and generate with the god of the day branch, and do not harm the year god or the age god, then it is acceptable to use it. As for those who insist on using the type god only when it enters the three transmissions, and are reluctant to use it if it does not enter the transmission, that is a mistake. The gods and generals above the type god are also called the hidden gods of the type god.

約而言之，日為農人，辰為畎畝，辰上神將為所樹藝之物，日上神將為所仰望之天。發用者，求類之端也；行年者，干求之柄；太歲者，萬物之主客也：故皆視其上神而較言之。惟用既以所乘為類，而亦視其上神也，用之陰神與有責焉。

In summary, the day stem represents the farmer, the day branch represents the field, the gods and generals on the day branch represent the crops planted, and the gods and generals on the day stem represent the heavenly conditions the farmer relies upon. The initiating transmission is used to trace the lineage of the class of gods; the year of birth is used to seek the key to achieving matters; the heavenly stem is the master and guest of all things. Therefore, all these elements should be examined in relation to their superior gods, and compared with each other. Since the initiating transmission takes the god it rides upon as the class of god, it is also necessary to examine the superior god of the initiating transmission, meaning that the yin god of the initiating transmission is also included in the consideration.

故凡日上乘吉生干，則農人清吉，而旺相生合者更吉，乘凶克干則農人災否，而休囚凶克者更凶。辰上吉旺生支，則田園茂盛，休囚相剋則地土荒蕪。日生辰上則發繁而工倍，辰生日則費少而功多。日上凶死而克辰上，則栽培灌溉未必及時，辰上吉生而剋日上，則時屆收成終歸虛花。類貴入傳，莫教休死，又宜得地，不可落空。若為取類之占，則不必拘其藏現，而惟旺相不空者必佳。若果原無所主，則方以用神為類，而惟用生支神者可與。

If the day stem is supported by a favorable general and the energy is prosperous and harmonious, farmers will have peace and good fortune; if the energy is even more prosperous and harmonious, it will be even better. If the day stem is afflicted by an unfavorable general that also controls the day stem, farmers will face misfortune and difficulties; if the energy is weak and the affliction is strong, the misfortune will be even worse. If the day branch is supported by a favorable general, and the energy is strong and it supports the day branch, the fields will have abundant crops. If the general is weak and controls the day branch, the land will become barren. If the day stem supports the general on the day branch, the crops may grow abundantly, but the farmer will have to work twice as hard. If the day branch supports the day stem, the effort is less and the results are greater. If the general on the day stem is unfavorable and weak, and it controls the general on the day branch, planting and watering may not be done in time. If the general on the day branch is favorable and strong, but it controls the general on the day stem, at harvest time it will all be in vain. Similar gods should ideally be in the three transmissions, not in the states of rest or death, and should be in a favorable position, not in an empty one. If the divination is about choosing which type of crop to plant, there is no need to be concerned whether the god is hidden or present, as long as it is strong and not in an empty position. If one has no clear intention, the useful god itself can be used as the class god, and only the useful god that supports the general on the day branch is acceptable.

水陸決於干支，早晚視夫初末。三傳乘吉遞生，而生日辰及生日辰上神者，農牧而無他患。三傳乘凶遞克，而剋日辰及剋日辰上神者，歉獲而有後殃。類與用神雖逢生旺，而陰神生克干支者，即收穫無虞，當防災疫。用神與類雖覺平常，而陰神吉生支干者，即栽培勞費，實利堪收。式觀大象，年屬占人，所以日年用類，最忌刑傷；吉凶由神，克應由煞，凡神煞天官，利於和好。農桑雖微，畢竟有關民命，象占非易，必須恃用周詳，擴而充之，無不皆然。倘有三反，不為無益者也。

Whether to plant water田 or dry land depends on the day stem and day branch; the early or late harvest depends on the first and final transmissions. If the three transmissions are accompanied by auspicious generals and generate in layers, eventually benefiting the day stem, day branch, and their superior gods, there will be no other misfortunes in farming and animal husbandry. If the three transmissions are accompanied by malevolent generals and control in layers, eventually controlling the day stem, day branch, and their superior gods, the harvest will be poor and there will be calamities later. Although the class god and useful god may meet favorable conditions and be strong, if their hidden gods have both generating and controlling relationships with the day stem and day branch, even if there is no worry about the harvest, one should still be cautious about diseases, plagues, and epidemics affecting people and animals. Although the useful god and class god may be ordinary, if the hidden god is auspicious and can generate the day stem and day branch, even though the cultivation is hard and laborious, real benefits can still be obtained. When examining the divination, one should first look at the overall pattern: the year of the diviner is the subject, so the day stem, year of the diviner, useful god, and class god are most忌 to be harmed. Good or bad fortune is determined by the gods, and the response to harm is determined by the煞. All gods and煞 should be beneficial when they are harmonious with each other. Farming and sericulture, though small matters, are closely related to the lives of the people. Taking the symbolic images for divination is not easy, and one must thoroughly examine the entire divination to make a judgment. Expanding this method, all other matters follow the same principle; if readers can apply it to other situations, then this explanation is not in vain.

凡以午為蠶命，午為木之子孫，夏之旺神也。午於神為勝光，故其字從先，兩其先者，歲必兩收，蟲其象也。其又以蠶取義者，午卦為離，為先天乾位，從天從先，象雖不同，義則一也。是故時維清明，蠶即露種而有生焉。至於穀雨，則普天之下皆其初眠時也。時維夏至，則皆眠竟而恣食焉。至於小滿，則普天之下，皆其結繭時也。是則午之所謂蠶命而為夏之王神，木之子孫也。

All those whose destiny is associated with the hour of Wu are called the "silkworm destiny," because Wu is the son of the Wood element and also the dominant force of summer. In the twelve divine spirits, Wu is called "Shengguang," and the character "Sheng" contains "Xian." Two "Xian" characters placed side by side represent the harvest of two seasons of silkworms in one year, and silkworms are symbolic of insects. Furthermore, considering the meaning of the character "silk worm," Wu is located in the later heaven hexagram position as Li (Fire), and the position of Li corresponds to the earlier heaven position of Qian (Heaven). One comes from "Heaven" and the other from "Xian," the imagery may differ, but the meaning is the same. Thus, on Qingming, the silkworm eggs are exposed to dew and hatch; on Gu Yu, silkworms everywhere enter their first rest period; on Xia Zhi, they have finished resting and begin to eat heartily; on Xiaoman, silkworms everywhere spin their cocoons. This is why Wu is called the "silkworm destiny," and it is also the dominant force of summer and the son of Wood.

凡以未為桑者，午與未合，木之庫也。惟庫則子孫取之為寄，惟合則子孫食之無傷，未旺於夏，而木火之功，相與告成，是則未之所以為桑也。蓋蠶為繭也，雖曰成功而告老，實即脫化而營胎，是則寅之所以類繭也。凡以卯為絲者，卯木本於午為沐浴。沐浴者，絲之象也。浴蠶於湯，而後絲出焉，是則卯之所以為繭也。

In general, the Earthly Branch 未 is associated with mulberry because the branch 午 and 未 are in a harmonious relationship, and 未 is also the repository for wood. Since it is a repository, the branch representing descendants can be placed within it; since they are harmonious, the descendants are not harmed by it. In summer, 未 is at its peak, and the functions of wood and fire are both completed here, which is why 未 represents mulberry. When silkworms form cocoons, although it is said they achieve their purpose and age, in reality it is a process of transformation and the birth of new life, so the branch 寅 can be compared to a cocoon. In general, the branch 卯 is associated with silk because 卯 wood is in the position of bathing relative to 午. Bathing means "washing," which symbolizes the process of reeling silk—immersing the cocoon in hot water before the silk can be drawn out. This is why 卯 represents silk.

凡以辰為薄者，辰於午為冠帶。冠帶者，成人之具也。辰於春為季，中本墓，墓閉藏之所也，蠶必藏焉，而後登之於薄，登薄而繭，成長之象也。辰於象類，則又為山，故俗呼為薄為山，是辰之所以類薄也。凡以巳為筐者，巳之於午，為臨官，而比旺，比輔也，下順從也，下比其類，以藏火為能，蠶之為性，以要寒為急，故巳火可以筐蠶。是則巳之所以類筐也。

In general, the Earthly Branch "辰" is used to represent the silk-cultivating mat because "辰" is in the position of "Capping" relative to "午". "Capping" refers to the clothing of an adult, symbolizing growth. "辰" is also the last month of spring and is itself the storage place for water. "Storage" is a place of concealment, so silkworms must first hide before they are placed on the mat. Once placed on the mat, they spin their cocoons, which is the image of growth. "辰" also represents a mountain, so the people call the silk-cultivating mat "silk mountain". This is the reason why "辰" is compared to the silk-cultivating mat. The Earthly Branch "巳" is used to represent the silk-cultivating basket because "巳" is in the position of "Officialdom" relative to "午", and it is adjacent to "午", sharing its strength. "Comparison" means assistance, with the lower supporting the upper. "巳" is below and compares with its kind, its ability being to conceal fire. Since silkworms are most afraid of cold, the fire of "巳" can be used to make the basket for holding silkworms. This is the reason why "巳" is compared to the silk-cultivating basket.

凡以申為綿者，申於午為病，於寅為破，蓋繭之為利於人也，絲與綿耳，繅而得絲，破之則僅可得綿，蠶所病也，所破也，病於繭而破於繭，是則申之所以類綿也。凡以酉為僵者，午死於酉，而金有剛強之義，故曰其生也柔弱，其死也剛強。戌為黃者，午墓於戌，黃其色也。亥為厄絕者，午火絕於亥也。子為鼠耗者，即沖且克，午火受傷，鼠其象也。丑為眠化者，丑午脫害，脫所以當眠而身有變動之嫌也，化也者，變之謂也。

All things related to the earth element are associated with silk and cotton, because the earth element is in a state of illness when it is in the position of Shen (申) relative to the fire element (午), and it is also in a state of destruction when compared to the wood element (寅), which represents the cocoon. The cocoon is useful to humans only in two ways: silk is obtained by reeling it, and cotton is obtained by breaking it open. This is both a "disease" of the silkworm and a "destruction" of the cocoon—both the disease and the destruction occur on the cocoon, which is why the earth element is compared to silk and cotton. All things related to the metal element are associated with僵蚕 (僵蚕,僵蚕 is a type of dried silkworm), because the fire element dies at the position of You (酉), and metal has the meaning of hardness and strength. The silkworm is soft when it is alive, but becomes stiff and hard when it dies. Xu (戌) represents yellow silkworms, because the fire element is buried in Xu, and the color of Xu is yellow. Hai (亥) represents calamity and death, because the fire element is extinguished at Hai. Zi (子) represents the rat consuming, because Zi both conflicts with and overcomes the fire element (午), causing injury to the fire element, which is like the image of a rat biting. Chou (丑) represents sleep and transformation, because Chou both separates from and harms the fire element (午); "separation" corresponds to the silkworm's need to rest and undergo a change in its body, and "transformation" means change.