Patterns and Miscellaneous Patterns

斫輪 三傳卯戌巳曰斫輪。凡占人占事以受印乘軒或造舟車論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 鑄印 三傳巳戌卯曰鑄印，凡占人占事以受印乘軒或干鑄造論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 軒蓋 三傳午卯子曰軒蓋，凡占人占事以張蓋乘軒論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

"The 'Chopping Wheel' (斫轮): When the three transmissions are arranged as卯 (Mao), 戌 (Xu), and 巳 (Si), it is called 'Chopping Wheel'. Mao belongs to wood and represents the material for wheels, Xu is the furnace for metalworking, and Si is fire. Together, they symbolize the image of cutting wood to make carts. When divining about people or matters, if it relates to 'receiving official seals and riding in a carriage' or 'constructing boats, carts, and tools', it indicates that one will be entrusted with a position or undertake a project. The fortune or misfortune is determined by the Heavenly General accompanying the three transmissions, the nature of the associated divine omens, and the position of these omens." "The 'Casting Seal' (铸印): When the three transmissions are arranged as巳 (Si), 戌 (Xu), and 卯 (Mao), it is the reverse of the 'Chopping Wheel' and is called 'Casting Seal'. Si is fire in front, Xu is earth (clay mold), and Mao is wood (handle). Together, they symbolize the image of melting metal to cast a seal. When divining about people or matters, if it relates to 'receiving official seals and riding in a carriage' or 'handling the casting of metal objects', it indicates that one will be appointed an official position or involved in metalworking and construction. The method of determining fortune or misfortune is the same as above." "The 'Carriage Canopy' (轩盖): When the three transmissions are arranged as午 (Wu), 卯 (Mao), and 子 (Zi), it is called 'Carriage Canopy'. Wu represents horses, Mao represents carts, and Zi represents the canopy. Together, they symbolize the image of a decorated carriage with a canopy. When divining about people or matters, if it relates to 'raising a canopy and riding in a carriage', it indicates matters concerning a prominent person's journey with honor and ceremony. The method of determining fortune or misfortune is the same as above."

斬關 辰戌臨干支曰斬關，凡占人占事以難安必動論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 六陰 傳課全見丑卯巳未酉亥六將，不見子寅辰午申戌一將，曰六陰。凡占人占事以私干私謀論。亦以陰極陽生論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 六陽 傳課全見子寅辰午申戌，不見丑卯巳未酉亥六將一將，曰六陽。凡占人占事以公干公謀論。亦以陽極陰生論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

"Cutting the Pass": When the branch Chen or Xu is placed over the day stem or day branch, it is called cutting the pass. Chen is the Heavenly Gang and Xu is the River Chief, both being dangerous places among the twelve branches. When they are placed over the stems and branches, it is like cutting open the pass. For divination about people or matters, it is interpreted as "unable to stay still, and inevitably action is taken": indicating movement, travel, and change, with no possibility of remaining still. The fortune or misfortune is determined by the heavenly generals, the inherent divine omens, and the divine omens present. "Six Yins": When the generals seen in the four lessons and three transmissions are all the six yin branches—Chou, Mao, Si, Wei, You, and Hai—and none of the six yang branches—Zi, Yin, Chen, Wu, Shen, and Xu—are present, it is called six yins. For divination about people or matters, it is interpreted as "secret requests and covert schemes": pure yin indicates secrecy. It can also be interpreted as "when yin reaches its extreme, yang will begin to arise," meaning that when things are at their most difficult, a turning point is about to come. The fortune or misfortune is determined in the same way as before. "Six Yangs": When the generals seen in the four lessons and three transmissions are all the six yang branches—Zi, Yin, Chen, Wu, Shen, and Xu—and none of the six yin branches—Chou, Mao, Si, Wei, You, and Hai—are present, it is called six yangs. For divination about people or matters, it is interpreted as "open requests and plans made in the open": pure yang indicates openness. It can also be interpreted as "when yang reaches its extreme, yin will begin to arise," meaning that when things are at their peak, decline is about to follow. The fortune or misfortune is determined in the same way as before.

迴環 三傳三將同四課三將曰迴環，凡占人占事以去而復返論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 一體 三傳酉酉酉一體，凡占人占事以子息重重脫耗、連連始終論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

"Circle": When the three transmitters of the three transmissions all share the same heavenly general, and these three generals are exactly the same as the three already present in the four lessons, it forms a circular pattern returning to the original position, called "circle." In divination concerning people or matters, it is interpreted as "going away and then returning": a person who has left will return, an affair that has been settled may be reversed, lost items may be recovered, yet everything remains unresolved. Whether the outcome is auspicious or inauspicious depends on the heavenly general that the three generals ride, the nature of the divine omens they belong to, and the position of the divine omens they occupy. "One Body": When the three characters in the three transmissions are all the same branch, such as You, You, You, forming a single, unified entity, it is called "one body." You in the Six Relations belongs to the category of descendants and loss, so in divination concerning people or matters, it is interpreted as "affairs concerning descendants repeatedly occur, with continuous loss and leakage, and the matter continues without end." Whether the outcome is auspicious or inauspicious is also determined by the heavenly general that the three characters ride, the nature of the divine omens they belong to, and the position of the divine omens they occupy.

斬首 初傳空曰斬首，凡占人占事以無始論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 斷橋 中傳空曰斷橋，凡占人占事以無中論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 刖足 末傳空曰刖足，凡占人占事以無終論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 始終 初傳屬旬首，末傳屬旬尾，曰始終。凡占人占事以有始有終論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

The four categories all examine whether the three transmissions fall into the empty position of the ten-day period. "Cutting off the head" refers to the first transmission falling into the empty position, meaning the head is cut off. When divining about people or matters, it is interpreted as "there is an event but no beginning": the matter does not start at all, or the cause is false and not genuine. The fortune or misfortune is determined by the Heavenly General it rides upon, the affiliated divine omens it belongs to, and the divine omens it is accompanied by. "Breaking the bridge" refers to the middle transmission falling into the empty position, meaning the bridge is broken halfway. When divining about people or matters, it is interpreted as "there is a beginning and an end, but the middle part is missing": the matter starts and ends, but the middle part is disconnected, and one should beware of changes in the middle. The method of interpretation is the same as above. "Cutting off the feet" refers to the final transmission falling into the empty position, meaning both feet are cut off. When divining about people or matters, it is interpreted as "there is an event but no conclusion": the matter is carried out but ends in emptiness, with a beginning but no end. The method of interpretation is the same as above. "From beginning to end" refers to the first transmission exactly matching the first position of the current ten-day period (the beginning of the period, which is the branch paired with Jia), and the final transmission exactly matching the last position of the current ten-day period (the end of the period). When divining about people or matters, it is interpreted as "there is a beginning and an end": the matter is completed from beginning to end, and one's plans can be realized. The fortune or misfortune is still determined by the Heavenly General it rides upon, the affiliated divine omens it belongs to, and the divine omens it is accompanied by.

目錄：印、盜、鬼、財、劫、長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養、刑、沖、破、害、合、馬、太歲、旺、相、死、囚、休、月建、月將、旬空、貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、玄武、太陰、天后。正文

This volume defines a total of forty-four deities and omens, consistent with the self-introduction's mention of "forty-four kinds," which can be divided into seven groups. The first group consists of five kinds: seal, theft, ghost, wealth, and robbery, which are the five useful gods (six relations) arranged according to the generating and overcoming relationships of the Five Phases. The second group includes twelve kinds: growth, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, birth, and nourishment, which are the twelve long lives of the Five Phases. The third group comprises six kinds: punishment, clash, destruction, harm, union, and post-horse, which refer to the relationships between the Earthly Branches such as punishment, clash, destruction, harm, union, and the post-horse. The fourth group consists of one kind: the current year's stem, which is the Earthly Branch of the current year. The fifth group includes five kinds: prosperity, appearance, death, captivity, and rest, which are the five levels of energy according to the four seasons. The sixth group consists of three kinds: month builder, month general, and ten-day void. The seventh group includes twelve kinds: nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress, which are the twelve Heavenly Generals. The following is the main text of this volume.

印 甲乙日亥子，丙丁日寅卯，戊己日巳午，庚辛日辰戌丑未，壬癸日申酉。若問事之人干支三傳占時本命等處見者，以扶助論。視印將所乘何神、所臨何煞定其吉凶。 盜 甲乙日巳午，丙丁日辰戌丑未，戊己日申酉，庚辛日亥子，壬癸日寅卯。若問事之人干支三傳占時本命等處見者，以脫耗論。視盜將所乘何神、所臨何煞定其吉凶。

The "Print" (印) evil sign is based on the meaning of "what generates me is the Print." For days with Jia or Yi (甲乙) as the day stem, which belong to wood, water generates wood, so亥 and 子 are considered Print. For days with Bing or Ding (丙丁), which belong to fire, wood generates fire, so 寅 and 卯 are considered Print. For days with Wu or Ji (戊己), which belong to earth, fire generates earth, so 巳 and 午 are considered Print. For days with Geng or Xin (庚辛), which belong to metal, earth generates metal, so 辰, 戌, 丑, and 未 are considered Print. For days with Ren or Gui (壬癸), which belong to water, metal generates water, so 申 and 酉 are considered Print. Whenever these characters appear in the day stem, day branch, three transmissions, the time of divination, or the person's birth chart, they are interpreted as "being supported." This indicates receiving help from parents or elders, or having benefits from documents or ancestral blessings. Whether it is auspicious or inauspicious depends on which heavenly general is riding on this Print and which divine evil position it is located in. The "Theft" (盗) evil sign is based on the meaning of "what I generate steals my energy," referring to descendants and food or injury. For days with Jia or Yi (甲乙), which belong to wood, wood generates fire, so 巳 and 午 are considered Theft. For days with Bing or Ding (丙丁), which belong to fire, fire generates earth, so 辰, 戌, 丑, and 未 are considered Theft. For days with Wu or Ji (戊己), which belong to earth, earth generates metal, so 申 and 酉 are considered Theft. For days with Geng or Xin (庚辛), which belong to metal, metal generates water, so 亥 and 子 are considered Theft. For days with Ren or Gui (壬癸), which belong to water, water generates wood, so 寅 and 卯 are considered Theft. Whenever these characters appear in the stems and branches, three transmissions, the time of divination, or the person's birth chart, they are interpreted as "exhaustion, leakage, and loss." This indicates the loss of vital energy, the dispersal of wealth, and matters related to children. Whether it is auspicious or inauspicious also depends on which heavenly general is riding on this Theft and which divine evil position it is located in.

鬼 甲乙日申酉，丙丁日亥子，戊己日寅卯，庚辛日巳午，壬癸日辰戌丑未。若問事之人干支三傳占時本命等處見者，以官訟論。視鬼將所乘何神、所臨何煞定其吉凶。 財 甲乙日辰戌丑未，丙丁日申酉，戊己日亥子，庚辛日寅卯，壬癸日巳午，若問事之人干支三傳占時本命等處見者，以財利論。視財神所乘何神、所臨何煞定其吉凶。

The concept of "ghost" (鬼) is based on the principle of "what overcomes me is the ghost." In the context of officialdom, it represents the government; in relation to women, it signifies the husband; and in relation to the body, it denotes illness or misfortune. On days with Jia or Yi as the day stem, which belong to wood, metal overcomes wood, so Shen and You are considered ghosts. On days with Bing or Ding as the day stem, which belong to fire, water overcomes fire, so Zi and Hai are considered ghosts. On days with Wu or Ji as the day stem, which belong to earth, wood overcomes earth, so Yin and Mao are considered ghosts. On days with Geng or Xin as the day stem, which belong to metal, fire overcomes metal, so Si and Wu are considered ghosts. On days with Ren or Gui as the day stem, which belong to water, earth overcomes water, so Chen, Xu, Chou, and Wei are considered ghosts. Whenever this ghost appears in the day stem, day branch, three transmissions, the time of divination, or the native's birth chart, it is interpreted as "officials and lawsuits," indicating involvement in disputes, being controlled or restricted, and illness. Whether it is favorable or unfavorable depends on which heavenly general is riding on this ghost and which divine asterism it occupies. The concept of "wealth" (财) is based on the principle of "what I overcome is wealth." In the context of the family, it represents wife or concubine; in the context of the outside world, it signifies money or goods. On days with Jia or Yi as the day stem, which belong to wood, wood overcomes earth, so Chen, Xu, Chou, and Wei are considered wealth. On days with Bing or Ding as the day stem, which belong to fire, fire overcomes metal, so Shen and You are considered wealth. On days with Wu or Ji as the day stem, which belong to earth, earth overcomes water, so Zi and Hai are considered wealth. On days with Geng or Xin as the day stem, which belong to metal, metal overcomes wood, so Yin and Mao are considered wealth. On days with Ren or Gui as the day stem, which belong to water, water overcomes fire, so Si and Wu are considered wealth. Whenever this wealth appears in the stems and branches, the three transmissions, the time of divination, or the native's birth chart, it is interpreted as "wealth and benefits," indicating the acquisition of wealth and profit, and in matters of marriage, it signifies wife or concubine. Whether it is favorable or unfavorable also depends on which heavenly general is riding on this wealth and which divine asterism it occupies.

劫 甲乙日寅卯，丙丁日巳午，戊己日辰戌丑未，庚辛日申酉，壬癸日亥子。若問事之人干支三傳占時本命等處見者，以傷財論。視劫將所乘何神、所臨何煞定其吉凶。

The term "jié" (劫) is interpreted as "those who share my kind will divide my wealth," referring to the category of same-element companions and thieves. In the Six Relations, it represents brothers, sisters, and peers. For days with Jia or Yi (wood), the same element is wood, so寅 (Yin) and卯 (Mao) are considered jié. For days with Bing or Ding (fire), the same element is fire, so巳 (Si) and午 (Wu) are considered jié. For days with Wu or Ji (earth), the same element is earth, so辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) are considered jié. For days with Geng or Xin (metal), the same element is metal, so申 (Shen) and酉 (You) are considered jié. For days with Ren or Gui (water), the same element is water, so亥 (Hai) and子 (Zi) are considered jié. Whenever these characters appear in the day stem, day branch, three transmissions, the time of divination, or the native's birth chart, they are considered as "damage to wealth." The presence of many same elements indicates that wealth will be divided. In terms of human affairs, this suggests that brothers and peers will share profits, compete for property, or cause disputes in partnerships. Whether the outcome is favorable or unfavorable depends on which Heavenly General is riding on this jié and which auspicious or inauspicious star position it occupies, as these factors together determine the degree of influence.

長生 甲日亥，乙日午，丙戊日寅，丁己日酉，庚日巳，辛日子，壬日申，癸日卯，若問事之人干支三傳占時本命等處見者，以攸遠長生論。視長生將所乘何神、所臨何煞定其吉凶。 沐浴 甲日子，乙日巳，丙戊日卯，丁己日申，庚日午，辛日亥，壬日酉，癸日寅。若問事之人干支三傳占時本命等處見者，以潔身論。視沐浴將所乘何神、所臨何煞定其吉凶。 冠帶 甲癸日丑，乙丙戊日辰，丁己庚日未，辛壬日戌。若問事之人干支三傳占時本命等處見者，以冠服論。視冠帶將所乘何神、所臨何煞定其吉凶。

The following twelve divine omens are based on matching the five phases' birth, growth, illness, decline, and death to the twelve earthly branches. For yang stems, they proceed in a clockwise direction, while for yin stems, they proceed counterclockwise, each with their own starting point. "Longevity" refers to the initial emergence of energy. For Jia (甲) day, it is in Hai (亥); for Yi (乙) day, it is in Wu (午); for Bing (丙) and Wu (戊) days, it is in Yin (寅); for Ding (丁) and Ji (己) days, it is in You (酉); for Geng (庚) day, it is in Si (巳); for Xin (辛) day, it is in Zi (子); for Ren (壬) day, it is in Shen (申); for Gui (癸) day, it is in Mao (卯). Whenever this longevity position appears in the person's stem and branch, the three transmissions, the time of divination, or their native year, it is interpreted as "prolonged and continuous, with initial vitality": indicating that affairs are just beginning, and the person is likely to live a long life. Whether it is auspicious or inauspicious depends on the heavenly general accompanying the longevity position and the divine omens affecting it. "Bathing" refers to the initial washing away of the fetal impurities after birth, also known as a declining position. For Jia (甲) day, it is in Zi (子); for Yi (乙) day, it is in Si (巳); for Bing (丙) and Wu (戊) days, it is in Mao (卯); for Ding (丁) and Ji (己) days, it is in Shen (申); for Geng (庚) day, it is in Wu (午); for Xin (辛) day, it is in Hai (亥); for Ren (壬) day, it is in You (酉); for Gui (癸) day, it is in Chen (寅). Whenever this position appears, it is interpreted as "washing away dirt and becoming clean": indicating the removal of past troubles, but also possibly indulgence and lack of restraint, which should be judged in conjunction with other factors. The method of interpretation is the same as for longevity. "Coronation" refers to the position of an adult wearing a cap and belt. For Jia (甲) day and Gui (癸) day, it is in Chou (丑); for Yi (乙) day, Bing (丙) day, and Wu (戊) day, it is in Chen (辰); for Ding (丁) day, Ji (己) day, and Geng (庚) day, it is in Wei (未); for Xin (辛) day and Ren (壬) day, it is in Xu (戌). Whenever this position appears, it is interpreted as "clothing and adornment": indicating the completion of rites, receiving an official position, or matters involving dignity and appearance. Whether it is auspicious or inauspicious still depends on the heavenly general accompanying the coronation position and the divine omens affecting it.

臨官 甲日寅，乙日卯，丙戊日巳，丁己日午，庚日申，辛日酉，壬日亥，癸日子。若問事之人干支三傳占時本命等處見者，以仕祿論。視臨官將所乘何神、所臨何煞定其吉凶。 帝旺 甲乙卯，乙日寅，丙戊日午，丁己日巳，庚日酉，辛日申，壬日子，癸日亥。若問事之人干支三傳占時本命等處見者，以極顯論。視帝旺將所乘何神、所臨何煞定其吉凶。 衰 甲丁己日辰，乙壬日丑，丙戊辛日未，庚癸日戌。若問事之人干支三傳占時本命等處見者，以朽邁論。視衰將所乘何神、所臨何煞定其吉凶。

"Officialdom" is the position of achieving official status and receivingofficial stipend (salary) upon adulthood. It is also called "Established Official Salary." For Jia day, it is in寅 (Yin); for Yi day, it is in卯 (Mao); for Bing and Wu days, it is in巳 (Si); for Ding and Ji days, it is in午 (Wu); for Geng day, it is in申 (Shen); for Xin day, it is in酉 (You); for Ren day, it is in亥 (Hai); and for Gui day, it is in子 (Zi). Whenever this position appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their native star, it is considered as "receiving official salary." This indicates the person is likely to attain an official position and receive a salary. Whether it is auspicious or inauspicious depends on the Heavenly General accompanying it and the auspicious or inauspicious stars it is associated with. "Prosperity" is the position of maximum strength. For Jia day, it is in卯 (Mao) (the original text says "Jia Yi卯," where "Yi" should be "day," indicating a printing error); for Yi day, it is in寅 (Yin); for Bing and Wu days, it is in午 (Wu); for Ding and Ji days, it is in巳 (Si); for Geng day, it is in酉 (You); for Xin day, it is in申 (Shen); for Ren day, it is in子 (Zi); and for Gui day, it is in亥 (Hai). Whenever this position appears, it is considered as "reaching the peak of success." This indicates a high position and great reputation, but since extremes lead to reversal, one should also be cautious of decline after reaching the peak. The method of interpretation is the same as above. "Decline" is the position where the peak of strength turns into loss. For Jia and Ding and Ji days, it is in辰 (Chen); for Yi and Ren days, it is in丑 (Chou); for Bing and Wu and Xin days, it is in未 (Wei); for Geng and Gui days, it is in戌 (Xu). Whenever this position appears, it is considered as "decline and old age." This indicates a lack of strength, gradual decline of affairs, and the person being old and weak. Whether it is auspicious or inauspicious still depends on the Heavenly General accompanying it and the auspicious or inauspicious stars it is associated with.

病 甲日巳，乙日子，丙戊日申，丁己日卯，庚日亥，辛日午，壬日寅，癸日酉。若問事之人干支三傳占時本命等處見者，以疾病論。視病將所乘何神、所臨何煞定其吉凶。 死 甲日午，乙日亥，丙戊日酉，丁己日寅，庚日子，辛日巳，壬日卯，癸日申。若問事之人干支三傳占時本命等處見者，以喪亡論。視死將所乘何神、所臨何煞定其吉凶。 墓 甲癸日未，乙丙戊日戌，丁己庚日丑，辛壬日辰。若問事之人干支三傳占時本命等處見者，以困守論。視墓將所乘何神、所臨何煞定其吉凶。

"The position of 'Disease' indicates a place where one becomes ill after decline. On Jia day, the position is Si; on Yi day, it is Zi; on Bing day, Wu day, it is Shen; on Ding day, Ji day, it is Mao; on Geng day, it is Hai; on Xin day, it is Wu; on Ren day, it is Yin; on Gui day, it is You. Whenever this position appears in the person's stem and branch, the three transmissions, the time of divination, or their native year, it is considered 'Disease': the person is suffering from illness, and affairs are obstructed and lack momentum. Whether the outcome is favorable or not depends on the Heavenly General riding on this position and the auspicious or inauspicious stars accompanying it." "The position of 'Death' indicates a place where the vital energy is exhausted and the form is lost. On Jia day, it is Wu; on Yi day, it is Hai; on Bing day, Wu day, it is You; on Ding day, Ji day, it is Yin; on Geng day, it is Zi; on Xin day, it is Si; on Ren day, it is Mao; on Gui day, it is Shen. Whenever this position appears in any of the above contexts, it is considered 'Death': it indicates death or loss, and in matters of planning, it signifies complete failure. The method of interpretation is the same as for 'Disease'." "The position of 'Mourning' indicates a place where the form is lost and buried, and where things are stored and sealed away, also known as 'Repository'. On Jia day and Gui day, it is Wei; on Yi day, Bing day, and Wu day, it is Xu; on Ding day, Ji day, and Geng day, it is Chou; on Xin day and Ren day, it is Chen. Whenever this position appears in any of the above contexts, it is considered 'Being Trapped and Unable to Move': the person is confined, things are stored away, and affairs are put on hold, and nothing can be moved for the time being. Whether the outcome is favorable or not still depends on the Heavenly General riding on this position and the auspicious or inauspicious stars accompanying it."

絕 甲日申，乙日酉，丙戊日亥，丁己日子，庚日寅，辛日卯，壬日巳，癸日午。若問事之人干支三傳占時本命等處見者，以斷絕論。視絕將所乘何神、所臨何煞定其吉凶。 胎 甲日酉，乙日申，丙戊日子，丁己日亥，庚日卯，辛日寅，壬日午，癸日巳。若問事之人干支三傳占時本命等處見者，以匿身論。視胎將所乘何神、所臨何煞定其吉凶。 養 甲丁己日戌，乙壬日未，丙戊辛日丑，庚癸日辰。若問事之人干支三傳占時本命等處見者，以現體論。視養將所乘何神、所臨何煞定其吉凶。

"Jue" is the position where the vital energy is completely cut off, and it is also called "receiving the breath." On Jia day, it is in Shen; on Yi day, it is in You; on Bing and Wu days, it is in Hai; on Ding and Ji days, it is in Zi; on Geng day, it is in Yin; on Xin day, it is in Mao; on Ren day, it is in Si; and on Gui day, it is in Wu. Whenever this position appears in the person's stem and branch, the three transmissions, the time of divination, or the person's own birth date, it is considered as "cut off." This indicates that matters will be concluded, communication will be cut off, and old situations will come to an end. Whether it is auspicious or inauspicious depends on the heavenly general riding on this "Jue" and the divine omens accompanying it. "Tai" is the position where, after being cut off, the vital energy is again received and the fetus is formed. On Jia day, it is in You; on Yi day, it is in Shen; on Bing and Wu days, it is in Zi; on Ding and Ji days, it is in Hai; on Geng day, it is in Mao; on Xin day, it is in Yin; on Ren day, it is in Wu; and on Gui day, it is in Si. Whenever this position appears in any of the above-mentioned places, it is considered as "hiding the body." This indicates that matters are still in the process of being formed secretly and have not yet reached the time of being revealed. For women, it indicates pregnancy. The method of interpretation is the same as above. "Yang" is the position where the fetus has taken shape but has not yet been born. On Jia and Ding and Ji days, it is in Xu; on Yi and Ren days, it is in Wei; on Bing and Wu and Xin days, it is in Chou; on Geng and Gui days, it is in Chen. Whenever this position appears in any of the above-mentioned places, it is considered as "the form becoming visible." This indicates that matters have already taken shape and are about to appear. Whether it is auspicious or inauspicious still depends on the heavenly general riding on this "Yang" and the divine omens accompanying it.

刑 寅刑巳，巳刑申，申刑寅；丑刑戌，戌刑未，未刑丑；子刑卯，卯刑子；辰刑辰，午刑午，酉刑酉，亥刑害。若問事之人干支三傳占時本命等處見者，刑干傷我傷人，刑支傷彼傷事。視刑將所乘何神、所臨何煞定其吉凶。 沖 子午相沖，丑未相沖，寅申相沖，卯酉相沖，辰戌相沖，巳亥相沖。若問事之人干支三傳占時本命等處見者，沖干動我動人，沖支動彼動事。視沖將所乘何神、所臨何煞定其吉凶。

"Xing" refers to the mutual harm among the Earthly Branches, divided into four categories: Yin xing Si, Si xing Shen, Shen xing Yin, which are considered "wu en" (ungrateful) Xing; Chou xing Xu, Xu xing Wei, Wei xing Chou, which are "shi shi" (dominant) Xing; Zi xing Mao, Mao xing Zi, which are "wu li" (impolite) Xing; Chen xing Chen, Wu xing Wu, You xing You, Hai xing Hai, which are self-Xing. When the person being questioned's Day Stem, Day Branch, Three Transmissions, time of divination, and birth chart show Xing, the interpretation is divided into two aspects: if the Xing affects the Day Stem, it harms "me" and the person being questioned; if it affects the Day Branch, it harms "the other party" and the matter being questioned. The fortune or misfortune is determined by the Heavenly General riding on the branch with Xing and the position of the divine stars it occupies. "Chong" refers to the mutual opposition among the Earthly Branches, with six pairs: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, Si and Hai. These pairs are opposite each other, separated by six positions and mutually attacking. When the person being questioned's Day Stem, Day Branch, Three Transmissions, time of divination, and birth chart show Chong, the interpretation is also divided into two aspects: if the Chong affects the Day Stem, it moves "me" and the person being questioned; if it affects the Day Branch, it moves "the other party" and the matter being questioned. Chong indicates movement, change, and conflict, and what is static will inevitably become active. The fortune or misfortune is also determined by the Heavenly General riding on the branch with Chong and the position of the divine stars it occupies.

破 子酉相破，午卯相破，丑辰相破，戌未相破，亥寅相破，申巳相破。若問事之人干支三傳占時本命等處見者，破干損我損人，破支損彼損事。視破將所乘何神、所臨何煞定其吉凶。 害 子未相害，丑午相害，寅巳相害，申亥相害，卯辰相害，酉戌相害。若問事之人干支三傳占時本命等處見者，害干害我害人，害支害彼害事。視害將所乘何神、所臨何煞定其吉凶。

"Breaking" refers to the mutual destruction between Earthly Branches, with six pairs: Zi and You, Wu and Mao, Chou and Chen, Xu and Wei, Hai and Yin, Shen and Si. When two branches break each other, they are like broken objects, lacking completeness. If the person asking the question, the Three Transmissions, the time of divination, or their native date and time show such a breaking, the interpretation is divided into two parts: if the breaking affects the Day Stem, it harms "me" and the person being asked about; if it affects the Day Branch, it harms "the other party" and the matter being inquired. Breaking indicates loss, failure, and the collapse of plans. Whether it is auspicious or inauspicious depends on the Heavenly General riding on the branch with breaking and the position of the branch in relation to the divine stars. "Harm" refers to the mutual harm between Earthly Branches, with six pairs: Zi and Wei, Chou and Wu, Yin and Si, Shen and Hai, Mao and Chen, You and Xu. The six harms arise from the breaking of theLiu He (Six Harmonies), so the harm often comes from close people, representing hidden enmity. If the person asking the question, the Three Transmissions, the time of divination, or their native date and time show such a harm, the interpretation is also divided into two parts: if the harm affects the Day Stem, it harms "me" and the person being asked about; if it affects the Day Branch, it harms "the other party" and the matter being inquired. Whether it is auspicious or inauspicious still depends on the Heavenly General riding on the branch with harm and the position of the branch in relation to the divine stars.

合 子丑相合，午未相合，卯戌相合，酉辰相合，寅亥相合，巳申相合。若問事之人干支三傳占時本命等處見者，合干合我合人，合支合彼合事。視合將所乘何神、所臨何煞定其吉凶。 馬 亥卯未日巳，寅午戌日申，巳酉丑日亥，申子辰日寅。若問事之人干支三傳占時本命等處見者，以行程論。視馬將所乘何神、所臨何煞定其吉凶。

"合" refers to theLiu He (Six Harmonies) among the Earthly Branches, which are six pairs: Zi and Chou, Wu and Wei, Mao and Xu, You and Chen, Yin and Hai, and Si and Shen. When two branches are in harmony, they are closely connected and supportive of each other. When the Heavenly Stems and Earthly Branches, the Three Transmissions, the time of divination, or the person's birth chart contain harmonious pairs, the interpretation is divided into two aspects: if the harmony is with the Day Stem, it refers to "me" and also the person being questioned; if the harmony is with the Day Branch, it refers to "the other party" and also the matter being questioned. Harmony signifies harmony, agreements, marriages, and matters that involve someone facilitating or mediating. However, if the matter requires speed, harmony may become an obstacle. The fortune or misfortune is determined by the Heavenly General accompanying the harmonious branch and the position of the divine stars it occupies. "马" refers to the Post-horse (Yi Ma), which is determined by the Longsheng (growth) position of the Triple Harmony of the Day Branch. For example, if the Day Branch is Hai, Mao, and Wei, the Post-horse is in Si; if the Day Branch is Yin, Wu, and Xu, the Post-horse is in Shen; if the Day Branch is Si, You, and Shen, the Post-horse is in Hai; and if the Day Branch is Shen, Zi, and Chen, the Post-horse is in Yin. These positions all fall in the first quarters (Meng) of the four directions: Yin, Shen, Si, and Hai. Whenever the Post-horse appears in the Heavenly Stems and Earthly Branches, the Three Transmissions, the time of divination, or the person's birth chart, it is interpreted as "traveling and departing." It indicates movement, relocation, and active travel, suggesting that the matter is related to distant places or requires personal attendance. The fortune or misfortune is also determined by the Heavenly General accompanying the Post-horse and the position of the divine stars it occupies.

太歲 太歲，本歲之年支也。若問事之人干支三傳占時本命等處見者，以干涉天庭，或事經一歲論。視太歲將所乘何神、所臨何煞定其吉凶。 旺 春寅卯、夏巳午、秋申酉、冬亥子、季月辰戌丑未。若問事之人干支三傳占時本命等處見者，以當時論。視旺相將所乘何神、所臨何煞定其吉凶。 相 春巳午、夏辰戌丑未、秋亥子、冬寅卯、季月申酉。若問事之人干支三傳占時本命等處見者，以未來論。視相將所乘何神、所臨何煞定其吉凶。

The "Tai Sui" refers to the annual branch of that year, for example, in the year Jiazi, the branch Zi is the Tai Sui. It is the master of the year, holding the highest position. Whenever the day stem, day branch, three transmissions, the time of divination, or the person's birth year encounter the Tai Sui, it is considered as "the matter involves the court and heavenly palace" or "the matter will take exactly one year": the matter relates to the highest authority, or the time of fulfillment is within one year. The fortune or misfortune is determined by the heavenly general accompanying the Tai Sui and the divine omens affecting it. "Wang" refers to the most powerful element in the current season: in spring, Yin and Mao (wood); in summer, Si and Wu (fire); in autumn, Hai and Zi (water); in winter, Yin and Mao (wood); in the four seasonal months (third, sixth, ninth, and twelfth months), Chen, Xu, Chou, and Wei (earth). Whenever this element is encountered, it is considered as "the right time": the matter has sufficient strength and momentum, and whatever is said will come to pass. The method of interpretation is the same as above. "Xiang" refers to the element generated by the dominant element of the season, which is just beginning to be born and has not yet reached its peak: in spring, Si and Wu (fire); in summer, Chen, Xu, Chou, and Wei (earth); in autumn, Hai and Zi (water); in winter, Yin and Mao (wood); in the four seasonal months, Shen and You (metal). Whenever this element is encountered, it is considered as "the matter is in the future": it has not yet begun, but will certainly arise later, and it is advisable to wait rather than act hastily. The fortune or misfortune is still determined by the heavenly general accompanying it and the divine omens affecting it.

死 春辰戌丑未、夏申酉、秋寅卯、冬巳午、季月亥子。若問事之人干支三傳占時本命等處見者，以失時論。視死將所乘何神、所臨何煞定其吉凶。 囚 春申酉、夏亥子、秋巳午、冬辰戌丑未、季月寅卯。若問事之人干支三傳占時本命等處見者，亦以失時論。視囚將所乘何神、所臨何煞定其吉凶。 休 春亥子、夏寅卯、秋辰戌丑未、冬申酉、季月巳午。若問事之人干支三傳占時本命等處見者，以已往論。視休將所乘何神、所臨何煞定其吉凶。

"Death" refers to a Yixing that is being overcome by the current ruling element; its energy has completely ceased. In spring, the elements of Chen, Xu, Chou, and Wei (earth elements) are overcome by wood; in summer, Shen and You (metal elements) are overcome by fire; in autumn, Yin and Mao (wood elements) are overcome by metal; in winter, Si and Wu (fire elements) are overcome by water; and in the four seasonal months, Zi and Hai (water elements) are overcome by earth. Whenever this appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their native year, it is considered "losing the right time and having no energy": the matter it represents has a name but no strength, cannot be accomplished, and cannot be sustained. Whether the outcome is favorable or unfavorable depends on the Heavenly General riding on this "death" element and the divine omens it is associated with. "Imprisonment" refers to a Yixing that is overcoming the current ruling element, but because it is overcoming a strong element, it itself becomes constrained. In spring, Shen and You (metal elements) attempt to overcome wood, but wood is strong; in summer, Zi and Hai (water elements); in autumn, Si and Wu (fire elements); in winter, Chen, Xu, Chou, and Wei (earth elements); and in the four seasonal months, Yin and Mao (wood elements). Whenever this appears in any of these contexts, it is also considered "losing the right time": although there is strength, it cannot be effectively used, like a prisoner in jail, who has ability but cannot express it. The method of interpretation is the same as for "death." "Rest" refers to a Yixing that is generating the current ruling element; its energy has been transferred and it has retreated to a place of inactivity. In spring, Zi and Hai (water elements) generate wood; in summer, Yin and Mao (wood elements); in autumn, Chen, Xu, Chou, and Wei (earth elements); in winter, Shen and You (metal elements); and in the four seasonal months, Si and Wu (fire elements). Whenever this appears in any of these contexts, it is considered "the matter has already passed": the matter it represents has already occurred or has become an old story. Whether the outcome is favorable or unfavorable still depends on the Heavenly General riding on this "rest" element and the divine omens it is associated with.

月建 正月寅、二月卯、三月辰、四月巳、五月午、六月未、七月申、八月酉、九月戌、十月亥、十一月子、十二月丑。若問事之人干支三傳占時本命等處見者，以干涉當道或事經一月論。視月建將所乘何神、所臨何煞定其吉凶。 月將 正月亥、二月戌、三月酉、四月申、五月未、六月午、七月巳、八月辰、九月卯、十月寅、十一月丑、十二月子。若問事之人干支三傳占時本命等處見者，以干涉主宰論。視月將將所乘何神、所臨何煞定其吉凶。

The "Month Builder" refers to the earthly branch corresponding to the current month, which is matched in the same direction as the months: January is寅, February is卯, March is辰, April is巳, May is午, June is未, July is申, August is酉, September is戌, October is亥, November is子, December is丑. It is the master of the first month. Whenever the "Month Builder" appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their birth chart, it is interpreted as "the matter involves the person in authority" or "the matter will take about one month": the question relates to the person in charge, or the time of occurrence is within one month. The fortune or misfortune is determined by the heavenly general riding on the "Month Builder" and the supernatural omens it encounters. The "Month General" refers to the heavenly palace where the sun is located in the current month, which is matched in the opposite direction of the months: January is亥, February is戌, March is酉, April is申, May is未, June is午, July is巳, August is辰, September is卯, October is寅, November is丑, December is子. It is the key to arranging the heaven plate, so it is called the master. Whenever the "Month General" appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their birth chart, it is interpreted as "the matter involves the person in authority": a person with great power is involved in the matter, and the result is generally favorable. The fortune or misfortune is also determined by the heavenly general riding on the "Month General" and the supernatural omens it encounters.

旬空 甲子旬中戌亥空，甲戌旬中申酉空，甲申旬中午未空，甲午旬中辰巳空，甲辰旬中寅卯空，甲寅旬中子丑空。謂之逢空。六旬逢空位上所乘之將謂之臨空。若問事之人干支三傳占時本命等處見者，以不實論。視旬空將所乘何神、所臨何煞定其吉凶。

"Xun Kong" refers to Kongwang. In the sixty Jiazi cycles, each ten days form a "Xun." The ten heavenly stems are paired with the twelve earthly branches, and in each Xun, two earthly branches do not correspond to any heavenly stem. These two branches are called the Kongwang of that Xun. In the Jiazi Xun, the branches Xu and Hai are Kongwang; in the Jiaxu Xun, the branches Shen and You are Kongwang; in the Jiashen Xun, the branches Wu and Wei are Kongwang; in the Jiawu Xun, the branches Chen and Si are Kongwang; in the Jiachen Xun, the branches Yin and Mao are Kongwang; in the Jiayin Xun, the branches Zi and Chou are Kongwang. When these two branches appear on the Earth Plate, it is called "Feng Kong." When any of these Kongwang positions appear in the six Xun cycles, the heavenly general riding on that position on the Heaven Plate is called "Ling Kong." If the day stem, day branch, three transmissions, the time of divination, or the person's destiny includes Kongwang, it is considered "having a name but no reality": the matter seems to exist but does not actually materialize, good things do not succeed, and bad things may not actually occur. The determination of good or bad fortune depends on the heavenly general riding on the fallen Kongwang and its position relative to other heavenly generals and divine influences, which together determine the extent of the emptiness.

貴人 陰陽五行生剋與丑將同。若問事之人干支三傳占時本命等處見者，以干貴論。視貴人所乘何煞、所臨何煞定其吉凶。 螣蛇 陰陽五行生剋與巳將同。若問事之人干支三傳占時本命等處見者，以異怪論。視螣蛇所乘何煞、所臨何煞定其吉凶。 朱雀 陰陽五行生剋與午將同。若問事之人干支三傳占時本命等處見者，以信息論。視朱雀所乘何煞、所臨何煞定其吉凶。 六合 陰陽五行生剋與卯將同。若問事之人干支三傳占時本命等處見者，以交合論。視六合所乘何煞、所臨何煞定其吉凶。

The twelve Heavenly Generals each have their own Five Phases attributes, which are determined by their corresponding Earthly Branch. When calculating generation and overcoming relationships, they are calculated according to that branch. The Nobleman shares the yin-yang and Five Phases attributes of the Chou branch, which is earth. Whenever the Nobleman appears in the person's stem and branch, the three transmissions, the time of divination, or the person's birth year, it is interpreted as "seeking the Nobleman and paying homage to authority," indicating support from superiors and assistance from government officials. Whether the outcome is favorable or unfavorable is determined by the divine omens it carries and the position it occupies. The Teng Snake shares the yin-yang and Five Phases attributes of the Si branch, which is fire. Whenever the Teng Snake appears, it is interpreted as "strange occurrences and fear," indicating unexpected worries, nightmares, or unusual events. The method of interpretation is the same as above. The Vermilion Bird shares the yin-yang and Five Phases attributes of the Wu branch, which is fire. Whenever the Vermilion Bird appears, it is interpreted as "news and messages," indicating correspondence, verbal disputes, and written communication. The method of interpretation is the same as above. The Liu He shares the yin-yang and Five Phases attributes of the Mao branch, which is wood. Whenever the Liu He appears, it is interpreted as "negotiation and harmony," indicating marriage, mediation, and matters related to contracts. Whether the outcome is favorable or unfavorable is still determined by the divine omens it carries and the position it occupies.

勾陳 陰陽五行生剋與辰將同。若問事之人干支三傳占時本命等處見者，以爭訟論。視勾陳所乘何煞、所臨何煞定其吉凶。 青龍 陰陽五行生剋與寅將同。若問事之人干支三傳占時本命等處見者，以喜慶論。視青龍所乘何煞、所臨何煞定其吉凶。 天空 陰陽五行生剋與戌將同。若問事之人干支三傳占時本命等處見者，以虛詐論。視天空所乘何煞、所臨何煞定其吉凶。 白虎 陰陽五行生剋與申將同。若問事之人干支三傳占時本命等處見者，以災喪論。視白虎所乘何煞、所臨何煞定其吉凶。

The trigram Gou Chen shares the same yin and yang and Five Phases as the branch Chen, belonging to earth. Whenever Gou Chen appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or the person's birth year, it is interpreted as "dispute and lawsuit": indicating legal disputes, land conflicts, and matters that are entangled and unclear. The fortune or misfortune is determined by the deity it is riding on and the position of the deity it is located on. The trigram Qing Long shares the same yin and yang and Five Phases as the branch Yin, belonging to wood. Whenever Qing Long appears in any context, it is interpreted as "festivity": indicating gains in wealth, increase in family members, promotion, and marriage and wedding matters. The method of interpretation is the same as above. The trigram Tian Kong shares the same yin and yang and Five Phases as the branch Xu, belonging to earth. Whenever Tian Kong appears in any context, it is interpreted as "falsehood and fraud": indicating lies, empty promises, and matters that turn out to be empty and not real. The method of interpretation is the same as above. The trigram Bai Hu shares the same yin and yang and Five Phases as the branch Shen, belonging to metal. Whenever Bai Hu appears in any context, it is interpreted as "calamity and loss": indicating illness, bloodshed, mourning, and danger on the road. The fortune or misfortune is still determined by the deity it is riding on and the position of the deity it is located on.

太常 陰陽五行生剋與未將同。若問事之人干支三傳占時本命等處見者，以衣食論。視太常所乘何煞、所臨何煞定其吉凶。 玄武 陰陽五行生剋與亥將同。若問事之人干支三傳占時本命等處見者，以脫耗論。視玄琥所乘何煞、所臨何煞定其吉凶。 太陰 陰陽五行生剋與酉將同。若問事之人干支三傳占時本命等處見者，以闇昧論。視太陰所乘何煞、所臨何煞定其吉凶。 天后 陰陽五行生剋與子將同。若問事之人干支三傳占時本命等處見者，以婦女論。視天后所乘何煞、所臨何煞定其吉凶。

The Heavenly Empress shares the same yin and yang and Five Phases as the Wei branch, which belongs to earth. Whenever the Heavenly Empress appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or the person's birth year, it is interpreted as related to clothing and food: it governs clothing, hats, wine and food, salaries, and wealth. Whether it is auspicious or inauspicious depends on the deity it is riding upon and the position of the deity it is located on. The Black Tortoise shares the same yin and yang and Five Phases as the Hai branch, which belongs to water. Whenever the Black Tortoise appears in any context, it is interpreted as related to loss and dispersion: it governs thieves, loss, hidden losses, and the fleeing of people. The method of interpretation is the same as above. The Tai Yin shares the same yin and yang and Five Phases as the You branch, which belongs to metal. Whenever the Tai Yin appears in any context, it is interpreted as related to private and obscure matters: it governs secret affairs, servants, and ambiguous interactions. The method of interpretation is the same as above. The Heavenly Empress shares the same yin and yang and Five Phases as the Zi branch, which belongs to water. Whenever the Heavenly Empress appears in any context, it is interpreted as related to women: it governs concubines, wives, and young women, as well as matters of marriage and intimacy. Whether it is auspicious or inauspicious still depends on the deity it is riding upon and the position of the deity it is located on.

目錄：天文、地理、宮室、人物、姓氏、臟腑、飲食、器用、數目、顏色、飛潛動植。正文

This section discusses "classifications" or "categories," which involve classifying all phenomena and human affairs in the universe under the twelve earthly branches and the twelve heavenly generals, using these as references for divination. The preface states, "classifications are based on eleven main categories as guidelines," and the eleven categories established here are: astronomy, geography, buildings, people, surnames, internal organs, food and drink, utensils, numbers, colors, and flying, swimming, moving, and plants. Whenever a particular branch or general appears on the divination board, one can refer to the items it represents as listed in this section; however, the book cannot list all possibilities, so readers should extend and apply these classifications to other related areas. The following is the main content of this section.

天文 亥屬天，月將屬日，月建屬月，辰屬星。 寅卯屬東方木星，巳午屬南方火星，申酉屬西方金星，亥子屬北方水星，辰戌丑未屬中央土星。 辰屬角亢宿，卯屬氏房心宿，寅屬箕尾宿，丑屬斗牛宿，子屬女虛危宿，亥屬室壁，戌屬奎婁宿，酉為胃昴畢宿，申屬觜參宿，未屬井鬼宿，柳星張宿，巳屬翼軫宿。 巳與白虎屬風，寅與青龍屬云，卯與六合屬雷，午與朱雀屬電，辰與勾陳屬霧，巳與螣蛇屬虹霓，亥子壬癸與玄琥天后為雨澤，亥子申酉乘白虎太陰屬雪雹。凡占天文參此。

The symbolic representations used in divination for celestial phenomena are as follows. In general:亥 represents Heaven, the Month General of the current month represents the Sun, and the Month Builder of the current month represents the Moon, while辰 represents the multitude of stars. Matching the Five Elements:寅 and卯 represent the Eastern Star (Jupiter, wood),巳 and午 represent the Southern Flame (Mars, fire),申 and酉 represent the Western Bright (Saturn, metal),亥 and子 represent the Northern Star (Saturn, water), and辰,戌,丑, and未 represent the Central Constellation (Jupiter, earth). Matching the Twenty-Eight Mansions:辰 corresponds to the mansions of Angle and Kangle,卯 corresponds to the mansions of Di, Fang, and Xin (the original text says '氏' but it should be '氐'),寅 corresponds to the mansions of Ji and Wei,丑 corresponds to the mansions of Dou and Niu,子 corresponds to the mansions of Nu, Xu, and Wei,亥 corresponds to the mansions of Shi and Bi,戌 corresponds to the mansions of Kui and Lou,酉 corresponds to the mansions of Wei, Mao, and Bi,申 corresponds to the mansions of Zi and Shen,未 corresponds to the mansions of Jing and Gui,午 corresponds to the mansions of Liu, Xing, and Zhang (the original text lacks the phrase '午属' and only has 'Liu Xing Zhang', which is recorded as is).巳 corresponds to the mansions of Yi and Zhen. Matching the Weather: the position of巳 corresponds to the White Tiger and represents wind, the position of寅 corresponds to the Azure Dragon and represents clouds, the position of卯 corresponds to Liu He and represents thunder, the position of午 corresponds to the Vermilion Bird and represents lightning, the position of辰 corresponds to Gou Chen and represents mist, and the position of巳 corresponds to Teng Snake and represents rainbows. The branches of亥 and子 combined with the stems of Ren and Gui correspond to the Black Tortoise and Heavenly Empress, indicating rain and moisture. The branches of亥,子,申, and酉 combined with the White Tiger and Tai Yin indicate snow and hail. When divining about weather conditions such as clear skies or rain, these symbolic representations are referred to.

地理 申屬地，寅屬山，亥子屬水，辰戌丑未屬四方田畝；卯屬正東方，亦屬柳星張所照處與市道旌旗地；酉屬正西方，亦屬胃昴畢所照處，與崗城街巷地；子屬正北方，亦屬女虛危所照處，與湖海塘池地；辰屬東南方，亦屬角亢所照處，與田墓山嶺地；巳屬東南，亦屬翼軫所照處，與爐冶窯灶地；未屬西南方，亦屬井鬼所照處，與村塋井泉地；申屬西南方，亦屬觜參所照處，與驛鋪石徑地；丑屬東北方，亦屬斗牛所照處，與園囿田墳地；寅屬東北方，亦屬箕尾所照處，與山林橋樑地；戌屬西北方，亦屬奎婁所照處，與田壟營丘地；亥屬西北方，亦屬室壁所照處，與江河港澗地。凡占地理參此。

The symbolic representations based on terrain and direction are as follows. In general: Shen represents the land, Yin represents mountains, Zi and Chou represent water, and Chen, Xu, Chou, and Wei represent the four directions of fields. For specific directions: Mao represents the due east, also governing the areas under the constellations Liu, Xing, and Zhang, as well as markets, roads, and places with banners fluttering. You represents the due west, also governing the areas under the constellations Wei, Mao, and Bi, as well as hills, city walls, and streets. Zi represents the due north, also governing the areas under the constellations Nu, Xu, and Wei, as well as lakes, rivers, ponds, and pools. Chen represents the southeast, also governing the areas under the constellations Jiao and Kang, as well as fields, tombs, and hills. Si also belongs to the southeast, also governing the areas under the constellations Yi and Zhen, as well as forges, workshops, brick kilns, and stoves. Wei represents the southwest, also governing the areas under the constellations Jing and Gui, as well as villages, cemeteries, and wells. Shen also belongs to the southwest, also governing the areas under the constellations Zui and Shen, as well as relay stations, inns, and stone-paved paths. Chou represents the northeast, also governing the areas under the constellations Dou and Niu, as well as gardens, fields, and cemeteries. Yin also belongs to the northeast, also governing the areas under the constellations Ji and Wei, as well as mountains, forests, and bridges. Xu represents the northwest, also governing the areas under the constellations Kui and Lou, as well as field ridges, military camps, and hills. Hai also belongs to the northwest, also governing the areas under the constellations Shi and Bi, as well as rivers, canals, streams, and gullies. When divining about geographical features and their distances and directions, one should refer to these symbolic representations.

宮室 子屬後宮、後殿、內房、內堂；丑屬聖殿、神祠、官署、宦第；寅屬客館、山房、草廬、茅舍；卯屬行室、雷廟、船行、木廠；辰屬龍廟、星宮、天牢、帥府；巳屬弓店、爐店、炕房、廚房；午屬大堂、馬廄、命館、書齋；未屬酒肆、茶房、典槽、倉庫；申屬碾磨、碓房、遞鋪、館驛；酉屬金銀、珠玉、銅錫、錢鋪；戌屬佛殿、禪堂、營房、牢獄；亥屬道院、仙宮、戲園、樓閣。

The class images for divining about houses are as follows. Zi represents the rear palace, rear hall, inner chamber, and inner hall—rooms that are the deepest parts of a residence. Chou represents the sacred hall, shrine, official office, and mansions of officials. Yin represents guest houses, mountain huts, thatched cottages, and simple dwellings in the mountains. Mao represents pavilions, temples of thunder gods, boats, and timber yards—any buildings related to wood or vehicles. Chen represents temples of the dragon king, star mansion halls, heavenly prison, and general's headquarters. Si represents archery shops, metalworking shops, heated rooms, and kitchens—any places related to fire. Wu represents the main hall, stables, fortune-telling rooms, and study rooms. Wei represents taverns, tea houses, pawnshops and horse stalls, and warehouses. Shen represents grain mills, rice pounding rooms, relay stations, and guest houses. You represents gold and silver shops, pearl and jade stores, copper and tin shops, and money exchanges. Xu represents Buddhist halls, meditation rooms, military barracks, and prisons. Hai represents Taoist temples, immortal palaces, theaters, and towers.

貴人官宦宅，螣蛇火怪宅，朱雀是非宅，六合和合宅，勾陳爭訟宅，青龍喜慶宅，白虎災喪宅，太常安樂宅，玄武耗費宅，太陰暗昧宅，天后淫泆宅。凡占宮室者參此。

When determining the nature of a house based on the Heavenly Generals, if the house is occupied by the Nobleman, it indicates a residence of officials; if occupied by the Teng Snake, it signifies a house prone to fire and strange occurrences; if occupied by the Vermilion Bird, it indicates a house with constant disputes and verbal conflicts; if occupied by the Liu He, it represents a harmonious and peaceful house; if occupied by the Gou Chen, it suggests a house with disputes and lawsuits; if occupied by the Azure Dragon, it denotes a house of joy and prosperity; if occupied by the White Tiger, it indicates a house with misfortune and loss; if occupied by the Tai Chang, it represents a house of ease and happiness; if occupied by the Black Tortoise, it signifies a house with financial loss and expenditure; if occupied by the Tai Yin, it indicates a dark and obscure house; if occupied by the Heavenly Empress, it represents a house with immoral and improper behavior. The text originally lists only eleven generals, omitting Tian Kong, which should be interpreted as a house characterized by falsehood and lack of authenticity. All judgments regarding the fortune or misfortune of houses and residences are based on this system of symbolic associations.

人物 子屬丫環婦女，丑屬牧築耕夫，寅屬隱樵書吏，卯屬船戶車伕，辰屬漁翁禁子，巳屬爐灶窯工，午屬馬伕蠶婦，未屬篾匠裁縫，申屬鋪兵驛卒，酉屬妾婢妓娼，戌屬軍丁奴僕，亥屬道士優伶。

The class symbols for people's identities are as follows. Zi represents a servant girl or woman. Chou represents herdsmen, builders, and farmers. Yin represents hermits, woodcutters, and clerks. Mao represents boatmen and drivers, anyone who operates boats or carts. Chen represents fishermen and jailers (the term "jinzi" refers to those who guard prisoners). Si represents those who tend stoves and kiln workers. Wu represents horse handlers and women who raise silkworms. Wei represents bamboo workers and tailors. Shen represents couriers and postal messengers, anyone who delivers official documents. You represents concubines, servants, and courtesans. Xu represents soldiers and servants. Hai represents Taoist priests and performers. When asking about a person, refer to the branch that appears on the divination board to determine their identity and occupation.

貴人屬王侯紳士，螣蛇屬異怪小人，朱雀屬醫卜星相，六合屬朋稚牙媒，勾陳屬將軍捕快，青龍屬木客茶商，天空屬尼姑和尚，白虎屬病者屠夫，太常屬業衣業食，玄武屬盜賊逃人，太陰屬老嫗嬪孀，天后屬後姬少女。 印煞屬父母，盜煞屬男女，鬼煞屬官屬夫，財煞屬妻屬妾，劫煞屬弟兄屬姊妹。凡占人物參此。

Taking the Heavenly Generals to determine people: the Nobleman represents kings, ministers, scholars, and officials; the Teng Snake represents small people with strange behavior; the Vermilion Bird represents doctors, fortune tellers, and astrologers; Liu He represents friends, young people, brokers, and matchmakers; Gou Chen represents generals and police officers; the Azure Dragon represents merchants dealing in timber and tea; Tian Kong represents nuns and monks; the White Tiger represents sick people and butchers; Tai Chang represents people whose livelihood is based on clothing and food, such as tailors and cooks; the Black Tortoise represents thieves and fugitives; Tai Yin represents old women, concubines, and widows; the Heavenly Empress represents empresses, concubines, and young women. Taking the five Useful Gods to determine the Six Relations: the Seal and Harmful God represents parents, the Robber Harmful God represents children, the Ghost Harmful God represents superiors and husbands, the Wealth Harmful God represents wife and concubine, and the Jiesha represents brothers and sisters. Whenever one asks about who a person is and what their status is, one should refer to this method for interpretation.

姓氏 子屬危燕齊任與上下傍水字、子字、女字、雨字姓。 丑屬楊吳鈄紀與上下傍土字、田字、丑字、巳字、牛字、吉字、王字姓。 寅屬雲燕胥曹與上下傍木字、力字、山字、寶蓋、竹頭姓。 卯屬房東駱宋與上下傍木字、卯字、心字、耳字、車字、門字、戶字、雲頭、草頭姓。 辰屬鄭壽陳羅與上下傍土字、田字、山字、勾字、辰字、魚字、龍字、角字、亢字姓。 巳屬翼冶荊楚與上下傍火字、蟲字、弓字、丁字姓。

The class images for surnames are as follows. Look at which branch is activated in the chart, then take the surname associated with that branch to determine the surname of the person being asked. The list includes specific surnames as well as radicals. Any surname with those radicals in its upper, lower, left, or right parts is considered to belong to that category. Zi (Water) corresponds to surnames such as Wei, Yan, Qi, Ren, and also surnames with the water radical, the character '子', '女', or '雨' in their composition. Chou (Earth) corresponds to surnames such as Yang, Wu, Tou, Ji, and also surnames with the earth radical, the characters '田', '丑', '巳', '牛', '吉', or '王' in their composition. Yin (Wood) corresponds to surnames such as Yun, Yan, Xu, Cao, and also surnames with the wood radical, the characters '力', '山', the roof radical, or the bamboo radical in their composition. Mao (Wood) corresponds to surnames such as Fang, Dong, Luo, Song, and also surnames with the wood radical, the characters '卯', '心', '耳', '车', '门', '户', the cloud radical, or the grass radical in their composition. Chen (Earth) corresponds to surnames such as Zheng, Shou, Chen, Luo, and also surnames with the earth radical, the characters '田', '山', '勾', '辰', '鱼', '龙', '角', or '亢' in their composition. Si (Fire) corresponds to surnames such as Yi, Yi, Jing, Chu, and also surnames with the fire radical, the characters '虫', '弓', or '丁' in their composition.

午屬朱柳周張與上下傍火字、午字、丙字、言字、口字、馬字、羽字、鳥字、赤字姓。 未屬秦常雍井與上下傍土字、田字、未字、吉字、巳字、鬼字、衣字、食字姓。 申屬申傅益沈與上下傍金字、石字、白字、庚頭、虎頭、走之姓。 酉屬冀畢從趙與上下傍金字、鳥字、門字、戶字、西字、辛字、玉字、石字姓。 戌屬空印徐魯與上下傍土字、田字、戈字、犬字、僕字、婁字姓。 亥屬明江武鄧與上下傍水字、雨字、魚字姓。

The surname 午 is associated with those bearing the surnames Zhu, Liu, Zhou, Zhang, and also those with surnames containing characters with a fire radical, or with the characters 午, 丙, 言, 口, 马, 羽, 鸟, or 赤. The surname 未 is associated with those bearing the surnames Qin, Chang, Yong, Jing, and also those with surnames containing characters with a soil radical, or with the characters 田, 未, 吉, 巳, 鬼, 衣, or 食. The surname 申 is associated with those bearing the surnames Shen, Fu, Yi, Shen, and also those with surnames containing characters with a metal radical, or with the characters 石, 白, or with a 庚 radical, or with a 虎 radical, or with a 走 radical at the bottom. The surname 酉 is associated with those bearing the surnames Ji, Bi, Cong, Zhao, and also those with surnames containing characters with a metal radical, or with the characters 鸟, 门, 户, 西, 辛, 玉, or 石. The surname 戌 is associated with those bearing the surnames Kong, Yin, Xu, Lu, and also those with surnames containing characters with a soil radical, or with the characters 田, 戈, 犬, 仆, or 娄. The surname 亥 is associated with those bearing the surnames Ming, Jiang, Wu, Deng, and also those with surnames containing characters with a water radical, or with the characters 雨 or 鱼.

貴人貴重姓，螣蛇異怪姓，朱雀羽毛姓，六合連合姓，勾陳干戈姓，青龍鱗甲姓，白虎凶惡姓，太常及食姓，玄武不正姓，太陰暗昧姓，天后女字姓，凡占姓氏參此。

When determining the surname based on the nature of the Heavenly Generals: riding the Nobleman indicates surnames of importance and prominence; riding the Teng Snake indicates surnames with strange and peculiar meanings; riding the Vermilion Bird indicates surnames containing characters related to birds and feathers; riding Liu He indicates surnames formed by combining characters; riding Gou Chen indicates surnames containing characters related to weapons and warfare; riding the Azure Dragon indicates surnames containing characters related to scales, armor, insects, and fish; riding the White Tiger indicates surnames with evil orvicious meanings; riding Tai Chang indicates surnames related to clothing and food; riding the Black Tortoise indicates surnames with improper or incorrect meanings; riding Tai Yin indicates surnames with obscure or ambiguous meanings; riding the Heavenly Empress indicates surnames containing the radical for woman. The original text lists only eleven generals, omitting Tian Kong. According to its nature, Tian Kong should indicate surnames with empty or insubstantial meanings. Whenever one asks about someone's surname, one should refer to this method for interpretation.

臟腑 午屬心，酉屬肺，卯屬肝，寅屬膽，申屬大腸，子屬膀胱，巳屬三焦亦屬小腸，亥屬陰亦屬腎，辰戌屬脾，丑未屬胃，凡占、臟腑參此。

The following are the correspondences between the twelve Earthly Branches and the internal organs of the human body: Wu (午) corresponds to the heart, You (酉) to the lungs, Mao (卯) to the liver, Yin (寅) to the gallbladder, Shen (申) to the large intestine, Zi (子) to the bladder, Si (巳) to the triple warmer and also to the small intestine, Hai (亥) to the lower genitalia and also to the kidneys, Chen (辰) and Xu (戌) to the spleen, Chou (丑) and Wei (未) to the stomach. This system assigns the twelve Earthly Branches to the internal organs of the body. When divining the location of a disease or determining which internal organ is affected, one looks at which branch is showing a diseased energy on the divination board and determines the affected area accordingly. All these correspondences are used as references when divining matters related to internal organs.

飲食 寅卯屬春季所生，或草木所長，與青色物。 巳午屬夏季所生，或蒸燒炒炙，與赤色物。 申酉屬秋季所生，或碾磨所出，與白色物。 亥子屬冬季所生，或水中所出，與黑色物。 辰戌丑未屬四季所生，或田園所長，與黃色物。

The categories of food used in divination are divided into five groups according to the Five Phases.寅 and 卯 belong to wood, representing foods grown in spring, such as vegetables and green plants, or things that are green.巳 and 午 belong to fire, representing foods grown in summer, such as those cooked by steaming, roasting, stir-frying, or grilling, or things that are red.申 and 酉 belong to metal, representing foods grown in autumn, such as flour and rice processed by grinding or pounding, or things that are white.亥 and 子 belong to water, representing foods grown in winter, such as fish, shrimp, lotus roots, and water caltrop, or things that are black.辰, 戌, 丑, and 未 belong to earth, representing foods grown in the months of the four seasons, such as vegetables, fruits, and grains grown in the fields, or things that are yellow. When questioning about what has been eaten or what is on the table, one refers to the branch in the tray.

貴人珍重食，螣蛇異怪食，朱雀羽毛食，六合連合食，勾陳牽連食，青龍鱗甲食，天空不實食，白虎凶惡食，太常酒穀食，玄武不正食，太陰胡塗食，天后女制食。凡占飲食者參此。

When determining the nature and type of food based on the Heavenly Generals, the following principles apply: if it is associated with the Nobleman, it signifies rare and precious food; if associated with the Teng Snake, it indicates food with strange shapes; if associated with the Vermilion Bird, it refers to food of the bird and feathered kind; if associated with Liu He, it denotes food formed by joining pairs or parts together; if associated with Gou Chen, it refers to food connected in a series; if associated with the Azure Dragon, it signifies food of fish and shellfish; if associated with Tian Kong, it indicates food that is showy but empty; if associated with the White Tiger, it refers to food that is foul and ominous; if associated with Tai Chang, it denotes proper food such as wine and grains; if associated with the Black Tortoise, it refers to food of dubious origin; if associated with Tai Yin, it indicates food that is mixed and indistinct; if associated with the Heavenly Empress, it refers to food made by women's hands. Whenever a question concerning food is asked, one should refer to this method for interpretation.

器用 寅屬桌椅凳杌，卯屬櫥櫃舟車，寅卯又屬一應木器與青色物。 巳屬爐扇弓弩，午屬書畫旌旗，巳午又屬一應火器與赤色物。 申屬干戈碓磨，酉屬珠玉金銀，申酉又屬一應金器與白色物。 亥屬符圖傘笠，子屬胭粉簪環，亥子又屬一應水器與黑色物。 辰屬戥秤尺網，戌屬盔甲印綬，丑屬斛斗冠帶，未屬盤盞布帛，辰與丑未又屬一應土器與黃色物。

The classifications of objects and tools used in divination are as follows, still categorized according to the Five Phases. The branch寅 belongs to wood and governs tables, chairs, stools, and benches; the branch卯 also belongs to wood and governs cabinets, chests, boats, and carts; the branches寅 and卯 together govern all wooden objects and items of green color. The branch巳 belongs to fire and governs incense burners, fans, and bows and arrows; the branch午 also belongs to fire and governs calligraphy and paintings, banners and flags; the branches巳 and午 together govern all objects made with fire and items of red color. The branch申 belongs to metal and governs knives, swords, spears, and mortars and grinding stones; the branch酉 also belongs to metal and governs pearls, jade, silver, and gold; the branches申 and酉 together govern all metal objects and items of white color. The branch亥 belongs to water and governs talismans, pictures, umbrellas, and raincoats; the branch子 also belongs to water and governs rouge, perfumes, hairpins, and jewelry; the branches亥 and子 together govern all containers for water and items of black color. The branch辰 belongs to earth and governs scales, measuring rods, nets, and fishing nets; the branch戌 governs armor, seals, and sashes; the branch丑 governs measuring vessels such as bushels and baskets, and crowns, sashes, shoes, and sandals; the branch未 governs plates, cups, and silk and cloth; the branches辰,丑, and未 together govern all earthenware objects and items of yellow color.

貴人珍重物，螣蛇異怪物，朱雀羽毛物，六合連合物，勾陳吊掛物，青龍喜慶物，天空空虛物，白虎凶喪物，太常衣食物，玄武戲弄物，太陰不明物，天后女制物。凡占器用者參此。

When determining the nature of objects based on the Heavenly Generals, if it is accompanied by the Nobleman, it refers to valuable items; if accompanied by the Teng Snake, it refers to strange-shaped objects; if accompanied by the Vermilion Bird, it refers to feathered birds; if accompanied by the Liu He, it refers to objects that can be connected or paired; if accompanied by the Gou Chen, it refers to suspended or hanging objects; if accompanied by the Azure Dragon, it refers to items related to joy and celebration; if accompanied by the Tian Kong, it refers to hollow objects; if accompanied by the White Tiger, it refers to objects used in凶险 or funerals; if accompanied by the Tai Chang, it refers to clothing and food; if accompanied by the Black Tortoise, it refers to toys; if accompanied by the Tai Yin, it refers to objects of unknown origin; if accompanied by the Heavenly Empress, it refers to objects made by women. Whenever questioning about objects or tools, refer to this method for interpretation.

數目 亥子一，巳午二，寅卯三，申酉四，辰戌丑未五，謂之五行。 子午九，丑未八，寅申七，卯酉六，辰戌五，巳亥四，謂之先天。 旺相多，休囚少，凡占數目參此。

There are two sets of symbolic numbers used in divination. The first set follows the numbers of the Five Phases:亥 and 子 belong to water, and the number is one;巳 and 午 belong to fire, and the number is two;寅 and 卯 belong to wood, and the number is three;申 and 酉 belong to metal, and the number is four;辰, 戌, 丑, and 未 belong to earth, and the number is five—this is called "Five Phase Numbers," derived from the sequence of the River Chart, which assigns water to one, fire to two, wood to three, metal to four, and earth to five. The second set follows the numbers assigned to the trigrams in theEarlier Heaven (Primordial) arrangement:子 and 午 are nine,丑 and 未 are eight,寅 and 申 are seven,卯 and 酉 are six,辰 and 戌 are five, and巳 and 亥 are four—this is called "Primordial Numbers." In addition, one must consider the strength of the element: if the branch in question is in its旺 (prosperous) or 相 (growing) phase, the number is taken as larger; if it is in 休 (declining), 囚 (captured), or 死 (dead) phase, the number is taken as smaller. Whenever divining about quantities, numbers of people, days, or distances, this method is used for reference.

顏色 寅卯青，巳午赤，申酉白，亥子黑，辰戌丑未黃。旺相鮮明，休囚淡舊。凡占顏色參此。

The color symbolism used in divination is categorized according to the Five Phases. The branches 寅 (Yin) and 卯 (Mao) belong to wood and their color is green; the branches 巳 (Si) and 午 (Wu) belong to fire and their color is red; the branches 申 (Shen) and 酉 (You) belong to metal and their color is white; the branches 亥 (Hai) and 子 (Zi) belong to water and their color is black; the branches 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) belong to earth and their color is yellow. In addition to determining the color, one must also consider the strength and depth of the energy: if the branch is in its旺 (prosperous) or 相 (growing) phase, the color appears bright and vivid, like newly made objects; if it is in 休 (declining) or 囚 (captured) state, the color appears dull and faded, like old and worn-out objects. When divining about the color and newness or oldness of clothing or utensils, this symbolism is referred to.

飛潛動植 子屬鼠亦屬燕蝠類，丑屬牛亦屬獬象類，寅屬龍亦屬彪豹類狸貓類，卯屬兔亦屬狐駱驢騾類，辰屬龍亦屬蛟鼉魚鱉類，巳屬蛇亦屬蟒蚓蟬蟲類，午屬馬亦屬鹿獐蠶雀類，未屬羊亦屬雁犴類，申屬猴亦屬猿猱類，酉屬雞亦屬雉鳥鶉鴨類，戌屬犬亦屬狼獾類，亥屬豬亦屬貐熊類。

The categories of animals and creatures used in divination are as follows, first expanding according to the twelve zodiac animals. Zi represents the rat, also including bats and swallows. Chou represents the ox, also including the獬豸 and elephants. Yin represents the tiger, also including the彪,豹, and狸猫. (The original text mistakenly states 'Yin belongs to the dragon,' which should be 'Yin belongs to the tiger'; the dragon is correctly assigned to Chen.) Mao represents the rabbit, also including foxes, camels, donkeys, and mules. Chen represents the dragon, also including the蛟,鼍, fish, and turtles. Si represents the snake, also including the蟒, earthworms, cicadas, and various insects. Wu represents the horse, also including the deer, the獐, the silkworm, and the sparrow. Wei represents the sheep, also including the goose and the犴 (wild dog). Shen represents the monkey, also including the猿 and the猱. You represents the rooster, also including the pheasant, birds, quails, and ducks. Xu represents the dog, also including the wolf and the badger. Hai represents the pig, also including the貐 and the bear.

寅與卯並屬樹竹花草，貴人貴重物，螣蛇異怪物，朱雀飛鳴物，六合成雙物，勾陳爭鬥物，青龍鱗甲物，天空虛誕物，白虎凶惡物，太常飲啄物，玄武不正物，太陰不明物，天后閨藏物，凡占飛潛動植者參此。

As for plants and trees, the branches of Yin and Mao both govern trees, bamboo, and flowers. Then, according to the nature of the Heavenly General, if it is accompanied by the Nobleman, it signifies something precious and rare; if accompanied by the Teng Snake, it signifies something strange and abnormal; if accompanied by the Vermilion Bird, it signifies birds that can fly and sing; if accompanied by Liu He, it signifies things that come in pairs; if accompanied by Gou Chen, it signifies quarrelsome and combative things; if accompanied by the Azure Dragon, it signifies fish and dragons with scales and shells; if accompanied by Tian Kong, it signifies false and misleading things; if accompanied by the White Tiger, it signifies fierce and harmful creatures; if accompanied by Tai Chang, it signifies things that can be eaten or drunk; if accompanied by the Black Tortoise, it signifies things of dubious origin; if accompanied by Tai Yin, it signifies hidden and unclear things; if accompanied by the Heavenly Empress, it signifies ornamental objects kept in a secluded place. When divining animals, insects, fish, and plants, one should refer to this category for symbolic meanings.