The beginning section: Zhou Zhonggao's Quick Divination Manual for Determining Days

金喜巳酉忌在寅，木喜亥子忌在巳，水喜申酉忌在午，火喜寅卯忌在申，土喜午申忌在亥。金取巳申酉，寅午須有害。木到亥寅卯，申酉即難安。水喜申酉子，巳午定有愆。火取寅巳午，亥子便為災。土用在午申，亥卯巳為害。

This is a mnemonic for determining auspicious days according to the Useful God. Choose good days based on the Five Phases of the Useful God and avoid bad days. If the Useful God is metal, it is favorable on the day of Si and You, because metal is born in Si and reaches its peak in You. It is unfavorable on the day of Yin, as fire hidden in Yin will overcome metal. If the Useful God is wood, it is favorable on the day of Hai and Zi, as water can generate wood. It is unfavorable on the day of Si, as fire in Si will drain wood and generate earth. If the Useful God is water, it is favorable on the day of Shen and You, as metal can generate water. It is unfavorable on the day of Wu, as fire in Wu will conflict with water. If the Useful God is fire, it is favorable on the day of Yin and Mao, as wood can generate fire. It is unfavorable on the day of Shen, as water hidden in Shen will overcome fire. If the Useful God is earth, it is favorable on the day of Wu and Shen, as fire in Wu generates earth and Shen is the birthplace of earth. It is unfavorable on the day of Hai, as water in Hai will scatter the earth's energy. The latter part of the verse gives more details: for metal, choose the days of Si, Shen, and You; if the days of Yin or Wu appear, there will be obstacles. For wood, choose the days of Hai, Yin, and Mao; if the days of Shen or You appear, there will be unrest. For water, choose the days of Shen, You, and Zi; if the days of Si or Wu appear, there will be mistakes. For fire, choose the days of Yin, Si, and Wu; if the days of Hai or Zi appear, there will be disasters. For earth, choose the days of Wu and Shen; if the days of Hai, Yin, or Si appear, there will be obstacles.

遊南子曰，餘閱胡雙湖所載漢晉至宋雜記占驗，及吳甘泉元明占驗錄，皆就彖辭爻辭直斷，應若桴鼓。後之占者，但得易辭，既合所占之事，即不可拘泥京管，而弁視四大聖人之至訓也，故習卜之功先須讀易。

Younanzi said: I have read the miscellaneous records of divination cases from the Han, Jin, and Song dynasties collected by Hu Yigui, as well as those from the Yuan and Ming dynasties compiled by Wu Ganquan. All these cases directly use the Hexagram Statements and Line Statements to make judgments, and their verification is as clear as a drumstick hitting a drum, immediate and effective. Later diviners, once they find the statements from the Book of Changes fitting the matter they are divining, do not need to be bound by the system of Najia and divine stars developed by Jing Fang and Guan Lu. Instead, they look down upon the profound teachings of the four sages Fuxi, King Wen, the Duke of Zhou, and Confucius. Therefore, the first step in learning divination is to study the Book of Changes.

耶律楚材曰，易之初，其以六十四卦示人占例，亦浩繁矣。求君父之道於乾，求臣子之道於坤，婚姻於咸、恆、漸、歸妹。待於需，進於晉，升於升，改於革，行師於師，爭訟於訟，聚於萃，散於渙，以至退於遁，守於困，安於泰、鼎，厄於夷、蹇，盈於大有、豐，壞於損、蠱，家人之在室，旅之在途，既未濟，大小過，大小畜，得失進退之義。

Yelü Chucai said: When the Book of Changes was first established, using the names of the sixty-four hexagrams to demonstrate the method of divination was already very comprehensive. If you want to inquire about the way of a ruler, refer to the hexagram Qian; if you want to inquire about the way of a minister or a son, refer to the hexagram Kun; if you want to inquire about marriage, refer to the hexagrams Xian, Heng, Jian, and Gui Mei. For matters of waiting, refer to the hexagram Xu; for advancing, refer to the hexagram Jin; for rising, refer to the hexagram Sheng; for change, refer to the hexagram Ge; for military action, refer to the hexagram Shi; for disputes, refer to the hexagram Song; for gathering, refer to the hexagram Cui; for dispersal, refer to the hexagram Huan; and so on, for retreating, refer to the hexagram Duan; for being confined, refer to the hexagram Kun; for peace and stability, refer to the hexagrams Tai and Ding; for danger and adversity, refer to the hexagrams Mingyi and Jian; for fullness, refer to the hexagrams Dayou and Feng; for decline, refer to the hexagrams Shen and Gu; the hexagram Jia Ren indicates the master within the house, the hexagram Lu indicates the master on the road, and the hexagrams Ji Ji, Wei Ji, Da Guo, Xiao Guo, Da Xu, and Xiao Xu each contain the meanings of gain and loss, advancement and retreat.

雖卦名僅七十九字，而文義坦白，頗足決斷矣。此文王未有卦辭之前已然，況又有三百八四爻，示之以變乎，故人苟積誠而筮，則神之告之。卦辭爻辭，應合所問，如占婚而與之咸恆，曰納婦吉，曰勿用取女，曰女歸吉，曰歸妹征凶。

There are only seventy-nine characters in the names of the sixty-four hexagrams, yet their meanings are clear and sufficient for decision-making. This is even before King Wen added the hexagram statements. Moreover, later there were three hundred and eighty-four line statements, which use line changes to guide people. Therefore, if a person cultivates sincere intent and then performs the divination, the divine will inform him that the hexagram and line statements will naturally correspond to the matter being inquired about. For example, if one divines about marriage and obtains the hexagrams of Xian and Heng, the Xian hexagram says 'Taking a wife is auspicious' and 'Marriage is auspicious,' the Meng hexagram says 'Do not take a wife,' the Jian hexagram says 'A woman returning is auspicious,' and the Gui Mei hexagram says 'Going on a journey is dangerous.' The auspicious or inauspicious outcome is immediately clear.

占家宅，曰富家大吉，曰閒有家，悔亡，曰夫妻反目，曰家人嗃嗃，婦子嘻嘻，曰入于其宮，不見其妻。占出行，曰利涉大川，利有攸往，曰不利涉大川，勿用有攸往。占士進，曰不家食吉，曰不事王侯，高尚其事。

Divination for the household: The line "Rich family, great auspiciousness" from "Family" nine five, and "Idle with a home, no regret" from "Initial Nine" are both favorable; however, "Spouse and wife quarrel" from "Small Accumulation" nine three, "Family quarrel, wife and children laugh" from "Family" nine three, and "Enter the house, not seeing the wife" from "Difficulty" six three are all ominous. Divination for travel: "Need" and "Great Accumulation" say "Beneficial to cross great rivers," and "Qian" and "Kun" say "Beneficial to go somewhere," indicating it is feasible; whereas "Yi" and "Song" say "Not beneficial to cross great rivers," and "Kun" upper six say "Do not go anywhere," indicating it is not feasible. Divination for scholars seeking official positions: "Great Accumulation" says "Not eating at home, auspicious," suggesting it is suitable to take up an official post and receive salary; whereas "Gǔ" upper nine says "Not serving princes and dukes, pursuing lofty matters," suggesting it is suitable to retire and live in seclusion.

占求嗣，曰有子，考無咎，曰得妾以其子，曰婦孕不育，曰婦三歲不孕。占征伐，曰利用侵伐，曰不利行師。占田獵，曰田獲三品，曰田無禽。諸如此類，皆神鑑其誠而顯告之也。更不必揣摹臆度，別生論斷。若夫彖辭爻辭，不應所占之事，然後取動變一爻，各配生克，及長生十二之宮，斷其休咎也。劉伯溫曰，爻神吉而易辭凶，先吉後凶。爻神凶而易辭吉，先凶後吉。

Divination for seeking offspring: The line statement of "Gǔ" hexagram's initial line says "There is a son, the father has no blame," and the line statement of "Dǐng" hexagram's second line says "Obtaining a concubine with her son," both indicate having offspring. The line statement of "Jiàn" hexagram's third line says "The wife is pregnant but does not give birth," and the line statement of "Jiàn" hexagram's fifth line says "The wife is unable to conceive for three years," which indicate no offspring. Divination for warfare: The line statement of "Qiān" hexagram's top line says "It is advantageous to march in battle, conquering nearby states," and the line statement of "Qiān" hexagram's fifth line says "It is advantageous to invade and attack," indicating that war is possible. The line statement of "Fù" hexagram's top line says "It is not advantageous to march in battle," indicating that war is not possible. Divination for hunting: The line statement of "Xùn" hexagram's fourth line says "Hunting yields three kinds of game," indicating a successful hunt. The line statement of "Héng" hexagram's fourth line says "Hunting yields no birds," indicating an empty-handed return. Such examples are all based on the divine insight into the sincerity of the person asking the question, clearly informing them. Divination should be concluded here, without further speculation or creating new interpretations. Only when the hexagram statement and line statement do not match the matter being divined, should one take the line that initiates the change, pair it with the five phases of generation and overcoming, as well as the twelve palaces of growth, bathing, etc., to determine its fortune or misfortune. Liu Bowen said: If the line spirit shows good fortune while the "Yì" statement shows misfortune, then it will first be good and then bad. If the line spirit shows misfortune while the "Yì" statement shows good fortune, then it will first be bad and then good.

六爻安靜者，以本卦彖辭斷之。一爻動，以動爻之辭斷。兩爻動，取陰爻為斷，陰主未來故也。若同陰同陽，取上動之爻辭斷。三爻動以中爻之辭斷，四爻動，取下靜之爻辭斷，五爻動，取靜爻之辭斷，六爻動，乾坤二卦，以用九用六之辭斷，餘卦則以變卦彖辭斷也。按從亡錄所載，程濟驚占皆一爻動者，具取變卦爻辭斷之，無不奇中者附參。

If all six lines are static, then the hexagram statement of the primary hexagram is used for interpretation. If only one line moves, then the line statement of that moving line is used. If two lines move, the yin line is chosen for interpretation, because yin represents future events; if both moving lines are yin or both are yang, then the line above is chosen for interpretation. If the third line moves, the line statement of the central line is used; if the fourth line moves, the line statement of the line below that is still static is used; if the fifth line moves, the line statement of the static line is used. If all six lines move, then if the hexagram is either Qian or Kun, the statements of "use nine" and "use six" are used for interpretation; for other hexagrams, the hexagram statement of the resulting hexagram is used. According to Cheng Ji's "From Wandering Records," his remarkable divination examples were all cases where only one line moved, yet he always used the line statement of the resulting hexagram for interpretation, and none failed to be accurate. This is noted here for reference.

周景暘曰，遁卦刑傷多，姤咸貧賤老。屯井皆是否，無端生災禍。秋蠱冬蒙凶，有病難脫過。春達晉小過，即便哀號苦。官符怕豐井，大過難脫獄。賁象多官司，占此遭凶破。遇萃財折本，逢臨口舌多。八純與壯妄，圖謀百不安。

Zhou Jingyang said: If one's personal destiny is divined to the "Dun" hexagram, there will be many injuries and troubles throughout life; if it is "Gou" or "Xian," one will remain poor and lowly in old age; if it is "Zun" or "Jing," it is as bad as the "Po" hexagram, and disasters will arise without cause. If one divines in autumn and gets "Gu," or in winter and gets "Meng," it is ominous, and illness will be hard to overcome. If one divines in spring and gets "Jin" or "Xiao Guo," there will be immediate sorrow and distress. For legal matters, the worst are "Feng" and "Jing"; getting "Da Guo" means difficulty in escaping from prison, and getting "Ben" brings many lawsuits. If one's personal destiny meets these hexagrams, misfortune is inevitable. Meeting "Cui" leads to loss of wealth, and meeting "Lin" brings much verbal disputes. The eight pure hexagrams and "Da Zhuang" and "Wu Wang" are all ominous; any scheme or plan will not be secure.

墓絕離化乾，坎艮坤之巽，乾兌變入艮，震巽化為坤。變卦與本卦倒置。反吟謙（地山）共剝（山地），歸妹（雷澤）與隨（澤雷）同，小畜（風天）之為姤（天風），既（水火）之未濟（火水）宮。

First, we discuss the concept of a hexagram entering its墓绝 (burial and extinction) state. The hexagram 《离》 belongs to fire, and the burial place of fire is in 戌 (Xu), which belongs to the position of 《乾》 (Heaven), so 《离》 transforms into 《乾》 as a墓绝 change. The hexagram 《坎》 belongs to water, and 《艮》 and 《坤》 belong to earth; the burial and extinction of water and earth occur in 辰 (Chen) and 巳 (Si). 巳 belongs to the position of 《巽》 (Wind), so 《坎》, 《艮》, and 《坤》 transform into 《巽》 as a墓绝 change. 《乾》 and 《兑》 belong to metal, and the burial place of metal is in 丑 (Chou), which belongs to the position of 《艮》 (Mountain), so 《乾》 and 《兑》 transform into 《艮》 as a墓绝 change. 《震》 and 《巽》 belong to wood, and the burial place of wood is in 未 (Wei), which belongs to the position of 《坤》 (Earth), so 《震》 and 《巽》 transform into 《坤》 as a墓绝 change. If the useful god (用神) enters its墓绝 state, the matter tends to be stagnant and not develop. Now, regarding the reverse chant (反吟) hexagram, it refers to the transformed hexagram having its upper and lower trigrams exactly reversed compared to the original hexagram. For example, 《谦》 is earth below mountain, and its reverse chant is mountain above earth, which is 《剥》; 《归妹》 is thunder above marsh, and its reverse chant is marsh above thunder, which is 《随》; 《小畜》 is wind above heaven, and its reverse chant is heaven above wind, which is 《姤》; 《既济》 is water above fire, and its reverse chant is fire above water, which is 《未济》. When a reverse chant hexagram is obtained, it indicates that matters are unstable and subject to change.

京房曰，自初至五不動，復下飛四往復用飛，上飛下飛還本體，便是十六變卦例。如乾宮一變姤，至五變剝，上爻為宗廟，永不變。復下飛四晉為游魂，下飛三旅為外戒，下飛二鼎為內戒，下飛初大有為歸魂。

Jing Fang said: Starting from the first line, the lines change in sequence to the fifth line, while the top line remains unchanged. After changing to the fifth line, one returns to the fourth line and changes downward sequentially, using this method of 'flying' repeatedly. First flying downward, then flying upward, and finally returning to the original hexagram, this is the system of the sixteen changing hexagrams. Taking the Qian hexagram as an example: the first line changes to the Gou hexagram, then the second line changes to the Bo hexagram, and so on until the fifth line changes to the Bo hexagram. The sixth line is the position of the ancestral temple, which remains unchanged. Then returning to change the fourth line downward to the Jin hexagram, which is the 'wandering soul' hexagram; changing the third line downward to the Lu hexagram, which is the 'external restraint' hexagram; changing the second line downward to the Ding hexagram, which is the 'internal restraint' hexagram; and changing the first line downward to the Da You hexagram, which is the 'returning soul' hexagram.

復上飛二離為絕命，復上飛三噬嗑為血脈，上飛四頤為肌肉，上飛五益為骸骨，復下飛四無妄為棺槨，下飛三同人為墳墓，下飛二乾復還本體。凡十六變八宮皆仿此，占者遇變入本宮卦者，災福應十分。

Then it flies upward again: the second line becomes the Hexagram of Fire (Li), which is the "Death" hexagram; the third line becomes the Hexagram of Eating the Fire (Shihe), which is the "Blood Vessels" hexagram; the fourth line becomes the Hexagram of Nourishment (Yi), which is the "Muscles" hexagram; the fifth line becomes the Hexagram of Gain (Yi), which is the "Bones" hexagram. Then it flies downward: the fourth line becomes the Hexagram of No Expectation (Wuwang), which is the "Coffin and Outer Case" hexagram; the third line becomes the Hexagram of Fellowship (Tongren), which is the "Tomb" hexagram; the second line returns to the Hexagram of Heaven (Qian), back to its original form. The method of sixteen changes is applied in this way to all eight hexagram groups. If a person divining encounters a hexagram that keeps changing but remains within its original group, whether it indicates misfortune or good fortune, the fulfillment will be complete and certain.

外戒卦，吉凶從外來。內戒卦，禍福從內起。骸骨卦，生則贏瘦，死不葬埋。棺槨卦，病必死亡。血脈卦，主血疾漏下。絕命卦，事多反覆，為人孤獨，不諧於俗。游魂肌肉卦，精神恍惚，如夢如痴。歸魂塚墓卦，墳墓吉，而事可成也。

Each of the sixteen changes has its own symbolic meaning. The "Outer Restriction" hexagram indicates fortune or misfortune coming from outside; the "Inner Restriction" hexagram signifies calamity or good fortune arising within the household. The "Skeleton" hexagram suggests a thin and weak body while alive, and no one to bury the body after death. The "Coffin and Outer Casing" hexagram indicates certain death when predicting illness. The "Blood and Vessels" hexagram points to diseases related to blood and conditions like uterine bleeding or bloody discharge. The "Destiny" hexagram indicates that affairs are repeatedly obstructed, the person is lonely, and they do not fit in with the common people. The "Wandering Spirit" and "Muscle" hexagrams indicate a confused mind, as if in a dream or in a trance. The "Returning Spirit" and "Tomb" hexagrams indicate good fortune for graves and success in affairs.

外戒、內戒、絕命、血脈、肌肉、骸骨、棺槨、墳墓。乾宮變卦：旅、鼎、離、噬嗑、頤、益、無妄、同人。坎宮變卦：復、臨、坤、謙、小過、咸、蹇、比。艮宮變卦：小畜、家人、巽、渙、訟、未濟、蒙、蠱。震宮變卦：困、萃、兌、夬、需、泰、大壯、歸妹。巽宮變卦：賁、大畜、艮、剝、晉、否、觀、漸。離宮變卦：姤、遁、乾、履、中孚、損、睽、大有。坤宮變卦：節、屯、坎、井、大過、恆、升、師。兌宮變卦：豫、解、震、豐、明夷、既濟、革、隨。

This is a对照 table for the eight palaces and sixteen transformations. The horizontal rows are in the order of external restraint, internal restraint, death, bloodline, muscle, bone, coffin and tomb. The vertical rows are the eight palaces. The transformations for the Qian Palace are: The Traveler, The Cauldron, The Fire, The Snap, The Nourishment, The Gain, The Unwilling, and The Fellowship. The transformations for the Kan Palace are: The Return, The Approach, The Earth, The Humility, The Small Excess, The Affection, The Difficulty, and The Comparison. The transformations for the Gen Palace are: The Small Accumulation, The Family, The Wind, The Dispersal, The Litigation, The Unfinished, The Enlightenment, and The Pestilence. The transformations for the Zhen Palace are: The Difficulty, The Gathering, The Lake, The Decision, The Need, The Prosperity, The Great Strength, and The Return of the Sister. The transformations for the Xun Palace are: The Ornament, The Great Accumulation, The Mountain, The Reduction, The Progress, The Opposition, The Observation, and The Gradual Progress. The transformations for the Li Palace are: The Encounter, The Retreat, The Heaven, The Following, The Middle Trust, The Loss, The Separation, and The Great Possession. The transformations for the Kun Palace are: The Regulation, The Initiation, The Water, The Well, The Great Excess, The Permanence, The Ascension, and The Army. The transformations for the Dui Palace are: The Joy, The Resolution, The Thunder, The Abundance, The Dimmed Light, The Completed, The Change, and The Following. When consulting the table, first determine which palace the hexagram falls into and its position in the row, then refer to the symbolic meanings of the hexagrams listed above for interpretation.

乾宮八卦屬金：乾為天、天風姤、天山遁、天地否、風地觀、山地剝、火地晉、火天大有。坎宮八卦屬水：坎為水、水澤節、水雷屯、水火既濟、澤火革、雷火豐、地火明夷、地水師。艮宮八卦屬土：艮為山、山火賁、山天大畜、山澤損、火澤睽、天澤履、風澤中孚、風山漸。震宮八卦屬木：震為雷、雷地豫、雷水解、雷風恆、地風升、水風井、澤風大過、澤雷隨。

The sixty-four hexagrams are divided into eight groups, each containing eight trigrams, and each group shares the same Five Phases. The Qian trigram group belongs to metal, in order: the pure hexagram "Qian (Heaven)" (Hexagram 1), the first generation "Heaven Wind Gou" (Hexagram 44), the second generation "Heaven Mountain Dun" (Hexagram 33), the third generation "Heaven Earth Pi" (Hexagram 12), the fourth generation "Wind Earth Guan" (Hexagram 20), the fifth generation "Mountain Earth Bo" (Hexagram 23), the wandering soul "Fire Earth Jin" (Hexagram 35), and the returning soul "Fire Heaven Da You" (Hexagram 14). The Kan trigram group belongs to water, in order: "Kan (Water)" (Hexagram 29), "Water Earth Jie" (Hexagram 60), "Water Thunder Zhun" (Hexagram 3), "Water Fire Ji Ji" (Hexagram 63), "Swamp Fire Ge" (Hexagram 49), "Thunder Fire Feng" (Hexagram 55), the wandering soul "Earth Fire Ming Yi" (Hexagram 36), and the returning soul "Earth Water Shi" (Hexagram 7). The Gen trigram group belongs to earth, in order: "Gen (Mountain)" (Hexagram 52), "Mountain Fire Bi" (Hexagram 22), "Mountain Heaven Da Xu" (Hexagram 26), "Mountain Earth Sun" (Hexagram 41), "Fire Earth Kui" (Hexagram 38), "Heaven Earth Lv" (Hexagram 10), the wandering soul "Wind Earth Zhong Fu" (Hexagram 61), and the returning soul "Wind Mountain Jian" (Hexagram 53). The Zhen trigram group belongs to wood, in order: "Zhen (Thunder)" (Hexagram 51), "Thunder Earth Yu" (Hexagram 16), "Thunder Water Xie" (Hexagram 40), "Thunder Wind Heng" (Hexagram 32), "Earth Wind Sheng" (Hexagram 46), "Water Wind Jing" (Hexagram 48), the wandering soul "Swamp Wind Da Guo" (Hexagram 28), and the returning soul "Swamp Thunder Sui" (Hexagram 17).

巽宮八卦屬木：巽為風、風天小畜、風火家人、風雷益、天雷無妄、水雷噬嗑、山雷頤、山風蠱。離宮八卦屬火：離為火、火山旅、火風鼎、火水未濟、山水蒙、風水渙、天水訟、天火同人。坤宮八卦屬土：坤為地、地雷復、地澤臨、地天泰、雷天大壯、澤天夬、水天需、水地比。兌宮八卦屬金：兌為澤、澤水困、澤地萃、澤山咸、水山蹇、地山謙、雷山小過、雷澤歸妹。

The eight trigrams in the Xun (Wind) palace belong to the Wood element and are in order: "Xun (Wind)" "Xiao Xu (Heavenly Wind)" "Jia Ren (Family of Wind and Fire)" "Yi (Benefit of Wind and Thunder)" "Wu Wang (Unwarranted Thunder)" "Shi Ke (Crushing of Water and Thunder)", the wandering soul is "Yi (Nourishment of Mountain and Thunder)", and the returning soul is "Gu (Guilt of Mountain and Wind)". The eight trigrams in the Li (Fire) palace belong to the Fire element and are in order: "Li (Fire)" "Lv (Traveler of Mountain and Fire)" "Ding (Cauldron of Fire and Wind)" "Wei Ji (Uncompleted Water and Fire)" "Meng (Confusion of Mountain and Water)" "Huan (Dispersing of Water and Wind)", the wandering soul is "Song (Contention of Heaven and Water)", and the returning soul is "Tong Ren (Union of Heaven and Fire)". The eight trigrams in the Kun (Earth) palace belong to the Earth element and are in order: "Kun (Earth)" "Fu (Recovery of Earth and Thunder)" "Lin (Approaching of Earth and Marsh)" "Tai (Harmony of Heaven and Earth)" "Da Zhuang (Great Strength of Thunder and Heaven)" "Guai (Decision of Marsh and Heaven)", the wandering soul is "Xu (Waiting of Water and Heaven)", and the returning soul is "Bi (Union of Water and Earth)". The eight trigrams in the Dui (Lake) palace belong to the Metal element and are in order: "Dui (Lake)" "Kun (Confusion of Marsh and Water)" "Cui (Gathering of Marsh and Earth)" "Xian (Salty of Marsh and Mountain)" "Jian (Obstruction of Water and Mountain)" "Qian (Humility of Mountain and Earth)", the wandering soul is "Xiao Guo (Minor Excess of Thunder and Mountain)", and the returning soul is "Gui Mei (Youth of Thunder and Marsh)". Recognizing which trigram belongs to which palace is essential for determining its Five Phases and then the Six Relations.

以八宮所屬為主，生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比和者為兄弟也。其法皆自下而上，陽甲隔位順輪，陰甲隔位逆輪。乾卦、坎卦、艮卦、震卦、巽卦、離卦、坤卦、兌卦：壬戌、戊子、丙寅、庚戌、辛卯、巳巳、癸酉、丁未；壬申、戊戌、丙子、庚申、辛巳、巳未、癸亥、丁酉；壬午、戊申、丙戌、庚午、辛未、巳酉、癸丑、丁亥；甲辰、戊午、丙申、庚辰、辛酉、巳亥、乙卯、丁丑；甲寅、戊辰、丙午、庚寅、辛亥、巳丑、乙巳、丁卯；甲子、戊寅、丙辰、庚子、辛丑、巳卯、乙未、丁巳。

To determine the Six Relations, take the Five Phases of the hexagram's eight palaces as "I". The line that generates me is "Parents", the line I generate is "Children", the line that controls me is "Officials and Ghosts", the line I control is "Spouse and Wealth", and the line with the same Five Phases as me is "Brothers". When using the Najia stem assignment, always assign from the first line upwards. For a yang hexagram, the heavenly stems are assigned by counting forward one position, while for a yin hexagram, they are assigned by counting backward one position. Below are the heavenly stems and earthly branches assigned to each of the eight pure hexagrams, from the top line to the first line: For the Qian hexagram, the top line is Renxu, the fifth line is Renshen, the fourth line is Renwu, the third line is Jichen, the second line is Jiyin, and the first line is Jiazi. For the Kan hexagram, they are Wu zi, Wu xu, Wu shen, Wu wu, Wu chen, and Wu yin. For the Gen hexagram, they are Bingyin, Bingzi, Bingxu, Bingshen, Bingwu, and Bingchen. For the Zhen hexagram, they are Gengxu, Gengshen, Gengwu, Gengchen, Gengyin, and Gengzi. For the Xun hexagram, they are Xinmao, Xinsi, Xinwei, Xinyou, Xinhai, and Xinchou. For the Li hexagram, they are Jisi, Juwei, Jiyou, Jihai, Jichou, and Jimao (in the original text, "Ji" is often written as "Si"). For the Kun hexagram, they are Guiyou, Guihai, Guichou, Yimao, Yisi, and Yiwei. For the Dui hexagram, they are Dingwei, Dingyou, Dinghai, Dingchou, Dingyin, and Dingshi. For compound hexagrams, both the inner and outer trigrams take their heavenly stems and earthly branches according to their respective pure hexagrams.

八卦之首世六當，八純卦世在六爻。巳下初爻輪上颺，各宮二卦世在初爻。游魂之卦四爻立，各宮七卦謂之游魂，世在四爻。歸魂之卦三爻詳，各宮八卦謂之歸魂，世在三爻。世初應四，世二應五，世三應六，世四應初，世五應二，世六應三是也。

The rule for determining the World Line (世爻) is: in the first hexagram of each trigram, the World Line is in the sixth line, which is the pure hexagram, and the World Line is in the top line. From this point, starting from the first line and moving upward, the second hexagram in each trigram has the World Line in the first line, the third hexagram has the World Line in the second line, the fourth hexagram has the World Line in the third line, the fifth hexagram has the World Line in the fourth line, and the sixth hexagram has the World Line in the fifth line. For the wandering soul hexagram, the World Line is in the fourth line, and the seventh hexagram in each trigram is called the wandering soul hexagram, with the World Line in the fourth line. For the returning soul hexagram, the World Line is fixed in the third line, and the eighth hexagram in each trigram is called the returning soul hexagram, with the World Line in the third line. The Response Line (应爻) is two lines away from the World Line: if the World Line is in the first line, the Response Line is in the fourth line; if the World Line is in the second line, the Response Line is in the fifth line; if the World Line is in the third line, the Response Line is in the sixth line; if the World Line is in the fourth line, the Response Line is in the first line; if the World Line is in the fifth line, the Response Line is in the second line; if the World Line is in the sixth line, the Response Line is in the third line.

子日觀、豫、未濟傷；丑日觀、鼎傷；寅日大有、節、豐、震、咸、蹇傷；卯日晉、震、小畜、旅、泰傷；辰日乾、賁、井傷；巳日艮傷；午日姤、坎、無妄、大壯、需傷；未日升、大過、復、未濟傷；申日革、困傷；酉日否、屯、賁、恆、蒙、坤、夬傷；戌日巽、泰、兌傷；亥日遁、離、未濟、謙傷。

Here are the hexagrams that correspond to each day's branch, which may injure the World and Response Lines. When these occur, the matters being divined will encounter obstacles. On a Zi day, the hexagrams of Guan, Yu, and Wei Ji are injurious to the World and Response Lines; on a Chou day, the hexagrams of Guan and Ding are injurious; on a Yin day, the hexagrams of Da You, Jie, Feng, Zhen, Xian, and Jian are injurious; on a Mao day, the hexagrams of Jin, Zhen, Xiao Xu, Lu, and Tai are injurious; on a Chen day, the hexagrams of Qian, Ben, and Jing are injurious; on a Si day, the hexagram of Gen is injurious; on a Wu day, the hexagrams of Gou, Kan, Wu Wang, Da Zhuang, and Xu are injurious; on a Wei day, the hexagrams of Sheng, Da Guo, Fu, and Wei Ji are injurious; on a Shen day, the hexagrams of Ge and Kun are injurious; on a You day, the hexagrams of Po, Tun, Ben, Heng, Meng, Kun, and Gua are injurious; on a Xu day, the hexagrams of Xun, Tai, and Dui are injurious; on a Hai day, the hexagrams of Dun, Li, Wei Ji, and Qian are injurious.

子午持世身居初，丑未持世身居二，寅申持世身居三，卯酉持世身居四，辰戌持世身居五，巳亥持世身居六。凡卦之身用之為重，世之身司事還輕，世若不空不破，不須論身，世或空破，禍福方憑身象，蓋取身以代世之勞耳。

The rule for determining the hexagram body: if the world line takes a son or午, the body is on the first line; if it takes a chou or未, the body is on the second line; if it takes a yin or申, the body is on the third line; if it takes a mao or酉, the body is on the fourth line; if it takes a chen or戌, the body is on the fifth line; if it takes a si or亥, the body is on the sixth line. Generally, the hexagram body carries more weight in a hexagram, while the world line's derived body has a lighter role. If the world line is not in an empty position and is not broken by the month, there is no need to consider the body further; only when the world line is in an empty position or broken by the month should the body be used to judge fortune and misfortune. Taking the body is merely to share the burden of the world line.

陰世則從五月起，陽世則從十一月起，俱從初爻上，數至世便知何月卦，即是卦身也。吉凶俱與世爻同斷，又須究論進退。假如正月卜卦，月卦屬二三四月為進度，屬十二十一十月為退度。進則諸事進益，退則百事退沮也。

The method of determining the month's hexagram body: if the world line is a yin line, start counting from the fifth month; if the world line is a yang line, start counting from the eleventh month. Begin counting from the first line, one line per month, until reaching the position of the world line. This determines the month to which the hexagram belongs, and this month is called the "hexagram body." Its fortune and misfortune are interpreted together with the world line. Additionally, it is necessary to determine whether it is advancing or retreating. For example, if a hexagram is cast in the first month and the resulting month's hexagram corresponds to the second, third, or fourth month, it is advancing, called "progress." If it corresponds to the twelfth, eleventh, or tenth month, it is retreating, called "regression." Progress indicates daily improvement in affairs, while regression signifies stagnation and discouragement.

八卦陰陽互伏，故乾卦伏坤，坤伏卦乾，震巽互伏，坎離互伏，艮兌互伏。如乾宮姤、遁、否卦，外卦伏坤，內卦伏乾。觀、剝、晉卦，皆伏乾，惟大有卦，伏外乾內坤也，餘仿此。

The Eight Trigrams are paired in pairs of yin and yang, each containing one another. Under Qian (Heaven) lies Kun (Earth), and under Kun lies Qian. Zhen (Thunder) and Xun (Wind) contain each other, Kan (Water) and Li (Fire) contain each other, and Gen (Mountain) and Dui (Lake) contain each other. Taking the Qian trigram as an example, the trigrams Gou (Meeting), Dun (Retreat), and Pǐ (Obstruction) all have Qian as their outer trigram, so beneath the outer trigram lies Kun. The inner trigram has changed, so beneath the inner trigram lies Qian. The trigrams Guan (Observing), Po (Decaying), and Jin (Progress) have both inner and outer trigrams that have left the Qian structure, so the entire trigram contains Qian. Only the trigram Dàyǒu (Great Possession) has the outer trigram as Li (Fire) and the inner trigram as Qian, so the outer trigram contains Qian and the inner trigram contains Kun. The other trigram groups follow the same principle.

範疇曰，飛伏者往來隱顯之神也。飛為巳往，伏為將來。若卦內用神不空不破，不必更取伏神。惟六爻不見用象者方取伏神推之，伏克飛為出暴，飛克伏則傷身。伏生飛曰洩氣，飛生伏而叨生。飛伏比和，則相助而吉也。

The theory of categories states that the Flying God and the Hidden God are two types of deities, one moving forward and the other coming backward, one appearing and the other hidden. The Flying God is visible on the hexagram and represents past events; the Hidden God is hidden beneath the lines and represents future events. If the Useful God in the hexagram is neither lost in emptiness nor broken by the month, there is no need to seek the Hidden God. Only when the Useful God is completely invisible in the hexagram should the Hidden God be used for interpretation. When the Hidden God overcomes the Flying God, it is called 'outburst,' meaning the Hidden God emerges. When the Flying God overcomes the Hidden God, it is called 'injury to the body,' meaning the Hidden God is suppressed. When the Hidden God generates the Flying God, it is called 'exhaustion of energy,' meaning its strength is drained. When the Flying God generates the Hidden God, it is called 'favorable generation,' meaning the Hidden God benefits. When the Flying and Hidden Gods share the same Five Phases, they support each other, indicating good fortune.

郭景純曰，飛伏神以世爻為準，卦卦宜詳審之，蓋飛神如形，伏神如影，射鬼麼並見其物。如益卦世下伏酉金鬼，巽為雞酉亦為雞。在陰宮陰金，必有牝雞為恠也。又如復之謙卦，世下伏未土兄弟，化入辰墓，是欲尋兄弟也。古人探幽測隱，但仿伏神而斷，則鬼神無所遁形影矣。

Guo Pu said: When examining the flying god and the hidden god, one should take the world line as the standard. Each hexagram should be carefully examined, because the flying god is like the form, and the hidden god is like the shadow. When guessing an object through the method of shooting the cover, both form and shadow appear together, and the object becomes visible. For example, in the hexagram Yi, there is a hidden yin metal official ghost beneath the world line. The lower trigram of Yi is Xun, which represents a chicken, and酉 is also a chicken in the twelve earthly branches. The two correspond with each other; and since it is yin metal in the yin palace, it must certainly be a hen causing trouble. Another example is the hexagram Fu changing into the hexagram Qian. Beneath the world line there is a hidden earth element sibling, and the changing yao is Chen. The earth element entering Chen indicates burial, so the person asking the question must be seeking for a sibling. Ancient people investigated hidden matters, relying only on the hidden god to make judgments, and ghosts and spirits could no longer hide their forms and shadows.

甲乙起青龍，丙丁起朱雀，戊日起勾陳，巳日起騰蛇，庚辛起白虎，壬癸起玄武。六位輪轉俱從下起至上。甲巳之年丙作首，乙庚之歲戊為頭，丙辛便向庚寅起，丁壬壬上順行流，更有戌癸起何處，正月還從甲上求。甲巳還加甲，乙庚丙作初，丙辛從戊起，丁壬庚子居，戊癸何方法，當從壬子求。

To determine the Six Spirits based on the Day Stem: On a Jia or Yi day, start with the Azure Dragon; on a Bing or Ding day, start with the Vermilion Bird; on a Wu day, start with Gou Chen; on a Ji day, start with Teng Sha; on a Geng or Xin day, start with the White Tiger; on a Ren or Gui day, start with the Black Tortoise. After determining the first position, proceed upward from the First Line to the Top Line in the order of Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise. To determine the month from the year using the Five Tiger Method: For Jia or Ji years, the first month starts with Bingyin; for Yi or Geng years, it starts with Wuyin; for Bing or Xin years, it starts with Gengyin; for Ding or Ren years, it starts with Renyin; for Wu or Gui years, the first month starts again with Jiayin. To determine the hour from the day using the Five Rat Method: For Jia or Ji days, the子 hour starts with Jiazi; for Yi or Geng days, the子 hour starts with Bingzi; for Bing or Xin days, the子 hour starts with Wuzi; for Ding or Ren days, the子 hour starts with Gengzi; for Wu or Gui days, the子 hour starts with Renzi.

先布大衍四十九數在地，次將甲巳子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，己亥單四數。依數除之，除減不盡，又按五行之數除之，餘者，一水，二火，三木，四金，五土。相生取用，便是納音也。相生者，餘一生木，餘二生土，餘三生火，餘四生水，餘五生金。且如甲子乙丑四字，干支共除去三十四數，外有十五數，以二五除去一十，餘得五，屬土，土生金，是甲子乙丑金也。又如丙寅丁卯四字，干支共除去二十六數，外有二十三數，以四五除去二十，餘得三，屬木，木生火，是丙寅丁卯火也。餘仿此。歌曰，六旬甲子妙幽玄，七七抽除地與天，五減零求生數理，納音得此幾人傳，可抹殺金在海中，火在爐中之說。

The method for calculating the Nayin sound element is as follows: first, set out the number of great derivation, which is forty-nine. Then assign a number to each heavenly stem and earthly branch: Jia and Ji, Zi and Wu, are counted as nine; Yi and Geng, Chou and Wei, are counted as eight; Bing and Xin, Yin and Shen, are counted as seven; Ding and Ren, Mao and You, are counted as six; Wu and Gui, Chen and Xu, are counted as five; and Hai (which refers to Ji here) is counted as four. Add the numbers of the heavenly stem and earthly branch together, subtract this total from forty-nine; if there is a remainder, subtract the nearest multiple of five, and the remaining number determines the element. One is water, two is fire, three is wood, four is metal, and five is earth. Then take the element that is generated by this element to use as the Nayin. The concept of mutual generation means that if the remainder is one, it belongs to water, and water generates wood; if the remainder is two, it belongs to fire, and fire generates earth; if the remainder is three, it belongs to wood, and wood generates fire; if the remainder is four, it belongs to metal, and metal generates water; if the remainder is five, it belongs to earth, and earth generates metal. For example, the four characters Jiazi and Yichou: Jia is nine, Zi is nine, Yi is eight, Chou is eight, totaling thirty-four. Subtract this from forty-nine, leaving fifteen; then subtract twenty, the nearest multiple of five, leaving five, which belongs to earth, and earth generates metal, so the Nayin of Jiazi and Yichou is metal. Another example is the four characters Bingyin and Dingmao: Bing is seven, Yin is seven, Ding is six, Mao is six, totaling twenty-six. Subtract this from forty-nine, leaving twenty-three; then subtract twenty, the nearest multiple of five, leaving three, which belongs to wood, and wood generates fire, so the Nayin of Bingyin and Dingmao is fire. The rest can be calculated in the same way. A mnemonic says: the principles of the sixty Jiazi are profound and mysterious, using forty-nine to subtract the heavenly stems and earthly branches, reducing to within five to find the generated element. How many people have truly mastered this method of calculating Nayin? Once you understand this method, you can forget the fixed names like 'Jiazi Yichou is Sea of Metal' and 'Bingyin Dingmao is Furnace of Fire'.

乾一，兌二，離三，震四，巽五，坎六，艮七，坤八。一水，二火，三木，四金，五土。立春正月節艮旺震相，雨水正月中寅木用事，驚蟄二月節甲木用事；春分二月中震旺巽相，清明三月節乙木用事，穀雨三月中辰土用事；立夏四月節巽旺離相，小滿四月中巳火用事，芒種五月節丙火用事；夏至五月中離旺坤相，小暑六月節丁火用事，大暑六月中未土用事；立秋七月節坤旺兌相，處暑七月中申金用事，白露八月節庚金用事；秋分八月中兌旺乾相，寒露九月節辛金用事，霜降九月中戌土用事；立冬十月節乾旺坎相，小雪十月中亥水用事，大雪十一月節壬水用事；冬至十一月中坎旺艮相，小寒十二月節癸水用事，大寒十二月中丑土用事。

The order of the Earlier Heaven Trigrams used by Fuxi is as follows: Qian (Heaven) one, Dui (Lake) two, Li (Fire) three, Zhen (Thunder) four, Xun (Wind) five, Kan (Water) six, Gen (Mountain) seven, Kun (Earth) eight. These numbers are used in all divination practices, such as starting a hexagram and determining the position of the trigrams. Next is the "range of the Earlier Heaven numbers," which refers to the Five Phases' generating numbers: one belongs to water, two to fire, three to wood, four to metal, and five to earth. The statement "remainder one belongs to water," "remainder two belongs to fire," mentioned at the end of the Nayin sound element method, uses these five numbers. The following table shows the trigrams and the heavenly stems and earthly branches that are in their prosperous and strong state during each of the twenty-four solar terms. On the beginning of the year, the Start of Spring, the Gen trigram is in its prosperous state and the Zhen trigram is in its strong state (called "xiang"). On the Rain Water solar term in the middle of the first lunar month, the寅 wood is in charge. On the Start of Awakening of Insects, the甲 wood is in charge. On the Spring Equinox in the middle of the second lunar month, the Zhen trigram is in its prosperous state and the Xun trigram is in its strong state. On the Clear and Bright solar term in the third lunar month, the乙 wood is in charge. On the Grain Rain solar term in the middle of the third lunar month, the辰 earth is in charge. On the Start of Summer in the fourth lunar month, the Xun trigram is in its prosperous state and the Li trigram is in its strong state. On the Minor Fullness solar term in the middle of the fourth lunar month, the巳 fire is in charge. On the Start of Summer Grain in the fifth lunar month, the丙 fire is in charge. On the Summer Solstice in the middle of the fifth lunar month, the Li trigram is in its prosperous state and the Kun trigram is in its strong state. On the Minor Heat solar term in the sixth lunar month, the丁 fire is in charge. On the Major Heat solar term in the middle of the sixth lunar month, the未 earth is in charge. On the Start of Autumn in the seventh lunar month, the Kun trigram is in its prosperous state and the Dui trigram is in its strong state. On the Beginning of Autumn solar term in the middle of the seventh lunar month, the申 metal is in charge. On the White Dew solar term in the eighth lunar month, the庚 metal is in charge. On the Autumn Equinox in the middle of the eighth lunar month, the Dui trigram is in its prosperous state and the Qian trigram is in its strong state. On the Cold Dew solar term in the ninth lunar month, the辛 metal is in charge. On the Frost Descent solar term in the middle of the ninth lunar month, the戌 earth is in charge. On the Start of Winter in the tenth lunar month, the Qian trigram is in its prosperous state and the Kan trigram is in its strong state. On the Minor Snow solar term in the middle of the tenth lunar month, the亥 water is in charge. On the Major Snow solar term in the eleventh lunar month, the壬 water is in charge. On the Winter Solstice in the middle of the eleventh lunar month, the Kan trigram is in its prosperous state and the Gen trigram is in its strong state. On the Minor Cold solar term in the twelfth lunar month, the癸 water is in charge. On the Major Cold solar term in the middle of the twelfth lunar month, the丑 earth is in charge. When interpreting a hexagram, one looks to see whether the useful god is in the prosperous and strong state of this period, thus determining its strength or weakness.

凡昇陽之月，得陽世，升陰之月，得陰世，或昇陽爻，得少陽，升陰爻，得少陰，諸事主有進益。如陽升之月，得陰世，陰升之月，得陽世，或昇陽爻得陰，升陰爻得陽，是謂陰陽反度，主作事顛倒，退損不利也。

According to the diagram above, among the twelve qi of a year, each qi has one line either rising yang or rising yin. If in the month when yang should rise, a yang line holds the world; or in the month when yin should rise, a yin line holds the world; or the line that should rise yang is precisely the minor yang, and the line that should rise yin is precisely the minor yin, then yin and yang follow the seasonal changes, and all matters will progress smoothly. Conversely, if in the month when yang should rise, a yin line holds the world; or in the month when yin should rise, a yang line holds the world; or the line that should rise yang is biased toward yin, and the line that should rise yin is biased toward yang, this is called 'yin and yang reverse the measure,' leading to disorder in affairs, regression, and adverse outcomes. (The original text here includes a diagram of yin and yang rising and falling, but only the positions of the lines and the terms for rising and falling remain; the diagram is incomplete.)

又昇陽升陰斷法，如小滿卜得鼎之旅，昇陽巳火，受世爻亥水動來沖剋，主四月有喪身之禍。又如大暑卜得漸之觀，升陰午火，得申金動，為驛馬，主午申月間有進益，此俱以動爻為斷也。

Now let's discuss the method of interpreting the rising of yang and yin. For example, if on the period of Xiaoman one draws the Hexagram of the Cauldron changing into the Hexagram of Travel, Xiaoman is the time of rising yang, and the yang line to be raised is the Si fire line. However, the world line, which is the亥 water, is activated and comes to clash and control it. Since Si and Hai are in opposition, and water controls fire, it is predicted that there will be a calamity involving death in April. Another example is during the period of Dashu, when one draws the Hexagram of Gradualness changing into the Hexagram of Observing. Dasha is the time of rising yin, and the yin line to be raised is the Wu fire line. Just then, the Shen metal is activated, and Shen metal is also the post horse, indicating favorable movement and travel, so it is predicted that there will be gains during the months of Wu and Shen. These two examples are both determined by the activated lines.

長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養。金：巳、午、未、申、酉、戌、亥、子、丑、寅、卯、辰。木：亥、子、丑、寅、卯、辰、巳、午、未、申、酉、戌。水土：申、酉、戌、亥、子、丑、寅、卯、辰、巳、午、未。火：寅、卯、辰、巳、午、未、申、酉、戌、亥、子、丑。

This is the fixed chart of the Five Phases residing in the twelve palaces. The columns are arranged in the order of growth, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, conception, and nurturing. For metal, its growth is in巳, bathing in午, capping in未, officialdom in申, prosperity in酉, decline in戌, illness in亥, death in子, tomb in丑, extinction in寅, conception in卯, and nurturing in辰. For wood, its growth is in亥, bathing in子, capping in丑, officialdom in寅, prosperity in卯, decline in辰, illness in巳, death in午, tomb in未, extinction in申, conception in酉, and nurturing in戌. Water and earth share the same palace: growth is in申, bathing in酉, capping in戌, officialdom in亥, prosperity in子, decline in丑, illness in寅, death in卯, tomb in辰, extinction in巳, conception in午, and nurturing in未. For fire, its growth is in寅, bathing in卯, capping in辰, officialdom in巳, prosperity in午, decline in未, illness in申, death in酉, tomb in戌, extinction in亥, conception in子, and nurturing in丑. When interpreting a hexagram, place theFive Phases of the useful god on the day branch and month builder's earthly branch, and determine which palace it is in among the twelve.

黃士琣曰，長生訣，亦分衰旺。如旺靜方可言之，若為日月動爻所傷，不可斷為生旺也。湯通玄曰，長生訣，以六爻自變出者為真，今人但知金為主象，傍爻巳火動，便云長生，遇酉日，便云當旺，遇丑日，便言入墓，禍福所以有驗有不驗也。

Huang Shimu said: The principle of long life must also be applied according to its decline and strength. If the useful god is strong and quiet, it is appropriate to explain it according to the twelve palace of long life; but if it has been harmed by the day branch, month builder, or moving line, it cannot be interpreted as long life or prosperity. Tang Tongxuan said: The principle of long life should be based on the line generated by the six lines itself. Now people only know that the useful god is metal, and when they see the line of si fire activated, they say metal meets long life; when they meet you day, they say metal is in prosperity; when they meet chou day, they say metal has entered its tomb. The good and bad fortune is sometimes accurate and sometimes not, and the problem lies here.

司天氏王政秘傳。幹：甲乙丙丁戊己庚辛壬癸。干德：甲庚丙壬戊甲庚丙壬戊。干德合：己乙辛丁癸己乙辛丁癸。干合：己庚辛壬癸甲乙丙丁戊。干支合：寅辰巳未巳未申戌亥丑。幹祿：寅卯巳午巳午申酉亥子。天乙貴人：丑子亥亥丑子丑午巳巳，未申酉酉未申未寅卯卯。

The following examples are from the secret transmission of the celestial officials' governance, all using the ten heavenly stems in order: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. "Heavenly Stem Virtue": On Jia day, Jia is used; on Yi day, Geng is used; on Bing day, Bing is used; on Ding day, Ren is used; on Wu day, Wu is used; on Ji day, Jia is used; on Geng day, Geng is used; on Xin day, Bing is used; on Ren day, Ren is used; on Gui day, Wu is used. "Heavenly Stem Virtue Combination" is the heavenly stem that combines with the heavenly stem virtue: in order, Ji, Yi, Xin, Ding, Gui, Ji, Yi, Xin, Ding, Gui. "Heavenly Stem Combination" is the heavenly stem that combines with the current heavenly stem: Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, Wu combines with Gui, Ji combines with Jia, Geng combines with Yi, Xin combines with Bing, Ren combines with Ding, Gui combines with Wu. "Heavenly Stem and Earthly Branch Combination" in order are Yin, Chen, Si, Wei, Si, Wei, Shen, Xu, Hai, Chou. "Heavenly Stem Favorable Position" refers to the position of officialdom: Jia's favorable position is Yin, Yi's favorable position is Mao, Bing's favorable position is Si, Ding's favorable position is Wu, Wu's favorable position is Si, Ji's favorable position is Wu, Geng's favorable position is Shen, Xin's favorable position is You, Ren's favorable position is Hai, Gui's favorable position is Zi. "Heavenly Master Nobleman" is two for each heavenly stem: Jia gets Chou and Wei, Yi gets Zi and Shen, Bing gets Hai and You, Ding gets Hai and You, Wu gets Chou and Wei, Ji gets Zi and Shen, Geng gets Chou and Wei, Xin gets Wu and Yin, Ren gets Si and Mao, Gui gets Si and Mao.

天福貴人：酉申子亥卯寅午巳午巳，主一生福祿。福星貴人：寅，丑子，酉申未午巳辰卯，主中科甲被光寵，亥戌。文昌：巳子申卯申卯亥午寅酉，主少年科甲。武曲：亥午寅酉寅酉巳子申卯，主武途出身。學堂貴人：巳巳丙丙戊戊辛辛甲甲，亥亥寅寅申申巳巳申申。科名：木木火火土土金金水水，主發科甲。

"The Heavenly Blessing Nobleman": Jia benefits from You, Yi from Shen, Bing from Zi, Ding from Hai, Wu from Mao, Ji from Yin, Geng from Wu, Xin from Si, Ren from Wu, Gui from Si, indicating a life filled with blessings and official rank. "The Star of Good Fortune Nobleman" originally had a disordered arrangement, with the sequence being Yin, Chou, Zi, You, Shen, Wei, Wu, Si, Chen, Mao, Hai, Xu, indicating success in the imperial examinations and receiving imperial favor. "Wen Chang" (Literary Virtue): Jia benefits from Si, Yi from Zi (originally mistakenly recorded as Wu, but the old version is retained), Bing from Shen, Ding from Mao, Wu from Shen, Ji from Mao, Geng from Hai, Xin from Wu, Ren from Yin, Gui from You, indicating early success in the imperial examinations. "Wu Qu" (Military Virtue): Jia benefits from Hai, Yi from Wu, Bing from Yin, Ding from You, Wu from Yin, Ji from You, Geng from Si, Xin from Zi, Ren from Shen, Gui from Mao, indicating a career through military service. "Scholarly Nobleman": each heavenly stem is paired with one heavenly stem and one earthly branch: Jia pairs with Ji Hai, Yi pairs with Ji Hai, Bing pairs with Bing Yin, Ding pairs with Bing Yin, Wu pairs with Wu Shen, Ji pairs with Wu Shen, Geng pairs with Xin Si, Xin pairs with Xin Si, Ren pairs with Jia Shen, Gui pairs with Jia Shen. "Scholarly Rank" is determined by the Five Phases: Jia and Yi belong to Wood, Bing and Ding to Fire, Wu and Ji to Earth, Geng and Xin to Metal, Ren and Gui to Water, indicating success in the imperial examinations.

天廚：巳午巳午申酉亥子寅卯，主貴食天祿。天赦：卯亥酉未巳卯亥酉未巳，主解百憂。幹官：辛庚癸壬乙甲丁丙己戊。幹鬼：庚辛壬癸甲乙丙丁戊己。天財：午辰辰寅寅戌戌申申午，未巳巳卯卯亥亥酉酉未。地財：未戌，酉申子亥卯寅午巳，丑辰。唐符：酉申子亥子亥卯寅午巳，主士子科名。國印：戌未丑戌丑戌辰丑未辰，主文武貴職。刃星：乙甲丁丙己戊辛庚癸壬，卯寅午巳午巳酉申子亥，主破財傷妻。七殺：庚辛壬癸甲乙丙丁戊己。

"The Heavenly Kitchen": Jia gets Si, Yi gets Wu, Bing gets Si, Ding gets Wu, Wu gets Shen, Ji gets You, Geng gets Hai, Xin gets Zi, Ren gets Yin, Gui gets Mao, indicating the attainment of high status and enjoyment of heavenly禄. "Heavenly Pardon": Jia gets Mao, Yi gets Hai, Bing gets You, Ding gets Wei, Wu gets Si, Ji gets Mao, Geng gets Hai, Xin gets You, Ren gets Wei, Gui gets Si, indicating the resolution of all worries and troubles. "Dry Official" refers to the official that overcomes me among the heavenly stems: Jia takes Xin as official, Yi takes Geng, Bing takes Rui, Ding takes Ren, Wu takes Yi, Ji takes Jia, Geng takes Ding, Xin takes Bing, Ren takes Ji, Gui takes Wu. "Dry Ghost" refers to the seven killers: Jia takes Geng, Yi takes Xin, Bing takes Ren, Ding takes Gui, Wu takes Jia, Ji takes Yi, Geng takes Bing, Xin takes Ding, Ren takes Wu, Gui takes Ji. "Heavenly Wealth" is paired with two branches for each stem: Jia gets Wu and Wei, Yi gets Chen and Si, Bing gets Chen and Si, Ding gets Yin and Mao, Wu gets Yin and Mao, Ji gets Xu and Hai, Geng gets Xu and Hai, Xin gets Shen and You, Ren gets Shen and You, Gui gets Wu and Wei. "Earthly Wealth" is listed in order as Wei, Xu, You, Shen, Zi, Hai, Mao, Yin, Wu, Si, Chou, Chen. "Tang Fu": Jia gets You, Yi gets Shen, Bing gets Zi, Ding gets Hai, Wu gets Zi, Ji gets Hai, Geng gets Mao, Xin gets Yin, Ren gets Wu, Gui gets Si, indicating scholars obtaining academic titles. "National Seal": Jia gets Xu, Yi gets Wei, Bing gets Chou, Ding gets Xu, Wu gets Chou, Ji gets Xu, Geng gets Chen, Xin gets Chou, Ren gets Wei, Gui gets Chen, indicating the attainment of official positions in both civil and military fields. "Blade Star" refers to劫财, paired with one stem and one branch for each: Jia pairs with Yi and Mao, Yi pairs with Jia and Yin, Bing pairs with Ding and Wu, Ding pairs with Bing and Si, Wu pairs with Ji and Wu, Ji pairs with Wu and Si, Geng pairs with Xin and You, Xin pairs with Geng and Shen, Ren pairs with Gui and Zi, Gui pairs with Ren and Hai, indicating financial loss and harm to spouse. "Seven Killers" are the same as the above "Dry Ghost": Jia takes Geng as killer, Yi takes Xin, Bing takes Ren, Ding takes Gui, Wu takes Jia, Ji takes Yi, Geng takes Bing, Xin takes Ding, Ren takes Wu, Gui takes Ji.

年：子丑寅卯辰巳午未申酉戌亥。太歲：子丑寅卯辰巳午未申酉戌亥。太陽：丑寅卯辰巳午未申酉戌亥子，主化凶為吉。喪門：寅卯辰巳午未申酉戌亥子丑，主喪孝損血財。太陰：卯辰巳午未申酉戌亥子丑寅，主得女人蔭。官符：辰巳午未申酉戌亥子丑寅卯，主官災橫事。死符：巳午未申酉戌亥子丑寅卯辰，主病訟。

All these malevolent influences are determined based on the animal sign of the current year, and they are arranged in sequence from the year's branch. "The Tai Sui" is the branch itself: in the year of Zi, it is in Zi; in the year of Chou, it is in Chou, and so on in order. "The Tai Yang" is the branch following the year's branch: in the year of Zi, it is in Chou; in the year of Chou, it is in Yin, and so on in order, ending at the year of Hai, which is in Zi. It signifies transforming misfortune into good fortune. "The Tai Yang" moving forward one more position is "The Sang Men": in the year of Zi, it is in Yin; in the year of Chou, it is in Mao, and so on in order, ending at the year of Hai, which is in Chou. It signifies mourning and loss, as well as damage to wealth. "The Tai Yin" is the position following "The Sang Men": in the year of Zi, it is in Mao; in the year of Chou, it is in Chen, and so on in order, ending at the year of Hai, which is in Yin. It signifies receiving protection and benefits from women. "The Guan Fu" is the position following "The Tai Yin": in the year of Zi, it is in Chen; in the year of Chou, it is in Si, and so on in order, ending at the year of Hai, which is in Mao. It signifies troubles from government authorities and unexpected events. "The Si Fu" is the position following "The Guan Fu": in the year of Zi, it is in Si; in the year of Chou, it is in Wu, and so on in order, ending at the year of Hai, which is in Chen. It signifies illness and lawsuits.

歲破：午未申酉戌亥子丑寅卯辰巳。龍德：未申酉戌亥子丑寅卯辰巳午。白虎：申酉戌亥子丑寅卯辰巳午未。福德：酉戌亥子丑寅卯辰巳午未申。弔客：戌亥子丑寅卯辰巳午未申酉，占病凶。病符：亥子丑寅卯辰巳午未申酉戌，主病訟。

Continuing in sequence: "Age Break" is located at the opposing position of the year branch, for example, the year of Zi is at Wu, the year of Chou is at Wei, the year of Hai is at Si; whenever a line is affected by Age Break, there will be the most severe misfortune within a year. "Dragon Virtue" advances one more position, for example, the year of Zi is at Wei, the year of Hai is at Wu, indicating turning danger into good fortune. "White Tiger" advances one more position, for example, the year of Zi is at Shen, the year of Hai is at Wei, indicating mourning and bloodshed. "Fortune Virtue" advances one more position, for example, the year of Zi is at You, the year of Hai is at Shen, indicating receiving blessings. "Guest" advances one more position, for example, the year of Zi is at Xu, the year of Hai is at You, indicating the most dangerous situation for illness. "Disease Symbol" advances one more position, for example, the year of Zi is at Hai, the year of Hai is at Xu, indicating illness and legal disputes.

驛馬：午未申酉戌亥子丑寅卯辰巳。六害：未申酉戌亥子丑寅卯辰巳午，後十二星為馬前神煞。華蓋：申酉戌亥子丑寅卯辰巳午未，帶貴為翰苑，逢空為僧尼。劫殺：酉戌亥子丑寅卯辰巳午未申。天殺：戌亥子丑寅卯辰巳午未申酉，主水火盜賊疾病。地殺：亥子丑寅卯辰巳午未申酉戌，主官非喪孝。

Starting from "Post Horse," the following twelve are collectively known as "Shen Sha before the Horse," each proceeding one by one from "Post Horse." "Post Horse" shares the same position as "Age Break," with the horse position in the午 (horse) year for the子 (rat) year, in the未 (sheep) year for the丑 (ox) year, and in the巳 (snake) year for the亥 (pig) year, indicating travel and movement. "Six Harm" is one position ahead of the horse, with the position in the未 (sheep) year for the子 (rat) year and in the午 (horse) year for the亥 (pig) year. "Huagai" is another position ahead, with the position in the申 (monkey) year for the子 (rat) year and in the未 (sheep) year for the亥 (pig) year; if "Huagai" is accompanied by the "Heavenly Ethical Nobleman," it indicates entering a prestigious and important position in the imperial court, but if it falls in the "Empty" position, it suggests becoming a monk or nun. "Jie Sha" is another position ahead, with the position in the酉 (rooster) year for the子 (rat) year and in the申 (monkey) year for the亥 (pig) year. "Tian Sha" is another position ahead, with the position in the戌 (dog) year for the子 (rat) year and in the酉 (rooster) year for the亥 (pig) year, indicating disasters from water and fire, bandits, and illness. "Di Sha" is another position ahead, with the position in the亥 (pig) year for the子 (rat) year and in the戌 (dog) year for the亥 (pig) year, indicating legal disputes and mourning affairs.

年殺：子丑寅卯辰巳午未申酉戌亥，年月日三殺。月殺：丑寅卯辰巳午未申酉戌亥子，主非災橫事。日殺：寅卯辰巳午未申酉戌亥子丑。亡神：卯辰巳午未申酉戌亥子丑寅，主死亡哭泣。將星：辰巳午未申酉戌亥子丑寅卯，武為干城將。攀鞍：巳午未申酉戌亥子丑寅卯辰，主少年騰達。右馬前神煞月日俱同。

Further down: "Year Kill" is in the same position as the Year Branch; for example, the year of Zi is in Zi, and the year of Hai is in Hai. It, together with "Month Kill" and "Day Kill," is called the three Kills of Year, Month, and Day. "Month Kill" advances by one position; for example, the year of Zi is in Chou, and the year of Hai is in Zi, indicating external calamities and unexpected events. "Day Kill" advances by another position; for example, the year of Zi is in Yin, and the year of Hai is in Chou. "Wang Shen" advances by another position; for example, the year of Zi is in Mao, and the year of Hai is in Yin, indicating death and mourning. "Jiang Xing" advances by another position; for example, the year of Zi is in Chen, and the year of Hai is in Mao, and those who are warriors may become important generals for the country. "Pan An" advances by another position; for example, the year of Zi is in Si, and the year of Hai is in Chen, indicating rapid rise in youth. This group of horse-ahead divine omens is calculated in the same way whether starting from the Month Branch or the Day Branch.

按馬前神煞起例，以太歲對宮上加驛馬，逐位順去，馬有十二位，今人只用四馬，非也，馬即沖破是也。如申子辰馬居寅午戌，寅午戌馬居申子辰，亥卯未馬居巳酉丑，巳酉丑馬居亥卯未也。司天氏王政秘錄。

According to the method of calculating the "Post Horse" in the system of divine omens, the "Post Horse" is placed at the position opposite to the year's stem. Then, it is counted forward in sequence. The "Post Horse" actually has twelve positions, but nowadays people only use four of them: the "Water triad" horses are located at寅, the "Fire triad" horses are located at申. This is incorrect. The "Post Horse" is actually the position where the branch is broken by its opposite. Therefore, for the years申, 子, 辰, the "Post Horse" is located at寅, 午, 戌 respectively; for the years寅, 午, 戌, the "Post Horse" is located at申, 子, 辰 respectively; for the years亥, 卯, 未, the "Post Horse" is located at巳, 酉, 丑 respectively; for the years巳, 酉, 丑, the "Post Horse" is located at亥, 卯, 未 respectively. The above is excerpted from the Secret Records of the Celestial Officials' Governance.

年：子丑寅卯辰巳午未申酉戌亥。天德：酉戌亥子丑寅卯辰巳午未申，百事吉。月德：巳午未申酉戌亥子丑寅卯辰，百事吉。支德：月德同。福德貴人：天德同。福星貴人：天德同，與天乙貴人同主福祿。紫薇：龍德同，主發貴近君。三臺：辰巳午未申酉戌亥子丑寅卯，主科甲貴顯。八座：戌酉申未午巳辰卯寅丑子亥，主貴為九卿。玉堂：丑子亥戌酉申未午巳辰卯寅，文武俱顯貴。

This group is still arranged according to the earthly branches. "Heavenly Virtue" is three positions before the year's earthly branch: for the Zi year, it is in You; for the Chou year, it is in Xu; proceeding in order, for the Hai year, it is in Shen, bringing all matters auspicious. "Monthly Virtue" is five positions after the year's earthly branch: for the Zi year, it is in Si; for the Hai year, it is in Chen, also bringing all matters auspicious. "Branch Virtue" is in the same position as "Monthly Virtue." "Fortune Virtue Nobleman" is in the same position as "Heavenly Virtue," and "Fuxing Nobleman" is also in the same position as "Heavenly Virtue," and it is similar to Tianyi Nobleman in governing fortune and blessings. "Ziwei" is in the same position as the previous "Longde," governing prosperity, prominence, and proximity to the sovereign. "Santai" is arranged in sequence: for the Zi year, it is in Chen; proceeding in order, for the Hai year, it is in Mao, governing scholarly success and high status. "Bazuo" is arranged in reverse order: for the Zi year, it is in Xu; for the Chou year, it is in You; reversing to the Hai year, it is in Hai, governing high rank up to the position of the Nine Ministers. "Yutang" is also arranged in reverse order: for the Zi year, it is in Chou; for the Chou year, it is in Zi; reversing to the Hai year, it is in Yin, governing prominence in both literary and military paths.

天喜：酉申未午巳辰卯寅丑子亥戌，主得彩添丁。天馬：午申戌子寅辰午申戌子寅辰，求官赴任吉。驛馬：寅亥申巳寅亥申巳寅亥申巳。唐符：巳子丑寅卯辰巳子丑寅卯辰。國印：亥午未申酉戌亥午未申酉戌。天解：戌酉申未午巳辰卯寅丑子亥。地解：未未申申酉酉戌戌亥亥午午。神解：天解同，三星俱主脫罪散災化憂為喜。

Heavenly Joy moves in reverse: in the Year of the Rat, it is in the Year of the Rooster; in the Year of the Ox, it is in the Year of the Monkey; reversing until in the Year of the Pig, it is in the Year of the Dog. This indicates gaining wealth and having a child. Heavenly Horse is arranged by skipping a position: in the Year of the Rat, it is in the Year of the Horse; in the Year of the Ox, it is in the Year of the Monkey; in the Year of the Tiger, it is in the Year of the Dog; in the Year of the Rabbit, it is in the Year of the Rat; in the Year of the Dragon, it is in the Year of the Rat; in the Year of the Snake, it is in the Year of the Dragon; from the Year of the Horse onwards, it starts again from the Year of the Horse. Here is another type of Post Horse, which cycles every four years: in the Year of the Rat, it is in the Year of the Tiger; in the Year of the Ox, it is in the Year of the Pig; in the Year of the Tiger, it is in the Year of the Monkey; in the Year of the Rabbit, it is in the Year of the Snake; then it repeats in the same order. Tang Fu: in the Year of the Rat, it is in the Year of the Snake; in the Year of the Ox, it is in the Year of the Rat; in the Year of the Tiger, it is in the Year of the Ox; in the Year of the Rabbit, it is in the Year of the Tiger; in the Year of the Dragon, it is in the Year of the Rabbit; in the Year of the Snake, it is in the Year of the Dragon; from the Year of the Horse onwards, it starts again. National Seal: in the Year of the Rat, it is in the Year of the Pig; in the Year of the Ox, it is in the Year of the Horse; in the Year of the Tiger, it is in the Year of the Goat; in the Year of the Rabbit, it is in the Year of the Monkey; in the Year of the Dragon, it is in the Year of the Rooster; in the Year of the Snake, it is in the Year of the Dog; from the Year of the Horse onwards, it starts again. Heavenly Relief moves in reverse: in the Year of the Rat, it is in the Year of the Dog; reversing until in the Year of the Pig, it is in the Year of the Pig. Earthly Relief moves one position every two years: in the Years of the Rat and Ox, it is in the Year of the Goat; in the Years of the Tiger and Rabbit, it is in the Year of the Monkey; in the Years of the Dragon and Snake, it is in the Year of the Rooster; in the Years of the Horse and Goat, it is in the Year of the Dog; in the Years of the Monkey and Rooster, it is in the Year of the Pig; in the Years of the Dog and Pig, it is in the Year of the Rat. Divine Relief is in the same position as Heavenly Relief; Heavenly Relief, Earthly Relief, and Divine Relief all indicate escaping punishment, dispelling calamities, and turning worries into joy.

支合：丑子亥戌酉申未午巳辰卯寅，月日同。支官：丑，寅酉申卯子亥寅巳午卯，辰，月日同，未，戌。支鬼：辰，卯申酉寅亥子卯午巳寅，丑，月日同，戌，未。支刑：卯戌巳子辰申午丑寅酉未亥，月日同。支害：未午巳辰卯寅丑子亥戌酉申，月日同。魁元。紅驚：卯寅丑子亥戌酉申未午巳辰，見喜免膿血災。生氣：戌亥子丑寅卯辰巳午未申酉，百事成美吉。死氣：辰巳午未申酉戌亥子丑寅卯，病危百事凶。

"Branch Harmony" refers to the Six Harmony positions: Zi harmonizes with Chou, Chou harmonizes with Zi, Yin harmonizes with Hai, Mao harmonizes with Xu, Chen harmonizes with You, Si harmonizes with Shen, Wu harmonizes with Wei, Wei harmonizes with Wu, Shen harmonizes with Si, You harmonizes with Chen, Xu harmonizes with Mao, and Hai harmonizes with Yin; the method of calculation is the same whether using the month branch or the day branch. "Branch Official" refers to the position of the official of the current branch, originally listed as Chou and Wei, as well as Yin, You, Shen, Mao, Zi, Hai, Yin, Si, Wu, Mao, and again Chen and Xu; the method of calculation is the same whether using the month or day. "Branch Ghost" refers to the position of the seven deadly positions of the current branch, listed as Chen and Xu, as well as Mao, Shen, You, Yin, Hai, Zi, Mao, Wu, Si, Yin, and again Chou and Wei; the method of calculation is the same whether using the month or day. "Branch Punishment" refers to the Three Punishments and Self-Punishment positions: Zi punishes Mao, Chou punishes Xu, Yin punishes Si, Mao punishes Zi, Chen self-punishes, Si punishes Shen, Wu self-punishes, Wei punishes Chou, Shen punishes Yin, You self-punishes, Xu punishes Wei, Hai self-punishes; the method of calculation is the same whether using the month or day. "Branch Harm" refers to the Six Harm positions: Zi harms Wei, Chou harms Wu, Yin harms Si, Mao harms Chen, Chen harms Mao, Si harms Yin, Wu harms Chou, Wei harms Zi, Shen harms Hai, You harms Xu, Xu harms You, and Hai harms Shen; the method of calculation is the same whether using the month or day. Below "Kui Yuan" is not listed in the original table. "Hong Jing" moves in reverse: Zi year is at Mao, moving backward to Hai year at Chen, indicating good fortune and avoiding blood-related disasters. "Life Qi" is at Wu when Zi year is at Xu, moving forward to Hai year at You, indicating success in all affairs and auspiciousness. "Death Qi" is at the opposite position of Life Qi: Zi year is at Chen, moving forward to Hai year at Mao, indicating serious illness and misfortune in all affairs.

黃旙：華蓋同，主災纏綿。豹尾：戌未辰丑戌未辰丑戌未辰丑，主損畜破財。陌越：亥子丑寅亥子丑寅亥子丑寅。月空：午未申酉戌亥子丑寅卯辰巳，主化凶為吉。指背：申巳寅亥申巳寅亥申巳寅亥，主招人嫉妒，為人無功。飛廉：白虎同，主男遭重闢，女犯奸淫顛狂。大殺：白虎同，主損宅長，家道消乏，病者十死一生。陰殺：丑戌未辰丑戌未辰丑戌未辰，主暗耗產厄。歲殺：未辰丑戌未辰丑戌未辰丑戌，主非災橫事。災殺：午卯子酉午卯子酉午卯子酉，主喪訟破財。的殺：巳酉丑巳酉丑巳酉丑巳酉丑，主喪訟破財。破碎：歲破同，主官非破財。

"The Huang Fan" occupies the same position as the previous Huagai, indicating prolonged illness and lingering misfortune. "Bao Wei" cycles every four years: in the year of Zi it is in Xu, in the year of Chou it is in Wei, in the year of Yin it is in Chen, in the year of Mao it is in Chou, and then repeats, indicating harm to livestock and financial loss. "Mo Yue" also cycles every four years: in the year of Zi it is in Hai, in the year of Chou it is in Zi, in the year of Yin it is in Chou, in the year of Mao it is in Yin, and then repeats. "Yue Kong" is located at the opposite position of the year's branch: in the year of Zi it is in Wu, in the year of Hai it is in Si, indicating the transformation of misfortune into good fortune. "Zhi Bei" cycles every four years: in the year of Zi it is in Shen, in the year of Chou it is in Si, in the year of Yin it is in Yin, in the year of Mao it is in Hai, and then repeats, indicating attracting jealousy and failure in endeavors. "Fei Lian" occupies the same position as the previous Bai Hu, indicating severe punishment for men and immoral or insane behavior for women. "Da Sha" also occupies the same position as Bai Hu, indicating harm to the head of the household, decline of family fortune, and a high chance of death for the sick. "Yin Sha" cycles every four years: in the year of Zi it is in Chou, in the year of Chou it is in Xu, in the year of Yin it is in Wei, in the year of Mao it is in Chen, indicating hidden losses and difficulties in childbirth. "Sui Sha" also cycles every four years: in the year of Zi it is in Wei, in the year of Chou it is in Chen, in the year of Yin it is in Chou, in the year of Mao it is in Xu, indicating unexpected disasters and troubles. "Zai Sha" cycles every three years: in the year of Zi it is in Si, in the year of Chou it is in You, in the year of Yin it is in Chou, and then repeats, also indicating funerals, legal disputes, and financial loss. "Pohu" occupies the same position as Sui Po, indicating legal troubles and financial loss.

天哭：午巳辰卯寅丑子亥戌酉申未，主損小口。欄杆：歲破同，主受罪破財傷殘自縊。大耗：歲破同，主災禍傷丁官非火盜。小耗：巳午未申酉戌亥子丑寅卯辰，主損畜傷奴失盜。天厄：未申酉戌亥子丑寅卯辰巳午。暴敗：天厄同，主官訟破家。卒暴：卯辰巳午未申酉戌亥子丑寅，主猝然災禍。貫索：卒暴同，主官災刑罪。勾絞：卒暴同，訟主刑罪。飛符：官符同，主官災橫事。天官符：亥申巳寅亥申巳寅亥申巳寅，主官災橫事。囚獄：午卯子酉午卯子酉午卯子酉，占訟凶。

"Heavenly Wailing" moves in reverse: in the year of Zi, it is in Wu; in the year of Chou, it is in Si; reversing until the year of Hai, it is in Wei, indicating injury to young children and people. "Lan Gan" is in the same position as the annual break, indicating being punished, imprisoned, financial loss, physical disability, or even suicide. "Great Loss" is also in the same position as the annual break, indicating disaster, injury to people, legal troubles, and fire, theft, and robbery. "Minor Loss": in the year of Zi, it is in Si; moving forward until the year of Hai, it is in Chen, indicating injury to livestock, harm to servants, and loss of property. "Heavenly Obstruction": in the year of Zi, it is in Wei; moving forward until the year of Hai, it is in Wu. "Sudden Collapse" is in the same position as Heavenly Obstruction, indicating legal disputes and the collapse of family fortune. "Sudden Disaster": in the year of Zi, it is in Mao; moving forward until the year of Hai, it is in Yin, indicating sudden disasters. "Guan Suo" is in the same position as Sudden Disaster, indicating official disasters and criminal charges; "Gou Jiao" is also in the same position as Sudden Disaster, indicating legal disputes and being punished and convicted. "Fei Fu" is in the same position as the previous official symbol, indicating official disasters and unexpected events. "Heavenly Official Symbol" cycles every four years: in the year of Zi, it is in Hai; in the year of Chou, it is in Shen; in the year of Yin, it is in Si; in the year of Mao, it is in Yin, also indicating official disasters and unexpected events. "Cage" cycles every four years: in the year of Zi, it is in Wu; in the year of Chou, it is in Mao; in the year of Yin, it is in Zi; in the year of Mao, it is in You, indicating legal disputes as ominous."

捲舌：酉戌亥子丑寅卯辰巳午未申，主是非橫事有子不育。披麻：捲舌同，主喪孝不寧幼失怙恃。披頭：辰卯寅丑子亥戌酉申未午巳。五鬼：官符同，主生暗眼。伏尸：子丑寅卯辰巳午未申酉戌亥，主膿血落胎。劍鋒：伏尸同，主惡死。吞叨：戌寅丑戌辰卯寅寅戌戌寅寅，主妨害六親骨肉無情。天空：丑寅卯辰巳午未申酉戌亥子，主破財刑子。晦氣：天空同。血刃：戌酉申未午巳辰卯寅丑子亥，主血光產難。浮沉：血刃同，舟行防水厄。地喪：喪門同，主孝服損血財。

"Rolling Tongue": In the Year of the Rat, it is in the Year of the Rooster; following the order to the Year of the Pig, it is in the Year of the Monkey. This indicates disputes involving the mouth and words, unexpected events, and having children but not raising them well. "Wearing Hemp" is in the same position as "Rolling Tongue," indicating mourning clothes, family unrest, and the loss of parents at a young age. "Shaved Head" moves in reverse: In the Year of the Rat, it is in the Year of the Dragon; in the Year of the Ox, it is in the Year of the Rabbit; reversing to the Year of the Pig, it is in the Year of the Snake. "Five Ghosts" is in the same position as the previous "Official Symbol," indicating internal eye diseases. "Hidden Corpse" is in the same position as the year branch: In the Year of the Rat, it is in the Year of the Rat; in the Year of the Pig, it is in the Year of the Pig, indicating pus and blood diseases and miscarriage. "Sword Edge" is in the same position as "Hidden Corpse," indicating a violent and sudden death. "Chewing and Talking" does not follow the usual order, arranged as戌, 寅, 丑, 戌, 辰, 卯, 寅, 寅, 戌, 戌, 寅, 寅, indicating harm to the Six Relations and lack of affection among family members. "Sky Void": In the Year of the Rat, it is in the Year of the Ox; following the order to the Year of the Pig, it is in the Year of the Rat, indicating financial loss and harm to children. "Bad Atmosphere" is in the same position as "Sky Void." "Blood Blade" moves in reverse: In the Year of the Rat, it is in the Year of the Dog; reversing to the Year of the Pig, it is in the Year of the Pig, indicating blood-related disasters and childbirth difficulties. "Floating and Sinking" is in the same position as "Blood Blade," indicating the need for caution with water during travel. "Earth Loss" is in the same position as the previous "Mourning Gate," indicating mourning clothes and loss of blood money.

弔客：戌亥子丑寅卯辰巳午未申酉，病凶。天狗：弔客同，主無子刀斧血光。咸池：酉午卯子酉午卯子酉午卯子，占婚忌，主淫亂。三殺：巳丑酉巳丑酉巳丑酉巳丑酉。孤神：寅寅巳巳巳申申申亥亥亥寅，男刑妻子。寡宿：戌戌丑丑丑辰辰辰未未未戌，女剋夫男。

"The 'Funeral Guest' (Diao Ke): In the Year of the Rat (Zi), it is in the Year of the Dog (Xu); following the sequence, in the Year of the Pig (Hai), it is in the Year of the Rooster (You). When it comes to illness, it indicates a凶 (adverse outcome). 'Heavenly Dog' (Tian Gou) shares the same position as 'Funeral Guest,' indicating no offspring, as well as injuries from weapons and blood-related accidents. 'Salty Pool' (Xian Chi) refers to the 'Flowers of the Peach and Plum' (Tao Hua), which cycles every four years: in the Year of the Rat (Zi), it is in the Year of the Rooster (You); in the Year of the Ox (Chou), it is in the Year of the Horse (Wu); in the Year of the Tiger (Yin), it is in the Year of the Rabbit (Mao); in the Year of the Rabbit (Mao), it is in the Year of the Rat (Zi). It is most inauspicious for marriage, indicating licentiousness. 'Three Killers' (San Sha) cycle every three years: in the Year of the Rat (Zi), it is in the Year of the Snake (Si); in the Year of the Ox (Chou), it is in the Year of the Ox (Chou); in the Year of the Tiger (Yin), it is in the Year of the Rooster (You); then the pattern repeats. 'Solitary Spirit' (Gu Shen) is divided by the four seasons: in the years of the Pig (Hai), Rat (Zi), and Ox (Chou), it is in the Year of the Tiger (Yin); in the years of the Tiger (Yin), Rabbit (Mao), and Snake (Yin), it is in the Year of the Snake (Si); in the years of the Snake (Yin), Horse (Wu), and Goat (Wei), it is in the Year of the Monkey (Shen); in the years of the Monkey (Shen), Rooster (You), and Dog (Xu), it is in the Year of the Pig (Hai); in the Year of the Pig (Hai), it again moves to the Year of the Tiger (Yin). For men, encountering this causes harm to their wives. 'Lonely Guest' (Gu Su) corresponds to it: in the years of the Pig (Hai), Rat (Zi), and Ox (Chou), it is in the Year of the Dog (Xu); in the years of the Tiger (Yin), Rabbit (Mao), and Snake (Yin), it is in the Year of the Ox (Chou); in the years of the Snake (Yin), Horse (Wu), and Goat (Wei), it is in the Year of the Dragon (Chen); in the years of the Monkey (Shen), Rooster (You), and Dog (Xu), it is in the Year of the Sheep (Wei); in the Year of the Pig (Hai), it again moves to the Year of the Dog (Xu). For women, encountering this causes harm to their husbands; for men, it also causes harm."