Da Liu Ren Mi Ben (大六壬秘本)

十二月將照顯變化論卷之一，十二天將所主卷之二，旬中神煞卷之三，神物論卷之四：八卦屬十二將物類、五行上下類物。天官加十二辰射覆物類卷之五，八卦將神射覆法卷之六，十干旺相死休囚法卷之七：五行占物之所主、課名用神物之所主、發用休旺、十干五行旺相死囚休、十干所屬物類、二十八宿周天度位。李九萬六壬百章歌卷之八。

The entire book "Da Liu Yin Miao Gong Gui Cuo Jiao" is divided into the following chapters. Volume one, "Discussion on the Manifestations of the Twelve Month Generals," explains the changes in people, things, and events when the twelve earthly branches, representing the months, are placed in different positions. Volume two, "What Each of the Twelve Heavenly Generals Governs," discusses the categories of affairs each of the twelve heavenly generals—Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress—oversees. Volume three, "Divine and Malevolent Spirits in the Ten Days," describes the divine and malevolent spirits present in each of the sixty jiazi (stem-branch combinations) over the course of ten days. Volume four, "On Divine Objects," is divided into two sections: "The Eight Trigrams Belonging to the Twelve Heavenly Generals and Their Objects" and "The Five Phases and Their Corresponding Objects," explaining how to deduce the hidden object during a covering divination by using the trigrams and the Five Phases. Volume five, "The Heavenly Officials Added to the Twelve Earthly Branches for Covering Divination." Volume six, "The Method of Covering Divination Using the Eight Trigrams and Heavenly Generals." Volume seven, "The Method of Determining the Prosperity, Strength, Death, Restraint, and Decline of the Ten Heavenly Stems," which is divided into six sections: "The Five Phases and the Objects They Govern," "The Categories of Objects Governed by the Names of the Lessons and the Useful Gods," "The Initiating Transmission and Its Prosperity and Decline," "The Prosperity, Strength, Death, Restraint, and Decline of the Ten Heavenly Stems According to the Five Phases," "The Categories of Objects Corresponding to the Ten Heavenly Stems," and "The Positions of the Twenty-Eight Mansions Around the Celestial Sphere." Volume eight is a composition by Li Jiowan titled "The Hundred Verses of Liu Yin."

十二宮神六壬所屬之圖鬼撮腳卷之九，六壬穿楊百章歌卷之九，通天鬼翼賦卷之十，六壬玉成歌註解卷之十一，鬼撮腳總括《玉田歌》卷之十二：婚姻、疾病、出行、行人、謁人察善惡、論訟、田六種、晴雨、科舉、干祿、日辰人宅、奴婢。五行旺相胎孕休囚論卷之十三，壬機秘要法語，五要權衡篇卷之十四：占盜遁蹤由、名殊義同、大六壬畢法略說、司天苗達過將法。

Volume nine is titled "The Diagram of the Twelve Palaces and the Six壬 Divination Gods," belonging to the "Ghost Catching Foot" school; it is listed alongside volume nine as "The Hundred Verses Song of Six壬 Shooting the Arrow." Volume ten is "The Assignment of the Heavenly Officials Assignment." Volume eleven is "Commentary on the Song of Six壬 Achievement." Volume twelve is a summary of "Ghost Catching Foot" concerning "The Song of Yu Tian," divided according to categories: marriage, illness, travel, the whereabouts of a person, examining the good or evil of others when visiting, lawsuits, farming and land cultivation, weather conditions, imperial examinations, seeking official positions and salaries, the relationship between the day branch and people's homes, and servants. Volume thirteen is "The Theory of the Five Phases' Prosperity, Strength, Fetus, Birth, and Weakness," with an additional section titled "Secret Words of the壬 Mechanism." Volume fourteen is "The Five Essentials Balance Chapter," which is divided into: tracing the traces and origins of thieves and fugitives, distinguishing terms with different names but the same meaning, a brief explanation of "The Complete Methods of the Great Six壬," and the method of passing the general passed down by the official Maodai.

《管輅神書》卷之十五：論終身、論空亡、論空亡作鬼、論破神、論刑沖害、論丁神、干支總論、論爭訟、論富貴、論課名。《六壬心鏡經》卷之十六：占天晴否、占天雨否、占水漲退否、占人宅、宅中有無鬼神、占修造歲內所忌、推月龍、推黃道吉凶方、推黑道吉凶方、犯黑道所生災、禳犯黑道、占求婚成否、訪人見否、占主人善惡。

Volume fifteen includes "Guan Lu's Divine Book," divided into ten sections: discussing one's entire life destiny, discussing Kongwang, discussing Kongwang transforming into ghost yao, discussing broken gods, discussing punishment and clash, discussing Ding spirit, general discussion of heavenly stems and earthly branches, discussing disputes, discussing wealth and honor, and discussing the names of lesson patterns. Volume sixteen includes "The Heart Mirror of the Six Yin," divided into: predicting whether the sky will clear or not, predicting whether it will rain, predicting whether rivers and lakes will rise or recede, predicting a person's residence, predicting whether there are ghosts or spirits in the house, predicting the taboos of breaking ground and starting construction within this year, calculating the dragon of the month, calculating the auspicious and inauspicious directions of the Yellow Path, calculating the auspicious and inauspicious directions of the Black Path, the calamities caused by conflicting with the Black Path, methods to appease conflicts with the Black Path, predicting whether a marriage proposal will succeed, predicting whether a visit will result in meeting the person, and predicting the good or evil nature of the person being visited.

見貴求望、人情虛實、占遷官、定文武、占赴舉、占求婚成否、擇婦以立方、占女邪正、占女美醜、婦人入門吉凶、占何時來、占產育、占懷孕生時、產婦所向方、占種田、占養蠶、占奴婢、占六畜病、求失畜、占商賈、宜往何方求財覓利、賣物售否、詞訟占、囚繫出獄否罪輕重、占欲避罪可否、占追證、占如知犯罪吉否、占雪訟冤枉、占被人申奏吉否、占漏稅事、占詞訟散後如何。

The following sections of the Six壬 Heart Mirror Classic are divided into various topics: seeking the nobleman's favor to obtain one's wishes, judging whether human feelings are genuine or not, predicting promotion and official positions, determining whether the position is civil or military, predicting success in taking the examination, predicting the success of a marriage proposal, choosing a spouse based on direction, judging the moral character of a woman, judging the beauty or ugliness of a woman's appearance, predicting the fortune of a woman after she enters a household, predicting when a person will arrive, predicting childbirth and child-rearing, predicting the time of delivery after pregnancy, predicting the favorable direction for a mother during childbirth, predicting the success of farming, predicting the success of silkworm rearing, predicting the fortune of servants, predicting the illness of domestic animals, searching for lost livestock, predicting business ventures, predicting the favorable direction for seeking wealth and profit, predicting whether goods can be sold, predicting lawsuits and legal cases, predicting whether a person in prison can be released and the severity of their punishment, predicting whether one can escape punishment, predicting the capture of a suspect and the outcome of the case, predicting the fortune if a crime is discovered, predicting the outcome of a case seeking to clear an injustice, predicting the fortune if someone is impeached by another, predicting the fortune of evading taxes, and predicting the situation after a legal case is concluded.

卷十七，增附釋三才應事：占病生死、病形狀、醫藥、看何鬼為殃、辨瘥期、占盜賊、疑何人行盜、占同居人竊否、占行人、占存亡遠近、占漁獵、占怪異驚人、博戲、占近出何時歸、占在事被差使、占逃亡、占沈時、占假借。

Volume 17 was added later and is titled "Interpreting the Response of the Three Powers," which uses the concepts of Heaven, Earth, and Humanity to explain various verifications. It is divided into the following sections: predicting the death or survival of a sick person, describing the appearance and symptoms of illness, predicting medicine, identifying which ghostly spirits are causing harm, determining the time of recovery, predicting thieves, identifying who committed theft, predicting whether a person living together is stealing, predicting someone who is away from home, determining whether a person is alive or dead and the distance of their journey, predicting fishing and hunting, predicting strange occurrences that disturb people, predicting gambling and games, predicting when someone who has left home will return, predicting when an official is sent on a mission, predicting escape, predicting drowning, and predicting borrowing and lending.

神后屬子，其數九，味咸，女、虛、危三宿三位。子加日上，乘天后，為小女；子加小吉，加土，為老婦；子乘六合，為匪類。五子加日辰為公姑，子加酉為孀婦，子加辰作虎為軍婦，子加卯作常為娼妓。亥加子為孩童，子加亥作天空為幼女，加巳日上為嫁婦，子加辰女患，亦為水沉。

The first of the Twelve Month Generals is called "Shenhou," paired with the Earthly Branch Zi, its number is nine, its taste is salty, and it occupies the positions of the female, Xu, and Wei constellations in the Twenty-Eight Mansions. When Zi is placed upon the Day Stem, it also rides upon "Tianhou," indicating a young maiden. When Zi is placed upon "Xiaoji" (Wei) or upon the Earthly Branches Chen, Xu, Chou, or Wei, it indicates an old woman. When Zi rides upon "Liuhe," it indicates a wicked person. On the five days of Jiazi, Bingzi, Wuzi, Gengzi, and Renzi, when Zi is placed upon the Day Stem and Day Branch, it indicates a mother and father or other elders. When Zi is placed upon You, it indicates a widow. When Zi is placed upon Chen and rides upon "Baihu," it indicates a woman accompanying the army. When Zi is placed upon Mao and rides upon "Tai Chang," it indicates a prostitute. When Hai is placed upon Zi, it indicates a child. When Zi is placed upon Hai and rides upon "Tian Kong," it indicates a young girl. When Zi is placed upon Si, it indicates a married woman. When Zi is placed upon Chen, it indicates a woman who is ill, or a drowning incident.

子作勾陳為駝背。子加日辰上房，虎臨年哭神。子加辰戌土甕，臨日辰為瓶盂。子加元武亥上為糖，子加生氣為燕子，作虎克日血病，子加巳悲聲，空亡中為遺失。寅未加子鬼神，子加巳午，冬至後為雪，丙子日辰上河祟，子作六合加日辰為布帛。子加酉為陰天，子日作元武大雨。“武”原本作“龍”。

The trigram Zi (Water) riding on Gou Chen (Emperor's Court) indicates a person with a hunched back. If Zi is placed above the day stem and day branch, it represents a house. If Zi rides on White Tiger and is placed on the year pillar, it signifies the spirit of mourning and crying. If Zi is placed on Chen or Xu, it represents a clay jar; if placed on the day or Chen, it represents a bowl or vessel. If Zi rides on Black Tortoise and is placed on Hai, it represents sugar. If Zi rides on Life Qi, it represents a swallow. If Zi rides on White Tiger and overcomes the day stem, it indicates blood disorders. If Zi is placed on Si, it indicates the sound of sorrowful crying. If Zi falls within Kongwang (Empty Wasteland), it indicates lost things. If Yin and Wei are placed above Zi, it indicates ghostly or divine matters. If Zi is placed on Si or Wu, after the winter solstice, it indicates snowfall. If on Bingzi day, Zi is placed on the day or Chen, it indicates the river god causing trouble. If Zi rides on Liu He (Six Harmonies) and is placed on the day or Chen, it represents silk or cloth. If Zi is placed on You, it indicates overcast weather. If on a Zi day, Zi rides on Black Tortoise, it indicates heavy rain. Note: The character "Wu" here was originally written as "Long" (Dragon).

大吉為丑，其數八，味甘，斗、牛二宿在位。丑作天空為矮子，丑加卯酉上為缺嘴，日辰上為長者，丑日為農，丑加歲為宰執人。丑加亥為橋，寅加丑亦是橋；庚辛日為墓，卯日為轎；卯日丑加卯為車。丑加戊己日為土地，六丑日為牛，丑加未為不完物。

The second of the Twelve Month Generals is called "Daji" (Chou), which is paired with the Earthly Branch Chou. Its number is eight, its taste is sweet, and it corresponds to the two stars Dou and Niu in the Twenty-Eight Mansions. Chou is associated with Tian Kong, indicating a short stature. When Chou is placed over Mao or You, it indicates a person with a split lip. When Chou is placed over the day or the hour, it indicates an elderly person. On days of Chou, it indicates a farmer. When Chou is placed over the Tai Su, it indicates a high-ranking official in charge of government affairs. When Chou is placed over Hai, the object is a bridge, and when Yin is placed over Chou, it is also a bridge. On days of Geng or Xin, the place is a tomb. On days of Mao, the object is a palanquin. If on a day of Mao, Chou is also placed over Mao, it indicates a vehicle. When Chou is placed over Wu or Ji days, it indicates the deity of the land. On any day of Chou, the object is a cow. When Chou is placed over Wei, it indicates something incomplete.

丑加子為鱉，空亡日辰上為田野。丑加六合為家。“家”字金氏旁註“枷”字。丑加巳為土坑，丑加太常為甜物，丑加卯酉日為店，丑加亥為腸洩，丑加申為傳舍。合加丑為僧道院室，丑加朱雀作舉薦，丑作貴人為相招。丑加卯春夏雨雷，又為雨後雪；卯加丑先雷後雨。

The Heavenly Stem Chou added to Zi results in a鳖; if it falls in Kongwang and is above the day or the stem, the location is a field. Chou added to Liu He indicates the home. Note: The character 'home' has a note in Jin Zhengyin's margin, which is 'jia'. Chou added to Si indicates a dirt pit; Chou added to Tai Chang indicates sweet food; Chou added to卯 on the day of卯 or酉 indicates a shop; Chou added to Hai indicates diarrhea; Chou added to Shen indicates an inn. Liu He added to Chou indicates a dwelling for monks and Taoists. Chou added to Zhu Que indicates someone recommending a person. Chou multiplied by Guiren indicates being invited by someone. Chou added to卯, in spring and summer indicates thunder and rain, or snow after rain;卯 added to Chou indicates first thunder then rain.

功曹屬寅，其數七，味酸，箕、尾二宿在位。寅作六合、青龍為秀才，作元加巳為煉丹道人，戊己日為公吏，勾陳作寅同上。寅加巳午患人，寅作虎為瘋子，寅作朱雀為文書，寅加午為屋柱，寅加辰戌為林巒。寅作空為棒杖，寅加六合為從人，寅加巳亥為迷路，寅加丑戌為舊籍。寅加巳為大風，申子辰日主遠行。

The third of the Twelve Month Generals is called "Gongcao," which is paired with the Earthly Branch Yin. Its number is seven, its taste is sour, and it corresponds to the two stars Ji and Wei in the Twenty-Eight Mansions. When Yin is accompanied by "Liu He" or "Qinglong," it indicates a scholar. When Yin is accompanied by "Xuanwu" and is placed over Si, it indicates a Taoist alchemist. On Wu days and Ji days, it indicates officials in the government office. When Yin is accompanied by "Gou Chen," it is interpreted the same way as above. When Yin is placed over Si or Wu, it indicates a sick person. When Yin is accompanied by "Baihu," it indicates a mad person. When Yin is accompanied by "Zhuque," it indicates documents. When Yin is placed over Wu, it indicates house pillars. When Yin is placed over Chen or Xu, it indicates mountains and forests. When Yin is accompanied by "Tiankong," it indicates sticks and rods. When Yin is placed over "Liu He," it indicates attendants. When Yin is placed over Si or Hai, it indicates getting lost. When Yin is placed over Chou or Xu, it indicates old books. When Yin is placed over Si, it indicates a strong wind. On Shen days, Zi days, and Chen days, it indicates traveling far away.

太沖屬卯，其數六，味酸，氐、房、心三宿在位。卯加甲乙為兄弟、朋友，未加卯亦為兄弟，卯加申為藝術，又作虎為匠人。卯作六合加日辰為羅網，卯加亥為舡。金氏旁註曰“梢子”。卯加丑未日辰為竹籬。卯作天空或空亡為目患人，加日辰上為門戶，卯作天后加子上為水車。卯加午為病目，卯作龍為竹棒，卯作天后加子，春主疫病，日辰上主私約。卯乘壬癸日為船筏。

The fourth of the Twelve Month Generals is called "Taichong," which corresponds to the Earthly Branch Mao. Its number is six, its taste is sour, and it occupies the positions of the three stars: Di, Fang, and Xin in the Twenty-Eight Mansions. When Mao is added to the day of Jia or Yi, it indicates brothers or friends; when Wei is added to Mao, it also indicates brothers. When Mao is added to the day of Shen, it indicates people with skills, and if it is accompanied by the White Tiger, it indicates craftsmen. When Mao is accompanied by Liu He and added to the day or Chen, its object is a net. When Mao is added to the day of Hai, its object is a boat. Jin Zhengyin notes: "It is the boatman." When Mao is added to the day of Chou or Wei, its object is a bamboo fence. When Mao is accompanied by Tian Kong or falls into Kongwang, it indicates people suffering from eye disease; when added to the day or Chen, its object is a door or window. When Mao is accompanied by the Heavenly Empress and added to Zi, its object is a water wheel. When Mao is added to the day of Wu, it indicates eye disease; when accompanied by the Azure Dragon, its object is a bamboo stick. When Mao is accompanied by the Heavenly Empress and added to Zi in spring, it indicates an epidemic, and if added to the day or Chen, it indicates secret meetings. When Mao is accompanied by the day of Ren or Gui, its object is a boat or raft.

天罡屬辰，其數五，味甘，角、亢二宿在位。辰加月建為宰公監司，辰加巳午為老人，用上剋日辰主殺人。辰加子作元武為強盜，作虎屠殺人，作天空加丑上為山坡。辰加日辰上並子午上為阻截，辰加亥主哭，加日辰上主火驚，辰作初末傳主多慮。辰加壬癸主官非，辰加月建上為城門，辰加卯為文繡為怪手。金氏注云：手有龍文。龍加戌為怪足，足有龍文。

The fifth of the Twelve Month Generals is called "Tiangang" and is paired with the Earthly Branch Chen. Its number is five, its taste is sweet, and it corresponds to the two constellations Jiao and Kang in the Twenty-Eight Mansions. When Chen is added to the Month Builder, it governs the position of the Inspector of the Second Rank. When Chen is added to Si and Wu, it indicates old people. If the initiating transmission deity is above and overcomes the Day Stem and Day Branch, it indicates murder. When Chen is added to Zi and accompanied by "Xuanwu," it indicates theft. When accompanied by "Baihu," it indicates the person who causes death. When accompanied by "Tiankong" and added to Chou, the location is a hillside. When Chen is added to the Day Stem, Chen, Zi, or Wu, it indicates obstruction of roads. When Chen is added to Hai, it indicates crying. When added to the Day Stem and Chen, it indicates fire and fear. If Chen is used as the first or final transmission, it indicates heavy worries. When Chen is added to Ren or Gui days, it indicates legal disputes. When Chen is added to the Month Builder, the location is a city gate. When Chen is added to Mao, it indicates embroidered fabrics and also indicates a strange hand. Jin Zhengyin notes that this refers to having dragon-like patterns on the hands. When "Qinglong" is added to Xu, it indicates a strange foot, meaning having dragon-like patterns on the feet.

太乙屬巳，其數四，味苦，翼、軫二宿在位。巳加子作太陰為娼婦，巳加辰戌上為囚禁人。朱丹書原本此下有空白二頁，蓋康雪村秘本已有闕文，後餘得之視有闕，迨至康熙乙巳仲秋幸得山左沈蓮溪先生秘書，遂補之於此，用藍筆記入。白沙顧商文補闕。黃晴崖照式鈔記。施錦堂亦從式記之。

The sixth of the Twelve Month Generals is called "Taiyi," paired with the Earthly Branch Si, its number is four, its taste is bitter, and it occupies the positions of the two stars Yi and Zhen in the Twenty-Eight Mansions. The branch Si, when placed over Zi, is accompanied by "Taiyin," indicating a courtesan; when placed over Chen or Xu, it indicates someone who is imprisoned. The following is a note by the copyist: The original manuscript, written in vermilion ink, leaves two blank pages here. It seems that the secret version held by Kang Xuecun was already missing text, and when I obtained this manuscript, I noticed the omission. Until the autumn of the year Bingsi (1665), I fortunately obtained a secret collection from Shen Lianxi of Shandong, and thus filled in the missing text here, recording it in blue ink. Gu Shangwen of Basha made the addition. Huang Qingya copied it as it was. Shi Jintang also recorded it as it was.

旺剋日為蛇，巳加辰巳為窯。巳加日，屋，罵詈。巳乘虎加日辰主外服。巳加甲申為道士，為金。巳加子為鍋。巳加酉主徒配。巳乘蛇加辰主雙胎。月厭加巳為夢蛇。巳加未主灶傍有井。巳加午主旺房。巳乘太陰口瘡。

The fire sign巳 is strong and overcomes the day stem; the thing associated is a snake. When巳 is added to the days of辰 and巳, the place is a kiln. When巳 is added to the day stem, the thing is a house, and it also indicates being scolded by people. When巳 is accompanied by the White Tiger and added to the day or the hour, it indicates mourning for a relative from another surname. When巳 is added to Jiashen, the thing is a Taoist priest, and the associated object is metal. When巳 is added to Zi, the thing is a pot. When巳 is added to You, it indicates being sentenced to exile and forced labor. When巳 is accompanied by the Teng Snake and added to the hour, it indicates carrying twins. When the Month Aversion is added to巳, it indicates dreaming of a snake. When巳 is added to Wei, it indicates a well next to the stove. When巳 is added to Wu, it indicates a thriving house. When巳 is accompanied by Tai Yin, it indicates developing a mouth ulcer.

勝光屬午，其數九，味苦，柳、星、張三宿在位。午作太陽為妾，午加酉為婢，午加辰老婦，午加日、辰、行年上為屋。午加申、酉、庚、辛日上笄妻，午加辰戌為半路，午乘六合加太常衣服。午加亥卯未為豆，午加寅卯主宅，庚辛加午癆病，午乘蛇加日辰，兒童發驚。午加卯酉交占股病，午加魁罡主信至，作蛇雀丙丁日交冬逢燒衣。

The seventh of the Twelve Month Generals is called "Shengguang," which is paired with the Earthly Branch Wu. Its number is nine, its taste is bitter, and it occupies the positions of the three star constellations Liu, Xing, and Zhang in the Twenty-Eight Mansions. Wu is associated with the Sun, indicating a young wife; when Wu is combined with You, it indicates a servant girl; when combined with Chen, it indicates an old woman. When Wu is placed over the Day Stem, Day Branch, or the year's branch, it represents a house. When Wu is combined with Shen, You, or on Wu or Xin days, it indicates a wife who has reached the age of coming of age. When Wu is combined with Chen or Xu, it indicates a halfway place. When Wu is combined with Liu He and Tai Chang, it represents clothing. When Wu is combined with Hai, Mao, or Wei, it represents beans; when combined with Yin or Mao, it indicates a dwelling. When Wu appears on Wu or Xin days, it indicates a wasting illness. When Wu is combined with Teng Snake and is placed over the Day or the Day's Branch, it indicates a child being startled. When Wu is combined with Mao and You at their intersection, it indicates a leg illness. When Wu is combined with Hekui (Xu) and Tiangang (Chen), it indicates the arrival of messages. When Wu is combined with Teng Snake and Zhu Que on Wu or Ding days during the transition into winter, it indicates an incident where clothes are burned.

小吉屬未，其數八，味甘，井、鬼二宿在位。未加亥為繼父，未加酉為繼母，今日陽比是兄，陰比是弟。未加亥、丙、丁日占為酌人，未加寅為婿，亦為招椅，未加酉丑為老人，作常合加日辰是樂器，未加子午上為醬。未加日為麻，未巳相加為風生。未加辰為園，未加卯為林，未貴加日辰，廟神，乘生氣加日辰主信。亥日為井祟，乘天后日辰上公婆。未乘龍為佛，未乘六合為僧。乘天空加辰吉屬墓，如日辰作空亡為廟墓。

The eighth of the Twelve Month Generals is called 「Xiaoji」, paired with the Earthly Branch Wei, its number is eight, its taste is sweet, and it corresponds to the two star constellations Jing and Gui in the Twenty-Eight Mansions. If Wei is combined with Hai, it indicates a stepfather; if combined with You, it indicates a stepmother. Regarding the day stem, those with the same stem and same yin-yang are brothers, while those with the same stem but different yin-yang are younger brothers. If Wei is combined with Hai, or appears on a Bing or Ding day, it indicates someone who serves wine for guests. If combined with Yin, it indicates a son-in-law or a guest seat. If combined with You or Chou, it indicates an elderly person. If 「Tai Chang」 or 「Liu He」 is used with Wei and it is combined with the day or the hour, it indicates musical instruments. If combined with Zi or Wu, it indicates sauce. If combined with the day stem, it indicates hemp. If combined with Si, it indicates wind. If combined with Chen, it indicates a garden; if combined with Mao, it indicates a forest. If 「Nobleman」 is used with Wei and it is combined with the day or the hour, it indicates the spirits in the temple. If 「Life Qi」 is used with Wei and it is combined with the day or the hour, it indicates receiving news. On a Hai day, it indicates a well causing trouble. If 「Heavenly Empress」 is used with Wei and it is combined with the day or the hour, it indicates the parents-in-law. If 「Azure Dragon」 is used with Wei, it indicates a Buddha; if 「Liu He」 is used with Wei, it indicates a monk. If 「Tian Kong」 is used with Wei and it is combined with the hour, the auspicious place is a graveyard. If the day and hour also fall into Kongwang, it indicates a temple or graveyard.

傳送屬申，數七，味辛，觜、參二宿在位。申作虎，獵人；六癸日壬為遷移、刀斧；申加四仲為客人；申加戌亥仇人。申加巳午、加日，午用，主孤兒；作太陽加日、辰、魁、罡為軍人。申加卯為僧，乘龍合加日辰上為藥，申乘虎為刀斧，申加亥剋日水厄，加卯為改門。申加日辰主憂，乘元武加亥子主失脫，乘太陰加日辰為艮寅，申加辰戌為磨石。申加午戌巳為大麥。

The ninth of the Twelve Month Generals is called "Chuansong" (Shen), paired with the Earthly Branch Shen, its number is seven, its taste is辛 (sour), and it corresponds to the two star clusters Zui and Shen in the Twenty-Eight Mansions. Shen is associated with the White Tiger, indicating hunters. On the six days of Guiyou, Guiwei, Guisi, Guimao, Guichou, and Guihai, when the day stem is壬 (Ren), it signifies movement or relocation, and the object is knives and axes. When Shen is placed on the positions of Zi, Wu, Mao, and You, it indicates guests. When Shen is placed on the positions of Xu and Hai, it indicates enemies. When Shen is placed on Si or Wu, or when it is placed on the day stem and Wu is the initiating transmission, it indicates orphans. When Shen is associated with the Sun and placed on the day stem or day branch, or on Hekui (Xu) or Tiangang (Chen), it indicates soldiers. When Shen is placed on Mao, it indicates monks. When Shen is associated with the Azure Dragon or Liu He and placed on the day or the day branch, the object is medicine. When Shen is associated with the White Tiger, the object is knives and axes. When Shen is placed on Hai and overcomes the day stem, it indicates danger in water. When Shen is placed on Mao, it indicates changing the household. When Shen is placed on the day or the day branch, it indicates worry. When Shen is associated with the Black Tortoise and placed on Hai or Zi, it indicates theft or loss. When Shen is associated with Tai Yin and placed on the day or the day branch, its direction is Gen and Yin, that is, the Northeast. When Shen is placed on Chen or Xu, the object is grinding stones. When Shen is placed on Wu, Xu, or Si, the object is barley.

從魁屬酉，其數六，味辛，胃、昴、畢三宿在位。酉作六合為奴婢，酉加青龍為侍妾，酉作天后為姑舅母，酉作天空為小婢。酉加子丑為老婢，酉作太陰加日辰上為妻妾，為財帛；酉作太常加卯未為樂妓。酉加巳為海，加子為江，酉加寅卯乘勾為小麥，酉加白虎甲乙日為服至。

The tenth of the Twelve Month Generals is called "Congkui," which is paired with the Earthly Branch You. Its number is six, and its taste is辛. In the twenty-eight constellations, it occupies the positions of Wei, Mao, and Bi. When You is combined with Liu He, it signifies servants; when combined with Qinglong, it signifies attendants; when combined with Tianhou, it signifies maternal aunts and maternal uncles; when combined with Tiankong, it signifies young servants. When combined with Zi or Chou, it signifies old servants; when combined with Taiyin and placed on the day or the hour, it signifies wives and concubines, as well as wealth; when combined with Taichang and placed on Mao or Wei, it signifies dancers and musicians. When combined with Si, the place is the sea; when combined with Zi, the place is the river; when combined with寅 or卯 and combined with Gouchen, the object is wheat; when combined with Baihu on the first or second day of the Heavenly Stems, it signifies mourning clothes arriving at the door.

酉作蛇加卯酉主鴉鳴，酉加天空無後，酉加年刑命，刀傷，酉加蛇雀主目疾人。酉作合亦主斜目人，酉加丙丁日辰上主赤眼，酉加子為水邊，酉作雀主喧聒。酉加寅卯克甲乙日辰主爭鬥，酉加子並壬癸日辰上為霜雪，酉加戌主霜，巳午加酉主雪。

The metal element in the酉 position rides on 「Teng Snake」 and is placed over卯 and酉, indicating the sound of crows; when酉 is placed over 「Tian Kong」, it indicates no descendants; when酉 is placed on the day of birth, it harms the native's destiny, leading to a wound from a blade; when酉 is placed over 「Teng Snake」 and 「Vermilion Bird」, it indicates someone with eye disease. When酉 is placed over 「Liu He」, it also indicates someone with cross-eyed vision; when酉 is placed over the days of丙 and丁, it indicates red eye disease; when酉 is placed over子, the location is by the water; when酉 is placed over 「Vermilion Bird」, it indicates noise and commotion. When酉 is placed over寅 and卯 and attacks the days of甲 and乙, it indicates conflict; when酉 is placed over子 or on the days of壬 and癸, it indicates frost and snow; when酉 is placed over戌, it indicates frost; when巳 and午 are placed over酉, it indicates snow.

河魁屬戌，其數五，味甘，奎、婁二宿在位。戌作天空主奴僕。金氏注“天空”旁曰“元武”，注“奴婢”旁曰“健奴”。戌作朱雀為印綬，戌作六合加日辰上為人聚、眾人會，戌作朱雀加日辰主官長。戌加天空子午上為外舅公，戌加申為軍士，戌加月建主監司，戌加太歲主都轄。戌作太常勾陳作辰原本“加支”主官長。

The tenth general of the twelve month generals is called "Hekui" (River Chief), paired with the earthly branch Xu, its number is five, its taste is sweet, and it occupies the positions of the two star clusters Kui and Lou in the twenty-eight constellations. Xu is multiplied by "Tian Kong" (Heavenly Void), which governs servants. Note: Jin Zhengyin noted "Xuanwu" (Black Tortoise) next to "Tian Kong", and "Jiannu" (strong servant) next to "nu bi" (servant). When Xu is multiplied by "Zhuque" (Vermilion Bird), it represents seals and official documents; when Xu is multiplied by "Liu He" (Six Harmonies) and placed over the day and the heavenly stem, it signifies gathering of people and assembly; when Xu is multiplied by "Zhuque" and placed over the day and the heavenly stem, it signifies officials. When Xu is placed over Zi and Wu, it signifies maternal uncles and other senior relatives; when Xu is placed over Shen, it signifies soldiers; when Xu is placed over the month builder, it signifies an inspector; when Xu is placed over the Tai sui (yearly sovereign), it signifies a high-ranking official in charge of a region. When Xu is multiplied by "Tai Chang" (Supreme Harmony), or when "Gou Chen" (Hook Star) is placed over Chen, it signifies officials.

戌加寅在甲日主墳墓損壞。金氏勾畫，在甲以下八字注“牆損”二字。戌作白虎克日辰主惡積，戌加四季加日辰上主牆壁，戌加元武、天空為貪丐人，戌加日辰上主舊物。戌加元武為坑，戌加亥為小廝，戌加年命主足病，戌加白虎克日辰為盜賊。戌加壬癸日主牆倒。

When the Earthly Branch 戌 is placed over 寅, it indicates damage to the tomb on a 甲 day. According to Jin Zhengyin, under the character 甲, the words "wall damage" are written in the margin. 戌 riding the White Tiger and overcoming the day and 辰 indicates accumulation of evil things leading to disaster; 戌 being placed over the four seasons of 辰, as well as over the day and 辰, represents walls; 戌 combined with Black Tortoise and Tian Kong indicates greedy beggars; 戌 placed over the day and 辰 represents old objects. When 戌 is combined with Black Tortoise, it represents a dirt pit; when 戌 is placed over 亥, it indicates a young servant; when 戌 is placed over the person's birth year, it indicates foot disease; when 戌 rides the White Tiger and overcomes the day and 辰, it indicates thieves. When 戌 is placed over the day of Ren or Gui, it indicates collapse of walls.

登明屬亥，其數四，味咸，室、壁二宿在位。亥加四季為幼子。原本作“仲”。亥乘天空加卯酉為孩童，亥加酉為醉人。亥乘朱雀為遺棄小兒，作合加六辰及壬癸日，辰為獄人，亥加辰主屠人。亥乘勾陳為魚蝦，又為氣；亥加寅午戌日用之主傷殺人；亥作青龍為樓臺，一云為僕；亥作六合為閣；亥加巳為壞頭面人；亥加戌為廁；亥加日辰為柱。

The last of the Twelve Month Generals is called Dengming, associated with the Earthly Branch Hai, its number is four, its taste is salty, and it corresponds to the two star constellations Shi and Bi in the Twenty-Eight Mansions. Hai governs the seasons of Chen, Xu, Chou, and Wei, and is associated with the youngest son. Note: the character "季" originally was written as "仲". When Hai is combined with Tian Kong, it governs children; when Hai is combined with You, it governs drunkards. When Hai is combined with Vermilion Bird, it governs children who have been abandoned; when Hai is combined with Liu He on the sixth day of the season and on the days of Ren and Gui, the day of Chen governs prisoners; when Hai is combined with Chen, it governs butchers. When Hai is combined with Gou Chen, its associated object is fish and shrimp, and it also governs qi; when Hai is combined with Yin, Wu, and Xu days and initiates transmission, it governs injuring or killing people; when Hai is combined with Azure Dragon, its location is a building, and it is said to govern servants; when Hai is combined with Liu He, its location is a pavilion; when Hai is combined with Si, it governs people with injuries to their head or face; when Hai is combined with Xu, its location is a toilet; when Hai is combined with the day or the season, its object is a pillar.

占用上主醉散，亦主力盡。亥乘空加太歲主高人，一為天上吏。亥作太常殺加日辰為穀粟。亥加巳日占行人來。亥加子為麥。亥作太常為洩瀉。亥加歲刑刑本作行年主病。巳酉丑日亥為用主失物，雀臨亥為監引，亥加壬癸子上主不明。連三傳主重疊。又云：聯茹旺主重疊。

When the亥 branch is in the position of the initiating transmission, it indicates that after drinking alcohol, people will disperse. It also suggests exhaustion of strength. If亥 is riding on the Tian Kong and added upon the Tai Su, it indicates a person of high status, sometimes interpreted as an official in heaven. If亥 is riding on the Tai Chang and accompanied by a killing star, and is added to the day or the hour, it signifies grain. If亥 is added upon the巳 day, it indicates that a traveler will come. If亥 is added upon the子 position, it signifies wheat. If亥 is riding on the Tai Chang, it suggests diarrhea. If亥 is added upon the Tai Su's刑 (originally meaning 'year'), it indicates illness. On the巳,酉, and丑 days, if亥 is the initiating transmission, it indicates loss of property. If the Vermilion Bird is on the亥, it indicates being under surveillance and being led away. If亥 is added upon the壬 or癸 day's子 position, it indicates unclear matters. If亥 is connected through the initial, middle, and final transmissions, it indicates overlapping matters. Another interpretation is that if the three transmissions are connected like 'lian ru' and are in their prime, it also indicates overlapping matters.

苗公鬼撮腳十二月將所主卷之一終。附李道生曰：“是書從太易所錄鬼撮腳，只三卷，其上卷即此一卷也。其中局即此四卷前半也。其下卷即此四卷後中並玉成七卷也。若異處即用硃筆對過。今抄多從對本，絲毫無錯。李九萬百章歌以下，直至下本六壬心鏡止，俱隱所無，學者宜敬寶。”乾隆丙子十月望日，黃晴崖照原本硃批。乾隆甲午正月初四，施錦堂照式硃批。

The first volume of "Miao Gong Gui Cuo Jiao" ends with "The Twelve Month Generals and Their Sovereignty." The appendix includes Li Dao Sheng's remarks: "This book is copied from the "Tai Yi," and the original had only three volumes. Its upper volume is the current one; its middle volume is the first half of the fourth volume; its lower volume is the latter half and middle part of the fourth volume plus the seventh volume of "Yu Cheng." Any discrepancies are corrected with vermilion ink. This copy mostly follows the corrected version and has no errors. From "Li Jiowan Bai Zhang Ge" down to the lower volume "Liu Ren Xin Jing," these are secret and not transmitted outside, and scholars should respect and treasure them." On the fifteenth day of the tenth lunar month in the Qianzhuang Bingzi year (1756), Huang Qingya annotated the original with vermilion ink. On the fourth day of the first lunar month in the Qianzhuang Jia Wu year (1774), Shi Jin Tang annotated the original with vermilion ink as well.

貴人者，黃帝之神，家在己丑，旺於四季，其將主貴人、官祿、慶賀、詔命等事，珍寶財物、君子遷官、小人官訟事。加寅貴人怒，加卯為求退官，加辰見官方，加巳為賞設，加午為遷官。加未為廟神，加申為佛像，加酉為關隔，加戌為貴怒訟，加亥為官供具。加子為婦人病，加丑貴人吉慶。

The "Nobleman" is the deity of the Yellow Emperor, originating from the earthly branch Jichou. It is prominent in the seasons of the Dragon, Dog, Ox, and Sheep. This Heavenly General oversees matters related to nobles, official positions and salaries, celebrations, imperial decrees, and also treasures and wealth. A gentleman who draws this will experience promotion in official rank, while a commoner will face legal disputes with the authorities. When the "Nobleman" is combined with the trigram Yin, it indicates the Nobleman's anger. Combined with Mao, it suggests seeking to resign from office. Combined with Chen, it indicates a meeting with the authorities. Combined with Si, it signifies receiving rewards and hosting banquets. Combined with Wu, it indicates promotion in official rank. Combined with Wei, it refers to the deities in the temple. Combined with Shen, it refers to Buddhist images. Combined with You, it indicates obstacles at checkpoints. Combined with Xu, it indicates the Nobleman's anger leading to disputes. Combined with Hai, it refers to the furnishings and equipment of the government. Combined with Zi, it indicates illness in a woman. Combined with Chou, it indicates the Nobleman bringing good fortune.

螣蛇者，熒惑之精，家在丁巳，旺在孟夏，其將主驚恐、怪異、夢寐等事，君子憂官，小人爭鬥。加寅為文字，加卯為車馬怪，加辰為火光怪，加巳為難產，加午為血光怪。加未為酒食物，加申為道路怪，加酉為釜鳴怪，加戌為墳墓怪，加亥為事爭訟。加子為陰私事，加丑為宅中怪。

The "Teng Snake" is the essence of the planet Mars, Fluorescent Mars. Its native branch is Dingsi, and it is strong in the fourth month of the beginning of summer. This Heavenly General oversees matters of fright, fear, strange occurrences, and dreams. A gentleman who draws this will worry about his official duties, while a commoner will face disputes. If it is added to寅, it indicates matters concerning words and writings; if added to卯, it indicates strange occurrences on carriages and horses; if added to辰, it indicates strange occurrences involving firelight; if added to巳, it indicates difficult childbirth; if added to午, it indicates strange occurrences involving blood; if added to未, it indicates food and drink; if added to申, it indicates strange occurrences on the road; if added to酉, it indicates strange occurrences of pots and cauldrons making noises by themselves; if added to戌, it indicates strange occurrences related to graves; if added to亥, it indicates disputes arising; if added to子, it indicates private matters; if added to丑, it indicates strange occurrences within the house.

朱雀者，南方驃騎尉，家在丙午，旺仲夏。其將主文書、遠信、刑戮、口舌等事。君子憂文書，小人爭財利。加寅為音信，加卯為口舌，加辰為獄訟仇冤，加巳為妻子，加午為爭鬥。加未為婚姻不和，加申為遠信，加酉為奴婢鬥訟，加戌為武官爭鬥，加亥為爭小口。加子為奸私訟，加丑為老人口舌。

The Vermilion Bird is the general of the southern direction, belonging to the Bingwu combination, and is most powerful in the middle of summer, the fifth lunar month. This Heavenly General oversees documents, distant letters, punishments and killings, and disputes over words. A gentleman who draws this divination will worry about documents, while a petty person will quarrel over wealth and profit. If this general is added to寅, it indicates messages; if added to卯, it indicates disputes over words; if added to辰, it indicates imprisonment and lawsuits due to enmity and injustice; if added to巳, it indicates wife and children; if added to午, it indicates conflicts. If added to未, it indicates marital discord; if added to申, it indicates distant letters; if added to酉, it indicates disputes among servants and lawsuits; if added to戌, it indicates conflicts among military officials; if added to亥, it indicates disputes over children. If added to子, it indicates lawsuits involving infidelity; if added to丑, it indicates disputes among the elderly.

六合者，天乙光祿卿相，家在乙卯，旺仲春，其將主婚姻、和合、丈夫、隱逸等事，君子遷官進財，小人聚會事。加寅為文書信喜，加卯為法術書，加辰為事不成，加巳為陰人和合，又爐冶。加午為喜事，加未為婚姻和合喜，又為婚姻私氣，加申為詞訟爭，加酉為男子喜。加戌為婦人逃走，加亥為陰人私亂，加子為陰亂爭鬥，加丑為田宅不安。

"Liu He" is the minister of the Heavenly Nobleman, and its native branch is Yimao. It is strong in the middle of spring, the second month. This Heavenly General oversees marriage, harmony, husband, and matters of seclusion and withdrawal. A gentleman who divines this will gain promotion and wealth, while a petty person will experience gatherings. If this is combined with寅, it indicates joy from letters and documents; if combined with卯, it indicates books of magic; if combined with辰, it indicates affairs not being completed; if combined with巳, it indicates harmony between women and others, as well as matters related to stoves and metalworking; if combined with午, it indicates joy. If combined with未, it indicates joy from marriage harmony and also secret relationships in marriage; if combined with申, it indicates lawsuits and disputes; if combined with酉, it indicates joy for men; if combined with戌, it indicates a woman fleeing; if combined with亥, it indicates women committing adultery; if combined with子, it indicates disputes arising from immorality; if combined with丑, it indicates instability in fields and houses.

勾陳者，天乙將軍，家在戊辰，旺四季，其將主兵器、戰陣、刑革、爭鬥、詞訟等事，君子掩捕盜賊，小人爭田產。加寅為爭論、鬥訟，加卯為斗打、爭競，加辰為戰爭事，加巳為出兵事，加午為婦人爭訟，加未為說事，加申為神怒降災，加酉為遠行不通，加戌為牆垣事，加亥為小口病，加子為惡逆縱意，加丑為爭田宅。

"Gou Chen" is the general under Tian Yi Guiren, originating from Wu Chen. It is in its prime during the seasons of Chen, Xu, Chou, and Wei. This heavenly general oversees matters related to weapons, military formations, punishment and dismissal, disputes, and lawsuits. A virtuous person who draws this will mainly indicate the capture of thieves, while a wicked person will mainly involve disputes over land and property. When combined with Yin, it indicates disputes and litigation; when combined with Mao, it indicates physical fights and competition; when combined with Chen, it indicates warfare; when combined with Si, it indicates military deployment; when combined with Wu, it indicates disputes between women; when combined with Wei, it indicates mediation and reconciliation; when combined with Shen, it indicates divine anger and calamity; when combined with You, it indicates unsmooth travel; when combined with Xu, it indicates matters concerning walls and fences; when combined with Hai, it indicates illness in children; when combined with Zi, it indicates wickedness, rebellion, and unrestrained behavior; when combined with Chou, it indicates disputes over land and property.

青龍者，天乙大丞相，家在甲寅，旺孟春，其將主官祿、財物、婚姻、慶賞等事，君子遷官，小人進財產。加寅為文書喜信，加卯為術士事喜又疑事，加辰為鮮物，加巳為酒食，加午為遷官職。加未為婚姻酒食，加申為失物，加酉為行遭雨，加戌為印信。加亥為道使喜信，又為直使喜，加子為官祿，加丑為田宅。

The Azure Dragon is the chief minister under the Nobleman Tianyi. Its native stem is Jiayin, and it is most powerful in the first month of spring. This Heavenly General oversees official positions and salaries, wealth, marriage, and celebrations and rewards. A gentleman who draws this will experience promotion in office, while a commoner will gain more property. When the Azure Dragon is added to the stem of Yin, it indicates good news and official documents. When added to Mao, it signifies good fortune in matters concerning diviners and also indicates difficult issues. When added to Chen, it indicates new things. When added to Si, it indicates food and drink. When added to Wu, it indicates promotion in office. When added to Wei, it indicates marriage feasts. When added to Shen, it indicates lost items. When added to You, it indicates encountering rain while traveling. When added to Xu, it indicates official seals. When added to Hai, it indicates messengers on the road bringing good news, and also indicates good fortune in the Duty Gate. When added to Zi, it indicates official positions and salaries. When added to Chou, it indicates land and property.

天空者，土神凶將，家在戊戌，旺於四季，其將主虛驚、欺詐、不實、奴婢、逃亡等事，君子讒誑，小人欺詐。加寅為誑亂，又主家中文書事，加卯為妄言，又為妻妾妄言不實，加辰為孝女。加巳為官大勢，又火爐，加午為馬死，加未媒人虛詐，加申為僧妄言。加子奴婢不實，加丑妄言、田宅、利害。

"Sky Void" is an Inauspicious General (malevolent general) belonging to the earth element. Its native house is Wuxu. It is strong during the seasons of Chen, Xu, Chou, and Wei. This heavenly general governs matters such as false alarms, deceit, dishonest speech, servants, and escape. A gentleman who divines this will encounter slander and deception, while a petty person will be involved in fraudulent activities. When this general is added to寅, it indicates false words causing confusion and matters concerning official documents. When added to卯, it signifies foolish talk and untruthful speech from the wife or concubine. When added to辰, it refers to a woman in mourning. When added to巳, it indicates a powerful government authority and a fire stove. When added to午, it signifies the death of a horse. When added to未, it indicates a false statement by a matchmaker. When added to申, it refers to a monk speaking falsely. When added to子, it indicates dishonest servants. When added to丑, it signifies false speech and gains or losses related to property and land.

白虎者，金神凶將，家在庚申，旺孟秋，其將主病患、死亡、出入、器傷等事，君子失官，小人傷身。加寅為貓畜或虎，加卯為雷畜類，加辰為哭泣，加巳為喪車。加午為死亡、爭鬥、病，加未為匍卒又為爭鬥病，加申爭鬥病。加酉為守門卒，不宜出行，加戌為真印，為病，加亥為小口病，病重。加子為婦人爭鬥，病，加丑為六畜損病。

The White Tiger is a malevolent Heavenly General associated with metal, and its native hour is Gengshen. It is most powerful in the first month of autumn, the seventh lunar month. This Heavenly General oversees matters related to illness, death, travel, and injuries from weapons. A virtuous person who divines this will lose their official position, while a petty person will suffer physical harm. When this Heavenly General is added to the sign of寅, it indicates cats or tigers; when added to卯, it signifies thunder striking livestock; when added to辰, it indicates crying; when added to巳, it indicates a funeral hearse. When added to午, it indicates death, disputes, and illness; when added to未, it indicates running errands and disputes and illness; when added to申, it indicates disputes and illness. When added to酉, it indicates soldiers guarding the gate and is unfavorable for travel; when added to戌, it indicates genuine official seals and also illness; when added to亥, it indicates children falling ill with serious conditions. When added to子, it indicates disputes and illness among women; when added to丑, it indicates damage and illness among domestic animals.

太常者，天乙太常，家在己未，旺四季，其將主官祿、印綬、田宅、財物、衣服、賞賜等事，君子小人並喜慶。加寅為衛士，加卯為女冠，加辰為獵、官事，加巳為術士，加午為婦人孝服，為始。加未為巫女，一為印綬，加申為天德，加酉為師姑，加戌為印綬，加亥為黃衣人。加子為貞節婦，加丑為老人。

"Tai Chang" is the Heavenly General under Tian Yi Guiren, responsible for rituals and ceremonies. Its native branch is Jiwei, and it is dominant in the seasons of Chen, Xu, Chou, and Wei. This Heavenly General oversees official positions, salaries, seals, land, houses, property, clothing, and rewards. Whether a virtuous or wicked person draws this, it signifies joy and celebration. When combined with Yin, it indicates soldiers; with Mao, it indicates female Taoist priestesses; with Chen, it indicates hunting and official affairs; with Si, it indicates magicians; with Wu, it indicates women in mourning and the beginning of matters. When combined with Wei, it indicates female shamans, or seals; with Shen, it indicates the Heavenly Virtue deity; with You, it indicates Buddhist nuns; with Xu, it indicates seals; with Hai, it indicates people wearing yellow clothing. When combined with Zi, it indicates women of virtue; with Chou, it indicates elderly people.

玄武者，水神凶將，家在癸亥，旺於孟冬，其將主盜賊、遺亡、奸私、離別等事。君子奴逃損失，小人淫亂之事。加寅為功曹、判官，加卯為盜賊，加辰為惡神煞，一為神事怒，加巳為灶君怒，又為家親鬼怒。加午為菩薩怒，加未為家親鬼，一為婚姻事凶，加申為羅漢。加酉為奴婢逃走，加戌為四足作怪，加亥為水厄怪，加子為婦人逃，加丑為失六畜。

The "Xuanwu" is a water-related malevolent general, belonging to the Guihai (Guihai) branch, and is most active in the first month of winter, the tenth lunar month. This heavenly general oversees matters such as theft, loss, disappearance, infidelity, and separation. A virtuous person who divines this will find it indicates the escape of servants and loss of property, while a wicked person will find it indicates immoral behavior. When this general is combined with寅 (Yin), it signifies officials such as Gongcao (Yin) and Panguan; when combined with卯 (Mao), it signifies thieves; when combined with辰 (Chen), it signifies ominous spirits or divine anger; when combined with巳 (Si), it signifies the kitchen god's anger or the anger of ancestral ghosts in the family; when combined with午 (Wu), it signifies the anger of Bodhisattvas; when combined with未 (Wei), it signifies ancestral ghosts in the family or, alternatively, an unfavorable marriage; when combined with申 (Shen), it signifies Arhats; when combined with酉 (You), it signifies servants fleeing; when combined with戌 (Xu), it signifies strange occurrences involving four-legged animals; when combined with亥 (Hai), it signifies strange occurrences related to water; when combined with子 (Zi), it signifies women fleeing; when combined with丑 (Chou), it signifies the loss of livestock.

太陰者，金神吉將，家在辛酉，旺仲秋，其將主欺蔽、隱匿、陰私等事，君子罪咎，小人驚憂。加寅為淫婦、怪女，加卯為從出入、婚姻，加辰為伏藏，加巳為私事、發怒。加午為鬥爭及病，加未婚姻事，加申為音信，加酉為婢逃出，加戌官員印事。加亥為孝服、女子事，加子為奸私事，加丑女子疾病。

"Tai Yin" is a favorable Heavenly General associated with metal, residing in the Xinyou hour. It is most powerful during the middle of the eighth lunar month. This Heavenly General oversees matters of concealment, deception, and private affairs. A virtuous person who divines this will face accusations and responsibilities, while a petty person will experience fear and anxiety. When combined with寅, it indicates a promiscuous woman or a strange woman; when combined with卯, it signifies following others in and out, as well as marriage matters; when combined with辰, it suggests ambushes and concealment; when combined with巳, it relates to private matters and anger. When combined with午, it indicates disputes and illness; when combined with未, it relates to marriage; when combined with申, it signifies messages; when combined with酉, it indicates a servant girl fleeing; when combined with戌, it relates to official seals and documents; when combined with亥, it signifies mourning attire and matters concerning women; when combined with子, it indicates infidelity and secret relationships; when combined with丑, it relates to illness among women.

天后者，天乙綵女，家在壬子，旺仲冬。其將主婦人、陰私、闇昧等事，君子遷官會賓，小人婚姻財禮之事。加寅為美婦人，加卯為女冠，加辰為婦人病，又孕婦，加巳為孕婦，加午為婦縱逸。加未婚姻凶，加申為婦細長體，加酉為婦貧賤、女身，加戌為婦嗔怒惡。加亥為婦、少年、又正道，加子為荒淫婦，加丑為婦人，一為老婦人。苗公鬼撮腳卷二終。

The Heavenly Empress is a beautiful maiden in attendance to the Heavenly General, Tianyi Guiren. Her native branch is Renzi, and she is most powerful during the middle of the winter month, the eleventh month. This Heavenly General oversees matters concerning women, private affairs, and ambiguous situations. A gentleman who draws this will experience promotion and official appointments, as well as banquets and entertaining guests. A petty person who draws this will encounter matters concerning marriage, dowry, and property. If this is combined with寅, it indicates a beautiful woman; if combined with卯, it indicates a female Taoist; if combined with辰, it indicates a woman who is ill or pregnant; if combined with巳, it indicates a pregnant woman; if combined with午, it indicates a woman who is unrestrained and improper. If combined with未, it indicates an unfavorable marriage; if combined with申, it indicates a woman with a slender figure; if combined with酉, it indicates a poor and lowly woman, or the woman herself; if combined with戌, it indicates an angry and venomous woman. If combined with亥, it indicates a woman or a young person, or someone who follows rules and discipline; if combined with子, it indicates a woman who is licentious; if combined with丑, it indicates a woman, or in some interpretations, an old woman. Volume two of "Miaogong Guizuojiao" ends here.

甲子旬，子儀神，卯丁神，戌亥天中，壬日亥不空，丑奇神，酉閉口，未五亡神。甲戌旬，戌儀神，丑丁神，申酉天中，庚日申不空，辛日酉不空。丑奇神，未閉口，巳五亡神。甲申旬，申儀神，亥丁神，未午天中，丁己日午不空。子奇神，巳閉口，卯五亡神。甲午旬，午儀神，酉丁神，辰巳天中，丙戊日巳不空。子奇神，卯閉口，丑五亡神。甲辰旬，辰儀神，未丁神，寅卯天中，甲日寅不空，乙日卯不空。亥奇神，丑閉口，亥五亡神。甲寅旬，寅儀神，巳丁神，子丑天中，癸日子不空。亥奇神，亥閉口，酉五良心神。鬼撮腳卷終此卷世所隱。

The sixty jiazi are divided into six ten-day periods, each period accompanied by its respective deities and omens. In the Jiazi period: Zi is the "Yishen," Mao is the "Dingshen," Xu and Hai are the "Tianzhong," which refers to Kongwang, but the Hai of Ren day is not considered Kongwang. Chou is the "Qishen," You is the "Bukou," and Wei is the "Wuwangshen." In the Jiaxu period: Xu is the "Yishen," Chou is the "Dingshen," Shen and You are the "Tianzhong," but the Shen of Geng day and the You of Xin day are not considered Kongwang. Chou is the "Qishen," Wei is the "Bukou," and Si is the "Wuwangshen." In the Jiashen period: Shen is the "Yishen," Hai is the "Dingshen," Wei and Wu are the "Tianzhong," but the Wu of Ding day and the Wu of Ji day are not considered Kongwang. Zi is the "Qishen," Si is the "Bukou," and Mao is the "Wuwangshen." In the Jiawu period: Wu is the "Yishen," You is the "Dingshen," Chen and Si are the "Tianzhong," but the Si of Bing day and the Si of Wu day are not considered Kongwang. Zi is the "Qishen," Mao is the "Bukou," and Chou is the "Wuwangshen." In the Jiachen period: Chen is the "Yishen," Wei is the "Dingshen," Yin and Mao are the "Tianzhong," but the Yin of Jia day and the Mao of Yi day are not considered Kongwang. Hai is the "Qishen," Chou is the "Bukou," and Hai is the "Wuwangshen." In the Jiayin period: Yin is the "Yishen," Si is the "Dingshen," Zi and Chou are the "Tianzhong," but the Zi of Gui day is not considered Kongwang. Hai is the "Qishen," Chou is the "Bukou," and You is the "Wuwangshen," which is the same as the "Wuwangshen" mentioned earlier. This section of "Guizuojiao" ends here, and this section is a secret not passed down in the world.

射覆起例：剛日先看日上神，更兼發用細詳明。柔日支上先須視，用神兼取兩邊迎。用傳：月將加時專視初，中末總棄不須拘。用加日辰兼旺相，其物可食定非虛。反是不可食。用是水神近水物，火神經火泥土居。金是金石詳其義，五行實物不多途。

The general rules for setting up a divination lesson in the game of shooting a covered object: on days of the Yang stems, namely Jia, Bing, Wu, Geng, and Ren, first examine the god riding on the day stem, then carefully analyze it together with the initiating transmission. On days of the Yin stems, namely Yi, Ding, Ji, Xin, and Gui, first examine the god riding on the day branch, and simultaneously take the initiating transmission into account, comparing both sides. When considering the use of the transmissions, place the month general on the time of the divination to form the Heaven Plate, and in the game of shooting a covered object, focus solely on the first transmission, disregarding the middle and final transmissions. If the initiating transmission god is placed on the day or the hour and is in a prosperous and strong state, the hidden object is definitely edible, not a mere empty statement; conversely, if it is not, then it is not edible. If the initiating transmission is a water god, the hidden object is something near water; if it is a fire god, it is something that has been through fire or is buried in the earth; if it is a metal god, it is something of metal or stone. By this, the meaning can be deduced. The actual objects corresponding to the Five Phases are not numerous.

及時過時：過時已發兼未發，用加支合正當時。假令正月丑已過，寅為目下卯前期。可用否：用神上下推休旺，有氣須知利用人。休廢不中無用物，天神地將為同陳。完不完：旺相神加用日辰，陰陽皆備物全形。此物堪為新且好，休囚刑剋舊伶仃。

When discussing whether a time is appropriate or has passed, if the time has already passed, the matter has already occurred; if it has not yet arrived, the matter has not yet begun. When the initiating transmission god is placed on the day branch and combines with it, this is the proper time. For example, if divining in the first lunar month, the month of Chou has already passed, Yin is the current proper time, and Mao is the time ahead. When discussing whether the hidden substance is usable or not: by calculating the prosperity and strength of the initiating transmission god and its upper and lower positions, if it has vitality, it is known that this substance is useful to people; if it falls in a weak and confined place and lacks strength, it is an useless substance, and the heaven plate god and earth plate general are judged in this way. When discussing whether an object is complete or not: if the prosperous and strong god is placed on the initiating transmission and the day and the hour, with yin and yang both present, the object's form is complete, and it is new and good; if it meets the weak and confined condition and is harmed or restrained, it is old and broken.

五行類：卦逢潤下近水物，曲直木器成變形。伏吟近出返吟遠，過往來經卦內物。金為兵刃五金同，木行葦柴竹木中。水珠流轉形曲屈，火鬼羽毛炭火蹤。五色類：旺從本色相從子，死妻囚鬼母從休。春占甲日水加干，木色青方黑水傳。火赤土黃依此定，五行從日達其由。又如春季當囚日，木家是旺赤中串。遇火卻黃金卻黑，五鄉日干定源流。更次用物加上取，四時休旺理同周。五色分四季衰旺例：木：旺青、相紅、死黃、囚白、休黑。火：旺紅、相黃、死白、囚黑、休青。土：旺黃、相白、死黑、囚青、休紅。金：旺白、相黑、死青、囚紅、休黃。水：旺黑、相青、死紅、囚黃、休白。

When discussing the Five Phases, if the Lesson Pattern encounters the "Moistening Down" water image, the hidden substance is something near water; if it encounters the "Curving and Straightening" wood image, it refers to wooden objects that have already changed shape. In a "Hidden Chant" lesson, the object comes from nearby, while in a "Return Chant" lesson, the object comes from afar. Anything that passes through or is involved in the process belongs to the Primary Hexagram. Metal represents weapons and the five metals; wood is found in reeds, straw, bamboo, and timber; water is like pearls flowing, with a bent shape; fire is associated with ghosts, feathers, or traces of burnt charcoal. When discussing the five colors: the dominant phase takes its own color, the assisting phase takes the color of what it generates, the dying phase takes the color of what it is defeated by, the confined phase takes the color of what defeats it, and the resting phase takes the color of what generates it. For example, if someone asks a question on a Jia day in spring, and water is added to the day stem, the natural color of wood is green, but since the transmitted element is water, it carries black. Fire is red, earth is yellow, and so on, all determined from the day stem. Another example is when encountering a day that is in decline in spring, the wood phase is naturally dominant, so it is inferred within the red color; when encountering fire turning yellow, or metal turning black, these are determined by the Five Phases' native regions and the day stem. Then, one should look at the object being targeted and its position, as the principles of prosperity, decline, dominance, and rest in the four seasons are consistent. The following is the rule for the five colors according to the seasonal dominance of the Five Phases: Wood is green when dominant, red when assisting, yellow when dying, white when confined, and black when resting. Fire is red when dominant, yellow when assisting, white when dying, black when confined, and green when resting. Earth is yellow when dominant, white when assisting, black when dying, green when confined, and red when resting. Metal is white when dominant, black when assisting, green when dying, red when confined, and yellow when resting. Water is black when dominant, green when assisting, red when dying, yellow when confined, and white when resting.

物有無：天空用起又空亡，時又空亡何處詳。若問其中是何物，其中無物慢思量。射物何知人誑詐，空亡為用且參詳。物自空方將到者，縱然有物也成閒。乃無用不要緊之物也。假令正月甲子日卯時射之，亥加卯，三傳戌午寅。若物自寅卯方來，乃空方來也。

Discussing whether there is something inside a covered vessel or not: if "Sky Void" initiates the transmission and falls into Kongwang, and the time of divination also falls into Kongwang, where else can one look for details? If one asks what is inside, there is actually nothing, so there is no need to waste mental effort. How can one know if the person performing the divination is playing tricks? Just look whether "Sky Void" initiates the transmission, and use this to infer. If the object being divined comes from the direction of Kongwang, even if there is something, it is merely an idle object, an useless thing. For example, on the day of Jiazi in the first lunar month, at the hour of Mao, performing the divination, placing the month general Hai on the hour of Mao to start the chart, the three transmissions are Xu, Wu, and Yin; if the object comes from the direction of Yin or Mao, then it comes from the direction of Kongwang.

虛實：日辰發用火神居，所用之物必多虛。若見水神虛又實，傳空加日及辰虛。生死：生死先看子上神，用兼旺相必為生。囚死更兼刑剋用，故知死物自然明。水陸：火木相加用日辰，物生陸地最為真。巳酉丑金石經火，申子辰為水內論。亥卯未木陸加水，寅午戌為陸路陳。

When determining whether the hidden object is empty or real: if the fire god is seated at the day, the hour, or the initiating transmission, the hidden object is mostly hollow; if the water god is present, it is both hollow and real; if the three transmissions fall into kongwang and are added to the day stem and day branch, it also indicates emptiness. When judging whether the object is alive or dead: first look at the god in the position of the child (子). If the initiating transmission god also receives the prosperity and strength of the elements, it is definitely alive; if it is in a state of captivity or death and is further harmed or restrained, then it is clearly dead. When determining whether the object comes from water or land: if fire and wood are combined and the initiating transmission is used at the day or hour, the object comes from the land. If the transmission falls in the positions of巳, 酉, or 丑, which belong to metal, it indicates metal and stone that have been refined by fire; if it falls in the positions of申, 子, or 辰, which belong to water, it is considered to come from water; if it falls in the positions of亥, 卯, or 未, which belong to wood, it is considered to be wood on land added to the water position; and if it falls in the positions of寅, 午, or 戌, it is considered to come from the land.

休旺：五行用起日辰中，休旺論之始見真。木神旺相為木物，死囚草葉是其因。金旺王金囚見石，土神囚廢是灰塵。水火休旺依時論，次第推詳理自分。形狀：用起孟神物帶圓，仲方四季碎並尖。旺神圓軟相方嫩，死神直硬不虛言。囚神細碎推其義，休是輕形又不全。

On the concepts of prosperity, strength, weakness, and confinement: The Five Phases are initiated and expressed through the day and the earthly branch. It is essential to assess their state of prosperity, strength, weakness, and confinement in order to understand the true nature. When the wood deity is in its prosperous and strong state, it represents wooden objects; if it falls into a state of death and confinement, it is merely grass and leaves. When the metal deity is in its prosperous and strong state, it is real metal; if it falls into a state of confinement, it is just stone. When the earth deity is in a state of confinement and decline, it becomes dust. The prosperity and decline of water and fire are determined by the seasonal influences, and by examining them in order, the principles become clear. Regarding shape: When the initiating transmission occurs in the four initial branches—寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai)—the object tends to be round. When it occurs in the four middle branches—子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You)—the object tends to be square. When it occurs in the four seasonal branches—辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei)—the object tends to be fragmented and pointed. The deity in its prosperous and strong state is round and soft; the deity in its phase state is square and tender; the deity in its state of death is straight and hard. This is not false. The deity in its state of confinement is fragmented, and this can be used to infer meaning. The deity in its state of rest is light and thin, and may be incomplete.

可食否：日辰發用互相生，吉將並來食可陳。不備昴星八專卦，物非食類別推情。可食又詳何味物，用加孟上定其酸。仲上是咸季甘美，五行本味更詳端。五味：木酸，火苦，金辛，水咸，土甘。新故：發用日辰皆旺相，定知其物嫩而新。俱見死囚並克賊，必然故舊不庸詢。用加生上新小弱，沐浴新而光澤鮮。帝旺近貴爭用物急用須極旺，從衰至養舊中言。舊本作“從衰至養日中言”。

When determining if something is edible, the day, the hour stem, and the initiating transmission god should mutually generate and support each other, and if there are auspicious generals present, then the object is considered edible. If the lesson pattern is one of "incomplete," "昴 star," or "eight special," the object is not classified as food and should be analyzed differently. Even if it is edible, its taste should be further determined: if the initiating transmission is placed on the four young stems (寅, 申, 巳, 亥), the taste is sour; if on the four middle stems (子, 午, 卯, 酉), the taste is salty; if on the four old stems (辰, 戌, 丑, 未), the taste is sweet. Further analysis should be made by combining with the five elements' inherent tastes. The five tastes are: wood is sour, fire is bitter, metal is pungent, water is salty, and earth is sweet. Regarding freshness and age: if the initiating transmission, the day, and the hour stem are all in a prosperous and strong state, the object is fresh and tender; if they are all in a dead or restrained state and are being overcome, it is definitely old and does not need further inquiry. If the initiating transmission is placed on the long life position, it is new but weak; if on the bathing position, it is new and bright. If on the prosperous position, it is close to being prominent, meaning it is something that many people desire and need urgently, and must be extremely strong. From the declining position to the nurturing position, it should be considered old. Note: the old version says "from the declining to the nurturing position on the day."

集類：涉害昴星並八專，二三四件非一言。連茹日辰相比及，季神為用色相兼。日辰相剋為雜色，將此推之見類源。死活：用逢生氣及月建，定為活物更無疑。被剋死囚何以決？非為活物死中推。要知何類詳生死，飛禽朱雀及從魁。

When discussing the classification of objects, the patterns such as "Shè Hài," "Mǎo Xīng," and "Bā Zhuān" often contain two, three, or four elements, not just one. The three transmissions may be connected like "Lián Rú," with the beginning and end linked, and they also harmonize with the day and the heavenly stem. Furthermore, the transmissions are initiated by the seasonal gods at the positions of Chen, Xu, Chou, and Wei, resulting in a mixture of several colors. When the day and its branch mutually control each other, it indicates a mixture of colors, and by examining this, one can determine the origin of the classification. When discussing living and non-living objects, if the initiating god encounters "Shēng Qì" or the month builder, it is definitely a living object, without doubt. If it is controlled and falls into a dead position, how can we judge? In such cases, it is not a living object, and we should seek the classification from non-living objects. To determine which category an object belongs to, one must carefully examine the signs of life and death: for flying birds, observe "Zhū Què" and "Cóng Kuí" (You).

表裡：發用日辰俱入傳，物有表裡不虛言。只如甲午日寅午，外青內黑見其端。孟仲季：陽孟為四角，陰孟不團圓。陽中不偏托。沈本作“陽仲不便起”。陰季缺斜言。沈本作“陰仲缺斜言。”陽孟加陰仲形方，陽仲加陰季為圓。又形狀：旺氣所勝圓而新，相氣所乘方而長。死氣所勝剛而硬。休氣所勝尖小詳。或是兩頭不均者，推前孟仲季同量。

On the exterior and interior of objects: when the initiating transmission, the day, and the hour all enter the three transmissions, the object has both an exterior and an interior, and this is not false. For example, on a Jiawu day, if the寅 and 午 are present, one can discern that the exterior is blue and the interior is black. Discussing the first, second, and third: the yang first deity governs the four corners' shape, while the yin first deity does not form a round shape; the yang second deity is balanced and upright—沈莲溪's version says "the yang second deity does not rise improperly"; the yin third deity governs broken and crooked shapes—沈's version says "the yin second deity is described as broken and slanted." When the yang first deity is added over the yin second deity, the shape is square; when the yang second deity is added over the yin third deity, the shape is round. Further discussing shapes: the shape governed by the prosperous qi is round and new; the shape governed by the auxiliary qi is square and long; the shape governed by the death qi is strong and hard; the shape governed by the resting qi is pointed and small, and one must carefully distinguish these. If the object is uneven in size at both ends, it should still be measured according to the same method as for the first, second, and third.

十干主色：甲青乙碧丙色赤，丁紫戊黃己卻紅。庚白辛藍壬是黑，癸為陰水綠色連。日辰上神：神后勝光加日辰，其物有爪及竅陳。太沖從鬼支干上，物有口腹最為真。魁罡加之物帶竅。沈本作“物帶殺。”丑未物有眉目因。寅申其物有手足，巳亥物死亦黑形。沈本作“巳亥此物必黑色。”生氣言新死氣舊，旺相言生囚論死。用在陽生陰是死，初傳月厭法中雲。

Each Heavenly Stem governs a particular color: Jia is green, Yi is emerald, Bing is red, Ding is purple, Wu is yellow, Ji is red; Geng is white, Xin is blue, Ren is black, and Gui belongs to Yin water, associated with green. Regarding the deities riding on the day and hour stems: "Shenhou" (Zi) and "Shengguang" (Wu) riding on the day or hour, the object has claws and openings. "Taichong" (Mao) and "Congkui" (You, originally written as "Conggui") riding on the day stem or branch, the object has a mouth and abdomen, which is most accurate. "Hekui" (Xu) and "Tiangang" (Chen) riding on, the object has openings—Shenben says "the object is killed." When "Chou" and "Wei" ride on, the object has eyebrows and eyes; when "Yin" and "Shen" ride on, the object has hands and feet; when "Si" and "Hai" ride on, the object is dead and also indicates black—Shenben says "objects at Si and Hai are definitely black." Those riding on "Shengqi" (Life Qi) are new, those riding on "Siqui" (Death Qi) are old; prosperous and strong deities indicate life, while those in captivity indicate death. If the initiating transmission falls on a yang position, it indicates life; if on a yin position, it indicates death. This is the rule mentioned in the initial transmission paired with "Yan" (Month Aversion").

又日辰上神：日辰之上是天乙，珍寶貴奇兼可食。方圓黃白色鮮明，水下怪精魚類質。日辰之上見螣蛇，殊方異物帶文章。或以蛇形其色赤，甘香可食味偏佳。日辰之上見朱雀，光彩精明容灼灼。異物毛羽或文章，變異火炬或飛雀。日辰之上見六合，光華食味應佳物。竹木金玉綠石青，沈本作“竹器金石絲竹音。”或是鹽醋咸雜物。

Further discussing the heavenly generals riding on the day and the hour stems. If the day or hour stem is riding on the "Heavenly Nobleman," it contains precious and rare treasures, and can be eaten. Its shape may be square or round, with bright yellow or white color. It may also be a spirit or fish in the water. If the day or hour stem is riding on the "Teng Snake," it represents strange objects from distant lands, with patterns. It may look like a snake and be red in color, sweet and delicious, with a special taste. If the day or hour stem is riding on the "Vermilion Bird," the object is bright and dazzling. It may be a strange creature with feathers and patterns. Its changeable form may appear as a torch or a flying bird. If the day or hour stem is riding on the "Six Harmonies," the object is bright and delicious, and is a fine item. It may be bamboo or wooden objects, gold and jade, green stones, or blue-colored things—according to Shen's edition, it is "bamboo instruments, gold and stone, silk and bamboo music." It may also be salty items like salt or vinegar.

日辰之上見勾陳，其物破蹇利於人。青黑文章草木實，勾陳尾上損傷真。一作瓦土損傷真。日辰之上見青龍，其物懸虛堪食供。繒帛錢財黃白線，或為草木悉皆同。日辰之上見天后，其物須經女子手。蚌殼水類細推詳，白色如銀占法有。

When "Gou Chen" appears above the sun and the day, the object may be damaged or obstructed, yet it is useful to people; it could be plants or fruits with dark blue patterns. The end of Gou Chen indicates actual damage, which is said to be "tile and soil damage." When "Qing Long" appears above the sun and the day, the object is suspended and can be used for food; such as silk, cloth, money, yellow or white threads, or plants, all are interpreted similarly. When "Heavenly Empress" appears above the sun and the day, the object must have been handled by a woman; shells and water-related items should be carefully considered, especially those white like silver, as this is indeed a method in divination.

日辰之上見太陰，其物白黃生中心。金銀刀鏡錢野物，劍鎖不然化飛禽。日辰之上見元武，流轉白色出水土。文章鱗甲及虛空，物相勾連君記取。日辰之上見太常，其物可食色且黃。其形圓實希而美，或為珍寶細推詳。日辰之上見白虎，其物刀傷堅似鋸。或為白色死之蟲，金玉劍鐵皆同語。日辰之上見天空，其物遺棄塵穢中。或為印綬金石物，變異虛空丑狀容。

When the "Tai Yin" appears above the sun or the moon, the object is white with a yellow tinge, originating from the center; it may be gold or silver, a knife, a mirror, currency, objects found in the wild, a sword or a lock, or even transform into the image of a bird. When the "Xuan Wu" appears above the sun or the moon, the object is unstable and white in color, emerging from water or earth; it may have patterns or scales, or have a hollow center, with objects connected to one another. Remember this. When the "Tai Chang" appears above the sun or the moon, the object is edible and yellow in color, round and solid, rare and beautiful, possibly a treasure, requiring careful consideration. When the "Bai Hu" appears above the sun or the moon, the object has a cut like a saw, is hard; or it may be a white dead insect; gold, jade, swords, and iron are all interpreted similarly. When the "Tian Kong" appears above the sun or the moon, the object is abandoned in dust and filth; it may also be a seal, a jade or stone object, with a change that is empty and not substantial, and an ugly appearance.

王神。坎宮，神后，數九，子為純水，在石中。其色黑，其物水中之類。為江，為河，為溝瀆，其音羽，其性為智，其情為好，其味為鹹，其方在北，在人為耳病、心病、腎虛之病，其形內實外虛之象。艮大吉，數八，丑為雜金，在冢墓。其色黃，其物產山中，為門，為闕，為徑路，其音宮，其性為信，其情哀，味甘。其方東北。在人為手指、背，其形上實下虛之象。

The Eight Trigrams are assigned the Twelve Month Generals, each associated with specific categories. The Kan trigram is paired with "Shenhou" (Zi), its number being nine. Zi represents pure water, located within stone; its color is black, and it governs aquatic creatures; it symbolizes rivers, lakes, and ditches; its musical tone belongs to Yu; its nature is wisdom, its emotion is favor, its taste is salty; it is located in the north; on the human body it corresponds to ear disorders, heart disorders, and kidney deficiency; its form is internal solidity and external emptiness. The Gen trigram is paired with "Daji" (Chou), its number being eight. Chou represents mixed metal, located in tombs; its color is yellow, and it governs things produced in mountains; it symbolizes gates, palaces, and small paths; its musical tone belongs to Gong; its nature is trustworthiness, its emotion is sorrow, its taste is sweet; it is located in the northeast; on the human body it corresponds to fingers and the back; its form is upper solidity and lower emptiness.

艮功曹，數七，寅為柔木，在山林。其色青黃，其物產山林，其形方，其音宮角，其性等與大吉同。震，太沖。數六，卯為低木，在門戶。其色青，其物林木之類，為牖，為扉，為車，為船，其音角，其性仁，其情怒，味酸，其方正東，在人為足，為顙，為腓，其形上靜下動之象。

The Gen palace is paired with "Gongcao" (寅), its number is seven, 寅 is a soft wood, located in the mountains and forests; its color is a mix of green and yellow, and it governs things produced in the mountains and forests, with a square shape; its five tones belong between the palace and the angle; its nature and disposition are the same as "Daji" (丑). The Zhen palace is paired with "Taichong" (卯), its number is six, 卯 is a low wood, located at the gate; its color is green, and it governs woods and trees; it symbolizes windows, door panels, carts, and boats; its five tones belong to the angle; its nature is benevolence, its disposition is anger, its taste is sour; its direction is due east; on the human body it governs the feet, the forehead, and the lower part of the legs; its form is an image of stillness above and movement below.

巽，天罡，數五，位中有雜木，在城市，其色青，其物水池中之物，為股，為官司，為山野，其音角，其性仁，其情怒，味酸，其方東南，為髮，為唇，為顙，為腸，其形方圓之象。巽，太乙，數四，巳中有雜金，在窯灶。其色黃紅，木火中之類。為井，為廁，為囚繫，其音角徵，其性仁禮，其味酸苦，其方東南，在人為髮、為皮毛，方靜之象。

The Xun Palace is paired with "Tiangang" (Chen), its number is five, and the position of Chen contains mixed wood, located in the city; its color is green, and it governs things in water pools; it represents the thigh, lawsuits, and mountainous areas; its five tones belong to the Jue tone; its nature is benevolence, its emotion is anger, its taste is sour; its direction is southeast; on the human body it governs hair, lips, forehead, and intestines; its form is square with a round shape. The Xun Palace is also paired with "Taiyi" (Si), its number is four, and the position of Si contains mixed metal, located near kilns and stoves; its color is yellow with a red tinge, and it governs things within wood and fire; it represents wells, toilets, and imprisonment; its five tones belong to Jue and Zheng tones; its nature combines benevolence and propriety, its taste combines sour and bitter; its direction is southeast; on the human body it governs hair and skin; its form is square and still.

離，勝光，數九，午為純火，在屋宅。其色赤，戾熱之物，為文書，為戈，為兵甲胃，其音徵，其性為禮，其情為惡，味苦，其方正南，在人為目、心。其形光明彩色，內虛外實之象。坤，小吉，數八，未中有雜土，在田地。其色黃白，土產之類，為裳，為囊，為布帛，其音宮，其性信，其情哀，味甘。其方西南，在人為腹，其形方圓。

The Li palace is paired with "Shengguang" (Wu), its number is nine, Wu is pure fire, located in the house; its color is red, it governs things that are dry, fierce, and hot; it symbolizes documents, spears, and weapons and armor; its five tones belong to Zheng; its nature is propriety, its emotion is evil, its taste is bitter; its direction is due south; on the human body it governs the eyes and the heart; its form is bright and colorful, symbolizing something that is internally empty and externally full. The Kun palace is paired with "Xiaoji" (Wei), its number is eight, Wei contains mixed earth, located in the fields; its color is yellow and white, it governs things produced from the earth; it symbolizes lower garments, bags, and cloth; its five tones belong to Gong; its nature is trust, its emotion is sorrow, its taste is sweet; its direction is southwest; on the human body it governs the abdomen; its form is square with a round shape.

坤，傳送，數七，申為少陰，在平野，其色黃白，鐵石之類，性情一切與小吉同，其形外硬心空之象。兌，從魁，數六，酉為純金，在金石中。其色白，金錢之類。尖圓之象。乾，河魁，數五，戌中有雜火，在官府，其色黃，金鐵谷果，龍，馬，金玉，衣冠，其音宮，其性義，其情喜，其味辛，其方西北，在人為首之類。剛圓之象。乾，登明，數四，亥為雜陽，在河水，其色黑，水中之類，性情、音、方等同河魁，凡形圓實，多動之象。

The Kun palace is paired with 「Chuansong」 (Shen), its number is seven, Shen belongs to the lesser yin, located in the plain field; its color is yellow and white, and it governs iron and stone; its nature is the same as 「Xiaoji」 (Wei); its form is hard on the outside and hollow in the middle. The Dui palace is paired with 「Congkui」 (You), its number is six, You is pure metal, located in the midst of metal and stone; its color is white, and it governs money; its form is sharp and round. The Qian palace is paired with 「Hekui」 (Xu), its number is five, Xu contains mixed fire, located in the official residence; its color is yellow, and it governs metal and iron, grain and fruit, dragons, horses, gold and jade, clothing and hats; its five tones belong to the palace tone; its nature is righteousness, its emotion is joy, its taste is pungent; its direction is northwest; on the human body it governs the head; its form is strong and round. The Qian palace is also paired with 「Dengming」 (Hai), its number is four, Hai belongs to mixed yang, located in the river; its color is black, and it governs things in water; its nature, five tones, and direction are the same as 「Hekui」 (Xu); its form is generally round and solid, and it is a dynamic shape.

水上見水，其物有足而多動；水上見火，水土壞物；水上見木，其物有輪足轉動；水上見金，生命之物；水上見土，土中品物故舊；火上見水，傷破故物；火上見火，好行少靜之物；火上見木，花果蔬菜；火上見金，鑄冶釵環；火上見土，陶冶瓦磁器等類；木上見水，帶花生物；木上見火，殘焦枯槁之類；

Water above water indicates something with legs that is mobile; water above fire indicates something damaged by water and earth; water above wood indicates something with wheels or legs that can move; water above metal indicates something alive; water above earth indicates old objects buried in the earth. Fire above water indicates burned and broken old objects; fire above fire indicates something mobile and restless; fire above wood indicates flowers, fruits, and vegetables; fire above metal indicates jewelry and ornaments made by casting and smelting; fire above earth indicates pottery and porcelain made by firing. Wood above water indicates living things with flowers; wood above fire indicates burned and withered things.

木上見木，花木器等類；木上見金，傷損之象；木上見土，棺槨之具；金上見水，金石類；金上見火，爐冶物；金上見木，雕刻之物；金上見金，五金咸備之物；金上見土，石器之物；土上見水，糅和物；土上見火，光明物；土上見木，堅牢物；土上見金，瓦石物；土上見土，壁壘物。潤下水之類，炎上火之類，曲直木之類，從革金之類，稼穡土之類。《神物論》當止此。道生批記。鬼撮腳卷四終。

On wood seeing wood, it refers to flowering plants and tools made of wood; on wood seeing metal, it indicates the image of being cut or damaged; on wood seeing earth, it refers to coffin and funeral equipment; on metal seeing water, it refers to metal and stone; on metal seeing fire, it refers to objects used for smelting in a furnace; on metal seeing wood, it refers to carved objects; on metal seeing metal, it refers to complete metal items; on metal seeing earth, it refers to stone tools; on earth seeing water, it refers to mixed and prepared substances; on earth seeing fire, it refers to luminous objects; on earth seeing wood, it refers to strong and solid objects; on earth seeing metal, it refers to tiles and stones; on earth seeing earth, it refers to walls and fortifications. In summary: "Moistening and descending" belongs to the category of water; "Inflaming and ascending" belongs to the category of fire; "Bending and straightening" belongs to the category of wood; "Following and changing" belongs to the category of metal; "Cultivating and harvesting" belongs to the category of earth. Li Daosheng's commentary: The "Shenwu Lun" should end here. The fourth volume of "Guizuojiao" concludes.

天乙臨日辰，其物黃白，珍寶，可食，光明，文章，女子首飾物，變異水木之類，魚鱗甲物，五穀為麻，禽為蟹。子筆墨、文書文章。丑魚蟹、美味、有泥土。寅窯冶、磚瓦、磁器。卯竹笛、笙、簧。辰黃土、石物。巳花纈、衣裳、絲麻、棉薴、布匹。午緋紫衣物。未貴物、珍重、酒肉、酒卣。申黑形、牛畜類。酉黃白泥塑之象。戌黃草黃蠟類。亥銅錫器、硬物、酒壺、白色物。

The "Heavenly Nobleman" (Tianyi Guiren) appearing at the day or the hour stem signifies treasures that are yellow or white in color, which can be eaten, are bright and smooth, and have patterns, or are ornaments for women. Its transformational signs belong to water and wood, or fish with scales. Among the five grains, it represents hemp; among birds, it represents crabs. When the Nobleman is at Zi, it signifies writing tools, documents, and literary works; at Chou, it signifies fish and crabs, delicious food, or things with soil; at Yin, it signifies objects fired in kilns, bricks, tiles, and porcelain; at Mao, it signifies bamboo flutes, reed pipes, and reed mouthpieces; at Chen, it signifies yellow earth and stone objects; at Si, it signifies printed silk fabrics, clothes, silk and hemp, cotton and ramie, and cloth; at Wu, it signifies red and purple garments; at Wei, it signifies valuable items, treasures, meat and wine, and wine vessels; at Shen, it signifies black-colored objects and cattle; at You, it signifies yellow and white clay figurines; at Xu, it signifies yellow grass and yellow wax; at Hai, it signifies copper and tin vessels, hard objects, wine jugs, and white objects.

螣蛇臨日辰，其物赤，文章、金火、毒物、殊異、甘美、可食，五穀中為豆粟，禽蟲蛇鹿類。子為井為龍。丑渠泥孔穴。寅蛇形之類。卯刀割玲瓏、花果、船車。辰磚瓦、磁碓、珠玉、異寶。巳蟲蛇、錦衣、絲綿。午尖物、文衣、彩帛。未，文字、黃物、顏色。申煅煉物、金石、銀礦等類。酉火灰、不中吃物。戌自死、泥中物。亥，爛水、柏皮等物，一作爛石朽皮。

The Teng Snake presiding over the day or the hour indicates an object of red color with patterns, belonging to the category of metal and fire, or perhaps something poisonous or strange, sweet and edible. Among the five grains, it represents beans and millet; among birds and insects, it represents snakes and deer. When Teng Snake presides over Zi, it signifies water wells and dragons; over Chou, it signifies ditches, soil, and holes; over Yin, it signifies snake-like objects; over Mao, it signifies carved delicate objects, flowers and fruits, ships and vehicles; over Chen, it signifies bricks and tiles, porcelain mortars, pearls and jewels, and rare treasures; over Si, it signifies insects and snakes, embroidered clothes, and silk; over Wu, it signifies pointed objects, patterned clothes, and colored silk; over Wei, it signifies writings, yellow objects, and dyes; over Shen, it signifies refined objects, metals and stones, and silver ore; over You, it signifies fire ashes and inedible things; over Xu, it signifies naturally dead objects and things found in mud; over Hai, it signifies rotten water and the bark of cypress trees, or alternatively, rotten stone and old bark.

朱雀臨日辰，其物黑赤色，羅網、捕縛、有晶明光彩、毛羽、文章、變異為煙火燒灼之物。五穀豆黍麥、鳥鴉雀、獸馬驢。子筆墨文書。丑尸穢塵灰。寅雞雉毛羽。卯黃色物、果子。辰羅網、水蟲、赤色。巳燒煉石藥。午衣服、獐鹿、馬、騾。未口舌、文章、書信。申釵釧、刀劍、凶。酉銅鐵、梳子、釵釧。戌飛鳥巢穴、骨角器皿。亥泥土類，玳瑁象牙。

The Vermilion Bird is associated with items that are black with a reddish tinge, or tools like nets and ropes, or things that are clear and luminous, or have feathers and patterns. Its changing forms represent objects that are burned or scorched by fire. Among the five grains, it corresponds to beans, millet, and wheat. Among birds, it corresponds to crows and sparrows. Among animals, it corresponds to horses and donkeys. When the Vermilion Bird is over the hour of Zi, it governs writing brushes and documents. Over Chou, it governs corpses, filth, dust, and ashes. Over Yin, it governs the feathers of chickens and jungle fowls. Over Mao, it governs yellow objects and fruits. Over Chen, it governs nets, aquatic creatures, and red objects. Over Si, it governs smelted ores and medicines. Over Wu, it governs clothing, deer, horses, and donkeys. Over Wei, it governs speech, writings, and letters. Over Shen, it governs hairpins, daggers, and swords, indicating danger. Over You, it governs copper and iron, combs, and hairpins. Over Xu, it governs nests of flying birds and vessels made of bone and horn. Over Hai, it governs earthy substances, as well as tortoiseshell and ivory.

六合臨日辰，其物木色光彩。竹木金石所傷之物，音聲之類，變異可食，五穀為麻桑，為鹽，禽鳥雉、兔類。子書畫物，貯水火。丑傷破、刀割物，掘土鍬鋤。寅文書喜，果實，刀尺，貓狸，曲尺，曲木物。卯術士，沙門，塔物，果子。辰土瓦，盆盒子，釣竿，木礱。巳竹管，空虛，觱栗，火筒，笙簧，笛簫類。午置成鏡匣，或坩合子，火籤，神明籤筒，文書符篆，印信，曲板。未，婚姻，羊絨，百合。申，爭鬥，銅錢，刑傷，鑽木，挾剪。酉，女子刀尺，白色，磁器，鏡。戌，婦逃，緋衣服。亥，盒類，魚，囪，香味。

The concept of Liu He (六合) appearing over the day or the stem-hour indicates that the hidden objects have a greenish hue and shine. These objects may have been harmed by bamboo, wood, metal, or stone, or they may belong to the category of sounds. The signs of change indicate edible things; among the five grains, they refer to hemp and mulberry, and also relate to salt. Among birds and animals, they refer to wild chickens and rabbits. When Liu He is over Zi, it refers to calligraphy and paintings, as well as vessels for holding water or fire. When over Chou, it refers to objects that are injured or broken, or those cut by a knife, as well as shovels and hoes for digging soil. When over Yin, it refers to joy in official documents, fruits, knives and measuring rods, cats and civets, folding rulers, and curved wooden objects. When over Mao, it refers to magicians, monks, Buddhist pagodas, and fruits. When over Chen, it refers to clay and tile vessels, basins and boxes, fishing rods, and wooden grinding stones. When over Si, it refers to bamboo tubes, hollow objects, the buer instrument, fire tubes, reed pipes, and flutes. When over Wu, it refers to matched mirror cases, crucibles and boxes, fire matches, incense burners for rituals, official documents and talismans, seals, and curved wooden boards. When over Wei, it refers to marriage, wool, and lilies. When over Shen, it refers to disputes, copper coins, injuries, tools for drilling wood, and scissors. When over You, it refers to measuring rods and knives for women, white objects, porcelain, and mirrors. When over Xu, it refers to women running away and red clothes. When over Hai, it refers to boxes, fish, chimneys, and fragrances.

勾陳臨日辰，其物青黑，文章木植之類，傷損勾連之物，羅網之象，變異為瓦磚、金錢、石，禽獸魚蟹水蟲物類。子后土緋紫物，或不生花物。丑花紋，榻、蛇、蜂。寅瓦石，樹根如獸形，四足之器，或泥石做成禽獸形。卯蛇蟲，河橋，棟柱。辰龜鱉、魚蟹、鉤網。巳衣服、舊物。午描樣、符印、文書、篆刻。未粟帛綿絹，魚肉香，漂白。申，鐵器，刑傷。酉，白色，磁器，缺鏡，鐵槍。戌，緋紫衣。亥，緋紫衣，魚肉香味。

Gou Chen appearing over the sun or the day stem indicates the presence of green and black objects, belonging to the category of patterned plants and herbs; it signifies damage and interconnected things, forming a network-like image; its transformation image is tiles, coins, and stones; among animals, it represents fish, crabs, and aquatic creatures. When Gou Chen is over Zi, it indicates the earth deity, red and purple objects, or unflowering plants; when over Chou, it indicates patterns, as well as beds, snakes, and bees; when over Yin, it indicates tiles and stones, tree roots resembling animals, four-legged tools, or animal-shaped figures made of clay and stone; when over Mao, it indicates snakes and insects, bridges over rivers, and beams and pillars; when over Chen, it indicates turtles and tortoises, fish and crabs, hooks and nets; when over Si, it indicates clothing and old objects; when over Wu, it indicates sketches, seals, documents, and engraved carvings; when over Wei, it indicates millet and silk, cotton, the fragrance of fish and meat, and bleached items; when over Shen, it indicates iron tools and injuries; when over You, it indicates white objects, porcelain, broken mirrors, and iron spears; when over Xu, it indicates red and purple clothing; when over Hai, it indicates red and purple clothing and the fragrance of fish and meat.

青龍臨日辰，其物青碧赤誠，草木之類，懸虛可吃之物，變異文章，筆，羽，螭吻之獸，虎狼狐兔之屬。子似鱔蛇形狀。丑鐵鍋槍鑽。寅櫃，或箱合孔竅似龍形。卯木器，果子，似貴人傢俱。辰，拄杖龍形，泥燒過磚瓦。巳，雙合相連，生氣物蛇蟲有腳物。午，燒成可食物，庫物，破碎物，稼穡泥。未，爛木或茶葉，腰帶斑物。申，腰帶，口傷器物。酉，刀傷器。戌，刀割人形物。亥，果子，刀傷物，白色如瓜形狀。

The Azure Dragon appears in the day or the hour, and the things it represents are green and sincere, belonging to the category of plants and trees, and are things that can be eaten when suspended or placed on a frame. Its changing forms include patterns, brushes, feathers, the mythical creature called Chiwen, and animals such as tigers, wolves, foxes, and rabbits. When the Azure Dragon is in Zi, it signifies things resembling eels or snakes; when in Chou, it signifies iron pots, guns, and drills; when in Yin, it signifies cabinets or boxes with holes resembling dragons; when in Mao, it signifies wooden objects and fruits, resembling the furniture of noble families; when in Chen, it signifies staffs shaped like dragons and bricks and tiles made from clay; when in Si, it signifies paired objects and snakes or other legged creatures with vitality; when in Wu, it signifies cooked and edible food, stored items in granaries, broken objects, and soil used for farming; when in Wei, it signifies rotten wood or tea leaves, belts, and objects with patterns; when in Shen, it signifies belts and objects with damage to their mouths; when in You, it signifies objects that have been cut by a knife; when in Xu, it signifies objects carved with knives in the shape of human figures; when in Hai, it signifies fruits, objects cut by a knife, and white objects shaped like gourds.

天空臨日辰，其物主印綬金石物。變異為虛不實、臭惡之物。禽獸為狼狗。子石、土、磚、瓦、盆、缽、缸、鍋器。丑蟲形人、質、鎖、鏡、奩物。寅沒底物，火灰。卯土石物。辰甘甜可食，土泥燒過，磚瓦空虛等物。巳蟲蛇，有角足之物，生氣物類。午不用破碎物，或穢泥。未可食甘甜物。申三角堅鐵，銅石物。酉破珀磁器。戌穢汙泥物，似獸形類，殊異物。亥穢汙水中物。

The term "Tian Kong" (Sky) when positioned over the day or the stem and branch indicates objects related to seals, metal, and stone. Its changing forms represent something empty and not substantial, or foul-smelling things. In the category of animals, it refers to wolves and dogs. When "Tian Kong" is over Zi, it indicates objects such as stone, earth, bricks, tiles, pots, bowls, jars, and cooking pots. When over Chou, it refers to human figures shaped like insects, pledged items, locks, mirrors, and cosmetic boxes. When over Yin, it indicates things without a bottom or ash from fire. When over Mao, it refers to earth and stone objects. When over Chen, it indicates sweet and edible things, bricks and tiles made from burnt earth, and hollow objects. When over Si, it refers to insects, snakes, creatures with horns and legs, and living things with vitality. When over Wu, it indicates broken and unusable objects or dirty mud. When over Wei, it refers to edible and sweet things. When over Shen, it indicates triangular iron or copper and stone objects. When over You, it refers to broken amber and ceramic items. When over Xu, it indicates dirty mud-like substances, creatures resembling wild animals, and strange objects. When over Hai, it refers to things found in dirty water.

白虎臨日辰，其物色白，金玉刀劍，鐵鋸物，或傷人見血之物，或死金之類。五穀為黍豆，獸為虎狼之屬。子燒成瓦器。丑刀斤物。寅錐鍬、尖刀、利器。卯割成錢物，刀鎖鏨。辰銅鐵、環子類。巳金帛、錢物，利刃，孝服。午燒壞藥器，破碎白葛，或搗藥具。未白色，或針燒熔刑象。申鐵鋤，杯子，或斧錯。酉鍬鋤鐵器，鏡子。戌獸頭鈕，縭吻，鍬，鈕有口，銅印，鐵記。亥刑傷，虎豹，四足物，有口物，或小兒。

The White Tiger presiding over the day or the stem indicates the presence of white-colored items, such as gold and jade, knives and swords, iron saws, or objects that cause injury and bleeding, or items related to dead metal. Among the five grains, it corresponds to millet and beans; among animals, it corresponds to tigers and wolves. When the White Tiger is over Zi, it signifies burnt ceramic wares; over Chou, it signifies axes and hammers; over Yin, it signifies needles, iron shovels, and sharp knives; over Mao, it signifies objects shaped like money, as well as knives, locks, and chisels; over Chen, it signifies copper and iron, and rings; over Si, it signifies gold and silk, sharp blades, and mourning clothes; over Wu, it signifies burnt medicinal vessels, broken white hemp cloth, or tools for pounding herbs; over Wei, it signifies white-colored objects, or the image of someone being punished by fire and needles; over Shen, it signifies iron hoes, cups, or axes and files; over You, it signifies iron farming tools and mirrors; over Xu, it signifies the heads of animals on seals, chimeric dragon heads, iron shovels, mouth-shaped knobs, bronze seals, and iron seals; over Hai, it signifies injuries, tigers and leopards, four-legged creatures, objects with mouths, or children.

太常臨日辰，其物黃，可食，形圓，好，珍寶，變異醫藥、金石、文華、有日月耳目，主毛髮，五穀為麻，獸禽為羊雁類。子花纈羅衣。丑舊白衣。寅師人，筆硯，剛物，僧道，法服，閒人。卯，童行，經卷。辰，石、土、光明之物。巳，花紫衣被，故破之類。午飛鷹，文書，文章。未黃褐衣服。申猴，白錫，錢物，又四足物。酉白色物，裘，雞雉，雁，有毛。

"Tai Chang" presiding over the sun or the day stem indicates the presence of yellow-colored things that can be eaten, with forms that are round and beautiful, signifying treasures. Its variations represent medicines, metals and stones, beautiful patterns and adornments, and objects with the shapes of the sun, moon, eyes, or ears. It also governs hair. Among the five grains, it corresponds to hemp; among beasts and birds, it corresponds to sheep and geese. When "Tai Chang" presides over Zi, it signifies printed silk garments; over Chou, old white garments; over Yin, teachers, writing tools, hard objects, monks and Taoists, ritual robes, and idle people; over Mao, small apprentices and scriptures; over Chen, stones, soil, and luminous objects; over Si, purple garments with floral patterns and worn-out items; over Wu, flying hawks, documents, and writings; over Wei, yellow-brown garments; over Shen, monkeys, white tin, money, and four-legged creatures; over You, white objects, fur coats, chickens and jungle fowl, geese, and hairy things.

玄武臨日辰，其物出水中，相勾連，鱗甲，文章，變異為內虛、女子之物，五穀為豆，禽獸鼠燕之屬。子魚鱗，蟬之物，或經卷。丑羊角，羊肉，禽鳥獸，金箭。寅皂色物，及勾連動物。卯瓜果，經文。辰黃赤瓦器，石磚，灶器。巳破瓶甕。午心虛，亦懸，寧靜物，無赤色。未泥中物，吃食。申蛇蟲，蝴蝶，蜂，蚊，蠅類。酉金銀匹帛之類。戌斑駁，花紋，白瓦。亥果木，喜美物，迴游，外來。

The Black Tortoise governs the day and the hour, and the things it represents come from water. These things are connected with each other, have scales and patterns. Its changing forms represent hollow objects or items belonging to women. Among the five grains, it represents beans; among birds and beasts, it represents mice and swallows. When the Black Tortoise is at Zi, it represents fish scales, cicadas, or scriptures; at Chou, it represents sheep horns, lamb meat, birds and beasts, and golden arrows; at Yin, it represents black objects and living creatures that are connected; at Mao, it represents fruits and scriptures; at Chen, it represents yellow and red tiles, stones, bricks, and cooking utensils; at Si, it represents broken jars and pots; at Wu, it represents objects that are hollow and suspended in stillness, without red color; at Wei, it represents things from mud and food; at Shen, it represents snakes, butterflies, bees, mosquitoes, and flies; at You, it represents gold, silver, silk, and brocade; at Xu, it represents objects with patterns, spots, and white tiles; at Hai, it represents fruit trees, beautiful things, flowing things, and foreign things.

太陰臨日辰，其物美白色，為金錢刀劍之類，變異出野外水中之物，五穀為麥，禽為雞雉之類。子麵食香甜物。丑婦人衣，鮮明衣。寅刀斧器，黃色甜物，可食物，焦香味物。卯侶、錢，光明物。辰釵釧花朵物。巳刀尺物，女衣。午剪刀，白物。未黃色可吃，尖錐，油麻等物。申，女子釵梳，或雞雉，小麥物。酉金石物，雞雉鴿鴨。戌髮毛，翼蟲，多足物。亥純白物，刀類，雞雉之屬。

Tai Yin appearing over the sun and the day stem indicates hidden things that are white and beautiful, such as money and weapons; its changing signs are things emerging from the wild or water; among the five grains it represents wheat, and among birds it represents chickens and pheasants. Tai Yin over Zi indicates face foods and sweet things; over Chou, it indicates women's clothes and bright garments; over Yin, it indicates axes and tools, yellow sweet foods, edible things, and things with a smoky aroma; over Mao, it indicates paired things and money, bright objects; over Chen, it indicates hairpins and flowers; over Si, it indicates measuring tools and women's clothes; over Wu, it indicates scissors and white objects; over Wei, it indicates yellow edible things, pointed objects, and oil sesame; over Shen, it indicates women's hairpins and combs, or chickens and pheasants, and wheat; over You, it indicates metal and stone objects, chickens, pheasants, pigeons, and ducks; over Xu, it indicates hair, winged insects, and many-legged creatures; over Hai, it indicates pure white objects, weapons like swords, and chickens and pheasants.

天后臨日辰，其物潔白，女人之用物，變異為草木可吃，五穀為稻豆，禽蟲為蠶蛛之類。子青黑衣衫，女人之物。丑瓦石器，如虛。寅焦香味物，黑甜果子。卯泥土之物，汙泥物。辰穢汙物，赤色。巳爛白衣服。午破物，鼠傷物。未帶傷凶物，赤色。申形如虎，如鼠。酉白衣。戌赤黃泥物，黃衣。亥水族物，酸醋。鬼撮腳卷五終。

The Heavenly Empress presides over the day and the hour stem. The things concealed under her influence are white and clean, representing items used by women. Her changing manifestations are things edible in plants and trees. Among the five grains, they are rice and beans; among birds and insects, they are silkworms and spiders. When the Heavenly Empress presides over Zi, it signifies blue-black clothing and items used by women. When she presides over Chou, it signifies earthenware and vessels, which seem empty. When she presides over Yin, it signifies fragrant burnt things and black sweet fruits. When she presides over Mao, it signifies earthy things and muddy things. When she presides over Chen, it signifies dirty things of a red color. When she presides over Si, it signifies rotten white clothes. When she presides over Wu, it signifies broken things and things damaged by rats. When she presides over Wei, it signifies injured dangerous things of a red color. When she presides over Shen, it signifies things shaped like tigers or mice. When she presides over You, it signifies white clothing. When she presides over Xu, it signifies red-yellow muddy things and yellow clothes. When she presides over Hai, it signifies aquatic creatures and vinegar. Volume five of "Ghost Catcher" ends here.

乾，河魁登明主之。內赤外白，內方外圓，逢火即軟，遇水即堅。上有文字，繩索相連，聚而硬實，散而不全，細想是卦，無過是錢，仰如鏤鼎，覆如鍾懸。若非金鐵，即是銅鉛。團圓外實，裡畔虛空，人見敬貴，能鑑身容。坎，神后主之。坎卦承風，依近水中，不浮南北，又從西東。有形不動，落亦無蹤。騰浮方物，便似飄蓬。悠悠之物，外黃內黑。性樂潛藏，情同隱匿。長在家居，唯能野合。去即被擒，逢外不氓。

The Qian hexagram is governed by "Hekui" (Xu) and "Dengming" (Hai). The things contained within it are red on the inside and white on the outside, square inside and round outside. When it meets fire, it becomes soft; when it meets water, it becomes hard. There are characters on top, connected by a rope. When gathered together, it is hard and solid; when scattered, it is incomplete. Thinking carefully about this hexagram, it refers to money. When placed upright, it looks like a carved tripod; when turned over, it looks like a hanging bell. If it is not made of metal or iron, it is made of copper or lead. Its shape is round, with a full exterior and an empty interior. People respect and value it, and it can also reflect one's own face. The Kan hexagram is governed by "Shenhou" (Zi). The Kan hexagram follows the wind and is by the water; it does not float toward north or south, nor does it follow east or west. It has form but is motionless; when it sinks, it disappears without a trace. Once it rises, it moves like floating hemp. This is an object that is uncertain and unstable. Its exterior is yellow, and its interior is black. It naturally likes to hide, and its nature is like concealment. It stays at home for a long time, but can only meet and combine in the wild. Once it leaves, it is captured; if it meets something outside, it cannot find a place to stay.

艮，大吉功曹主之。艮背之形，不動其聲。內虛外實，團圓所成。王相剛實，死氣則虛。木能生火，能豈亭亭？人警音合，形如覆盆。春秋不改，積世長存。此物團圓，內虛外慳。能屈不動，種種能生。若非青白，即是龜紋。震，太沖主之。震物動停，內白外青，頭圓尾小，將變其形。震上變動，身無空形。死生復死，織絡成經。如蠶作繭，似獸熊身。能盛能壯，能圓能方。逐時變改，色體蒼然。下不著地，上不侵天，若非果實，即是魚荃。

The Gen hexagram is governed by "Daji" (Chou) and "Gongcao" (Yin). Gen represents the image of a back, being still and silent; it is hollow inside and solid outside, forming a complete shape. When it receives the prosperous and strong energy, it becomes firm and solid; but when it falls into the death qi, it becomes soft and weak. Wood can generate fire, how could it stand tall and independent? When a person is startled, there is a corresponding sound, and the shape resembles an overturned basin. Through the seasons, its shape remains unchanged, enduring through generations. This object is round and complete, hollow inside and tightly enclosed outside; it can bend without moving, and all kinds of things can arise from it. If it is not of blue or white color, it carries the patterns of turtle shells. The Zhen hexagram is governed by "Taichong" (Mao). Zhen represents movement followed by stillness, with a white inside and a blue outside, a round head and a small tail, about to change shape. When Zhen is at the top, it signifies movement; it has no hollow form. It transforms from death to life and back to death, with interwoven threads forming a network of warp and weft. It resembles a silkworm forming a cocoon, or the body of a bear-like animal. It can be grand and strong, round or square; it changes constantly, with a dark and cloudy appearance. It does not touch the ground below nor the sky above; if it is not a fruit, it is a bamboo basket for fishing.

巽，天罡太乙主之。巽凜風雲，豐氣氤氳。聲添音韻，遠聽時聞。乍吟乍笑，時聚時群。形如彩蝶，影似青蘋。棄主為形，光彩金生。遊行影照，繩索之刑。空中隱伏，嫋實茲成。神歌鬼笑，音大空聲。離，勝光主之。似龍無角，如馬頭訛。若非牝馬，即是驢羸。人頭即少，離體身多。不臨溪谷，即近長波。先白後赤，水上員藏。凋形鱗彩，內柔如剛。外頭雖實，裡畔虛張。賊人盜得，灰土埋藏。

The Xun trigram is governed by Tiangang (Chen) and Taiyi (Si). Xun trigram resembles cold and fierce winds and clouds, with abundant and misty weather; its sound carries a melodic quality, and can be heard from afar at times. It sometimes murmurs, sometimes laughs, sometimes gathers, and sometimes disperses. Its shape resembles a colorful butterfly, and its shadow looks like floating green algae on water. It abandons its original form and takes on its own shape, shining like gold. When it moves, its shadow is reflected, yet it is bound by a rope. It hides in the air, slowly rising and then solidifying into form. It is like a god singing and a ghost laughing, with loud sounds that are empty. The Li trigram is governed by Shengguang (Wu). It resembles a dragon without horns, and a horse with an irregular head. It is either a mare or a thin donkey. The image of a human head is rare, while the body of the Li trigram is often seen. It is either near a stream or close to long waves. It first appears white and then turns red, hiding roundly on the water surface. Its form is withered but has scale-like colorful patterns; it is soft inside yet seems hard. The outside is firm, but the inside is hollow. If stolen by thieves, it is buried in ash.

坤，小吉傳送主之。坤體外黃，其色內蒼。水土而實，內圓外方。形如瓦礫，怪復有剛。若非古器，即是橐囊。卦體名坤，土性長存，朝依平野，墓宿孤村，若非牝馬，即是其牸。牸，牛也。兌，從魁主之。兌為金鎖，堅硬裁截。乍剛乍柔，有時屈折。內裡光彩，外能圓缺。若非連珠，衣茄帶玦。兌性居平，外缺內明。形依淨域，炫耀光生。遙承安殿，似佛因榮。若非銅錢，即是金銀。鬼撮腳卷六終。

The hexagram of Kūn is governed by "Xiaoji" (Wei) and "Chuansong" (Shen). The form of Kūn appears yellow on the outside and green within; water and soil combine to form something solid, with a round interior and a square exterior; its shape resembles broken tiles, looking strange yet firm; it is either an ancient vessel or a bag. The hexagram is called Kūn, representing the enduring nature of earth; in the morning it rests by the flat fields, and at night it resides in a lonely village; it is either a female horse or a female cow—"zì" refers to a cow. The hexagram of Duì is governed by "Congkui" (You). Duì is like a golden lock, hard yet capable of cutting; it is sometimes firm and sometimes soft, sometimes bendable; it has a bright interior and a shape that can be round or broken; it is either a string of pearls or an ornament on clothing and a jade ring. The nature of Duì is peaceful, with an outward appearance of imperfection and an inner brightness; its form relies on a clean place, shining and radiant; it is placed far away in a hall, like a Buddha image, thus enjoying honor; it is either copper money or gold and silver. The sixth volume of "Guizuojiao" ends here.

甲乙日，春同。旺木青，相火黃，死土黑，囚金紅，休水白。丙丁日，夏同，火紅，土白，金青，水黃，木黑。戊己日，四季同，土黃，金黑，水紅，木白，火青。庚辛日，秋同，金白，水青，木黃，火黑，土紅。壬癸日，冬同，水黑，木紅，火白，土青，金黃。

On Jia and Yi days, the colors correspond to the spring season: the wood color is green, the fire color is yellow, the earth color is black, the metal color is red, and the water color is white. On Bing and Ding days, the colors correspond to the summer season: the fire color is red, the earth color is white, the metal color is green, the water color is yellow, and the wood color is black. On Wu and Ji days, the colors correspond to the seasons of Chen, Xu, Chou, and Wei: the earth color is yellow, the metal color is black, the water color is red, the wood color is white, and the fire color is green. On Geng and Xin days, the colors correspond to the autumn season: the metal color is white, the water color is green, the wood color is yellow, the fire color is black, and the earth color is red. On Ren and Gui days, the colors correspond to the winter season: the water color is black, the wood color is red, the fire color is white, the earth color is green, and the metal color is yellow.

五行占物之所主：炎上主煙火、虛心之物。從革主堅剛、鐫鏤之物。潤下主水中之物。曲直主屈曲、木器之物。稼穡為泥土所墓之物。曲直味酸，木實之性，數三，為木類，主屈折，長短，塵細之形象。炎上味苦，火焦之性，數二，為火類，主光明，華彩，虛心之形象。

On the Five Phases and what they govern: "Inflaming and Ascending" belongs to Fire, governing smoke and fire, as well as things that are hollow in the center; "Following and Transforming" belongs to Metal, governing hard and strong substances that can be carved and shaped; "Moistening and Descending" belongs to Water, governing things in water; "Flexibility and Straightness" belongs to Wood, governing curved objects and wooden items; "Cultivating and Harvesting" belongs to Earth, governing things buried in the soil. "Flexibility and Straightness" has a sour taste, representing the firm nature of wood, with the number three, belonging to the category of Wood, governing forms that are bent, long, and fine as dust. "Inflaming and Ascending" has a bitter taste, representing the scorching nature of fire, with the number two, belonging to the category of Fire, governing forms that are bright, colorful, and hollow in the center.

稼穡味甘，土養之性，數五，為土類，主包含，廣大，厚重之形象。從革味辛，金堅之性，數四，為金類，主堅硬，雕刻，銳利之形象。潤下味咸，水生之性，數一，為水類，主柔弱，卑下，綿軟之形象。課各用神物之所主：不備乃不全之物。返吟主遠路往來之物。伏吟主近處出入之物。四孟為用神，乃方而有鱗角。四仲課為用神，乃平直中正之物。四季為用神，乃圓轉敦實之物。

"Jia She" has a sweet taste, representing the nature of earth nurturing things, with the number five and belonging to the earth category, symbolizing inclusiveness, concealment, vastness, and solidity. "Cong Ge" has a pungent taste, representing the nature of metal being firm and solid, with the number four and belonging to the metal category, symbolizing hardness, being carvable, and sharpness. "Run Xia" has a salty taste, representing the nature of water generating and nurturing things, with the number one and belonging to the water category, symbolizing softness, humility, and flexibility. When discussing the useful gods used in various lesson patterns, "Bu Bei Ke" represents incomplete things; "Fan Yin Ke" represents things traveling over long distances; and "Fu Yin Ke" represents things moving nearby. Using the four Meng (initial) heavenly stems,寅, 申, 巳, and 亥, the hidden substances are square-shaped with scales and horns. Using the four Zhong (middle) heavenly stems, 子, 午, 卯, and 酉, the hidden substances are flat and upright. Using the four Ji (seasonal) heavenly stems, 辰, 戌, 丑, and 未, the hidden substances are round and thick.

火為用神，日辰上見火，乃半虛半實之物。凡土木為用神，加臨日辰，其物出陸地。己酉為土金之鄉，乃山中所出之物。水為用神，得青龍、元武、白虎者，物出水中也。發用休旺。李批：此二條在分屬物類之後。山陰道士云：“凡兩日計二十四時，五行各有旺相死囚休處。過兩日而遞相換也。”《苗公密寶》云：“五行每二日則一輪轉，此六壬占法之精髓也。常說卻以四季分五行之用，此言謬矣。”

When the fire element is used as the useful god, and both the day and the hour also contain fire, the hidden substances are partly real and partly illusory. In general, when the earth or wood element is used as the useful god and is combined with the day and hour, the hidden substances come from the land. When the earth and metal elements are combined with the day and hour, the hidden substances are those produced from the mountains. When the water element is used as the useful god and is accompanied by the 'Azure Dragon', 'Black Tortoise', and 'White Tiger', the hidden substances come from the water. The following discusses the prosperity, strength, weakness, and confinement of the initiating transmission. Li Daosheng's commentary: these two points should be placed after the classification of the categories of substances. The mountain shade hermit said: "Generally, two days consist of twenty-four hours, and each of the five elements has positions of prosperity, strength, death, weakness, and rest. After two days, they rotate in order." The "Miao Gong Mi Bao" says: "The five elements rotate through one cycle every two days, which is the essence of the Six壬 divination method. Usually, people say that the functions of the five elements are divided according to the four seasons, but this is wrong."

大抵天元六甲運氣治病，以五行象四時，而分五臟，乃醫病治法之妙處。若在課式之中，須當每月三十日，五行三周，每旬一十日，五行一遞，此用式之活法也。假令甲乙日，木王火相土死金囚水休，像春序也。餘仿此推之，乃先賢秘旨，聖人之奧妙，愚欲隱云，恐後人不明，故為是說也，學者珍而秘之。

The study of the heavenly stems and the six jia in the context of the heavenly stems is used in treating illness by comparing the five phases to the four seasons and assigning them to the five internal organs. This is the subtle and profound method of the medical practitioners in treating illness. When applied within the system of the six rhinoceros calculations, it should be that each month has thirty days, and the five phases cycle three times; each ten-day period, the five phases change once. This is the flexible application of the system. For example, on the day of Jia and Yi, wood is in its peak, fire is in its phase, earth is in death, metal is in captivity, and water is in rest, which corresponds exactly to the sequence of spring. The rest can be similarly deduced. This is the secret teaching of the predecessors and the profound wisdom of the sages. I originally intended to keep it hidden, but I fear that later generations may not understand it, so I have written this explanation. Scholars should value and keep it secret.

十干五行，旺、相、死、囚、休：甲乙日，木火土金水，春三月同。丙丁日，火土金水木，夏三月同。戊己日，土金水木火，四季月同。庚辛日，金水木火土，秋三月同。壬癸日，水木火土金，冬三月同。十干所屬物類：甲乙樹木，丙丁爐冶，戊己冢墓，庚辛利刃，壬癸江河。甲草木，乙竹骨，丙爐冶火燭，丁鼎金，戊溼潤，己田土，庚利刃槍鍬，辛珠寶，壬雨霖，癸江河。

The ten Heavenly Stems are associated with the Five Phases in terms of their strength, prosperity, decline, captivity, and rest: On days of Jia and Yi, the order is wood in strength, fire in prosperity, earth in decline, metal in captivity, and water in rest, which corresponds to the three months of spring; on days of Bing and Ding, the order is fire in strength, earth in prosperity, metal in decline, water in captivity, and wood in rest, which corresponds to the three months of summer; on days of Wu and Ji, the order is earth in strength, metal in prosperity, water in decline, wood in captivity, and fire in rest, which corresponds to the four seasons of the months of Chen, Xu, Chou, and Wei; on days of Geng and Xin, the order is metal in strength, water in prosperity, wood in decline, fire in captivity, and earth in rest, which corresponds to the three months of autumn; on days of Ren and Gui, the order is water in strength, wood in prosperity, fire in decline, earth in captivity, and metal in rest, which corresponds to the three months of winter. The respective categories of the ten Heavenly Stems: Jia and Yi belong to trees, Bing and Ding to furnaces and smelting, Wu and Ji to graves, Geng and Xin to sharp weapons, and Ren and Gui to rivers. Individually: Jia represents grass and trees, Yi represents bamboo and bones, Bing represents furnace fire and candle flame, Ding represents cauldrons and other metal objects, Wu represents moist land, Ji represents farmland, Geng represents sharp blades and spades, Xin represents jewels, Ren represents continuous rain, and Gui represents rivers.

旺、相、死、囚、休。金：金玉珍寶，銅鐵利物，鍋釜，鉛錫，鍬針。木：林木，竹葦、柴草，棺槨，船車、樑棟，朽木、柴薪。水：雨露、江河，山澗、清泉，地坑、池湖，死水、溝渠，溼地、廁。火：爐冶，燈燭，光明，灰炭，煙、塵埃。土：山嶽，丘阜、石，冢墓、壁、牆石，沙泥，廣宇、地基。

The Five Phases are classified according to five states: prosperity, strength, decline, captivity, and rest. Metal: in its prosperous state it represents gold and jade treasures; in its strong state it represents copper and iron tools; in its declining state it represents pots and pans; in its captive state it represents lead and tin; and in its resting state it represents shovels and needles. Wood: in its prosperous state it represents mature timber and forests; in its strong state it represents bamboo, reeds, firewood and straw; in its declining state it represents coffins and caskets; in its captive state it represents boats, carts, and beams; and in its resting state it represents rotten wood and firewood. Water: in its prosperous state it represents rain, dew, rivers and lakes; in its strong state it represents mountain springs and clear streams; in its declining state it represents pits, ponds and lakes; in its captive state it represents stagnant water ditches and channels; and in its resting state it represents wetlands and toilets. Fire: in its prosperous state it represents the fire of forges and furnaces; in its strong state it represents lamps and candles; in its declining state it represents bright light; in its captive state it represents ashes and charcoal; and in its resting state it represents smoke and dust. Earth: in its prosperous state it represents mountains; in its strong state it represents hills and rocks; in its declining state it represents tombs, walls and wall stones; in its captive state it represents sand and mud; and in its resting state it represents large buildings and foundations.

辰，天罡，角木狡，十二度一，鄭，五十二度一。辰，天罡，亢金龍，九度三。辰，太沖，氐土貉，十六度三。卯，太沖，房日兔，五度六，宋，在四五度內。卯，太沖，月心狐，六度五。寅，功曹，尾火虎，十九度一。寅，功曹，箕水豹，十度四。越，在三四五度內。

The twenty-eight constellations are distributed across the twelve earthly branches with the following degrees in the celestial circle. The Chen position belongs to Tiangang and is paired with Jiao Mu Jiao (originally written as Jiao Mu Jiao), covering one degree. Its territory corresponds to the state of Zheng, spanning fifty-two degrees. The Chen position belongs to Tiangang and is paired with Kangle Long, covering three degrees. The Mao position belongs to Taichong and is paired with Di Tu Mo, covering three degrees. The Mao position belongs to Taichong and is paired with Fang Ri Tu, covering six degrees. Its territory corresponds to the state of Song, located within the fourth and fifth degrees. The Mao position belongs to Taichong and is paired with Xin Yue Hu (originally written as Yue Xin Hu), covering five degrees. The Yin position belongs to Gongcao and is paired with Wei Hu Hu, covering one degree. The Yin position belongs to Gongcao and is paired with Ji Shui Bao, covering four degrees. Its territory corresponds to the state of Yue, located within the third, fourth, and fifth degrees.

丑，大吉，斗木獬，二十五度二。吳，在十五度二。丑，大吉，牛金牛，七度三。子，神后，女土蝠，土度三五。子，神后，虛日鼠，八度九。子，神后，危月燕，十五度四。齊，在一二度內。亥，登明，室火豬，十七度一。魯，在十七度內。亥，登明，壁水狳，八度六七。

The position of Chou belongs to 'Daji', paired with Dou Mu Xie, at 25 degrees 2; its territory corresponds to the state of Wu, within 15 degrees 2. The position of Chou belongs to 'Daji', paired with Niu Jin Niu, at 7 degrees 3. The position of Zi belongs to 'Shenhou', paired with Nu Tu Fu, at 10 degrees 35 (the original text writes 'tu' instead of 'shi'). The position of Zi belongs to 'Shenhou', paired with Xu Ri Shu, at 8 degrees 9. The position of Zi belongs to 'Shenhou', paired with Wei Yue Yan, at 15 degrees 4; its territory corresponds to the state of Qi, within 1 and 2 degrees. The position of Hai belongs to 'Dengming', paired with Shi Hu Zhu, at 17 degrees 1; its territory corresponds to the state of Lu, within 17 degrees. The position of Hai belongs to 'Dengming', paired with Bi Shui Yu (the original text writes 'Bi Shui Yu'), at 8 degrees 67.

戌，河魁，奎木狼，十六度六。戌，河魁，婁金狗，十一度八。燕，在四五六度內。酉，從魁，胃土雉，十五度六。酉，從魁，昴日雞，十一度三。趙，在七八九度內。酉，從魁，畢月烏，十七度四。申，傳送，觜火猴，五分。申，傳送，參水猿，十一度一。晉，在九、十、十一度內。

The戌 position belongs to Hekui, paired with the Kuimulang, covering sixteen degrees and six minutes. The戌 position also belongs to Hekui, paired with the Loujin gou, covering eleven degrees and eight minutes; its territory corresponds to Yan state, within the fourth, fifth, and sixth degrees. The酉 position belongs to Congkui, paired with the Weituzhi, covering fifteen degrees and six minutes. The酉 position also belongs to Congkui, paired with the Maorijī, covering eleven degrees and three minutes; its territory corresponds to Zhao state, within the seventh, eighth, and ninth degrees. The酉 position also belongs to Congkui, paired with the Biyuewu, covering seventeen degrees and four minutes. The申 position belongs to Chuansong, paired with the Zhihuohou, covering only five minutes. The申 position also belongs to Chuansong, paired with the Censhuiyuan, covering eleven degrees and one minute; its territory corresponds to Jin state, within the ninth, tenth, and eleventh degrees.

未，小吉，井木犴，三十三度三。秦，在七、八、九三度內。未，小吉，鬼金羊，二度二。午，勝光，柳土獐，十三度三。午，勝光，星日馬。六度三。午，勝光，張月鹿，十七度二五。周，在三、四、五度內。巳，太乙，翼火蛇，十八七五。楚，在十八度內。巳，太乙，軫水蚓，十七度三分。鬼撮腳卷七終。

The position of Wei belongs to 'Xiaoji', paired with the ghost metal sheep, covering two degrees and two parts; its territory corresponds to the state of Qin, within the three degrees of seven, eight, and nine. The position of Wei belongs to 'Xiaoji', paired with the ghost metal sheep, covering two degrees and two parts. The position of Wu belongs to 'Shengguang', paired with the willow earth獐, covering thirteen degrees and three parts. The position of Wu belongs to 'Shengguang', paired with the star sun horse, covering six degrees and three parts. The position of Wu belongs to 'Shengguang', paired with the Zhang moon deer, covering seventeen degrees and two and a half parts; its territory corresponds to the state of Zhou, within the three degrees of three, four, and five. The position of Si belongs to 'Taiyi', paired with the wing fire snake, covering eighteen degrees and seven and a half parts; its territory corresponds to the state of Chu, within eighteen degrees. The position of Si belongs to 'Taiyi', paired with the Zhěn water worm, covering seventeen degrees and three parts. Volume seven of 'Ghost Foot' ends here.

課體已定課來意，日辰年命三傳記，來剋日干無差異，參合天官為真議。原本此下又有空白四行。來意已定見災祥，卻來命上再評章。命上見財財吉昌，逢鬼官病見乖張。兄弟父母及妻子，各各推遷本位尋。天官是誰親不親，因此推詳理自明。

Once the lesson pattern has been determined, it is used to infer what the person is asking about. The day stem, day branch, the person's birth stem, and the initial, middle, and final transmissions must all be clearly recorded. If a divine spirit attacks the day stem, the matter is certain and without error. Further combining with the heavenly general will lead to an accurate judgment. (Originally, there were four blank lines following this.) Once the intention is clearly identified, one should examine whether it involves misfortune or good fortune, and then return to the person's birth stem for a reevaluation. If the birth stem shows the wealth hexagram, it indicates good fortune in wealth. If it encounters the ghost hexagram, it suggests legal troubles or illness, which deviates from the norm. Brothers, parents, and spouses should be analyzed according to their respective positions. Also, one should consider the relationship between the heavenly general and the person being consulted, to determine whether they are close or distant. With this approach, the reasoning will naturally become clear.

類落空亡不可尋，卻來類上致神明。上神降下是信辰。此法幽微信更真。兒孫外逃問阿誰，但看天上卯何之。卻還地下卯上推，天罡乘害蛇驚危，若問舟車有遺亡，亦如兒孫細評詳。卯加巳上地戶當。但言丑日信無妨。剋應不須死墓推，類應本神日上知，如問文書午上宜，上神降下的無疑。

If the class god falls into Kongwang, it becomes impossible to trace, and at this time one should return to the original position of the class god to seek divine guidance: the position where the Heaven Plate god lands on the Earth Plate is the verified Day Branch; this method is profound and subtle, and its verification is more accurate. If one asks about children and grandchildren who have run away, one should look at where the Heaven Plate's Mao falls, then return to the Earth Plate's Mao position to seek further understanding; if Tiangang (Chen) is accompanied by凶 (malevolent) and harmful forces, and Teng Snake is also present, it indicates fear and danger. If one asks about the loss of boats or vehicles, one can also use this same method for careful judgment. If Mao is placed on top of Si, it is exactly at the position of the earth's boundary; as long as it is a Chou day, there will be no obstruction in messages. To determine the timing, one does not need to use dead or tomb positions for calculation; the verification of the class god can be known from its original position on the day; for example, if one asks about documents, one should look at the Wu position; the position where the Heaven Plate god lands is indeed without doubt.

酉類妻獰並信息，太陰乘酉三妻偪。財旺妻離鏡分劈，加午議親子淫泆。逃亡奴婢天空圖，傳陰為婢陽為奴。天空加支事最殊，信至人歸有所需。有人失物問貓兒，使將天上功曹推。臨支不捕自歸來。臨干物不離人時。壬日失狗戍加壬，次日尋回不離人。各類如此準擬尋，或投鄰家得信音。

The earthly branch You represents a type of deity associated with wife and also signifies fierce women and messages; when Tai Yin is on You, it indicates three wives pressing in. If the wealth hexagram is too strong, the wife will scatter, like a mirror breaking. If You is added to Wu and discussing marriage, it indicates children being licentious and unrestrained. When predicting the escape of a servant, look at the position of Tian Kong: those belonging to Yin in the three transmissions are female servants, and those belonging to Yang are male servants; when Tian Kong is on the day branch, the situation is particularly special, indicating messages arriving and the person returning but with another request. If someone loses a cat, take Gongcao (Yin) from the heaven plate to deduce: if Gongcao is on the day branch, there is no need to search, as the cat will return by itself; if Gongcao is on the day stem, the object will not leave the person, and it will be nearby. If someone loses a dog on a Ren day, and Xu is on Ren, the dog can be found the next day, and it will not be far from the person. Other cases should be handled in the same way, or one should inquire at neighboring households to obtain information.

六畜災屯問太沖，上來子巳酉申同。刀砧湯火屠殺凶，餘將臨來皆可容。兄弟太陰父太常，只看本類落何方？刑害死氣及空亡，地上類下尅應詳。梯子燈擎並衣架，折足桌面兼床下，盡從卯字作加臨，端得言來是希詫。每日兩個天目鬼，四面居重辰上二。重克干上便是祟，以類言之無差異。

To divinate whether there is a calamity affecting domestic animals, one should consult 'Taichong' (Mao). If the signs coming from Mao are Zi, Si, You, or Shen, the interpretation is the same. If images of a knife and砧板 or boiling water and fire appear, it indicates a凶 portent and the master will be killed. If other Heavenly Generals come to affect it, they can still be tolerated and will not cause great calamity. For brothers, consult 'Tai Yin'; for fathers, consult 'Tai Chang'. Only look at the gods of the same category that fall in which direction. If there is a conflict, harm, death qi, or kongwang, then examine the effects of the controlling element on the god of the same category from the Earth Plate. Ladders, lamp stands, and clothes racks, broken-legged tables, and items under the bed should all be examined according to the direction indicated by Mao. The interpretations often come as surprising. Each day has two 'Heavenly Ghosts', which are located in two positions among the four directions, overlapping on top of the Day Branch. If these two positions conflict with the Day Stem, it indicates a malevolent spirit. According to this method, there will be no error.

午加戍午寅戌字作三傳。婦人勞瘵血來纏。西北火爐相探言，久病婦人終不痊。辰加午字床帳驚，人家寢室不安寧，上乘螣蛇蛇來侵，直保堂前有孕人。酉加午上婢登堂，匪人為正或偏房，命上螣蛇心血尫，不然惡夢生驚惶。酉加午字議婚姻，不然作伐做媒人。若見勾陳不可陳，畢竟纏綿事不成。

The Heavenly Stem Wu is placed over the Earthly Branch Xu, and the three transmissions are Wu, Yin, and Xu. This indicates a woman suffering from tuberculosis, plagued by blood disorders. If one investigates the fire stove in the northwest, it is certain that a long-suffering woman will not recover. The Heavenly Stem Chen is placed over the Heavenly Stem Wu, indicating disturbances in the bedroom, and the family's sleeping quarters will not be peaceful. If the branch above is Teng Snake, it means the snake is invading, and one can conclude there is a pregnant woman in the hall. The Heavenly Stem You is placed over the Heavenly Stem Wu, indicating a servant woman entering the main hall, and an improper person has become the main wife or a concubine. If the person's own stem is Teng Snake, it suggests weak heart energy, or else the person has nightmares and becomes frightened. The Heavenly Stem You is placed over the Heavenly Stem Wu, indicating discussions about marriage, or someone acting as an intermediary for marriage. If Gou Chen is present, it means the matter will be entangled and delayed, and the matter will not succeed.

議親須是問勾陳，不然立處尋其真，辰戍丑未事真誠，餘外及空事不成。天罡加卯上勾陳，上門尋斗有憂驚。不然患病及相論，部眾爭田畍不明。天罡將為部領看，主權出入事多端。天罡加臨虎斬關，欲去不◎上大下厶彼此難。傳有太陰主託人，太陰去處見其真，辰戍丑未有誠心，餘外徒勞不至誠。

When discussing marriage, one must consult "Gou Chen". Otherwise, one should seek the truth where "Gou Chen" falls. If it falls on Chen, Xu, Chou, or Wei, the matter is sincere. If it falls elsewhere or on "Kongwang", the matter will not succeed. "Tiangang" (Chen) added to Mao and with "Gou Chen" above, indicates someone coming to quarrel and fight, causing worry and alarm. Otherwise, it may indicate illness, mutual disputes, or subordinates fighting over land boundaries that are unclear. "Tiangang" as a general deity can be regarded as a commander, indicating control and various troubles in movement. When "Tiangang" is added and meets "Bai Hu" cutting the gate, one cannot escape (the original text is missing one character, only the shape of "Da" over "Si" is noted), both sides are in difficulty. If there is "Tai Yin" in the three transmissions, it indicates entrusting someone to handle affairs. One should look at the true intention where "Tai Yin" goes: if it falls on Chen, Xu, Chou, or Wei, the other party is sincere. If it falls elsewhere, it is in vain and not sincere.

太陰官負擬避差，傳無刑剋定和諧。太陰空亡明暗乘，官鬼空亡更不才。貴人加未莫相論，貴人執拗事難明，只宜隨順莫相爭，無罪無僣和且平。干用初傳見勾陳，用盡心機事不成，先立玄武后勾陳，欲成不成徒費心。玄武來加申子辰，天上地下一般陳。論訟取索幹事云，百般阻難事難成。

The Tai Yin represents official matters and debts, and indicates a desire to avoid service; if there is no punishment or conflict in the three transmissions, the matter will certainly end harmoniously. If Tai Yin falls into Kongwang, it may act either openly or secretly; if the official ghost also falls into Kongwang, it becomes even more chaotic. If the Nobleman is positioned on the You, do not argue with others: the Nobleman is stubborn, and the matter is difficult to clarify, so it is better to follow him rather than argue; there is no wrongdoing or overstepping, so naturally everything will be peaceful. If the first transmission on the day stem is Gou Chen, even with great effort, the matter will not succeed; if first Xuan Wu is established and then Gou Chen, it means that the matter is desired but not achieved, resulting in wasted effort. If Xuan Wu is positioned on Shen, Zi, or Chen, the Heaven Plate and Earth Plate are the same; in matters of litigation, debt collection, or seeking help, there will be many obstacles and the matter will be difficult to achieve.

白虎原是遞牒人，末傳見者被人論，中傳互狀遞相申，初傳我卻訟他人。月厭天罡六甲辰，若加卯上鬼來尋，屋頭屋尾囂聲頻，三五年中命也傾。辰戍丑未卯上加，臺土當門事可嗟。空勾常貴更來捱，萬般阻閡不伸賒。

The White Tiger originally refers to someone who delivers official documents and petitions. If it appears in the final transmission, it indicates being sued by others; if it appears in the middle transmission, it suggests both parties are exchanging petitions to appeal; if it appears in the first transmission, it means I am the one suing others. When both the Month Aversion and the Tiangang fall on the six Jiachen positions and are added to the卯 position, it indicates the presence of ghosts or spirits causing trouble: there will be frequent noises before and after the house, and within three to five years, even life and death may be affected. If the positions of Chen, Xu, Chou, and Wei are added to the卯 position, it suggests the earth element is directly at the entrance, which is regrettable. If furthermore the Tian Kong, Gou Chen, Tai Chang, and Nobleman are present, there will be many obstructions, and the injustice will remain unresolved for a long time.

子加卯上天后臨，進一陰人退一人。若還生死氣交侵，一生一死歲中雲。墓神復日滯難通，四十九日身家蒙，占病氣逆食不進，夜裡惺惺日裡慵。墓神臨支宅不寧，只堪望信與行人，病人不死也昏迷，宅暗人衰事不清。

The day branch is Zi, and it is overlaid by the branch Mao, with the Heavenly Empress also present. This indicates that a woman will come in and a person will leave. If there is also an interaction between Life Qi and Death Qi, then there will be one life and one death, both occurring within this year. If the Tomb Spirit is present along with a Repeat Day, the matter will be blocked and difficult to resolve, causing confusion and misfortune for both the person and the household within forty-nine days. When predicting illness, it indicates reversed Qi rising, inability to eat, being awake at night but tired during the day. If the Tomb Spirit is on the day branch, the household will not be peaceful, and one can only hope for news and for those who are away. The sick person may not die but will be in a coma; the household atmosphere is dark, the population is declining, and matters are unclear.

墓神忽來復命年，病人纏體定難痊，官方牢獄吏迍邅，出行萬里自回還。九個無頭課不知，丁癸亥辛乙未推。官員誥命祿難移，常人還◎事難為。初傳空亡虛事起，末若禎祥有終始。未傳空亡無結果，反將此事作虛說。

The spirit of the tomb suddenly covers the person's destiny year, causing the patient to be bedridden and certainly unable to recover; in official matters, there will be difficulties in prison affairs and bureaucratic procedures; when traveling a thousand miles, one can only return alone. The nine 'headless lessons' are difficult to understand, and one should seek from the elements of Ding, Gui, Hai, Xin, Yi, and Wei: officials will find it hard to change their official rank and salary, and ordinary people (the original text is missing one character here) will also find it difficult to achieve anything. If the first transmission falls on Kongwang, the matter is illusory; if the final transmission brings auspicious signs, the matter will have a beginning and an end. If the final transmission falls on Kongwang, there will be no result, and one should regard the matter as empty talk.

空亡不可便為空，空中喜惡最難工，天上機巧宜變通，地下只言旬內空。遁時時裡見空亡，甲乙日辰戍亥祥，求謀百事不相當，畢竟無成徒自傷。天空加空少誠實，託人虛詐事難憑，老少憂疑莫掛心，災福旬中總不成。

Falling into Kongwang should not be regarded as entirely empty; the auspiciousness, joy, and misfortune in the sky are difficult to grasp. The Heaven Plate is skillful and changeable, suitable for flexible adaptation, while the Earth Plate only considers the Kongwang within the current ten-day period. When using the method of concealment for divination, the hour also shows Kongwang. On the days of Jia and Yi, if the day and hour fall on Xu or Hai, it is favorable. However, seeking to accomplish various matters will not be in harmony, ultimately achieving nothing and causing self-harm. When Tian Kong is combined with Kongwang, people rarely have sincerity; relying on others to handle affairs often results in falsehoods and lack of trust. The worries and doubts of the old and young do not need to be taken seriously; within this ten-day period, both calamities and blessings will not lead to success.

天空歲月破臨支，宅破人離門戶衰，天空加卯土埊隳，信牒雖來病者悲。天空加惡人造作，便以天空方位捉，他人造作非為惡，自家造作猶為虐。天空本是奏書神，常人官府事相侵，大官登對奏乞頻，小官求薦得相親。天空加巳灶口破，人口屯蒙多災禍，外家信息來相過，呪詛奴婢灶中坐。丙丁壬庚巳亥辰，天官天空共貴人，天頭地角名返吟，空貴須將反覆尋。

The term "Tian Kong" accompanied by the year breaker and month breaker appearing in the day branch indicates that the family dwelling is in disrepair, people are scattered, and the household is declining. When "Tian Kong" is combined with the branch "Mao," it signifies the collapse of the land, although letters or documents may arrive, the sick person's condition remains pitiful. If "Tian Kong" is combined with evil people breaking ground and constructing, one should apprehend them according to the direction where "Tian Kong" is located. If others break ground and construct, their wrongdoing is less severe; if the family itself does so, the harm is greater. "Tian Kong" originally governs official documents and letters. For a common person, it indicates interference from government affairs; for a high-ranking official, it suggests frequent appearances in court to present petitions; for a lower-ranking official, it indicates seeking recommendations to gain favor. When "Tian Kong" is combined with the branch "Si," it indicates damage to the stove, family members experiencing confusion and misfortune, frequent calamities, and messages from the wife's family arriving. It also indicates curses, with servants sitting by the stove. On the branches "Si," "Hai," and "Chen," and the heavenly stems "Bing," "Ding," "Ren," and "Geng," the heavenly official, "Tian Kong," and "Nobleman" are all present together. Heaven is at the head, earth at the horn, which is called "Fan Yin." When encountering "Kongwang" and "Nobleman," one must carefully and repeatedly investigate.

丙丁太乙作天空，利於進取功名通。常人口舌上門攻，求住求遷皆可容。壬癸太乙作貴人，先貴后空退有成。及求後貴先空神，舊事重興喜相尋。天傾西北水之源，地隔東南水府寬。占人進退不能前，貴空先後不虛傳。

On days of Bing and Ding, when the "Taiyi" (located at the Si position) is accompanied by "Tiankong," it is favorable for advancement and the path to fame and achievement is open. For ordinary people, there may be disputes and conflicts coming their way, but when asking about residence or relocation, there is still room. On days of Ren and Gui, when the "Taiyi" position is accompanied by "Tianyi Guiren," it indicates that one will first meet a nobleman and then fall into emptiness; retreating and guarding can lead to success. However, if one seeks to meet a nobleman later and encounter emptiness first, old matters will resurface and good news will follow continuously. The heavens incline toward the Northwest, which is the亥 position, the heavenly gate and the source of all waters; the earth sinks toward the Southeast, which is the Si position, the earthly gate and a broad water domain. The direction of noblemen and the sequence of emptiness each have their own positions. When divining about human affairs and advancement or retreat, if one cannot move forward at first, the nobleman falling into emptiness and the sequence of events being divided into before and after, this is not a false saying.

五個陰干卯酉辰，病人服藥斗相爭，乙辛九丑又相併，不利陰人病日增。寅申寅上乘青龍，對神隔將禍難容，卯酉上有六合攻，人離財散見災凶。午子午上見螣蛇，陰陽離釤實堪嗟。官病相纏驚怪邪，蛇蟠灶下並庭奢。

On days of the five yin heavenly stems, namely Yi, Ding, Ji, Xin, and Gui, if the three transmissions include the branches Mao, You, and Chen, the patient's medication will be ineffective, and there will be disputes and conflicts. On Yi day or Xin day, if the "Nine Cows" and the branch Chou are also present, it is unfavorable for women, and the illness will worsen day by day. On Yin day or Shen day, if Yin is occupied by the Azure Dragon, and it attacks the opposing god and the intervening general, calamity will be difficult to avoid. If Mao and You are attacked by Liu He, it indicates that people will scatter, and wealth will be lost, indicating misfortune. On Wu day or Zi day, if Wu is occupied by the Teng Snake, yin and yang will be separated and dispersed, which is truly regrettable. Official matters and diseases will be entangled, often involving strange and evil spirits, like a snake coiled under the stove or running wild in the courtyard.

巳亥巳上見元武，船車反覆水來苦。出入欲行多又阻，白浪翻天君記取。癸丑癸未日返吟，期約人來日下迎。酒食自來尋起人，餘外徒勞枉用心。贅婿亂首日同量，天網罡魁本命傷。四課三傳實則昌，重沖重破亦無妨。“實”字金氏硃筆改“空”字，似以硃筆寫“實”字於旁。

On days of Si and Hai, if the divination shows the 'Black Tortoise' above Si, it indicates shipwrecks, overturned carts, and water-related misfortunes; there will be many obstacles in going out or walking, resembling a chaotic sea with white waves. The person divining should remember this. On days of Gui Chou and Gui Wei, if the 'Return Echo' lesson is obtained, the person who was agreed to meet will arrive on the same day, and one should go out to meet them. Wine and food will naturally come to the person's door. Other endeavors will be in vain. The 'Sons-in-Law' lesson and the 'Disorder' lesson should be treated the same. If the 'Heavenly Net' and Tiangang (Chen) and Hekui (Xu) are added to the person's destiny, they will cause harm. However, if the four lessons and three transmissions are full, prosperity will result, even if there are many conflicts and breaks, it will not be a problem. Note: The character 'real' was changed by the Jin family with vermilion ink to 'empty', and it seems like the character 'real' was written beside it with vermilion ink.

古言贅婿不由己，見貴求財皆不遂。天官若更土神值，萬般違拗仍迍滯。天罡右目將課中有勝光左目將，外盜原來在眼前。任是大寇也獲全，占病纏身不久安。“外”原本作“及”。“天罡”旁註“右目將”，“勝光”旁註“左目將”。

An old saying states that a stepson-in-law has no control over his own fate; those who receive this divination lesson will find themselves without the support of a nobleman and will not have smooth fortune in seeking wealth. If the "Heavenly Official" is also associated with the earth deity, all matters will be obstructed and things will remain stagnant. In the lesson of "Tiangang" (Chen, with the note "Right Eye General"), if "Shengguang" (Wu, with the note "Left Eye General") is also present, thieves from outside are actually right in front of you; even a great thief can be captured and protected, but if this lesson is about illness, the illness will persist for a long time and bring no peace. Note: The character "外" was originally written as "及"; "Tiangang" has the note "Right Eye General," and "Shengguang" has the note "Left Eye General."

三合之課是雜神，兩姓公婆及異親。幹事轉手要託人，不然帯眾事憂心。六甲日貴天門逢，斬關六合次青龍，中傳陰生陽位空，未傳沖破不相容。六壬六癸用天罡，鯨魚立澗好商量。否極泰來災自散，一日之憂不相忘。注云：一日之中換甲日，癸未救神他必忙。壬戌、癸未、癸丑、癸酉、癸亥，辰未戌。

The lesson with Triple Harmony belongs to miscellaneous deities, indicating the involvement of two families' mothers-in-law and relatives from outside the family; when handling affairs, one must rely on others to handle them, otherwise, leading a group of people will cause constant worry. On the sixth day of the first month, the Nobleman meets at the Heavenly Gate (亥), and the斩关 lesson first takes the Liu He, then the Azure Dragon; the hidden deity in the middle transmission is born in a yang position but falls into Kongwang, and the final transmission is attacked and broken, with inconsistency between the beginning and end. On the sixth rhino day and sixth pig day, the Tiangang (辰) is used as the initiating transmission, like a whale trapped in a gully, still allowing for calm discussion; when things reach their worst, good fortune will come, and disasters will naturally dissipate, but the worries within a single day still cannot be forgotten. The note says: within a day, one must change to the Jia day; on the Guiwei day, there is a saving deity, and that saving deity will certainly be busy. The referred day branches are Renxu, Guiwei, Guichou, Guiyou, and Guihai, with the branches they are in being Chen, Wei, and Xu.

六甲之日六合初，上逼下迫自相拘，風氣未順病未除，被人煎逼未伸舒。六癸午乘天后武，心血不寧事多阻，不肰堂上尊長苦，年命逢之心栩栩。三傳傳逆要更圖，自家進退不伸舒，公人退職官退居，進寸退尺不能無。三傳傳逆望行人，行人不日便相親，若逢天耳有信音，信到人來定其真。

Divination on the day of Jia (六甲日) with the first transmission being "Liu He" indicates mutual pressure from above and below, self-restraint, disorder in the atmosphere, and unresolved illnesses. People are oppressed by others and find it difficult to move forward. On the day of Gui (六癸日), if "Heavenly Empress" or "Black Tortoise" is riding on Wu (午), it suggests unrest in the heart and mind, many obstacles in affairs; alternatively, it may indicate that the respected elders in the family suffer hardships. If the personal destiny or the year's destiny coincides with this, one feels anxious and uneasy. If the three transmissions are in reverse order, all matters require new plans, and personal advancement and retreat are both restricted. Those handling official matters may lose their positions, officials may be demoted, and unavoidable situations of advancing an inch and retreating a foot are inevitable. If the three transmissions are in reverse order and divining about a traveler, the traveler can be seen and approached soon; if encountering the "Heavenly Ear" deity, there will be news, and the news will lead to the person's arrival, which can be confirmed as true.

命上見財及用財，日上見財財自排，不必青龍六合挨，傳財入空空手來。注云：日克命上將為命上見財，初傳克命上神為用財。欲知人出向何方，但看發用在何廂，東西南北細推詳，遠近地理算短長。元武天空主墮胎，死符死氣死神栽，勾陳驚滯不穩來，正時克干子不才。

If the wealth sign appears on the day stem, or if the wealth god initiates the transmission, and wealth also appears on the day, wealth will naturally come in without needing the presence of 'Azure Dragon' or 'Liu He'. However, if wealth in the three transmissions falls into Kongwang, then one will return empty-handed. The commentary says: when the day stem overcomes the general on the person's birth stem, it is called 'wealth appearing on the birth stem'; when the first transmission overcomes the god on the birth stem, it is called 'using wealth'. To determine the direction a person should go when traveling, look at where the initiating god falls in the directions, carefully analyzing east, west, south, and north to calculate the distance and duration. 'Black Tortoise' and 'Heavenly Void' indicate abortion; 'Death Symbol', 'Death Qi', and 'Death Deity' plant the roots of misfortune; 'Gou Chen' indicates fear, obstruction, and unstable pregnancy; if the hour stem overcomes the day stem, it indicates the child will not be talented.

占胎占產有二分，月日未足尚胎云，或觸或病或胎驚，皆取天官驗始真。日月已足忽驚疑，支辰為母日干兒，卻須仔細問占時，剋辰傷母剋干兒。不要驚疑子郎生，六合臨支兒便真，不克辰時不克干，自然母子兩無慮。

Divination for pregnancy and childbirth should be considered in two separate aspects: if the month and day are not yet sufficient, it is still considered as 'pregnancy'. During this period, if there is a clash, illness, or the fetus is startled, one should use the 'Heavenly Official' deity to verify, ensuring an accurate prediction. If the month and day are already complete but there is sudden doubt or uncertainty, then the branch character represents the mother and the day stem represents the fetus. It is also necessary to carefully inquire about the time of the divination. If the time is in conflict with the branch character, it harms the mother; if it conflicts with the day stem, it harms the child. There is no need to be anxious about the gender of the child. If 'Liu He' is present on the branch, the fetus is real and safe. As long as it does not conflict with the branch character or the day stem, both mother and child will be free from worries.

占產不要見三合，三合時日必蹉跎，兩姓外家生者多，不然過日胎平和。占產不要逆連珠，孩兒不順母傷軀，三傳傳順運有餘，吉神吉將少驚慮。孕母行年上見陽，生男必定有風光，陰將原來生女子，陰陽反復命難延。三朝四日不能生，但看十二支干辰，天目鬼來克母身，為禍為崇各區分。

Divination for childbirth should avoid the "Triple Harmony" pattern. If the Triple Harmony appears, the time and day of delivery will certainly be delayed and postponed, often resulting in childbirth outside the maternal family (such as the mother's side). Otherwise, if the expected delivery date has passed but the fetal condition remains peaceful, this may also occur. Divination for childbirth should also avoid the "reverse chain" (three transmissions in reverse order), as this indicates an unstable fetal position and potential injury to the mother. If the three transmissions proceed in the correct order, there is an abundance of favorable energy. If there are also auspicious spirits and generals, there will be little worry or trouble. If the year stem of the pregnant woman is associated with a yang general, a son is destined to be prosperous and well-mannered. If a yin general is associated, it usually indicates a daughter. However, if yin and yang alternate and intertwine, the lives of both mother and child may be in danger. If delivery does not occur within three or four days, one should look at the twelve branches and the stem of the day. If the "heavenly eye" ghost is seen to attack the mother's body, one must distinguish whether it is causing harm or causing supernatural disturbance.

午堂丑房卯酉門，天目鬼來相歩行，若更傳中有關神，看其等處作災迍。天目鬼與阿誰並，七寶灘中神勿論。祟禍求除即便生，免得爹孃憂與驚。天目臨他孕母年，未寅太陰不可兼，鬼胎鬼氣相加纏，必不成人見禍仇。勝光為女太沖兒，詳考古文方始知，懸胎伏吟並見機，遇月之時不用疑。

The Heavenly Stem Wu represents the hall, Chou represents the bedroom, and Mao and You represent the doors and gates. The ghost of the "Heavenly Eye" moves back and forth among these places. If the "Three Transmissions" include the "Gate God," observe where it falls and that is where the calamity occurs. The ghost of the "Heavenly Eye" comes together with whom? The divine omens in the "Seven Treasures Bank" need not be discussed further. Requesting others to perform rituals to eliminate this supernatural evil will ensure a smooth birth, preventing the parents from worrying and being frightened. If the "Heavenly Eye" is superimposed on the year stem of the pregnant woman, and the positions of Wei and Yin are also combined with "Tai Yin," they are incompatible. The ghostly fetus and ghostly energy intertwine, and the fetus will certainly not grow into a person, instead bringing about misfortune and enmity. "Shengguang" (Wu) governs females, and "Taichong" (Mao) governs males; one must carefully study ancient texts to understand this. When the "Suspended Fetus" lesson and the "Hidden Chant" lesson appear together, it is a sign to take action. If it has already reached the month of delivery, there is no need for doubt.

子午卯酉入傳來，未入月者不可偕，若值凶神凶將排，更有天目隱其胎。久病人身怕斫輪，門外修車促去程，本命對沖曰飛魂，十個須教損九人。占事驛馬在三傳，事多不決主遷移，今日議定來朝遷，轆軸一煞少人言。黃衣使者入傳來，臨辰尤得信相催，三傳入墓天目偕，當時立至下馬臺。

The four central heavenly stems, Zi, Wu, Mao, and You, entering the three transmissions, if not yet reaching the month of arrival, the state of pregnancy and birth cannot be harmonious. If further encountering malevolent spirits and evil generals in between, with the hidden "Heavenly Eye," the pregnancy will encounter trouble. Those who are long ill are most afraid of the "Wheel-Cutting" sign — repairing a cart outside the door signifies a prompt departure. When one's destiny meets its opposite, it is called "Flying Soul," and out of ten cases, nine will be lost. If the "Post-horse" is in the three transmissions, the matter is likely to be discussed but not decided, indicating movement; today it is decided, tomorrow the movement happens. However, the evil "Axle" is rarely mentioned. The "Yellow Robe Messenger" (a type of earth god like Tai Chang) entering the three transmissions, especially when resting on the branch, indicates a message coming to urge. When the three transmissions enter the tomb and travel with the "Heavenly Eye," the person awaited will immediately arrive at the horse-tying platform.

久病人身怕見馬，殺名拖尸當世下，貴人空亡更休話，後事須教準備也。天馬名為迯牒神，望人望信向門迎，三傳又逆更相親，此法雖微真更真。“誰備”者，備身後事，宜一切。若望人來問天空，天空臨辰在逡巡，若加卯上出門迎，信息須知在路程。

A sick person who has been ill for a long time is most afraid to see the Post-horse, a bad omen called 'dragging the corpse,' which is the most inauspicious in the present age. If the Nobleman is in the Kongwang position, it is even worse, and one must prepare for the afterlife in advance. The Heavenly Horse is also called the 'God of Escaped Documents,' and those who are waiting for someone or a message should go to the door to welcome them. If the Three Transmissions are in reverse, it indicates close relations, and although this method is subtle, it is indeed true. The term 'who prepares' refers to preparing for matters after death, and everything should be ready. If someone is expected to arrive, one should ask about 'Tian Kong.' If Tian Kong is present in the branch, the person is still hesitating and has not yet moved. If it is on the卯 position, one should go out to welcome them, and the news is known to be on the way.

候舟直須問太沖，太沖六合有期程，申戌子涉三淵兮在水泮，卯加酉上多虛驚。須分左右尋貴人，貴人逆則右邊尋，貴人順則左邊覓，百章歌內最幽深。占人欲得問課名，《玉曆》名多一例推，斷課從來災福真，無令占者得知音。失鵝未可問河魁，但問小吉落何支，或在空亡左右推，或臨亥子必池塘。

Waiting for a boat, one should directly inquire about 'Taichong' (Mao). 'Taichong' pairs with 'Liuhe', indicating that the journey will have a definite time limit. The deities Shen, Xu, and Zi are involved in the deep abyss, meaning the person is still by the water. If Mao is placed above You, it is mostly a false alarm. Seeking the Nobleman requires distinguishing left and right: if the Nobleman moves in reverse, look to the right; if it moves forward, look to the left. This is the most profound layer in the 'Bai Zhang Ge'. If the person wants to know the name of the divination lesson, the 'Yulü' records many names, which can be inferred by analogy. Judging the lesson has always been about determining the authenticity of misfortune and fortune, without needing the person to know the details beforehand. If geese or ducks are lost, one should not inquire about 'Hekui' (Xu), but instead ask where 'Xiaoji' (Wei) falls on the branch. One can search on either side of Kongwang. If it falls on Hai or Zi, the geese or ducks are definitely in the pond.

使者行衙來按巡，來與不來問貴人，臨辰便到在邏巡，不來還是隔三辰。課中總還畏蒿矢，蒿矢有金血光起，三傳申酉地上是，公文吃棒應無理。彈射有丸傷痛楚，占命死人傷命苦，辰戍丑未四九所，此體死人知幾許。占病老人與小囝，逢此二課定逡巡，一彈一射俱不任，須知性命速歸陰。

Government officials on patrol are coming or not coming; to determine this, consult the 'Nobleman'. If the Nobleman is present in the branch hour, it means they have already arrived and are inspecting nearby. If the Nobleman is not present, they are still three hours away. The most dangerous lesson pattern is the 'Hao Shi' lesson. Hao Shi carries the metal energy and indicates bloodshed; if the three transmissions fall in the hours of Shen or You, official documents will arrive and punishment with sticks will follow, and justice will not be heard. The 'Tan She' lesson indicates injuries from projectiles and unbearable pain; if this lesson is used to divinate one's own fate, it signifies the death of the person or great suffering. When the hours of Chen, Xu, Chou, and Wei, or the numbers four and nine, are involved, such a lesson pattern has caused countless deaths. If the elderly or children are ill and encounter the Hao Shi or Tan She lessons, their illness will certainly be prolonged; they cannot endure either the projectile or the shooting, and they will soon pass away.

斬關須是有金氣，虎陰申酉分明記，若是青龍逃者逝，無龍爭官多獲釁。三傳俱是日之財，丙丁從革做金栽，求財未逐先見乘，財多害己父母災。三傳俱是日干類，須防兄弟相連累，過房隨娘並義兒，有憂疑慮心下記。三傳俱是日之鬼，庚辛炎上功名遂，否極泰來更改至，大宜從官有祿位。

The "Zhang Guan" divination must include the metal element. The "White Tiger" and "Tai Yin" should be positioned at the hours of Shen and You, and this must be clearly remembered. If the "Azure Dragon" is in charge, a person who has fled will not return. If there is no "Azure Dragon" but there is a dispute involving officials, it is likely to bring about legal troubles. If all three transmissions are the wealth divination elements of the day stem, and on days of Bing or Ding, it forms the "Cong Ge" metal structure, it is like planting metal wealth in the fire position; the wealth has not yet been obtained, but it is already being taken by others, so more wealth brings more harm to oneself, and also causes disaster to the parents. If all three transmissions are the same as the day stem, they are like siblings, and one must be cautious of being involved in disputes among brothers. Matters such as being adopted by another family, following the mother to remarry, or being a foster son are all likely to bring worries and uncertainties, which should be remembered. If all three transmissions are the official ghost elements that overcome the day stem, and on days of Geng or Xin, it forms the "Yan Shang" fire structure, then achievements in official positions are likely to be realized; after hardship comes success, and there is a change in circumstances, which is most suitable for taking up an official post and enjoying salary and rank.

三傳相續吉凶隨，一事未脫一事來，根苗不斷信不誣，舊事新來想不疏。虎視傳中與螣蛇，占病絕食事可嗟，不是喉中命參差，滿口生瘡火上炎。課名獨腳只虛驚，不宜占病問行人，占賊不來驚不寧，任是危除三日清。辰加子上後玄乘，此是占人宅破星，散家破宅人淫奔，夫婦乘離有異心。

The three transmissions start and end consecutively, with good and bad fortune coming one after another. One matter has not yet concluded when another arises; the roots and sprouts are continuous. This statement is indeed true. Old matters have not yet passed, and new ones have already arrived. It is truly not distant. In the "Tiger Watching" lesson, seeing "Teng Snake" again indicates that if one is ill, they will be unable to eat, which is a sad situation. It is not that the throat is ill or the life is unstable, but rather that there will be mouth sores and rising heat. A lesson named "Single Foot" is mostly just a false alarm and is not suitable for divining illness or asking about travelers. When used to divinate thieves, the thieves will not come, but there will be disturbances and unease. Even if there is danger, it will be quiet within three days. When the hour is placed on the Zi position, and it is accompanied by "Heavenly Empress" and "Black Tortoise," this is an omen of a house being broken down: the family will scatter, the house will be ruined, people will have affairs outside, husband and wife will be estranged, and each will have different intentions.

午加申上見虎陰，財散人離事鼎新。庚辛逢鬼在門庭，閃人避債面逢迎。辛日用巳上見蛇，助刑伐德更吁嗟。一人不喜眾人邪，求謀不順被人遮。一云：加庚上見螣蛇，是刑中火克金也。辛德在丙上。酉加丁上見三妻，內外紛紜無定時。求財有應三日期，須知玄妙轉幽微。

The Heavenly Stem Wu is placed on the Earthly Branch Shen, and there is also the presence of the White Tiger and Tai Yin, indicating the dispersal of wealth and the separation of people, with affairs needing to start anew. On days of Geng and Xin, if the official ghost is guarding the door, there will be situations of evading people and avoiding debts, and encountering difficulties face to face. On Xin days, with the transmission starting from Si, and the Teng Snake appearing on Si, it enhances punishment and injury to the daily virtue, which is even more regrettable. If one person is unhappy, others will follow and develop wrong thoughts, making endeavors not smooth and everywhere being obstructed. Another interpretation: Si is placed on Geng, with the Teng Snake, indicating punishment with fire overcoming metal; the Heavenly Virtue of Xin is at the position of Bing. When You is placed on Ding, the image of three wives appears, indicating confusion both inside and outside the family. Seeking wealth has a response, with a period of three days, and the subtleties need to be slowly understood, becoming more intricate as one continues to explore.

行年本命破為禍，合用合動轉相拘。欲為不為百事虛，自身疑惑無定意。初傳巳破便無成，中傳中輟事相凌。事欲成就卻虛陳，末傳見破太的真。戌亥加支為朱雀，宅中斛斗堆垛腳。常龍戌亥更的確，典質豐隆滿架閣。寅未子巳作三傳，毋令卯酉作行年。夫婦分飛起盡間，男女行年被掠傷。

When the year pillar and the native's destiny encounter "Pò" (Break), misfortune arises. Things that should come together and initiate action instead hinder each other; one wants to act but cannot, leading to failure in all endeavors, confusion in the mind, and indecision. If the first transmission already carries "Pò", the matter fails from the beginning. If the middle transmission carries "Pò", the matter halts midway, with mutual conflict; it seems about to succeed, but it turns out to be empty. The final transmission encountering "Pò" is most appropriate. If "Zhu Que" (Vermilion Bird) is on the branches of Xu or Hai, it indicates that grain measures are piled up by the wall. If "Tai Chang" (Tai Chang) and "Qing Long" (Azure Dragon) are on Xu or Hai, it indicates that pledged or pawned items are abundant and fill the shelves. If the three transmissions are made up of Yin, Wei, Zi, or Si, then avoid having Mao or You as the year pillar; the separation of husband and wife begins in this context, with both partners suffering from being invaded or harmed.

功曹作虎在門前，貓兒當門惹禍端。螣蛇驚怪朱雀喧，若克干神被人牽。天狗逆行四行神，破刑發害虎勾侵。加人本命火來驚，加宅左右對門尋。天馬來臨門占宅，他人書信多不測。吉吉凶凶神將推，死氣物類與分劈。墓神死氣帶刑沖，加宅內外不安凶。更兼四廢又來逢，毀拆遷居卻可容。

The term "Gongcao" (Yin) is on "Baihu" (White Tiger), like a tiger guarding the gate or a cat at the door, which is most likely to cause trouble. Additionally, "Tengsnake" brings sudden fears and "Zhuque" brings noise. If these are in conflict with the day stem, the person will be involved. "Tian gou" (Heavenly Dog) movesretrograde through the four directions, causing harm together with destruction and punishment. "Baihu" and "Gouchen" follow to disturb. If they are applied to a person's birth chart, it indicates fire-related troubles; if applied to a house, it affects neighbors and the opposite door. When "Tianma" (Heavenly Horse) appears at the gate of a house, it often indicates unexpected letters arriving from others. Whether it is good or bad depends on the judgment of the divine generals. If it is associated with death qi, it should also be judged by the category of objects. If the tomb god, death qi, and punishment clash are combined on the house, both inside and outside will be unstable. If it coincides with the day of "Sifei" (Four Wastes), then only moving and rebuilding can provide a place to stay.

太歲並馬作貴人，或同天月德加臨。鄰居左右及對門，必是曾迎大貴人。寅年正月潤下日，巳年四月曲直日，申年七月炎上日，亥年十月從革日。白虎乘墓及加支，其宅必定有伏尸。或在鄰舍對門推，主禍頻頻被鬼欺。甲子旬，辛未返吟。甲戌旬，乙亥干上子；甲申旬，乙酉返吟。甲午旬，己未伏吟。甲辰旬，辛亥干上子。甲寅旬，辛酉干上寅。按，白虎二句即“支乘墓虎有伏尸”也。

When both the "Too Old" and "Post-horse" are present and the "Nobleman" is above them, or when they are simultaneously combined with the "Heavenly Virtue" and "Monthly Virtue," it indicates that the neighboring houses and the house opposite must have once welcomed a great nobleman. On the day of the "Moisture" (water group) in the first lunar month of the Year of the Tiger, on the day of the "Flexibility" (wood group) in the fourth lunar month of the Year of the Snake, on the day of the "Ascending Heat" (fire group) in the seventh lunar month of the Year of the Monkey, and on the day of the "Metal Transformation" (metal group) in the tenth lunar month of the Year of the Pig, these all fall under this category. If the "White Tiger" is riding on the Tomb Spirit (ancestral tomb deity) and is combined with the branch, then there must be hidden corpses in that house; or if we look for it among the neighbors or the opposite house, it indicates frequent misfortunes and being deceived by ghosts. The specific days are: on the day of Xinwei in the Jiazi decade, it is a return chant; on the day of Yihai when the day stem shows Zi in the Jiaxu decade; on the day of Yiyou in the Jiashen decade, it is a return chant; on the day of Jiwei in the Jiawu decade, it is a hidden chant; on the day of Xinhai when the day stem shows Zi in the Jiachen decade; and on the day of Xinyou when the day stem shows Yin in the Jiayin decade. The commentary says that these two lines about the "White Tiger" mean "the branch riding on the tomb tiger indicates hidden corpses."

天地二醫居宅傍，左右鄰居有藥房。天空狼藉糞堆牆，酒店小吉為龍常。天地二火與月厭，蛇朱狼藉有災變。若更加辰宜須辨，定知一夕火光現。注云：克宅天火之煞，甲首前四，卦內相逢，天燭同意，甲子旬在辰。辰戌丑未為籬院，天空空亡須損陷。更加寅卯不堪為，籬穿壁倒無邊畔。

The deities Tianyi and Diyi reside beside the house, indicating that there are pharmacies nearby on either side. Where Tiankong is present, there is disorder and uncleanliness, often indicating a pile of excrement against the wall. If Xiaoji (Wei) is joined by Qinglong and Tai Chang, there is likely a nearby tavern. When Tianhuo and Dihuo deities appear together with Yueyan, and Tengshe and Zhuque are also present amidst disorder, there will be a fire incident. If this occurs in the branch hour, it is especially important to distinguish, as it can determine that a fire will definitely appear on a certain night. The annotation says: the harmful Tianhuo fire, which harms the house, is found by counting four positions from the beginning of the current ten-day period (Jiazi), and when it meets the hexagram, it is the same as Tianchu. In the Jiazi ten-day period, Tianhuo is in Chen. The four墓 (Chen, Xu, Chou, Wei) represent fences and walls. If Tiankong and Kongwang are present, the fence or wall is definitely damaged or collapsed. If added with Yin and Mao, the fence is torn and the wall is fallen, with no boundaries.

甲子乙亥土神行，籬穿壁倒枉支撐。更逢白虎轉猩獰，男虛女血兒肚膨。天魁月厭並天鬼，上乘蛇虎加宅地。或在卯酉門初位，宅凶難住迷遷徒。天鬼，春酉、夏午、秋卯、冬子。天鼠加支並月厭，蛇虎相乘子又見。老鼠白日驚怪見，虛耗錢財官病占。天鼠，正月在子，逆行十二支。

On Jiazi day and Yihai day, the earth deity is in motion, causing damage to fences and walls, and even white support is ineffective. If "White Tiger" appears again, the situation becomes even more terrifying, indicating male weakness, female blood disorders, and children's abdominal distension. If "Tian Gui" (戌), "Yue Yan," and "Tian Gui" are all present, with "Teng Snake" and "White Tiger" above them, and this combination falls on the property, or if it is located at the initial position of the卯 or酉 gate, the house is dangerous and difficult to stay in, so one has to move away helplessly. The position of "Tian Gui" is: in spring it is in You, in summer in Wu, in autumn in Mao, and in winter in Zi. If "Tian Shu" is present on the branch and coincides with "Yue Yan," with "Teng Snake" and "White Tiger" above it, and if it also falls on Zi position, it indicates that mice come out during the day causing disturbances, leading to financial loss. This is unfavorable for divination regarding illness or official matters. The position of "Tian Shu" is: in the first month it is in Zi, then it moves in reverse order through the twelve branches.

月厭六月來居巳，天鬼其時加午地。加宅鄰里邪鬼魅，童子師孃為禍祟。辰加午上螣蛇誇，更兼六合又相加。床蓆下面有毒蛇，若剋日干命輸它。“輸”，金氏旁改“乞”。劫煞臨命大凶神，亥卯未傳申生人。潤下巳主從革寅，炎上亥生不妄陳。

In June, the "Month Aversion" falls on the Si position, and the "Heavenly Ghost" is added on the Wu position. If this combination is present at the residence, there will be malevolent spirits and ghosts troubling the neighborhood, with young boys and female shamans causing trouble. The Chen position is added on Wu, allowing the "Teng Snake" to gain power and spread, and when combined with "Liu He," it indicates that there are venomous snakes hidden under the bed. If this snake overcomes the day stem, it will endanger one's life. Note: The character "输" was changed by the Jin family to "乞" beside it. The "Jiesha" (劫煞) appearing at one's birth year is a great Inauspicious Spirit. For those born under the wood trinity (Hai, Mao, Wei), the Jiesha is located at Shen; for those born under the water trinity (Shen, Zi, Chen), the Jiesha is at Si; for those born under the metal trinity (Si, You, Chou), the Jiesha is at Yin; and for those born under the fire trinity (Yin, Wu, Xu), the Jiesha is at Hai. These are not random statements.

吉凶期應日逐挨，凶會吉會共推排。今明有酒今朝醉，明日當醒明日來。辰加亥上乙亥日，婦人久病命難存。庚辰日死極端的，十個九個無改易。子加卯上是相刑，天后乘之妻女奢。更須求取天后陰，卯日之下雨霖霖。支破為陰憂中喜，公人有釁對案起。除此不須別指擬，端的如神而已矣。

The timing of good or bad fortune should be calculated day by day. The convergence of bad fortune and the convergence of good fortune should be compared together. If there is wine today and tomorrow, one will get drunk today; tomorrow one should recover, and the matter will come again tomorrow. When the stem Chen is placed on the branch Hai, on the day of Yihai, a woman who has been ill for a long time will have difficulty surviving; on the day of Gengchen, she will die, which is most accurate, with nine out of ten cases not changing. When the stem Zi is placed on the branch Mao, it is a case of Zi and Mao conflicting, and if the Heavenly Empress is involved, it indicates the wife or daughter will be extravagant. Also, one should look at the Yin spirit of the Heavenly Empress; on the day of Mao, there will be continuous rain. If the branch has a broken element and is of Yin nature, there will be sorrow mixed with joy; those handling official matters who have mistakes or disputes may end up in court. Apart from this, there is no need for further speculation; it is as accurate as a god.

甲辰旬中卯酉卯，甲戌旬中亦天耗。三傳空盡無凶撓，二八月中大小耗。權衡配偶龜蛇星，巳來加子降天神。子若加巳蛇龜休，陰陽不備事難成。申加巳上號玄胎，六合內戰子孫災。占事遲疑便未諧，期約兒孫指日來。占產天罡所加時，其時便是子生時。未產將為生日期，遠近推量決不移。

In the Jia Chen ten-day cycle, the positions of卯 and酉,卯 are considered, and in the Jia Xu ten-day cycle, the same position is referred to as "Great Loss." If all three transmissions fall into Kongwang, there will be no danger or disturbance. However, in the second and eighth months, one should consider "Great Loss" and "Minor Loss." When evaluating marriage and spouse, one should look at the stars Yuanwu (Black Tortoise) and Teng Snake (Turtle Snake). If巳 is placed on子, it is considered a heavenly deity descending, which is auspicious. But if子 is placed on巳, the energies of the snake and turtle will be exhausted, yin and yang will not be in harmony, and the matter will be difficult to achieve. If申 is placed on巳, it is called "Xuaitai," with "Liu He" (Six Harmonies) involved in internal conflict, indicating that descendants may suffer misfortune. For matters of decision, it will be hesitant and difficult to resolve in a short time. However, regarding the appointment to meet descendants, it can be expected soon. For predicting childbirth, one should look at the time when Tiangang (Chen) is placed. That time is the time of the child's birth. For those who have not yet given birth, this time can be used to predict the day of childbirth, and the distance can be calculated accordingly, without any change.

何知人家產欲分，天喜為用立當門。青龍元武在逡巡，六合見子慶佳辰。乙亥占來未加乙，太與婦人不相益。新舊病死良辰日，占訟忽然枷鎖逼。小兒有病告淹延，生死二氣俱入傳。命上逢生死在傳，至今危困也須安。三傳無順事纏綿，進退疑惑自遷延。若卜行人會時間，進傳帶忌有根蟠。

How do you know that someone's property will be divided? If "Heavenly Joy" initiates the transmission, and it is positioned directly at the gate position, then it is a sign. "Azure Dragon" and "Black Tortoise" are still hesitating and undecided, while "Liu He" shows the sign of "Zi," indicating a day of joy and celebration. On a Yihai day, the added element is not on "Yi," which is extremely unfavorable for women; both new and old illnesses will find their resolution on this day. If one is involved in a lawsuit, they will suddenly find themselves under the threat of imprisonment. If a child is ill and the illness is prolonged, and both "Life Qi" and "Death Qi" enter the three transmissions, then as long as the person's destiny is accompanied by "Life Qi" and "Death Qi" is within the transmissions, even though they are in a dangerous and difficult situation now, they will eventually recover. If the three transmissions are not in harmony, the matter will not be resolved quickly; if there is hesitation and indecision, it will naturally be delayed. If one is divining the time of a meeting, and the transmission progresses while carrying the "Hostile God," the matter will have some hidden complications.

日上發用內事論，日陰彼我事推論。辰上動時占別人，陰主小口宅災迍。第四辰陰有刑戰，定須小口生災譴。旺相向去自平和，常占否泰依公斷。辰陰空亡及天空，多因虛詭誑相籠。占人久病有災凶，欺罔神明心不公。午酉遞加乘勾陳，宅中難產女人驚。天空奴婢相欺凌，此類丙寅日死人。

Those divinations based on the day stem initiating the transmission concern matters within one's own household. The hidden spirit of the day stem concerns matters between oneself and others. Those divinations based on the earthly branch initiating the transmission concern others. The hidden spirit of the earthly branch concerns the household's children and disasters within the home. If the fourth lesson (earthly branch hidden spirit) has conflicts and battles, there will certainly be disasters for the household's children. If it receives the prosperous and strong energy and continues forward, it will naturally be peaceful. When judging fortune and misfortune, it is also decided in this way. If the hidden spirit of the earthly branch falls into empty loss or is accompanied by 'Heavenly Void,' it is mostly due to deceit and mutual entanglement. When divining about a long-term illness, there will be disasters and misfortunes, caused by deceiving the gods and being unjust in heart. If the branches of Wu and You mutually add upon each other and are accompanied by 'Gou Chen,' it indicates difficulties in childbirth within the family and women being startled. If 'Heavenly Void' is present, it indicates servants bullying each other. This type of divination will respond with someone's death on a Bingyin day.

凡欲幹事忌破神，干神沖破內人侵。支破卻被外人撐，太歲月建官事雲。經年累月事須詳，太歲相加數數將，一年隔歲次第張，不然患病與官妨。月建相加數幾月，亦如太歲一般說。若遇解神當解結，縱滯難通也喜悅。白虎加宅乘生氣，婦人有患或產至。兼帶血支並血忌，不久生產君須記。

When doing any affairs, the most to be avoided is the "Breaking" deity: if the deity on the day stem is broken, it indicates disturbance from family members; if the branch is broken, it signifies interference from outsiders; if the breaking falls on the Tai Su or the Month Builder, it relates to official matters. For long-term issues, they should be carefully examined: if the Tai Su is involved, count year by year, with each year corresponding to an event, proceeding sequentially; otherwise, it may indicate illness or conflict with official matters. If the Month Builder is involved, count the months, following the same method as with the Tai Su. If "Relief Deity" is encountered, it should resolve the entanglements; even if there is difficulty, it will eventually turn into joy. If "White Tiger" is present over the house and accompanied by "Life Qi," it indicates illness in women or impending childbirth; if it is further combined with the "Blood Branch" and "Blood Taboo" evils, childbirth is imminent, and the person should remember this.

上件神煞帶墓神，必須生產後災迍。本命行年死類並，因此災迍主死人。仲年仲月仲時辰，何堪月厭又相併。占人目前有禍迍，急令它去免牽人。官員遷轉問何神，須求日祿在傳並。若傳支馬大分明，有馬無祿卻難成。六癸六戊日返吟，官旺三奇有祿神。何堪傳又入三刑，四十五日荷聖恩。

The divine omens mentioned above, if combined with the Tomb Spirit (grave god), will certainly bring further misfortune after childbirth; if the native's destiny and the year's stem also meet with death qi and similar ominous forces, this misfortune may result in death. In the middle years, months, and hours of Zi, Wu, Mao, and You, they cannot withstand the month's aversion (月厌) coming together; the person seeking divination will face immediate troubles and should quickly take measures to remove them, to avoid involving others. For officials seeking promotion or transfer, which god should be consulted? One should look for the禄神 (favorable stem) of the day's stem within the three transmissions (三传); if the branch of the three transmissions also carries the post-horse (驿马), the situation becomes even clearer; only having the post-horse without the favorable stem will still make the matter difficult. On the sixth癸 day and sixth戊 day, if the divination shows a returning echo (返吟) pattern, with the official star (官星) prosperous and strong, the three marvels (三奇) complete, and the favorable stem present, and if the three transmissions fall into the three punishments (三刑), then within forty-five days, one will receive imperial favor.

六甲六庚也三刑，有祿備馬備官星。比如戊癸有艱辛，支干俱破乃申寅。庚辰之日午加庚，寂寂落空莫問官。便是重權必失權，天罡加子法難覓。“罡”，金氏旁註“魁”字。天后初傳忌四季，白虎為陰多不意。不出季中妻身廢，此法切於心上記。

On Jia and Geng days, the Three Punishments are also present, along with the禄神, the Post-horse, and the official star, indicating promotion; however, compared to Wu and Gui days, there is more hardship in between, because both the branches and stems are broken, which is due to the conflict between Shen and Yin. On Gengchen day, the Wu is placed on Geng, and it is cold and lonely, falling into Kongwang, so it is not necessary to inquire about official positions; even if one holds great power, it will certainly be lost. The Tiangang is placed on Zi, making the situation even more difficult to find a way forward. Note: The character 'Gang' is written as 'Kui' by Jin氏 in the marginal notes. The 'Heavenly Empress' in the first transmission is most忌 to fall on the positions of Chen, Xu, Chou, and Wei, the four seasons; the 'White Tiger' is also considered a yin spirit, often leading to unexpected changes. Within this season, the wife's health will be harmed, and this point should be remembered clearly.

吉星卻入空亡內，凶星又來支干寄。宅廢人災多不意，若占凶事反平易。末句即“已災凶禍反無虞。”之意也。太沖無令入酉申，床凳腳損不堪憑。令人腳痛及胃疼，修換堅牢病自平。金氏旁改“修換為有救。”癖改為病。

A fortunate star falling into Kongwang indicates misfortune, while an evil star residing on the branch or stem suggests the house will be abandoned and people will suffer unexpected calamities. However, if used to predict dangerous matters, the outcome will be smooth and easy. The last sentence means that existing disasters and misfortunes will not cause worry. If Taichong (Mao) does not have authority and enters the position of You or Shen, it indicates that the legs of chairs and benches will be damaged and unreliable, causing foot pain and stomachache. If they are repaired and made secure, the illness will naturally recover. Note: Jin's annotation changes 'repaired and replaced' to 'saved' and 'habit' to 'illness'.

天空加卯望人來，戌為人力更和諧。若帶天喜吉頻諧，定須報喜得開懷。天空臨支或空亡，或在對門左右居。更帶四廢無吉祥，屋倒門摧欲廢將。注云：四廢，春庚辛，夏壬癸，秋甲乙，冬丙丁。死氣入傳莫占病，忽然生氣來加命。臨危不死只重症，得入空亡凶更定。

The term "Tian Kong" placed on the Mao position indicates someone is expected to arrive, with the Xu position indicating assistance from others, making things more harmonious and smooth. If "Tian Xing" is also present, auspicious events will frequently align, and there will certainly be good news, bringing joy. However, if "Tian Kong" is on the branch or falls into "Kong Wang," or is in the opposite position or adjacent positions, and is accompanied by "Si Fei," there will be no auspiciousness at all; the house may collapse, the door may be destroyed, and the place will soon be abandoned. Note: On days of "Si Fei," in spring it is庚 and 辛, in summer it is 壬 and 癸, in autumn it is 甲 and 乙, and in winter it is 丙 and 丁. If "Si Qi" enters the "San Chuan," do not predict illness. If suddenly "Sheng Qi" comes to affect the original destiny, then even though in danger, death is not certain, but it will be a serious illness. However, if "Sheng Qi" falls into "Kong Wang," the ominous sign becomes certain.

未加卯上曲直名，東司壁破見人身。老婦久病病難醒，乙日更乘官事頻。元武來加入浴盆，豐都使者號追魂，病人十日內須傾，出入須防溺水驚。反官驛馬祿青龍，武職太常白虎通，文龍武虎皆不從，官星不旺也難容。貧道新添一百章，未必全為珠玉藏。若有後人情斯者，洞澈天機理妙長。

The branch 未 is placed on 卯, forming the name of the "curved and straight" wood formation. This indicates damage to the walls of the eastern toilet, allowing visibility of human figures. An elderly woman suffering from a long illness may be in a state of confusion and difficulty in waking. If this occurs on an 乙 day, legal disputes will continue to arise frequently. When Black Tortoise arrives and joins the position of the bath, it signifies the messenger from Fencheng, known as the "soul catcher." The patient will certainly perish within ten days, and one should also be cautious of sudden dangers from drowning. In reverse, regarding official positions: The Post-horse and 禄神 along with Azure Dragon indicate civil officials, while Tai Chang and White Tiger relate to military ranks. If civil officials are not accompanied by Azure Dragon or military officials are not accompanied by White Tiger, they cannot support each other. If the official star is not strong, it will be difficult to secure a position. The Daoist has newly added these one hundred verses, which may not all be treasures; if future generations are fond of them, they can understand the heavenly mechanism, and the meaning and principles within are profound and enduring.

天空之陰作元武，盜賊入家相陵侮。天后之陰是白虎，月中絃斷應難補。三傳年命及正時，若逢驛馬莫推移。生月後四胎空推，臍帶纏頭不用疑。六戊六癸日伏吟，官旺三奇有福神。何堪傳又入三刑，四十五日荷天恩。

The spirit of Tian Kong falls as Yuan Wu, indicating thieves entering the house to insult and humiliate; the spirit of Tian Hou falls as Bai Hu, like the moon reaching the middle of its cycle and the string breaking, which once fulfilled is hard to repair. If the three transmissions, the year's fate, and the exact hour encounter Yima, the matter should not be delayed any longer. From the month of conception, counting the fourth position as the fetal spirit, if it falls on Kongwang, incidents such as the umbilical cord around the neck need not be doubted. On the days of Liu Wu and Liu Gui, if the Fu Yin lesson occurs, the official star is prosperous and strong, the three marvels are complete, and there are auspicious deities; adding the three transmissions falling into the three punishments, one will receive Heavenly Grace within forty-five days.

天空加卯地土蕪，積穢不潔或當途。不能逐日香火疏，阻隔人財久不居。四絕又並馬入墓，喜中生災，人無路。不問四墓覆四生，病痊再發訟復興。仇人和了又重嗔，畢竟墓退生復生。前二句原本連此章貫下之，金氏以硃筆畫斷，餘細玩文義，實不相貫，故從前缺文例另錄之。

The "Tian Kong" (Sky) is placed on the Mao (Rabbit) position, indicating barren land, accumulation of filth and uncleanness, or being located at a crossroads. It is not possible to burn incense and sweep daily, leading to obstruction of people and wealth, and difficulty in staying long. The "Four Absolute" deities also join with the Post-horse (Yi Ma) and enter the tomb position, causing a disaster from joy, leaving people with no way out. There is no need to inquire about the four tombs pressing down on the four life positions: when illness is cured, it will recur; when lawsuits are settled, they will arise again; when enemies reconcile, they will become angry again. After all, once the tomb energy retreats, the life energy will rise again. Note: The first two sentences were originally connected with this chapter, but Jin's red ink cut them off. After carefully considering the meaning, I found they are not connected, so I have recorded them separately following the format of "missing text."

子，神后天后，屬齊，女虛危三宿。丑，大吉天乙，屬吳，斗牛二宿。寅，功曹青龍，屬越，尾箕二宿。卯，太沖六合，屬宋，氐房心三宿。辰，天罡勾陳，屬鄭，角亢。巳，太乙螣蛇，屬楚，翼軫二宿。

The position of Zi corresponds to the Month General named Shenhou, and the Heavenly General is Tianhou. Its territory corresponds to the state of Qi, and it aligns with the constellations Nu, Xu, and Wei. The position of Chou corresponds to the Month General named Daji, and the Heavenly General is Tianyi Guiren. Its territory corresponds to the state of Wu, and it aligns with the constellations Dou and Niu. The position of Yin corresponds to the Month General named Gongcao, and the Heavenly General is Qinglong. Its territory corresponds to the state of Yue, and it aligns with the constellations Wei and Ji. The position of Mao corresponds to the Month General named Taichong, and the Heavenly General is Liuhe. Its territory corresponds to the state of Song, and it aligns with the constellations Di, Fang, and Xin. The position of Chen corresponds to the Month General named Tiangang, and the Heavenly General is Gouchen. Its territory corresponds to the state of Zheng, and it aligns with the constellations Jiao and Gang. The position of Si corresponds to the Month General named Taiyi, and the Heavenly General is Tengshe. Its territory corresponds to the state of Chu, and it aligns with the constellations Yi and Zhen.

午，勝光朱雀，屬周，柳星張三。未，小吉太常，屬秦，蟛鬼二宿。申，傳送白虎，屬晉，觜參二宿。酉，從魁太陰，屬趙，胃昴畢三宿。戍，河魁天空，屬燕，硅婁二宿。亥，登明元武，屬魯，室壁二宿。六壬鬼撮腳卷之八九萬百章歌終。此卷起，總括玉田歌止，共五卷，與前之旬中神煞一卷，俱隱所無。有此者宜敬寶而秘之。春園又記。

At the position of Wu, the name of the month general is 'Shengguang', and the heavenly general is 'Zhuque'. The territory corresponds to the state of Zhou, and the three stars are Liu, Xing, and Zhang. At the position of Wei, the name of the month general is 'Xiaoji', and the heavenly general is 'Tai Chang'. The territory corresponds to the state of Qin, and the two stars are Jing (originally written as 'Peng') and Gui. At the position of Shen, the name of the month general is 'Chuansong', and the heavenly general is 'Baihu'. The territory corresponds to the state of Jin, and the two stars are Zi and Shen. At the position of You, the name of the month general is 'Congkui', and the heavenly general is 'Tai Yin'. The territory corresponds to the state of Zhao, and the three stars are Wei, Mao, and Bi. At the position of Xu, the name of the month general is 'Hekui', and the heavenly general is 'Tian Kong'. The territory corresponds to the state of Yan, and the two stars are Kui (originally written as 'Si') and Lou. At the position of Hai, the name of the month general is 'Dengming', and the heavenly general is 'Yuanwu'. The territory corresponds to the state of Lu, and the two stars are Shi and Bi. This is from the eighth volume of 'Liu Ren Gui Cuo Jiao', and the 'Jiu Wan Bai Zhang Ge' ends here. From this volume to the summary of 'Yu Tian Ge', there are five volumes in total, along with the previous volume 'Xun Zhong Shen Sha', which are all hidden and not transmitted elsewhere. Those who have the fortune to obtain them should treat them with respect and keep them secret. Spring Garden records this.

朱雀來臨旺相中，行年月建命相逢，驛馬加臨日辰用，高名先在薦書中。占解試，須得朱雀乘旺相氣，更加年命月建，又傳驛馬加日辰。朱雀加臨旺相中，上下相生不落空，更乘有氣吉神助，高名科甲喜重重。太歲為吉將剋日辰，年值天乙，定得官也。

The Vermilion Bird governs official documents and messages. If it arrives and rides on the prosperous and strong energy, and also meets the year pillar, the month builder, and the native's destiny, and the Post-horse is added on the day branch and initiates the transmission, then a high reputation has already been recorded in the recommendation list. For divination on the examination (a type of local examination), it is essential that the Vermilion Bird rides on the prosperous and strong energy, and also combines with the year and destiny, the month builder, and the three transmissions must include the Post-horse added on the day branch. When the Vermilion Bird is present and in the prosperous and strong position, the upper and lower elements mutually generate without falling into Kongwang, and it is supported by auspicious deities with energy, then a high reputation and official rank will bring many joyful events. If the sovereign year is a favorable general that overcomes the day branch, and this year also meets the Tianyi Guiren, then an official position is certainly obtained.

歲為將剋日辰年，更為傳用是占官，若逢天乙臨生旺，日辰蛇虎卻徒然。求財須是責青龍，龍喪身時定是凶，入水求之百倍豐，若還出水也成空。在未，入墓喪身；在雀午乘龍，亦謂喪身求財無氣。在亥謂之入水，利多，在子謂之出水，則利少。

The Tai Su is considered as a Heavenly General that overcomes the Day Branch, the Day Stem, and the personal year. It also becomes the initiating transmission of the Three Transmissions, which forms the pattern for predicting official positions. If it is further accompanied by the Nobleman of Heaven (Tian Yi Guiren) located in a favorable and flourishing position, then even if the Day Branch has Teng Snake or White Tiger, it will not be harmful. When seeking wealth, one must rely on the Azure Dragon. If the Azure Dragon suffers a loss, it will certainly be ominous. If the Azure Dragon enters water, it will bring a hundredfold profit; but if it leaves water, the benefit will be lost. When the Azure Dragon is in the hexagram of Wei (Earth), it is considered as entering the tomb and suffering a loss; when it is in the hexagram of Wu (Fire), which is the position of the Vermilion Bird, it is also considered as suffering a loss, and seeking wealth will be ineffective. When the Azure Dragon is in the hexagram of Hai (Water), it is called entering water, which brings great profit; but when it is in the hexagram of Zi (Water), it is called leaving water, which results in less profit.

日時之上要財臨，莫犯空亡亡劫神，貴人龍雀乘干克，二馬帶貴須速尋。初末傳有氣，怕犯空，貴人等乘日，復見克為財。貴人等帶二馬，乘財者，隔州路出外之財。年財臨歲月主纏，龍蛇營運及妝奩，玄僧虎孝屠公吏，省眷勾合斗田園。玄僧道之財，虎孝家、公吏、屠 。

On the day and hour, there should be the wealth god occupying the position; it is not allowed to be in the empty position or to be afflicted by 'Wangshen' or 'Jiesha'. If 'Nobleman', 'Azure Dragon', and 'Vermilion Bird' are on the day stem and are being overcome, that indicates wealth. If 'Heavenly Horse' and 'Post-horse' are accompanied by the Nobleman, one should hurry to seek wealth. The first and last transmissions should have vitality; they should not be in the empty position. If the Nobleman is on the day and is being overcome, that indicates wealth. If the Nobleman is accompanied by two horses and is on wealth, it indicates wealth obtained from distant places or through travel. If the wealth god is on the current year's stem and is on the sovereign or the month builder, it indicates continuous entanglements. 'Azure Dragon' and 'Teng Snake' indicate business operations and dowry items. 'Black Tortoise' indicates wealth from monks and Taoists, 'White Tiger' indicates wealth from filial families, public officials, and butchers. 'Tai Chang' indicates visiting relatives, while 'Gou Chen' and 'Liu He' indicate disputes over fields and land. The 'Black Tortoise' is wealth from monks and Taoists, and the 'White Tiger' is wealth from filial families, public officials, and butchers.

後陰婦女與金銀，太常衣服貸親人，天空爭奪最不仁，貴人尊長賜時新。財帶陰后，是婦人金銀釵釧之財；太常是借貸衣服之財。天空是爭奪之財，貴人是尊長賜與之財。青龍受克利難圖，龍克歲君利有餘，財加生旺意自用，用起空亡才自除。

The Heavenly Empress and Tai Yin represent wealth from women and jewelry; Tai Chang represents wealth from clothing and loans from relatives; Tian Kong represents wealth obtained through force and unrighteous means; and Nobleman represents wealth given by superiors as new items. If the wealth sign is accompanied by Tai Yin or Heavenly Empress, it signifies wealth from women's jewelry; if accompanied by Tai Chang, it signifies wealth from borrowing clothes; if accompanied by Tian Kong, it signifies wealth obtained through contention; if accompanied by Nobleman, it signifies wealth given by superiors. If the Azure Dragon is weakened, benefits will be difficult to obtain; if the Azure Dragon overcomes the Tai Su, profit will be abundant; if the wealth sign is in a flourishing and vigorous position, it can be used as desired; if the initiating transmission falls into Kongwang, wealth will naturally disappear.

卯占早近卯陽臨，陰局須遲遠處音。二月中氣分離事，酉居八月反茲尋。卯居陽局，主早信，陽朝信也。卯曰門，卯臨陰局，主晚信並遲。在春分時占得，主分離信。酉臨陽局，主暗遠信並遲信，臨陰局，主早近明信。在秋分占，主分離信。

Using the trigram卯 to divinate, if卯 is in a yang palace, it indicates that news comes early and from a nearby place; if it is in a yin palace, the news arrives slowly and from a distant place. If the divination is done during the middle of spring equinox in the second month, it indicates matters of separation; when酉 is in the eighth month, the same principle applies in reverse. If卯 is in a yang palace, it suggests receiving news early, specifically in the morning; since卯 is also called the gate, if it is in a yin palace, the news comes late and is delayed; if the divination is done during the spring equinox, it indicates news of separation. If酉 is in a yang palace, it suggests receiving obscure and delayed news from a distant place; if it is in a yin palace, the news comes early and is clear, coming from a nearby place; if the divination is done during the autumn equinox, it indicates matters of separation.

欲知丹詔發京華，傳內歲君月將查，天馬一處並交加，此為天子信無差。虎馬卻來厭煞乘，傳中不與水神並，相旺更沒空亡煞，殿頭內職信分明。殿班內職，走馬信至也。遠信月將加正時，日上神陰是信期，信建臨官並帝旺，方神無氣信方歸。日上神陰，是信神。信神帶官旺即來，囚死空即無信也。神建旺處，信至之期。家神旺無信，休囚立至。

To determine whether an imperial edict has come from the capital, examine the three transmissions to see if the year stem and the month general are present. If the Heavenly Horse is also in the same position, this indicates the emperor's message, without error. However, if the White Tiger and the post-horse are riding the Month Aversion, and the three transmissions do not align with the water deity, and if they have the strength of prosperity rather than weakness, and there is no Kongwang, then this indicates a message from an inner official in the palace, which is certain to arrive. The term 'inner official in the palace' refers to those who ride horses to deliver messages. When predicting news from afar, place the month general on the hour. The hidden deity of the day's stem is the messenger's time. If the messenger deity is in the position of officialdom or prosperity, the message will arrive. If the directional deity lacks strength, the message will return. The hidden deity of the day's stem is the messenger deity. If the messenger deity carries the strength of the official star, the message will arrive. If it falls in a state of weakness, death, or Kongwang, there will be no message. The place where the deity and the month builder are both strong is the time the message will arrive. If the family deity is strong, there will be no message, but if it is weak, the message will arrive immediately.

武來克信信隨歸，信來克武尚猶遲，更看元武入墓時，此是信來端的期。信來傳內害兼空，信必欺誣不可從，信為日鬼復刑害，語定侵凌用意凶。信神帶六害空亡入傳，或立於空亡之地，為詐信。信神為日鬼帶刑害，有人侵凌之意。行人若要問來期，四課行年六處摧，辰上兩課立見歸，日干兩課到時遲。行人行年入四課，得辰上兩課發用，定來速。日上兩課來遲。

The Black Tortoise comes to attack the messenger god, indicating that the message will return soon; if the messenger god attacks the Black Tortoise, the message will arrive later. Observing when the Black Tortoise enters its tomb, that is the exact date the message will arrive. If the messenger god falls into the three transmissions along with the sixth harm and also enters the Kongwang, the message is certainly false and should not be believed. If the messenger god becomes the official ghost of the day stem and also carries punishment and harm, then the person's words will certainly be disrespectful and have ill intentions. If the messenger god carries the sixth harm, Kongwang, and enters the transmission, or stands on Kongwang, it is a false message. If the messenger god becomes the day's official ghost and also carries punishment and harm, someone is intentionally being disrespectful. When divining about a traveler's return, one should examine the four lessons and the traveler's age, considering these six aspects: if the two lessons on the辰 (Chen) initiate the transmission, the person will return immediately; if the two lessons on the day stem initiate the transmission, the return will be delayed. If the traveler's age falls into the four lessons, and the two lessons on the辰 initiate the transmission, the person will come quickly; if the two lessons on the day stem initiate the transmission, the person will come slowly.

正貴為用即時來。三傳俱順卻徘徊。陽日伏吟傳內歸，行人帶馬不須催。正貴為用立至，正時見返吟未到。陽日伏吟，如丙寅日，巳申寅，自外傳內，立至。又如戊寅日，申亥寅，占行人立至，以初傳日辰為用。飛神又帶馬，故來遲。日為外，辰為內，辛未日伏吟，陰日伏吟，未丑戌，自內傳出外，行人未歸也。

The nobleman is the one initiating the transmission, and the traveler arrives immediately; if the three transmissions are all in order, the traveler is still hesitating and has not returned. On a yang day, if the divination is 'hidden chant', and the three transmissions go from outside to inside, the traveler will return; if the traveler is accompanied by the post-horse, there is no need to urge him. The nobleman initiating the transmission means the person arrives immediately; if the time is 'returning chant', the person has not yet arrived. On a yang day with 'hidden chant', for example, on a Bingyin day, the three transmissions are巳, 申, 寅, going from outside to inside, and the traveler arrives immediately; again, on a Wuyin day, the three transmissions are申, 亥, 寅, and the traveler also arrives immediately, with the first transmission initiating from the day branch. If the flying god also brings the post-horse, the traveler arrives later. The day stem is outside, the day branch is inside; on a Xinwei day, which is a yin day, the three transmissions are未, 丑, 戌, going from inside to outside, and the traveler has not yet returned.

欲問行人來未來，但將飛伏二神猜。第三第四不用摧，飛即臨門伏未回。傳上神剋日干為飛，日干克傳上神為伏，更加傳上第三第四為用，來得尤速。白虎行年道路神，貴人太歲本家尊，家旺路衰歸騎奔，家衰路旺未回身。白虎行年為路，貴歲為家。路在空亡敗墓鄉，家神克路路神空，行年白虎會今日，便是歸期不用詳。行年白虎二神合日即歸。

To determine whether a traveler will come or not, focus on the 'Flying God' and 'Hidden God'. The third and fourth lessons do not need detailed analysis. The Flying God indicates that the person has already arrived, while the Hidden God suggests the person has not yet returned. If the god in the third transmission is strong enough to overcome the day stem, it is called the 'Flying God'. If the day stem overcomes the god in the third transmission, it is called the 'Hidden God'. Further analysis should be based on the third and fourth lessons' initiating transmissions, which indicate a faster arrival. The 'White Tiger' and 'Year God' represent the road, while the 'Nobleman' and 'Celestial Stem' represent the family. If the family is strong but the road is weak, the person will return quickly by horse. If the family is weak but the road is strong, the person will not return. The 'White Tiger' and 'Year God' symbolize the road, while the 'Nobleman' and 'Celestial Stem' symbolize the family. If the road gods are in the 'Kongwang' position, or in a failed, buried, or tomb-like state, or if the family gods overcome the road gods, or if the road gods are in the 'Kongwang' position, and the 'Year God' and 'White Tiger' are in the same day, then the traveler will return, and further analysis is unnecessary. If the 'Year God' and 'White Tiger' are in harmony with the day stem, the person will return.

三傳中神克歲君，行子憂災虎病侵，陽吟外至人內傳，陰內傳外杳無音。游神加孟尚遲遲，仲季加之不從歸，貴人加日至不疑，天罡加季不移時。游神，春巳、夏子、秋酉、冬辰，加孟未至，加仲季不久至。白虎加臨在戌宮，用神卯酉亥相逢，定須即日解歸驄，二馬臨墓占一同。若是音信尚未通，朱雀之陰問來蹤。馬旺即到，丁卯日辰時，辰加卯為用，上見虎，又天馬克日上，當是巳時歸。

In the three transmissions, if the divine element overpowers the year's sovereign, the person going out will face worries and calamities, and the White Tiger brings illness and disturbances. On a yang day, when there is a hidden chant, the three transmissions come from outside to inside, and the person arrives. On a yin day, when there is a hidden chant, the three transmissions come from inside to outside, and there is no news. If the wandering spirit is placed on the four first branches (the four young months), the person will not arrive soon; if it is placed on the four middle branches or the four last branches, the person will return soon. If the nobleman is placed on the day branch, the person will arrive without doubt. If the Tiangang (Chen) is placed on the four last branches, the person will arrive immediately. The position of the wandering spirit: in spring it is in巳, in summer in子, in autumn in酉, and in winter in辰. If the wandering spirit is placed on the four first branches, the person will not arrive soon; if placed on the four middle branches or the four last branches, the person will arrive soon. If the White Tiger is placed in the戌 palace, and the useful god meets with卯,酉, or亥, the person will definitely return and dismount that day. When the Heavenly Horse and the Post-horse are in their tomb positions, the divination is the same. If there is still no news, ask the Yin spirit of the Vermilion Bird to trace the trail. If the Post-horse is strong, the person will arrive immediately: for example, on a Dingmao day at the hour of辰, if the辰 is placed on卯 and initiates the transmission, and the White Tiger is above it, with the Heavenly Horse marking the day's god, the person should return at the hour of巳.

行逾千里貴前尋，倍此而須數後程。前去後歸兩般論，彼此原來第五辰。近行龍路月為家，路克家回家克賒。返吟為用月復加，望人立至定無差。乘神家克路未回，是太陰克青龍所乘神。返吟為用，太陰加立至。返吟時，占行人多不來。雖是二馬傳墓，亦不來。返吟日為用，與月建相會，立至。

If the journey is more than a thousand miles, one should look for the Nobleman first; if it is twice as far, then one should count the distance after the Nobleman. Going forward and returning should be considered separately, both originally taking the fifth hour (the hour obtained by adding the positions apart). For short journeys, the Azure Dragon represents the path and the Month Builder represents the home: if the path overcomes the home, the person will return soon; if the home overcomes the path, the return will be delayed. If the transmission starts with a return echo and the Month Builder also joins, the expected person will arrive immediately without error. If the god accompanying the journey is overcome by the home, the person will not return, which is due to the Tai Yin overcoming the Azure Dragon. If the transmission starts with a return echo and the Tai Yin joins, the person will arrive immediately; but when a return echo occurs, the expected person usually does not come. Even if two horses enter the tomb, they still do not come. If the day of the return echo starts the transmission and meets the Month Builder, the person will arrive immediately.

欲將所孕卜月日，先看發用在何方，一二貴前主弄璋，四三貴後細消詳。用在第一二課，又在在乙前是男。用在三四課，又乙後是女。陰人年見有女占，那堪傳送復加年，三傳俱陰女不錯，純是陽時男有緣。行年上見陰是女，陽是男，三傳俱陽生男，俱陰生女。假令用在日陽，陽旺在卯，上見子，子為陽，即生男；陽日取日干旺處，陰日支生處是也。

To determine the month and day of birth of a pregnant woman, first look at where the initiating transmission falls. If the initiating transmission is in the first or second lesson and is before the nobleman, it indicates a male child. If it is in the fourth or third lesson and is after the nobleman, one must carefully examine further, which mostly indicates a female child. If the initiating transmission is in the first or second lesson and is before the heavenly stem Tianyi, it is a male child. If it is in the third or fourth lesson and is after Tianyi, it is a female child. If the person's age is seen with a yin general, it indicates a female child; and if the transmission (Shen) is also added on top of the age, then it is definitely a female child. If all three transmissions are yin generals, it is certain to be a female child. If all are yang generals, then it is likely a male child. If the age is seen with a yin general, it indicates a female child; if with a yang general, it indicates a male child. If all three transmissions are yang generals, it indicates a male child; if all are yin generals, it indicates a female child. If the initiating transmission is on the yang position of the day, the yang strength is at卯 (Mao), and if there is 子 (Zi) on Mao, which belongs to yang, it indicates a male child. On a yang day, take the position where the day stem is strong; on a yin day, take the position where the branch god is born. This is the principle behind it.

三傳內藏卯酉神，兩門出入是其因。子午乘龍妻妾娠，血支血忌生氣並。月將加產母行年，數至今日日辰看，若值空亡兼命年，三合四煞望生難。月將加母行年，數至今辰，若空及年命值四殺三合，凶。用神月建母行年，三處同將一法占，陰即為女陽即男，三處二空胎盡然。三處見兩重空亡，又加墓地是胎。

Within the three transmissions, there are hidden the spirits of卯 and酉, which are the two gateways, through which all coming and going begins. The spirits of子 and午 are occupied by the Azure Dragon, which indicates matters concerning wives and concubines and pregnancy. If the Blood Branch, Blood Taboo, and Life Qi all coincide with these, it is a clear confirmation. Place the Month General on the mother's birth year, count to today's Day Branch, and observe. If it falls on Kongwang, and the mother's birth year is unfavorable, and also meets the Triple Harmony and Four Evils, then a smooth delivery becomes difficult. Place the Month General on the mother's birth year, count to today's Day Branch, and observe. If it falls on Kongwang, and the mother's birth year is afflicted by the Four Evils or the Triple Harmony, it indicates danger. The spirit of the Initiating Transmission, the Month Builder, and the mother's birth year should all be calculated using the same Heavenly General and the same method: a Yin General indicates a female, and a Yang General indicates a male. If two of the three places fall on Kongwang, the fetus is likely to be lost. If all three places fall on Kongwang and are also over a tomb, the fetus is certain to be lost.

螣蛇白虎若重逢，更帶兒傳兩子同，三傳大殺飛廉虎玄同，須更立產在其中。蛇虎兩重者，假令巳作蛇，巳在蛇本位，故云重。又須帶兒子，主雙生。假如己巳日午將巳時，虎視課，兩重申，申即兩重白虎也，後於申月申時生兩男。若三傳中逢大煞、白虎、天空，立產。大煞旁，金氏朱注“飛廉”。

If both "Teng Snake" and "White Tiger" appear together, and the "Son and Grandson" hexagram is included in the transmission, it indicates a twin birth. If the three transmissions contain "Great Sha" (i.e., Fei Lian), along with "White Tiger" and "Black Tortoise," it indicates immediate childbirth. The term "two heavy Teng Snake and White Tiger" refers to a situation where "Teng Snake" is on the position of "Si" which is its original position, thus called "heavy." It also requires the presence of the "Son and Grandson" hexagram to indicate twins. For example, on the day of Ji Si with Wu general and the time of Si, the "Hu Shi" lesson was obtained, with two "Shen" positions, meaning two "White Tigers," and later two boys were born in the month and hour of Shen. If the three transmissions include "Great Sha," "White Tiger," and "Tian Kong," it indicates immediate childbirth. "Great Sha" is noted by Jin as "Fei Lian" in red ink.

類不逢空旺相乘，傳生支合事須成，見類日鬼空刑害，所干不遂類中明。幹事，三傳上下相生，支神三六合干合，所干成。雖是見類，與今日為鬼，或刑害空亡，三傳見害，不成。傳中用事之人，須此原本作“比”字。言之。

The type of deity involved is not in Kongwang and is riding on the prosperous and strong energy, with the three transmissions mutually generating and also harmonizing with the branch deity, so the matter will certainly succeed. If the type of deity becomes the official ghost of the day stem, or falls into Kongwang, or is accompanied by punishment and harm, the matter will not go smoothly, and this is clearly seen in the type of deity. When doing things, if the three transmissions are mutually generating between upper and lower, and the branch deity forms a triple harmony or Liu He with the day stem, the matter will succeed. Although the type of deity is seen, if it becomes the official ghost of the day stem today, or there are punishment, harm, or Kongwang, and there is also harm in the three transmissions, the matter will not be completed. The person in charge in the three transmissions should also be discussed according to this principle.

占婚二后忌刑傷，子逢天后女賢良，丑為天乙男清秀，占妻占得喜非常。二后無克戰刑害，若子作天后，女新妍；丑作天乙，男清俊。假如寅卯日占婚，亥卯未局作傳神。必是連枝帶葉親，兩個姑舅作來回。寅卯日傳曲直，巳午日得炎上。若逢巳酉丑三傳，婚姻異類隔山川。五行依此言三合，須知四格不同然。從革難成，眾中分雜之意也。

Divination for marriage indicates that the Heavenly Empress and the Heavenly Ethereal Nobleman should not be afflicted by punishment or harm. If the position of Zi (rat) has the Heavenly Empress, the woman is virtuous; if the position of Chou (ox) has the Heavenly Ethereal Nobleman, the man is handsome. If the divination for a wife shows such a pattern, it is very auspicious. The Heavenly Empress and Heavenly Ethereal Nobleman should not be in conflict or afflicted. If the position of Zi has the Heavenly Empress, the woman is newly beautiful; if the position of Chou has the Heavenly Ethereal Nobleman, the man is handsome. If the divination is done on a Yin or Mao day and the three transmissions form the wood triad of Hai-Mao-Wei, it indicates a marriage between relatives, with branches of families intermarrying. If the three transmissions form the "Qizhi" wood pattern on Yin or Mao days, or the "Yan Shang" fire pattern on Si or Wu days, they all fall into this category. If the three transmissions form the metal triad of Si-You-Chou, the marriage partners are of different kinds, separated by mountains and rivers. The Five Phases are interpreted according to the Triple Harmony, but it is important to recognize that there are four different patterns. The "Cong Ge" metal pattern indicates difficulty in achieving marriage, reflecting the idea of diversity and disorder among people.

旺氣與日為官鬼，勾朱貴會訟官司。相歷不陷於涉害，支干三六合為貴。占鬼，傳中見旺氣來克，為官鬼，更雀勾貴者，便言事因官府。又神將上下不落空亡，又須不歷涉害。與支干上三合六合，官司必成，對訟伸雪必勝，人老占病必死。如丙子日午將寅時老病。

The divine spirit of prosperity becomes the official ghost relative to the day stem. If the "Gou Chen," "Vermilion Bird," and "Nobleman" come together, it indicates legal disputes. If the spirits involved do not fall into the category of harmful influences and form a Triple Harmony or Liu He with the branches and stems, it is considered a noble pattern. When divining about official ghosts, if the three transmissions contain a prosperous spirit that attacks the day stem, it indicates an official ghost. If there are also "Vermilion Bird," "Gou Chen," and "Nobleman," the matter is caused by the government. Moreover, if the divine spirits and officials are not in Kongwang and do not encounter harmful influences, and form Triple Harmony or Liu He with the branches and stems, then the lawsuit will definitely proceed, and the person will win the case by presenting their case in court. However, if an elderly person is divining about illness, it indicates certain death. For example, on a Bingzi day with a Wu general at寅 hour, divining about an elderly person's illness is like this.

相氣日鬼入傳時，吉神生合干官司，雀勾刑害日財為，落空爭理失便宜。傳中相氣剋日為鬼，若得吉神良將，上下相生，六合三合，或干貴或，主謀生事，及干官理事，若刑害與日為財者，主官中爭財，落空不成。相氣初剋日為財，定知財上事關懷。將是後陰並六合，便於妻妾位中猜。傳中見相氣，與日為財，即主財事。後陰六合，便是妻事。為今日子孫，便言子孫。

The spirit of mutual influence acts as the official ghost of the day stem and enters the three transmissions. If a favorable deity is in harmony or mutual generation with it, it indicates matters concerning official affairs. If it is accompanied by 'Vermilion Bird' and 'Gou Chen' along with punishment and harm, and this deity is considered wealth to the day stem, then if it falls into Kongwang, it will not be able to argue its case and will lose the advantage. If the spirit of mutual influence in the three transmissions overcomes the day stem, it is considered a ghost. If it is supported by favorable deities and good generals, and there is mutual generation between them, forming Liu He or San He, or if the day stem seeks a nobleman, it indicates matters of planning and earning a living, as well as seeking official affairs and handling public matters. If it is accompanied by punishment and harm and is considered wealth to the day stem, it indicates contention over money within official circles. If it falls into Kongwang, the contention will not succeed. If the spirit of mutual influence in the first transmission overcomes the day stem and is considered wealth, it indicates matters concerning money. If the riding general is 'Heavenly Empress', 'Tai Yin', and 'Liu He', it suggests matters related to wife and concubine. If the three transmissions contain the spirit of mutual influence, and it is considered wealth to the day stem, it indicates matters concerning wealth. If it is accompanied by 'Heavenly Empress', 'Tai Yin', and 'Liu He', it refers to matters concerning wife and concubine. If it is the day's son爻, it refers to matters concerning children.

傳死占日為鬼並，死兼喪吊墓煞乘，蛇虎玄命喪家事，披刑帶煞任須停。傳中死氣剋日，披刑煞等，官任上占得，必因喪人而歸也。囚動日鬼二獄逢，傳墓勾蛇雀虎叢，官災牢禁繫獄中，化作空貴反不凶。傳見囚氣剋日，重加天地二獄，或傳入墓，將見雀等凶。天獄，春辰、夏午、秋戌、冬子。一雲夏未冬丑。地獄，正戌逆行十二辰，月獄同。

In the three transmissions, if the death qi is present and it becomes the official ghost of the day stem, and also shares the same position with 'the mourning-and-condolence spirit', 'the guest', and the tomb evil, and further 'the teng snake', 'the white tiger', and 'the black tortoise' are added upon the native's chart, it indicates a calamity for the family; if there are punishments and evils, all official duties must be suspended. If the death qi in the three transmissions overcomes the day stem and is accompanied by punishments and evils, and the divination is made while the person is in office, it certainly indicates that the person will return home due to the death of a family member. If the prison qi is activated and becomes the official ghost of the day stem, and it coincides with 'heavenly prison' and 'hell', and the three transmissions are in the tomb, and 'gou chen', 'teng snake', 'vermilion bird', and 'white tiger' gather together, it indicates official calamity and imprisonment; if it becomes kongwang or is assisted by the nobleman, it will not be so bad. If the prison qi in the three transmissions overcomes the day stem, and the heaven and earth prisons are added, or if the three transmissions are in the tomb and the heavenly general meets the vermilion bird, it will be dangerous. Heavenly prison: in spring it is in the dragon hour, in summer in the horse hour, in autumn in the dog hour, and in winter in the rat hour; another saying is that in summer it is in the goat hour and in winter in the ox hour. Hell: in the first lunar month it is in the dog hour, and it moves in reverse order through the twelve hours, and the monthly prison is the same.

囚氣歲月並飛廉，煞上天赦朱雀兼。官吏終須見赦原，囚與日和藏避占。傳中囚死動，歲月二馬並大煞，或大殺之上得雀與天赦，定赦原。若囚氣與正和，神將無戰者，其人占藏避。天赦，正未順四季。大煞，正戌、二巳、三午、四未、五寅、六卯、七辰、八亥、九子、十丑、十一申、十二酉，即飛廉。

The presence of囚气 together with 太岁, Month Builder, and 「飞廉」 indicates that the official involved will eventually be pardoned. If囚气 harmonizes with the day stem, the divination concerns hiding or evading. When囚气 and Death Qi appear in the three transmissions, and 太岁, Month Builder, two horses, and 「大煞」 are all present, or if 「天赦」 and 「朱雀」 are above Great Sha, there will certainly be a pardon. If囚气 harmonizes with the current day and there is no conflict among the spirits and generals, the person is involved in hiding or evading. Heavenly Pardon occurs in the sixth earthly branch in the first lunar month, and proceeds in order through the four seasons. Great Sha appears in the ninth earthly branch in the first lunar month, fourth in the second, fifth in the third, sixth in the fourth, first in the fifth, second in the sixth, third in the seventh, tenth in the eighth, first in the ninth, second in the tenth, seventh in the eleventh, and eighth in the twelfth, which is also referred to as 飞廉.

休動與正墓神並，被刑害鬼病來縈，老幼逢休死之靈，如用官鬼訟之嗔。傳中休氣動，今日墓神披刑害鬼，主占病。與日何類，便是何等人病。生日為父母，即言父母老者之類。小兒占得必死。生氣才生，休乃老者，故曰死。

When the Qi of rest is activated and comes together with the Tomb Spirit of the current day, and is further afflicted by刑,害, and鬼, illness will cling to the body. Elderly people and children encountering the spirits of rest and death, if the spirit is also the official ghost initiating the transmission, there will be disputes and conflicts. If the three transmissions contain the Qi of rest, and the Tomb Spirit of the day is accompanied by刑,害, and鬼, it indicates illness. The relationship between this spirit and the day stem determines who is sick: if the day stem is the parent's stem, then the sick person is the parents or elders. If a child is involved, it indicates certain death. The Qi of life is just beginning to arise, while the Qi of rest signifies old age, hence it is called 'death'.

卯酉為格子午關，天罡加處事多艱。加於子卯多阻滯，午酉河津道路艱。天罡加子午為關，卯酉為格。子上為天關，午上為地關。卯為天格，酉上為地格。天之關格，必因天時風雨之類所格；地之關格，必因路險河漲、關津所格。涉害為用得火神，下臨壬癸隔江津。土神若見甲與寅，定應阻隔在山林。涉害為用，得火神，下臨壬癸，水路有阻隔。若用土神，下臨甲寅，以山林來向有阻也。

The trigrams Mao and You are called "Ge," while Zi and Wu are called "Guan." When Tiangang (Chen) is added to these positions, things become more difficult. If Tiangang is added to Zi and Mao, there will be more obstructions; if added to Wu and You, river crossings and roads will be difficult. Tiangang added to Zi and Wu are called "Guan," and those added to Mao and You are called "Ge." Zi is called Tian Guan, Wu is called Di Guan; Mao is called Tian Ge, You is called Di Ge. The heavenly Guan and Ge are obstructed by heavenly phenomena such as wind and rain; the earthly Guan and Ge are obstructed by difficult terrain, swollen rivers, and checkpoints and river crossings. Using the method of "Shihai" (Involving Harm), if the fire deity is obtained and there is壬 or癸 water below, it indicates obstruction at river crossings; if the earth deity is obtained and there are Jiayin wood below, it indicates obstruction in mountainous areas. Using the method of "Shihai," if the fire deity is obtained with壬 or癸 water below, there is obstruction on water routes; if the earth deity is obtained with Jiayin wood below, the obstruction comes from the mountainous areas.

涉害為用得金神，下臨巳午散財因。木神在於庚辛上，衢路兵戈阻隔人。更以式中刑害空亡、官鬼旺相休囚消息言之。天空乘未井為妖，家內興災非一朝。勾陳辰卯訟相抬，血忌來臨訟不饒。井妖，主家中有宿病之人。勾陳朱雀及六合，官事占之未免迍。如乘戌卯丑傳上，問病須教淚滿襟。

Using the method of "involved harm" to initiate the transmission and obtaining the metal god, if there are fire signs of si and wu above, it indicates obstruction due to financial loss. If the wood god falls on geng and xin metal, it suggests obstruction of travelers due to military conflict on the main road. In addition, one should also consider the punishments, harms, kongwang, and the prosperity, strength, weakness, and confinement of official ghosts in the chart. "Tiankong" is on wei, indicating a well demon causing disaster at home, which is not a sudden occurrence. "Gouchen" is in chen or mao position, indicating litigation matters arising again, and with "xueji" arriving, the lawsuit will be even more severe.the so-called well demon indicates there is a long-term sick person at home. When "gouchen", "zhuque", and "liuhe" appear together, official matters are bound to be obstructed; if they are on xiu, mao, or chou and enter the transmission, asking about illness will make people weep.

河魁休舊住河魁，尊長遭殃是此媒。若逢天后陰人害，戌日丑加戌上猜。戌日加戌，尊長病。戌日丑加戌同。歲臨支上人宅迍，下克之時災更深。支上鬼加主遷動，如逢白虎病傷人。太歲入宅，又克支，凶；加支，是鬼，主宅移。祿前一位為羊刃，三傳日辰忌見臨。非官即病膿血疾，加宅作虎血陰人。

The Hekui (Xu) remains in its original position; calamity to the elders originates from here. If the Heavenly Empress also appears, it indicates harm from women, which can be deduced by looking at the day branch with the hour branch added to Xu. On a Xu day with Xu added to Xu, it indicates illness among the elders; on a Xu day with Chou added to Xu, the situation is similar. If the sovereign year branch affects the branch, both the person and the house face difficulties. If the sovereign year also attacks from below to above, the disaster becomes more severe. If an official ghost is added to the branch, it mainly indicates the need to move house. If the White Tiger also appears, there will be illness and injury. If the sovereign year enters the house position and attacks the branch, it is凶; if it is added to the branch as a ghost, it indicates moving house. The previous branch of the禄神 is the Yangren; the three transmissions and the day branch should avoid having it in the same position: it is either legal troubles or blood diseases. If it is added to the house position and also acts as the White Tiger, it indicates blood disaster for women.

六合乙卯木為之，子孫凶吉憂中推。如臨申酉定悲泣，木絕鬼禍逢何疑。申酉作六合，子不利。天后三傳與日辰，天后之陰虎害人，占妻病此驗如神，假饒有救死為鄰。男子占之克妻，假令丙寅日子將辰時，戌加寅為用，占妻病，乃半月必死，後陰作虎。丑加戌土作白虎，外人喪服入家中。午加卯上子細家，託人失信事無功。寅能生火，卯能殺也。火生於寅，敗於卯。午加卯用，庚壬二子日。

The concept of Liu He is based on the wood of Yimao. The fortune of children should be judged from uncertainty and doubt; if it appears on the positions of Shen or You metal, there will certainly be sorrowful events, as wood is destroyed by metal, and ghostly calamity will come. Having Liu He on Shen or You is unfavorable for children. The Heavenly Empress located between the three transmissions and the day branch, with its hidden spirit being the White Tiger, will cause harm. When divining about a wife's illness, this method is as effective as a deity. Even if there is a saving deity, it is already close to death. A man who receives this divination will suffer from the loss of his wife. For example, if the day is Bingyin and the time is Chen, with Xu added to Yin as the initiating transmission, divining about a wife's illness indicates she will die within half a month, because the hidden spirit of the Heavenly Empress has become the White Tiger. If Chou is added to Xu earth and becomes the White Tiger, it indicates that outsiders will enter the house wearing mourning clothes. If Wu is added to Mao, one should carefully examine family affairs, as entrusting others with tasks will lead to broken promises and wasted effort. Yin can generate fire, while Mao can destroy fire. Fire is born in Yin and destroyed in Mao. When Wu is added to Mao as the initiating transmission, it refers to the two days of Gengzi and Renzi.

丑加河魁更作空，奴僕為人最叵容。加臨支上混一同，未許教君取次窮。丑加支上虎臨傳，田產交加事可占。切須僧道事干連，式中推究意精專。午加支上作螣蛇，寅日占來回祿嗟。假饒得免焚其宅，遺禍鄉鄰亂似麻。壬寅日午加寅。巳到天罡定主喪，出門或見哭彷徨。若臨干上作朱雀，定知官事與推詳。巳加辰，為孝服事，或出門途、哭泣事。乙木主喪車，巳為軫星。巳加朱雀，必占灶事。

The branch Chou added to Hekui (Xu) and falling into Kongwang indicates that the servant is hard to tolerate; if Chou is added to the branch, the situation is the same, and you must not arbitrarily conclude that he is poor. If Chou is on the branch and White Tiger enters the transmission, it indicates disputes over property; such matters often involve monks and Taoists, and careful analysis is needed on the chart. If Wu is on the branch as Teng Snake, and it is on the day of Yin, it indicates a fire disaster (Huilu); even if the house is not burned, it will cause trouble to the neighbors, creating chaos—this refers to the day Renyin with Wu added to Yin. If Si arrives at Tiangang (Chen), it definitely indicates death, and going out may involve seeing someone weeping and wandering. If Si is on the day stem and also as Zhu Que, then it should be analyzed according to official matters. If Si is added to Chen, it indicates mourning or matters of traveling and weeping. Bing wood indicates a funeral carriage, and Si is the position of Zhen star. If Si is added to Zhu Que, it definitely refers to matters concerning the kitchen.

庚辛占見蒿矢，巳加辰；癸卯日辰加卯，巳加辰，午加巳，三傳辰巳午；癸酉日遙克，未加申，巳加午，午加未，三傳未午巳。巳加卯上意何如？木履弓弩推不虛。加申作陰口舌虞，入官事訟必因朱。巳加卯，以木履弓弩推之，若巳加申作太陰，主陰人和合，中有口舌。若作雀，便言訟。巳加申相刑合，癸亥日是；辛卯、癸未日，巳加卯遙克。

On days of Geng and Xin, when the divination shows the "Hao Shi" lesson, the situation is that巳 is added to辰. On days of Gui Mao, the day branch is added to卯, then巳 is added to辰, and午 is added to巳, with the three transmissions being辰,巳, and午. On days of Gui You, it is considered a remoterestrain, with未 added to申,巳 added to午, and午 added to未, with the three transmissions being未,午, and巳. When巳 is added to卯, it can be interpreted using wooden items like sandals and bows, and it will not be empty. When巳 is added to申 and forms "Tai Yin," there will be disputes. If this leads to going to court, it is definitely caused by "Zhu Que." When巳 is added to卯, use the interpretation of sandals and bows; if巳 is added to申 and forms "Tai Yin," it indicates harmony between women, with disputes in between; if it forms "Zhu Que," it indicates litigation. When巳 is added to申, it is a刑 with a合, which occurs on days of Gui Hai. On days of Xin Mao and Gui Wei, when巳 is added to卯, it is considered a remoterestrain.

螣蛇入廟刀鐵因，翻作青龍險峻臨。申加巳上用為真，古法分明驗若神。申加巳，定占刀鐵事。若作龍，疑險事。申亥寅，六甲、六丁、六丙、庚寅、丁巳，夜蛇；壬寅、癸巳，夜龍。斗加日本名天獄，得是須知卜訟庭。會見貴人並六害，交加之事及相縈。乙日辰加亥，乙木生於亥，辰斗罡也，故知占訟。又見貴人六害，主交加牽連。

The Teng Snake entering its temple indicates matters arising from weapons made of iron; if it transforms into the Azure Dragon, it signifies affairs occurring in dangerous or rugged places. When the Sheng (申) is placed on the Si (巳) and initiates the transmission, this is the most accurate, clearly defined by ancient methods, verified as if by a divine being. When Sheng is on Si, it definitely refers to matters involving iron weapons; if it becomes the Azure Dragon, it indicates matters involving suspicion and obstacles. The three transmissions are Sheng, Hai, and Yin. On the days of Li Ji (六甲), Ding Ji (六丁), and Bing Ji (六丙), as well as on the days of Geng Yin (庚寅) and Ding Si (丁巳), if the divination is done at night and the Teng Snake appears, it indicates matters involving iron weapons. On the days of Ren Yin (壬寅) and Gui Si (癸巳), if the divination is done at night and the Azure Dragon appears, it indicates matters involving suspicion and obstacles. When the "Dou" (辰) is placed on the day branch, its name is "Heavenly Prison," and if this appears, it indicates legal disputes. If it meets the Nobleman and carries the Six Harm, it indicates mutual entanglement and interconnection. On the day of Yi (乙), when the day branch is Hai (亥), the Yi wood is born in Hai, and the辰 is the Dou罡, thus indicating legal disputes. If it meets the Nobleman and the Six Harm, it indicates matters that are interconnected and entangled.

午火臨亥死絕神，傳中丑午害同詳。若還臨在空亡上，定知虛擾不為殃。傳中丑午為六害，入空亡不為殃。午丑申，子未寅。假令今日是庚辰，太乙為用屬比鄰。辰日若用起太乙，應在未日巳時真。用傳與日是妻財，類是陰人反卦猜。更見後陰並六合，妻背夫心仔細裁。妻財類，須是陰神及反吟，作如此占。

The fire of the horse (午) is on the water pig (亥), which is a dead and declining god; the ox (丑) and the horse (午) are mutually harmful in the three transmissions, and this should be considered in the same way. If it falls on the empty void (空亡), it can be concluded that it is just a false alarm and will not cause real disaster. In the three transmissions, the ox (丑) and the horse (午) form the six harms, and if they fall on the empty void, they will not cause trouble. The three transmissions of the horse (午), ox (丑), and monkey (申), or the rat (子), goat (未), and tiger (寅), all fall into this category. If today is the day of Gengchen (庚辰), and the Taiyi (太乙) (Si) initiates the transmission, it is a nearby god; if on the day of Chen (辰) the Taiyi initiates the transmission, the predicted time should be on the day of Wei (未) at the hour of Si (巳), which is the most accurate. The initiating transmission and the three transmissions in relation to the day stem are wife and wealth; this type should be interpreted according to the female and the reversed repetition (返吟) hexagram. If the Heavenly Empress (天后), Tai Yin (太阴), and Liu He (六合) appear together, one should carefully judge the wife's intention of leaving her husband. The category of wife and wealth must be a yin god and a reversed repetition (返吟) lesson in order to make such a divination.

大凡遠近日何占，用占月內歲尋常。傳神旬裡不虛言，直日無疑應日前。如太歲在寅，發用在寅，則在年內；用起斗建，則應在月內；用起日干，不出旬；用起支神，不出一日。奴是天魁與天空，從魁為婢太陰同。妾求天乙若臨從，分明花葯作儀容。壬癸終於艮卦中，事若浮雲豈有蹤？甲慚乙尤怕到離宮，花隨流水去匆匆。絕神，木到午死，水到艮病。

In general, how to determine the nearness or distance of an event? Look at the initiating transmission (发用) and see which layer it belongs to: if it belongs to the year stem (太岁), the event should occur within a year; if it belongs to the month builder (月建), the event should occur within a month. If the three transmissions (三传) fall within the current ten-day period (旬), the event will occur within that same ten-day period, and this is not false. If the day stem (日干) is the initiating transmission, the event should occur before the day, and there is no need to doubt it. For example, if the year stem is in the position of寅 and the initiating transmission is also in寅, the event should occur within the current year; if the initiating transmission starts from the month builder (斗建), the event should occur within the current month; if the initiating transmission starts from the day stem, it will not go beyond the current ten-day period; if the initiating transmission starts from the branch god (支神), it will not go beyond the current day. For servants, look at 'Hekui' (戌) and 'Tiankong'; for maids, look at 'Congkui' (酉) and 'Taiyin'; for seeking a concubine, look at 'Tianyi Nobleman'. If the nobleman is located at 'Congkui', the woman is clearly beautiful and well-mannered. The water of壬 and癸 ends at the mountain (艮) position (丑寅), and the matter is like floating clouds, with no trace. The wood of甲 and乙 is most afraid of reaching the fire palace (离) position (午), which is like flowers flowing with the water, leaving quickly. The position of the dying god (绝神): wood reaches午 and dies, water reaches艮 and becomes ill.

戊己怕逢曲直鄉，木旺逢侵忌有殃。庚辛炎上不商量，火忌水神有所妨。鬼三合，戊己土知木局，為鬼旺，庚辛日炎上，不利。丙丁龍合散人財，勾陳辰神主官災。白虎魁罡巳午來，中人孝服事堪猜。神將自戰，龍合屬木，丙丁見之，為火出木盡灰煙。勾陳土加卯不得地，魁罡加巳午主孝服。

On days of Wu and Ji, the most feared is encountering the "Qu Zhí" wood formation, as the strong wood energy invades and overpowers the earth, leading to disasters. On days of Geng and Xin, encountering the "Yán Shàng" fire formation is even more dangerous, as fire overpowers metal, and water spirits interfering is also to be avoided. This is the official ghost triple harmony formation: Wu and Ji belong to earth, and encountering the wood formation signifies the ghost's strength; on days of Geng and Xin, encountering the fire formation is also unfavorable. On days of Bing and Ding, encountering "Qīng Lóng" and "Liù Hé" indicates loss of wealth; "Gōu Chén" falling on the Chen position signifies disasters from government authorities; "Bái Hǔ" combined with "Hé Kuí" and "Tiān Gāng" (Xu and Chen) falling on Si and Wu positions indicates the need for mourning clothes, such events can be inferred. This is the situation of divine generals fighting among themselves: Qīng Lóng and Liù Hé belong to wood, and Bing and Ding fire encountering them results in fire emerging from wood, leading to wood turning into smoke and ash; Gōu Chén belongs to earth, and when placed on the卯 position, it is not favorable; Hé Kuí and Tiān Gāng placed on Si and Wu positions indicate mourning clothes.

進策干謁到侯門，日辰年上貴人存。龍合入傳喜氣津，蛇虎加之必避奔。須是貴加日辰行年，龍合入傳，主貴人見喜。蛇虎不出現，縱見亦不喜。子午返吟移床房，己巳元武灶兩廂。天空加巳灶破損，此言應驗不尋常。己巳日返吟，夜將得元武，主兩處有灶。亥日辰加亥用真，退人進口豈僉音？天門在亥天關辰，此法從來不易深。

When presenting strategies and essays to seek an audience with princes and dukes, the day branch and the year branch should have the Nobleman. If the Azure Dragon and Liu He are in the transmission, it brings joy and auspiciousness; if the Teng Snake and White Tiger are present, one must definitely avoid activity. The Nobleman must be on the day branch and the year branch, with the Azure Dragon and Liu He in the transmission, indicating the appearance of a Nobleman and joy. The presence of Teng Snake and White Tiger is not desirable, even if they appear, it is not favorable. A return of Zi and Wu indicates moving beds and rooms. On Jisi day, if the Black Tortoise appears, it indicates two kitchens. If Tian Kong is on Si, the kitchen will be damaged, and this prediction is remarkably accurate. On Jisi day with a return, if the Black Tortoise appears at night, it indicates two kitchens. On Hai day, the most authentic transmission is when Chen is added to Hai, indicating the departure of old people and the arrival of new ones. This is not a casual statement. The Heaven Gate is at Hai, and the Heaven Gate is at Chen, this method has never been easily explained thoroughly.

體得無淫六害隨，娼家婦女不須疑。酉日落空亡酉地，寡婦元來極易詳。如甲戌旬，以申酉為空亡。旺鬼占官屬禁囚，相妻爭貸死傷憂。囚主訟刑休病愁，此法從來不易求。春木旺、火相、土死、金囚、水休。如戊己日占得木神動，主官事。若傳入三光、三陽等課，不得一例斷之為官事也。壬癸日占得用起火神準的，若不是妻財，不得一例斷之。

The lesson pattern is "no lust" and follows the six harms, indicating a prostitute woman, so there is no need to doubt; when the day of You falls in the empty place of You, it is very easy to determine that she is a widow. For example, in the Jiaxu decade, the empty places are Shen and You. A strong official ghost indicates imprisonment in matters of official positions; the phase of wife wealth indicates disputes and borrowing; death qi indicates injury and sorrow; imprisonment qi indicates lawsuits and punishment; rest qi indicates illness and worry—this method has never been easy to obtain. In spring, wood is strong, fire is in phase, earth is in death, metal is in imprisonment, and water is in rest. For example, if the wood deity is activated on a Wu or Ji day, it indicates official matters; but if the three transmissions form good patterns such as "three lights" or "three yang," it cannot be generally considered as official matters. If the fire deity is activated on a Ren or Gui day, it is most accurate; but if it is not wife wealth, it cannot be generally considered as such.

龍為玄武乘牛背，加在日神為用辰。來情定是占走失，甲戊庚戌日為真。辰加丑見元武，如今日支干，又是發用。若是甲戊庚三戌日得此課，定占走失。辰加酉上作青龍，刺腿之人必是傭。辰還加亥作玄武，貴失終須是敗蹤。刺龍指腿上之人。玄武在亥盜難追，在戌須關入墓迷。若帶空亡敗可期，帶馬他鄉定捕之。

The Azure Dragon transforms into the Black Tortoise and rides on the ox (Chou), with the Dragon added to the Sun God, initiating transmission at the hour of Chen. The person asking the question is definitely inquiring about a lost item. This is most accurate on the days of Jiaxu, Wuxu, and Gengxu. Chen added to Chou with the Black Tortoise matches the current branch and stem, and it is the initiating transmission; if this lesson appears on the days of Jiaxu, Wuxu, and Gengxu, it definitely concerns a lost item. If Chen is added to You with the Azure Dragon, the person must be a laborer with a tattoo of a dragon on their leg. If Chen is added to Hai with the Black Tortoise, a valuable item is lost and will ultimately be lost without trace. The term 'tattooed dragon' refers to someone with a dragon pattern tattooed on their leg. When the Black Tortoise is in Hai, thieves are hard to track. When it is in Xu, the thief is imprisoned and lost. If it is accompanied by Kongwang, the theft will be exposed. If it is accompanied by the Post-horse, although the thief may flee to another place, they can still be captured.

或臨羊刃主殘傷，大煞主財落空亡。帶死不過三日敗，生氣出月見其贓。元武臨羊刃主傷，大殺主失。物初主末賊居中，初克中傳贓露蹤。末克其中囚首捕，中來克末反遭凶。中來克末，盜傷捕人、害主故也。元乘二馬不辭危，跨屋逾垣捷似飛。地戶水窗穿竅入，天門樓閣逐繩歸。地戶，坎宮也，玄乘地戶，必從水地道來。乘天門，必自天梯繩來。

When the Black Tortoise is accompanied by the Yangren, the owner will suffer injuries; if it encounters the Great Sha, wealth will be lost to Kongwang. Those with Death Qi will have thieves exposed within three days; those with Life Qi will only see the stolen goods after the month. The Black Tortoise accompanied by Yangren indicates harm to others, and the Great Sha indicates loss of wealth. The first transmission represents lost property, the final transmission represents the owner, and the thief is located in the middle transmission: if the first transmission overcomes the middle transmission, the stolen goods will be traced; if the final transmission overcomes the middle transmission, the thief will be captured; if the middle transmission overcomes the final transmission, the captor will face danger. The middle transmission overcoming the final transmission is because the thief injured the captor and harmed the owner. The Black Tortoise rides on the Heavenly Horse and the Post-horse, not avoiding danger, climbing over walls and roofs with agility; it enters through the ground gate and water window by digging holes, and returns through the heavenly gate and buildings by climbing ropes. The ground gate is the Kan palace; if the Black Tortoise rides the ground gate, it must enter through water or underground passages; if it rides the heavenly gate, it must ascend through the heavenly ladder and ropes.

玄武天門二馬馳，長繩之煞就中推，何必逾牆鑿壁回？天窗懸煞入無疑。長繩殺，正酉順四仲，周而復始。用起三交羅網同，關隔相併路難通，三者數逢盜易窮，空亡劫反失前功。天羅地網卦，易敗；空亡，便執捕，亦遠遁不獲。

The Black Tortoise is positioned at the Heavenly Gate, with two horses galloping swiftly; one should refer to the "Long Rope煞" to determine the situation. Why bother discussing the thief breaking through walls and digging through walls? It is certain that the thief entered through the sky window by hanging a rope, without any doubt. The Long Rope煞: in the first month it is in酉, proceeding in the order of 子, 午, 卯, 酉, the four central branches, cycling continuously. The Initiating Transmission begins at "Three Intersections," which is the same as the "Heavenly Net and Earthly Trap." When both are present, the passage is blocked and the road is difficult to traverse; if these three appear repeatedly, thieves are easily pursued and caught. However, if they meet Kongwang or Jiesha, the previous efforts are in vain. The卦 of Heavenly Net and Earthly Trap indicates that thieves are easily exposed; if it falls on Kongwang, even if they go to capture the thief, the thief will escape far away and not be caught.

勾陳一神忌落空，捕人百計不成功。若非怯懦賞不克，盜棄旺氣難當鋒。要勾陳有氣。若在空亡，非捕人力不能敵，即賞錢不克其意，不宜勾前。元武旺又得地，則難捕。春占甲乙木為武臨寅卯，得也；臨申酉，失也。

The deity Gou Chen is most忌 to fall into Kongwang. If Gou Chen falls into Kongwang, no matter how hard the officers try, they will not succeed in capturing the criminal. It is not because the officers are timid, but because the reward offered does not satisfy Gou Chen's desire. If the thief is determined and in a strong position, it will be difficult to capture him. Therefore, Gou Chen must have strength. If Gou Chen is in Kongwang, either the officers' strength is insufficient or the reward is not to Gou Chen's liking, and it is not advisable to take action before Gou Chen. When Yuan Wu is strong and in a favorable position, the thief will be difficult to capture. If in spring, the divination shows Jia or Yi wood as Yuan Wu and it is located in寅 or卯, the thief can be captured; but if it is located in申 or酉, the thief cannot be caught.

武居死氣日辰刑，雀來克武盜哀鳴。玄武若與德神並，不須更問賊人名。有德不敗。失脫逃亡欲問津，但欲玄武即陰神。天乙在前盜伏匿，天乙在後去逡巡。路神乘虎物乘陰，敗墓贓明官旺沉。路克太陰贓自見，陰來克虎物難尋。更看路神干合處，見將贓出定何辰。太陰，財也。不墓絕，不在官旺之地，失財物見。欲贓出，以路干合處期之。

The Black Tortoise is located in the Death Qi position and is also punished by the Day Branch. If the Vermilion Bird comes to overcome the Black Tortoise, thieves will cry out and be captured. If the Black Tortoise is accompanied by the Heavenly Virtue and Monthly Virtue deities, there is no need to inquire about the thief's name—having virtue means the crime will not be exposed. To find clues about lost or missing items, look at the Black Tortoise and its associated deity, the Heavenly Nobleman. If the Heavenly Nobleman is before the Black Tortoise, the thief is still hiding; if the Heavenly Nobleman is after the Black Tortoise, the thief has already fled. The Road God rides the White Tiger, and the lost item is associated with the Tai Yin. If it falls in a defeated or tomb position, the stolen item will be obvious; if it falls in an official旺 position, the stolen item will be buried and hard to find. If the Road God overcomes the Tai Yin, the stolen item will naturally be revealed; if the Tai Yin overcomes the White Tiger, the lost item will be difficult to find. Also, look at the position where the Road God and the Day Stem are in harmony to determine where the stolen item will appear. Tai Yin represents wealth: as long as it does not enter the tomb or dead position and is not in an official旺 position, the lost property can be found. To determine when the stolen item will appear, use the position where the Road God and the Day Stem are in harmony to set a time.

陽罡為墓與日居，中他賊害事非虛。天罡為龍惡人爽，盜不出龍文刺軀。罡為墓鬼，與日干並，故主賊謀害。日干之神是主人，奴婢卻於辰上尋。初傳主人逃是末，歲月破空逃損身。主克逃者易獲，空亡、歲月破，逃者凶。逃在臨官帝旺鄉，回來害主必為殃。勾陳乘處是逃者，勾陳在午取南方。看勾陳臨何方。如臨午，逃者在南方，餘仿此。

On a yang day, the "Tiangang" (Chen) acts as the tomb god and shares the same position as the day stem, indicating that the person is harmed by someone else, and this is not false. If the Tiangang is considered as the "Azure Dragon," the wicked person will gain power, and the fleeing thief will not be able to escape, often having dragon tattoos on their body. When the Tiangang acts as the tomb god and also as a ghost, sharing the same position as the day stem, it indicates that the thief is plotting harm. The gods on the day stem represent the owner, while the servants should be found in the branch hour. The first transmission represents the owner, and the fleeing person is determined by the final transmission. If there is a meeting with the annual break, monthly break, or kongwang, the fleeing person will suffer harm. If the owner's god overcomes the fleeing person, the fleeing person is easily caught. If there is a meeting with kongwang, annual break, or monthly break, the fleeing person faces danger. The fleeing person hiding in the officialdom and prosperity positions will return to harm the owner, causing certain calamity. The place where "Gou Chen" is located is where the fleeing person is. If Gou Chen is in Wu, then the fleeing person is in the south. Look at where Gou Chen is located: if it is in Wu, the fleeing person is in the south, and so on.

子逃父貴子勾神，父若克子子易尋。子來克父多不返，空亡無氣去因循。勾弟空兄逃外因，弟逃克空兄克陳。遞克都是不歸人，欲知逃處貴太陰。且如陰乘卯，在東方之類。課中惟有病難推，月厭作虎加在支。死氣入傳凶太甚，定知三日死無疑。常占主哭聲，占病必死。虎加生氣病傳尸，干絕用神竟定衰。未丑加卯目無輝，若占婦人病必危。目無輝者，言目不明也。

The son has run away, the father looks at "Nobleman," and the son looks at "Gou Chen": if the father's god overcomes the son's god, the son is easily found; if the son's god overcomes the father's god, the son is unlikely to return; if both fall into "Kongwang" and lack vitality, the son will remain away indefinitely. If the escaped person is a brother, the elder brother looks at "Tian Kong," and the younger brother looks at "Gou Chen": if the younger brother has run away, check whether "Gou Chen" overcomes "Tian Kong"; if the elder brother has run away, check whether "Tian Kong" overcomes "Gou Chen"; if they mutually overcome each other, the person is unwilling to return; to find out where the person is hiding, look at "Nobleman" and "Tai Yin." For example, if "Tai Yin" is on the卯 (Mao) position, the person is in the east; the rest can be inferred similarly. Among all the divination cases, illness is the hardest to predict: if "Month Aversion" is combined with "White Tiger" on the branch, and "Death Qi" appears in the transmission, the situation is extremely dangerous, and it can be concluded that death will definitely occur within three days. Normally, if crying is indicated, it suggests the person is alive, but in the case of illness, it means certain death. If "White Tiger" is combined with "Life Qi," it indicates a disease of inherited tuberculosis; if the day stem is in decline and the useful god is also weak, the illness will be severe; if the "Wei" and "Chou" positions are on the "Mao" position, the person will have dim eyes, and if this is about a woman's illness, it is very dangerous. The phrase "eyes without luster" means that the eyes are not clear.

玄胎心腹滿膨脹，嬰兒占之必夭亡。貴坐魁罡須氣逆，昏迷元武共消詳。占病懸胎課，必心腹滿悶，小兒再受胎之象。乳食有傷吐瀉而死。貴作魁罡，北方勾魂之卒已到。即北陰遣卒拿魂。龍乘死氣夏秋棺，虎作喪門救療難。若見魁罡本命上，加干為用必歸泉。青龍夏難飛，季占得為棺槨。喪門加白虎上，凶。

The "Xu Tai" divination indicates a condition of fullness and swelling in the chest and abdomen, and if an infant receives this divination, it is certain to die. The "Nobleman" sitting on "Hekui" and "Tiangang" (戌 and 辰) indicates a reversal of vital energy. If there is also an image of unconsciousness and the "Black Tortoise," these should be considered together. If a person is divined with the "Xu Tai" lesson and has a disease, they will certainly experience fullness and oppression in the chest and abdomen. In the case of a child, it signifies a re-embodiment, with damage to nursing and food, leading to vomiting and diarrhea and eventual death. When the "Nobleman" is associated with "Hekui" and "Tiangang," it indicates that the northern spirits of the dead have arrived, meaning that the northern ghost officers have come to take the soul. The "Azure Dragon" riding on "Death Qi" in summer and autumn indicates a coffin. The "White Tiger" combined with "The Mourning-and-Condolence spirit" makes treatment difficult. If "Hekui" and "Tiangang" appear on the person's own destiny, and combined with the day stem to initiate the transmission, it is certain that the person will go to the underworld. The "Azure Dragon" is difficult to rise in summer, and if this divination is received in the fourth, fifth, sixth, or seventh months, it indicates a coffin. The "Mourning-and-Condolence spirit" added to the "White Tiger" is ominous.

甲乙之日病來占，天罡加卯作初傳。若逢白虎傳中現，必是腰疼不可言。支刑落空小口亡，六害臨宅是憂惶。日德落空尊長亡，若無尊長自身防。占小兒，忌支刑，更空亡六害加宅，主啾唧。日德空亡，凶。甲日辰加寅用時，定知宅內不和夷。天罡加卯妻應病，寅卯辰年吐不醫。

On days of Jia or Yi, when divining about illness, the Tiangang (Chen) is placed on Mao as the first transmission. If the White Tiger appears in the third transmission, it indicates severe lower back pain that prevents speech. If there is a conflict among the branches and the transmission falls on Kongwang, there will be the death of a young child in the family. If the Six Harmful Influences are present at the dwelling position, it causes worry and anxiety. If the Heavenly Virtue of the day stem falls on Kongwang, the elder in the family will die; if there is no elder in the family, one should beware of personal danger. For children, the most unfavorable situation is branch conflict, combined with Kongwang and Six Harmful Influences at the dwelling position, which leads to continuous illness and crying. If the Heavenly Virtue of the day stem falls on Kongwang, it is ominous. On Jia days, when the transmission starts with Chen on Yin, it indicates discord within the household. If Tiangang is on Mao, the wife is likely to be ill. In years of Yin, Mao, and Chen, vomiting is difficult to cure.

血支血忌白虎並，家間膿血病纏嬰。鬼罡加支伏尸在，虎臨日本命歸陰。白虎加支血忌災，虎加本命日難產。闕下二句無考。天后臨日作日鬼，婦人脾血病連綿。若是神后加罡上，婦毆其姑不可言。天后加日為鬼，血崩之症。子加辰，主婦犯悖逆。蛇入雞巢虎入乘，女人積氣已成形。巳加亥作死氣上，自縊傷身在宅驚。巳加酉作虎，女人血痾。巳加亥作死氣上宅，宅自縊鬼為祟。

The terms "Blood Branch" and "Blood Taboo" together with "White Tiger" appearing together indicate that there is a persistent illness involving pus and blood in the family. If "Official Ghost" and "Tiangang" are added to the branch, there are hidden corpses in the house. If "White Tiger" appears on the day stem or the person's destiny, the person is likely to pass away. When "White Tiger" is on the branch and coincides with "Blood Taboo," it indicates a disaster involving blood. If "White Tiger" is on the person's destiny, there will be a difficult childbirth on that day. The following two sentences are missing and cannot be verified. If "Heavenly Empress" appears on the day and faces the day stem to form "Official Ghost," the woman will suffer from a continuous illness of spleen blood. If "Shenhou" (Zi) is added to "Tiangang" (Chen), the woman will fight with her mother-in-law, leading to unbearable situations. When "Heavenly Empress" is added to the day to form "Official Ghost," it indicates a condition of blood discharge. When "Zi" is added to "Chen," it suggests the woman behaves rebelliously. When "Teng Snake" enters the chicken nest (the酉 position), and "White Tiger" is on top of it, the woman's accumulated stagnation has formed. When "Si" is on "Hai" and is in the position of "Death Qi," it indicates that someone in the house has committed suicide, causing the whole family to be startled. When "Si" is on "You" and forms "White Tiger," it indicates a blood illness in the woman. When "Si" is on "Hai" and is in the position of "Death Qi" over the house, it indicates that a ghost of suicide is causing trouble in the house.

子加天罡作白虎，辛日占病定難醫。午作螣蛇臨酉上，一體消詳不用疑。六辛日午為貴人，雖不入傳亦凶，亦主長上人不吉。辛酉占病未加寅，傳中蛇虎又同臨。未中鬼宿遭寅克，婦人邪氣喪其心。未中有鬼宿，小吉為婦人，加寅鬼門上受克，主病在心。猴入雞巢虎又乘，夏四五月麥收成。餘月來占別有情，定知占病甚分明。

The trigram Zi is placed on Tiangang (Chen) and forms the White Tiger, and if the divination is done on a Xin day for illness, it is certain that the illness is difficult to cure. The trigram Wu forms Teng Snake and is placed on You, and the same reasoning applies, there is no need for doubt. On days of Xin, Wu is considered the Nobleman, although if it does not appear in the Three Transmissions, it is still ominous and indicates misfortune for elders. On Xin You day, if the trigram Wei is placed on Yin, and the Three Transmissions include both Teng Snake and White Tiger, then the Ghost Mansion within Wei is attacked by Yin. A woman is infected with evil spirits and loses her mind. The Ghost Mansion in Wei is attacked by Yin, and Xiaoji (Wei) represents a woman. When Xiaoji is placed on Yin, which is the Ghost Gate, and is attacked, the illness is in the heart. The monkey (Shen) enters the chicken's nest (You), and White Tiger is on top of it. In the summer months of April and May, which are the time for wheat harvest; if the divination is done in other months, there are different circumstances. When divining illness, the conclusion is very clear.

傳中太乙克干神，子將白虎氣沉沉。若占事定干兒女，此法占之若有神。太乙入傳為日支鬼，占事則干兒女為擾。青龍亥子若相逢，白虎偏嫌巳午宮。天君未上休占病，若因青龍若歸蹤。婦人不利，占病即死。白虎從來號惡神，占病傳中忌見君。克干更臨年命上，墓神死氣定傷人。

In the Three Transmissions, if Taiyi (Si) overcomes the Day Stem's spirit, and the Moon General is taken as Zi with the White Tiger appearing, the atmosphere is gloomy. If this method is used for divination, it will be very accurate. When Taiyi enters the transmission and becomes the official ghost of the Day Branch, the matter being divined is troubled by children's affairs. If the Azure Dragon meets Hai or Zi (water regions), the White Tiger is particularly disliked to be in Si or Wu (fire regions). If the Heavenly Sovereign is in the position of Wei, then it is not advisable to divinate about illness, as it is likely to be related to the Azure Dragon. This is unfavorable for women, and if illness is divined, it indicates death. The White Tiger is always known as an evil spirit, and in divination about illness, it is most undesirable to see it in the Three Transmissions. If it overcomes the Day Stem, and is present in the year's position or the native's birth position, and is combined with the tomb spirit and death qi, it will surely harm people.

喪吊三丘五墓臨，浴盆玄至作傳神。貴人克命人便到，魂歸岱嶺只逡巡。丙辰日占，亥申巳愛剋日，亥用庚，又乘生氣受日鬼是也。勾陳血氣為頭疼，空用腹餒及師憎。武用脾腎手足病，河伯鬼神願未清。勾陳為病，血氣壅腫，傷寒之疾。空鬼，師為祟主。武主脾腎瀉痢之疾。鬼祟即河伯等心願，速宜酬禳。

The spirits 'Sorrowful Guest' and 'Funeral Guest' along with 'Three Hills' and 'Five Tombs' are present at the position, and the 'Bathing Basin' position is occupied by 'Black Tortoise' as the three transmissions. If 'Nobleman' overcomes the personal destiny, then the soul collector arrives, and the soul returns to Mount Tai (Dailin) within a day or two. For example, on a Bingchen day, the three transmissions are亥, 申, and 巳, all of which overcome the day. Starting with亥, which belongs to Geng metal, and it carries the life qi, this is exactly the form of receiving the day's ghost. 'Gou Chen' indicates blood stagnation and headache; 'Tian Kong' as the initiating transmission indicates hunger in the abdomen and disturbances by monks, Taoists, shamans, and witches; 'Black Tortoise' as the initiating transmission indicates diseases of the spleen and kidney and ailments of the hands and feet, which are the unfulfilled wishes of river gods and similar spirits. 'Gou Chen' as a disease indicates blood stagnation, swelling, and conditions like cold damage; 'Tian Kong' spirits are disturbances caused by shamans and witches; 'Black Tortoise' indicates diseases of diarrhea and dysentery of the spleen and kidney. The so-called spirits are the unfulfilled wishes of river gods and similar deities, and one should quickly offer sacrifices and perform rituals to appease them.

辛金絕氣在寅方，女人占病命堪傷，虎化兒子於北地，爪牙無用不須防。虎庚申金鄉到於亥子二位水鄉，是虎化子，不凶。以其相生之謂也，故不凶。太陰辛酉，忌臨寅位，此金絕之地也。犬入豬欄久必殃，羊投虎穴復為常。醫師絡繹不離房，須知覆體命難量。戌日加亥，久病可待。未日寅加作太常，定主來占病。此首金氏旁改云“犬入豬欄長上當，羊投虎穴不尋常，醫師絡繹不離房，有救干神解此殃。”

The absolute decline of Xin metal occurs in the寅 position. If a woman consults about illness, her life and health are in serious danger. However, if the White Tiger transforms into a son and falls into the northern water position, its claws and teeth become ineffective, and there is no need to be cautious. The White Tiger belongs to the Gengshen metal position, and when it reaches the亥 and 子 water positions, it transforms into a son, thus not being harmful—because metal generates water through mutual generation, so it is not dangerous. The Tai Yin belongs to the Xin You metal, and it is unfavorable when it is in the寅 position, which is the absolute decline of metal. A dog entering a pigpen (亥) will eventually bring calamity; a sheep entering a tiger's den (寅) becomes a common occurrence; doctors keep coming and staying in the病房, knowing that the patient is lying in bed, and life is uncertain. On a戌 day, with戌 added to亥, a long illness can still be waited for; on a未 day, with寅 added to未 and forming Tai Chang, it must be someone coming to consult about illness. This poem was revised by Jin氏 on the side: "A dog entering a pigpen brings misfortune, a sheep entering a tiger's den is unusual, doctors keep coming and staying in the room, there is a saving deity who resolves this calamity."

盜神之法兩邊求，六甲旬前一位搜。不然春卯夏午頭，秋雞冬鼠問根由。六甲旬前一辰，如甲子旬在丑上之類。元武乘盜神，並皆主盜。又武之陰為盜神。大清乾隆三十九年歲次甲午戊辰月朔日 春園施錦堂謹抄

To find the "thief god," one must look from both sides: first, take the character before the first Jia in the current ten-day period and search for it, and second, determine it according to the season—spring is in Mao, summer in Wu, autumn in You (rooster), and winter in Zi (rat). From this, the origin can be determined. It is said that the six Jia periods are followed by one zhi, for example, in the Jiazi period, it is on Chou, and so on. The Yuanwu (Black Tortoise) rides on the thief god, which indicates theft; the Yin spirit of Yuanwu is also the thief god. In the 39th year of Qianlong of the Great Qing Dynasty, the year was Jiawu, the first day of the Wu Chen month, Spring Garden Shi Jintang respectfully copied this.

宜討神淵，窮究方員。討，論也。神淵者，鬼神之機妙也。測陰陽之隱奧，剖天地之幽玄。亡蹤獲兔，妙在日辰之通變；無中取有，先論支干之當權。干為身，支為宅。日者尊長官人，東南賢德，京府州軍，弓箭羅網，克辰上神，順也。

One should investigate the subtle nature of ghosts and spirits and explore the principles of square and circle. "Discuss" means to examine; "spirit depth" refers to the subtle and intricate changes of ghosts and spirits. One must measure the hidden aspects of yin and yang and analyze the profound mysteries of heaven and earth. Pursuing the lost and capturing wild animals relies on the changing relationship between the day stem and the heavenly stem. To create something from nothing, one must first determine whether the branch or the stem holds dominance. The day stem represents the human body, while the heavenly stem represents the residence. On the side of the day stem, it signifies superiors, officials, virtuous men in the southeast direction, government offices such as the capital, states, and military, as well as bows, arrows, and nets. When the day stem overcomes the heavenly stem, it is called "smooth."

辰者卑幼，小人奸邪，百姓，西北鎮店，馬獸魚鱉，剋日上神，逆也。宜細辨之。破合刑沖，克處先推發用；局分向背，當臨孟季精研。晝夜貴人逆順，六壬之主也。當觀其式內貴人，加孟責季上神；加季仲上神；加仲孟神。若年主事神則於日格上定。又法準應，來無季孟神主事，便用貴人。用順，前三傳主事；用逆，後三傳主事也。

The Earthly Branches represent the younger generation, small people who are deceitful, common people, western northern markets and shops, as well as horses, beasts, fish and turtles. When the god on the Earthly Branches controls the god on the day, it is called "reverse." This should be carefully distinguished. When encountering breaking, harmonizing, punishment, or opposition, first examine the place of mutual control to determine the initiating transmission. The division and direction of the Triple Harmony Formation should be carefully studied on the positions of the first, third, fifth, and seventh months. The movement of the nobleman, whether in the daytime or nighttime, is the main principle of the Six Rhymes. When looking at the nobleman on the style disk, if the nobleman is on the first, third, fifth, or seventh months, then the god on the fourth, sixth, eighth, or tenth months should be taken; if the nobleman is on the fourth, sixth, eighth, or tenth months, then the god on the first, third, fifth, or seventh months should be taken; if the nobleman is on the first, third, fifth, or seventh months, then the god on the fourth, sixth, eighth, or tenth months should be taken. If the year pillar is the main deity, then determine it based on the day's structure. There is another method: when discussing the fulfillment of events, if there is no deity on the fourth, sixth, eighth, or tenth months acting as the main deity, then directly use the nobleman. If the nobleman moves in the forward direction, take the first three transmissions as the main deity; if the nobleman moves in the reverse direction, take the last three transmissions as the main deity.

是以相生而不擾，戰敵以成凶。用死終生，若涸鮃之得水；用生終死，如被火以投風。初死末生名出墓，獄不成凶；死者墓之地，生者旺之鄉也。不義不仁，蓋為傳中反背。有來有去，皆因子母和同。子加母，失禮，逆也。母加子，有理，順也。出《神樞經》。假如初見子，末見申，金生水，子加母逆；初寅末午，木生火，母見子，順也。

Therefore, when the upper and lower elements mutually generate, there is no disturbance; when they fight against each other, it becomes dangerous. If the initiating transmission is death qi and the final transmission is life qi, it is like a dried-up fish getting water; if the initiating transmission is life qi and the final transmission is death qi, it is like holding a torch against the wind. If the first transmission is death and the final transmission is life, it is called "emerging from the tomb," and imprisonment does not lead to disaster. "Death" refers to entering the tomb, while "life" refers to a prosperous place. When the three transmissions show signs of unrighteousness and lack of benevolence, it is because of the contradiction between them. The coming and going are due to the harmony between the child and the mother. When the child is placed above the mother, it is a violation of propriety, called "reverse"; when the mother is placed above the child, it is reasonable, called "correct." This statement comes from the "Shen Shu Jing." For example, if the first transmission is Zi and the final transmission is Shen, Shen metal generates Zi water, meaning the child is placed above the mother, which is reverse; if the first transmission is Yin and the final transmission is Wu, Yin wood generates Wu fire, meaning the mother is placed above the child, which is correct.

惡將相刑，逢鬼賊而可畏；生神同德，遇吉將而有權。終末克始，夜行逢道；始克終末，逸馬失韁。初凶後吉，穿針於皓月之中；始吉終凶，秉燭於狂風之內。式中全吉，未必無凶。三傳皆吉，若逢旺鬼賊日，吉變為凶。假令壬癸日未丑戌，將得龍后乙，全局。緣三土克水，日鬼太旺。此因財上起禍。子是女人，必訟於官，乃吉中有凶也。

Malevolent heavenly generals mutually injure and overcome each other, and if they meet official ghosts and thieves, it is very alarming; the gods that bring life and the day stem's virtue are in harmony, and if they meet auspicious generals, they gain authority. The final transmission overcomes the first, like a traveler at night encountering a broad road; the first transmission overcomes the final, like a galloping horse losing its reins. If the situation starts with misfortune and ends with good fortune, it is like threading a needle under the bright moon; if it starts with good fortune and ends with misfortune, it is like holding a candle in a storm. Even if the divination board is full of auspicious signs, there may still be misfortune. If all three transmissions are auspicious, but a strong official ghost comes to harm the day stem, good fortune turns into misfortune. For example, on a壬癸 day, if the three transmissions are 未, 丑, 戌, and the heavenly generals are 「青龙」, 「天后」, and 「天乙」, it forms a complete pattern; however, because three layers of earth overcome water, the day's ghost is too strong, which brings misfortune from wealth; since 子 represents a woman, she will certainly get into legal trouble, which is good fortune hiding misfortune.

若犯純凶；凶中有吉；傳中有鬼，須察休囚。見相鬼爭財，旺鬼官事，休鬼疾病，死鬼喪孝，囚鬼官刑。所立之方，何人得地。詳所立之方，如鬼臨申酉，西方人生害，餘準此詳雲。救神失備，未必無凶。假如庚寅日正月寅時課，太乙臨庚為用，是日鬼。中傳功曹，末見登明。此末傳克初為救神。太乙臨始為近，登明加寅為遠。登明見太乙克庚，欲救地逆遠，勢力不逮，此為失備也。

If the divination is entirely凶, there is still some good within the凶; one must examine theprosperous and strong, weak and confined of the official ghost in the three transmissions. A ghost in the prosperous phase indicates disputes over money, one in the strong phase indicates official affairs, one in the weak phase indicates illness, one in the death qi phase indicates mourning and mourning clothes, and one in the confined phase indicates official punishment. One must also look at the direction where the ghost is located, and determine who is in a favorable position. Carefully examine the direction where the ghost is located: if the official ghost is in the direction of申 or酉, it indicates harm to people from the western direction; the rest can be inferred similarly. If the saving god is not properly guarded, there may still be danger. For example, in a divination on the day of Gengyin in the first lunar month at the hour of寅, the「太乙」(巳) is at the beginning of the transmission, which is the official ghost of the day stem; the middle transmission is「功曹」(寅), and the final transmission is「登明」(亥). The final transmission is the saving god, as it conquers the initial transmission. However,「太乙」is close to the starting position, while「登明」on寅 is far away; since「登明」wants to save but is both reversed and distant, its power is insufficient, which is called「失备」.

若犯空亡，密雲不雨。吉凶皆不成也。日辰戰鬥，詳勝負以驗虛真。旺相氣真實也，囚死氣虛詐也。日神克支神，主勝；辰神克干神，客勝也。支干偕和，會陰陽而能罪結。日神相生，必解凶也。剛柔上下內外，推男女憂疑。剛日發用，上克下，事從外來，因男子起。下克上，事從內起因女人起。神遙剋日，事從外起；日遙克神，事從內生。剛昴主外，柔昴主內。

If the heavens are in Kongwang, it is like dense clouds without rain, and neither good nor bad outcomes can be realized. The day stem and the earthly branch contend with each other; one must carefully determine the winner and loser to discern truth from falsehood: the prosperous and strong energy is real, while the captive and dying energy is false. If the heavenly stem on the day is able to overcome the earthly branch, the party represented by the branch wins; if the heavenly stem on the earthly branch is able to overcome the day stem, the party represented by the day stem wins. When the heavenly and earthly branches are harmonious and yin and yang are united, the entanglements of guilt can be resolved. If the heavenly stem and earthly branch mutually generate each other, it is certain that danger will be removed. Whether the day is a strong day or a gentle day, and whether the upper or lower, internal or external, is used to infer the worries and doubts of men and women. On a strong day (a yang day), the initiating transmission comes from above, overcoming below, meaning the matter comes from outside and is caused by a man. If below overcomes above, the matter comes from within and is caused by a woman. If the heavenly spirit remotely overcomes the day stem, the matter comes from outside; if the day stem remotely overcomes the heavenly spirit, the matter comes from inside. The "Mao Star" lesson on a strong day indicates an external matter, while the "Mao Star" lesson on a gentle day indicates an internal matter.

用事傳神休旺，察往來否泰。發用月建傳神，用太歲，一年之事；月建一月之事。日辰旬中一日之事。出《金匱經》。生我日喜，克我日悲。壬癸日庚辛，主喜事也。罡臨前後，己性推期。罡者，辰也，若臨日辰前，其災已過；在日辰後，其災未退。若罡在日辰，旦名。相傷兮縈災內外。日克辰戰，日遙克神，主內起。辰遙剋日，主外起。以天官斷之。

The relationship between the main deity and the three transmissions determines the prosperity or adversity of affairs. The initiating transmission is either the month builder or one of the three transmissions. Using the heavenly stem of the year indicates matters of the year; using the month builder indicates matters of the month; using the day branch or the deity of the ten-day period indicates matters of the day. This statement comes from the Golden Chest Classic. Days that benefit me bring joy, while days that harm me bring sorrow. On days of Jia or Gui, if the deities of Geng or Xin come to generate me, it indicates joy. The Tiangang (Chen) appearing before or after the day branch can be used to determine the time of calamity. The term 'Tiangang' refers to Chen. If it appears before the day branch, the calamity has already passed; if it appears after, the calamity has not yet passed; if the Tiangang exactly falls on the day branch, it is called 'Dawn'. When deities harm each other, calamity arises both internally and externally. If the day branch overcomes the day, or if the day remotely overcomes the deity, the calamity originates internally; if the day branch remotely overcomes the day, the calamity originates externally. These situations are judged using the heavenly official.

陰陽進退，辨高低新故浮沉。日上陰陽之神，主於自身；辰上陰陽之神，主於他人。事用分途，詳內外虛防克己。主事神屬陰，管其內事；發用神屬陽，管其外事。分途者，子為昇陽之途，午為適陰之途。用神臨子至巳為內，午至亥為外，外逆內順。五行或臨交類，主斗為奇。

Yin and yang advancing and retreating are used to distinguish the high and low, new and old, floating and sinking of matters. The yin and yang spirits on the day stem govern the self; the yin and yang spirits on the hour stem govern others. Matters and their governing deities are divided into two paths, requiring careful distinction between internal and external, real and empty, to guard against deities that overcome the self. The deity governing the matter is yin, governing internal affairs; the initiating deity is yang, governing external affairs.the so-called分途 means that zi represents the path of yang energy rising, and wu represents the path of yin energy returning: the useful deity located between zi and si governs the internal, and the useful deity located between wu and hai governs the external. External is reverse, internal is forward. The five phases sometimes appear on intersecting stems or similar stems, indicating conflict, which is a rare and special pattern.

金入木則官事口舌，水入火則主驚恐，土入水主遺財病，木入土主牢獄口舌。假如二月乙巳日午時占，從魁臨巳為用，將得六合木臨金；中見大吉土，天后水臨之，此為水入土；末傳太乙火將，得白虎，此為金入火。三傳戰鬥，此之為交車也。類者，五行同類相臨也。臨金，移途分異，相傷呻吟；木加木非災飛禍，爭財競祿；水加水口舌盜賊；火加火口舌飛禍，疾病相畏；土加土住居不常，遷徒之象。假如八月甲子日辰時，寅巳申三傳，乃臨同類也。

The entry of metal into wood signifies official matters and disputes. The entry of water into fire indicates fear and anxiety. The entry of earth into water suggests loss of money and illness. The entry of wood into earth indicates imprisonment and disputes. For example, on the day of Yisi in the second month at noon, the 'Congkui' (You) is on the Yisi and initiates the transmission, with the Heavenly General being 'Liuhe'. This is wood on top of metal. The middle transmission shows 'Daji' (Chou) earth, with 'Tianhou' water on top, which is water on top of earth. The final transmission is 'Taiyi' (Si) fire, with the Heavenly General being 'Baihu', which is metal on top of fire. The three transmissions are in conflict with each other, which is called 'jiaochē'. The term 'lei' refers to the same elements being adjacent: when metal is on metal, it indicates migration and separation, mutual harm, and crying out in pain; when wood is on wood, it indicates unexpected disasters and competition for wealth and status; when water is on water, it indicates disputes and theft; when fire is on fire, it indicates disputes and unexpected disasters, as well as illness and fear; when earth is on earth, it indicates instability in residence and the possibility of moving. For example, on the day of Jiazi in the eighth month at noon, the three transmissions are寅,巳,申, which are all on the same elements.

八方涉有淺深，風飄水漲。此又論遠行阻隔閉塞之厄。八方者，八卦也。如乾金老陽，坤土老陰之類。假令三月乙卯酉時占，天罡加卯為用，將得勾陳；中傳太乙，將得青龍；末傳勝光，將得天空。卦名龍戰、亂首、斬關、無淫，此課主家宅不寧，卑凌尊老，因此遁離道路，天地閉塞，門戶不通。又主雷雨閃電，何也？法曰：天罡為關，下加卯為門戶；卯屬震，震為雷雨。臨六害，式中見青龍主雨，中見太乙，巽為風。又見勾陳，卦名龍戰，必有風雨關津之隔。

The obstacles encountered on a journey vary in depth, like wind stirring and water rising. This passage discusses difficulties and blockages faced during long travel. The eight directions refer to the eight trigrams. For example, Qian (Heaven) belongs to metal and is old yang, while Kun (Earth) belongs to earth and is old yin. Suppose the divination is done on the third month, Yimao day, You hour. In this case, Tiangang (Chen) is placed over Mao and initiates the transmission. The Heavenly General is Gou Chen. The middle transmission is Taiyi (Si), with the Heavenly General as Qinglong. The final transmission is Shengguang (Wu), with the Heavenly General as Tiankong. The name of this divination is Longzhan, Luanshou, Zhanguan, and Wuyin. This divination indicates that the family home is not peaceful, and the younger generation oppresses the elders, leading to the need to leave home. The heavens and earth are closed off, and the entrance is blocked. It also indicates thunderstorms and lightning. Why? The method says that Tiangang is the gate, and with Mao below it represents the entrance. Mao belongs to the trigram Zhen, which represents thunder and rain. It also encounters the sixth harm. The presence of Qinglong indicates rain, the middle transmission has Taiyi, and Xun represents wind. The presence of Gou Chen indicates the name Longzhan, which certainly means there will be rain and wind, as well as blockages at the pass.

涉有淺深者，涉害也。若用神涉害，將得火臨水，為江河泛漲之隔。若用土神，下臨寅卯，因山林有阻。若用金神，下臨丙丁，主消折財帛之隔。若水神下臨庚辛，因兵賊隔。用神下涉害寅卯，主風。若亥子，江河水漲之隔。餘詳之。天乙順逆，推陰女之與陽男。天乙順，利陽男，不利女人。天一逆，利女子，不利男人。支干盤旋，分速前之同緩後。發用、日辰在天乙前順主事速。發用、日辰在天乙後逆，主事慢。

The concept of "shen you qian shen" refers to the "she hai" method. If the useful god is involved in harm, and the heavenly general is associated with fire but is located over water, it indicates an obstruction caused by swollen rivers and floods. If the earth god is involved, and the heavenly general is located over寅 or卯, it indicates an obstruction caused by mountains and forests. If the metal god is involved, and the heavenly general is located over丙 or丁, it indicates an obstruction caused by loss of wealth. If the water god is involved, and the heavenly general is located over庚 or辛, it indicates an obstruction caused by military conflicts, bandits, and thieves. If the useful god is located below and involves harm at寅 or卯, it indicates wind. If it is located at亥 or子, it indicates an obstruction caused by swollen rivers and floods. Other cases should be analyzed in the same way. The movement of "tian yi guiren" (heavenly general) in a forward or backward direction is used to determine the fortune of a male or female. When tian yi moves forward, it benefits males but not females. When tian yi moves backward, it benefits females but not males. The branches and stems rotate and loop around, so one must distinguish whether they are before or after the nobleman. If the initiating transmission and the day branch are before the nobleman and move forward, the matter will be quick. If the initiating transmission and the day branch are after the nobleman and move backward, the matter will be slow.

神藏煞沒，罡斗移宮。內外潛機，用推孟季。神藏則吉，煞沒無凶。若天罡加孟，神在內，煞在外。加仲，神在門，殺將入；加季，神在外，煞在內。頻頻災蹇，年神與日將相仇。年者，男一歲起丙寅順行；女一歲起壬申逆行。右年上神剋日上神，名不及；日上神克年上神，名失節。若見此神，凶不可解。

"The divine concealment and malevolent forces disappear" indicates that the Tiangang and Dipper mansion have shifted their positions; hidden mechanisms inside and outside must be calculated using the four Meng months and the four seasonal months. When the divine is concealed, it brings good fortune; when the malevolent disappears, there is no misfortune. If the Tiangang is placed on the four Meng months, the divine is inside and the malevolent is outside; if placed on the four Zhong months, the divine is at the door and the malevolent is about to enter; if placed on the four Seasonal months, the divine is outside and the malevolent is inside. Continuous misfortunes occur because the year's god is in conflict with the general of the day. The method of calculating the year's god: for males, start from Bingyin at age one and proceed in order; for females, start from Renshen at age one and proceed in reverse. If the god of the year is not able to overcome the god of the day, it is called "inadequacy"; if the god of the day overcomes the god of the year, it is called "loss of propriety"; if such gods are encountered, danger cannot be resolved.

簇簇官災，天乙受用神所制。用神遙克貴神，名四閉卦，凶神同克發用者，大凶。畏鄉有鬼，面皺眉頭。剋日之鄉見鬼宅，是名鬼得地，必主愁嗟。假如庚辰日申將未時，勝光發用，將得螣蛇，下臨巳而克庚，為畏鄉之鬼。無救神主愁也。假令十月辛亥日未時，午臨亥，下賊發上，與日為鬼。

There have been one after another of official troubles, because the "Heavenly Nobleman" has been restrained by the Useful God. The Useful God remotely restrains the Nobleman, and the name of this divination is "Four Closed Trigrams"; if Inauspicious Spirit (evil spirits) also join in to restrain the Initiating Transmission, it becomes a great misfortune. In the area feared, there is a ghost, and people become worried and frown. When seeing the position where the ghost resides in the day of restraint, it is called "Ghost Gets the Favor," which certainly leads to worry and lamentation. For example, on a Gengchen day with the Sheng (申) General and Wei (未) hour, "Shengguang" (午) initiates the transmission, the Heavenly General gets "Teng Snake," and it descends to the Si position to restrain the Geng metal, which is the ghost in the feared area, and without a saving god, it leads to worry. Another example is on the tenth month's Xinhai day at Wei hour, with the Wu (午) descending to the Hai position, attacking from below to above, forming a ghost with the day stem, which is the same situation.

族內逢親，宅生喜悅。若式中見官鬼可愁，若遇親戚，無損害之意。可喜。常以陽干生今日為父，陰干生今日為母。陽支生今日為叔，陰支生今日為外母。今日比陽干為兄，今日比陰干為弟妹。今日生陽支為侄，陰支為侄女。今日克陰干為妻，克支為妾。假令庚 年正月甲寅日酉時占，日上神為用，甲日以辰為財，時遁是其子孫。何也？為日上事神，遁得丙辰為子孫。將六合木與今日比和。若乘太陰白虎，剋日木為鬼，卻財化為鬼也。

Within the family, encountering relatives brings joy to the household. In the divination chart, if the official ghost appears, it indicates worry; but if it is a relative, there is no harm, and it is actually a good sign. Usually, the yang stem that generates today's day stem is considered the father, and the yin stem that generates today's day stem is the mother. The yang branch that generates today's day stem is the uncle, and the yin branch is the maternal aunt. The same yang stem as today's day stem is the elder brother, and the same yin stem is the younger brother or sister. The yang branch generated by today's day stem is the nephew, and the yin branch is the niece. The yin stem that is overcome by today's day stem is the wife, and the branch that is overcome is the concubine. For example, if someone asks a question on the day of Jia Yin in the first lunar month of a certain year at the hour of You, using the day stem's god as the starting point, Jia day stem has Chen soil as wealth. However, the result obtained by the hour's hidden transmission is the son or daughter. Why is this so? Because the hidden transmission of the day stem is Bing Chen, which belongs to the son or daughter. The heavenly general is "Liu He," which belongs to wood, and it harmonizes with today's day stem. If it is accompanied by "Tai Yin" or "Bai Hu," then it will overcome the wood of the day stem, turning the wealth into the official ghost.

傳中副將，鬼賊惡並於宮中。式中副將與將同宮賊日，其災可發。若無副將，其災不可發也。白虎正月申順支，主道路喪亡。朱雀正月巳順支，主官災口舌。勾陳正月丑順支，主鬥訟。玄武正月亥順支，主盜賊陰私伏匿。螣蛇正月辰順支，主驚恐。天空旬內納音，不主事。如甲子日甲子旬見水是也，此神主虛詐。假令正月庚午日寅時占，日上見太乙賊日，將朱雀，正月起巳，此為同宮賊日，其災禍必須發也。

Among the three transmissions, there is a "deputy general." If ghosts and villains are evil, they will gather in the same palace. In the formula disk, if the deputy general is in the same palace as the main general and harms the day stem, calamity will occur. If there is no deputy general, calamity will not occur. The White Tiger is in the hour of Shen in the first month, moving in sequence through the twelve branches, indicating deaths on the road. The Vermilion Bird is in the hour of Si in the first month, moving in sequence, indicating official troubles and disputes. The Gou Chen is in the hour of Chou in the first month, moving in sequence, indicating conflicts and lawsuits. The Black Tortoise is in the hour of Hai in the first month, moving in sequence, indicating theft and secret matters. The Teng Snake is in the hour of Chen in the first month, moving in sequence, indicating fear and alarm. The Tian Kong is determined by the nayin sound element of the ten-day period. It does not indicate specific matters, for example, if the day is Jiazi and it is in the Jiazi ten-day period, and water is present, this god indicates deception. For instance, on a Gengwu day in the first month at the hour of Yin, if "Taiyi" harms the day stem, and the heavenly general is the Vermilion Bird, which starts at Si in the first month, this is a case of the same palace harming the day, and calamity will certainly occur.

宅日呻吟，蛇虎忌臨於支上。常以日為人，辰為宅，蛇虎臨於辰上，並剋日辰，主呻吟也。角星來臨四仲，關隔難通。角木狡，天罡中星也。罡加子午卯酉為關隔閉塞。卯酉為隔，子午為關。加子為天關，加午為地關，加卯為天隔，加酉地隔。凡課遇天地關隔，所為之事，或因地利，或衢路關津隔，或因天時風雨所阻。卯酉為門戶，關隔者，亦有多門。

In divination, when the two generals 「Teng Snake」 and 「White Tiger」 appear on the day branch, it is most unfavorable for the household and its members who are ill and groaning. In the Six Rats system, the day stem represents the person, and the day branch (also called 「Chen」) represents the house. 「Teng Snake」 indicates fear and alarm, while 「White Tiger」 signifies illness and death. If these two generals appear on the day branch and also harm the day stem and the day branch, it indicates that someone in the family is ill and suffering. If among the twenty-eight mansions, the 「Horn Mansion」 appears on the four 「Zhong」 positions, which are Zi, Wu, Mao, and You, it forms the image of 「Guang Ge」, meaning that the affairs being considered will not proceed smoothly. The 「Horn Mansion」, known as 「Jiao Mu」, is part of the central palace under the control of 「Tiangang」 (Chen). When 「Tiangang」 appears on Zi, Wu, Mao, or You, it creates the obstruction of 「Guang Ge」. Mao and You are called 「Ge」, while Zi and Wu are called 「Guang」. If it appears on Zi, it is called 「Tian Guan」; if on Wu, it is called 「Di Guan」; if on Mao, it is called 「Tian Ge」; and if on You, it is called 「Di Ge」. Whenever the divination encounters 「Tian Guan」 or 「Di Ge」, the affairs being considered may be hindered by terrain, or blocked by major roads, gates, or river crossings, or delayed by bad weather. Mao and You are the positions of the gate and door, so the term 「Guang Ge」 also implies that the entrance and exit are complicated and not uniform.

三交、天羅地網、斬關、從革主隔，遇旺相氣與吉將並，主改革，變富貴之福也。若天獄歲月二破與蛇虎並，主喪死兵革之凶隔。若用干犯亡而有行之兆。從革謂其革故，有旺氣則革而增進，死氣則革而主退。若巳酉丑，革變而不順，主隔也。三傳內戰，主內外不相和而隔。三傳內，若中傳克始末，主首尾不見而隔。剛昴，道路關梁而隔。柔昴與伏吟，主潛伏不欲見人而隔。若涉害，主道路有隔也。

The lesson patterns "Three Intersections," "Heavenly Net and Earthly Trap," "Cutting the Gate," and "Transformation" all indicate obstruction. If these patterns meet with prosperous or harmonious energies and are accompanied by auspicious generals, they indicate transformation and renewal, leading to blessings of wealth and honor. However, if "Heavenly Prison" and the two destructive forces, the Tai Su Break and the Month Builder Break, occur together with Teng Snake and White Tiger, they indicate dangerous obstructions such as loss and military calamity. If the initiating god conflicts with Wang Shen, there is a sign of travel and movement. The term "Transformation" refers to the meaning of metal changing old things into new ones. When there is a prosperous energy, it signifies changing old things and advancing; when encountering death energy, it indicates changing after and retreating. If the three transmissions form the metal trinity of巳, 酉, and 丑 and the transformation is not smooth, it also indicates obstruction. If the three transmissions mutually control each other, it is called "internal warfare," indicating internal and external discord and the emergence of barriers. If the middle transmission harms both the initial and final transmissions, it indicates being unable to look ahead or behind, thus causing obstruction. The "Amber Star Lesson on a Strong Day" indicates obstruction of roads, bridges, and passageways; the "Amber Star Lesson on a Weak Day" and the "Hidden Chant Lesson" indicate concealment and avoidance, unwilling to meet people, thus causing obstruction. If it is the "Involving Harm Lesson," it indicates obstacles on the road.

武盜若匿孤虛，追收不捕。元武逆度四辰，為武盜。假令正月甲子日卯時來占，天鬼為用，將得六合，中得天罡，上見元武，此為元武之陽神，追亡女，在陽神下也。其女必往西南去，以玄武臨申故也。從武逆數四辰，見大吉臨巳，此元武之陰神也。若追亡男，主盜賊必東南去也。若旬日之內，以玄武本位上所得之神為陰神，即武盜也。假令四月乙酉日子將占，太乙臨酉，將得元武，為亡女在西方。太乙本位得大吉，以為武盜。緣大吉帶相氣，不敢為盜，乃責大吉本位上，見從魁，此為盜神，上見螣蛇，下臨丘冢，盜人從西往東，丘墓之仙。必見驚恐而敗匿藏隱也。元武若匿孤虛之地，捕者不獲。

The thief governed by Xuanwu, if hiding in the "Gū" or "Xū" positions, cannot be captured. Counting backwards four trigrams from the position where Xuanwu is located, the one obtained is the "Wǔdào" (the place where the thief hides). For example, if the divination is cast on the卯 hour of the first day of the first lunar month, with "Tian Gui" as the initial transmission and the initial transmission riding on "Liu He", the middle transmission is "Tiangang" (Chen), and Xuanwu appears above, which is the yang spirit of Xuanwu. To track a fleeing woman, she is located beneath this yang spirit. The woman must certainly go to the southwest, because Xuanwu is located at the position of Shen. Counting backwards four trigrams from Xuanwu, we see "Daji" (Chou) located at Si, which is the yin spirit of Xuanwu. If tracking a fleeing man, the thief must go to the southeast. If the divination is cast within the ten days of the current cycle, use the spirit obtained at the base position of Xuanwu as the yin spirit, which is where the Wǔdào is located. Another example is on the day of Yiyou in the fourth lunar month, using the Zi general, with "Taiyi" (Si) located at You, riding on Xuanwu, indicating the fleeing woman is in the west. The Taiyi's base position has "Daji" (Chou), which is taken as the Wǔdào. However, since Daji carries the phase energy, the energy is strong and it dares not commit theft, so we need to trace back to the base position of Daji, seeing "Congkui" (You), which is the true spirit of the thief; above it is Teng Snake, and below it is a hill or grave, indicating the thief moves from west to east, hiding among hills and graves, and will certainly be startled and exposed, hastily hiding in a concealed place. If Xuanwu hides in the position of Gū or Xū, the pursuers will not be able to catch him.

旬中：孤、虛。甲子，戌亥、辰巳；甲戌，申酉、寅卯；甲申，午未、子丑；甲午，辰巳、戌亥；甲辰，寅卯、申酉；甲寅，子丑、午未。天門地戶，乘神符而涉杜門。玉女扶身，作禹步而乘黃黑。論亡匿之人，若遇此，即可通於鬼神也。天門地戶，經云：“六合為天門，太陰為地戶。逃亡當令六合臨日，太陰臨辰而出，為天門地戶，不可克逃人年上神也。”六合太陰者，天道也，亡人乘之，乃萬全。若有九天九地，必萬里安。

The list of "gū" (solitary) and "xū" (empty) for each of the six jia (Heavenly Stem) periods is as follows: In the Jiazi period, gū is in Xu and Hai, and xū is in Chen and Si; in the Jiaxu period, gū is in Shen and You, and xū is in Yin and Mao; in the Jiashen period, gū is in Wu and Wei, and xū is in Zi and Chou; in the Jiawu period, gū is in Chen and Si, and xū is in Xu and Hai; in the Jiachen period, gū is in Yin and Mao, and xū is in Shen and You; in the Jiayin period, gū is in Zi and Chou, and xū is in Wu and Wei. If a person who has fled can exit through the "tianmen" (heavenly gate) and enter the "dihù" (earthly gate), holding a divine symbol and passing through the "dumen" (door of concealment) in the qimen (mysterious gate), and if the "Yünu" (Heavenly Maiden) and the six ding (divine) spirits support him, walking with the "yubu" (divine steps) and using the colors of yellow and black for concealment, then it is even more secure. Whenever a person is fleeing or hiding and encounters such a configuration, he can receive assistance from spirits. Regarding the tianmen and dihu, the classic texts say: "Liuhe (Six Harmonies) is the tianmen, Taiyin is the dihu. When fleeing, one should leave when Liuhe is on the day stem and Taiyin is on the day branch, which is exiting through the tianmen and entering the dihu, and one must not harm the divine spirit that is on the person's birth year." Liuhe and Taiyin represent the heavenly path, and by riding upon them, the fugitive can ensure complete safety. If further combined with the positions of "jiutian" (nine heavens) and "jiudi" (nine earths), even traveling thousands of miles will be safe.

又一注：“九天九地各有上下，春寅為九天上，申為九天下；夏午為九天上，子為九天下。秋申為九天上，寅為九天下。冬子為九天上，午為九天下。太陰臨九地下，六合臨九天上，臨杜門而出，逃亡人必免其禍也。杜乃八門中之一門也。此門可以逃遁。八門者，休生傷杜景死驚開。出休門，遇貴人得財。出生門，遇官吉。出傷門，見血光逢盜。出杜門，利隱遁逃匿。出景門，破財，八十里吉。出死門，主死喪哭泣之事。出驚門，遇鬥訟驚恐。出開門，逢酒食提挈。

Another annotation says: "The Nine Heavens and Nine Earths each have upper and lower positions. In spring,寅 is the upper position of the Nine Heavens and申 is the lower position of the Nine Heavens; in summer,午 is the upper position of the Nine Heavens and子 is the lower position of the Nine Heavens; in autumn,申 is the upper position of the Nine Heavens and寅 is the lower position of the Nine Heavens; in winter,子 is the upper position of the Nine Heavens and午 is the lower position of the Nine Heavens. Tai Yin is located below the Nine Earths, and Liu He is located above the Nine Heavens. Then, departing from Du Men, a person who has fled will surely avoid calamity. Du Men is one of the eight gates in the Qimen system. This gate is most suitable for hiding and fleeing. The eight gates are: Xiu Men, Sheng Men, Shang Men, Du Men, Jing Men, Si Men, Jing Men, and Kai Men. Departing from Xiu Men will meet a nobleman and gain wealth; departing from Sheng Men will meet superiors and gain good fortune; departing from Shang Men will encounter bloodshed and thieves; departing from Du Men is favorable for concealment and hiding; departing from Jing Men will result in loss of wealth, and fortune will turn favorable after traveling eighty li; departing from Si Men will result in death and mourning; departing from Jing Men will encounter disputes, lawsuits, and fear; departing from Kai Men will result in hospitality, feasting, and being supported by others."

假令十月寅將，壬辰日戌時，占得小吉臨卯為用，此為門戶動搖，為因訴訟文字交加，雀乘小吉與日為鬼，事有不寧，逃亡也。中見登明，將得天空，必因欺詐而起。甲申旬，以午未為孤，下臨孤而必逃匿，終不能獲。末見太沖，將得太陰，下臨日上辰上見傳送，將得六合，此為天門。壬辰日，秋冬日在七宮，太陰臨生門，逃必善終也。

For example: In the tenth month, using the寅 general, on a Renchen day at戌 hour, the divination shows「Xiaoji」(Wei) sitting on卯 as the first transmission.卯 represents the gate, indicating a sign of instability at the gate, suggesting disputes and frequent correspondence leading to troubles; the Vermilion Bird is riding on Xiaoji, and the earth element of Wei is the official ghost of the壬 day, indicating unrest, leading to an act of fleeing. The middle transmission shows「Dengming」(Hai), riding Tian Kong, indicating that the matter must have arisen from fraud. The Renchen day belongs to the Jiashen term, where午 and未 are isolated positions. Since未 is located under the isolated position, the person who fled must be hiding and will ultimately not be found. The final transmission shows「Taichong」(Mao), riding Tai Yin, which is located above the day stem; on the day branch of辰, there is「Chuansong」(Shen), riding Liu He, which is the heavenly gate. Since the Renchen day is in the autumn and winter seasons, the day moves to the seventh palace, Tai Yin is located on the life gate, so this act of fleeing will certainly end well.

神符者，《六甲經》云：“每出天門入地戶，或出地戶入天門，執神符而去。神符者，必以月蝕夜，取牡荊木，或梧桐木，必陰上之木，長九寸，廣二寸，厚三分，辰砂書神名字於上。”丁神、名、字：丁卯，九林，陰荄；丁酉，費，子楊；丁未，屈，玉；丁巳，許威，地道；丁丑，梁立，叔；丁亥，陸成，陵音。

Regarding the "Shen Fu" (Divine Symbol), the "Liu Jia Jing" states: "Whenever one enters or exits from the heavenly gate to the earthly gate, or from the earthly gate to the heavenly gate, they must carry the divine symbol. The method of making the divine symbol is: it must be done on the night of a lunar eclipse, using the wood of a male juniper tree or a paulownia tree, and specifically the wood from the shaded side of the tree. The wood should be carved into a plaque measuring nine inches in length, two inches in width, and three parts in thickness. The name and character of the deity should be written on it with cinnabar." The names and characters of the six Ding deities are as follows: Dingmao deity's name is Jiulin, character is Yin'ai; Dingyou deity's name is Fei, character is Zi Yang; Dingwei deity's name is Qu, character is Yu; Dingsi deity's name is Xuwei, character is Dadi; Dingchou deity's name is Liangli, character is Shu; Dinghai deity's name is Lu Cheng, character is Lingyin.

凡書六神，錦囊盛之，逃時手指前方，玉女者，乃六丁也。經云：“玉女左右，遠行不及，登天梁者，亦不可極。入地戶者，隱無形三城，乘青龍者，一十九里，三翼乙神所福也。禹步者，太乙之正面也。左足在前，右足在後，乃趨三步，或九步是也。初出禹步入也。空之辰難所見也。”

If the names of the six Ding deities are written down and placed in a silk bag, one should walk forward while pointing the fingers in the direction of escape. The term 'Yünu' refers to the six Ding deities. The scriptures say: 'If Yünu is guarding on both sides, then pursuers will not be able to catch up; when one ascends to the position of Tianliang, the pursuers will be unable to trace the path. Entering the gate of the earth, one can become invisible and hidden, able to hide for a distance of three cities; if one rides on the Azure Dragon, one can travel nineteen li, which is a blessing bestowed by the three-winged Yi deities. The so-called Yu Bu is to walk forward facing the front of Taiyi: the left foot comes first, the right foot follows, and one walks quickly three steps or nine steps. One should start by taking Yu Bu steps as soon as one leaves. Those who fall into the time of Kongwang are even more difficult for pursuers to see.'

又經云：“亡匿者，向其上呼其神名，去則追我，來則藏我，以左手中指畫地，取土置地上，又塗鼻、人中，咒曰‘天翻地覆，九道皆塞。有追我者，至此而極。’咒訖，因越而行六十步，解衣服，草置地，以為門梁，越而去，取其半草半障龍回捉，太陰中無人見也。”

The classic texts also say: "A person who is fleeing or hiding should face the direction of the deity that is present and call out the name of that deity, praying for it to shield me when the pursuers come and to hide me as I escape. Then use the index finger of the left hand to draw characters on the ground, take a handful of soil and place it on the ground, and apply the soil to the nose and the philtrum. Then recite the incantation: 'Heaven overturns and earth overturns, all nine paths are blocked. Anyone who pursues me will come to an end here.' After reciting the incantation, step over the drawn line and walk forward sixty steps, take off your clothes, and use grass to spread on the ground as a door frame and beam, then cross over and leave. Take half of the grass to leave behind and use the other half to block the way, so that the dragon deity turns back to guard. In this way, the person will be hidden within Tai Yin and no one will be able to see him."

又經云：“四天者，功曹傳送及用勝光，各不欲克今日，是謂陰之陽沖強，親者必變妖殃，以知天門不獲，天門不敵亡人年上神，以知地戶不獲孤虛之神，不欲見亡人，始日以知，豈不獲其神金氏旁註改‘辰’，必定其神，六癸之神不欲克亡人，始雲日辰乃建除滿平定執破危成收開閉之地，亡人不獲，餘者皆敗。假令二月建卯，辰為除，未為定，所為傳相得微審下道至秘要而神參也。”

The classic text also says: "The so-called 'Four Heavens' refer to Gongcao (Yin), Chuansong (Shen), and the used Shengguang (Wu). These should not harm the day's stem. If they do, it is called Yang overpowering Yin, which turns close ones into demons and calamities. Therefore, if the heavenly gate is not strong enough to overcome the escaping person's year god, the pursuit will be fruitless. If the earthly gate meets the gods of solitude and emptiness, they will not meet the escaping person, and the pursuit will also be fruitless. These can be known from the beginning of the divination based on the day's branch. All cases where the person is not caught are because the god (Jin Zhengyin notes the word 'god' here as 'branch') is secure and stable. The six癸 gods also should not harm the escaping person. Therefore, if the day's branch falls on the twelve favorable positions of the month, namely, Ji, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi, the escaping person cannot be caught. Otherwise, the person will be revealed. For example, in the second month, the month builder is on Mao, so the day branch is 'Chu', and Wei is 'Ding'. These principles must be carefully examined in the three transmissions. It is a very secret and profound method that reaches into the divine."

發用咸臨健旺，舉事亨通。支干上帶休囚，心懷畏懼。青龍氣逢衰鬼，產致虛花。吉將主吉，帶休囚之鬼剋日者，變喜成凶也。假令正月甲子日申時，青龍主錢財之喜，傳送乃日鬼，有爭訟事也。白虎神值生合，憂成吉利。白虎主病死，下乘生旺相氣，與今日相生、三合、六合，必患人臨喪而能復生，乃為吉也。

The first transmission's initiating god is located in a strong and vital position with good qi, so things naturally proceed smoothly and smoothly; the gods riding on the day stem and day branch carry weak and confined qi, causing the mind to often feel fear. The Azure Dragon usually signifies wealth and joy, but if the qi it carries is weak and has become the official ghost of the day stem, joy turns into empty results. Good generals usually indicate good fortune, but if the official ghost with weak and confined qi attacks the day stem, joy turns into misfortune. For example, on the day of Jiazi in the first lunar month at the hour of Shen, the Azure Dragon usually signifies wealth and joy, but the qi it carries, 'Chuansong' (Shen), is exactly the official ghost of the Jia day, leading to disputes. The White Tiger, although an Inauspicious General, if it meets support and assistance, worries can turn into good fortune. The White Tiger signifies disease and death, but if the qi beneath it is life qi, strong qi, or qi in the phase of growth, and it harmonizes with the day stem, or forms triple harmony or Liu He, then even if the patient is near death, they can recover, which is good fortune within misfortune.

命遇不合，由旬內之低昂。若式中雖遇三合六合，吉不遇吉者，何由？六甲旬中之空亡，天空不見人也。財不進財，奈鬼途之阻隔。假令八月丙子日巳時占，以河魁發用，將得天后，中傳從鬼，將得太陰，末傳傳送，將元武，此課主女人二子，隱匿道路財帛，卻後賊人當路阻隔，終不得入手，見賊為發用也。

The deity governing one's destiny, although meeting a harmonious aspect, ultimately fails to harmonize, due to the presence of fluctuating empty voids within the current ten-day period. In the divination chart, although encountering triple harmony and full harmony, which should be auspicious, the favorable outcome does not materialize. Why is this so? Because within the six-jia cycle there is an empty void, making the heavenly void deity insubstantial and invisible when encountered. Seeking wealth, the wealth does not arrive, because an official ghost is blocking the path. For example, on the day of Bingzi in the eighth month at the hour of Si, the initial transmission is initiated by Hekui (Xu) riding the Heavenly Empress; the middle transmission is an official ghost riding Tai Yin; and the final transmission is Chuansong (Shen) riding the Black Tortoise. This chart indicates that a woman and two children have hidden the wealth along the path, and later there are thieves blocking the way, preventing the wealth from being obtained—because the initial transmission clearly shows the image of a thief.

乙庚懷暗，喜怖巳午。之為雙金，木作財星。畏丙丁之見害，奇儀若犯，枯木重榮。三奇，子戌旬丑發用，申午旬子用，辰寅旬亥用。六儀六甲旬首發用也，主病者有康吉之兆。刑害相臨，昏燈盡燎。三刑六害傳中見者，災難解也。又值傳中光怪，須憂煙灶生災。光怪神，正月起戌逆行四季，主有火災。

The heavenly stems 乙 and 庚 secretly combine with hidden implications, and when they meet the positions 巳 and 午, there is both joy and fear. The 乙 and 庚 combine to form metal, which is double metal energy; metal can overcome wood, and wood is its treasure star, so it is most afraid of the fire stems 丙 and 丁 causing harm. If the divination includes the "Three Marvels" and "Six Instruments," it is like withered wood encountering spring again and regaining vitality. The Three Marvels refer to the stems Jiazi, Jiaxu, with the position 丑 initiating the transmission, Jiashen, Jiawu, with the position 子 initiating the transmission, and Jiachen, Jiayin, with the position 亥 initiating the transmission. The Six Instruments refer to the spirits initiating the transmission from the first stem of each of the six 甲 cycles. If illness is divined and the Three Marvels and Six Instruments are present, it indicates a favorable sign of recovery for the patient. When the Three Punishments and Six Harmful Positions are in conjunction, it is like an oil lamp in darkness being burned out. If the Three Punishments and Six Harmful Positions appear in the three transmissions, it instead indicates the resolution of disasters. If the three transmissions also include the "Strange Lights" spirit, there is worry about chimney and stove fires causing calamity. The Strange Lights spirit begins at 戌 in January and moves backward through 辰, 戌, 丑, and 未, indicating fire disasters.

索煞傷身，恐有稠林自縊。索煞，正月起卯逆行四仲，與蛇虎臨並及乘死神者，主自縊。死神同立白虎，哭泣臨門。死神正月起巳，順行十二支。與白虎並，主有死傷之厄。式中見兒女，即言兒女。若見父母，即言父母也。井煞相乘死氣，凶殃防水。井煞，正月起未，順行十二支。死氣，正月起午，順行。二煞若乘白虎六害而剋日者，主落井之災。若不克者，不死於井中，臨危有救。

The "Suo Sha" is harmful to oneself and may indicate someone hanging themselves in the forest. "Suo Sha" begins at the Mao position in the first lunar month and proceeds in reverse through the positions of Zi, Wu, Mao, and You. If "Suo Sha" is accompanied by "Teng Snake" or "White Tiger," or if it is riding on the "Death Deity," it indicates suicide by hanging. When "Death Deity" and "White Tiger" are together, there will be weeping at the door. "Death Deity" begins at the Si position in the first lunar month and proceeds in order through the twelve earthly branches. If "Death Deity" is together with "White Tiger," it indicates a calamity involving death or injury. If this combination falls on the position of the grandson爻 in the lesson pattern, it indicates troubles with children or grandchildren; if it falls on the position of the parent爻, it indicates troubles with parents or elders. "Jing Sha" riding on "Death Qi" warns of danger related to water. "Jing Sha" begins at the Wei position in the first lunar month and proceeds in order through the twelve earthly branches; "Death Qi" begins at the Wu position in the first lunar month and also proceeds in order. If these two Inauspicious Sha are accompanied by "White Tiger" and "Six Harm" and they harm the day stem, it indicates falling into a well; if they do not harm the day stem, then the person will not die in the well, though they may face danger, there will be rescue.

奸門天后，婦女荒淫。奸門者，正月起申順行四孟。與天后並，主婦女淫泆。又得昴星、無淫、六合尤應也。陽不備，二女爭男。陰不備，二男爭女。下克上，三傳皆陽，男佞女也。三傳皆陰，女佞男也。三傳二陽一陰，男爭女。三傳二陰一陽，女爭男。陽神得地，男吉；陰神得地，女吉。獄吏天牢，官刑禁繫。獄神，正月起未，順行四季。又云，獄神正月從辰，二月戌，十二月周而復始，辰戌起止。吏神，春寅、夏巳、秋申、冬亥。天牢，正月起丑，逆行十二支。惡煞剋日，主牢獄官司不利。

The "Jianmen" trigram appearing together with the Heavenly Empress indicates disorder among women, suggesting promiscuity and licentiousness. Jianmen begins in the hour of Shen in the first lunar month and proceeds in order through the four Meng positions: Yin, Shen, Si, and Hai. When it appears together with the Heavenly Empress, it indicates women being licentious and unrestrained. If this is further combined with the Ao Xing lesson, absence of the淫煞 (lewd star), and Liu He, the effect becomes more evident. A lesson marked by "Yang not complete" suggests two women competing for one man; a lesson marked by "Yin not complete" suggests two men competing for one woman. If the lower god overcomes the upper god and all three transmissions are Yang branches, it indicates men flattering women; if all three transmissions are Yin branches, it indicates women flattering men; if two of the three transmissions are Yang and one is Yin, it indicates many men competing for one woman; if two of the three transmissions are Yin and one is Yang, it indicates many women competing for one man. If a Yang god is in a favorable position and has vitality, it is favorable for the man; if a Yin god is in a favorable position and has vitality, it is favorable for the woman. When the "Yù Shén" (prison god), "Lì Shén" (official god), and "Tian Lao" (Heavenly Prison) appear together, it indicates legal punishment and imprisonment. The Yù Shén begins in the hour of Wei in the first lunar month and proceeds in order through the four Ji positions: Chen, Xu, Chou, and Wei. Another view is that the Yù Shén starts in the hour of Chen in the first lunar month, moves to Xu in the second, and continues in this pattern until the twelfth lunar month, returning to the starting point, only appearing in the hours of Chen and Xu. The Lì Shén is in the hour of Yin in spring, in the hour of Si in summer, in the hour of Shen in autumn, and in the hour of Hai in winter. The Tian Lao begins in the hour of Chou in the first lunar month and proceeds in reverse order through the twelve earthly branches. If these evil stars harm the day stem, it indicates unfavorable legal troubles and imprisonment.

天道見反覆，量動靜而遊清波。天地翻覆，即返吟，凡百事不寧也。課象臨歧路，見遊行而復白玉。臨歧者，在道路也。詳何卦主於遠行。涉害、彈射、遊子，不可不知也。涉害，主沉滯遲留，蒿矢主日月歲久，不然地理遠也，必有交加之意。若用神與日三合六合，三傳終始相得，吉辰良將不內戰，主外來遠信至也。若用神與日比，或臨卯酉，游神並不落空亡，游神戲神易至。游神春丑、夏子、秋亥、冬戌，戲神春巳、夏子、秋酉、冬辰。又天驛二馬並行人至。又末傳為足，若犯卯酉二門，行人即至。天馬，正午順行六陽，驛馬，如正月在申是也。

Heavenly signs show a pattern of reversal, so one must examine the opportunity for movement or stillness, responding flexibly as one floats upon clear waves. The concept of heaven and earth turning over is called "returning repetition," and all matters will not be peaceful. The lesson pattern appears at a crossroads, indicating a person traveling far away who will go and return. "Standing at a crossroads" means a person is on the way. One should carefully determine which lesson pattern indicates travel: "Involvement in Harm," "Projectile," and "Wanderer" should all be known. "Involvement in Harm" indicates stagnation and delay; "Arrow" indicates prolonged time, either years or months, and also implies that the journey is far and there are many entanglements. If the useful god in the first transmission forms a triple harmony or a six harmony with the day stem, and the first and last transmissions are in harmony with each other, and the favorable earthly branches and good heavenly generals do not conflict, then it indicates that a message from afar will arrive. If the useful god harmonizes with the day stem or is in the position of卯 or酉, and the "wandering god" does not fall into kongwang, then both the wandering god and the playful god will arrive easily. The wandering god is in丑 in spring, in子 in summer, in亥 in autumn, and in戌 in winter. The playful god is in巳 in spring, in子 in summer, in酉 in autumn, and in辰 in winter. In addition, if both the heavenly horse and the post-horse appear, it also indicates that a traveler will arrive. Moreover, the final transmission represents the feet of a person. If the final transmission is in卯 or酉, the traveler will arrive immediately. The heavenly horse starts at午 in the first month and proceeds through the six yang branches in order. The post-horse is in申 in the first month, and so on.

途中進發，用神臨日後盤桓。若式中見進神，足動臨門，為進發也。路上不見者，盤桓也。進神，末傳是。發用為期，至日亦同於禍福。期，謂行人到日之期也。以發用之神定之。如前入禍福之期也。假如正月占，用起太沖，二月行人至；用起天罡，三月至。兩途惑意，日辰左右以規模。若路途兩歧，干吉左道通，支吉右道通。干吉大道通，支吉小道通。三路迷心，罡斗用觀於孟季。罡臨孟，左道。臨仲，中道。臨季，右道通也。

A person traveling on the road continues forward or remains hesitating behind the day stem, depending on the position of the useful god. If the lesson shows "advancing god" and the end transmission, which represents the foot, is activated and located at the entrance position, then the person continues forward. If these signs are not present on the road, the person remains hesitating. The advancing god is determined by the end transmission. The return date is determined by the initial transmission of the initiating transmission. The day the traveler arrives and the time to determine fortune or misfortune are calculated in the same way. "Period" refers to the day the traveler arrives, determined by the initiating transmission god, using the same method as previously explained for calculating the time of fortune or misfortune. For example, if the initial transmission starts at "Taichong" (Mao) in the first lunar month, the traveler arrives in the second lunar month; if it starts at "Tiangang" (Chen) in the first lunar month, the traveler arrives in the third lunar month. If the road splits into two and there is confusion, use the day stem and day branch to decide between left and right. If the road splits into two, and the day stem is favorable, take the left road; if the day branch is favorable, take the right road. It can also be said that if the day stem is favorable, take the main road; if the day branch is favorable, take the small road. If there are three roads causing confusion, look at where Tiangang falls among the first, middle, and last branches: if Tiangang is on the first branches (Yin, Shen, Si, Hai), take the left road; if on the middle branches (Zi, Wu, Mao, You), take the middle road; if on the last branches (Chen, Xu, Chou, Wei), take the right road.

昏迷失路，參角堪前。若行人逢昏暗，不辨面前路，於傳送下入十步，得左道也。參水猿者，申中宿也。斗罡下五十步，得正路也。角木蛟者，辰中之宿也。秦吳獲膳，房井求泉。若遇途中飢餒，大吉小吉下求之得。秦者，小吉之分。吳者，大吉之分也。小吉太沖下逢泉水。井木犴者，未中宿也。房日兔者，卯中宿也。此又論求飲覓水，但消息言之。

When lost in the dark, one can follow the direction of the Three Stars mansion (参宿) and the Horn mansion (角宿) to find the way. If a traveler encounters darkness and cannot see the path ahead, he should walk ten steps toward the direction of 「Chuansong」 (Shen) and will find the left path, since the Water Monkey (参水猿) is the star of the Shen mansion. Alternatively, walking fifty steps toward the direction of 「Tiangang」 (Chen) will lead to the straight path, since the Wood Dragon (角木蛟) is the star of the Chen mansion. If one wishes to obtain food in the regions of Qin and Wu, or to find water at the positions of the Room mansion (房宿) and the Well mansion (井宿), the same principle applies. If hungry on the way, one should go to the direction of 「Daji」 (Chou) and 「Xiaoji」 (Wei) to seek food, and will surely find it. Qin is the region associated with Xiaoji, while Wu is associated with Daji. Going to the direction of 「Xiaoji」 (Wei) and 「Taichong」 (Mao) will lead to finding water: the Wood Ox (井木犴) is the star of the Wei mansion, and the Sun Rabbit (房日兔) is the star of the Mao mansion. This passage explains how to find water on the road; simply follow these directions.

盜若侵財，用神怕傷於日鬼。盜者，或式中見鬼剋日，返被用事之神克之，其神不能與日為害以為盜也。假令甲日占，用神見勝光，或式中傳送為日鬼，受勝光所克，其鬼不能為禍。兩暗中為盜，若事克，必偷內財，神克必偷外內。

If thieves come to steal money, they fear that the useful god in the initiating transmission is harmed by the day stem's official ghost. The image of thieves refers to the situation where the official ghost in the divination chart harms the day stem, but is then itself harmed by the current initiating transmission god. Thus, the official ghost cannot harm the day stem and can only become a thief who steals secretly. For example, if the day stem is Jia, the useful god is Shengguang (Wu), and the official ghost in the chart is Chuansong (Shen), which is normally the official ghost for Jia day. Now, Shen metal is harmed by Wu fire, so the official ghost cannot cause trouble. The mutual harm between two hidden forces forms the image of theft. If the matter line and the line of the official ghost are in conflict, the thief will steal from within the household. If the god and the general are in conflict, then both inside and outside property will be stolen.

賊如同德，遊者臨畏於更闌。賊神者，六甲前二辰是也。假如甲子旬，大吉是也。又經云：“春卯夏午秋酉冬子。”若賊神同元武，主盜賊，不同宮非也。若元武與德神並者，主真武神君。若元武神乘日分之財，為空亡，主遺失也。若日下之財，主破財也。遊者，甲己日丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日申。若遊者加日辰，今日至，可畏於更闌。若臨後一日，來日到。若後三辰，三日必至。臨日前四辰，賊不來也。

The god of thieves, if situated with the god of virtue, and the god of Youshu is also present, one should be cautious during the late night. The god of thieves refers to the branch two positions before the first day stem of the six Jia cycles. For example, in the Jiazi cycle, the god of thieves is "Daji" (Chou). The classic texts also say: "In spring it is in Mao, in summer in Wu, in autumn in You, and in winter in Zi." If the god of thieves is in the same palace as the Black Tortoise, it indicates theft; if they are in different palaces, it is not considered as such. If the Black Tortoise and the god of virtue are both present, it represents the image of the True Martial God, and it is not considered as theft. If the Black Tortoise is riding on the day stem's wealth爻 and falls into Kongwang, it indicates loss of property; if it is the wealth爻 under the day stem, it indicates loss of wealth. The term "you" refers to the god of Youshu: on the day of Jia or Ji, it is in Chou; on the day of Yi or Geng, it is in Zi; on the day of Bing or Xin, it is in Mao; on the day of Ding or Ren, it is in Si; on the day of Wu or Gui, it is in Shen. If the god of Youshu is placed on the day stem or day branch, thieves will come that day, and the late night is most dangerous; if it is placed on the next day branch, thieves will come the next day; if it is placed on the third day branch, thieves will come within three days; if it is placed on the fourth day branch before the day, thieves will not come.

惡煞相刑，見白虎而防刃器。若賊神與元武帶殺相刑于日，又式中見勾陳白虎，必鬥殺傷人傷財也。賊神克處，棄天馬而謹飛垣。元武盜神同克宅處，入來之方，若盜神同天日馬，其賊經所克之方飛垣而跳牆也。若不乘馬，必穿壁穴牆而來。若玄武乘天門，必虛空自臺閣入來。若入鼠穴，水坑中來。若乘遊索煞，主跳簾子窗中，用索懸下，入來為盜也。

Evil spirits are mutually attacking and harming the day stem, and if the White Tiger is also present, one should be cautious of knives and sharp weapons. If the thief spirit and Black Tortoise bring an Inauspicious Sha (violent killing) atmosphere to harm the day stem, and the lesson also shows Gou Chen and White Tiger, there will certainly be fights, injuries, and loss of property. The place where the thief spirit harms is where thieves will strike. If it does not ride the Heavenly Horse, one should be careful of thieves entering by climbing over walls. If the Black Tortoise and thief spirit together harm the position of the house, that is the direction from which thieves enter. If the thief spirit is with the Heavenly Horse and day horse, thieves will leap over walls from the position it harms; if it does not ride a horse, they will enter by drilling through walls. If the Black Tortoise is on the Heavenly Gate position, thieves will enter from the air, such as from towers or pavilions; if it falls on the rat hole image, they will enter from water ditches or pits; if it is on 「You Du」 or 「Suo Sha」, they will climb over curtains and windows, lower themselves with ropes, and sneak in to steal.

用察始終，可量勝敗。武臨生處，蹤得逍遙。武臨生旺處，賊不敗。察東西而推窮審辨。如元武臨丑，則東北之方，認其顏色。分遠近而追捕根因。又視盜所臨處與賊人所入之方。如神后數九，河魁數五，自得四十五。不加也。囚死者，以減方之。

Using the first transmission and the final transmission to examine the beginning and end of an event, one can assess the success or failure of capturing a thief. If the Black Tortoise is positioned at the growth position, the thief's trail is elusive and he can escape easily. If the Black Tortoise is located at a position of life qi or strong qi, the thief will not be exposed or captured. To determine the east and west directions, one must carefully examine details. For example, if the Black Tortoise is at the position of Chou, which is the northeast, one can identify the color of the thief's clothing from this. One must also distinguish between near and far to trace the thief's origin. Further, observe the position of the thief god and the direction the thief entered, and calculate the distance using numbers. For instance, the number of Shenhou (Zi) is nine, and the number of Hekui (Xu) is five. Multiplying them gives forty-five li, without adding anything else. If the multiplied qi is in a state of captivity or death, the distance should be reduced proportionally.

陰推歲建，陰發魁罡。君臣謀陷，夫婦情傷。四課連珠，執吉凶而齊動；三傳紹旺，迭勝負以頻詳。陰合陽扶諸禁戶，私門有喜；貴人用事臨房昴，遷轉無殃。凡所求占須憑事類，有則盈盈，無則蕩蕩，乃玉匣之貴寶，獲天地之靈祥。六壬通天鬼翼賦註解卷之十終。

From the Yin spirit, we can trace back to the month builder, and the Yin spirit also activates at the positions of Hekui and Tiangang, indicating mutual scheming and betrayal between sovereign and minister, and damage to the affection between husband and wife. The four lessons are connected above and below like a string of pearls, and the outcomes of good or ill will simultaneously arise. The three transmissions follow each other, alternating between prosperity and decline, requiring careful examination. When the Yin spirit combines and supports the Yang spirit, and guards the various gates, there will be joy within private domains. If the nobleman is on duty and initiates the transmission, and is located at the positions of Room Mansion and Hairy Head Mansion, then promotion and transfer will bring no calamity. In all divination and judgment, one must follow the type of question to take the appropriate symbol: what should be fulfilled will naturally appear clearly, and what should not be will be empty and without foundation. This is the precious treasure in the jade box, capable of obtaining the spiritual efficacy and auspicious signs of heaven and earth. The commentary on the Six Rats' Heavenly Ghost Wings Assignment, Volume Ten, ends here.

六壬玄妙有靈機，支干神將辨安危。日為君，辰為臣；日為男，辰為女。干是日，支是辰。辨安危，又看神將加臨吉凶善惡言之。克沖刑破衰休害，七者言凶必定期。上下相刑，傳中相破，發用相害，又是死囚休廢氣，加干支上及用神者，為凶兆之事。細審一刑、二破、三克、四害、五休、六死、七囚，凡神將有此七者即凶。

The art of Liu Xin divination is profound and intricate, with its own subtle mechanisms. It relies on the day stem, day branch, and the twelve heavenly generals to determine safety or danger. The general method of divination is: the day stem represents the ruler, the day branch represents the minister; the day stem represents a male, and the day branch represents a female. "Dry" refers to the day stem, and "branch" refers to the day branch (also called "chen"). To determine safety or danger, one must also look at which position the heavenly generals are added to, and judge based on their auspiciousness or malevolence. If any of the following seven occur—mutual control, opposition, punishment, destruction, decline, rest, and the six harms—the outcome is certain to be ominous, and the time of occurrence is definite. What is meant by mutual punishment between upper and lower, destruction within the three transmissions, and mutual harm in the initiating transmission, along with death qi, imprisonment qi, rest qi, and wasted qi, are all ominous signs if they are added to the day stem or day branch, or to the useful god. One must carefully examine: first, punishment; second, destruction; third, mutual control; fourth, harm; fifth, rest; sixth, death; seventh, imprisonment. If any of these seven are carried by the heavenly generals, the outcome is considered ominous.

德合相生並旺氣，吉屯相從福自隨。甲己德在寅，乙庚在申，丙辛在巳，丁壬在亥，戊癸在巳。所謂支德，前五辰是也。假令子日在巳，丑日在午，又三合六合，上下相生，旺相有氣，以上皆為吉慶。如課中見此，又有吉神加臨，百事亨通。

The virtues of the De Shen, He Shen, and mutual generation, combined with the flourishing energy, gather auspiciousness and follow closely, bringing natural blessings. The positioning of the Day Stem's virtue is as follows: for Jia day and Ji day, the virtue is in寅; for Yi day and Geng day, it is in申; for Bing day and Xin day, it is in巳; for Ding day and Ren day, it is in亥; for Wu day and Gui day, it is in巳. As for the so-called "Branch Virtue," it is the fifth heavenly stem counted forward from the Day Branch. For example, the Branch Virtue of Zi day is in巳, and that of Chou day is in午. Adding the Triple Harmony and Liu He, the upper and lower deities mutually generate and are in a prosperous and strong state, which all belong to auspicious signs. If these appear in the divination, and auspicious deities are also present, then all affairs will be smooth and prosperous.

將是神兮神是將，若遇青龍便是寅。天元十二將，貴蛇之類；地元十二將，功曹太沖之類。假令乙丑日見白虎是德神也，餘仿此。假令甲子日得青龍入辰兩課，為外人入內。青龍在申酉上受克，亥子喜水生木也。

Heavenly Generals are the Earthly Branches, and Earthly Branches are also Heavenly Generals. For example, when encountering the Azure Dragon, its position is寅 (Mao), which is wood. The term "Heavenly Origin Twelve Generals" refers to the twelve Heavenly Generals such as the Nobleman and Teng Snake. The term "Earthly Origin Twelve Generals" refers to the twelve Earthly Branches such as Gongcao (寅) and Taichong (卯). For instance, on a Yichou day, if the White Tiger appears, the White Tiger's position is申 (Shen), which is where the virtue of the Jia and Geng stems resides. Therefore, the White Tiger in this case is the virtue god. Other cases can be similarly inferred. Another example is on a Jiazi day, when the Azure Dragon enters the two lessons of the day's Earthly Branch. This indicates that an outsider enters the family. The Azure Dragon belongs to wood; if it is in the positions of申 (Shen) or酉 (You), which are metal, it will be overcome. However, if it is in the positions of亥 (Hai) or子 (Zi), which are water, then water can generate wood, which is favorable.

日主尊外並人類，辰為卑幼宅兼身。日為尊、為外、為己身也，辰為卑、為內、為宅、為物類也。兩課有凶戰者，主宅中有人作禍。旺相為陽人，休囚為陰人。切忌天目、勾陳、白虎臨宅。慮遊魯二都煞者，乃主賊人盜神臨宅。又慮魁罡臨宅克宅，主亡失事。

The day stem represents superiors, the external world, and matters concerning people. The day branch represents subordinates, the internal domain, and one's residence and possessions. Specifically, the day stem represents superiors, the outside, and oneself; the day branch represents subordinates, the inside, the residence, and objects. If there are malevolent spirits in conflict within the two lessons of the day branch, it indicates that someone in the household will cause trouble. The qi that is prosperous and strong is associated with a male, while the qi that is weak and confined is associated with a female. It is most undesirable for the celestial ruler, Gou Chen, or the White Tiger to be present on the day branch representing the residence. One should also be cautious of the two thieves, You Du and Lu Du, which indicate thieves and the presence of a thief spirit in the house. One should also be wary of Hekui (Xu) and Tiangang (Chen) being present in the residence and overcoming it, which indicates loss or disappearance.

占時考校日和辰，是財是鬼是何神。假令甲乙日得辰戌丑未四辰，為財；申酉為日鬼，主勾連官事。假令是庚辛金，見土神為休氣，是父母；見金神為旺神，是兄弟；見木神為死氣，是妻財。在日兩課克者為外財，在辰兩課克者為內財。

When casting a divination lesson, one must examine the relationship between the day stem and the day branch to determine whether the governing spirit is a wealth hexagram, an official ghost hexagram, or some other spirit. For example, if the day stem is Jia or Yi (wood), and the day branch is Chen, Xu, Chou, or Wei (earth), then the earth is overcome by the wood, making it a wealth hexagram. If the day branch is Shen or You (metal), then the metal overcomes the wood, making it an official ghost hexagram, indicating legal disputes. Similarly, if the day stem is Geng or Xin (metal), and the day branch is earth, then the earth generates the metal, which is considered a resting qi, belonging to the parents hexagram. If the day branch is metal, then the metal is the same as the day stem, which is considered a strong spirit, belonging to the brothers hexagram. If the day branch is wood, then the wood is overcome by the metal, which is considered death qi, belonging to the wife's wealth hexagram. Any hexagram that is overcome in the day stem's two lessons is considered external wealth, while any hexagram that is overcome in the day branch's two lessons is considered internal wealth.

見機兩用艱辛險，疑惑先難後易成。凡課俱比俱不比，先取四孟為用神。名見機卦，主有兩事。又有艱難之意。占事主有疑惑不決，先難後易也。知一每事須知近，遙克當傳主遠尋。此卦占失，不離兩鄰。故知一主諸近事也。不宜占訟，和則吉。神遙剋日名蒿矢，日遙克神是彈射，主曖昧口舌遠望事。看神將吉凶言之。

The "See Opportunity" lesson has two places where the useful god can be taken. Matters are arduous and full of obstacles, with doubts in the mind, but they will eventually succeed after initial difficulty. In any lesson where all four lessons are either harmonious or not harmonious, one should first take the gods of寅, 申, 巳, and 亥, which are the first of the three groups, as the useful god. This type of lesson is called "See Opportunity," indicating simultaneous matters and containing the meaning of difficulty. When divining such matters, there is doubt and difficulty in decision, but it becomes easier after initial hardship. The "Know One Lesson" lesson suggests that all matters should be sought from nearby. The "Remote Control" lesson requires looking further away. In the "Know One Lesson" lesson, lost items are not far from neighbors, so this lesson mainly concerns matters close at hand. This type of lesson is not suitable for litigation, and reconciliation is auspicious. If the upper god controls the day stem from a distance, it is called the "Arrow Lesson," and if the day stem controls the upper god from a distance, it is called the "Sniper Lesson." Both indicate ambiguous verbal disputes and matters observed from afar. One should also refer to the auspiciousness or inauspiciousness of the heavenly general for judgment.

玄胎生下人占病，當用生下定有嬰。三傳俱孟，上生下，主占病。下生上，主胎。用神如在長生上，乃生玄胎也。婦人占懷孕，男子占主有親事動。更看將神吉凶。蓋申巳寅亥合體，主親。亥申巳寅害體，主官事曖昧。

In the 'Xuantai lesson,' if the upper god generates the lower god, the divination usually indicates illness; if the initiating transmission god falls in the position of growth and the lower god generates the upper god, there will certainly be joy from the birth of an infant. Specifically, if all three transmissions are in the four 'ming' branches of寅, 申, 巳, and 亥, it is called the 'Xuantai lesson.' Among these, if the upper god generates the lower god, it indicates illness; if the lower god generates the upper god, it indicates pregnancy. If the useful god is exactly in the position of growth, it signifies the sign of a hidden pregnancy. For a woman's divination, it indicates pregnancy; for a man's divination, it indicates the initiation of marital affairs. It is also necessary to refer to the fortune of the heavenly general. Because the branches of申, 巳, 寅, and 亥 mutually harmonize to form a whole, it indicates marital affairs; if the branches of亥, 申, 巳, and 寅 mutually harm each other to form a whole, it indicates unclear legal disputes.

反吟占者休言定，往復雙雙兩事因。反吟占事不一，須占兩事，主事往復未定之象。常占須主身離動，不動人情有怨嗔。反吟主身動，若不動有口舌、人情不足指事。伏吟舉動心無遂，剛主行人到戶庭。伏吟主求謀未遂，剛日占行人至，柔日不至。

If one divines a 'Reverse Chant' lesson, one should not assume that the matter is already decided, as it indicates things that come back and forth, involving two matters at once. The affairs divined through a Reverse Chant lesson often involve more than one matter, and should be interpreted as two separate events. This lesson indicates a situation that is not yet settled and involves back and forth. Normally, a Reverse Chant lesson suggests that the person is moving away or traveling; if the person is not moving, then there is likely resentment or anger in interpersonal relationships. Reverse Chant indicates movement of the body; if there is no movement, then there may be disputes or conflicts, and matters not properly handled. If one divines a 'Hidden Chant' lesson, any action will not be satisfactory. If the divination is done on a strong day (Jia, Bing, Wu, Geng, Ren), it indicates that the traveler has arrived at the gate or courtyard. Hidden Chant indicates that efforts to achieve something are not fulfilled; if divined on a strong day, the traveler is expected to arrive, but if on a weak day (Yi, Ding, Ji, Xin, Gui), the traveler will not arrive.

卦隨三交吉凶定，昴星蛇虎火殃迍。三交是三傳皆仲。若非酉加午即是酉加子。卯上有凶將，主釜鳴。上見天空，主失五音之物。青龍太常朱雀主遷官；見勾陳陰后玄武主走失；上見蛇虎生旺，三傳內見天喜驛馬者，主交集之象。昴星卦發用見蛇虎，占病必死。占官事主枷鎖，太常主曖昧事。

Divining a 'Three Intersections' lesson determines fortune or misfortune based on its combination; if the '昴 Star' lesson appears with Teng Snake and White Tiger, it indicates calamities such as fire disasters. The term 'Three Intersections' refers to all three transmissions falling on the four central branches of Zi, Wu, Mao, and You, either You added to Wu or You added to Zi. If there is an Inauspicious General on Mao, it indicates strange noises from cooking utensils without cause; if Tian Kong appears on Mao, it indicates the loss of musical instruments that produce the five tones. In the 'Three Intersections' lesson, if Qing Long, Tai Chang, and Zhu Que appear, it indicates promotion in official position; if Gou Chen, Tai Yin, Tian Hou, and Xuan Wu appear, it indicates loss of people's words. If Teng Snake and White Tiger appear in a flourishing and vigorous condition, and the three transmissions also include Tian Xi and Yi Ma, it indicates a situation where various matters converge. If the '昴 Star' lesson has the initiating transmission god appearing as Teng Snake and White Tiger, it indicates certain death when divining illness, or being locked in chains when divining legal matters; if Tai Chang appears, it indicates ambiguous and unclear matters.

歲月相傷尊長禍，虎臨弔喪哭聲頻。太歲月建相剋為用，得凶將者尊長災。若俱陽是男，俱陰是女。歲前二辰是喪門，歲後二辰是弔客。白虎加臨為用，主哭聲動。三刑為鬼人家破，馬吉加年職轉升。三刑入傳交戰者，大凶。煞傷日辰，主家破人亡，不知之事。日鬼為用，加行年本命，更見驛馬，天官朱雀太常，主遷官。

The Heavenly Stem and the Month Builder mutually injure and control each other, indicating misfortune for the elder generation. If the White Tiger appears again at the position of the Mourning-and-Condolence spirit and the Guest, there will be constant weeping. If the Heavenly Stem and the Month Builder mutually control each other and the initiating transmission is accompanied by an Inauspicious General, it indicates disaster for the elder generation. If both are yang branches, the misfortune will fall on a male; if both are yin branches, it will fall on a female. Counting two branches forward from the Heavenly Stem gives the Mourning-and-Condolence spirit, and counting two branches backward gives the Guest. If the White Tiger is placed above them and initiates the transmission, there will be sudden weeping. If the Three Punishments transform into official ghosts, the family will break down. If the Post-horse and auspicious spirits are placed on the year of travel, it indicates promotion in official position. If the Three Punishments enter the three transmissions and fight against each other, it is a great凶 omen. If凶 spirits injure and control the day stem and day branch, the family will be destroyed and people will die, along with unexpected events. If the official ghost of the day stem initiates the transmission, and is placed on the year of travel and the native's destiny, and also meets the Post-horse, the Heavenly Official, the Vermilion Bird, and the Tai Chang, it indicates promotion in official position.

墓神加日身災滯，支煞干臨為所迍。墓神加日主災滯，支為卑干為尊，支煞臨干主事迍邅。歲同死虎加年命，相刑之月氣歸陰。太歲同白虎乘死氣加行年本命，占病必死。假令申年四月庚寅日申時占伏吟卦，申加行年上占病主凶。太歲白虎來傷行年，四月內主死。餘仿此推。

The Tomb Spirit added to the day stem indicates that the person himself will suffer from illness or obstacles; if Inauspicious Sha on the day branch affects the day stem, it signifies difficulties and stagnation. The Tomb Spirit added to the day stem indicates disaster and obstruction; the day branch represents the younger generation, while the day stem represents the elders. If Inauspicious Sha on the day branch presses upon the day stem, it indicates that affairs will be difficult and obstructed. If the year stem, together with Death Qi and White Tiger, is added to the year and birth year, and it reaches the month that is in conflict with it, the fate will be transferred to the underworld. In other words, if the year stem and White Tiger are combined with Death Qi and added to the year and birth year, the condition of illness will be fatal. For example, if on the day of Gengyin in the fourth month of the year of申, the Hidden Chant hexagram is obtained at the hour of申, the Tomb Spirit is added to the year, indicating a凶 portent for illness; if the year stem and White Tiger together harm the year, it indicates death within the fourth month. Other cases can be inferred in a similar manner.

日鬼加臨辰兩課，門中官事乃相榮。日鬼加辰之兩課，主門中官事勾連。假如三月壬戌日反吟課是也。更以神將言之。吉將遭傷求事阻，凶神受制事還成。吉將逢休敗死氣亦當有阻難。時傷年命入傳來，忽然卒報有驚駭。占時如克行年本命者有卒報驚恐之事。

The official ghost of the day stem falls upon the two lessons of the day branch, indicating that there will be legal disputes within the family. This means that when the official ghost of the day stem is placed on the two lessons of the day branch, it signifies legal troubles within the household. For example, on a Renxu day in the third month, if a reverse chant lesson is obtained, it should also be combined with the heavenly general for interpretation. If a favorable general is harmed or restrained, the matter will encounter obstacles; if an evil spirit is subdued, the matter may instead succeed. If a favorable general encounters rest, decline, or death qi, there will also be obstacles. If the god of the time harms or restrains the year stem and the native's birth stem and enters the three transmissions, one will suddenly receive urgent news and be startled. Whenever the god of the time harms or restrains the year stem and the native's birth stem, it indicates sudden news and fear.

德神動處吉相遂，反遭刑剋見凶災。德神發用，又乘吉將，主有相扶喜事。假令己日傳見寅，寅又加申，為寅巳申三刑。如申酉上或見白虎，或申酉加寅卯，是遭刑剋，亦主有災。支上有鬼家移動，干若逢之人必衰。假令申酉日上見巳午，主遷移。日上兩課見發用有鬼加，主官事。

When the De God is activated, auspicious events will proceed smoothly; however, if the De God is instead subjected to punishment and restriction, misfortune will occur. When the De God is activated and is accompanied by a favorable general, it indicates joyous events with assistance from others. For example, on a Ji day, if the three transmissions contain Yin (寅), which is the De God for Ji day, and this Yin is placed over Shen (申), it forms the three punishments of Yin, Si, and Shen. Similarly, if White Tiger appears over Shen or You, or if Shen or You are placed over Yin or Mao, these are cases where the De God is subjected to punishment and restriction, which also indicate misfortune. If the day branch contains officials or ghosts, it indicates the need to move the family residence. If the day stem encounters officials or ghosts, it indicates the person's decline. For example, on Shen or You days, if the day branch has Si or Wu fire to overcome metal, it indicates a need to move. If the two lessons of the day stem contain the initiating transmission with officials or ghosts, it indicates legal troubles.

日破對隔人離別，鬼值夜時宅破乘。日之兩課有對神隔，主有人離隔。假如乙日辰上見六合乘酉，木被金隔主有離別。辰上兩課遇鬼，主宅破。假令午日占，朱雀乘亥子臨午是也。陰神卻受陽神克，陰小傷刑人墮胎。日之陰神見天輪上陽神年干克者主退陰小事。上有凶將，主失脫。婦人損孕。

The day stem encounters a conflicting force and is blocked by a confronting deity, indicating separation of people. If the official ghost is present at night and occupies the day branch, it indicates the destruction of the dwelling. If there is a confronting deity between the two lessons of the day stem, it indicates people parting ways. For example, if on the day branch of a Yi day, the Liu He is present with You, the Yi wood is blocked by You metal, indicating separation. If the official ghost appears in the two lessons of the day branch, it indicates damage to the dwelling; for example, if on a Wu day, the Vermilion Bird is present with Zi or Hai water on Wu, this is the case. If the Yin Spirit is reversed and attacked by the阳神, it indicates injury to the female or young child, or even miscarriage. If the Yin Spirit of the day stem is attacked by the阳神 on the heaven plate, as well as the year stem and the day stem, it indicates failure in matters related to the female or young child. If there is an Inauspicious General above, it indicates loss of people, and for women, damage to the pregnancy.

四課相間於內外，傳內沖支宅禍危。假令丙辰日丑將亥時，四課皆間，主外人官事，內人奴婢。發用傳中沖支，主宅中不安。凡用神刑剋支神，主宅不安。用神上見玄武，便言有賊。子孫陰劫日來臨，逆亂欺凌尊上人。子孫遇太陰劫殺也。假如甲乙日見火神為子孫，即客欺主也。三傳支俱陰，帶凶將，主陰人口舌之事。

The four lessons are separated and not connected, and within the three transmissions there is a clash and control with the day branch. This indicates that the house will have misfortune and danger. For example, on a Bingchen day with a Chou general and starting the lesson at亥 hour, the four lessons are separated, indicating that outsiders will cause legal disputes, while the household problems will be related to servants. If the initiating transmission and the three transmissions clash with the day branch, it indicates instability in the house. Any useful god that clashes with the day branch indicates instability in the dwelling. If the useful god is accompanied by the Black Tortoise, there will be theft. The son's element encountering Tai Yin and Jiesha and being on the day stem indicates rebellion and disrespect towards elders. The term 'son's element with Tai Yin and Jiesha' refers to the son's element encountering Tai Yin and Jiesha. For example, on a Jia or Yi wood day, encountering the fire element as the son's element (wood generates fire) indicates that the guest will bully the host. If the three transmissions and the day branch are all yin branches and accompanied by Inauspicious General, it indicates disputes caused by women.

支將同類家中事，六合三合眷屬親。如巳午日傳見蛇雀主家中事。假令甲子日申辰發用為親戚事。又如占盜，見支辰三合上見六合，亦是骨肉為盜。天空臨未井為怪，兼主人遭病患磨。天空加未主井怪或未帶殺主患病。從魁白虎日辰上，宅中須有孝服人。如辛酉日伏吟夜貴，酉是白虎，主宅中有著孝人至。

The Heavenly General associated with the Day Branch shares the same Five Phases as the Day Branch, indicating matters within the family. If the Triple Harmony or Liu He appear, they relate to relatives and kin. For example, if the Three Transmissions contain Teng Snake and Vermilion Bird on a fire Day Branch (both belong to fire, the same as the Day Branch), it indicates family affairs. Another example is on a Jiazi day, if the transmissions start with Shen and Chen, forming the Shen-Zi-Chen Water triad, it indicates matters concerning relatives. In a divination about theft, if the Day Branch forms a Triple Harmony and Liu He is also present, it suggests the thief is a close relative. If Tian Kong is on Wei, it indicates something strange in the well and also that the person suffers from illness. If Tian Kong is combined with Wei soil, it indicates something strange in the well; if Wei is accompanied by Inauspicious Sha, it indicates illness. If Congkui (You) and White Tiger are on the Day Stem and Day Branch, there must be someone in the house wearing mourning clothes. For example, on a Xinyou day, if the divination is a Hidden Chant and the night Nobleman is used, and White Tiger is on You, it indicates that someone in mourning will arrive at the house.

白虎死氣日辰墓，來臨內外亦如然。白虎與死氣臨日辰，墓如臨日之陽神主內宅，日之陰神主外親。臨辰之陽神陰神主人災。傳帶凶將沖支干，疾病人災官事生。三傳內有一傳乘凶將沖日辰，主訟病。如甲寅日卯將子時，用起是申，又乘凶將螣蛇。餘準此例。

The White Tiger and Death Qi, when combined with the Tomb Spirit (mound spirit) of the day stem and branch, whether they are on the inside or outside, are interpreted the same way. If the White Tiger or Death Qi are on top of the day stem and branch, and the mound spirit is on the yang spirit of the day stem, it indicates trouble within the home and family. If the mound spirit is on the yin spirit of the day stem, it suggests problems with relatives outside the home. If the mound spirit is on the yang or yin spirit of the day branch, it indicates illness or misfortune for the household head. If the three transmissions contain an Inauspicious General (malevolent general) that clashes and controls the day stem and branch, it will result in illness, household misfortune, and legal disputes. As long as one of the three transmissions has an Inauspicious General that clashes and controls the day stem and branch, it indicates litigation and illness. For example, on a Jiayin day, if the卯将 (卯 general) is used and the lesson is started at子时 (the first hour), the first transmission starts at申. 申 clashes with寅 wood day branch and is accompanied by the Inauspicious General Teng Snake, which is an example of this situation. Other cases follow the same pattern.

本音墓與虎蛇並，棺槨墓喪欲動興。虎蛇與本日墓神並臨干支上，主喪服。如辛巳日，白虎乘丑加日辰發用，或在三傳。占身用與納音詳，相生有喜克時殃。發用神克納音，主身災。若貴人相生吉慶，相扶則吉，相剋則凶。

The nayin sound element of the current day has its tomb deity, White Tiger, and Teng Snake all approaching the day. Matters concerning coffins, tombs, and funerals will be initiated. When White Tiger, Teng Snake, and the tomb deity of the current day all appear on the day stem and day branch, it indicates that the family will have mourning clothes affairs. For example, on Xinsi day, the tomb of Xin metal is in Chou. If White Tiger rides on Chou and approaches the day stem and day branch to initiate the transmission, or if Chou is within the three transmissions, this is the situation. When divining one's own safety, one should consider the initiating deity and one's own nayin sound element together: if they mutually generate, there will be good fortune; if they mutually control, there will be misfortune. If the initiating deity controls one's own nayin sound element, it indicates personal misfortune; if a nobleman is involved and generates with it, it is auspicious. In summary, mutual support and generation bring good fortune, while mutual control and conflict bring misfortune.

父母臨干憂子息，妻財尊位豈能康。用見父母帶凶煞惡將加日上，主子息不寧。如甲子酉將亥時，白虎乘子在日上是也。用神見妻財主家長不安。如丙寅日反吟課，是父母受克也。子孫見時官事解，雀傷於日鬧喧喧。三傳中有子孫為救神，官事解散。如四月丙辰日子時占得子申辰，為事解。朱雀乘神剋日辰，主有鬥爭口舌之事。

When the parents' hexagram falls on the day stem, one should worry about the children; when the wife and wealth hexagram occupies a position of authority, the head of the family cannot be at peace. If the useful god is associated with the parents' hexagram and is accompanied by Inauspicious Sha (evil spirits) and malevolent generals on the day stem, it indicates that the children will not be at ease. For example, on a Jiazi day using the酉 (Metal) general and starting the calculation at亥 (Water) hour, the White Tiger rides on the子 (Water) hexagram (子 represents the parents of Jia Wood) and falls on the day stem. If the useful god is associated with the wife and wealth hexagram, it indicates that the head of the family will be unsettled. For example, in a reverse chant lesson on a Bingyin day, it is exactly the wife and wealth hexagram overcoming the parents' hexagram and the parents being overcome. If the three transmissions contain the descendants' hexagram, disputes will be resolved; if the Vermilion Bird harms the day stem, there will be continuous disputes. If the descendants' hexagram serves as the saving god among the three transmissions, official matters will naturally be dissolved. For example, if on the fourth month Bingchen day at Zi hour the three transmissions are子 (Water),申 (Metal), and辰 (Earth), it indicates that the matter will be resolved. If the Vermilion Bird's hexagram harms the day stem and day branch, it indicates disputes and verbal conflicts.

水乘火將多驚恐，勾雀同傳爭訟傷。蛇雀乘亥子，主有驚恐。勾雀同入三傳，主爭訟。假如三月丁卯日亥時丑加卯，初勾中雀末貴，主爭訟官事。卯為前二招唇舌，罡作朱禽獄訟殃。前二是朱雀，乘卯上主口舌。如七月戊辰日午時課是也。罡雀主獄訟。如辛卯日丑將子時占，初罡雀末午勾是也。

Water is supported by a fire general, which often indicates fear and alarm; when Gou Chen and Zhu Que enter the three transmissions together, it indicates disputes and injuries. Teng Snake and Zhu Que (both belonging to fire) riding on亥 and子 water indicate matters of fear and alarm; when Gou Chen and Zhu Que enter the three transmissions together, it indicates disputes. For example, on the day of Dingmao in the third month at the hour of Hai, with丑 added to卯 and starting the lesson, the first transmission rides Gou Chen, the middle transmission rides Zhu Que, and the final transmission rides the Nobleman, which indicates disputes and lawsuits. The position two before卯 is the position of Zhu Que, and Zhu Que riding on卯 causes disputes. The Tiangang (Chen) paired with Zhu Que leads to troubles with lawsuits and disputes.the so-called '前二' refers to Zhu Que, and Zhu Que riding on卯 indicates disputes. For example, on the day of Wu Chen in the seventh month at the hour of Wu, this is the case. When Tiangang and Zhu Que are paired, it indicates lawsuits and disputes. For example, on the day of Xin Mao, using the general of Chou and starting the lesson at the hour of Zi, the first transmission is Tiangang riding Zhu Que, and the final transmission is Wu riding Gou Chen, which is this pattern.

熒惑加寅音信至，太陰發用有陰詳。熒惑朱雀也。加寅主遠信至。如乙丑日，申將未時寅為朱雀也。若初傳太陰，兼與日辰無戰、乘旺者，主陰人暗助。若休囚必陰謀戕害。天罡立用須干眾，寅卯加臨訟獄防。罡神為用主有帶眾動求貴人事。罡加寅卯上，更看將神吉凶，便言有官司獄訟事。

The planet Fluorescent Mars (Zhuque) appearing over the position of寅 indicates that there will be news or messages arriving from afar. If Tai Yin is the initiating transmission, there may be secret matters that require careful examination. Fluorescent Mars, which is Zhuque, appearing over寅 indicates that messages from a distant place will arrive. For example, on an Yichou day, if the transmission starts with the hour of Shen and the time is Wei, then寅 is precisely where Zhuque is located. If the first transmission is Tai Yin and it does not conflict with the day stem and day branch, and the energy it is riding on is strong, it indicates that a woman is secretly helping. However, if Tai Yin is in a weak and confined state, it must be a plot to harm. If Tiangang (Chen) is the initiating transmission, it often indicates leading a group to make a request. If Tiangang is over寅 or卯, one should be cautious of lawsuits. When Tiangang is the main factor, it indicates leading a group to request the help of a nobleman. If Tiangang is over寅 or卯, one should look at the fortune of the Heavenly General to determine if there will be legal troubles.

晝夜貴人傳俱見，或用日德動尊頏。晝夜貴俱在三傳中，主求勸貴人有德者大吉。假令二月癸巳日卯時，卯戌巳三傳，主動貴人求身事。天空發用無憑準，前四帶合主勾引。凡發用見天空與休囚並，主事虛誕。勾陳合日辰上，主勾連引誘事。後陰玄發主陰謀，傳出天乙前復明。凡傳中見陰后元武，主有闇昧陰謀之事。若用此三將，傳出天乙前主先晦後明也。

The day nobleman and night nobleman both appearing in the three transmissions, or initiating transmission based on the day stem's virtue, indicate disturbing a noble person. When both day and night noblemen are in the three transmissions, it indicates seeking help from a virtuous nobleman, which is very auspicious. For example, on the day of Guisi in the second month at the hour of Mao, if the three transmissions are Mao, Xu, and Si, it indicates disturbing a nobleman for one's own affairs. If the sky void initiates transmission, the matter lacks evidence. If the nobleman is at the fourth position with a combination, it indicates someone is involved in inciting or causing trouble. Whenever the sky void appears in the initiating transmission and combines with weak and confined energy, the matter is baseless. If Gou Chen combines with the day stem and day branch and is above them, it indicates matters involving entanglement or temptation. If Heavenly Empress, Tai Yin, or Black Tortoise initiates transmission, it indicates there is secret plotting; but if the three transmissions move ahead of Tianyi Nobleman, it indicates a transition from darkness to light. Whenever the three transmissions include Heavenly Empress, Tai Yin, or Black Tortoise, it indicates there are secret plots. If these three generals are used, and the three transmissions proceed before Tianyi Nobleman, it indicates that the matter first appears obscure and then becomes clear.

惡將從來口舌凶，或逢生合卻歡榮。凶將乘旺相亦主有口舌。凶將若逢德合相生，凶中有吉。貴臨巳亥多反覆，罡加癸水卜賊人。天乙加巳亥主事多反覆。天罡加亥是龍得水，變化飛螣，捕捉難獲。如巳將癸酉日寅時，是辰加癸水，占賊不見。

Malevolent Heavenly Generals usually indicate disputes and conflicts, but if they meet with mutual generation or harmony, they can instead bring joy and honor. When the malevolent general is riding on a prosperous and strong element, it still indicates disputes. However, if the malevolent general meets with virtuous deities or harmonious deities that generate it, there is good within the bad. When the Nobleman is positioned at巳 or亥, matters tend to be changeable. When the Tiangang (Chen) is placed over癸 water, it is difficult to catch thieves. When the Nobleman is placed at巳 or亥, it indicates frequent changes in the situation. When the Tiangang (Chen) is placed over亥, it is like a dragon getting water, leading to swift transformations like flying dragons and serpents, making capture very difficult. For example, if the calculation is started at寅 time on a Guiyou day with巳 general, the Tiangang (Chen) is placed over癸 water, and thieves cannot be found.

支干發用歲神臨，所求遠望干朝廷。占見太歲加臨干支上，主望朝廷之事。太歲連傳三二年，卜時為用見當先。假如巳年午將巳時占事，主三二年不決，遲滯。只如貴人日辰月將亦同是也。占日時為用，主當日時定應。餘皆準此。支干發用還應速，歲建兼煞亦同然。傳中加日辰主事速也，太歲月建亦同。

When the day stem and day branch are used as the initiating transmission and the sovereign year god is added upon them, the matters sought are mostly about great affairs concerning the court. When casting a divination and the sovereign year god is added upon the day stem and day branch, it indicates matters looking up to the court. If the sovereign year god continues into the three transmissions, the matter will be delayed for two or three years; but if the initiating transmission is based on the time of casting the divination, the result will be evident immediately. For example, if the divination is cast in the year of巳 using the general of午 and at the time of巳, the matter will remain unresolved and delayed for two or three years. The method of calculating the nobleman, day stem and day branch, and the month general is similar. If the divination is based on the day and time of casting, the result will be evident on that day and time. The rest can be inferred in the same way. When the day stem and day branch are used as the initiating transmission, the result will be quick; if the sovereign year and month builder are accompanied by Inauspicious Sha, the principle is the same. If the three transmissions include the day stem and day branch, the matter will come quickly; the same applies if the sovereign year and month builder are added upon them.

旺相氣發同此斷，休衰陰逆定遲延。春用木神夏用火神為旺，發用休囚衰，傳中陰逆，主事遲延。日陰辰陰為合用，更乘吉將事求成。凡日之陰神辰之陰神相合為用，主成合事。吉將則吉，凶將則凶。如辛亥日午將申時午為用，主外親喜求事大吉。餘仿此推。

The initiating transmission god carries the strength and prosperity energy, and the method of interpretation is the same as above (both indicate quick results). If the initiating transmission god carries the weak and confined energy or declining energy, and the three transmissions are also reversed and belong to yin, the matter will certainly be delayed.the so-called strength refers to when the wood god is used in spring and the fire god is used in summer. If the initiating transmission god falls into the weak, confined, or declining energy, and the three transmissions are also reversed yin branches, then the matter will be delayed. If the yin god of the day stem combines with the yin god of the day branch to initiate the transmission, and it is accompanied by a favorable general, the requested matter can be accomplished. Whenever the yin gods of the day stem and day branch combine and serve as the useful god, it indicates successful cooperation. If accompanied by a favorable general, it is favorable; if accompanied by an unfavorable general, it is unfavorable. For example, on the Xinhai day using the午 general and starting the course at the申 hour, taking午 as the useful god, it indicates joy from an outsider relative and great auspiciousness for the requested matter. Other cases can be inferred similarly.

日辰相合無凶將，亦有主他相合因。日辰與三傳帶合無凶將，大吉。又如日辰相見，並吉將臨，主它人來合求吉事。用與時傷干支凶，反生日辰卻豐隆。發用與占時同剋日，主災滯自外來。克辰者主災從內生。占時為用，生日辰，更得吉將，主大吉之事。

The day stem and day branch combine harmoniously without any harmful generals involved, indicating that others will come to cooperate with me. If the day stem, day branch, and the three transmissions all combine harmoniously and there are no harmful generals, it is a great auspicious omen. For example, if the day stem and day branch meet each other and there are auspicious generals added, it indicates that others will come to conspire with me for good affairs. If the useful god and the god of the time both harm or overcome the day stem and day branch, it is a凶; conversely, if they can generate and support the day stem and day branch, it will bring prosperity and flourishing. If the initiating transmission and the god of the time together overcome the day stem, it indicates misfortune and obstacles coming from outside; if they overcome the day branch, it indicates misfortune arising from within the family. If the god of the time serves as the initiating transmission and can generate the day stem and day branch, and further receives auspicious generals, it will indicate a great auspicious event.

支用傳干他從己，干傳辰上我隨人。支上發用，傳在干上，主他人從我。日上發用，傳在支上，主我托他人。地足天頭加卯酉，將乘蛇虎遠行臻。天頭戌，地足亥，加臨卯酉上，更乘蛇虎，占行人動也。斬關遊子身俱動，干上支加事亦新。斬關遊子主動。凡支加干，事主新。天驛馬來傳內見，參星白虎動行人。二馬發用主身動遠行。參星是申中之宿，與白虎同加行年本命上，主身動也。

If the initiating transmission starts from the day branch and the three transmissions return to the day stem, it indicates that others are following me; if the initiating transmission starts from the day stem and the three transmissions fall on the day branch, it indicates that I am relying on others. In other words, if the initiating transmission starts from the day branch and the three transmissions fall on the day stem, it signifies that others are obedient to me; if the initiating transmission starts from the day stem and the three transmissions fall on the day branch, it signifies that I am depending on others. When the earth's foot and the heaven's head are added to the卯 and酉, and the heavenly general is accompanied by the Teng Snake and White Tiger, it indicates that a journey is coming. The heaven's head refers to戌, and the earth's foot refers to亥. If they are added to the卯 and酉, and accompanied by the Teng Snake and White Tiger, it indicates movement of people. The "Cutting the Gate Lesson" and the "Wandering Child Lesson" both indicate movement of the person. If the day branch is added to the day stem, the matter is new. The Cutting the Gate and Wandering Child lessons both indicate movement. Any matter where the day branch is added to the day stem indicates a new development. If the Heavenly Horse and the Post-horse appear in the three transmissions, and the Three Stars mansion and the White Tiger are together, it also indicates movement of people. If the Heavenly Horse and the Post-horse are used as the initiating transmission, it indicates the person is traveling far. The Three Stars mansion belongs to the申 palace. If it is combined with the White Tiger and added to the person's year or birth year, it indicates that the person is moving.

玄空值財財不實，武陷空亡須損失。玄空乘日，主財不實。若又空亡，損失無疑也。財傷年命鬥爭因，劫亡下克盜為真。財克本命行年者，因財爭訟。若劫煞亡神值財，下克上，主有劫盜或走失也。外財入內當財喜，忽然逢旺貨物起。日之財神入辰兩課者，主有外財入內，主財喜動。內俱喜財，更逢旺氣，如貨物買賣，立有厚利。又主物價高。

The presence of Xuanwu and Tiankong on the wealth hexagram indicates that wealth is not substantial; if Xuanwu is further involved with Kongwang, there will certainly be financial loss. When Xuanwu and Tiankong are on the day stem, it signifies that wealth is illusory and not real; if they also meet Kongwang, loss is unavoidable. If the wealth hexagram harms or overpowers the year stem and the native's destiny, it indicates disputes over wealth. If Jiesha and Wangshen are present and the lower hexagram overpowers the upper one, there will definitely be theft. If the wealth hexagram harms or overpowers the native's destiny and the year stem, it indicates legal disputes over property. If Jiesha and Wangshen are directly on the wealth hexagram, and the lower hexagram overpowers the upper one, it indicates robbery, theft, or the loss of people. External wealth entering the household is a favorable sign for wealth; if it suddenly meets a strong phase, trade and commerce will quickly flourish. When the wealth hexagram of the day stem enters the two lessons of the day branch, it indicates that external wealth is entering the household and wealth is being activated. If both internal and external wealth hexagrams are favorable, and they meet a strong phase, then trade and commerce will immediately bring substantial profits, and it also indicates that prices will rise.

財入傳來天將傷，分遭破失不堪當。日之財在三傳中而有將相剋，主分財破失也。假令壬癸日，見巳午為財，而上有水將，言玄后也。官鬼下臨財位上，陰私用事畏人彰。如己酉日申將巳時，卯是日之鬼，臨子水財鄉，主陰私用事也。

The wealth hexagram enters the three transmissions but is harmed by the heavenly general, indicating the loss and dispersion of wealth, making it difficult to hold on. Although the wealth hexagram of the day stem is located within the three transmissions, the presence of the heavenly general that controls it suggests the wealth will be divided and suffer losses. For example, if the day is壬 or癸 water, then the fire hexagrams巳 and午 are considered wealth. However, if these positions are occupied by the water heavenly generals, such as the Black Tortoise or Heavenly Empress, the water will overcome the fire, causing damage to the wealth. When the official ghost hexagram falls on the position of the wealth hexagram, it indicates that secret affairs may be exposed. For example, on the day of Jiyou, if the heavenly general is申 and the time is巳, the卯 wood, which is the official ghost of the己 earth day, is now located on the子 water position, which is the wealth hexagram. This suggests that there are secret matters being carried out in secret.

日往加辰親戚來，又遭刑剋受凶災。日來臨辰兩課，有吉神相生者，主外內親人來。假令癸亥日午將辰時，是太常乘丑加亥上是也。雖日加辰上主親戚，人有災並口舌，緣太常亦為日鬼。火星明兮水主暗，火道□□滅失其明。發用克身，蛇雀臨巳午，主有明信動。若見玄武在亥子上，主暗信動。若是火神臨亥子受克，主見虛驚憂疑之事。

The day stem is added to the day branch, indicating that relatives will arrive; but if it is also subjected to punishment or conflict, then misfortune will occur. When the day stem is placed on the day branch in two lessons, if there are auspicious deities that mutually generate each other, it indicates that relatives from inside and outside will visit. For example, on a Guihai day, using the noon hour and starting the lesson with the午 general, the Tai Chang deity is on the丑 and added to the亥. Although the day stem added to the day branch indicates relatives coming, the person may suffer from illness and disputes, because the丑 earth is also the official ghost of the癸 water day. Bright fire indicates open information, while dark water indicates secret information; if the path of fire is blocked, the light will be extinguished. The initiating deity harms itself, and if Teng Snake and Vermilion Bird are on the巳 and午 fire, it indicates public messages being sent out; if the Black Tortoise is on the亥 or 子 water, it indicates secret messages being sent out; if the fire deity is on the亥 or 子 and is harmed by water, it indicates false alarms and worries.

水多火少詳衰旺，旺多衰少細推尋。但見生旺者主物多並大，若衰敗者物少而小也。學者詳之。月厭丁符與將空，傷干怪夢好沉吟。月厭正月起戌逆行，丁符者六甲旬中遇丁鬼，蛇亦是丁鬼。持天將空，如青龍在戌亥為將空也。如將空入傳，更加剋日，則主怪夢。要知怪狀，取符類看。

When there is an excess of water and a deficiency of fire, or other such imbalances, one must carefully distinguish between the flourishing and declining aspects. If the flourishing aspect is strong and the declining one weak, one must examine it in detail. Whenever something is located in a position of flourishing or vigorous qi, it indicates that the object is numerous and large; if it is located in a position of decline or decay, it indicates that the object is few and small. Scholars should carefully observe this. If "Month Aversion," "Ding Symbol," or "Heavenly General in Empty" come to afflict the day stem, strange dreams will occur, causing unease. Month Aversion begins at戌 in the first lunar month and proceeds in reverse through the twelve earthly branches. Ding Symbol refers to the Ding deity encountered in the six-jia cycles, which becomes the official ghost. Teng Snake is also considered a type of Ding ghost.the so-called "Heavenly General in Empty" means that the Heavenly General falls on an empty position. For example, if Azure Dragon falls on the empty positions of戌 or亥, it is considered Heavenly General in Empty. If Heavenly General in Empty enters the three transmissions and then afflicts the day stem, it indicates strange dreams. To understand the form of the strange dream, one should refer to the symbolic meanings of the accompanying symbols and deities.

死生二氣常須用，飛魂喪魄鬼來臨。生氣正月起子，死氣正月起午，皆順行。飛魂正月起亥，順行十二辰。喪魄正月起未，逆行四季。占病主凶。天鬼或與蛇雀並，宅舍須憂火燭焚。天鬼正月起酉，逆行四仲。又正月起戌逆支，加日辰年命相沖也。關神動處見災迍，飛禍之神忌臨辰。關神春丑夏辰秋未冬戌，若加傳中日辰上，主訟獄。飛禍春申夏寅秋巳冬亥，此殺忌日辰年命上。宜動用更改。

Life Qi and Death Qi are often used in divination; when "Flying Souls" and "Lost Spirits" appear, supernatural beings will arrive. Life Qi begins at Zi in the first month and proceeds in order through the twelve earthly branches. Death Qi also begins at Wu in the first month and proceeds in order. Flying Souls begin at Hai in the first month and proceed through the twelve earthly branches in order. Lost Spirits begin at Wei in the first month and move in reverse through the four seasons of Chen, Xu, Chou, and Wei. If these appear in a divination about illness, it indicates misfortune. If "Heavenly Ghost" appears together with Teng Snake and Vermilion Bird, there will be worry about fire and burning in the dwelling. Heavenly Ghost begins at You in the first month and moves in reverse through the four central branches of Zi, Wu, Mao, and You; another view is that it begins at Xu in the first month and moves in reverse through the twelve earthly branches, and it is combined with the day stem, day branch, and the person's birth year to form opposition. When "Gate God" is activated, misfortune and obstacles will occur. "Flying Misfortune" is most dangerous when it appears on the day branch. Gate God is in Chou in spring, Chen in summer, Wei in autumn, and Xu in winter; if it appears on the three transmissions or the day stem and day branch, it indicates litigation and imprisonment. Flying Misfortune is in Shen in spring, Yin in summer, Si in autumn, and Hai in winter; this evil spirit should not be on the day stem, day branch, or the person's birth year. When it appears, one should make changes to avoid it.

游都天盜並天賊，六辛便是五亡神。游都日甲己在丑，乙庚在子，丙辛在寅，丁壬在巳，戊癸在申。天盜春巳夏午秋酉冬子。天賊正丑逆季。與元武並臨日辰主盜賊發動，並主小人相損，不明破財事。五亡神，六甲旬六辛日是也。如剋日辰年命，主盜賊相侵，忌外出。

The three evils "You Du," "Tian Dao," and "Tian Ze" appearing together indicate a bad omen. Six days with the stem Xin are called the "Wu Wang Shen." You Du is determined by the day stem: on Jia and Ji days, it is in Chou; on Yi and Geng days, it is in Zi; on Bing and Xin days, it is in Yin; on Ding and Ren days, it is in Si; on Wu and Gui days, it is in Shen. Tian Dao is in Si in spring, in Wu in summer, in You in autumn, and in Zi in winter. Tian Ze starts in Chou in the first lunar month and moves backward through Chen, Xu, Chou, and Wei in the four seasons. When Tian Ze and Xuan Wu are both present on the day stem and day branch, it indicates theft and also suggests being harmed by small people and losing money without clear cause. The so-called Wu Wang Shen refer to the six days with the stem Xin in each of the six ten-day cycles. If these evil influences harm the day stem and day branch or the person's birth stem, it indicates theft and advises against going out.

魯都不可漏私商，天車出外必遭殃。魯都甲己在辰，乙庚申，丙辛巳，丁壬亥，戊癸寅。如加日辰上，主通行而漏私商也。天車春丑夏辰秋未冬戌，出行忌此殺，遇之主凶。天喜加臨喜慶多，解神憂事見消磨。天喜春戌夏丑秋辰冬未，解神正二申，三四酉，五六戌，七八亥，九十午，十一十二未。逢之者凶事難成也。

When encountering "Lu Du," secret trade activities cannot be concealed; when encountering "Tian Che," one will surely face misfortune while traveling. "Lu Du" is determined by the day stem: on Jia or Ji days, it is in Chen; on Yi or Geng days, it is in Shen; on Bing or Xin days, it is in Si; on Ding or Ren days, it is in Hai; on Wu or Gui days, it is in Yin. If "Lu Du" appears on the day stem and day branch, it indicates that secrets of private trade will be exposed during travel. "Tian Che": in spring it is in Chou, in summer in Chen, in autumn in Wei, in winter in Xu; traveling is inauspicious when encountering this evil spirit, and it brings misfortune. When "Tian Xi" is present, there will be much joy; when "Jie Shen" appears, worries will naturally be resolved. "Tian Xi": in spring it is in Xu, in summer in Chou, in autumn in Chen, in winter in Wei. "Jie Shen": in January and February it is in Shen, in March and April in You, in May and June in Xu, in July and August in Hai, in September and October in Wu, in November and December in Wei; encountering "Jie Shen" makes it difficult for misfortunes to take shape.

成神發用總皆成，天目宅中有鬼驚。成神正巳順輪四孟，與吉將並者，所求事成合。天目春辰順季行，若占家宅，加日辰者，主宅中有鬼神之類。迷惑始為終不犯，亡刑並煞事遭凶。迷惑煞正丑逆季，加年命上主疑惑昏迷。又正月戌逆十二。亡刑煞，正辰二亥三子四丑，五申六酉七戌八巳，九午十未十一寅十二卯。此殺與蛇虎並勾陳同臨行年本命日辰交克，主市曹赴法死亡也。

The "Cheng Shen" initiates the transmission, and all matters planned will certainly succeed; the "Tian Mu" approaching the dwelling indicates that there are ghosts disturbing the household. "Cheng Shen" begins in the fourth month of the first lunar month and proceeds in order through the four beginning months:寅, 申, 巳, and 亥. When it is combined with auspicious generals, the desired matters will be successful. "Tian Mu" begins in the spring season on the branch 辰 and proceeds through the four seasons: 辰, 戌, 丑, and 未. If it is used in a divination about the dwelling and it is added to the day stem and day branch, it indicates that there are spirits in the house. "Wu Mo Sha" only causes disturbances at first, but ultimately does not cause harm. However, if "Wang Xing Sha" is combined with other Inauspicious Sha, the matter will suffer misfortune. "Wu Mo Sha" begins in the first lunar month on the branch 丑 and proceeds in reverse through the four seasons. It is added to the person's birth year and indicates confusion and mental disturbance. Another view is that it begins in the first lunar month on the branch 戌 and proceeds in reverse through the twelve branches. "Wang Xing Sha" is located in the first lunar month on 辰, the second on 亥, the third on 子, the fourth on 丑, the fifth on 申, the sixth on 酉, the seventh on 戌, the eighth on 巳, the ninth on 午, the tenth on 未, the eleventh on 寅, and the twelfth on 卯. If this evil spirit is combined with Teng Snake and White Tiger, and further combined with Gou Chen on the person's birth year, day stem, and day branch, and they mutually control and fight, it indicates being taken to the execution ground and executed.

金神四煞古來凶，神將相併禍重重。吉將吉神不相合，論事喜時未必成。金神孟日在酉，仲日巳，季日丑。四煞申子辰在未，亥卯未在戌，寅午戌在丑，巳酉丑在辰。並吉將主吉事遲疑。凶將凶神若吉將吉神有戰克，雖吉事亦難成也。若無神害年命，上下相生日辰，雖有憂疑，不能成凶事也。

The "Metal God" and the "Four Evils" have always been associated with misfortune. When Inauspicious Spirit (evil spirits) and Inauspicious General (evil generals) are together, calamities multiply. If吉将 (good generals) and吉神 (good spirits) do not harmonize, even if something appears favorable at first glance, it may not succeed. The positioning of the "Metal God" is: on the first day of the month in the branches of Yin, Shen, Si, and Hai, the day stem is in You. On the middle day of the month in the branches of Zi, Wu, Mao, and You, the day stem is in Si. On the last day of the month in the branches of Chen, Xu, Chou, and Wei, the day stem is in Chou. The positioning of the "Four Evils" is: on days of Shen-Zi-Chen, the day stem is in Wei; on days of Hai-Mao-Wei, the day stem is in Xu; on days of Yin-Wu-Xu, the day stem is in Chou; on days of Si-You-Chou, the day stem is in Chen. If these are combined with good generals, good events will be delayed and difficult to decide. If evil generals and evil spirits clash with good generals and good spirits, even good events will be hard to achieve. If there are no evil spirits to harm the person's destiny, and the day stem and day branch are mutually supportive, then although there may be worries and doubts in the heart, the bad event will not ultimately occur.

軌深不離衰休旺，靈驗應須學有成。六壬之法，至大小經六百餘家，皆不盡其奧旨，後學難明。凡消息，盡不出旺相相生，刑沖相剋，死囚法合之吉凶禍福。學者宜究矣。今來考證古人文，翻成彩句示同人。永記靈臺即默秘，玉成歌裡細推尋。六壬鬼撮腳·玉成歌卷十一終。

Even though the principles of Liuren are profound, they cannot escape the cycles of decline, rest, and prosperity; to make predictions accurate, one must thoroughly study the subject. The methods of Liuren have been recorded in over six hundred volumes, yet none have fully explained its profound meaning, making it difficult for later scholars to understand. In reality, all inquiries into fortune and misfortune revolve around the concepts of prosperity and strength, mutual generation, mutual control, punishment and clash, death and imprisonment, and legal combinations. Scholars should deeply explore these aspects. Now, by examining ancient texts and rewriting them into poetic verses, we present them to fellow practitioners; please remember them always, keep their secrets in mind, and carefully study them in this "Yucheng Ge." The eleventh volume of "Liuren Gui Cuojiao · Yucheng Ge" ends here.

李批：亦可作註解入各類下。

Li's commentary: The content of this volume can also be divided and used as annotations, respectively incorporated into the previous various categories.

干為天上支為地，干即夫宮支即妻。欲卜婚姻何所宜，支干逆互求深意。支若傷干女相卻，干克支時男背約。和合旺相聘當諧，囚死害刑須阻隔。支若生干此婚善，婦道無虧蓋親眷。如將反此必驕奢，坐享安然猶有怨。后克干時夫不利，婦傷日本翁姑忌。婚姻得此即非宜，當勿遵承媒妁意。

Divination for marriage uses the day stem to represent the husband's palace and the day branch to represent the wife's palace. To determine if the marriage is suitable, one should look for meaning in the interaction between the day stem and day branch. If the day branch harms or overcomes the day stem, it indicates the wife will withdraw from the marriage. If the day stem overcomes the day branch, it suggests the husband will break the engagement. When both the day stem and day branch are harmonious and their energies are strong and prosperous, the marriage will naturally be harmonious. However, if they are in a state of decline or weakness, and also encounter the six harms or the three punishments, the marriage will face obstacles. If the day branch nourishes the day stem, the marriage is favorable, the wife has good virtue, and she can bring support from her family. If the situation is the opposite, the wife will be arrogant and extravagant, and although the husband may enjoy a comfortable life, he will eventually feel resentment. If the Heavenly Empress overcomes the day stem, it is unfavorable for the husband. If the wife's side overcomes the day stem, the in-laws will have concerns. If the divination for marriage shows such patterns, the match is not suitable, and one should not listen to the matchmaker's advice.

龍戰支上神難處，病疾須生罹困苦。救助死閒后所乘，早離人世歸泉土。三傳生日婚亦吉，媒妁之言皆可聽。奩資豐盛行清廉，此女娶之終有益。日如生傳事必乖，費力虛勞不克諧。縱然勉強相依允，聘結之時也有災。喜乘空亡為用起，上頭六合來居止。媒妁言之虛且狂，切勿信他皆是詭。

The Azure Dragon fights against the deity on the day branch, putting itself in a difficult position; the woman will surely fall ill and suffer hardship. If the deity coming to help is instead located on Death Qi or idle Qi, and the Heavenly Empress rides upon it, then this woman will die young and go to the Yellow Spring. If the three transmissions generate and support the day stem, the marriage will be auspicious, and the媒人's words can be trusted; the woman's dowry will be abundant, and her character will be upright and honest, so marrying such a woman will ultimately be beneficial. Conversely, if the day stem goes on to generate the three transmissions, the matter will certainly be awkward, resulting in wasted effort and difficulty in harmony; even if one reluctantly agrees to the marriage, there will be misfortune at the time of paying the bride price and getting married. If 「Heavenly Joy」 rises on Kongwang and initiates the transmission, with Liu He resting above it, then the媒人's words will be exaggerated and deceptive, so one must not believe them; they are all deceitful talk.

干與支辰來作合，青龍天喜中間集。末傳如也有空亡，他日斷絃誰會續？女有邪正須早辨，支上吉神斯淑善。卯酉亥未太陰並，是為不正生淫亂。六合元武傳上臨，六丁天馬又相併，便莫將為淑女論，當知在室也淫奔。天后神臨如旺相，得時生氣仍依傍。此女輕盈貌亦佳，絕勝西施真的豔。

The day stem and day branch are in harmony with each other, with the Azure Dragon and Heavenly Joy gathering in between, indicating a good match. However, if the final transmission falls into Kongwang, then later the marital bond will be broken (the spouse will pass away), and who will be there to mend the broken string? To determine whether a woman is virtuous or wicked, one must distinguish early on: if the day branch is occupied by a beneficial deity, then she is a virtuous and kind woman. If branches such as卯, 酉, 亥, or 未, which are associated with Taohua (romantic entanglements) appear together with Tai Yin, then she is likely to behave improperly and be prone to promiscuity. If Liu He and Black Tortoise appear in the three transmissions, and the six Ding deities and Heavenly Horse are also present, then she should not be regarded as a virtuous woman. It is known that such a woman, even before marriage, may run away secretly. If the Heavenly Empress is in a position that is prosperous and strong, and is in command while also possessing life energy and support, then this woman will have a slender figure and beautiful appearance, her beauty surpassing that of Xi Shi.

囚死之神為天后，替神破碎仍相湊。媒妁如方美貌多，定知誑惑斯為謬。後如加孟年居長，仲即為次季幼想。知其顏兒看行年，年上之神見形像。年上水神多智謀，金為躁急土肥魁。火主紅顏木主秀，此乃先天數里該。

In contrast, if the Heavenly Empress falls upon the prison qi and death qi, and is joined by the substitute god and broken pieces煞, then even if the matchmaker praises the woman as the most beautiful in the world, it is certainly deceptive and misleading language, not to be taken seriously. If the Heavenly Empress is added upon the four young months (寅, 申, 巳, 亥), the woman is the eldest among her sisters; if added upon the four middle months (子, 午, 卯, 酉), she is the second; if added upon the four old months (辰, 戌, 丑, 未), she is the youngest. To know her appearance, one must look at her row year (行年). The god governing her row year will reveal her image: if it is the water god, she is intelligent and strategic; if it is the metal god, she is impetuous; if it is the earth god, she is stout and robust; if it is the fire god, her complexion is ruddy; if it is the wood god, her figure is slender and refined. These are all inherent principles in the earlier heaven numerology.

天之運動以元氣，何獨人為不如是？氣若通候應流和，一息才差百痾至。氣若無氣及病由，未知此理君須否。但於變處細精詳，殘疾之因便可求。孫子今朝課內多，不然傳裡疊逢他。子孫皆受我生育，子孫繁時氣若何。人之本原苟堅固，傳課奚當逢土墓？必然危困氣將殂，此神故把形蹤露。

The movement of celestial bodies depends on original qi, and the human body is no different. If the qi flows smoothly and aligns with the seasons, the blood and meridians will naturally circulate harmoniously; but if even a single breath or inhalation is slightly off, illness will follow. The presence or absence of qi is the root cause of disease, a principle you may not fully understand. By carefully examining the changes in the lesson pattern, one can deduce the causes of disability. If there are many descendants' yao in today's lesson, or if descendants appear repeatedly in the three transmissions, one should know that descendants are what I generate. If there are many descendants, how much of my original qi remains? If a person's fundamental qi is truly strong, how could they encounter the earth's墓 (mù) in the lesson or transmissions? Once encountered, it will surely bring danger and hardship, with the breath nearly extinguished. This Tomb Spirit (mù shén, tomb deity) reveals the condition of the patient.

上俱克下煩凶神，下如賊上多傷毀。他來克我我殘他，奚為死喪同一理。彼此遙傷患病薄，傳無耗損隨勿藥。如還自被鬼相挾，鬼為大海一揲杓。仰伏昴星為凶曜，此類從來多卒暴。如雲安極不生危，斯豈陰陽真奧妙？不備之卦最堪憂，一體之間百事周。殆猶居室蕃蘺撤，此時莫怖穿窬投。

The four lessons all have heavenly stems that overcome the earthly branches, indicating that malevolent spirits are causing trouble; the earthly branches in turn harm the heavenly stems, often leading to injuries and destruction. Whether it is one overcoming the other or one harming the other, both situations are interpreted as death because the principle is the same: conflict leads to injury. If the harm is only distant and not direct, the illness is mild; if there is no loss in the three transmissions, the illness will naturally recover without treatment. If the person is controlled by official ghosts, these ghosts are like the vast ocean, and the patient is merely a spoon scooping water from the sea, the power is greatly imbalanced. "Looking up to the昴 star" and "Looking down upon the昴 star" are both ominous patterns, and such patterns usually indicate sudden and severe illness. If one were to say that such a pattern is completely safe and free from danger, then what is the profound mystery of yin and yang? "Incomplete lessons" are the most concerning, while "unified lessons" ensure everything is complete. An incomplete lesson is like a broken fence around a house; at this point, one should not fear thieves breaking through walls and windows—when protection is lost, evil spirits naturally enter through the weakness.

察微見機統緒散，知一重審不一貫。莫將輕重妄區分，厥應為屯斯汗漫。稼穡奚止孕腫論，曲直豈但風癱雲？土盛中兮水凝溝，水旺冬兮土摧崩。鬼徒雖可觀病熱，生死長於墓神繫。以墓傳生症尚痊，以生傳墓凶難治。曲直脾臟尋先藥，稼穡臨宮添草灼。從革炎上方地水，福祿笑談皆可約。

"Observing Subtle Changes" and "Seeing Opportunities" divination lessons indicate scattered and disorganized conditions. "Knowing One" and "Re-examining" lessons, on the other hand, fail to connect the beginning and end. Do not arbitrarily distinguish the severity of illness; their manifestations often come slowly and are vague. "Cultivating and Harvesting" lessons, where the three transmissions form a earth pattern, are not only about pregnancy, swelling, and fullness. "Bend and Straight" lessons, where the three transmissions form a wood pattern, are not only about wind paralysis. Excessive earth energy in the center can cause water channels to stagnate like blocked ditches; strong water energy in winter can reverse and erode the earth, causing collapse. Although official ghosts may indicate a heat condition, the key to life and death lies in the connection with the tomb god. If the tomb god transmits to the growth stage, the illness can still be cured; if the growth stage transmits into the tomb god, it is dangerous and difficult to treat. Illnesses related to the wood pattern affect the spleen and should first seek appropriate medicine. For the earth pattern, additional moxibustion can be used. As for the metal pattern and fire pattern, treatment can be adjusted according to direction and the energies of water and earth, and health and happiness can be secured in a casual conversation.

盛則純金衰毀損，人物同來尤一本。鍬鋤豈問生旺墳？囚死之時定齏粉。作用之神乖與遂，切勿將為平昔視。使令一切在天官，能教禍福生倒置。更看諸般吉凶煞，利害所關為甚切。否如欲泰吉神臨，否如終否凶管轄。血支血忌真堪惡，刑剋傳年多變故。將逢蛇虎作疽瘍，天空血光刑瀉吐。

When the metal energy is strong, it forms pure metal objects; when the metal energy declines, it becomes broken and damaged. Both people and objects originate from the same source, and the principle is the same. Metal tools such as shovels and hoes, where does the concept of a prosperous or flourishing burial site come into play? Once they fall into the stagnant or dead energy, they will certainly be crushed into powder. Whether the initiating transmission is in harmony or not should not be regarded as a trivial matter. The true key to issuing commands lies in the heavenly general, which can completely reverse fortune and misfortune. One must also consider various auspicious and inauspicious influences, as their implications are extremely significant: if one was originally in a difficult situation but is about to turn favorable, it is due to the presence of auspicious deities; if one was originally in a difficult situation and remains unchanging, it is due to the dominance of inauspicious influences. The two malevolent influences of "blood branch" and "blood taboo" are particularly troublesome. If they are in conflict with the three transmissions and the year pillar, many troubles will arise. If the heavenly general encounters the Teng Snake or the White Tiger, it indicates the occurrence of sores and abscesses; if it encounters Tian Kong, it indicates the appearance of blood-related incidents and symptoms of vomiting and diarrhea.

玄武乘來事若合，妄行狂走作殘疾。澡滌亡軀方僕僕，羊刃逢來害地居。日辰月厭飛廉住，六丁又係三傳數。上並蛇雀賊命年，裸袒猖狂殊弗顧。鬼乃不逞之徒流，小人之性豈難求？貧則肆行富矯揉，時病生狂不必憂。有如魁罡為鬼屬，安心遍體奔而木。不然傳入病支辰，此處焉能為禍福？

The Black Tortoise is present and in harmony with the lesson pattern, indicating that the patient will be confused, running about wildly, and suffer from disabilities. The patient will be compelled to wash and purify themselves, run about seeking medical help, and appear exhausted. If the Yangren is also present at the patient's residence, the harm will be even greater. If the Day Stem and Day Branch have the Month Aversion and Fei Lian lingering upon them, and the Six Ding spirits are involved within the three transmissions, and then the Teng Snake and Vermilion Bird come to harm the native and the year stem, the patient will be naked, act wildly, and completely disregard consequences. Officials and ghosts are like unruly rascals; what is difficult to understand about the nature of small people? When poor, they act recklessly; when rich, they act pretentiously. When such a disease occurs, there is no need to worry excessively. For example, if Hekui (Xu) and Tiangang (Chen) become officials and ghosts, the patient may appear calm on the surface but be stiff as a wooden log throughout the body. Alternatively, if the three transmissions fall upon the Day Branch representing illness, how could there not be misfortune or fortune?

木神木將申酉區，金神寅卯理庚辛。巳午朱雀居壬癸，四土勾空超甲乙。丙丁亥子後女立，此等占來禍皆急。此言同類並摧殘，所以病人危岌岌。竊氣之禍有深淺，丙辰寅卯丑禍鮮。此言病向寅卯生，同克天罡盜氣免。癸卯之日干加支，竊氣之中此又危。中傳遞互相生養，本絕源湮疾豈宜？

The Earthly Branches belonging to wood and the Heavenly Generals of wood fall on the metal positions of Shen and You; the metal deities fall on the positions of Yin and Mao and meet with the metal stems Geng and Xin. The fire positions of Si and Wu meet with the water positions of Ren and Gui and the Vermilion Bird. The four earth positions of Chen, Xu, Chou, and Wei meet with the Gou Chen and Tian Kong on the wood stems Jia and Yi. The fire stems Bing and Ding fall on the water positions of Hai and Zi and the positions of the Heavenly Empress and the Goddess. These combinations bring about urgent misfortune. This is because the same type of energy is being taken and destroyed, so the patient is in critical condition. As for the misfortune of stealing energy, its severity varies: those with Bing and Chen paired with Yin, Mao, and Chou have lighter misfortune. This means the disease is on the wood positions of Yin and Mao and receives support, so if it also controls Tiangang (Chen), the stolen energy can be avoided. On the day of Guimao, the Day Stem is added to the Day Branch, making the stolen energy even more dangerous. If the Middle Transmission can pass on mutual generation, there may still be a chance of recovery; otherwise, if the root is cut off and the source is blocked, how can the illness ever be cured?

兩頭土神中寅卯，土或上中木下擾。此占同類受克傷，病者衰老命難保。極否未聞成大吉，必須以漸芬芳集。久病驟逢生支神，強作康強終有失。傳課之中關隔在，看是何神蒙患害。太乙逢之為嘔逆，大吉並來腹症塊。酉肺不利辰腰痛，午目羞明未耳重。戌足拘攣弗易行，卯手拳攣烏可用？

The Three Transmissions have the first and last ones as earth deities, with the middle one being寅 or卯 wood; or if the upper and middle transmissions are earth and the lower one is wood causing disturbance—such divination methods indicate that similar energies are being harmed. If the patient is elderly and weak, their life and health are in danger. When in extreme difficulty, it is never heard of that it will immediately turn into great good fortune; it must proceed gradually, and only then will favorable conditions slowly gather. For those who are long ill, if they suddenly encounter deities that generate and support the day branch, it may seem temporarily healthy and strong, but eventually something will go wrong. If there is an obstruction in the transmissions, we need to see which deity is affected: if Taiyi (Si) is obstructed, it indicates vomiting and reversal; if combined with Daji (Chou), it indicates a mass forming in the abdomen. If酉 appears, it relates to the lungs, indicating poor lung function; if辰 appears, it relates to the waist, indicating waist pain; if午 appears, it relates to the eyes, indicating sensitivity to light; if未 appears, it relates to the ears, indicating hearing loss; if戌 appears, it relates to the feet, indicating foot stiffness and difficulty walking; if卯 appears, it relates to the hands, indicating curled fingers, how can they still be used?

蛇作天官午丙方，河魁一墓向中藏。外邪沉痛膏肓裡，病藥難投日瘁傷。日財散在三傳住，物重烏能將帶去？不堪負荷必衰頹，伏枕臥床誠可慮。晝夜之神各有六，方隅不同亦異屬。三傳俱晝症為陽，俱夜言陰非謗誹。有如辰午申三傳，此課名為登三天。常人豈可登天去？故為身亡作鬼仙。

The Teng Snake occupies the position of the Heavenly Official and appears in the direction of Wu and the position of Bing fire. The Hekui (Xu) as the buried deity is also hidden within it, indicating that external evil spirits are deep and painful, penetrating to the very core of the body. Medicines and treatments are ineffective, and the patient becomes increasingly weak and deteriorates day by day. The Day Stem's wealth爻 is scattered among the three transmissions, indicating excessive wealth, which the patient cannot carry. Unable to bear the burden, the patient will inevitably decline, become bedridden, and this is truly worrying. Among the Twelve Heavenly Generals, there are six positions for the daytime general and six for the nighttime general, each occupying different directions and belonging to different categories. If all three transmissions are daytime generals, the illness is of a yang nature; if all three are nighttime generals, the illness is of a yin nature—this is not baseless slander. For example, if the three transmissions are Chen, Wu, and Shen, this lesson is called "ascending to the Three Heavens." How could an ordinary person ascend to heaven? Therefore, it can only mean that the person has died and has become a ghostly immortal.

進茹空亡患出離，退茹空亡禍反至。鬼凶陷害昧中乘，譬猶機阱難面避。三傳俱孟玄胎神，嬰孩父老病皆迍。少則別尋胎孕去，老則病亡再投生。支干家處官鬼遊，病者占來百不周。家無擔石既堪慮，體纏沉痾又何求？鬼在干前始病猜，如居干後尚淺災。孟遠姑作干前論，季若為初干後排。

The divination lesson "Jin Lian Ru" (Progressive Connection) encountering Kongwang (Empty) indicates that the patient will escape; "Tui Lian Ru" (Retreating Connection) encountering Kongwang means misfortune will come knocking. Officials and malevolent spirits are evil, operating in the shadows to take advantage of weaknesses, like hidden traps that one cannot avoid face to face. If all three transmissions fall in the four first months (the first of each season), it is the "Xuan Tai" (Mysterious Embryo) spirit: infants and elderly people divining illness indicate difficulties. Young people seek to conceive elsewhere, while the elderly, after death, will be reborn. The house ruled by the day stem and day branch has officials and malevolent spirits moving about; when a patient comes to consult, nothing is complete: the household has no extra grain, and the person suffers from a serious illness, so what can be sought? If the official spirit is before the day stem, the illness has just begun; if it is after the day stem, the disaster is still shallow. The four first months of寅, 申, 巳, and 亥 are far apart, so they are considered as before the day stem. The four seasonal months of辰, 戌, 丑, and 未, if used as the first transmission, are placed after the day stem.

傳課之中欲純粹，苟為駁雜要紛紜。六丁蛇雀還參會，妄語譫言遠忌聞。夾定三傳最要緊，厥應分明如明敏。吉神夾定吉無疑，凶神夾定凶亦準。

The lesson pattern and the three transmissions should ideally be pure and clear. If they are mixed and unclear, the matters involved become complicated and confusing. When the six ding spirits, the teng snake, and the vermilion bird intersect and converge, the patient will speak incoherently and utter delirious words, which are to be avoided even from a distance. The three transmissions being enclosed by the preceding and succeeding ones (i.e., 'enclosed') is most important, as their fulfillment is clear and distinct, like having keen hearing and sight. If the favorable spirits enclose them, the favorable outcome is certain; if the unfavorable spirits enclose them, the unfavorable outcome is equally certain.

出行惟忌逢阻滯，阻滯之神關墓是。關墓加臨向日干，若欲求他徒用意。年命上頭破關墓，否則克殘他恐怖。如斯卻用促行裝，不日應須戒徵路。年命無破關墓神，對沖中處問行因。假令小吉為關墓，丑月丑日動蹄輪。天官廟住課傳裡，干上空亡為用起。不然傳退遞相逢，身在外鄉心故里。

Traveling is most undesirable when encountering obstructions, and the causes of such obstructions are the "Gate God" and "Mourning God." If the Gate God and Mourning God are added upon and directed towards the day stem, even if one wishes to ask someone for help, it will be in vain. If the year stem and the native stem can overcome the Gate and Mourning Gods, or if they can restrain or injure them so that they become fearful, then it is actually favorable to prepare for departure and one should soon be ready to go. If the year stem and native stem do not overcome the Gate and Mourning Gods, then one should go to the position that is in opposition to them to inquire about the reasons for travel. For example, if "Xiaoji" (Wei) is considered the Gate and Mourning God, then on the month or day of Chou (which opposes Wei), the carriages and horses will move. If the Heaven Official God is stationed in the temple position within the transmission, or if the day stem falls into the Kongwang position and initiates the transmission, or if the three transmissions retreat and meet each other—these situations indicate that the person is away from home but their heart remains in their hometown.

傳退遊行計勿施，退趨生旺卻當窺。訪尋故舊無睽阻，若見生新有阻睽。占時偶爾作空亡，加臨日上用相當。時下空亡心漫切，欲用仍從覓食糧。四絕之中意至幽，須分行客意新謀。用既意深情卻已，貪心在道顧難周。干頭上見死神立，火日酉金臨子及。天元徂喪百皆休，所以新時惟遠去。

Three Transmissions retreating indicate that plans for travel should not be carried out; however, if the retreat leads towards a place of abundant life qi and flourishing energy, it may still be worth reconsidering. In such a case, seeking out old friends and familiar acquaintances will not encounter obstacles, but attempting to meet new people or engage in new affairs will face resistance and separation. If the time god occasionally falls into Kongwang, it is still acceptable as long as it is placed above the day stem and initiates the transmission. If Kongwang is below the time god, even with great urgency, efforts will be in vain. If one insists on proceeding, they will have to constantly search for food along the way. The lesson of the Four Absolute Extremes is most profound and requires discerning whether the traveler has other intentions. Since the useful god carries deep implications and the actual situation has already concluded, blindly pursuing travel will ultimately lead to neglect. If the death deity stands upon the day stem, for example, if a fire day is accompanied by酉 metal at 子, the heavenly energy will be depleted, and all affairs will come to a halt. Therefore, at such a time, it is best to leave far away.

辰陽傳尾空亡見，千里相看不見渠。欲往遠途行不利，去還無際裹糧虛。申戌子兮涉三淵，辰午申兮登三天，涉淵將往多屯滯，登天之課諸事遂。生旺之神住干頭，傳送天驛馬順周。遠事堪謀謀必通，東西南北任行遊。傳送轉煞行當息，若見空亡亦無益。勾陳傷斗虎推凶，武空盜賊難安跡。

The day branch's yang spirit and the final transmission both fall in Kongwang. Even traveling a thousand miles, the person being sought will not be seen. It is not advisable to travel far, as the return date is uncertain, and the journey will be in vain, with the provisions wasted. The three transmissions are Shen, Xu, and Zi, called "invading three depths"; if the three transmissions are Chen, Wu, and Shen, it is called "ascending three heavens." A lesson of invading depths indicates many difficulties and obstacles ahead; a lesson of ascending heavens suggests smooth progress in all matters. If the spirits of life qi and prosperity are stationed on the day stem, and "Chuansong" (Shen) along with the heavenly horse and post-horse flow smoothly, then matters at a distance are worth pursuing, and if pursued, they will certainly succeed. One can travel freely in any direction. However, if "Chuansong" carries a turning evil, the journey should be stopped; if it also falls in Kongwang, traveling will bring no benefit. Gou Chen indicates disputes and injuries, Bai Hu signifies the promotion of misfortune, and Xuan Wu falling in Kongwang suggests thieves will not be content—encountering these is not suitable for travel.

占時之向日干居，行計須知綽有餘。如逢脫氣未成就，欲往還留似有拘。六辛之下徒經涉，經涉應須防盜劫。六乙之下任行遊，更不防閒情慶愜。出行常切視游都，外遁須當避直符。魯都如也當頭立，商賈之人大可虞。魯都徵稅難藏遁，直符逃遁敗蹤跡。游都所值又當知，盜賊之憂誰免得？

The divine beings governing the time of departure face the day stem and reside there, allowing for an easy and smooth journey. If the situation involves a loss of energy (where I nourish another but my energy is drained), the matter will not succeed, and one will feel unable to move forward, as if restrained. On days of the sixth heavenly stem (Ji), traveling is in vain, and one must be cautious of theft and robbery along the way. On days of the second heavenly stem (Yi), traveling is unrestricted, requiring no precautions, and one will feel relaxed and happy. When traveling, one should constantly be aware of 'You Du,' and when staying outside, one should avoid 'Zhi Fu.' If 'Lu Du' is directly facing, merchants should be greatly concerned. 'Lu Du' governs customs duties, making it hard to hide illegal goods; 'Zhi Fu' reveals the traces of those who flee; the places where 'You Du' appears should also be known, for encountering it brings the worry of thieves, and who can escape such troubles?

行囊顛覆輪蹄損，多見憂驚人不穩。此般災害為何因，天坑喪車宜度忖。課傳陽多不必憂，風和日暖快行遊。多陰風雨常飄驟，渡口關津日日愁。

The traveler's belongings are overturned, the carriage wheels and horse hooves are damaged, and on the road there are frequent worries and alarms, making people unstable. What is the cause of such calamities? One should consider the two凶煞, "Heavenly Pit" and "Lost Carriage," for calculation. If the three transmissions in the lesson pattern contain many yang branches, there is no need to worry, as the journey will be smooth with gentle winds and warm sunshine. However, if there are many yin branches, frequent sudden storms will occur, causing constant worry at ferry crossings and checkpoints.

干為行客支為宅，內外區分象明白。彼此和合歸興生，克刑破害猶為客。干若克支回裝促，反此歸斯猶未卜。行人年命宅庭間，跋涉山川束裝行。年命若與支干遠，地角天涯歸未得。日辰若也互相臨，骨肉團圓繾綣論。若見日辰相會象，傳末仍逢干所住。名會為三切須知，歲久別離今復遇。

Divination for a traveler uses the day stem to represent the person away from home and the day branch to represent the home. The distinction between inside and outside is clear. If the day stem and day branch are harmonious, the meaning of returning home is evident. If they are mutually controlling, injuring, breaking, or harmful to each other, the traveler will still have to stay away. If the day stem controls the day branch, it indicates that the traveler is being urged to prepare for the return. Conversely, if the day branch controls the day stem, the return date remains uncertain. If the traveler's birth year and destiny fall in the position representing the courtyard or home, it indicates a journey across mountains and rivers and the preparation for returning. If the birth year and destiny are far from the day stem and day branch, the person is far away in the corners of the world and cannot return soon. If the day stem and day branch are in mutual influence, it indicates reunion with family and deep affection. If the day stem and day branch are in harmony, and the final transmission falls in the position of the day stem, this is called "meeting three," which must be noted: it indicates a person who has been away for a long time is now meeting again.

戊申癸巳兩辰日，支向干居同一律。胡為厥應飛分張，一則相生一殘賊。戊申金土無相畏，所以行人疾速到。癸巳水火有戰爭，切恐他鄉還未遂。占時如傍日辰居，剛日伏吟順傳趨。伏陰用逆連茹退，程途此日賊歸歟。占時式畔切須窺，天上地下一般推。如為用始人來速，驛馬須更門外嘶。

On the days of Wushen and Guisi, both the day branch faces the day stem and follows the same pattern, yet their outcomes differ greatly. This is because one is mutually generating and the other is mutually destroying. On the day of Wushen, earth generates metal, and neither fears the other, so the traveler arrives quickly. On the day of Guisi, water and fire clash, and the person may still be detained abroad, unable to return. If the time god is closely adjacent to the day stem and branch, and on a strong day (Jia, Bing, Wu, Geng, Ren) it is a hidden chant, the three transmissions proceed in order. If on a weak day it is a hidden chant, the useful god moves in reverse, forming a continuous chain that retreats, indicating the journey is backtracking. When casting a divination, one must carefully examine both sides of the chart. The methods for the heaven plate and earth plate are the same. If these signs appear in the first transmission, the person arrives quickly, and the post-horse will neigh outside to announce their arrival.

伏陽轉逆伏陰順，連茹蹤由仍向進。天官更值日辰間官，金氏改罡，雁杳沈淹外信無。三合中間六合逢，行人忻喜見歸蹤。天驛馬臨傳更逆，切為消息莫嫌重。行人以下三句，金氏旁改云：行人年命宅庭中，日邊還得本時位，任隔雲山歸興濃。

When a yang lesson turns into retrograde motion, and a yin lesson turns into forward motion, the image of connected reeds continues to move forward. If the heavenly official spirit is also located between the day stem and day branch (the character 'official' is changed to 'tiangang' according to Jin Zhengyin, meaning the heavenly marshal), then it is like geese disappearing without a trace, with no news from afar. When triple harmony meets the six harmonies, the traveler will be happy, showing signs of returning. Although the heavenly horse and post-horse appear in the three transmissions, if the three transmissions turn into retrograde motion, the message is still close, but do not be troubled by its repetition. The three sentences following 'traveler' are changed by Jin Zhengyin as follows: the traveler's birth year and destiny fall within the courtyard and gate, and the day stem is also in the position of the beginning of the textbook, so even if separated by thousands of clouds and mountains, the longing to return is very intense.

關神向進無區別，皆主行人多阻節。絕神為用不須疑，程途有客歸心切。初末行人合命年，用終還迫日干邊。天涯音信先須至，相逢不久有回緣。馬若進時有未回，先虛後實卻將來。後實先虛先宿留，返吟還速便須猜。支發傳趨干上去，行客應須問歸路。日邊用出必迢遙，尚在他鄉作居住。

The "Gate God" does not make a difference in which direction it moves; it generally indicates that the traveler will encounter many obstacles. If the "Cut-off God" is used, there is no need to doubt: there are indeed people on the road, and they are eager to return. If the first and final transmissions align with the traveler's true destiny and age, and the useful god eventually approaches the day stem, then news from afar will arrive first, and the meeting is not far off, with the possibility of returning. If the post-horse is moving forward but the person has not yet returned, it indicates a situation of first emptiness then reality, and eventually the person will come. If it is first real then empty, the person will have to stay away for a while. As for the returning transmission, the person will come quickly, and this can be used to judge. If the three transmissions tend toward the day stem from the day branch, one should inquire about the traveler's return path. If the transmission starts from beside the day stem and moves outward, the journey will certainly be long, and the person is still living in another place.

支干如見墓神加，行人此日即回家。如還傳在生旺處，縱有歸期也會差。傳中天乙馬加臨，行客途中有異心。必有他知相眷戀，倚門空切望歸音。庚辰甲辰兩返吟，傳用同為見絕神，庚辰來絕甲辰去，來作歸論去住論。金氏旁改云：返吟來絕返徵軒，去絕羈人尚滯牽。庚辰來絕甲辰去，不會來去便難言。

If the day stem and day branch encounter the Tomb Spirit (mound spirit), the traveler will return home on the same day. If the three transmissions fall in the place of life qi and its flourishing, even if a return date is set, there will be errors. If among the three transmissions, the heavenly master and the post-horse are present, the traveler on the way may develop new feelings, definitely having someone waiting for him at the destination. The family members can only stand at the gate, waiting in vain for news. In the two reverse transmission lessons of Gengchen and Jiachen, the three transmissions and the useful god all encounter the绝神 (extinction spirit). However, Gengchen indicates 'coming to extinction' and Jiachen indicates 'going to extinction'. 'Coming to extinction' is considered as returning, while 'going to extinction' is considered as being detained. Jin Zhengyin suggests that in reverse transmission lessons, if it is 'coming to extinction', the traveler will turn back; if it is 'going to extinction', the traveler remains detained. Gengchen represents 'coming to extinction', Jiachen represents 'going to extinction'. Without understanding the difference between coming and going, it is difficult to make a judgment.

太陽至卯光照耀，人皆營作難潛伏。如當正酉日須晡，動則還家尋止宿。日在東南酉臨位，象如日墓行人止，干臨西北太沖歸，象如日出行人離。此段金氏旁改四句云：日干東南喜乘酉，如居西北卯為首。象如日暮思故林，遇曉登程憶家婦。用越關移日辰杳，便言兩地音書悄。用初天將廟中居，尚在它鄉有未了。

The sun reaches the卯 position, its light shining brightly, and everyone is engaged in labor, with nowhere to hide; when it reaches the酉 position and the sun is setting, people start to move back home to find a place to stay. If the day stem is in the southeast and酉 is at its position, it is like the sun entering its tomb, and the traveler stops; if the day stem is in the northwest and「太冲」(卯) comes to join it, it is like the sun rising, and the traveler is about to leave home. Jin Zhengyin rephrased this into four lines: if the day stem is in the southeast, it is good to see it accompanied by酉; if it is in the northwest, then卯 is the first. The former is like thinking of one's hometown at dusk, while the latter is like thinking of one's wife at dawn while preparing to leave. When the use god passes through the gate god and moves on, the message from the day stem and day branch becomes unknown, indicating that communication between the two places has been cut off. If the god used in the first transmission, which is carried by the heavenly general, is in its flourishing position, then the person is still involved in unfinished matters in another place.

人情莫不有善惡，欲見他時先密察。天官支上急須求，吉將歡忻凶怒作。蛇虎勾朱客怒忿，六合虛正非謙遜。天后遲疑意有猜，太陰不明多懶困。其餘諸將皆和美，獨有天空多詐詭，更將日辰細參稽，吉凶離合方知委。

Human nature is always a mixture of good and evil. Before visiting someone, one must first secretly observe and understand them. One must look at the day branch to find the heavenly official: if it is accompanied by a favorable general, it indicates the other party will be pleased; if it is accompanied by an unfavorable general, it indicates the other party will be angry. If it is accompanied by Teng Snake, White Tiger, Gou Chen, or Vermilion Bird, it indicates the host is angry with the guest. If it is accompanied by Liu He, it indicates superficial politeness but inner insincerity, not genuine humility. If it is accompanied by Heavenly Empress, it indicates hesitation and suspicion. If it is accompanied by Tai Yin, it indicates unclear intentions, often laziness and hardship. The rest of the generals are generally harmonious and good. However, Tian Kong is most likely to involve deceit and cunning. Then, carefully compare the day stem and day branch. Only then can one truly know whether the other party is auspicious or inauspicious, harmonious or separated.

日若克辰他不出，辰還剋日徒疑密。主賓際會致殷勤，暮惡朝歡惠無實。他乘吉將來生我，凡有所求皆曰可。我乘吉將復生他，行役徒勞費糧果。支上害刑他多故，空亡臨著亦休去。君還不信漫然趨，千里相投人不遇。辰陽若也克干傳，所求為有不周全。用傳若把辰陽賊，苟欲相干莫啟齒。

If the day stem overcomes the day branch, the other party will avoid showing up; if the day branch overcomes the day stem, it will cause suspicion and secrecy. Although the host and guest may be polite and cordial when they meet, they may laugh happily in the morning but turn against each other at night, and the favors will not be realized. If the other party comes with a favorable general and generates me, whatever I request will be granted. But if I go with a favorable general to generate the other party, then my efforts will be in vain and I will waste my money. If there are six harms or three punishments in the day branch, the other party will have many troubles. If kongwang is present, then there is no need to go. If you don't believe this and go ahead, even if you travel thousands of miles to visit, you will not find anyone. If the yang spirit of the day branch overcomes the day stem and the three transmissions, the requested matter will be incomplete. If the useful god and the three transmissions harm the yang spirit of the day branch, then even if you want to make a request, you should not open your mouth.

乾則為天坎為水，乾坎相加成訟體。天道上行水下流，情睽義乖鬥爭起。訟之序卦既涉川，訟須理險有當然。欲知課之所由險，大小吉與魁罡邊。囚墓傳生禁者出，生傳囚墓獄須入。不然墓貴立干頭，害刑殘賊危岌岌。卦中官鬼要探求，官為官長鬼對仇。其間惟有壬癸日，官鬼長貳別蹤由。

The Zhou Changes use Qian (Heaven) for Heaven and Kan (Water) for Water. When Qian is placed above and Kan below, the hexagram of Strife is formed. The heavenly path moves upward, while the water flows downward, thus creating a situation of opposition and discord, leading to conflict. The "Sequence of Hexagrams" says that the hexagram of Strife symbolizes crossing great rivers, so litigation inherently involves dealing with danger. To understand the danger in the lesson pattern, look at "Daji" (Chou), "Xiaoji" (Wei), Hekui (Xu), and Tiangang (Chen). If the three transmissions move from prison and tomb to growth, a prisoner may be released; if they move from growth to prison and tomb, a person may be imprisoned. If the tomb god and nobleman are positioned above the day stem, and there are also the six harms and the three punishments, then danger is imminent. The official ghost in the lesson must be clearly identified: "Official" represents the superior, and "Ghost" represents an enemy. Among these, the official ghosts on the days of Ren and Gui must be further divided into principal and deputy positions, with different origins.

壬則丑正未偏官，長鬼居辰戌次班。癸官正副辰戌別，鬼之大小吉須看。貴人此日課中居，天后忽來傳上趨，後君無故奚臨對，長官受囑決非虛。戌丑酉兮足纏繞，卯子辰兮手纏吊，二血癸卯杖責災，功曹逢之徒配兆。盡說空亡官事散，要須分作兩邊看，我欲治他忌逢空，他將釋然宜遭見。

On a day of Ren, the official is indicated by Chou and the biased official by Wei. The ghost of the superior official resides in Chen and Xu, which are of a lower rank. On a day of Gui, the official is divided between Chen and Xu as chief and deputy, and the strength of the ghost depends on "Daji" (Chou) and "Xiaoji" (Wei). If on this day the Nobleman is present in the lesson, and the Heavenly Empress suddenly appears on the three transmissions, the Heavenly Empress does not come without reason. Why would she confront the Nobleman? This suggests that the superior official has been bribed, and this interpretation is not baseless. The signs Xu, Chou, and You indicate restraints on the feet, while the signs Mao, Zi, and Chen indicate restraints on the hands. If the "Blood Branch" and "Blood Taboo" evils meet Gui Mao, it indicates punishment by beating. If "Gongcao" (Yin) meets them, it indicates exile to a distant place. Everyone says that encountering Kongwang leads to the resolution of legal matters, but this should be viewed from both sides: if I wish to prosecute the other party, I should avoid Kongwang; but if the other party wishes to be released, encountering Kongwang is favorable.

官作貴人居日位，直者泰來屈者否。如還寓在魁罡上，易盡吏胥亦乘理。天后天門關節徹，天空立用徒眾說。太陰居夜事難明，勾陳見合多留截。用初官鬼求財鄉，如還克命喜相當。若非取索能如意，當定論人得艮庚。關日夜用傳趨出，切莫便言囚無出。救助不逢刑害逢，乃訴前來如許責。

The official ghost transforms into a nobleman and occupies the position of the day stem. The party with reason will experience a reversal of fortune from bad to good, while the party without reason will see things go from smooth to blocked. If it resides on Hekui (Xu) or Tiangang (Chen), then even the officials and clerks in the government office have all been replaced, yet they still act according to the rules. When the Heavenly Empress is paired with the Heavenly Gate, it indicates that the matters are thoroughly handled. If Tian Kong initiates the transmission, then all the statements made by people are empty words. If Tai Yin occupies the position of the night general, the matter is difficult to clarify. When Gou Chen meets the combined deity, there will be delays and obstructions. If the official ghost, which initiates the first transmission, is located in the position of seeking wealth and can also overcome the person's destiny, it is actually a good sign. If one cannot obtain what they desire through requesting or asking, then it can be determined that the person in question has something in the northeast and west (Geng position and the艮 position). If the gate deity initiates the transmission on the day or night it is in charge and the three transmissions move outward, do not hastily conclude that the prisoner cannot be released. If neither help is received nor there is punishment and harm, then the previous lawsuit will be punished in this way.

官鬼天乙合夜合，胥吏應須同鼠竊。鬼元命陰如為初，鬼既蕃多福斯發。財作空亡命上初，官鬼雖藏不容居。多應素有穿窬態，暴露今朝見罪誅。官初財末隨空亡，債被人逋處不遑。疾造訟遲將理索，誰知官吏又乖張？空亡傳外官鬼居，潛克行年患未除。用神空亡雖暫繫，有司不久又將趨。柔日用罡干支裡，或一或二為財起。蒿矢知一重審同，訟豈已之所由起？

Heavenly Stem and Earthly Branches: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui; Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Tiangang (Chen), Useful God, Resulting Hexagram, Three Transmissions, First Transmission, Final Transmission, Nobleman, Day Stem, Day Branch, Initiating Transmission, Kongwang. Official Ghost and Heavenly Ethical Nobleman are in harmony, and also meet the Night Harmony God. Those officials and subordinates act like mice stealing things. If Official Ghost falls on the Yin God of one's own destiny and serves as the First Transmission, although there are many Officials, fortune will be activated from this. Wealth爻 falls into Kongwang and serves as the First Transmission on one's own destiny, Official Ghost although temporarily hidden, cannot stay long; it is likely that the person has always had the habit of stealing by climbing walls and digging through holes, and today it is exposed, leading to punishment. First Transmission is Official, Final Transmission is Wealth, and both fall into Kongwang, indicating debts are unpaid, running around everywhere without time to attend to them; rushing to file a lawsuit, the case is handled slowly, and when about to pursue according to the law, it turns out the officials have changed their stance. Kongwang falls outside the Three Transmissions, while Official Ghost is within, secretly harming the year stem, the disaster has not yet been removed. The Useful God falls into Kongwang, although only temporarily detained, the authorities will come again to arrest soon. On a flexible day, Tiangang (Chen) is used within the Day Stem and Day Branch, either in one place or both, transforming into Wealth爻 — this is the same as the "Hao Shi Lesson", "Zhi Yi Lesson", and "Chong Shen Lesson". Is this lawsuit something I myself started?

水土既平先播種，農業民生知甚重。欲卜田疇何所宜，品類區分言始中。辰為田畝日農人，支為六種干耕耘。灌溉刈獲皆由主，禾苗黍稷應從賓。支若生干六並宜，干益支時一世虧。日克支時田耗失，支克干時主殘衰。兩頭生旺田無損，不然歡合亦平穩。日干更若克初傳，黍稷豐季當報本。

Water disasters have been calmed and land has been properly cultivated, so it is time to sow seeds. This shows how important agriculture is to the people's livelihood. To divinate what kind of crop to plant in the field, one must distinguish the different types of crops, which is the proper way to approach it. The method of divination uses the day branch to represent the field and the day stem to represent the farmer. The day branch represents the six types of crops, while the day stem represents the person tilling the land. Irrigation and harvesting are controlled by the main aspect (the day stem), while the crops such as millet and sorghum are subordinate to the secondary aspect (the day branch). If the day branch generates the day stem, all six types of crops are suitable. If the day stem supports the day branch, there will be losses throughout the year. If the day stem overcomes the day branch, the field will suffer losses and the harvest will be poor. If the day branch overcomes the day stem, the farmer will decline. If both the day stem and day branch are in a state of growth and strength, the crops will not suffer damage. Even if they are not in a state of growth and strength, as long as they are harmonious and compatible, the harvest will be stable. If the day stem can also overcome the first transmission, then by the time the millet and sorghum are ripe, it is appropriate to offer sacrifices and express gratitude to the source.

兩頭或害或沖刑，蹙額何須作頌聲。禍生旺相神猶可，囚死為之室若傾。貴常六合青龍將，憑生得喜合神上。住在支干更得時，知為五穀豐登象。克刑害在支辰表，蛇虎勾空同作撓。蟊蜚螟螽金作侵，淺薄稀疏木作淫，苗心爛腐水冤深，禾叢槁旱火仇臨。良田亦厄土為災，丁馬飛廉總非良。

If the day stem and day branch are mutually harmful, conflicting, or mutually controlling, there will be only worry and frowning faces, and no singing of songs of harvest. If misfortune occurs on the prosperous and strong gods, it is somewhat better; but if it falls on the imprisoned or dead energies, the family's life will be like a house collapsing. The auspicious generals, such as the Nobleman, Tai Chang, Liu He, and Azure Dragon, bring joy through mutual generation and are in harmony with the gods. If they rest on the day stem and day branch and are in the right season, it indicates a bountiful harvest. Conversely, if mutual harm, conflict, and control appear outside the day branch, and the Teng Snake, White Tiger, Gou Chen, and Tian Kong disturb together, it is a disaster: metal energy invades, causing pests, insects, and locusts; wood energy overflows, leading to sparse and shallow crops; water energy is excessive, causing rot in the crop hearts and unresolved grievances; fire energy is hostile, leading to withered and dead crops; earth energy causes disaster, even the best fields suffer calamity. "Ding Ma" and "Fei Lian" these malevolent spirits are never good.

若非疆畔水池興，也是牛羊踐踏來。空亡破碎支所值，不然死氣替神至，縱然六合相加臨，所獲它出應也細。支干轉煞來臨掌，秀而不實空勞攘。關閉神巡在上頭，徒亦揠苗而助長。傳支生干大段宜，縱乘糞壤亦異為。日去生傳徒費力，不然休耜負來歸。支干神將皆為吉，命支破碎空亡泣。

When these evil spirits appear, either there will be trouble by the fields or ponds, or cattle and sheep will enter and trample the crops. If the day branch is exactly in Kongwang or broken, or if death qi and substitute spirits are encountered, then even with Liu He coming to help, the harvest will belong to others and the yield will be very little. If a change of evil spirits comes to the day stem and day branch, the crops will grow ears but not bear fruit, resulting in a wasted effort. If "Guan Shen" and "Bi Shen" are moving above, even trying to help the crops grow like the Song people who pulled up seedlings to help them grow will be in vain. If the three transmissions and the day branch can generate and support the day stem, that is very suitable; even if only some manure and soil are applied, there will be a good harvest. On the contrary, if the day stem generates the three transmissions, it will be a waste of effort, or one will have to leave the farming tools empty-handed. If the day stem and day branch and heavenly general are all auspicious, but the birth star and day branch meet broken or Kongwang, there is still only crying to be done.

秋成所獲漫豐盈，酬償逋欠無餘粒。禾品分三早中遲，傳初是早二中窺。三即晚稻不須疑，三傳命上悉參推。孰是比和孰乖異，乖異不宜和合利。假令亥上首傳寅，亥寅作好初豐備。六種稿歉孰為豐，占法遲中早亦同。

In the autumn, the harvest appears full and abundant, but when used to repay debts, not a single grain remains. Rice is divided into three categories based on its maturity: the first transmission governs early rice, the middle transmission governs mid-season rice, and the final transmission governs late rice; there is no need for doubt. One should combine the three transmissions with the person's own birth sign to examine and analyze, determining where there is harmony and where there is discord: discord is unfavorable, while harmony brings benefit. For example, if the first transmission on the亥 (Hai) position is寅 (Yin), the water of亥 (Hai) nourishes the wood of寅 (Yin), forming a good match, so the early rice is already abundant. As for which of the six types of crops is underperforming and which is abundant, the method of divination is the same as that used for determining the abundance of early, mid, and late rice.

命合火宜紅豆黍，金神二麥有成功。丑未準好二麻熟，亥子黑豆稻周足。禾苗寅卯木神知，農業先能知禍福。禾生水土欲蕃茂，支干唯怕墓相就。傳用逢來總一般，定知萎損勞苦救。從墓傳生後有實，從生傳墓先芬蔚。三傳純粹始終好，何處不周須見疾。

Those whose destiny is compatible with fire should plant red beans and millet; when encountering the metal god, wheat and barley will have a good harvest; when the earth branches are丑and未, hemp and ramie will mature well; when the water branches are亥and子, black beans and rice will grow fully. Crops belong to wood, so observe the wood gods寅and卯to know. Understanding these, farmers can foresee fortune and misfortune. Crops depend on water and soil to grow, naturally flourishing, but they fear when the day stem and day branch connect with the Tomb Spirit. If the three transmissions and the useful god also meet the Tomb Spirit, the situation will be the same, leading to withering and damage, which is hard to remedy. If the transmission leads from the Tomb Spirit to the Growth, the crop will bear fruit later; if it leads from the Growth to the Tomb Spirit, it will only be flourishing and fragrant in the early stage. If the three transmissions are pure, everything will be good from beginning to end; if any part is incomplete, that part will have problems.

此段亦不出《精蘊》。雲從龍兮風從虎，龍虎信可推風雨。有無輕重欲周知，二將所主宜默睹。金為水母巽電赫，風雹為殃同考索。震卻為雷兌澤看，丑乃雨師未風伯。六合便能為雷震，武亦雨師真可信。傳課課中有類神，便向其間詳體認。

This passage is not from the book "Jing Yun." The "Wen Yan" section of the "Zhou Yi" "Qian Gua" says that clouds follow the dragon and wind follows the tiger, so the generals of Qinglong and Baihu can indeed be used to predict rain and wind. To fully understand whether there will be rain or wind and how heavy it will be, one should quietly observe the matters governed by these two generals. Metal is the mother of water; the Xun Gua governs wind and also lightning, so wind disasters and hail disasters can be examined together. The Zhen Gua represents thunder, the Dui Gua represents marshes, Chou is the position of the rain god, and Wei is the position of the wind god. Liu He can also govern thunder and Zhen, and Xuanwu is also the rain god, all of which are credible. If these kinds of deities appear in the three transmissions of the lesson pattern, one should carefully examine and distinguish them within them.

龍旺昇天雨驟施，虎旺出林風勢惡。如陷囚墓死皆休，風定雨收成寂寞。青龍若也入江湖，不然廟裡止安立。龍既潛藏而勿用，任當塵凡自舞雩。虎在東方號出林，嘯動生風愁可禁。更逢小吉為行止，折木摧枝禍益深。龍若臨於申酉方，休死墓絕細消詳。焉知萬波藏申酉，得此常年雨大滂。

When the Azure Dragon is strong, it ascends to the heavens and moves, bringing sudden heavy rain. When the White Tiger is strong, it emerges from the forest and moves, causing fierce winds. If they are trapped in prison qi, storage, or death qi, they will cease their activity, the winds will stop, the rain will subside, and there will be silence. If the Azure Dragon falls into rivers and lakes or remains still in a temple, it means the dragon has hidden itself and is not active, allowing people in the world to build altars and pray for rain on their own. The White Tiger is called 'Emerging from the Forest' in the east, roaring and generating wind, which brings unbearable sorrow. If it meets 'Xiaoji' (Wei) to determine its movement, it will break trees and destroy branches, causing even greater disasters. If the Azure Dragon is present in the directions of Shen and You, one must carefully examine whether it is in the state of rest, death, storage, or decline. One should know that vast waves are hidden within Shen and You. If this image is divined, there will often be continuous heavy rain throughout the year.

巳作丁神上蛇雀，太沖位上來安著，忽然狂電驟如傾。雷迅時時光閃耀。朱雀螣蛇與六丁，傳用逢他卯附刑，加臨太乙火乖異，閃電長空霹靂聲。陽即為晴陰即雨，積陰顧視陽為主。火神有氣不為傷，水神囚死晴堪許。火神不越東南路，蛇雀又來頭上住。須更皎日見晴暉，縱有餘陰無著處。

The element Si, acting as the divine spirit of Ding, ascends upon Teng Snake and Vermilion Bird, and is placed at the position of Taichong (Mao). This will cause sudden lightning and heavy rain, with thunder roaring quickly and flashes of lightning appearing frequently. If Vermilion Bird, Teng Snake, and the six Ding spirits appear in the three transmissions of the useful gods, and if Mao is accompanied by a conflict, plus the presence of Taiyi (Si), which causes abnormal fire energy, then there will be continuous lightning in the sky and thunderous noises. Yang indicates clear weather, while Yin indicates rain; even if Yin energy accumulates, one should look back to see if Yang energy is dominant. If the fire spirit has energy but is not harmed or restrained, and the water spirit is in a state of captivity or death, then one can predict clear weather. If the fire spirit does not exceed the southeast direction, and Teng Snake and Vermilion Bird stop above, then one will certainly see bright sunlight and clear radiance. Even if there are remaining clouds, they will have nowhere to attach.

人言巳午多晴明。或逢蛇雀說責晴。豈知傳用歸西北，火既潛藏水上升。龍入江湖皆遊逸，蛇入江湖變化疾。蛇化龍飛雨澤降，龍蛇蟮熱晴堪必。此句龍蛇二字，金氏旁改下升。龍飛天上雨準度，蛇飛天上日照耀。雲龍際會雨常施，蛇尫焉能作雲霧？戌亥子丑巳午停，火既下降水上升，立用便須看雲霧，忽然雨澤勢如傾。

People often say that the branches 巳 and 午 belong to fire and are usually associated with clear weather; some even conclude that it must be clear when they see the Teng Snake and Vermilion Bird. But they do not realize that if the Three Transmissions and the Useful God are located in the Northwest, the fire energy has already hidden away and the water energy is rising, so it may not be clear. When the Azure Dragon enters the rivers and lakes, it moves freely and leisurely; but when the Teng Snake enters the rivers and lakes, it changes quickly. When the Teng Snake transforms into a dragon and soars, rain will fall. If the dragon and snake are stagnant and the heat rises, the sky will surely clear. (In this sentence, the term 'dragon and snake' was changed by Jin Zhengyin to 'rising up'.) When the Azure Dragon flies in the sky, rain will come with accuracy; when the Teng Snake flies in the sky, sunlight will shine everywhere. When clouds meet the dragon, rain often falls continuously; but if the Teng Snake is weak, how can it produce clouds and mist? When the branches 戌, 亥, 子, and 丑 are stationary between 巳 and 午, the fire energy has already descended and the water energy is rising. At the time of the initial transmission, one should observe the signs of clouds and mist, and often rain will suddenly pour heavily.

干上廣文支場屋，日為舉子辰題目。卷軸詞章以傳論，命詞之意同推認。干克支兮舉子畏，巨題特地來相治。支若傷干當上憂，動遭凌辱難迴避。支干若是兩相和，上下歡愉協氣多。或刑或害天官惡，定知藉藉見喧譁（金氏旁改云：紛紛藉枉奔波）。吉神吉將兩無嫌，日上加臨旺相全。廣文炯炯又眸碧，特進浮華拔滯淹。

Divination for the imperial examination involves using the day stem to represent the "Broad Literature" official, who is the chief examiner, and the day branch to represent the "examination hall," which is the examination room. The day stem represents the examinee, while the day branch represents the questions. The quality of the written answers on the examination paper is judged through the three transmissions, and the depth of the question's theme is also analyzed using the same method. If the day stem overcomes the day branch, it indicates that the examinee is timid and faces difficult questions that are specially designed to challenge him. If the day branch overcomes the day stem, troubles arise from above, and the examinee is often subjected to humiliation with no way to escape. When the day stem and day branch are harmonious, there is mutual harmony and a pleasant atmosphere. However, if they are in conflict or harmed by each other, and if the evil star is present, there will be much disorder and noise. If auspicious deities and favorable generals are present without any conflicts, and they are located above the day stem, and both deities and generals receive the prosperous and strong energy, then the chief examiner will have bright eyes, show favor, and be willing to promote talented individuals who have been overlooked.

天喜加臨年命上，生氣有時相助向。龍雀乘陽順作傳（雀字金氏旁改乙字），文氣雄豪高萬丈。三傳若也同生日，立用當時天將吉。官星與馬不罹空，獨步文場誰可敵？支上生干不作迍，日間舉子用陽神（日上神屬陽），文思滔滔如有助，一舉成名達紫宸。

The Heavenly Joy god is added upon one's destiny or age, while the Life Qi constantly comes to assist. The path ahead will naturally be supported by others. The Azure Dragon and Vermilion Bird ride on the Yang spirit and form the Three Transmissions, with the '雀' character changed to '乙' due to the Jin Zhengyin sound. This indicates a bold literary spirit and an overwhelming气势. If the Three Transmissions share the same energy as the day stem and can nourish it, and at the time of initiating the transmission the Heavenly General is auspicious, then the official star and the Post-horse do not fall into Kongwang, indicating dominance in the literary field with no rivals. If the god on the day branch nourishes the day stem, the future will not be troubled. When divining during the day, candidates take the Yang spirit on the day stem as their main element (the spirit on the day stem is Yang), with thoughts flowing continuously as if aided by a deity, achieving immediate fame and rising directly to the court.

年命天驛馬交馳，順作三傳歲上歸。刑害不聞象純粹，淡墨書名四海知。始用螣蛇末見龍，龍頭化氣更潛通。歲君若更來生命，定躡雲梓步月宮。

The native's destiny, year's movement, and the Heavenly Horse and Post-horse interact and race together, moving in order to form the three transmissions and returning to the Supreme Year. This is the image of striving for fame and success. If the divination does not show any punishments or harms, and the hexagram is pure and unimpeded, it indicates a quiet but renowned achievement, known throughout the land. The first transmission begins with Teng Snake and the final transmission appears with Azure Dragon, symbolizing the transformation of snake into dragon, and the hidden energy of the dragon's head connecting with the changes. If the Supreme Year also generates the native's destiny, then one is certain to ascend the cloud ladder and enter the moon palace, with a chance to achieve success.

文章關切視朱雀，惟嫌西北為安著，住在東南匪替神，語意新奇人作格。天空支位文疏失，武克辰陰途注密。白虎傷干語犯時，後陰立用詞幽鬱。死氣死符並墓鬼，或臨傳首或傳尾，饒君才學若歐蘇，廣文意不相忻喜。

The key to the article lies in the Tian Jiang (Heavenly General) Zhu Que (Vermilion Bird): it is most inauspicious if it is placed in the Northwest direction. If it is located in the Southeast direction and not displaced by another deity, then the writing will be novel and original, and will be emulated by others. If Tian Kong (Heavenly Void) is located at the Day Branch position, it indicates flaws and errors in the writing. If Xuan Wu (Black Tortoise) overpowers the Yin deity of the Day Branch, it suggests obscure paths and difficult prospects. If Bai Hu (White Tiger) harms the Day Stem, it indicates speech that offends the current customs. If the Yin deity of Tian Hou (Heavenly Empress) initiates the transmission, it suggests obscure and repressed expressions. If "Si Qi" (Death Qi) and "Si Fu" (Death Symbol) appear together with Mu Shen (Mourning Deity) and Gua Gui (Official Ghost), regardless of whether they are in the first or final transmission, even if one's talent surpasses Ouyang Xiu and Su Dongpo, the examiners will not be pleased.

下賊上兮上克將，日後為傳乘旺相，陰陽不備德罹空，三刑六害俱休望。日裡為傳無礙格，更還此類尤光赫。命年喜將又相扶，受作蟾宮攀桂客。無祿絕嗣天網張，飛魂魄化與伏殃。四絕蕪淫反吟卦，占如有此定乖張。

If the lower god defeats the upper god, or if the upper god defeats the Heavenly General; if the god following the day stem enters the transmission and is supported by strong and prosperous energy; and if further there is an imbalance between yin and yang in the four lessons, the day stem's "virtue" falls into Kongwang, or if the three punishments and six harms coincide—these situations should not be expected to bring good results. Conversely, if the god generated by the day stem enters the transmission without obstruction, this type of divination pattern is especially brilliant and prominent; if there are also auspicious generals supporting the native and the year, then this person is destined for success in the imperial examination. As for situations like "no official rank," "no descendants," and the spread of "heavenly net," as well as "flying soul," "spirit transformation," "hidden calamity," and the four extremes, "waste of virtue," and the repeating hexagram, if these appear in divination for the imperial examination, the outcome will certainly be unsatisfactory.

無祿，四上克下；絕嗣，四下克上；天網，用起占時同剋日；四絕，午加亥之類；蕪淫即不備；飛魂煞，正月亥順支干本日上；伏殃，天鬼加年月並用；魄化，白虎與死神並日辰年上；天鬼，正月起酉逆行四仲；反吟，月將與時對沖也。

The methods for determining the above-mentioned evils are as follows. "No Fortune" occurs when all four lessons are in a situation where the upper element overcomes the lower one. "No Successor" occurs when all four lessons are in a situation where the lower element steals from the upper one. "Heavenly Net" occurs when the initiating transmission god and the time of divination both overcome the day stem together. "Four Extremes" includes cases like Wu added to Hai. "Wu Yin" occurs when the yin and yang elements in the four lessons are not complete. "Flying Soul Evil" starts from the first month at Hai and proceeds in order to be added on the day stem and day branch. "Hidden Harm" occurs when the death deity is added to the sovereign year, month builder, and also enters the initiating transmission. "Soul Transformation" occurs when the white tiger and the death deity both fall on the day, the hour, and the personal destiny. "Heavenly Ghost" starts from the first month at You and proceeds in reverse along the four central positions of Zi, Wu, Mao, and You. "Reverse Chant" occurs when the month general and the time of divination are directly opposite.

仕官先論官與祿，官旺祿旺須發福。失時囚死便堪憂，任汝營求皆不足。官祿當分日與命，兩處參詳言決應。用起還逢旺相神，有求遂意官榮福。干乃占人支官品，官品生人福祥準。不勞著意苦求謀，爵祿升遷如騎騏。干若生支多偃蹇，調遷居選瓜期遠。如言此日已關升，降削難求徒宛轉（降削，金氏旁改舉刺）。

Divination regarding official positions begins with examining the "official star" and the "rank god." If both the official star and the rank god are strong and prosperous, then blessings naturally follow and success is assured. However, if they are in a period of decline or in a state of captivity and death, there is cause for concern. No matter how hard one tries to seek favor or make connections, it will not help. The official star and the rank god should be considered separately: one is related to the day stem, and the other to the native's birth chart. Only by comparing both can an accurate prediction be made. If the initiating transmission is also in a state of prosperity and strength, then the desired outcome will be achieved, and official success and honor will be attained. The day stem represents the person being divined, while the day branch represents the rank and position. If the god representing rank is born to the day stem, auspiciousness is expected, and there is no need for excessive effort. Promotion and advancement will be as smooth as riding a swift horse. Conversely, if the day stem is born to the day branch, there will be many difficulties: transfers and appointments will be delayed, and promotions will be far off. Although one may be told that promotion has been approved, in reality, it may result in demotion or loss of position, which cannot be obtained through effort, leading only to frustration. The terms "demotion" and "reproach" are written as "recommendation" and "criticism" in Jin Zhengyin pronunciation.

天驛馬臨年命上，用起神還乘旺相。順傳歲上作歸蹤，日邊從覲非虛誑。支干遞互相剋刑，又兼武虎官長嗔（又兼武虎，朱氏旁改“得此須憂。”）。傳逆更逢丁與馬，官當逆地弗如情（“官當逆”三字，朱氏改“當知易”，“弗”旁改“不”字）。傳用有神日本忌，父母如存多不利。凶神惡煞又居中，殃咎之來誰得避？

The Heavenly Horse and the Post-horse are positioned on the person's birth year, and the initiating transmission god is riding a prosperous and strong energy. Following the sequence, the transmission concludes at the sovereign's year, indicating the ability to approach the monarch and present homage, which is no empty talk. However, if the day stem and day branch mutually control and accuse each other, and the Black Tortoise and White Tiger are in charge, it indicates anger from superiors (the phrase "and also the White Tiger" was altered by Zhu to "this is cause for worry"). If the three transmissions run in reverse, and meet the "Ding god" and the Post-horse, the official position falls into a reverse situation, making it difficult to achieve one's desires (the phrase "officials should be in reverse" was altered by Zhu to "this is easy to know," and the character "弗" was changed to "不"). The initiating transmission god is originally the day stem's disliked element; if the parents' element is still present, it is mostly unfavorable. If malevolent spirits are in the middle transmission, how can calamity be avoided?

干若蒙今月將生，官長信任日加亨。支益干時胥吏美，任從驅役弗乖情。歲支月支乘命上，上頭和洽無乖累。政聲藉藉四方間，不久應須作朝貴。日墓如來傳上住，不然用向其間去。陰神惡煞又居中，政清庸庸生嫉妒。趨部先須視日支，生來干上始相宜。吉將日前為用起，任嘉定易及瓜期。

If the day stem is supported by the month general, it indicates that the superior will trust and support, leading to increasing success day by day. If the day branch enhances the day stem, then subordinates will be reliable and obedient. If the branch god of the year ruler and the branch god of the month builder are on the person's destiny, there will be harmony above without hindrance, and the person's reputation will spread widely, soon leading to a high official position in the capital. If the day stem's Tomb Spirit (mound god) stops on the transmission, or the initiating transmission god is heading towards the墓 (mound), and evil stars are in between, then even if affairs are clear, they will be mediocre and lead to jealousy. When seeking a position in the ministry for selection, first look at the day branch: if the day branch generates the day stem, it is suitable; if a good general initiates the transmission before the day stem, then the position will be stable and smooth, and promotion to the end of the term is expected.

貴常雀合與青龍，陽神棄此作傳蹤。空亡破碎無相值，順動何憂選不通。丹詔今朝促覲忙，封章或欲近君王；天空立用三傳粹，頃刻應須見上方。占時之上逢日祿，吉神立用歡欣足；瓜期縱有數年遙，倏忽騶吏來相促。日命二祿值空亡，用神兼死逆行藏。玄空陰后來相會，失職己官見禍殃。官神若也加臨替，否則飛廉並破碎。用起來刑年命間，聲譽無聞多咎晦。

Nobleman, Tai Chang, Vermilion Bird, Liu He, and Azure Dragon, these auspicious spirits, when the Yang spirit departs from them, form another set of three transmissions. As long as they do not meet Kongwang or Shuipian, and proceed in the correct order, there is no worry about the appointment process being blocked. If a red decree urgently calls for a court audience or if one wishes to present a memorial to the king, and Tian Kong initiates the transmission with pure three transmissions, one can meet the emperor's face in a moment. If during the divination the day's stem's fortune coincides with the day's fortune, and auspicious spirits initiate the transmission, bringing joy and satisfaction, even if the term of office is still several years away, officials will soon send messengers to urge one to take office. Conversely, if both the day's stem's fortune and the native's fortune fall into Kongwang, the useful god carries death qi and moves in reverse, hidden and concealed, and if Black Tortoise, Tian Kong, Tai Yin, and Heavenly Empress meet, the current position will certainly be lost, and misfortune will appear immediately. If the official star is overlapped by a replacing spirit, or if one encounters 'Fei Lian' or 'Shuipian', and the initiating transmission also harms the native's year, then reputation will not be prominent, and misfortune will be abundant.

支上生干福駢集，夏清冬溫常自給。百端佳況動中生，一切不虞潛裡戢。干若生支諸況惡，多應卜築生乖錯。韭鹽朝夕苦孜孜，走北奔南多不樂。干上支上求邊神，彼此交攻必作嗔。干克支須費生畜，支殘干必損居人。辰神刑害日之表，必主居人室廬悄。門牆焉得有佳賓，更有惡客來相擾。

Divination on people and dwellings: When the day branch's heavenly stem is born by the day stem, good fortune gathers together. In summer it is cool, in winter it is warm, and food and clothing are sufficient. All kinds of good things arise from movement, and all unexpected troubles vanish without trace. Conversely, when the day stem generates the day branch, the situation is worse: mostly there are errors in building the house, and one has to live a meager life with thin salt and bitter vegetables, moving back and forth without finding peace. When the heavenly stem of the day stem and the heavenly stem of the day branch compete with the heavenly stems on the sides, they attack each other, leading to quarrels within the family. When the day stem overcomes the day branch, expenses occur on livestock and property. When the day branch injures the day stem, it certainly harms the person living in the house. When the heavenly stem of the day branch punishes or harms the day stem, the occupant's house becomes cold and deserted, with no guests coming in, but instead trouble from unwelcome visitors.

墓覆日本真可畏，端猶雲霧有遮蔽。百子千孫漫眾多，其間寧有可人意？鬼為六合日支中，閨閣潛通外客從。若作螣蛇來損克，恐驚時作內人凶。天后將來支上止，所乘遙作日之鬼。從來牝牡不同乘，女掌權衡故非美。

The stem of the day is covered by its Tomb Spirit, which is most terrifying, like clouds and mist blocking the light, causing darkness; even though there are many descendants, none of them can be satisfactory. If the official ghost falls within the day's branch and is accompanied by Liu He, it indicates that there is infidelity within the family; but if Teng Snake comes instead to damage and overcome, there will be constant alarm, and the female members may suffer misfortune. The Heavenly Empress, as a heavenly general, is stationed above the day's branch, and the deity it rides upon is far away and becomes the official ghost of the day's stem; male and female should not share the same position, indicating that a woman is in charge, leading to the family's decline.

忽然元武又來並，家內淫風當大播。天后六合同乘課，夫妻鴛侶須分破。天驛馬來辰上止，螣蛇還又相依倚，久長活計豈曾為？居人不日將遷徙。凶神作丁支上歇，瘟疫頻頻為禍孽。門庭時復作驚惶，若要求安尋別業。

If the Black Tortoise appears together with another, the family will suffer from widespread immorality; if the Heavenly Empress and Liu He share the same lesson, the husband and wife will certainly part ways. If the Heavenly Horse and the Post-horse stop at the Day Branch, and the Teng Snake accompanies them, the person has never properly managed their livelihood for a long time, and they will soon have to move to another place. If the Inauspicious Spirit (malevolent spirit) as the Ding God rests on the Day Branch, plague will frequently cause trouble, and the household will constantly face disturbances. If one seeks safety, they must look for another place to settle.

人道從來有定分，使令惟可用卑論。第三課裡是他家，凶吉便向其間問。使令若不忘忠敬，長上斯能享安靜。日若生辰事必乖，孰肯欣然從命令。動用出入察陰空（天空為僕陰為婢），奴婢因由四處提，禍福自然知仔細。陰空所乘日辰畏，悍然沖動忘拘忌。日辰所乘陰空愁，判手欲行相拋棄。

Human relationships have fixed roles, and servants should be considered as the subordinate class. The third lesson among the four lessons belongs to the other party, which is the position occupied by servants. Therefore, fortune and misfortune should be judged based on this lesson. If servants remain loyal, respectful, and obedient, the master will naturally enjoy peace and quiet. However, if the day stem goes against the day branch, things will inevitably go wrong, and who would willingly obey? When there is movement or activity, one should examine Tai Yin and Tian Kong (Tian Kong represents male servants, Tai Yin represents female servants). The origins and circumstances of servants can be traced from these four aspects, allowing one to understand clearly the fortune and misfortune. If the spirits riding on Tai Yin and Tian Kong are feared by the day branch, it indicates that the servants will act rebelliously, disregarding restraint and taboo. Conversely, if the spirits ridden by the day branch cause Tai Yin and Tian Kong to worry, it suggests that the servants will be eager to leave, abandoning the master.

課上之神與陰空，互被受凶總是凶。今朝若不論爭並，他日應須疾病業。四課陰陽如不備，奴婢當知有二意。或進或退兩無常，焉有一心為活計？今朝酉戌住干所，克賊方將作寇仇。此等奴婢多悖逆，使令縱恣豈堪留？支上從魁來克賊，此婢從來容不得。肆以不顧豈堪禁，早為驅逐免乖惑。

The spirits in the four lessons are in conflict with Tai Yin and Tian Kong, and regardless of which one is attacked, it is always a凶 situation. If today the disputes are not clearly resolved, there will certainly be illness and disturbances tomorrow. Since the yin and yang of the four lessons are not complete, it indicates that the servant has two minds. She may advance or retreat, being fickle and unwilling to be loyal and devoted to the household. Today, the spirits of You and Xu are located at the day stem position and attack the day stem, becoming enemies. Such servants are usually rebellious; if they are allowed to act freely, how can they be kept? The spirit Congkui (You spirit) is located at the day branch and attacks the day stem. This servant has never been tolerated, being reckless and without restraint. She cannot be controlled, so she should be dismissed early to avoid calamity.

白虎空亡豈吉神，如臨酉戌奴婢迍。白虎驚憂見家宅，空亡盜竊是鄉鄰。傳如生日無凶厄，奴婢悉皆聽驅策。日若生傳有禍迍，奴婢動來生捍格。六丁月厭既乖淫，必定應須憂凶深。奴婢往來如犯著，動遭逃遁豈能禁？奴婢如臨驛馬蹤，不然天馬上相逢。若非遠向他方去，必定應須憂主人。

The White Tiger and Kongwang are not auspicious deities. If they appear in the positions of You or Xu, the servants will face difficulties. The White Tiger indicates sudden worries and fears within the household, while Kongwang signifies theft occurring among neighbors. If the three transmissions are born from the day stem without any calamity, the servants will obey commands. However, if the day stem is born from the three transmissions and brings misfortune, the servants will often resist and rebel. The "Six Ding" and "Month Aversion" are associated with disorder and misconduct, and thus will certainly bring serious troubles. If the servants' positions conflict with these two, they will often run away and be difficult to control. If the servants' position coincides with the Post-horse or meets the Heavenly Horse, they will either leave far away or cause the master great worry.

死氣死神替歲月，辰陽之上來安歇。奴婢雖然過失無，豈期纏患常為孽。辰陽之上自刑成，上作天空日畏渠。喝咄之嚴才作異，橫非之擾便為虛。進傳生旺奴勤敏，退傳囚死賴惰蠢。無祿動靜有憂虞，絕嗣僭越無憑準。破碎住上純陰重，上乘凶將潛惡鬼。此等占來豈吉祥？不拘寶器皆殘毀。輒擬師言成歌句，鬼撮腳裡細推詳。

Death Qi and the Death Deity take the place of the Month Builder and the Taiyuan, resting upon the yang spirit of the day branch. Even though servants have no obvious faults, they are inevitably plagued by illness and disturbances throughout the year. The yang spirit of the day branch forms its own conflicts and restrictions, and on top of that sits Tian Kong, so even the day stem fears it. No matter how severe the reprimands, strange occurrences still arise. The troubles and disputes that arise are actually just false alarms. When the Three Transmissions progress and meet favorable and strong positions, the servants are diligent and quick-witted; but when the Three Transmissions retreat and fall into captivity or death, the servants become lazy and foolish. If encountering "no official salary," both movement and stillness bring worries; if encountering "no descendants," then subordinates rebel against superiors, and there is no certainty. The position where "fragmentation" resides is purely yin with multiple layers, with a superior Inauspicious General and hidden evil spirits, so how can this be auspicious? Even family treasures are not safe from damage. The above is merely compiling the teacher's words into a song-like form, and the details still need to be carefully examined in the book "Ghost Catcher."

木，立春木旺，春分相，立夏木休，夏至廢，立秋木囚，秋分死，立冬木歿，冬至胎，此木孕於冬水之中。火，立夏火相，夏至旺，立秋火休，秋分廢，立冬火囚，冬至死，立春火歿，春分胎，此火孕於木之中也。金，立秋金相，秋分旺，立冬金休，冬至廢，立春金囚，春分死，立夏金殃，夏至胎，此金孕於火土中也。水，立冬水相，冬至旺，立春水休，春分廢，立夏水囚，夏至死，立秋水殃，秋分胎，此水孕於金之中也。土，惟土旺於四季中，三六九月十二月，各月寄旺十八日，金相、水死、木中囚、火休。

The growth and decline of wood: Wood becomes strong at the Beginning of Spring, reaches its peak at the Vernal Equinox, rests at the Beginning of Summer, declines at the Summer Solstice, is captured at the Beginning of Autumn, dies at the Autumn Equinox, is extinguished at the Beginning of Winter, and is reborn at the Winter Solstice — this is when wood is conceived in the water vapor of winter. The growth and decline of fire: Fire reaches its peak at the Beginning of Summer, becomes strong at the Summer Solstice, rests at the Beginning of Autumn, declines at the Autumn Equinox, is captured at the Beginning of Winter, dies at the Winter Solstice, is extinguished at the Beginning of Spring, and is reborn at the Vernal Equinox — this is when fire is conceived in wood. The growth and decline of metal: Metal reaches its peak at the Beginning of Autumn, becomes strong at the Autumn Equinox, rests at the Beginning of Winter, declines at the Winter Solstice, is captured at the Beginning of Spring, dies at the Vernal Equinox, is harmed at the Beginning of Summer, and is reborn at the Summer Solstice — this is when metal is conceived in fire and earth. The growth and decline of water: Water rests at the Beginning of Spring, becomes strong at the Winter Solstice, rests at the Vernal Equinox, declines at the Summer Solstice, is captured at the Beginning of Summer, dies at the Summer Solstice, is harmed at the Beginning of Autumn, and is reborn at the Autumn Equinox — this is when water is conceived in metal. Earth is strong only in the fourth, sixth, eighth, and tenth months, each month having eighteen days of strength; when earth is in its season, metal receives a favorable influence, water is in a dead state, wood is in captivity, and fire is at rest.

金旺得火，成器皿；火旺得水，成相濟；水旺得土，成池沼；土旺得木，能疏通；木旺得金，成樑棟。土生金，土多埋金；火生土，火盛土焦；木生火，木多火烈；水生木，水多漂木；金生水，金多水濁。

When the metal energy is strong, it needs fire to temper and shape it into vessels; when the fire energy is strong, it needs water to control it so that water and fire can harmonize; when the water energy is strong, it needs earth to build dikes so that ponds can be formed; when the earth energy is strong, it needs wood to loosen it so that air can pass through; when the wood energy is strong, it needs metal to cut and shape it into beams. Mutual generation can also go too far: when earth generates metal, too much earth can bury the metal; when fire generates earth, too much fire can scorch the earth; when wood generates fire, too much wood can make the fire too fierce; when water generates wood, too much water can float away the wood; when metal generates water, too much metal can make the water turbid.

水生木，木盛水宿；金生水，水多金沉；木生火，火盛焚木；火生土，土多火熄；土生金，金多土變。金克木，木堅金缺；木克土，土重木斷；土克水，水湧土流；水克火，火猛水乾；火克金，金多火滅。

From the perspective of the thing being generated, it can also harm the one that generates it: water nourishes wood, but if wood becomes too strong, it can dry up the water; metal nourishes water, but if water becomes too much, it can submerge the metal; wood nourishes fire, but if fire becomes too strong, it can burn up the wood; fire nourishes earth, but if earth becomes too much, it can extinguish the fire; earth nourishes metal, but if metal becomes too much, it can damage the earth. Mutual control also leads to reciprocal harm: metal controls wood, but if wood is too hard, it can damage the metal; wood controls earth, but if earth is too thick, it can break the wood; earth controls water, but if water is too strong, it can erode the earth; water controls fire, but if fire is too fierce, it can dry up the water; fire controls metal, but if metal is too much, it can suppress the fire.

金衰遇火，必銷熔；火弱水強，火傾熄；水懦土強，必於塞；土衰見木，遭傾陷；木弱逢空，被砍削。強金得水，挫其鋒；強水得木，洩其勢；強木得火，化其頑；強火望土，止其焰；強土得金，制其害。此五行生中有克，克中有生，實造化之機也，學者詳之。

When the Five Phases are weak, they are more vulnerable to control: if metal is already weakened and meets fire, it will be melted; if fire is weak and water is strong, the fire will be extinguished; if water is weak and earth is strong, the water will be blocked; if earth is weak and wood is strong, the earth will be eroded; if wood is weak and meets void (or alternatively, metal), it will be cut down. Conversely, when the energy is too strong, it needs to be released or restrained: strong metal meets water, and its sharpness is reduced; strong water meets wood, and its flow is released; strong wood meets fire, and its stubbornness is transformed; strong fire meets earth, and the flame is stopped; strong earth meets metal, and its harmful effect is controlled. This is how mutual generation contains mutual control, and mutual control contains mutual generation. It is truly the key mechanism of the operation of nature. Scholars should carefully reflect on this.

始入者，初起而犯上者也。凡四課中惟一下賊上者，名始入。若有一上克，復有下賊，舍克取賊發用，乃謂之重審。凡上克下名比鄰，以其順理，若鄰里之和睦也。下賊上名知一，以其逆理犯分，於兩逆之中知擇其一，與我力均者制之也。

"Start Entry" refers to the lower god initiating and invading the upper god. If among the four lessons there is only one instance where the lower god invades the upper god, it is called "Start Entry." If there is both an instance of the upper god overcoming the lower god and another instance of the lower god invading the upper god, then the "overcoming" is discarded, and the "invading" is chosen for the initiating transmission, which is called "Re-examination Lesson." When the upper god overcomes the lower god, it is called "Neighboring," because it follows the natural order, like harmonious relations between neighbors. When the lower god invades the upper god, it is called "Knowing One," because it goes against the natural order and violates the proper bounds. In such cases, one must choose between the two inverse relationships—selecting the one that is in balance with me (the day stem) and can restrain it.

虎視轉蓬者，虎見轉蓬，疑為飛矢，怒目仰視；冬蛇掩目者，蛇至冬而俯伏掩目。自任任其剛，自信信其柔。杜傳者，剛柔自刑，中傳互取上神，中復自刑，取中沖杜塞也。傳，郵也。伏吟無聊，自任自信，以希見用，而乃自刑，莫能前進，是求通而復塞也。

The phrase "hu shi zhuan peng" refers to a tiger seeing whirling hemp grass and suspecting it to be a flying arrow, thus glaring upward; the lesson pattern takes the meaning of looking up. "Dong she yan mu" refers to a snake curling up and closing its eyes in winter; the lesson pattern takes the meaning of looking down. "Zi ren" means allowing the day stem of a strong day to initiate the transmission on its own, while "zi xin" means trusting the day branch of a weak day to initiate the transmission on its own. "Du chuan" refers to the strong and weak elements each forming self-punishment, and the middle transmission can only take the upper god, but the middle transmission itself is self-punishment, so it must take the god that conflicts with the middle transmission, symbolizing blockage. The character "chuan" originally means the transmission of messages by postal stations. In the case of a hidden chant, the lesson has no basis. "Zi ren" and "zi xin" originally hoped for some transmission, but instead they result in self-punishment, preventing progress, which is seeking to be open but ending up blocked.

井欄射，《三元經》取馬發用，更捷。別責，如長家者即沒，凡百無主，別立一人長家。原相合者，責其肩任也。又曰無淫者，戒之無奢淫也，非淫合之謂。式例日用之法，當避太歲月建忌。正五九月卯時，二六十月子時，三七十一月酉時，四八十二月午時。日忌者，甲乙日酉時，丙丁日子時，戊己日卯時，庚辛日午時，壬癸日辰戌丑未時。以上忌時日，並不用占事。若誤用，當捐占之人也。

The lesson pattern "Well Shaft Shooting" advocates using the Post-horse as the initiating transmission according to the San Yuan Jing, which results in quicker verification. The "Separate Responsibility" pattern is like a family head suddenly passing away, leaving everything without a leader, so someone else must step in to manage the household. The deity originally in conjunction with the day stem is assigned to take responsibility. The "Separate Responsibility" pattern is also called "No Indulgence," which warns people against extravagance and excess, not referring to improper sexual relations. As for the usual practice of selecting a day for divination, one should avoid the forbidden times of the Tai Su and the Month Builder: in January, May, and September, avoid the卯 (Mao) hour; in February, June, and October, avoid the子 (Zi) hour; in March, July, and November, avoid the酉 (You) hour; in April, August, and December, avoid the午 (Wu) hour. The forbidden hours for the day stem are: on Jia and Yi days, avoid the酉 (You) hour; on Bing and Ding days, avoid the子 (Zi) hour; on Wu and Ji days, avoid the卯 (Mao) hour; on Geng and Xin days, avoid the午 (Wu) hour; on Ren and Gui days, avoid the辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) hours. All these forbidden times and days should not be used for divination; if they are mistakenly used, they may harm the person performing the divination.

凡有所占，先視日干吉凶甘苦。以日為主，日最畏克，卻喜合德，日喜用生，卻畏沖刑。凡日上見辰旺，辰上見日旺，如甲申日干上酉，支上卯之類；或日辰上自見旺，如甲申日干上卯，支上酉之例，不利謀動，動見羅網，只宜坐家謀為，百事通泰。

When divining, first examine the fortune and misfortune of the day stem. The entire divination should focus on the day stem: the day stem most fears being overcome, and most benefits from being in harmony with the Liu He and the day virtue. It likes the initiating transmission to generate its strength, but fears being in conflict or punished. If the day stem is in a strong position on the day branch, or the day branch is in a strong position on the day stem, for example, if the day stem is Jiashen and it has You on the stem and Mao on the branch, or if the day stem and day branch each have their own strong positions, such as Jiashen having Mao on the stem and You on the branch—these two types of divination are unfavorable for going out or taking action. Any movement will lead to being trapped, so it is better to stay at home and manage affairs, which will lead to smooth success in all matters.

凡日上見鬼墓，主諸事闇昧不明，或借姓假名，倚附詭托，占病尤忌鬼墓者，三合墓神剋日也。如甲乙日見丑，丑為金之墓神也。餘仿此。若年命傳課中見子孫，為破墓之神，凶不成凶也。日辰上逢敗氣，主身命衰敗，宅舍崩頹，不宜追捕及訟人奸私，主遭牽連同罪。敗氣，木午，火酉，金子，水土卯。

When the official ghost (官鬼) of the day stem is seen above the day stem, it indicates confusion and lack of clarity in all matters, or that someone may use a false name and pretend to be someone else. This is especially dangerous in divination for illness. The term "ghost tomb" (鬼墓) refers to the tomb deity of the triple harmony formation (三合局) that reversely controls the day stem. For example, if the day stem is Jia or Yi (wood), then Chou (丑) is the tomb of metal (the official ghost of Jia and Yi), and similar rules apply to other cases. If the native, the year stem, or the three transmissions and four lessons contain the grandson (子孙) yao, which is the deity that breaks the tomb, the bad fortune will not be as severe. If the day stem and day branch encounter "defeated energy" (败气), which refers to the bathing energy (沐浴), it indicates decline in the person's life and deterioration of the dwelling. It is not advisable to pursue fugitives or engage in private lawsuits, as this may lead to being implicated in the same crime. The method to determine defeated energy is: wood is defeated at Wu (午), fire at You (酉), metal at Zi (子), and water and earth at Mao (卯).

日辰上逢絕氣，惟宜結絕舊事。餘皆不吉。干上見旬尾，支上見旬首，名周遍格，主百事成就。占赴試宜代工，占訟宜換司，占交易用事去而復來，惟不宜占解釋。如有憂疑，未能決斷。首尾者，甲癸所加之支也。

When the Day Stem and Day Branch encounter '绝气', it is only suitable for concluding old matters, and other affairs are not auspicious. If the Day Stem meets the end of the current ten-day period and the Day Branch meets the beginning of the same ten-day period, this is called '周遍格', indicating that all matters will be successful. For exams, it is advisable to have someone else write on one's behalf; for legal cases, it is advisable to change the court handling the case; for trade, goods will leave and return again. However, this configuration is not suitable for matters involving dissolution or conclusion. If there is already a concern or doubt in the mind, this chart cannot provide a decisive answer. The '首' and '尾' refer to the branches added by the stems 甲 (Jia) and 癸 (Gui) in the current ten-day period.

凡干受上神克，支能制者不畏。如丁未日干上子之例。凡干逢旬鬼，見於傳歷年命者，主有凶動，以六親乘神決之。乘勾主官司勾攝，乘死氣主親屬死亡，乘貴人主奉上差遣，元武主逃亡失脫，乘蛇雀主血光災。如有爵者，占之赴任極速。假如庚子、辛丑二日以酉為旬鬼，酉與干比，主兄弟動。庚寅辛卯二日見亥為旬鬼，亥受干生，主子息凶動，餘日仿此。

The day stem is subject to control by the upper god, but if the day branch can control that upper god, it is not to be feared. For example, on a day with the day stem Ding and the day branch Wei, the water of Zi may control the fire of Ding, but the earth of Wei can control the water of Zi. If the day stem meets the "tens-day ghost," and appears in the three transmissions, the year's number, or the native's chart, it indicates an ominous event. To determine who is affected, look at the six relations and the heavenly general associated with it: if it rides Gou Chen, it indicates legal troubles and arrest; if it rides death qi, it indicates the death of a relative; if it rides nobleman, it indicates being sent on official duty; if it rides Black Tortoise, it indicates fleeing or loss; if it rides Teng Snake or Vermilion Bird, it indicates bloodshed. If the person has an official rank, they will be appointed to office very quickly. For example, on Geng Zi and Xin Chou days, You is the tens-day ghost. Since You and Geng and Xin are all metal and harmonize with the day stem, it indicates movement among brothers. On Geng Yin and Xin Mao days, Hai is the tens-day ghost. Since the water of Hai is generated by the metal of the day stem, it indicates danger among children. The same logic applies to other days.

凡父母同文書、印綬，妻妾同財物，尊貴同官長，子息同卑幼斷，庚辛二日同旬，丙亦為鬼，但支不同，不便同說。三傳之中一陽二陰，以陽主事；一陰二陽，以陰主事。三傳皆陽，以日上神主事；皆陰，以辰上神主事。視神將旺相休囚死決之。旺剋日神主官司事，相剋日辰主財帛事，死剋日辰主喪事，囚剋日神主刑獄事，休克日辰主疾病事。凡剋日貴人君子當，克辰女子小人當。

When determining the Six Relations, parents and documents, seals, and official seals are considered together; spouses and concubines are considered with wealth and property; superiors and officials are considered together; children and juniors are considered together. The days of Geng and Xin fall in the same ten-day period, and Bing fire is considered an official ghost relative to Geng metal, but since their day branches differ, they cannot be treated the same. If among the three transmissions there is one yang and two yin, the yang spirit is the main one; if one yin and two yang, the yin spirit is the main one; if all three are yang, the spirit above the day stem is the main one; if all three are yin, the spirit above the day branch is the main one. Then look at the state of the spirits and generals, whether they are in the state of prosperity, decline, rest, captivity, or death. If the prosperous spirit conquers the day stem, it indicates legal disputes; if the declining spirit conquers the day branch, it indicates financial matters; if the death spirit conquers the day branch, it indicates loss or death; if the captive spirit conquers the day stem, it indicates legal punishment; if the resting spirit conquers the day branch, it indicates illness. Any spirit that conquers the day stem should be related to noble persons; any that conquers the day branch should be related to women or common people.

三傳俱宜為日財、日印、日之生旺，不宜為日子、日鬼、日之墓空。凡三傳之有剋日者，即以此傳為為吉凶之主。若日與餘傳及月將貴人能克洩者，仍作吉斷。凡占凶事，取初傳沖處所臨之神為散期。占吉事，取初傳合處所臨之神為成期。妙在占者變通。中末為制鬼墓諸凶，故宜克不腚順，克順則吉不吉，凶益凶；逆則吉愈昌，凶自息。

The three transmissions should ideally all be the day stem's wealth爻, official seal, or the day stem's growth or prosperity positions; they should not be the day stem's sons or officials, nor should they be the day stem's storage or kongwang. Whenever any of the three transmissionsrestrain the day stem, that transmission becomes the main factor determining fortune or misfortune; but if the day stem itself, the other two transmissions, the month general, and the nobleman can allrestrain or release it, it can still be considered a favorable judgment. When predicting an ominous event, take the place that is in opposition to the first transmission and the deity residing there to determine the time when the ominous event will dissipate; when predicting a favorable event, take the place that is in harmony with the first transmission and the deity residing there to determine the time when the favorable event will be realized—its subtlety lies entirely in the diviner's ability to adapt flexibly. The responsibilities of the middle and final transmissions are to control and subdue officials, tomb deities, and various other ominous phenomena, so they should be favorable in restraining rather than blindly following (the original text says 「不腚顺」, where 「腚」 is likely a mistake for 「宜」). Following along will prevent good things from becoming good and make bad things even worse; whereas reversing and controlling them will allow good things to flourish even more and naturally calm down the bad ones.

凡發用猶為呈象，妙在用之陰神。如捕盜，則觀元武之陰神，乃知盜賊勝負。如訪人則觀日德之陰，乃見彼之長短。如占婚則觀天后之陰，乃識女之情性。如求財觀青龍之陰，乃驗財之得失。是知日辰有陰陽，乃成傳課；事物有陰陽，乃見機微。如酉日求財，青龍在午，又觀地盤午上丑為貴人，主得官貴財物之例。

The initiating transmission merely reveals the surface of a matter; the true key lies in the hidden god of the useful god. For instance, in a divination concerning a theft, one should look at the hidden god of the Black Tortoise to determine whether the thief or the captor will prevail. In a divination concerning a search for a person, one should look at the hidden god of the day's virtue to discern the person's strengths and weaknesses. In a divination concerning marriage, one should look at the hidden god of the Heavenly Empress to understand the woman's character. In a divination concerning wealth, one should look at the hidden god of the Azure Dragon to determine the gain or loss of property. From this, we can see that the day stem and day branch each have yin and yang, thus forming the four lessons and three transmissions. All things have yin and yang, thus revealing subtle signs and omens. For example, if on an酉 day one is seeking wealth and the Azure Dragon falls on午, then looking at the earth plate's position of午, which is occupied by丑, the nobleman, this indicates that the wealth will come from the hands of an official or noble.

凡三傳與日辰互換三合，遞相牽連，占事覆來翻去，須為全脫、全鬼、全生以定吉凶。此例見全財、全比、全脫，主互相賺脫，占謀事主無了結，求財費力中得，占病綿延。如庚辰日干上子，三傳辰申子之例。金鬼占事，主挾我制我，又不結局。如己亥日干上亥，三傳未亥卯之例。全生占事，主彼此和合謀干，但事屬牽綿，終無完日。如癸酉日干上酉，三傳巳酉丑之例。

Whenever the three transmissions and the day stem and day branch exchange positions to form a Triple Harmony Formation, they are connected in sequence, leading to repeated and uncertain outcomes in divination. It is essential to determine whether it is a "complete detachment," "complete ghost," or "complete growth" situation in order to judge fortune or misfortune. If all are wealth, all are same zodiacs, or all are detached, it indicates mutual deception and fraud between the parties. In matters of planning, there will be no resolution; in seeking wealth, effort is required and success is hard to achieve; in matters of illness, the condition will persist without recovery. For example, on a Geng Chen day stem, if the initial position is Zi, and the three transmissions are Chen, Shen, and Zi forming a water formation that drains metal. If it forms a "complete ghost" situation (the original text says "gold ghost," which is likely a mistake for "complete ghost"), it indicates that the other party is controlling the situation, making it difficult to reach a conclusion. For example, on a Ji Hai day stem, if the initial position is Hai, and the three transmissions are Wei, Hai, and Mao forming a wood formation that becomes the official ghost of Ji earth. If it forms a "complete growth" situation, it indicates mutual harmony and collaboration, but the matter will be entangled and prolonged, with no definite end. For example, on a Gui You day stem, if the initial position is You, and the three transmissions are Si, You, and Chou forming a metal formation that nourishes Gui water.

凡得此課，要視天將吉凶。又要視年命日神辰四處決之。如全鬼本凶，若四處有子孫則能制鬼，有父母則能脫鬼，與夫日干旺相，鬼氣休囚。凡三傳逆生剋日，而日復生其傳相制者，有苦盡甜來之意。如戊寅日干上寅，三傳寅亥申之例。凡初傳為日之長生而三傳又逆生剋日，凡占有樂處生悲之應。如庚申日干上巳，三傳巳寅亥之例。

When dealing with such cases, one must consider the fortune or misfortune of the Heavenly General, and also decide based on the year of birth, personal destiny, the god governing the day stem, and the god governing the day branch. For instance, if a chart is entirely composed of ghosts, which is generally an ominous sign, but if there are son and grandson elements among the four aspects, they can control the ghosts; if there are parent elements, they can release and dissipate the ghostly energy. If the day stem is in a prosperous and strong position while the ghostly energy is weak and confined, then the ominous situation will not remain ominous. If the three transmissions follow an inverse sequence of mutual generation and then attack the day stem, and the day stem in turn generates that transmission and controls it, it implies a transition from hardship to ease. For example, on a Wuyin day stem, if the stem is supported by the寅 and the three transmissions are寅,亥,申. If the first transmission is the place of growth of the day stem and the three transmissions inversely generate and attack the day stem, then the event will have a result of joy turning to sorrow. For example, on a Gengshen day stem, if the stem is supported by the巳 and the three transmissions are巳,寅,亥.

凡初克中，中克末，末剋日而初又生日，名兩面刀格。凡占有起滅之應。如六戊日伏吟，三傳巳申寅之例。凡三傳生日而天將復來傷日，或干支上俱得長生而彼此又相脫者，皆主甘中有苦，喜裡藏憂。如庚寅日干上巳，支上亥，俱得長生，而巳盜寅氣，亥盜庚氣，反為互脫之例。如癸酉日支加干，三傳巳酉丑金局生日，若貴逆用事，則貴勾常入傳剋日之例。

The first transmission conquers the middle transmission, the middle transmission conquers the final transmission, and the final transmission again conquers the day stem, while the first transmission turns around to nourish the day stem. This is called "two-edged sword pattern." In divination, the outcome of the matter appears to rise and fall suddenly. For example, in a case of Hidden Chant with six戊 days, or the example of three transmissions being巳, 申, 寅. Whenever the three transmissions although nourish the day stem, the heavenly general again turns back to injure the day stem; or when both the day stem and day branch receive the long life god, but they mutually steal and drain each other's energy, these situations indicate sweetness mixed with bitterness and joy hidden with worry. For example, on a Gengyin day, if the day stem receives巳 and the day branch receives亥,巳 is the long life of庚 metal, and亥 is the long life of寅 wood, seemingly complete, but in reality,巳 fire steals the energy of寅 wood, and亥 water steals the energy of庚 metal, resulting in mutual loss. Another example is on a Guiyou day, where the day branch is placed above the day stem, and the three transmissions巳, 酉, 丑 form a metal group to nourish the day stem, which is originally a good situation. However, if the nobleman moves in reverse, the nobleman, Gou Chen, and Tai Chang enter the transmission and turn to conquer the day stem.

行年群書起例互異，《集要》以男一歲起丙寅，二歲起丁卯順行；女一歲起壬申，二歲起辛未逆行。《心鏡》以人命審屬何旬，即以男一歲起旬前丙上順行，女一歲起旬後壬上逆行。《照膽經》以六甲旬中起男丙女壬，如甲申男起丙戌，女起壬辰之例。《壬課指掌》男以甲子起於寅上順行至本生年止，即從止處起一歲順數；女以甲午起於申上逆行，至本生年止，即從止處起一歲逆數。《鬼靈經》注男陽命一歲起午宮丙上順行，陰命寅宮逆行；女陽命一歲起亥宮壬上逆行，陰命申宮順行。

To determine the starting points for calculating age in the system of divination, different books present varying methods. The "Six Rén Collection" states that for a male, the first year begins with Bingyin and proceeds in a forward direction, while for a female, the first year begins with Xinwei and proceeds in a backward direction. The "Heart Mirror" first determines the person's birth year within a ten-day cycle. For a male, the first year begins with the character Bing in the preceding position of the cycle and proceeds forward; for a female, the first year begins with the character Ren in the following position of the cycle and proceeds backward. The "Zhaochen Jing" states that within the six Jia cycles, males start from Bing and females from Ren. For example, in the Jia Shen cycle, males start from Bing Xu and females from Ren Chen. The "Rén Ke Zhi Zhang" says that for males, the count begins at Jiashen starting from the寅 position and proceeds forward until reaching the person's birth year, then the count starts from that point for the first year forward. For females, the count begins at Jiwu starting from the申 position and proceeds backward until reaching the person's birth year, then the count starts from that point for the first year backward. The commentary in the "Guilin Jing" states that for males born in a yang year, the first year begins at the Wugong (午宫) on the Bing position and proceeds forward; for males born in a yin year, the first year begins at the Yinguo (寅宫) and proceeds backward. For females born in a yang year, the first year begins at the Haigong (亥宫) on the Ren position and proceeds backward; for females born in a yin year, the first year begins at the Shen Gong (申宫) and proceeds forward.

余謂皆非也，夫男命起寅，女命起申者，從先天震巽之位起於陰陽始生之地也，其占孕加丙壬二干者，從丙火生於寅，壬水生於申也。從震巽者所以別男女也，從水火者所以證陰陽也。若紛紛無定論，則非陰陽之理矣。

i think all these statements are incorrect. for male destiny, it begins at yin, and for female destiny, it begins at shen, which is based on the positions of the two trigrams zhen and xun in the earlier heaven trigrams, starting from the place where yin and yang first arise. when predicting pregnancy, the heavenly stems jing and ren are used because jing fire is born at yin and ren water is born at shen. taking the positions of zhen and xun is to distinguish between male and female, while using the stems of fire and water is to confirm yin and yang. if different schools have no fixed conclusions, that would contradict the principles of yin and yang.

凡月建加天后神后，主婦人懷孕。凡日之祿又作日之上神，若不逢空，即以旺祿臨身斷之。主君子進祿，常人得喜，不必照管傳課。若一一照管，反恐雜亂，無所適從。惟逢空，始宜別審，如乙卯日午將未時，干上卯為日祿，又為日之旺神，就作旺祿臨身立斷。即三傳丑子亥為印為財，亦不及臨身旺祿。

The Month Builder is placed over the Heavenly Empress, which is riding on the Shenhou (Zi). This indicates a woman's pregnancy. Whenever the Day Stem's禄神 is also the god above the Day Stem, as long as it does not fall into Kongwang, it can be directly interpreted as "Prosperous禄 on the body": for a gentleman, it signifies promotion and increased official rank; for an ordinary person, it signifies good fortune and joy. There is no need to refer to the Three Transmissions and Four Lessons. If one does so, it will lead to confusion and indecision. Only when the禄神 falls into Kongwang should another examination be made. For example, on a Yimao day using the Wu general and divining at the Wei hour, the Day Stem has the卯. The卯 is both the禄神 and the旺神 of the Yimao wood. Therefore, it can be directly interpreted as "Prosperous禄 on the body." Even if the Three Transmissions are丑,子, and亥, which are both official and wealth, they are still inferior to the禄 on the body.

凡辰上見祿，主受屈於人。若在仕途，主權攝不正，或遙授職銜，自食其祿。此課每日一見，如甲子日寅加子，乙丑日卯加丑之例。其中非止一端，有祿神投墓者，如辛丑日酉加丑也；有祿神脫氣者，如乙巳日卯加巳是也。祿投墓占官占病兩凶，祿受克主因宅舍事貧窮，祿脫氣主干祿被辱、求謀多費。

When the Day Stem is seen above the Day Branch and the Day Stem's禄神 is present, it indicates being wronged by others. If the person is in an official position, it suggests holding an acting position, lacking proper authority, or receiving a honorary title without real power, merely living offofficial stipend without actual control. This situation occurs every day, for example, on Jiazi day with寅 on Zi, or Yichou day with卯 on Chou. There are various scenarios: when the禄神 is placed in the Storage, such as on Xinchou day with酉 on Chou, since Chou is the墓 of metal; when the禄神 is stolen or drained, such as on Yisi day with卯 on Si, as Si fire drains the energy of卯 wood. If the禄神 is placed in the Storage, it is unfavorable for official positions and illness. If the禄神 is attacked, it indicates poverty due to property or home matters. If the禄神 loses its strength, it suggests seekingofficial stipend leads to humiliation and great expenses in endeavors.

凡祿馬互臨干支之上，名真富貴格。貴者占，加官進祿；應舉占之，得名膺爵；若常人占之，反主病訟，宅移身動。如丙寅日干上申，支上巳是也。空亡天盤為游神空，占主七分不應；地盤為坐地空，占主十分不應。凡歲建年命四者不論空亡，即入傳亦不論。凡傳逢空落空，又值天空，名空空格，凡事無成。

The Heavenly Stem and Earthly Branch of the day are occupied by the God of Wealth and the Post-horse, which is called the "True Prosperity Pattern." If a nobleman occupies this pattern, he will receive promotion and increased salary; if a candidate for the imperial examination occupies it, he will achieve fame and receive a title; but if an ordinary person occupies it, it may instead indicate illness, legal disputes, and moving house. For example, if the day stem is Bingyin and the day branch has Shen and Si respectively, this pattern is formed. If the empty void is on the Heaven Plate, it is called "Wandering God in Void," and the divination will have about seven parts that do not come true; if the empty void is on the Earth Plate, it is called "Sitting in Void," and the divination will have none of the predictions come true. The year's ruler, the month's builder, one's own destiny, and the current year's age do not consider the empty void, even if they enter the transmission. If the three transmissions are both in the empty void and fall into the empty void, and also meet the Heavenly General of the sky void, it is called the "Empty Void Pattern," and nothing will be accomplished.

凡日生上神，上神又生天將，名脫脫格，與空空同。凡三傳皆空，名三空格。如癸卯日支上辰發用，初中逢空，末落空之例。四課皆空，名四盡格。如壬戌日干上丑，支干陽神逢空，陰神落空之例，主事事虛耗無成。

The day stem goes to generate the upper god, and the upper god in turn generates the heavenly general it rides upon, with each layer being drained, called "Tuo Tuo Ge," which results in nothing being achieved, similar to the "Kong Wang Ge." If all three transmissions are empty, it is called "San Kong Ge," for example, when the day branch on the Guimao day is 辰 and the initial and middle transmissions meet emptiness while the final transmission falls into emptiness. If all four lessons are empty, it is called "Si Jin Ge," for example, on the Renxu day when the day stem is 丑, and the yang god of the day stem and day branch meets emptiness while the yin god falls into emptiness, indicating that all affairs are wasted and nothing is achieved.

凡占以正時為主，或為日之德合鬼墓，或為辰之破害刑沖，傳課未成，吉凶先露，故曰先鋒門。月將加正時分四課之陰陽，別三傳之生克，非神不能決事之禍福，非將不能知神之吉凶，故曰直事門。凡占以日干為人，動作謀為皆主乎日，生剋制化皆應乎干，故曰外事門。

Divination begins with the correct time as the fundamental element: the correct time is either the virtue, harmony, ghost, or tomb of the day stem, or the destruction, harm, crime, or opposition of the day branch. Before the four lessons and three transmissions are arranged, the fortune or misfortune is already revealed, so the correct time is called the "Pioneer Gate." Only by adding the month general to the correct time can the yin and yang of the four lessons be distinguished and the generation and overcoming of the three transmissions be determined. Without the earth plate and heaven plate deities, the fortune or misfortune of the matter cannot be decided, and without the twelve heavenly generals, the fortune or misfortune of the deities cannot be known. Therefore, adding the month general to the time is called the "Direct Affairs Gate." Divination uses the day stem to represent a person, and all actions and plans are based on the day stem. The generation, overcoming, transformation, and change also all occur through the day stem, so the day stem is called the "External Affairs Gate."

以支辰為宅之盛衰，審辰休旺事之禍福察支吉凶，故曰內事門。以初傳為事之始應，吉則吉，凶則凶，禍福皆從此發，故曰發端門。中傳為事之中應，中凶，吉變，中吉凶變，謂之移易門。末傳為事之終應，末吉終有成，末凶終有悔，曰歸計門。凡占以年命為事之變易，傳有一定之吉凶，人有各殊之年命，傳財本吉，年命見官鬼成凶，傳鬼本凶，年命見子孫成吉，故曰變體門。

The day branch represents the prosperity or decline of a residence: examining the strength or weakness of the day branch reveals the fortune or misfortune of affairs; observing the auspiciousness or inauspiciousness of the day branch indicates the fortune or misfortune of the family dwelling, so the day branch is called "Inner Affairs Gate." The first transmission represents the initial manifestation of affairs: if the first transmission is auspicious, then the outcome is auspicious; if the first transmission is inauspicious, then the outcome is inauspicious. All fortune and misfortune begin from here, so it is called "Origin Gate." The middle transmission represents the manifestation of affairs during the process: if the middle transmission is inauspicious, an auspicious situation may turn inauspicious; if the middle transmission is auspicious, an inauspicious situation may turn auspicious, so it is called "Transformation Gate." The final transmission represents the final manifestation of affairs: if the final transmission is auspicious, the matter will ultimately succeed; if the final transmission is inauspicious, the matter will ultimately result in regret, so it is called "Conclusion Gate." Divination also uses the native's birth year and current age as variables in the matter: the auspiciousness or inauspiciousness of the three transmissions is fixed, but each person has different birth years and ages. For example, if the three transmissions indicate wealth, which is generally auspicious, but if the native's birth year contains official ghosts, it turns inauspicious; if the three transmissions indicate ghosts, which is generally inauspicious, but if the native's birth year contains descendants, it turns auspicious. Therefore, the birth year and age are called "Variable Gate."

凡德加干發用為鬼，仍作德斷，不可作鬼斷。蓋德為化鬼為吉也。惟寅巳申、乙巳辛亥丁四課。德用下賊，得貴人生扶，仍作全吉。若無生扶，又見克洩，主喜慶生憂。如乙未日申加午發用，申為乙德受制於午，但陰陽貴人屬土脫午生申，仍作全吉之例。

Whenever the virtue (de) is added to the day stem and initiates the transmission, even if it is simultaneously the official ghost (guan gui) of the day stem, it should still be interpreted according to 'virtue' rather than 'ghost', because virtue can transform a ghost into a favorable element. This situation occurs only in a few lessons, namely, the days of Yi (乙) with Shen (申), Xin (辛) with Si (巳), and Ding (丁) with Hai (亥) (the original text's phrase 'only in the lessons of Yin (寅), Si (巳), Shen (申), Yi (乙), Si (巳), Xin (辛), Hai (亥), and Ding (丁)' is disordered). If the virtue god initiates the transmission and is attacked by the lower god, but receives support from the nobleman (guì rén), it is still considered fully auspicious; if there is no support and it is further attacked and drained, it indicates that amidst joy there will be sorrow. For example, on the day Yi (乙) with Wei (未), Shen (申) is placed on Wu (午) and initiates the transmission. Shen is the virtue of the wood stem Yi, but it is restrained by Wu fire. However, the yin and yang nobleman belongs to earth and can release the energy of Wu fire, thus benefiting Shen metal, so it is still considered fully auspicious.

凡德神歸日，又會合帶鬼，主有意外之喜，惟忌占病。如丁酉日陽貴，干上亥之例。德發用又用下神剋日，名德鬼格，主邪正同途。如乙酉日遙克申加酉發用，申為酉挾，化德為鬼。凡德作官星又臨朱雀，名文德格，主應舉得官，在官得薦。如己巳日寅加巳發用作官星，順貴，朱臨寅之例。

The De God returns to the position of the day stem and reunites with it, accompanied by the official ghost, indicating unexpected joy. However, this is unfavorable in divination related to illness, for example, on a Dingyou day using the Yang Nobleman and having the亥 (Hai) position on the day stem. When the De God initiates the transmission, and the following god attacks the day stem, it is called the "De Ghost Pattern," indicating both righteousness and wrong paths proceeding together, with both correct and incorrect paths existing simultaneously. For example, on a Yiyou day with a remote attack lesson, when the申 (Shen) is placed on the酉 (You) and initiates the transmission, the申 (Shen) is restrained by the酉 (You), thus transforming the De God into a ghost. The De God also serves as the official star and is accompanied by the Vermilion Bird, called the "Literary De Pattern," indicating success in examinations and receiving recommendations in official positions. For example, on a Jisi day when the寅 (Yin) is placed on the巳 (Si) and initiates the transmission as the official star, with the Nobleman moving in the correct direction and the Vermilion Bird directly present on the寅 (Yin) position.

凡合與德入傳，百事皆吉，即會凶神，亦主凶中和合。凡寅亥合為破合，申巳合為刑合，主謀事合而不合，成而不成。若得貴龍德祿乘之，仍主順利。合剋日乘蛇虎朱雀，主合中有害，不可託人謀干，恐以直信人反招不足。

When the Liu He and the Day Virtue enter the transmission together, all matters will be auspicious; even if there are Inauspicious Spirit on top, it indicates that although there is misfortune, there is also harmony. The combination of寅 and亥 are considered a harmonious match but they also clash, called '破合'; the combination of申 and巳 are considered a harmonious match but they also conflict, called '刑合'—both indicate that matters seem to be in harmony but are actually not, and things seem to be completed but end up failing. If there are the Nobleman, Azure Dragon, Day Virtue, and the禄神 riding on top, it still indicates smooth progress. When the Liu He deity overcomes the Day Stem and is accompanied by the Teng Snake, White Tiger, or Vermilion Bird, it indicates that within the harmony there is hidden harm. One should not entrust others with matters, for sincerity may lead to loss.

三等合神，以干合為主，支合次之，行合又次之，要與德神祿喜並臨，方為合吉，可制諸凶，若乘凶神無吉助，則又與凶合，反為凶矣。宜詳之。干與支上神相合，支與干上神相合，名交車格，主交關、交易、交加、交換成合之事。凡值此課，惟利合謀，不利解散。此例有十種，亦分長生、財、脫、害、空、刑、沖、克、三交、交會十者以斷吉凶。

There are three types of harmony: the main one is the combination of heavenly stems, followed by the Liu He (Liu He) of earthly branches, and then the Triple Harmony (San He) or triple harmony, which is the least important. It is only considered auspicious and capable of subduing various malevolent spirits if it occurs simultaneously with the day stem's virtue, the禄神 (Lu Shen), and the Heavenly Joy (Tian Xi). If the accompanying spirit is malevolent and there is no benevolent spirit to support it, then it becomes a harmonious combination with malevolent forces, which is actually harmful. This should be carefully distinguished. When the day stem combines with the heavenly stem on the day branch, or the day branch combines with the heavenly stem on the day stem, it is called the「交车格」(Jiaocheg). This pattern signifies matters related to interaction, trade, overlap, and exchange. When such a chart appears, it is favorable for collaboration and mutual planning, but unfavorable for separation or dissolution. This pattern has ten types, and the fortune or misfortune is determined by ten categories: long life, wealth, release, harm, emptiness, punishment, conflict, overcoming, three intersections, and meeting.

陽克陽，陰克陰為鬼，晝鬼主公訟是非，夜鬼主神祗妖祟。凡鬼入傳，若日旺相及傳中命上見子孫，亦不為凶。凡占病訟，忌鬼入傳臨日，見子孫為救神，減凶；占盜，鬼入傳自相沖，或與盜神相沖，其盜自敗。若落空帶合，反難捕捉。

When a Yang element overcomes another Yang element, or a Yin element overcomes another Yin element, it is considered a proper official ghost. If a ghost is obtained during the day, it indicates disputes, lawsuits, and verbal conflicts; if obtained at night, it suggests interference by deities or supernatural beings. Whenever an official ghost enters the transmission, as long as the day stem is in a prosperous and strong state, or if the three transmissions or the person's own stem contain the grandson element, it is not considered凶 (unfavorable). In divination related to illness or lawsuits, it is most unfavorable if the official ghost enters the transmission and also aligns with the day stem; in such cases, the presence of the grandson element indicates a saving deity, which can reduce the凶. In divination regarding thieves, if the official ghost enters the transmission and is in self-conflict, or conflicts with the deity representing thieves, the thieves will be exposed; however, if the official ghost falls into an empty position and is accompanied by Liu He, it becomes difficult to capture the thieves.

凡干上鬼發用，事多不美。若用見德合，猶可望事求官。凡傳鬼帶合，又剋日之上神，主求事反覆，進退而後成。鬼宜衰敗，不宜生旺，若鬼當時，亦不為凶。若甲為戊鬼，在仲春木貪生發，反不制土之例。防過時為凶。凡支上神發用為日鬼，占事有兩重不美，即遇救神，惟解其一。如庚辰日午加巳發用例。

The official ghost on the day stem is initiating the transmission, indicating that the matter is likely not favorable. If the useful god also appears along with the day virtue and Liu He, there is still some hope for achieving the matter or seeking official positions. If the official ghost in the three transmissions carries Liu He and then attacks the upper god of the day stem, it suggests that the matter will be uncertain and require much back and forth before it can be resolved. The official ghost is favorable when it is weak and not strong; however, if the official ghost is in its proper season, it is not necessarily harmful. For example, the official ghost of the wood stem is the earth stem. In the middle of spring, the wood is vigorous and growing, so it is not able to control the earth. One should be cautious that after this season, it may become harmful again. If the upper god of the day branch is initiating the transmission and becomes the official ghost of the day stem, the matter will have two unfavorable aspects: it attacks the day stem and comes from the position of the family. Even if there is a saving god, it can only resolve one of these aspects, for example, the case where on a Gengchen day, the horse is placed on the si position.

凡鬼多有制，反不為凶。占事未免先值驚危，終乃無畏。若聞人謀害，但是商量，不能為禍。惟白虎發用，大有畏忌，要年命上有制虎之神。如壬辰日遙克，戌加未發用，三傳戌丑辰，上下六鬼，干上寅木制之。凡鬼發用是支上神，又引中末入鬼鄉，謂之家鬼弄家人，有救無禍，無救有禍。如己丑日支上寅發用，三傳寅卯辰皆歸木鄉，引課干上申制鬼有救。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Officials and ghosts may be numerous, but as long as there is a god that controls them, they do not become truly harmful. When predicting events, one may first experience some fear, but ultimately there will be no harm. Even if one hears that someone is plotting harm, it is just empty talk and cannot cause real trouble. However, the White Tiger initiating the transmission is most dangerous and should be feared. One must have a god that can control the White Tiger in the person's birth year. For example, in a remote克制 lesson on a Renchen day, with Wu added to Wei initiating the transmission, the three transmissions are Wu, Chou, and Chen, with both upper and lower parts being officials and ghosts. Fortunately, there is Yin wood on the day stem that can control the earth ghosts. If officials and ghosts initiate the transmission and they are exactly the god on the day branch, and they lead the middle and final transmissions into the ghost territory, this is called 'family ghosts troubling family members'. If there is a rescue, there will be no disaster; if there is no rescue, there will be disaster. For example, on a Jichou day, the Yin on the day branch initiates the transmission, and the three transmissions Yin, Mao, and Chen all fall into the wood territory. Wood is the official of Ji earth, and fortunately there is Shen metal on the day stem controlling the ghost, which counts as a rescue.

凡鬼臨日干，得支上神救者，主一切事自外來，要家內人救解。如癸亥日辰加干發用，支上寅制之例。凡鬼發用生末傳作干長生，名鬼脫生格。主一切先凶後吉。如丙子日干上子發用之例。凡三傳入局為鬼，反生起干上神生干者，主一切事反凶為吉。如庚午日干上辰例。凡貴德臨身制鬼者，反吉。如乙丑乙巳，酉加巳發用，蛇制鬼例。凡傳鬼被貴人盜氣，亦能免禍。如辛巳日，午加辛發用之例。

The official ghost is located above the day stem, and is rescued by the god above the day branch, indicating that all matters come from outside and require family members to intervene. For example, on a Guihai day, the day branch is added to the day stem to initiate the transmission, and the寅wood on the day branch can control the辰earth ghost. If the official ghost initiates the transmission and then generates the final transmission, and the final transmission is exactly the growth place of the day stem, it is called the "ghost escapes and generates pattern," indicating that all matters start with danger but end in good fortune. For example, on a Bingzi day, the transmission starts with the zi. When the three transmissions form a pattern of official ghosts but instead generate the god above the day stem, and then the god generates the day stem, it indicates that all matters turn from bad to good. For example, on a Gengwu day, the transmission starts with the chen. If the nobleman and the day virtue are present on the person and can control the ghost, it becomes a good omen. For example, on Yichou and Yisi days, the you is added to the si to initiate the transmission, and the Teng Snake, which belongs to fire, can control the you metal ghost. If the official ghost in the three transmissions is drained by the nobleman, it can also avoid disaster. For example, on a Xinsi day, the wu is added to the xin to initiate the transmission.

凡傳雖脫干，能制暗鬼，名借益格。猶有人來賺我，恰值我禍患，欲借其力，姑遂其意，用之反有益也。暗鬼者，貴克干也。其凶甚於明鬼。如壬子日未加卯發用，貴人受制。五行墓於四季，有陰陽生死之分。陽干死地，即陰干生地，故未為甲癸墓，丑為庚丁己墓，辰為辛壬墓，戌為丙戊乙墓，壬課重日，惟從日干墓，不從五行墓。五行墓者，未木戌火丑金辰水土。

The Three Transmissions may steal the energy of the Day Stem, yet they can control the hidden ghost, which is called "Borrowing Benefit Pattern": just as someone comes to deceive me, and at the same time I have misfortune, I want to borrow his strength, and temporarily follow his will, using him instead brings benefit. The so-called "hidden ghost" refers to the Nobleman overcoming the Day Stem, and its harmful effect is even worse than the official ghost that is clearly visible. For example, on a Renzi day with a Mao added on the Wei, the Nobleman is actually subdued. The graves of the Five Phases are all located in the four seasonal lands of Chen, Xu, Chou, and Wei. There is a distinction between yin and yang in terms of life and death: the death place of a yang stem is the birth place of a yin stem. Therefore, Wei is the grave of Jia and Gui, Chou is the grave of Geng, Ding, and Ji, Chen is the grave of Xin and Ren, and Xu is the grave of Bing, Wu, and Yi. In the Six Rats system, the emphasis is on the Day Stem, and only the grave of the Day Stem is considered, not the grave of the Five Phases. The graves of the Five Phases are: Wei is the grave of wood, Xu is the grave of fire, Chou is the grave of metal, and Chen is the grave of water and earth.

凡未辰為日墓，丑戌為夜墓。日剛速夜柔遲。凡墓入傳臨日，蒙昧昏暗。若夜墓臨日，自暗投明，諸凶有救。日墓臨夜，自明投暗，愈見模糊。凡寅加戌，巳加丑，申加辰，亥加未，自生入墓，如人墮井中呼天，占病必死，賊難獲，行人不來。

The墓 (mù) of 未 (wèi) and 辰 (chén) are used during the day, while the墓 of 丑 (chǒu) and 戌 (xū) are used during the night. The day is characterized by strength, so matters are resolved quickly, while the night is characterized by softness, so matters are resolved slowly. If the Tomb Spirit (mù shén) enters the transmission and also meets the day stem, it indicates that affairs are obscure and unclear. If a night墓 appears in a daytime divination, it is like moving from darkness to light, and all ominous signs have a chance of being resolved. However, if a day墓 appears in a nighttime divination, it is like moving from clarity to darkness, making things even more confusing. Whenever 寅 (yín) is added to 戌 (xū), or 巳 (sì) to 丑 (chǒu), or 申 (shēn) to 辰 (chén), or 亥 (hài) to 未 (wèi), it indicates that something is moving from the place of growth into the storage, like a person falling into a well and calling out to the sky. In a divination about illness, it predicts death; in a divination about theft, it predicts the thief will not be caught; in a divination about a person going out, it predicts they will not return.

凡辰加申，戌加寅，丑加巳，未加亥，以墓覆生，如人羈暗室，占訟斷而復訊，病安而復危，事成而又敗，仇和而怒。凡寅加未，申加丑，巳加戌，亥加辰，以生投墓，主顛倒錯亂，凡事見凶。惟四孟月無妨。凡辰加亥，戌加巳，丑加申，未加寅，以墓求生，占事絕而復舉。凡中傳見墓，百事不順，進退有悔。

Whenever the earthly branch Chen is added to Shen, Xu to Yin, Chou to Si, and Wei to Hai, the storage (mùkù) covers the growth (chángshēng), like a person imprisoned in a dark room. In divination regarding legal matters, it indicates that the case is dismissed but will be reviewed again; regarding illness, it suggests recovery followed by a worsening condition; regarding affairs, success followed by failure; and regarding conflicts, reconciliation followed by renewed anger. When Yin is added to Wei, Shen to Chou, Si to Xu, and Hai to Chen, the growth god is thrown into the storage, leading to confusion and disorder, with all matters showing ominous signs. Only during the first months of the four Yin branches (Yin, Shen, Si, Hai) is this not a problem. When Chen is added to Hai, Xu to Si, Chou to Shen, and Wei to Yin, the storage seeks the growth, indicating that matters which have been concluded are once again brought up. If the middle transmission encounters the storage god, all affairs will be unsmooth, and both advancing and retreating will bring regret.

凡破臨日入傳，惟宜散凶，不宜成吉，主不完全。凡午破卯，主門戶破敗。辰破丑，牆墓傾頹。酉破子，陰小災晦。戌破未，人物刑傷。亥破申，又寅破巳，破中有合，敗而復成。凡害事多阻滯。

When the breaking god (破神) is present on the day stem and also appears in the three transmissions, it is only suitable for dispersing misfortunes, not for promoting good events, because it signifies something incomplete. When the horse (午) breaks the rabbit (卯), it indicates the destruction of the family gate; when the dragon (辰) breaks the ox (丑), it indicates the collapse of walls, tombs, and earthworks; when the rooster (酉) breaks the rat (子), it indicates misfortune befalling women and children; when the dog (戌) breaks the sheep (未), it indicates injuries to people and livestock. The combinations of the pig (亥) breaking the monkey (申) and the tiger (寅) breaking the snake (巳) contain the Liu He (Liu He), so although there is destruction, there is also the possibility of restoration. Whenever the Liu He (Liu He) is involved, affairs are often obstructed.

凡刑入傳臨日，必主刑傷。刑干憂男，刑支憂女，刑時憂事。時刑日憂小人，日刑時憂君子。凡旺刑衰則福過，死刑旺則禍起。凡用刑月建不可對訟，刑日陰不可遠行。凡沖主動移反覆不寧。

Whenever a刑 (criminal or harmful influence) enters the three transmissions and also approaches the day stem, it certainly indicates harm or injury. If the刑 reaches the day stem, worry concerns a man; if it reaches the day branch, worry concerns a woman; if it reaches the time of the divination, worry concerns the matter itself. If the time of the divination comes to刑 the day stem, the trouble will be with a petty person; if the day stem goes to刑 the time of the divination, the trouble will be with a noble person. When strong qi goes to刑 weak qi, it indicates excess good fortune; when dead qi goes to刑 strong qi, misfortune is about to arise. If the initiating transmission god goes to刑 the month builder, one should not engage in legal disputes with others; if it goes to刑 the Yin Spirit (shadow god) of the day stem, one should not travel far. Whenever there is a conflict, it indicates movement, change, and instability.

凡歲月日支干皆不宜沖。如甲子歲干上申，支上午例。月日皆仿此。沖歲歲中不足，沖月月中不足。凡見生不生者，占父母病難救，文書遲滯，官無印，赴考又思旋。如甲日亥加甲，亥自落空亡之利。凡見鬼不鬼者無凶。如丙日子加辰，鬼自受克之例。見財不財者，費財。如壬日午加辰，財為鬼脫是也。見救不救者，若子加辰寅，自盜克之例。

The Tai Su, the Month Builder, the Day Stem, and the Day Branch should all avoid being in conflict. For example, in the year of Jia Zi, if the Day Stem is Shen and it conflicts with Yin, or if the Day Branch is Wu and it conflicts with Zi, then the Month Builder and Day Branch should be considered in the same way. Conflicting with the Tai Su brings defects throughout the year; conflicting with the Month Builder brings defects throughout the month. The phrase "seeing a beneficial influence but not receiving it" refers to a situation where there is a god that should benefit me, but it fails to do so. This may result in difficulty in saving one's parents, delays in official documents, failure to obtain an official seal, or hesitation during an exam. For example, if on a Jia day, Hai is added to the Jia position, Hai water should naturally nourish Jia wood, but Hai itself falls into Kongwang. The phrase "seeing a ghost but not encountering one" means there is no actual danger. For example, if on a Bing day, Zi is added to the Chen position, Zi water is the ghost of Bing fire, but it is itself restrained by Chen earth. The phrase "seeing wealth but not possessing it" means spending money without gaining anything. For example, on a Ren day, Wu is added to the Chen position, and the Wu fire, which represents wealth, is stolen away by Chen earth, which acts as a ghost. The phrase "seeing a savior but not being saved" refers to situations where the savior is itself restrained or weakened. For example, if Zi is placed on Chen or Yin, the savior is itself restrained or weakened.

凡占動眾有四等，辰戌為部領之眾，返吟、連茹為牽連之眾，三合為兄弟朋友之眾，同類為三黨親族之眾。凡占事吉凶應期，以發用決之。太歲發用，應在一年；月建發用，應在一月；旬首發用，應在一旬；節氣發用，應在一氣；日干發用，應在當日。其所應之事，以乘神決之。如勾用主田宅事。又乘貴人，主貴人扶助之例。

When divining matters involving a gathering of people, there are four categories: the gods Chen and Xu represent groups with a leader; reverse repetition and connected threads represent people linked together in a chain; the Triple Harmony Formation represents brothers and friends; and gods of the same type as the day stem represent the paternal, maternal, and maternal-in-law families. The timing of the outcome of any event is determined by the initiating transmission: if the sovereign god is the initiating transmission, the outcome will occur within a year; if the month builder is the initiating transmission, it will occur within a month; if the first day of the ten-day period is the initiating transmission, it will occur within a ten-day period; if a solar term is the initiating transmission, it will occur within a solar term; and if the day stem is the initiating transmission, it will occur on the same day. As for what the outcome will be, it is determined by the god that the initiating transmission is riding upon. For example, if Gou Chen is the initiating transmission, it indicates matters related to property and land; if it is also riding upon the nobleman, it indicates receiving assistance from a nobleman.

凡死氣發用克干，主有凶喪；囚氣主有官訟；休氣主病患。如木月土死金囚水休例。凡寅卯發用，以辰上神為應期；申酉發用，以戌上神為應期；亥子發用，以丑上神為應期，巳午發用，以未上神為應期。辰發用，以未上神為應期；戌發用，以丑上神為應期。丑發用，以辰上神為應期。未發用，以戌上神為應期。如發用值歲月旬節之支，仍如前例斷雲。

When death qi initiates and attacks the day stem, it indicates misfortune or death; when imprisoned qi initiates, it indicates legal disputes; when resting qi initiates, it indicates illness. For example, in a month when wood is strong, earth is in death qi, metal is in imprisoned qi, and water is in resting qi. Whenever寅 or卯 initiates, take the god at 辰 as the sign of the time; whenever申 or酉 initiates, take the god at 戌 as the sign of the time; whenever亥 or子 initiates, take the god at 丑 as the sign of the time; whenever巳 or午 initiates, take the god at 未 as the sign of the time—these are all taking the position of the Storage where the original qi returns. If 辰 initiates, take the god at 未 as the sign of the time; if 戌 initiates, take the god at 丑; if 丑 initiates, take the god at 辰; if 未 initiates, take the god at 戌. If the initiating god coincides with the heavenly stem of the current year, month, beginning of the ten-day period, or the branch of the solar or lunar term, it is still judged according to the previous examples.

凡干支之陽神發用，以絕日為應期。陰神發用，以墓日為應期。凡辰加子午為關，戌加子午為隔。辰加卯酉為羅，戌加卯酉為網。發用見關隔阻塞，見羅網闇昧。干合：甲日未，乙日申，丙日戌，丁日亥，戊日丑，己日寅，庚日辰，辛日巳，壬日未，癸日巳。

Whenever the yang spirit of the day stem and day branch is used, take the day of its decline as the time of response; when the yin spirit is used, take the day of its burial as the time of response. If the辰 is added on top of子 or午, it is called "guan"; if戌 is added on top of子 or午, it is called "ge". If辰 is added on top of卯 or酉, it is called "luo"; if戌 is added on top of卯 or酉, it is called "wang". When the used spirit encounters guan or ge, it indicates blocked roads; when it encounters luo or wang, it indicates unclear matters. The spirits combined with each day stem are: Jia day is combined with Wei, Yi day is combined with Shen, Bing day is combined with Xu, Ding day is combined with Hai, Wu day is combined with Chou, Ji day is combined with Yin, Geng day is combined with Chen, Xin day is combined with Si, Ren day is combined with Wei, Gui day is combined with Si.

癸酉年辛酉月己酉日戊辰時，隨之革卦。勾財丁未，雀官丁酉，龍父丁亥，元才Χ庚辰，虎兄庚寅，蛇父庚子。外互：巽之乾，內互：艮之巽。綜：蠱，錯：蠱。

In the year Guiyou, month Xinyou, day Jiyou, and hour Wuchen, a divination was made, resulting in the hexagram Suiguan (Following) transforming into Geshan (Revolution). The six lines, from top to bottom, are assigned the six spirits, six relations, and the stem assignment as follows: the top line is Gou Chen (Hook Star), representing the wife's wealth (Dingwei earth); the fifth line is Vermilion Bird, representing the official ghost (Dingyou metal); the fourth line is Azure Dragon, representing the father's fortune (Dinghai water); the third line is Black Tortoise, representing the wife's wealth (Gengchen earth), with a mark indicating this line is a moving old yin; the second line is White Tiger, representing the brother (Gengyin wood); the first line is Teng Snake, representing the father's fortune (Gengzi water). The third line is active, causing the inner trigram Zhen (Thunder) to change into Li (Fire), thus transforming Suiguan into Geshan. The upper interacting trigram changes from Xun (Wind) to Qian (Heaven), and the lower interacting trigram changes from Gen (Mountain) to Xun (Wind). The comprehensive hexagram (the original hexagram inverted) of Suiguan is Gu (Guilt), and the opposite hexagram (each line reversed) is also Gu.

占時發動，庚辰金旺，得歲月日傳相合一。三爻下伏錯卦酉金鬼相合，旺極之象，所射之物必活。本卦外悔為兌，兌為口，得年月日俱金相比，則不作為兌之廢缺論。上互巽變乾，巽為股，乾為頭；下互艮變巽有艮止巽入，風土相化之象。內貞震變離，有震足離目之象。但體下伏陰，金太旺，此物主水溼而生，多動少靜。此物屬土，時長時典，色紫帶綠，形體備足。蜈蚣一條也。

The divination was conducted at an appropriate time, with the Gengchen line in a very strong metal phase. It combines with the heavenly stem, the month builder, the day branch, and the three transmissions into one coherent energy. Below the third line lies the opposite trigram's You metal official ghost, which harmonizes with it, indicating an extremely strong condition. Therefore, the object being divined must be a living creature. The primary hexagram's outer trigram is Dui, which represents the mouth; since the year, month, and day all belong to metal and harmonize with it, it cannot be interpreted according to Dui's meaning of 'breaking and breaking'. The upper nuclear trigram changes from Xun to Qian, with Xun representing the thigh and Qian representing the head. The lower nuclear trigram changes from Gen to Xun, containing Gen's stillness and Xun's concealment, indicating the combination of wind and earth. The inner trigram Zhen changes to Li, with Zhen representing the foot and Li representing the eye. However, because there is hidden yin energy and the metal energy is too strong, the creature is born in damp and humid water, active and not still. The creature belongs to the earth element, its body sometimes stretches and sometimes curls, its color is purple with green, and it has a complete head and feet. The object being divined is a centipede.

中式，理人事也。要分彼此、體用、內外、出入、主客、尊卑，明天時、地利、內外、喜忌、虛實、聚散，知進退、動靜、始終、遲速、存亡、勝負，識幽明、人物、器物、食物、情狀、男女、貴賤、親疏、老幼、新舊、多寡，定方向、遠近、前後、左右、高下，總三十類，而天地人三才之衢備矣。

It is in accordance with the method of divination that human affairs can be properly managed. One must distinguish between self and other, form and function, inside and outside, entry and exit, host and guest, respect and hierarchy. One must understand the timing of heaven, the advantage of earth, internal and external, favorable and unfavorable, empty and full, gathering and dispersing. One must know advance and retreat, movement and stillness, beginning and end, slow and fast, existence and destruction, victory and defeat. One must discern the hidden and the manifest, people and objects, utensils, food, conditions, male and female, high and low, noble and humble, close and distant, old and young, new and old, many and few. One must also determine direction, distance, front and back, left and right, high and low. In total, there are thirty categories, and thus the great path of heaven, earth, and humanity is fully established.

日為己身，為我，為占人；三傳為他，為人，為事情。地下曰體，天上曰用，皆是我也。餘皆為彼。

The day stem represents oneself, which is "I," the person asking the question; the three transmissions represent the other party, which is someone else, the matter being inquired about. The earth plate below is called "body," and the heaven plate above is called "use," both belonging to my side. Everything else is considered "the other."

日為外，日陰亦為外；辰為內，辰陰亦為內。外自外傳，內自內傳，外則出，內則入，斯明白矣。

The day stem belongs to the external, and the hidden spirit of the day stem also belongs to the external; the day branch belongs to the internal, and the hidden spirit of the day branch also belongs to the internal. The external ones connect externally and transmit externally, while the internal ones connect internally and transmit internally. The external indicates going out, while the internal indicates coming in. Thus, the movement in and out of internal and external is clearly distinguished.

我去見人，以干為我，以支為他，他為主，我為客也。干謁，他來見我，以干為他，以支為我，他為客，我為主也。

When I visit someone else, the day stem represents me and the day branch represents the other person. The other person is the host and I am the guest. If someone comes to visit me, the day stem represents the other person and the day branch represents me. The other person is the guest and I am the host.

日尊辰卑，干加支尊就卑也。干受支克曰亂首，自取之也。克支曰殘下，有就財之義。同類曰培本，下生上曰偃蹇，洩耗虛甚。干受支生曰俯就，初歷艱難，終受逸樂。支加干，卑見尊也。支克干曰上門亂首，下犯上也。支來生干曰自在，坐享也。干生支曰求受，反竭我力。同類曰壯基。干克支曰就財物，猶贅婿也。

The day stem is considered superior, and the day branch is considered inferior. When the day stem is placed above the day branch, it is the superior yielding to the inferior. In this case, the day stem is actually weakened by the day branch, which is called "disorder at the beginning," meaning it is self-inflicted. When the day stem overcomes the day branch, it is called "cutting down below," implying taking wealth from others. When both are of the same type and harmonious, it is called "cultivating the root." When the day stem exhausts its energy to nourish the day branch (the original text says "lower nourishing upper," but according to the meaning, it refers to the stem nourishing the branch), it is called "obstruction," indicating excessive depletion and emptiness. When the day branch nourishes the day stem, it is called "bowing down," meaning initial hardship followed by eventual ease. Conversely, when the day branch is placed above the day stem, it is the inferior approaching the superior. When the day branch overcomes the day stem, it is called "disorder at the beginning from above," meaning acting against authority. When the day branch nourishes the day stem, it is called "freely enjoying," meaning receiving benefits without effort. When the day stem nourishes the day branch, it is called "seeking acceptance," meaning the stem exhausts its own energy. When both are of the same type, it is called "strengthening the foundation." When the day stem overcomes the day branch, it is called "acquiring wealth," similar to a son-in-law relying on his wife's family's property.

四時之氣也，得時者旺，將來者相，過去者休，氣克者死，克氣者囚。五行惟土旺於四季各十八日，吉凶方來過去之期，在天時也。

Heavenly timing refers to the energies of the four seasons. The energy that is currently in charge is called "Wang" (prosperous), the one about to take over is called "Xiang" (auxiliary), the one that has already passed is called "Xiu" (resting), the one that is overcome by the current energy is called "Si" (declining), and the one that overcomes the current energy is called "Qiu" (captured). Among the Five Phases, only Earth is prosperous in the months of Chen, Xu, Chou, and Wei, each month hosting the prosperous phase for eighteen days. Whether good or bad fortune is coming or has already passed depends on the heavenly timing.

天干之神，所臨地方，不臨空，不受克而得照得黨，是地利也。內外戰，將克神，神克將，將克方為外戰；方克神，神克將為內戰。

The god transformed by the day stem falls on a certain direction of the earth plate. If it does not fall into kongwang, is not attacked and harmed, and can receive support and assistance from its own kind, this is called benefiting from geographical advantage. As for the distinction between internal and external battles: when the heavenly general attacks the god it is riding on, or the god it is riding on attacks the heavenly general, or the heavenly general attacks the direction of the earth plate, these are called external battles. When the direction of the earth plate attacks the god, and the god in turn attacks the general, this is called internal battle.

喜者印、財、祿、德、官、救也，忌者鬼、劫、竊、梟也。又有馬、墓、刑、沖、克、害、合，又有空、陷、旺、相、死、休、囚，共二十四家緊要字眼。印能化鬼，能助我。財能生官，助鬼傷印。祿旺我，能奪財，仕人喜。德剛日用祿，柔日用官。

What is favorable are the official star, wealth hexagram,禄神, day virtue, official star, and rescuing deity; what is to be avoided are the official ghost,劫财, thief deity, and hawk deity. In addition, there are the post-horse, storage, punishment, conflict, overcoming, harm, combination, as well as emptiness, decline, strength, prosperity, death, rest, and captivity. Altogether, these make up twenty-four important terms. The official star can resolve the official ghost and support me; the wealth hexagram can generate the official star, enhance the ghostly energy, and in turn harm the official star. The禄神 makes me strong and prosperous, but it can also take away the wealth hexagram, which officials particularly favor. The day virtue takes the禄神 on a strong day and the official star on a weak day.

官能合食生印，助梟，常人畏之。救，即子，能御鬼，無鬼為竊。鬼，病訟皆畏見。劫比，皆奪財克妻。合，畏合煞來傷。竊，宜散，慮成脫。梟，式中只作印看，子平忌之。馬，主動，生我恩動，我克財物，克我官動鬼動，同類爭財。

The official star can combine with the food god, generate the official seal, and also support the hawk god. Common people are most afraid of it. The savior god is the son and grandson trigram, which can resist the official ghost; if there is no official ghost in the calculation, it becomes a thief and leakage god. The official ghost is feared in divination for illness and litigation.劫财 and 比肩 will both steal wealth and harm the wife. Liu He is most afraid of combining with Inauspicious Sha, which can cause harm. The thief and leakage god is suitable for dispersing matters, but one should be careful that it may become empty in the process. The hawk god in the Six Rén system is only considered as the official seal, but in Zi Ping's fate calculation, it is avoided. The Post-horse indicates movement: if the god that generates me has the Post-horse, it means an benefactor is moving; if the god that I overcome has the Post-horse, it means wealth is moving; if the god that overcomes me has the Post-horse, it means official or ghostly matters are arising; if the god similar to me has the Post-horse, it means someone is competing for wealth.

墓，主靜，主暗，主遲鈍沉抑，主昏蒙。刑，主不成，衰也，傷也，三刑互爭，自刑多傷。沖，擾爭也，仇讎也，動也。破，廢也。害，阻也，艱難也；若用六害而傳財，必自艱辛而得也。合，和也，合中有鬼，和而復起，所謂和帶怨，必有餘怨，終是和允。刃，作鬼，金刃兵，火刃災，木刃疫，土刃壓，水刃溺、吐血；又云，克必出，合必聚，沖必，刑戰鬥，害必阻，破必廢。

The Storage represents stillness and darkness, slowness and dullness, confusion and lack of clarity.刑 indicates matters not being completed, decline and damage; three punishments indicate mutual contention, while self-punishment usually indicates self-injury.冲 signifies disturbance and conflict, leading to enmity and turmoil.破 indicates abandonment or destruction.害 indicates obstruction and difficulty; if the useful god is accompanied by six harms and the three transmissions include wealth, then the wealth will certainly be obtained through great hardship.合 signifies harmony; if harmony is accompanied by officials and ghosts, then after reconciliation old matters may resurface, meaning harmony is mixed with resentment, leaving lingering grievances, but ultimately harmony is achieved. The Yangren is treated as an official ghost: the blade of metal indicates injury from weapons, the blade of fire indicates fire accidents, the blade of wood indicates plague, the blade of earth indicates being buried or crushed, and the blade of water indicates drowning or vomiting blood. It is also said that encountering arestrain indicates departure, encountering a合 indicates gathering, encountering a冲 indicates instability, encountering a刑 indicates contention, encountering a害 indicates obstruction, and encountering a破 indicates abandonment.

喜忌上，金氏又錄一條云“神煞奧理”，今附於此。神煞之類，干有德合鬼墓，支有破空刑沖。看其生旺休囚，審其親疏關隔。德為吉慶，合主成期。鬼主傷殘。墓多蒙昧。破須傾損。害必侵爭。刑分強弱。沖則動搖。此理簡明，為式中關鍵，是乃略節，猶有諸門，次分喜忌，以稽奧理。

Above the section titled "Preferable and Forbidden," Jin Zhengyin copied another passage titled "Mysterious Principles of Divine and Malevolent Influences." Here it is appended. Regarding divine and malevolent influences, on the day stem there are virtue, conjunction, ghost, and tomb; on the day branch there are destruction, emptiness, punishment, and conflict. One should examine whether they are in a state of birth and prosperity or weakness and confinement, and determine their closeness or distance, and whether they are open or obstructed in relation to the day branch. Virtue signifies good fortune and celebration; conjunction indicates the time when matters will be completed; ghost signifies injury and disability; tomb implies confusion and dullness; destruction brings loss and damage; harm leads to encroachment, competition, and contention; punishment should be judged according to strength and weakness; and conflict indicates movement and disturbance. This principle is clear and concise, and it is a key point in the Six Rats system. The above is only a brief outline; there are many other detailed rules. The following sections will discuss the preferable and forbidden in order, to explore their deeper meanings.

虛者，旬中空亡也。在天曰寡宿，在地曰孤辰，吉凶相反。克我、刑我、劫我、沖我，皆取空；生我、旺我、救我，不許空。天上神臨地下空，曰落空，曰陷空，即同空論。此天地妙理。課傳既定，首觀虛實，以分吉凶焉。實者，不空不陷，受生同類比和是也。

the so-called "empty" refers to the empty position within the current ten-day cycle. If it falls on the Heaven Plate, it is called "Guasu"; if it falls on the Earth Plate, it is called "Guchen." The fortune of these two is exactly opposite. Any that harm me, injure me, seize me, or conflict with me would all desire it to fall into an empty position. Conversely, anything that benefits me, strengthens me, or rescues me should not fall into an empty position. When a heavenly element is located on the empty position of the Earth Plate, it is called "falling into empty" or "being trapped in empty," and it is always treated as an empty position. This is a profound principle in the heavens and earth. After the four lessons and three transmissions are arranged, the first thing to examine is whether something is real or empty, thereby distinguishing between good and bad fortune.the so-called "real" means that it is neither empty nor trapped in empty, and it can be born from something, has similar elements, and is harmonious.

按：漠州司馬葆光論曰：“世人但泥旬中之空，不思旬中之實。”所謂實者，乃本旬中支干也。丁為玉女，得之者生，失之者死；能變化飛騰，通靈不老，故逃亡得之，萬里遠遁；盜賊得之，隱匿難獲；婚姻得之，聚散成奸；病訟得之，幽暗難伸。大抵利暗不利明。

According to the remarks of Baoguang, the Magistrate of Mozhou, people only focus on the kongwang in their own ten-day period, but do not consider the "real" within the same ten-day period. The "real" refers to the heavenly stems and earthly branches in the ten-day period. The deity Ding is called "Yunü". It brings fortune when it is born and misfortune when it is lost. It can change and move freely, and is spiritually enlightened and immortal. Therefore, when using it for divination about fleeing, the person will flee thousands of miles; when using it for divination about thieves, the thief will hide and be difficult to capture; when using it for divination about marriage, there will be private relationships between parting and meeting; when using it for divination about illness and lawsuits, the matter will be obscure and difficult to resolve. In general, the deity Ding is favorable in secret places but not in open places.

此數條旁金氏注云：若辛未日之戌干，壬申日亥干，不論空，天上又見戌亥為空也。如伏吟、虎視、彈射，空不凶。而太歲、月將、日干、本命、行年則不論空也。然亦終不滿意。若用神空者，憂喜皆無，小事遇之，過旬可干。久事則終不為利。中傳空名折腰，末傳空無結果。三傳皆空，占事皆無。若有一不空，即此為斷。

Jin Zhengyin added: For instance, on Xinwei day, the戌 is not considered Kongwang, and on Renshen day, the亥 is also not considered Kongwang, but if the Heaven Plate also shows戌 or亥, they are still regarded as Kongwang. Similarly, for lesson patterns such as Fu Yin, Hu Shi, and Tan She, encountering Kongwang is not considered凶. As for Tai Su, Yue Jiang, Ri Gan, Ben Ming, and Xing Nian, Kongwang is not considered at all. However, he was never fully satisfied with these views. If the Useful God falls into Kongwang, neither worry nor joy can be discussed: for minor matters, one can still make efforts after this ten-day period; for long-term matters, it is ultimately unfavorable. If the Middle Transmission falls into Kongwang, it is called 'Zhe Yao'; if the Final Transmission falls into Kongwang, it is called 'Wu Jie Gu'. If all three transmissions are empty, nothing can be obtained from the divination; if one of them is not empty, then that one is used for the judgment.

又云：丁主動，蛇馬逃，虎常作憂，陰后女人走，天空奴婢走，玄賊遠去，雀遠音至，勾陳兵遠音動，龍飛萬里，六合子孫遠行，乙為陽精，丙為月精，陰陽以生，乙丙所至，妖邪伏匿，凶惡藏消，斯不行之神矣。故婚姻成合，家宅安寧，逃亡脫，盜賊傾，大抵利明不利暗，利正不利邪。

It is also said that the spirit of Ding is active; when it rides the Teng Snake and the Post-horse, it indicates someone is fleeing; when it rides the White Tiger and the Tai Chang, it indicates worry and trouble; when it rides the Tai Yin and the Heavenly Empress, it indicates women leaving home; when it rides the Tian Kong, it indicates servants or attendants fleeing; when it rides the Black Tortoise, it indicates thieves fleeing far away; when it rides the Vermilion Bird, it indicates news arriving from afar; when it rides the Gou Chen, it indicates military actions and news from distant places; when it rides the Azure Dragon, it indicates a journey of thousands of miles; when it rides the Liu He, it indicates descendants traveling far away. The spirit of Yi is the yang essence, and the spirit of Bing is the moon essence; yin and yang are thus generated. Where Yi and Bing go, hidden evils hide and malevolent forces dissipate, making it a god capable of preventing evil spirits from acting. Therefore, they mainly indicate successful marriages, household peace, the resolution of escape cases, and the exposure of thieves. Overall, they are favorable for open matters rather than hidden ones, and favorable for the righteous path rather than the wrong one.

壬者，天一生水，地六成之，水為五行之始，位乎乾坤，為八卦之始，故易以乾為首，式以壬為名也。壬者，萬物之祖，動之根也。故求壬以觀其動，乃來情之源，人心之萌矣。甲者，數之始，冠萬物以為尊，故占之者，必革故鼎新，重謀別用也。癸者，數之終，效天地以為靜，故可以隱遁，人亦伏藏，萬物之基也。戊者陰伏隱遁之漸，故利逃亡遠行。己者，為一陰之首，宜靜。庚辛，肅殺之氣，不宜動，動見死傷，惟占盜賊可獲。

The heavenly stem Ren: Heaven produces water at the beginning, and Earth completes it at the sixth, so water is the beginning of the Five Phases. It is located between Heaven and Earth, and is the beginning of the Eight Trigrams. Therefore, the Zhou Changes begins with the Qian trigram. This pattern is named Ren. Ren is the ancestor of all things and the root of movement, so by examining Ren, one can see the direction of events, which is the source of the initial intention and the beginning of human thought. The heavenly stem Jia is the beginning of numbers, occupying the position of the first among all things and being the most esteemed. Therefore, if Jia is encountered in a divination, it indicates a complete change, renewal, and the need to start anew. The heavenly stem Gui is the end of numbers, following the pattern of Heaven and Earth and governing stillness. Therefore, it is suitable for withdrawal and seclusion, and people also tend to hide. It is the foundation of all things. The heavenly stem Wu is the beginning of the concealment of yin energy, so it is favorable for fleeing and traveling. The heavenly stem Ji is the beginning of yin, and is suitable for stillness rather than movement. The heavenly stems Geng and Xin represent the cutting and killing energy, which is not suitable for action. Once action is taken, there will be death and injury. However, when divining about thieves, movement can lead to capture.

《中黃經》云：莫執東方木旺春，夏火秋金冬季水，專以初建復建，干多者為聚，少者為散。初建者，日干五子元遁之也。復建者，時干五子元遁之也。且以建干多寡，逐情而變，不執本支五行也。如巳午本火，上下癸壬，或臨水鄉，便從水論之。如丁亥春夏從火，秋冬從水。若臨火鄉，便從火論。若臨水方，還從水論。以多為勝耳。此中黃變化之妙也。須看上下，分先後、聚散、主客。又分建破鬼救，試驗實妙，錄告來茲。

The Zhonghuang Jing says: Do not be overly attached to the idea that in spring, wood is strong in the east, summer belongs to fire, autumn to metal, and winter and the four seasons to water and earth. Instead, focus solely on the "initial establishment" and "re-establishment." The same heavenly stem appearing frequently is called "congregation," and if it appears infrequently, it is called "dispersion." The "initial establishment" is determined by the day stem using the Wu Zi Yuan Dun method. The "re-establishment" is determined by the hour stem using the same method. According to the number of these established stems, adjust according to the situation, without being bound by the original branch's five phases. For example, although Si and Wu are originally associated with fire, if the upper and lower stems deduced by the Wu Zi Yuan Dun method are Ji or Ren, or if they are located in a water area, they should be considered as water. For instance, Dinghai is considered fire in spring and summer, and water in autumn and winter. If it is located in a fire area, it is considered fire; if it is located in a water area, it is considered water. Always follow the dominant direction. This is the subtle aspect of the Zhonghuang Jing's transformation. It is also necessary to consider the distinction between upper and lower, distinguishing between order and disorder, congregation and dispersion, host and guest, and further categorizing them into establishment, destruction, ghost, and salvation. This method is highly effective in practical application, so it is recorded here for future generations to know.

一占丁酉日亥將己酉時，三傳酉亥丑，天將貴陰常，來意盜賊殺人，後獲賊，是一婦人引奸，與一行者殺死一僧一僕於舟中，沉水內，其婦與僧通，猶妻也。經酉為少女，是因妻起事。亥為鬼為賊，為孤獨之人，未敢定論是賊傷人。由初建觀之，先尋今日建鬼，是癸卯，乘天空，是行人，亦是舟人。辛亥，辛為今日妻，亥卯相合，是妻與行人謀殺。又以復建觀之，酉得癸臨丁，酉為妻，癸為鬼，是妻來害己也。此婦是癸酉生，亦可怪。雖係獄，遭世變而漏網。

Once divination was performed on Dingyou day, Hai general, Jiyou hour, with three transmissions of You, Hai, and Chou. The heavenly generals in sequence were Nobleman, Tai Yin, and Tai Chang. The question concerned a robbery and murder. Later the murderer was caught: it turned out to be a woman who was involved in an affair, and she killed a monk and a servant with a traveling man on a boat, then threw the bodies into the water. The woman had an affair with the monk, making her effectively his wife. According to the principles, You represents a young woman, indicating the matter began with the wife; Hai represents officials and thieves, and also signifies a solitary person. However, based on these alone, it was not certain that the thief was the one who committed the murder. Looking at the initial construction: first, we find the ghost of today, which is Guimao, riding Tian Kong, which indicates the traveling man, or someone on the boat. There is also Xinhai, where Xin is today's wife star, and Hai combines with Mao, showing the wife and the traveling man conspired to commit the murder. Looking at the repeated construction: You receives癸 and is under Ding, with You representing the wife and癸 representing the ghost, which means the wife harms herself. The woman in question was born in the year Guiyou, which is quite remarkable. Although she was imprisoned, she eventually escaped due to the chaos of the times.

一占丁巳年庚寅日，戌將加甲申時，三傳辰午申，天將合青虎，來意失盜鈔三百張。先鋒門是內鈔，又是馬；值事門是白虎，為驚變。中傳鬼作龍，財物寅。然午為旬空，未敢以盜賊言。雖元武乘戌，是庚之印，亦未言賊也。以初建言之，為丙戌，丙為庚之鬼，以復建言之，得甲戌，是復建生初建，鬼太旺矣，況乘元武，是盜失。

Another divination was made on the day of Gengyin in the year Dingsi, with the hour of Jia Shen and the month general of Xu. The three transmissions were Chen, Wu, and Shen. The heavenly generals in sequence were Liu He, Azure Dragon, and White Tiger. The matter was about the theft of three hundred bills. The gate of the vanguard (the gate of the hour) indicated the money within the household and was also associated with the post-horse. The gate of the matter (the month general combined with the hour) was White Tiger, indicating fear and unexpected events. The official ghost in the middle transmission was riding Azure Dragon, and the property was located on the position of Yin. However, Wu was empty in the ten-day cycle, so it was not yet certain that the theft was committed by a thief; although Black Tortoise was riding on Xu, which was the official seal of Geng metal, it was still not clear that it was a thief. Looking at the initial establishment, it was Bing Xu, where Bing was the official ghost of Geng; looking at the repeated establishment, it was Jia Xu, which was the repeated establishment that generated the initial one, indicating a strong ghostly influence. Moreover, it was riding Black Tortoise, so it was concluded that the theft was indeed committed by a thief.

若以戌為僕，太陽在戌，又是貴者。日為白日賊也。戌與寅三合，是同類之人，否則屋主之親。自西南而來，藏於南方，而居於西北，相去甚遠。戌至戌，相隔一辰，再玄戌申，純陰為男，臨孟為少，申至戌二位，主二人。後獲一半以下，終是位來生干，中末空，盜者利纏。經以辰上見者為所失之物，今寅上見辰，辰乃月建，月建為貴物，此鈔乃世之所貴者。發用助日，我為有氣矣。由是觀之，生中有鬼，財中有克，皆在建干變化也。

If the戌 is considered as a servant, the sun is exactly on戌, indicating someone of status; if this divination is done during the day, it suggests theft during the day.戌 and寅 are in the Triple Harmony Formation, showing they are from the same group, otherwise they would be relatives of the house owner. The thief comes from the southwest, the stolen goods are hidden in the south, but the person lives in the northwest, which is quite far away. From戌 to戌, there is a distance of one hour; when we also consider the戌 and申 that the Black Tortoise is riding, the pure yin branch indicates a man, and its position in the beginning indicates youth. From申 to戌, there are two positions, indicating two people. Later, only half of the stolen goods were recovered, because the middle transmission and final transmission are empty, and the thief still benefited. According to the principles, what is seen on the day branch is the lost item; now, on寅 we see辰, and辰 is the month builder, which represents valuable things, and these bills are exactly what people value. The god of the initiating transmission supports the day stem, indicating that our side still has strength. Thus, in the mutual generation, there is a ghost; in the wealth爻, there is arestrain, all of which are revealed in the changes of the heavenly stem.

此凝神子郭璞所以妙出人表也。若取來情，當以聚散鬼救論。若斷休咎，只用干為主，三傳生克正時論，不必用變求奇也。古人云“求奇反不奇。”

This is precisely where Ning Shenzi and Guo Pu surpassed others. If one wishes to infer the intentions of the person coming, it should be discussed according to the gathering and dispersing and the ghostly rescue; but if one is merely determining fortune and misfortune, then it is still based on the day stem, combined with the generation and overcoming of the three transmissions and the correct time, without the need to deliberately use flexible methods to seek the unusual. The ancients said: seeking the unusual in a single way will ultimately fail to be unusual.

傳進為進，傳退為退。進空宜退，退空宜進，觀其傳，吉則進，凶則退。

The Three Transmissions, when they proceed in sequence, are called "progress," and when they retreat in sequence, they are called "retreat." If progress encounters an empty position, it is actually favorable to retreat and hold back; if retreat encounters an empty position, it is actually favorable to advance. In summary, when looking at the Three Transmissions: if they are auspicious, one should advance; if they are ominous, one should retreat.

日辰主靜，三傳主動。日辰有生意，而三傳有凶神，宜靜。日辰有凶煞，而三傳有扶助，宜動。泛言日神有動靜，以少別白；不然，則剛專日上，柔專辰上，天上日行道路也。相生宜動，克陷宜靜。道者，地方也。斬關、丁神、二馬、遊子則動，稼穡、墓、合則靜也。

The day stem and day branch are static, while the three transmissions are dynamic. If the day stem and day branch have a generative meaning, but the three transmissions contain malevolent spirits, it is better to remain still. If the day stem and day branch contain malevolent influences, but the three transmissions offer support, it is better to be active. Generally speaking, the spirits above the day have both movement and stillness, but this distinction is too crude. When analyzing in detail, on a yang day, focus on the spirit above the day stem; on a yin day, focus on the spirit above the day branch. The heavenly plate spirits move above, just like people walking on a road. When there is mutual generation, it is suitable for movement; when being restrained or trapped, it is suitable for stillness. The "path" refers to the direction of the earth plate. If the lesson contains cutting off the gate, the divine spirit, heavenly horse, post-horse, or wandering child, it indicates movement. If it contains the harvest and sowing lesson, the tomb spirit, or Liu He, it indicates stillness.

初傳事之初，中傳事之中，末傳事之末。專與日干分生克。然而有正有變。將神生克為正論，初建復建為變法。又經云：吉凶隨神而變，將之吉凶隨類而遷。此正論中玄關也。假如初鬼、中印、末財，便是先阻、中助、末得，大略如此，更宜在六親變化之中細觀之。將五要參透，則天時、地利、人、物、貴賤、虛實、遲速可見矣。此端最妙，每事要分三段。始中末如何，大體既定，變化在人。

The first transmission represents the beginning of an affair, the middle transmission represents the middle stage, and the final transmission represents the conclusion. All three should be examined in relation to the day stem to determine whether they generate or overcome it. However, there are both established methods and variable methods: using the generation and overcoming between the spirit and the heavenly general is the established method, while using the initial establishment and the re-establishment is the variable method. The classic says: "Good fortune and misfortune change with the spirit, and the good or bad fortune of the heavenly general changes according to the category"—this is the subtle key within the established doctrine. For example, if the first transmission is official ghost, the middle transmission is official seal, and the final transmission is wealth爻, then it means initially encountering obstacles, receiving assistance in the middle, and gaining something at the end, roughly like this. One should also carefully examine the changes among the six relations. By thoroughly understanding the "five essentials," one can discern the time, place, people, things, status, reality, and speed. This passage is particularly profound: every matter should be divided into three parts to examine how each stage is, and once the general trend is determined, all changes depend on the flexible application by people.

發用者，事之始，用太歲歲中事，用月建月中事，用日辰日內事，用旬旬內應，用候候內應，分五段也。假如初一日冬至，初五日為初候，初十為中候，十五為末候，皆應在候內也。用墓事緩、病死、物在、人歸。用馬，支用、官擾。用劫，害阻。用印，求旺。用妻，問利。用洩，子孫事。用同類，兄弟朋友事。凡占謀為動作，視見馬，以臨處為方，無馬以用神加處為方，吉凶以神將言之也。

The initiating transmission refers to the beginning of an event. If the heavenly stem of the year is used as the initiating transmission, it indicates events within the year; if the month builder is used, it indicates events within the month; if the day branch is used, it indicates events within the day; if the first day of a ten-day period is used, it indicates events within that ten-day period; if a seasonal division is used, it indicates events within that seasonal division—thus dividing into five segments. For example, if the winter solstice falls on the first day of the month, the fifth day is the first seasonal division, the tenth day is the middle seasonal division, and the fifteenth day is the last seasonal division, all of which should be considered within that seasonal division. The useful god is the tomb god, indicating delayed matters, the person being sick or dead, objects remaining in their original place, or a person returning from a journey. If the useful god is the post-horse, it indicates running about and being busy, or disturbances from official matters. If the useful god is a robbery or calamity, it indicates suffering harm or obstacles. If the useful god is the seal or official, it indicates that what is sought will be prosperous. If the useful god is the wife or wealth, it indicates seeking profit or gain. If the useful god is a leaking or dispersing god, it indicates matters concerning descendants. If the useful god is of the same type as the day stem, it indicates matters concerning brothers or friends. When predicting actions or endeavors, if the lesson contains the post-horse, then the direction is determined by the position where the post-horse is located. If there is no post-horse, then the direction is determined by the position where the useful god is added. As for fortune or misfortune, it is determined by the god that is riding upon it.

發端門，初傳也。如正月占事，用起功曹，為當月。大吉為過去；太沖為將來也。

The so-called starting gate refers to the first transmission. For example, when divining matters in the first month, the initiating transmission starts from Gongcao (寅), which is the deity of the current month and indicates matters happening within this month. If the initiating transmission is Daji (丑), which belongs to the previous month, it indicates past events. If the initiating transmission is Taichong (卯), which belongs to the next month, it indicates future events.

中傳也。初凶中吉，則移凶易吉矣。

The Shift and Transformation Gate refers to the Middle Transmission. If the First Transmission is凶 and the Middle Transmission is吉, the凶 is transformed into吉, hence it is called Shift and Transformation.

末傳也。如四月申日占事，而用申酉，末傳見午，即主五月內無事。

The gate of returning and calculating refers to the Final Transmission. For example, if an event is divined on a day of the metal dog (申) in the fourth month, the Initiating Transmission is the metal dog and the rooster (申, 酉). The Final Transmission reaches the horse (午), which belongs to the fifth month. This indicates that the matter will conclude and be peaceful during the fifth month.

柔日伏吟、涉害、天乙逆治、用在日辰之後，主事遲也。斬關、占時發用、天乙順治、用在日辰之前，主事速也。冬占申酉入傳，天罡在日辰後，是過去事。寅卯入傳，天罡在日辰前，是未來事。第三四課為用，向去事。用二八門，主事速。陰日伏吟、關格、斗罡加卯酉、傳歲月，久遠事。日上發用，應在旬內。辰上發用，應在一月。得歲不出歲，得月不出月。得日不出日，得時不出時，得候不出候。

The divination lessons of soft days with hidden chant, involved harm, nobleman moving backward in arrangement, and the initiating transmission god falling after the day branch all indicate that matters come slowly. The cutting gate lesson, when the initiating transmission is based on time, nobleman moving forward in arrangement, and the initiating transmission god falling before the day branch, all indicate that matters come quickly. In winter, if the transmission includes Shen and You and the Tiangang (Chen) is after the day branch, it refers to something that has already passed; if the transmission includes Yin and Mao and the Tiangang is before the day branch, it refers to something that is yet to come. Taking the initiating transmission from the third and fourth lessons indicates matters going outward. If the useful god falls in the positions of the two gates of Mao and You, matters come quickly. For soft days, hidden chant lessons, gate structure lessons, the Tiangang approaching Mao and You, and the three transmissions including the great years and the month builder, all indicate long-term matters. If the god initiating transmission is on the day stem, the response will occur within a ten-day period; if it is on the day branch, the response will occur within a month. Generally, if the response is related to the great year, it will occur within the year; if related to the month builder, within the month; if related to the day, within the day; if related to the time, within the time; if related to the season, within the season.

又歲在初，為當年事；在末，為久遠事；在中兮，方來過去。傳順年淺，傳逆年深。又如六月以前，是去年事；六月以後，是來年事。得者非特歲、月、日、辰、時上，作用而已。凡用在歲月日辰時上，皆是也。占歲內，如用傳送加巳，主四月內應；下克上多應在七月；上克下從地下巳神斷。

In addition, if the Tai Su is in the first transmission, it indicates matters of the current year; if it is in the final transmission, it indicates matters from a distant time; if it is in the middle transmission, it may refer to either the future or the past. When the three transmissions proceed in order, the corresponding years and months are closer; when they proceed in reverse, the corresponding years and months are further away. For example, if a divination is made before June, it usually relates to last year's events; if made after June, it usually relates to next year's events. The term 'getting' does not necessarily mean that the initiating transmission is exactly on the Tai Su, month builder, day stem, day branch, or the time of divination; any useful god falling on these five elements is considered as well. When divining about events within a single year, for instance, if the useful god's transmission (Shen) is placed on Si, it indicates an event occurring within April; if it is a lower element overcoming a higher one, it usually happens in July; if it is a higher element overcoming a lower one, then the judgment is based on the Si element on the earth plate.

旺衰新舊，決機定謀。假令子水九月甲子日戌時卯將，取比為用，天乙暮冶小吉，為貴加寅，以卯為前，發用神后，六旬之首。又得龍吉將，末見河魁加巳為鑄印，乘六合，三傳始終吉卦，故主遷官加印之喜，至當年十一月內應恩澤之應。此下克上，應得歲不出歲也。

By observing the strength and weakness of the new and old energies, one can decide the appropriate course of action and set strategies. For example, if water in the hour of Zi is used on the ninth month, on the day of Jiazi, at the hour of Xu, with the trigram of Mao as the starting element, the initiating transmission is taken from the element that harmonizes with the day stem. The night nobleman is located at Xiaoji (Wei), and the nobleman is placed on寅. With卯 as the preceding position, the initiating transmission is behind it, exactly at the beginning of the sixty cycles. It also receives the auspicious general Qinglong, and the final transmission is Hekui (Xu) placed on巳, forming the image of "casting a seal" and accompanied by Liuhe. All three transmissions throughout are auspicious, thus indicating the joy of promotion and receiving an official seal, which will be verified by the grace of the year by November of that year. This lesson is an instance of subordinating the superior, conforming to the example of "gaining from the year's ruler without exceeding the year."

假令十一月丁卯日卯時，登明為天乙加丑，順理涉害，大吉加卯為用，得朱雀凶將，君子為理文字，小人為財而訟，婦人占者為文書口舌之事。主事艱難延遲，所作稽留。十二月內應，此亦下克上，應得歲不出歲也。

For example, on the Dingmao day of the eleventh month at the Mao hour, using Dengming (Hai) as the Month General, the Nobleman is placed on Chou, and the sequence proceeds in order to form an involved harm lesson. Daji (Chou) is placed on Mao and initiates the transmission, riding on the Vermilion Bird, a malevolent general. A gentleman who divines this will encounter matters related to official documents; a commoner will face legal disputes over money; a woman will experience issues concerning written documents and verbal disputes. In summary, this indicates that affairs will be difficult and delayed, with matters remaining stagnant until the twelfth month. This is also a case of subordinating the superior, consistent with the principle that "what is gained from the Tai Su does not manifest within the same year."

假令辰年三月甲子日巳時，從魁加巳，名元首。天罡為用，將玄武，乃天乙立酉逆治，占盜賊者，近水打捕漁獵之人。當敗。其人伏在水澤處，不出月敗矣。一上克下為始入，主事急，故月內敗。天罡屬土，克玄武水也。水至三月墓矣。此得月不出月也。

For example, on the day of Jiazi in the third month of the year of Chen, at the hour of Si, Congkui (You) is placed on Si. The name of the divination is "Yuan Shou." Tiangang (Chen) is the useful god, and the heavenly general it rides is Xuanwu. This indicates that the nobleman is positioned at You and the generals are arranged in reverse order. When divining about thieves, this thief is likely someone involved in fishing, hunting, or retrieving items from water. He is certain to be discovered; he is hiding in a marshy area and will be exposed before the end of this month. In the divination, there is only one instance where the upper element overcomes the lower one, which is considered "Shi Ru" (beginning to enter), indicating an urgent matter, so the thief will be caught within the month. Tiangang belongs to earth, which can overcome Xuanwu, which belongs to water. Water enters its storage place in the third month. This is an example of "those who receive the month builder will not be revealed within this month."

兵革疾病，假令辰年三月丙寅日未時酉將重審，天罡為用，得白虎凶將，天慚立酉上，主憂事在月內驚惶也。主關梁隔絕，兵革盜賊，謂虎漸入陰氣，主格鬥傷。又云，卯辰巳等須防賊，兵家只此是三刑。

Now let us discuss divination concerning military conflicts and diseases. For example, on the day of Bingyin in the third month of the Year of the Serpent, at the hour of Wei, using the general of You, one gets the lesson of repeated review. Tiangang (Chen) is the useful god, and the general it rides is the White Tiger, an Inauspicious General. The nobleman is located on You (the original text says 'tian can' which should be 'tian yi'). This indicates that the matter of concern will cause alarm and occur within this month: there will be blockage of passes and bridges, military disaster and bandits. Because the White Tiger gradually enters the region of Yin energy, it indicates fighting and injury. It is also said that the positions of Mao, Chen, and Si should be guarded against bandits. For those engaged in military affairs, these three positions are only regarded as the Three Punishments.

又云：天罡是煞神，立於日辰上，用神囚死，斗繫日本為天獄，在家憂恐，及病厄死喪等事。是國家憂兵革。今天乙立二八門，主驚怖動搖。天罡太歲入宅，又是囚死為用，始入門，主事急，合應月內。又天罡為月建故也。病禍憂驚月內見。

It is also said that the Tiangang is a malevolent spirit. If it stands upon the day stem and day branch, and the useful god falls in a state of imprisonment or death, the Tiangang binds the day stem's position to form a 'Heavenly Prison'. In a household, this brings worries, fear, and calamities such as illness or death; in a state, it brings military worries. Now, the nobleman is positioned at the卯 and酉 gate positions, indicating fear and instability. The Tiangang also brings the old age into the dwelling position, and with the imprisoned or dead energy initiating the transmission, it signifies an urgent matter, which should manifest within this month—especially since the Tiangang itself is the month builder of this month. Therefore, diseases, calamities, and worries will be resolved within the month.

假令巳年正月己丑日午時亥將，知一卦。太乙發用，將白虎，乘死神為用主之。經云：“虎乘死神，上下逼日辰，名魄化。”虎在陽為男，在陰為女，下克上為內戰，故家有陰人病喪事，文字勾連，驚恐，口舌光怪，不成破碎。論吉凶方來已去之期、發用所主也。凡占事據下所占，是何神將為用，以其神將所屬年月日及以神為之情。五行飛化所主之事理決之。

For example, in the year of Si, first month, day of Jichou, at the hour of Wu, using the general Hai, a divination lesson is formed. Taiyi (Si) initiates the transmission, and the riding god is the White Tiger, which also rides the Death Deity as the useful god and governs the matter. The classic states: when the White Tiger rides the Death Deity, it presses upon the day stem and day branch from above and below, which is called "魄化" (spiritual transformation). The White Tiger falling on a yang position governs a man, and on a yin position governs a woman. When the lower overcomes the upper, it indicates internal conflict, so it signifies illness or death within the family, along with legal matters, fear, disputes, strange occurrences, and incomplete affairs. Whether the event is future or past is determined by the initiating god. In all divinations, one must refer to the subject of the divination, identify which god and general serve as the useful god, and then consider the god's and general's associated year, month, and day, along with their inherent nature, combined with the principles of the Five Phases and the transformations of the gods to make a judgment.

若發用得吉神將，在三傳旺相，就其始末，則占人求望必遂矣。若發用神將是官鬼，吉而有氣，又與日辰三六合，必有和合，遷官轉職，加祿權位之意。若發用得凶神惡將，在旺相氣剋日干，又是月破之辰，主有官追驚恐，災禍牽連，及遠行責罰之事。方來已去之期，應在月日之中。

If the initiating transmission receives auspicious deities and favorable generals, and all three transmissions are in a prosperous and strong state, then the seeker's wishes and aspirations will certainly be fulfilled. If the initiating deity is an official ghost that is auspicious and strong, and it forms a triple harmony or a six harmony with the day stem and day branch, then there will be harmonious events, implying promotion, transfer of position, increased salary, and advancement in rank. If the initiating transmission receives malevolent deities and evil generals, which are strong and come to afflict the day stem, and it is precisely the month breaker, then there will be fear of official pursuit, involvement in calamities, and punishment for distant travel. Whether these events have occurred or will occur in the future, their timing is indicated by the month and the day.

假令正月占事，得功曹為用，吉凶應在月內。若得卯辰為方來，應二三月。若得傳送為用，吉凶應五月內。若涉害占事，主勾連艱難，不能見終，占病難解，占人來遲，孕難產，事不成。經云“見其機，察其微”，日辰中，有兩比不比，始入、涉害者以此，占事遲留難解以此，故云深者主遲留患難。經曰：“四課交克名曰單疑，為事難遂，遂亦遲，若入用將，得月建之辰，與吉將並，又在旺相之氣，事雖遲延猶為小喜。發用是凶神將，更歷涉害等門，必主身憂，囚繫獄訟之事。”

For example, if in the first lunar month one divines an event and the Gongcao (Yin) is the initiating transmission, the fortune or misfortune will occur within the same month. If the transmission is based on the卯 (Mao) or辰 (Chen), then the event will happen in the following months, specifically the second or third month. If the transmission is based on the申 (Shen), the fortune or misfortune will occur within the fifth month. If the divination results in an involved harm lesson, it indicates that the matter is entangled and difficult, with no clear conclusion: if divining illness, it suggests the illness is hard to recover from; if divining people coming, it suggests they will arrive late; if divining pregnancy, it suggests difficult childbirth; if divining matters, they are likely to fail. The classic text says, "See the opportunity, observe the subtle signs," referring to the situation where the day stem and day branch have two elements that compare but cannot compare with each other. This is the origin of the initial lesson and the involved harm lesson, and the difficulty in divining matters also comes from this. Therefore, the deeper the involved harm, the more delays and troubles there will be. The classic text also says: when the four lessons mutually control each other, it is called "single doubt," and the matter is difficult to accomplish; even if it is accomplished, it will be slow. If the initiating transmission is an Inauspicious Spirit (malevolent deity) or恶将 (evil general), and it goes through the involved harm gate, it will certainly bring trouble to oneself, possibly even leading to imprisonment or litigation.

凡課得發用之神是遙克為用，主虛聲。如蒿矢射人，人終不傷，見吉凶本自他意，自無所害。雖有其聲，所事難難。若神遙剋日，事在外來；日遙克神，事從內起。經云“官居不入，常初獨立。”其憂執，其用日不用辰，望人不見。

In any divination lesson where a remote overcoming god is used as the initiating transmission, it indicates a false display of strength. It is like using an arrow made of reeds to shoot at someone, which ultimately does no real harm. The apparent good or bad fortune comes from others' intentions and does not actually affect oneself. Although there is such a display of power, the matter is difficult to accomplish. If the Heaven Plate god remotely overcomes the Day Stem, the matter comes from outside; if the Day Stem remotely overcomes the Heaven Plate god, the matter originates from within. The classic says, "The official does not enter, often standing alone at the beginning," which precisely describes this type of lesson, showing signs of worry, doubt, and stubbornness. When interpreting this lesson, one should focus on the Day Stem rather than the Day Branch, and when predicting about others, one will not see them clearly.

若得昴星俯仰視，事多指引，真非本意，春夏多是遠行不利，恐遇身災。若用神更得凶將，身憂獄繫，官追整理，文字不明，闇昧之事。若伏視又是秋冬氣，內事，主闇昧屈厄，無以伸雪。柔日伏匿在家，憂怖驚恐，被人勾連，對理交加，度關梁災厄事。凡仰伏視為用，剛日動行，稽留關梁，男子遠行，恐路死。柔日伏藏，不欲見人，更以神將所主，消息決之。

If the divination shows the昴 star lesson with the upward gaze (Tiger's gaze turning the蓬) and the downward gaze (Winter snake covering the eyes), it indicates that matters are mostly guided by others, not from one's own true intention. If this occurs in spring or summer, it often suggests that long journeys are unfavorable, and there is a risk of personal misfortune. If the useful god is accompanied by a凶将, there is worry of imprisonment, being pursued by authorities, and confusion in official documents, all involving obscure and unclear matters. If the downward gaze lesson occurs during autumn or winter, it relates to internal affairs, indicating hidden suffering and injustice, with no way to clear one's name. On a柔日, the person remains hidden at home, experiencing anxiety and fear, being implicated in disputes with others, and facing disasters such as crossing bridges or passing through gates. For all cases involving upward or downward gaze lessons as the initiating transmission: on a刚日, the person actively travels but gets stuck at checkpoints or bridges, and men traveling far may fear death on the way; on a柔日, the person hides at home and avoids people. Additionally, one should refer to the specific gods and generals accompanying the lesson for further judgment.

生旺為存，鬼墓為亡，占久出之人，若行年臨四季為亡，四孟為存。四季句金氏復注云“陷空為亡。”

A person who is alive and well is considered 'existing' when their position is in a thriving and active place. If their position is in the official ghost or storage positions, they are considered 'perished'. For those who have been away for a long time and have not returned, if their year pillar falls on the positions of Chen, Xu, Chou, or Wei (the four seasonal positions), it indicates 'perishing'. If it falls on the positions of Yin, Shen, Si, or Hai (the four young positions), it indicates 'existing'. Regarding the part about 'the four seasonal positions', Jin Zhengyin added a note: if it falls on an empty and hidden position, it also indicates 'perishing'.

上克下利先舉，下克上利後時。日被上克尊勝，辰被上克卑負。日辰皆被克，尊卑皆負，或日辰分彼此論亦然。日辰上下互克者負，互生者勝。剋日者負，有解者勝。式中反克其救者負。八專在分陰陽喜忌斷之。假如己未日己為我，未為他，己所喜者卯與六合，己所畏者寅與木神青龍，喜卯與六合者，同氣也。

The heavenly stem above controls the heavenly stem below, which is advantageous for the one who initiates first; the heavenly stem below deceives the heavenly stem above, which is advantageous for the one who acts later. If the day stem is controlled by the upper heavenly stem, it indicates that the superior side wins; if the day branch is controlled by the upper heavenly stem, it indicates that the inferior side loses. If both the day stem and day branch are controlled, then both the superior and inferior sides lose. Alternatively, if the day stem and day branch are considered as two opposing sides, the meaning remains the same. When the upper and lower heavenly stems mutually control each other, both sides lose; when they mutually generate each other, both sides win. The side that controls the day stem loses, but the one that rescues it wins. If the pattern reverses to control the rescuing heavenly stem, then it also loses. In the case of the eight specialized lessons, one should judge based on the yin and yang preferences and aversions. For example, on a Jiwei day, Ji represents me and Wei represents the opponent. Ji prefers卯 and Liu He, but fears寅 and the wood deity Qinglong. The reason for preferring卯 and Liu He is that they share the same energy and are in harmony with Ji.

幽為鬼神，明為人物。夜為幽，晝為明。死鬼死氣為幽，克我疾病臨身，為鬼神侮弄。星辰運限，陰相扼塞矣。此類生我則造物亨達，陰相資助，命分當也。旦晝為明，生氣為明，月將為明，生我則人來扶助，貴賤得情也。克我則盜賊官訟相侵也。

The term "幽" refers to ghosts and spirits, while "明" refers to human affairs. At night, it belongs to "幽," and during the day, it belongs to "明." Death spirits and death qi belong to "幽," and if they come to harm me, illness will befall me, indicating that I am being manipulated by ghosts and spirits. Even the stars and their influences are secretly obstructing me. If, however, these forces instead benefit me, it signifies a favorable transformation and secret assistance from others, which is my destined fate. In the early morning and during the day, it belongs to "明," and life qi and the month general also belong to "明." If they benefit me, people will come to help me, regardless of their status, and my wishes will be fulfilled. If they harm me, thieves and legal troubles will come to trouble me.

此下金氏又注一條云：在地盤酉戌亥子丑寅皆為夜為暗地，自卯至申皆為旦為明地，旦加夜地亦不明矣，夜加明地，亦不暗矣。重明為德，重暗為失，看事宜明宜暗詳之。

Jin Zhengyin then added: On the Earth Plate, the positions of You, Xu, Hai, Zi, Chou, and Yin all belong to night, which is dark; the positions from Mao to Shen belong to dawn, which is bright. If the spirits of day are placed on dark positions, they become unclear; if the spirits of night are placed on bright positions, they become obscure. Adding brightness to brightness is called "de," and adding darkness to darkness is called "shi." When making a judgment, one should carefully consider whether to take brightness or darkness.

旺為神，衰為鬼，天乙為神，加刑沖害是猛神惡鬼。金刑水溺，土疫木縊，火焚死者，合為親，不合為疏。鬼之地上之神為方所。如申鬼，申上見酉，為西方之類。

The powerful spirit is considered a god, while the weak one is considered a ghost; the heavenly nobleman represents the righteous spirit. If it is combined with the punishments of conflict, opposition, and harm, it becomes a fierce spirit or evil ghost. Death by metal is due to a knife wound, death by water is drowning, death by earth is an epidemic, death by wood is hanging, and death by fire is burning. Those that match the day stem are relatives, while those that do not match are strangers. To determine the direction of the ghost, look at the spirit beneath the earth plate. For example, if the ghost is in the position of Shen, and Shen falls on You, it belongs to the western direction.

假如申為鬼，七月占，旺為金神，為嶽神西鎮，五月占衰為嗽鬼。加刑害為斬死鬼。老少形狀，以意決之。假令甲申日午乘龍加辰，以午加申為支鬼，是新裝神佛之類。來自東南，午乘龍旺，佛為新裝，加辰乃火之冠帶，神為東南來。

For example, if the branch Shen is considered a ghost, if it is drawn in the seventh month, Shen metal is at its peak, which is the metal god, belonging to the western mountain deity; if drawn in the fifth month, Shen metal is already declining, which is the ghost causing coughing; if there are additional punishments or harms, it becomes a fierce ghost leading to death by beheading. As for the age, appearance, and form of the ghost, they can be inferred by reasoning. Another example is on the day Jiashen. The branch Wu rides the Azure Dragon and is placed on Chen. Considering Wu as the ghost of the day branch, it belongs to newly made deities or Buddhas, coming from the southeast direction—Wu rides the Azure Dragon and has strong energy, so it is judged as a newly made Buddha image; placed on Chen, which is the position of the crown of fire, so it is judged that this deity comes from the southeast.

假令己亥日未時寅加未，乘太陰，主西方神為祟，廟前有小樹，兼門破，廟後形勢高阜。假如戊子日伏吟，取寅為鬼，東北有廟神，兩重心願，其廟在山上，廟前後有樹木，上見青龍也。是龍寅三木森然，寅中有土為山，況戊日占是土鬼之上。

For example, on a Jihai day at the hour of Wei, Yin is placed over Wei, riding on Tai Yin, indicating that the spirit of the west is causing trouble: there is a small tree in front of the temple, and the temple gate is broken, while the land behind the temple is high and hill-like. Another example is the Hidden Chant lesson on a Wuzi day, taking Yin as the ghost, indicating that there is a temple deity in the northeast, and there are two unfulfilled wishes; the temple is built on a mountain, with trees both in front and behind it—because Yin has the Azure Dragon, which belongs to wood, and Yin itself also belongs to wood, so the wood energy is dense; Yin also contains earth, which represents a mountain; moreover, the Wu day corresponds to the earth official ghost.

上中下兮看，克下腰腳病死合面，克上頭面病坐死，中受克腹病死，克陽面左死，左陰面右死，克上克下，其尸不能僵。返吟，舊病死，老病中責鬼神類。墓為祟，旺是墓神，衰是墓鬼。方所亦看地上墓所加神。

One must also examine the situation in three sections: if therestrain is in the lower section, it indicates illness in the waist and legs, and death with the face downward; if therestrain is in the upper section, it indicates illness in the head and face, and death while sitting; if therestrain is in the middle section, it indicates illness in the abdomen and death. If therestrain is in a yang position, the person dies facing left; if in a yin position, facing right. If both upper and lower sections are subjected torestrain, the body cannot be straight. In a returning rhyme lesson, it indicates a recurrence of an old illness leading to death, and among old illnesses, it should be attributed to ghosts and spirits. When the Tomb Spirit is causing trouble, the one with strong energy is the Tomb Spirit, and the one with weak energy is the墓鬼; as for the location, it is determined by the position where the Tomb Spirit is located on the Earth Plate.

干為人，支為物，靜為財，帶刃為血物，空亡為動物，人有情狀、男女、貴賤、親疏、老幼、色目，具後。

The Day Stem represents a person, and the Day Branch represents an object. What is still and unmoving signifies wealth and property. If the Yangren is present, it indicates something bloody. If it falls in Kongwang, it signifies a moving living creature. As for the condition of a person, gender, status, relationship, age, and type, they are all listed below.

子螟子息梢屠染，丑賢長者舊僧尼。寅儒道士曹祝吏，卯術沙門長子宜。魁僧牙保兇頑眾，將軍兵馬共辰推。干匠賓朋工作巳，婦人宮妣午廄兒。故舊眷屬姑姨妹，酒匠籠鷹未是之。醫道獵師作面者，市曹鋪遞並申持。金珠匠婢少陰酉，軍戌僕從戌夫兒。裝塑造樓欄廁直，更為幼子亥無疑。

The twelve Earthly Branches each govern certain categories of people: Zi governs matters related to silkworms, mulberry trees, caterpillars, and children, as well as small traders, butchers, and dyers; Chou governs virtuous elders and elderly monks and nuns; Yin governs scholars, Taoist priests, temple attendants, and officials; Mao governs mystics, monks, and eldest sons. Tall monks, brokers, guarantors, wicked people, and generals and soldiers are all governed by Chen. Skilled craftsmen, guests, and laborers are governed by Si; women, palace attendants, and deceased mothers, along with stables and children are governed by Wu. Old friends, maternal aunts, sisters, brewers, and caged eagles are governed by Wei. Physicians, Taoist priests, hunters, bakers, market vendors, and messengers are all governed by Shen. Jewelers, servants, and young women are governed by You; soldiers, attendants, husbands, and sons are governed by Xu. As for workers involved in making images, gilding, building houses, repairing fences, latrines, and also young sons, they are all governed by Hai.

物有新舊多寡器，子為水桶缽缸瓶。巾帽冠帶升斗丑，椅桌薦席並祭器。碗碟匙箸並寅留，屏枕帳籠箱門戶。船舫車輿竹器舟，笛簫琴瑟笙鼓樂。枷鈕並向卯中求，磚瓦石欄並械廳。牆壁庭院向辰搜。臼杵鍋釜筐鼎巳。櫃廚灶床皆午料，奩具盞盤酒器未。金銀銅錢向申遊，珠玉刀錢鏡問酉。

Vessels and objects differ in terms of newness, oldness, and quantity, and they are classified according to the twelve branches. Zi represents water containers such as buckets, bowls, jars, and bottles. Chou represents headgear like headscarves, caps, and crowns, as well as measuring tools like measuring cups, and also chairs, tables, mats, and ritual vessels. Bowls, plates, spoons, and chopsticks are associated with Yin. Screens, pillows, curtains, cages, boxes, doors, windows, boats, carriages, bamboo containers, and vessels, flutes, pipes, zithers, harps, flutes, and drums, along with shackles and fetters, are related to Mao. Bricks, tiles, stone railings, instruments of punishment, halls, walls, and courtyards are connected to Chen. Mortars and pestles, pots and cauldrons, baskets, and cauldrons belong to Si. Cupboards, cabinets, stoves, and beds are associated with Wu. Cosmetics boxes, plates, and wine vessels belong to Wei. Gold, silver, copper, and coins are related to Shen. Precious stones, blades, coins, and mirrors are connected to You.

鍬鋤錐劍戌宮謀，圈欄槽榨東司亥。十二支中用意收。

Tools and weapons made of metal such as shao, chu, zhou, and jian are to be sought in the 'Xu' palace, because Xu is dry earth containing hidden metal energy, making it the proper place for storing weapons and tools. Stables, enclosures, water troughs, oil presses, and 'Dongsi' which refers to outhouses and other lowly and dirty places are all under the jurisdiction of 'Hai', since Hai is associated with water, symbolizing filth, low areas, and accumulation. The symbolic meanings of the twelve earthly branches should be understood in this way, in order to fully grasp the concept of 'Lei Shen' or class deities.

辰為鹽鯗魚龍物，子是葷辛鼠燕腥。丑上蟹牛龜鱉類，虎豹貓狸果木寅。卯兔驢騾狐共取，蚓蛇蟬蟮巳為真。蠶馬鹿獐雀尋午，未雁鳩鴿酒羊群。猿猴猱鵬鵝面申，雞鴨鳥雉蚱酉陳。豺犬狼獒須看戌，豬豕熊狳筵亥雲。腥本作星。

The Earthly Branch 辰 is both a water reservoir and a dragon, so salt, dried fish, fish, and creatures like dragons and snakes are all associated with 辰. The Earthly Branch 子 belongs to water and is also a rat, so meat, strong-smelling foods, and spicy items, along with rats and swallows, are all associated with 子. The Earthly Branch 丑 is a cow and also represents damp earth near water, so crabs, cows, turtles, and softshell turtles are all associated with 丑. The Earthly Branch 寅 is a tiger, so tigers, leopards, cats, and civets, along with fruit trees produced by 寅 wood, are all associated with 寅. The Earthly Branch 卯 is a rabbit, so rabbits, donkeys, mules, and foxes are all associated with 卯. The Earthly Branch 巳 is a snake, so creatures like earthworms, snakes, cicadas, and eels, which are long and winding, are all associated with 巳. The Earthly Branch 午 is a horse, so silkworms, horses, deer, and pheasants are all associated with 午. The Earthly Branch 未 is a sheep and also relates to wine, so geese, pigeons, sheep, and wine are all associated with 未. The Earthly Branch 申 is a monkey, so monkeys, apes, and other primates, along with cranes, geese, and wheat-based foods, are all associated with 申. The Earthly Branch 酉 is a rooster, so chickens, ducks, flying birds, pheasants, and grasshoppers are all associated with 酉. The Earthly Branch 戌 is a dog, so jackals, dogs, wolves, and fierce dogs are all associated with 戌. The Earthly Branch 亥 is a pig, so pigs, boars, bears, armadillos, and banquets and wine are all associated with 亥. The original book's note: The character 「腥」 is sometimes written as 「星」 in other editions.

干為外飾，將為頭首，神為體形狀，以肖類。假令戌為玄武，賊人犬形頭尖。丑牛形頭大，眼目粗糙之類。又云，寅矮美髭，卯瘦，辰長面方，巳瘦長，午斜視方長，未短小，申酉白鬚黃，亥肥丑輕小眼，亥子黑色，寅卯青，申酉白，巳午赤，未黃赤，辰黃青，丑黃白，戌黃黑。天乙細小，蛇眼小額尖，龍好髭鬚，虎頭項短，天后清疏，太陰骨細，勾陳豐肥，太常額寬，玄武丑，天空老大。

The day stem governs a person's appearance and clothing, the heavenly generals govern the head and face, and the earthly branches' deities govern the body shape and form, each compared according to their respective characteristics. For example, if the branch Wu is occupied by 'Xuanwu', Wu represents a dog, so thieves would have a face resembling a dog, with a sharp and narrow head. If the branch Chou is occupied by 'Xuanwu', Chou represents a cow, so the appearance would be like a cow, with a large head and rough eyes. The rest follow the same pattern. Another approach focuses specifically on the forms of the twelve earthly branches: Yin represents a short stature with fine mustache, Mao represents a slender and thin figure, Chen represents a long and square face, Si represents a thin and elongated body, Wu represents slanting eyes and a square, long face, Wei represents a short and small body, Shen and You represent white hair and a yellow face, Hai represents obesity, and Chou represents a light body with small eyes. Regarding complexion, Hai and Zi represent black, Yin and Mao represent green, Shen and You represent white, Si and Wu represent red, Wei represents yellow with a reddish tinge, Chen represents yellow with a green tinge, Chou represents yellow with a white tinge, and Xu represents yellow with a black tinge. Further, regarding the forms of the twelve heavenly generals: 'Tianyi' (the Nobleman) has a small and delicate body, 'Teng Snake' has small eyes and a sharp forehead, 'Qinglong' (Azure Dragon) has a beautiful mustache, 'Baihu' (White Tiger) has a large head and a short neck, 'Tianhou' (Heavenly Empress) has a refined and clear appearance, 'Taiyin' has delicate bones, 'Gouchen' has a plump and full figure, 'Taichang' has a broad forehead and face, and 'Xuanwu' has an ugly appearance. 'Tiankong' (Heavenly Void) has an old and worn appearance.

天乙莊重蛇陰冷，雀輕俊青龍文足，六合慢善，太常典雅，白虎威嚴猛鷙之類。裝飾看遁干，甲乙青衣之類。欲知帶破不完全，鬼賊相沖內去看。凡鬼上下所乘之處，若見沖剋，或上下重疊交戰，必主其人不完全。干戰主傷頭面，支戰主傷手足。若得申鬼，當建丙，即須頭面不堪見。

On temperament: "Tian Yi" (Nobleman) indicates seriousness, "Teng Snake" indicates coldness and cruelty, "Zhu Que" (Vermilion Bird) indicates agility and elegance, "Qing Long" (Azure Dragon) indicates literary talent, "Liu He" (Six Harmonies) indicates a gentle and kind nature, "Tai Chang" indicates elegance, and "Bai Hu" (White Tiger) indicates severity and ferocity. The other heavenly generals follow similar patterns. To determine clothing and adornment, look at "Dun Gan" (Hidden Stem) — that is, the heavenly stem hidden using the Six Jia method within the earthly branches. If the hidden stem is Jia or Yi (wood), its color is green, indicating the person wears green clothing; others can be similarly inferred. To determine if the person has physical defects, check where "Guan Gui" (Official Ghost) and "Zei Yao" (Thief's Trigram) clash: wherever there is a clash or conflict between the official ghost and the trigram, or where they overlap and fight, it indicates physical damage. If the conflict is on the day stem, it indicates injury to the head or face; if on the day branch, it indicates injury to the hands or feet. For example, if the trigram is Shen metal (ghost), and the hidden stem is Bing fire (Jia or Yi) that controls Shen, it indicates damage to the head or face, which is unappealing.

純陽男，純陰女，一陰二陽男，一陽二陰女。若陽神臨陽位是男，陰神臨陰位是女。更上下不比，看貴蛇朱勾青克白是陽將，後陰空合常是陰將，不消建干。純陽二句前金氏注云：小六壬反此推，一陰二句同。

The lesson pattern is entirely governed by the male if it is dominated by yang spirits, and entirely by the female if dominated by yin spirits. If there is one yin and two yang spirits, it still governs the male; if there is one yang and two yin spirits, it still governs the female. If a yang spirit is placed on a yang position, it is judged as male; if a yin spirit is placed on a yin position, it is judged as female. If the upper and lower positions are not in harmony, there is no clear decision, then one should refer to the yin and yang of the twelve heavenly generals: nobleman, Teng Snake, Vermilion Bird, Gou Chen, Azure Dragon, and White Tiger belong to yang generals (the character '克' in '青克白' is difficult to understand in context and is likely a transmission error), while Heavenly Empress, Tai Yin, Tian Kong, Liu He, and Tai Chang belong to yin generals. One can determine male or female based on the heavenly generals, without needing to calculate 'dun gan'. Jin Zhengyin noted in the margin before the two lines about 'pure yang' that the method of small six ram is opposite to this; the line about 'one yin and two yang' is also reversed in the same way.

旺氣為貴，衰氣為賤。天乙為貴，螣蛇為賤。太歲為至尊，月建為臺省之類。皆旺氣也。然而得地為貴，敗絕空亡之地為賤。經云：“貴人坐印為有祿是貴，敗絕空亡是賤。貴人坐印，甲以乙丑為貴，丑加申，是壬申為坐印，是有祿之人。”又如甲子日以辛未為貴，未加辰，見戊辰為坐印，戊助辛鬼剋日，是有祿之人來害貧賤者。如庚寅日遁丙在戌，戌臨亥，是火絕亥，鬼居亥為貧，是貧賤之人來害貴者。

When a heavenly stem is strong, it is considered noble; when weak, it is considered lowly. Among the Twelve Heavenly Generals, the "Tianyi" nobleman is the most noble, and "Teng Snake" is the most lowly. The "Tai Su" is the supreme deity, and the "Yue Jian" is like a high-ranking official, both belonging to strong energy. However, one must also consider where they fall: those that are in a favorable position are considered noble, while those that fall in a defeated, extinct, or empty position remain lowly. The classic text says: "When a nobleman sits on the official seal, it indicates a person with a fortune, hence noble; when it falls in a defeated, extinct, or empty position, it is considered lowly. So, when a nobleman sits on the official seal, for example, on a Jia day, the nobleman is Yi Chou, and Chou is placed on Shen. Shen's hidden stem is Ren Shen, and the water of Ren nourishes the wood of Jia, which is the official seal. This is called a nobleman sitting on the official seal, indicating a person with a fortune. Another example is on a Jia Zi day, where the nobleman is Xin Wei, and Wei is placed on Chen. Chen's hidden stem is Wu Chen, which also sits on the official seal. Wu earth supports Xin metal, and Xin metal is the official ghost of Jia wood, which comes to attack the day stem, indicating that a person with a fortune is coming to harm the poor and lowly. Another example is on a Geng Yin day, where the hidden stem is Bing fire on Xu, and Xu is placed on Hai. Fire is extinct in Hai, and the ghost deity residing in Hai indicates poverty, meaning that the poor and lowly are coming to harm the noble person."

親疏：合親，不合疏，日與辰自然相須，不可分為二歧，蓋日是人，辰是宅，豈有有身而無歸棲之所耶？故知三傳中，但與支合者便是我親。老少：孟為少，仲為壯，季為老。看所臨地上，又看有氣為少，無氣為老。新舊：旺為新，衰為舊，詳見六親新故中。

On the closeness of relations: those that are in harmony are close relatives, while those that are not in harmony are distant. The day stem and day branch are inherently dependent on each other and cannot be separated, because the day stem represents the person's body, and the day branch represents the dwelling. How could there be a body without a place to reside? Therefore, in the three transmissions, any that harmonize with the day branch are considered my relatives. On age: the four first branches (寅, 申, 巳, 亥) indicate youth, the four middle branches (子, 午, 卯, 酉) indicate middle age, and the four last branches (辰, 戌, 丑, 未) indicate old age; also consider the earth plate they are associated with and their vital energy—those with vitality are young, while those without vitality are old. On new and old: prosperity and strength indicate new, while decline indicates old, for detailed discussion see the section "New and Old Six Relations."

甲己子午九之類。上下得者為並，旺相為倍，休囚為減。假如乙亥日以丑為財，乘蛇，丑八蛇四，八四相併，為三百二十也。只用神將，不用地盤。

When discussing the quantity of things, the Earlier Heaven numbers are used: Jia, Ji, Zi, and Wu are all counted as nine, and the other heavenly stems and earthly branches are calculated in the same way. When two heavenly spirits are in harmony, their numbers are added together. If a spirit is prosperous and strong, its number is doubled; if it is weak and confined, its number is reduced. For example, on a Yihai day, Chou earth is considered the wealth. Chou is occupied by the Teng Snake. The number of Chou is eight, and the number of Teng Snake is four. These two numbers are combined to calculate a total of three hundred and twenty. Here, only the numbers of the Heaven Plate spirit and the occupying Heavenly General are considered, not the numbers of the Earth Plate.

方華谷云：“參之天將所因之事，可以考求。以神多寡之數有定故也。子午九，丑未八，寅申七，卯酉六，辰戌五，巳亥四，上下參合，其數可知。至如上寅而下子，七九乘之為六十三，旺相多倍，囚死減半，休當十六之本數，歲月值建而多加之。十六之數，於寅子言。后九、貴八、龍七、合六、勾五、蛇四、雀九、常八、虎七、陰六、空五、元四。”附：水、火、木、金、土；一、二、三、四、五；羽、徵、角、商、宮。

Fang Huagǔ said: "By combining the affairs governed by the Heavenly Generals, one can deduce the numbers, because the number of the divine generals is fixed. For instance, Zi and Wu are nine, Chou and Wei are eight, Yin and Shen are seven, Mao and You are six, Chen and Xu are five, and Si and Hai are four. By combining the upper and lower generals, the number can be determined. For example, if the upper general is Yin and the lower is Zi, seven and nine are multiplied to get sixty-three. If the general is in a prosperous and strong state, the number is doubled; if in captivity or death, it is halved; if in rest, the base number sixteen is taken—this sixteen is derived from adding seven and nine. If the year or month ruler is present, the original number should be added. The numbers for the twelve Heavenly Generals are: Heavenly Empress nine, Nobleman eight, Azure Dragon seven, Liu He six, Gou Chen five, Teng Snake four, Vermilion Bird nine, Tai Chang eight, White Tiger seven, Tai Yin six, Tian Kong five, and Black Tortoise four." The correspondence between the Five Phases and the Five Sounds is as follows: Water corresponds to one and the sound Yu, Fire to two and the sound Zheng, Wood to three and the sound Jue, Metal to four and the sound Shang, and Earth to five and the sound Gong.

亥子為江湖，寅卯為山林，丑田，未井，午市，巳窯，申為囤場，戌為營寨，辰為衙庭，酉為城郭。宅舍：子為房，丑壁，寅過路，卯酉門，辰積壤，巳廚，午堂，未園圃井，申過路長道，戌浴堂，亥廁水溝。又上下相加取之，假如丑加亥為橋，未加亥為井，亥加定為樓臺之類。

On the location:亥 and 子 represent rivers and lakes, 寅 and 卯 represent mountains and forests, 丑 represents fields, 未 represents wells, 午 represents bustling markets, 巳 represents kilns and stoves, 申 represents warehouses, 戌 represents military camps, 辰 represents government offices. Further, regarding the parts within a house: 子 represents the bedroom, 丑 represents walls, 寅 represents corridors, 卯 and 酉 represent doors, 辰 represents accumulated soil, 巳 represents the kitchen, 午 represents the main hall, 未 represents gardens and wells, 申 represents long passageways, 戌 represents bathrooms, 亥 represents toilets and ditches. One can also combine the Heaven Plate and Earth Plate to derive meanings. For example, 丑 added to 亥 represents a bridge, 未 added to 亥 represents a well. If 亥 is added to another branch, it represents towers or buildings (the original text says 「亥加定」, but 「定」 is not a branch, so there may be an error in transmission).

以用神為方，中傳為去處，末為所止之處。又逃者初出門外，剛責中，柔責末，為止處。假如壬剛午日，中傳卯，主賊人門前有大路，兩邊垂柳成陰。丑加子金氏旁註云：未加中，住前有大坑，有橋真入門前路。如戊剛申日卯酉上，主門前有大驛路金氏“卯”旁註“末”，“酉”旁註“中”，巳日平頭殺，是僧家。

Divination for tracing the traces and reasons of thieves and runaways: use the 'Useful God' to determine the direction, the 'Middle Transmission' to determine where they are going, and the 'Final Transmission' to determine where they are staying. When a runaway first leaves home, on a yang day the 'Middle Transmission' is responsible, and on a yin day the 'Final Transmission' is responsible, indicating where they will take shelter. For example, on a Renwu day, which is a yang day, if the 'Middle Transmission' is卯 (Mao), which represents wood and roadside willows, it indicates that there is a wide road in front of the thief's house, with willows on both sides. If丑 (Chou) is added to子 (Zi) (Jin Zhengyin note: alternatively written as 'Wei added to Zhong'), it indicates that there is a big pit in front of the residence, with a bridge facing the road in front of the door. Another example is on a Wushen day, which is a yang day, if卯 (Mao) and酉 (You) are above it (Jin Zhengyin note: 'Mao' is marked as 'Final Transmission' and 'You' is marked as 'Middle Transmission'), it indicates that there is an official road and post road in front of the door. On a巳 (Si) day, which is 'Ping Tou Sha', it indicates that the person is from a Buddhist family.

乙柔日看天罡加處，主賊家住有竹木藤蔓，草木纏繞之處。用貴人並三傳俱在日辰前，主占人住前巖。金日納音遙寅日艮為山，若三傳日辰亥子水，前有池塘，如壬癸申酉日主溪澗眾源，隨水勢直下。戌亥相加，在蹊岸灘磧之隱所。寅卯木居日辰前，地名前山前塢，亦名東村。加南南村，加西西村，加北北村之所。

On a Yi day, which is a flexible day, one should look at the position of Tiangang (Chen) to determine the location of thieves, who live in areas with bamboo, trees, vines, and dense vegetation. If the Useful God, Nobleman, and Three Transmissions all fall before the Day Branch, it indicates that the person involved lives in an area with rocks in front. On a day with the Nayin sound element of metal, the remote position of寅 (Yin) is taken, and since寅 is the Gen hexagram (mountain), it also indicates a mountain in front. If the Three Transmissions and Day Branch meet亥 (Hai) or子 (Zi) water, it suggests a pond in front of the door. On days of壬 (Ren) or癸 (Gui) and申 (Shen) or酉 (You), there are many streams and rivers converging, flowing continuously downward. If戌 (Xu) and亥 (Hai) are combined, it indicates a hidden location by a narrow path, near a sandy beach or rocky shore. If寅 (Yin) or卯 (Mao) wood is before the Day Branch, the place is called Front Mountain or Front Valley, also known as East Village. If it is added to the south, it is South Village; if to the west, it is West Village; if to the north, it is North Village.

用日辰三傳俱貴人後，其賊家地名後塢，對見丑為田，後郭後山；見寅卯為後塢，見申午為後路，亥子為後塘，申酉為後坑，後塘後源。若庚子辛丑納音土，贓物藏於土窖；若甲子乙丑納音金，甲午乙未金，皆滋磧砂石土。若潤下水，必折東。三日後，自西轉東。凡辰戌丑未四墓，主墳窖穴寶。

If the useful god, the day branch, and the three transmissions all fall after the nobleman, then the thief's place name will have the character "hou" (after), such as "houwu" (after village). Comparing this, if the branch is "chou" (ox), it indicates "tian" (field), "houtuo" (after village), "houshan" (after mountain); if the branch is "yin" (tiger) or "mao" (rabbit), it indicates "houtuo"; if the branch is "shen" (monkey) or "wu" (horse), it indicates "houlu" (after path); if the branch is "hai" (pig) or "zi" (rat), it indicates "houtang" (after pond). If the nayin sound element is "gengzi" or "xinchou" which belong to earth, the stolen goods are hidden in an earth cellar. If the nayin sound element is "jiazi" or "yichou" which belong to metal, or "jiawu" or "yiwei" which belong to metal, the stolen goods are hidden in sandy and stony areas. If the nayin sound element is "runxia" (moistening and descending) water, the stolen goods will definitely head east, and after three days, they will turn from west to east. All branches of the four grave earths (chen, xu, chou, wei) indicate places for burial, cellars, and caves where treasures are hidden.

又子為溪，亥為陂，戌為灘，只如戌酉申三傳占外婦，走西北角，近谷邊。戊己日為陂頭，壬癸日為古溪，癸日丑為流竇；若舊太歲為古塘古溪，新太歲為新塘新溪之所。

The child represents a small stream,亥 represents a pond,戌 represents a riverbank. For example, if the three transmissions are戌,酉,申, and the divination is about a woman encountered outside, it indicates she is heading towards the northwest corner, near the edge of a valley. On戊 or己 days, the main focus is at the head of the pond; on壬 or癸 days, it is at an old stream. On癸 day, encountering丑 indicates the mouth of a flowing stream. If it meets the old master, it refers to an old pond or old stream; if it meets the new master, it refers to a new pond or new stream.

卯為竹木，寅為大林，卯為木為井，加土為車，加未為園林，加辰為山崗林木，加丑為墳林，加戌為溪塘，加丑為田野，加亥為草澤，卯加戌，舊屋接新，加申欲動，加子加酉崩廢屋下。子加卯，望東北方有人修屋及門戶，卯加午，婦人家藏，卯乘元武加申上，逃者必在西南方城市中藏。

The trigram Mao represents bamboo and trees; Yin represents large forests. Mao also represents a well. When Mao is placed on top of earth, it signifies a cart. When combined with Wei, it indicates a garden. When combined with Chen, it represents a mountain ridge with trees. When combined with Chou, it signifies a graveyard with trees. When combined with Xu, it indicates a stream or pond. When combined with Chou again, it represents fields. When combined with Hai, it signifies marshy land. When Mao is combined with Xu, it indicates an old house being extended with a new one. When combined with Shen, it suggests a planned move. When combined with Zi or You, it indicates hiding beneath a collapsed and abandoned house. When Zi is combined with Mao, it suggests looking towards the northeast and seeing someone building a house and its entrance. When Mao is combined with Wu, it indicates hiding within a woman's home. When Mao is combined with Xuanwu and placed on Shen, it indicates that a fugitive is hiding in a city in the southwest.

破者，損也。亥破寅，納音水日，為破塘破溪。納音土日，為破山崩石之名。午破卯，火日破屋，水日溪，辰破丑，主破田荒墳之所。諺云“破者，廢也。”酉破子，崩摧山石之所，水日灘磧古潭，丑破田，辰古冢，戌廢窯，未夏天井。納音即甲子乙丑金，丙寅丁卯火是也。

The term "pò" means destruction. When亥 (Hai) breaks寅 (Yin), if the day's nayin sound element belongs to water, it indicates broken ponds and broken streams; if it belongs to earth, it indicates broken mountains and landslides. When午 (Wu) breaks卯 (Mao), if the day's nayin sound element belongs to fire, it indicates destroyed houses; if it belongs to water, it indicates streams. When辰 (Chen) breaks丑 (Chou), it indicates ruined fields and old graves. A common saying goes: "pò means abandonment." When酉 (You) breaks子 (Zi), it indicates places where mountains and rocks collapse; if the day's nayin sound element belongs to water, it indicates sandy beaches, gravel, and ancient ponds. Seeing丑 (Chou) indicates ruined fields; seeing辰 (Chen) indicates old graves; seeing戌 (Xu) indicates abandoned kilns; seeing未 (Wei) indicates corridors, eaves, and courtyard areas. The nayin sound element referred to here means that for days like Jiazi (Jiazi) and Yichou (Yichou), the nayin sound element belongs to metal; for days like Bingyin (Bingyin) and Dingmao (Dingmao), the nayin sound element belongs to fire.

刑者，險崩屈曲荒廢也。如寅刑巳，若元臨寅，主賊在破山中藏，此論甲乙日也。若金日巳申，為山石。戊日主疊土處，藏崩陷之所。申刑寅日山險壞，林木之下，藏樵夫小徑，屈曲之中。丑刑戌，古墳丘冢之中，戌刑未，舊荒廢園圃，或有古井藏匿。

the so-called "crime" refers to dangerous, broken, winding, and abandoned terrains. For example, the刑 between寅 and巳, if the Black Tortoise is present on寅, it indicates thieves hiding in broken mountains, which applies to days of Jia and Yi. If the day's Nayin sound element is metal and there is巳 or申, the hiding place is among rocks and stones. On Wu days, the hiding place is in layers of soil, concealed in collapsed and sunken areas. On days of刑 between申 and寅, the mountains are steep and ruined, with hiding places under trees, along paths used by woodcutters, and in winding areas. On days of刑 between丑 and戌, the hiding place is within ancient tombs and mounds. On days of刑 between戌 and未, the hiding place is in abandoned old gardens, or near old wells that can be used for concealment.

沖者，橫也。亥子為橫塘橫溪，丑寅為橫山，丑未為橫田橫丘之名。辰戌為橫崗橫隴；寅申為橫石橫崗；返吟為遠，水日寅申沖為西溪西園，丑長田未南田，加亥加巳新田拗地，彎曲之所。未加丑古田，或加辰古槨。

The term "chong" refers to "crossing" or "horizontal." When亥 and子 conflict, it indicates places like cross ponds or cross streams. When丑 and寅 conflict, it indicates cross mountains. When丑 and未 conflict, it indicates cross fields or cross hills. When辰 and戌 conflict, it indicates cross ridges or cross ridges. Whenever "fan yin" is encountered, it suggests long distances. If the current day's nayin is water and寅 and申 conflict, it indicates places like western streams or western gardens. Seeing丑 indicates long fields, seeing未 indicates fields to the south. Adding亥 or巳 indicates newly cultivated fields or low and winding land. If未 is added to丑, it indicates ancient fields; if added to辰, it indicates ancient coffins.

害者，直也，為長也。申亥為直源長塘。酉戌為直崗直隴。子未為直溪直塘，長溪長畔。丑午為長橋直坑。六合者，雙也。卯戌為雙峰，子丑為雙溪雙塘雙橋，寅亥為雙林雙塘雙墳，辰酉以新合舊，新冢溪澗之所。巳申為雙路，雙破損屋宅，新墳之所；午未為雙池，園亭，臺閣所藏。

The so-called "six harms" refer to the meanings of "straight" and "length." The harm between Shen and Hai indicates straight water sources and long ponds. The harm between You and Xu refers to straight ridges and straight hills. The harm between Zi and Wei refers to straight streams, straight ponds, long streams, and long banks. The harm between Chou and Wu refers to long bridges and straight pits. The so-called "six harmonies" refer to the meaning of "double." The harmony between Mao and Xu refers to double peaks. The harmony between Zi and Chou refers to double streams, double ponds, and double bridges. The harmony between Yin and Hai refers to double forests, double ponds, and double graves. The harmony between Chen and You is a new combining with the old, referring to new graves and places by streams. The harmony between Si and Shen refers to double roads, two damaged houses, and places of new graves. The harmony between Wu and Wei refers to double pools, gardens, pavilions, and places where terraces are hidden.

三合者，三也，參差不齊也。寅午戌地名三峰，岩石穴竇中；亥卯未園林野基，居東；納音水日為三湖九江之所。申子辰為三溪三塘，始自西南，三日後定東也。巳酉丑為三坑三峰三隴之下。

The concept of "Triple Harmony" refers to the number "three" and signifies something uneven or irregular. The combination of寅, 午, and 戌 forms a fire triple harmony, and places named "Sanfeng" (Three Peaks) indicate locations within rocky caves. The combination of亥, 卯, and 未 forms a wood triple harmony, associated with gardens and old foundations in the eastern direction; if the day's Nayin sound element element is water, it suggests areas like three lakes and nine rivers, typical of water towns. The combination of申, 子, and 辰 forms a water triple harmony, associated with three streams and three ponds, initially heading southwest but settling eastward after three days. The combination of巳, 酉, and 丑 forms a metal triple harmony, associated with locations beneath three pits, three peaks, and three ridges.

知一伏吟近，返吟遠。又遠近用關梁，春寅卯辰以後丑為關，前巳為梁，即如元武加巳上，為五里內之數午未上。夏巳午未以辰為關，申為梁；秋申酉戌以未為關，亥為梁；冬亥子丑以戌為關，寅為梁。關內為近數，關外為遠數。關內十里以下，樑上五里以下，過關外又增，數有遠近推之。

All lesson patterns such as "Zhi Yi" and "Fu Yin" indicate near events, while "Fan Yin" indicates distant ones. Additionally, "Guan" and "Liang" can be used to determine near or far: in spring, the three branches Yin, Mao, and Chen are in season, with the previous branch Chou as Guan and the next branch Si as Liang. For example, if "Xuan Wu" is placed on Si, it indicates a distance of five li or less; if placed on Wu or Wei, the distance is calculated accordingly. In summer, the three branches Si, Wu, and Wei are in season, with the previous branch Chen as Guan and the next branch Shen as Liang. In autumn, the three branches Shen, You, and Xu are in season, with the previous branch Wei as Guan and the next branch Hai as Liang. In winter, the three branches Hai, Zi, and Chou are in season, with the previous branch Xu as Guan and the next branch Yin as Liang. If a branch falls within Guan, it indicates a near distance; if it falls outside Guan, it indicates a far distance. Distances within Guan are less than ten li, and distances within Liang are less than five li. Beyond Guan, the distance increases progressively according to the near or far calculation.

三合主三日百里外；六合，主五里、五十里。木三里、三十里。樑上近數，土主五里，木三里，金四里，火二里，水一里。

Any formation of Triple Harmony indicates a distance of three days and beyond a hundred miles; any formation of Liu He indicates a distance of five or fifty miles; those belonging to wood indicate three or thirty miles. If it falls on a beam, the near distance is used: those belonging to earth indicate five miles, those belonging to wood indicate three miles, those belonging to metal indicate four miles, those belonging to fire indicate two miles, and those belonging to water indicate one mile.

關外遠，潤下三百里，炎上、曲直、稼穡、從革二百五十里，遊子遠去千里。天罡為陽關，三傳過辰上，主去遠。河魁為陰關，三傳過戌上，主遠去。遠道可上下相加，如戌加申，戌五申七五七三十五里，三百五十里遠。若旺相倍而增之。用神囚死，因而減數。三傳日辰見六丁及馬、太陰、太乙、神后主逃者遠，不可追也。

Once the person has passed the gate, the distance is considered far. For the Nayin sound element belonging to 'Runxia' water, the distance is three hundred li. For 'Yan Shang' fire, 'Qu Zhi' wood, 'Jia Se' earth, and 'Cong Ge' metal, the distance is two hundred and fifty li. If the 'You Zi' evil spirit is present, the distance is a thousand li. The 'Tiangang' Chen is the Yang Gate; if the three transmissions pass through the Chen position, the distance is far. The 'Hekui' Xu is the Yin Gate; if the three transmissions pass through the Xu position, the distance is also far. For long distances, add the numbers of the upper and lower deities and multiply them. For example, if Xu is placed on Shen, Xu's number is five and Shen's number is seven, five times seven is thirty-five, which equals thirty-five li. Adding one more position makes it three hundred and fifty li. If the deity is prosperous and strong, the distance doubles. If the useful god is in a state of imprisonment or death, subtract the number accordingly. If the three transmissions and the day branch encounter the Six Ding deity, the post-horse, Tai Yin, Tai Yi, and Shenhou, it indicates that the person who has fled has gone far and cannot be caught.

支前為前，支後為後。陰為前初傳也，再傳為後。假如天罡為墳，地盤上辰，上見酉，為前，酉為門戶，上見朱雀，前門有符篆。再傳酉，上見寅為後，上乘白虎，後有石虎或廟宇之類。

The position before the day branch is considered "front," and the position after the day branch is considered "back." In terms of the three transmissions, the first transmission arising from the hidden spirit is considered front, and the second transmission is considered back. For example, if "Tiangang" (Chen) is the master of the grave, and the earth plate's position of Chen has the酉 (You), this is front. Since You governs the gate, if You is accompanied by "Vermilion Bird," it indicates that there is a talisman on the gate of the grave. If another transmission comes to You, and You has the寅 (Yin), this is back. If Yin is accompanied by "White Tiger," it indicates there is a stone tiger or a temple or similar structure behind the grave.

日上發用為高，辰上發用為下。假如占訟，在高為吊，在低為縛。占失物，用在日上，物在高處；用在辰上，物在低處。“高下”之前，原本失抄一節：左右 子作宅，丑為左鄰，亥為右鄰，午為對鄰。看其上所見之神，與日干上神，比和為順，刑戰為不睦。假如左右上下之神，自克其下，彼家凶衰。若白虎死氣則死喪，朱雀則口舌，元武則盜失之類也。

Calculations based on the day stem are considered higher, while those based on the day branch are considered lower. For example, in divination regarding legal disputes, if the matter is in a higher position, it indicates being lifted up, while if it is in a lower position, it indicates being bound. In divination regarding lost items, if the useful god is on the day stem, the item is in a high place; if the useful god is on the day branch, the item is in a low place. The original text omitted the section on 'left and right' before the section on 'high and low'. The text on 'left and right' reads: take the rat as one's own residence, the ox as the left neighbor, the pig as the right neighbor, and the horse as the opposite neighbor. Observe the gods seen by these positions and compare them with the gods on the day stem: if they are like and harmonious, it indicates harmony between the two households. If there is mutual conflict and struggle, it indicates discord between the two households. If the gods of the left and right and above are themselves attacking the earth plate below, it indicates misfortune and decline for that household. If the upper god is 'White Tiger' and it coincides with death qi, it indicates death in the household; if it is 'Vermilion Bird', it indicates disputes and conflicts; if it is 'Black Tortoise', it indicates theft and loss. The rest can be interpreted in a similar manner.

式中名義多異名同實，故表出之。兄弟、比肩、劫財、奪財、羊刃，又曰比劫、奪刃。父母：印綬、印梟、本、日本、長生。妻、財。官鬼、克賊。子孫、救神、盜氣、又曰子、竊、耗、脫、散。

In the Six壬 system, terms often have different names but refer to the same concept, so they are listed here for reference. Those of the same type as the day stem are called "brothers," also known as "similar stems," "robber wealth," "seized wealth," and "Yangren," and are commonly abbreviated as "similar stems" or "seized edges." Those that generate me are called "parents," also known as "imperial seal," "imperial枭," "origin," "Japanese origin," and "growth." Those I overcome are called "spouse," also known as "wealth." Those that overcome me are called "official ghosts," also known as "overcoming" or "thief." Those I generate are called "sons and daughters," also known as "rescue deity" and "stealing qi," and are commonly abbreviated as "sons," "theft," "consumption," "loss," and "dispersion."

日干、我、身、人。辰、支、他、彼、宅、地方、道行、下。將、天乙、天將、天官、貴人、上、外。神、月將、神后等也。天盤、天上、內、中。臨、加、覆、留、落、踏、陷、入。戰、傷。

Under the term "Day Stem," it is also called I, self, or person. Under the term "Day Branch," it is also called branch, other, him, place, domain, way, and below. Under the term "General," it is also called Heavenly Ethereal, Heavenly General, Heavenly Official, Nobleman, above, and outside. Under the term "God," it is also called Month General, Shenhou, and so on. Under the term "Heavenly Plate," it is also called Heaven Above, inside, and middle. To indicate a relationship of being overlaid, there are several terms: approach, add, cover, stay, fall, step on, sink, and enter. To indicate mutual control or conflict, there are two terms: battle and injure.

乘、為、作、得、建、被、持、帶、扶、助。伏、住。葉、賊、制、入、受、爭。氣、天時。來、遠近皆可。俱同。傳、傳歸、傳入、傳終、傳內、傳外、傳進、傳出回、傳旺、傳墓、傳生、傳絕。中末，兼地盤者。彼此、彼各、彼己、彼我、互遞、互相、遞相、支干上下，凡對言者，人宅雙為法等。停、均。

It is said that terms expressing carrying, serving as, obtaining, include: "sheng" (to ride), "wei" (to be), "zuo" (to make), "de" (to obtain), "jian" (to build), "bei" (to be subjected to), "chi" (to hold), "dai" (to carry), "fu" (to support), and "zhu" (to assist). Terms expressing concealment and stillness include: "fu" (to hide) and "zhu" (to stay). Terms expressing mutual coordination, mutual infringement, and mutual control include: "ye" (which means "cooperation"), "zhe" (to steal or infringe), "zhi" (to control), "ru" (to enter), "shou" (to receive), and "zheng" (to contend). Terms expressing the waxing and waning of seasonal energies are called "qi" (energy), also called "tian shi" (heavenly time). The term "lai" (to come) is used to express coming and going; it can be used for both near and far, and its usage is consistent. The terms for "san chuan" (three transmissions) include: "chuan" (transmission), "chuan gui" (transmission returning), "chuan ru" (transmission entering), "chuan zhong" (transmission ending), "chuan nei" (internal transmission), "chuan wai" (external transmission), "chuan jin" (transmission advancing), "chuan chu" (transmission exiting), "chuan wang" (transmission of prosperity), "chuan mu" (transmission of burial), "chuan sheng" (transmission of generation), and "chuan jue" (transmission of extinction). When referring to "zhong" (middle) and "mo" (end), the Earth Plate is included in the calculation. All terms that are used in pairs include: "bi ci" (each other), "bi ge" (each respective), "bi ji" (each self), "bi wo" (each other), "hu di" (mutual exchange), "xiang xiang" (mutual), "di xiang" (reciprocal), and "zhi gan shang xia" (upper and lower of branch and stem). When laws are established by comparing both the person and the dwelling, they all fall into this category. Terms expressing balance and impartiality include: "ting" (balance) and "jun" (equity).

右中式心法一通，皆恆有得於心者，與人談壬，未嘗出此。蓋自黃帝作式，曰太一壬遁，以人謀參之天，中式。蓋專理人事者也。夫心者，身之主，神明之舍也。法者，則也，效也。神而明之，可則可效。雖天一君，式中之尊，法天則地，開造化門，不有發斷，孰知其神？

The above passage from "The Chinese Heart Method" is all that I, Zhu Heng, have gained in my heart over the years. In my lifetime, when I have discussed the Six壬 (Liuren) with others, I have never gone beyond this scope. Since the Yellow Emperor created the style disk, there are three styles known as "Taiyi," "Liuren," and "Dun Jia." All of them use human affairs to verify the heavenly way. Among these, the Liuren style specializes in handling matters of the human world. The term "heart" refers to the master of the body, the dwelling place of the divine spirit; the term "method" refers to a standard, a model to be followed. If one can divine the way, then this method can both serve as a standard and be a model to follow. Although "Tianyi Nobleman" is the supreme deity in the style disk, capable of emulating heaven and earth and opening the gate of creation, if it is not used to make predictions and judgments, who could know its profound mystery?

達觀天一發微，維一為道，萬化之基，甲拆癸歸，亥子滋，莫不有數，觀數有原，巡入式門，端推五行，妙在生生，曰親曰疏，有喜有畏。述六親變化，惟權在中，量彼輕重，分明知識，定為五要權衡，名殊義同，總由中式法，以告來昆。洪武十年五月十日朱恆謹志。

Looking at it broadly, the initiating transmission of the Nobleman of Heaven (天一贵人) reveals the most subtle principles: this single 'one' represents the Dao, the fundamental basis for the transformation of all things. Jia governs the sprouting of grass and trees, Gui governs the concealment and measurement of the end, Zi and Hai govern the generation of water vapor, and none of them lacks a fixed number; observing these numbers also has an original source. Following the order to enter the gate of the formula disk, properly deducing the Five Phases, its subtlety lies in the continuous generation and renewal. Thus, there are close and distant relations, some pleasant and some ominous. I explain the changes of the Six Relations, with the key being a 'balance'—measuring the weight of each, distinguishing understanding clearly, thus composing the essay 'Five Essential Balances'. As for expressions with different names but the same meaning, they all ultimately return to the method of 'Middle Style', and I have written them down to inform future fellow practitioners. Recorded by Zhu Heng on the tenth day of the fifth lunar month in the tenth year of Hongwu.

前後引從升遷吉（用在干前引，末在干後從），首尾相見始終宜。簾幕貴人高甲第，催官使者赴官期。六陽數足須公用（子、寅、辰、午、申、戌），六陰相逐盡昏迷（未、酉、亥、丑、卯、巳）。旺祿臨身徒妄作，權攝不正祿臨支。避難逃生須棄舊，朽木難雕別作為。

The useful god is located before the day stem, which is like leading the way ahead; the final transmission is located after the day stem, which is like following behind. Having a guide in front and a follower behind indicates good fortune in promotion. When the first and final transmissions are connected at both ends and meet each other, it indicates that matters have a beginning and an end, and whatever plans are made will be suitable. Night nobleman is also called "curtain and curtain nobleman," encountering it indicates success in exams. If the month builder or the year stem arrives with the nobleman, it is called "official promotion messenger," indicating a definite time for taking office. If all three transmissions are composed of the six yang branches Zi, Yin, Chen, Wu, Shen, and Xu, the yang numbers are sufficient, and the matter will certainly relate to government affairs; if all are composed of the six yin branches Wei, You, Hai, Chou, Mao, and Si, the yin energy follows each other, and matters will be obscure and unclear. Although the day's fortune is strong, if it only appears on the day stem itself, it seems powerful but in reality is just empty movement with no results; if the fortune god does not appear on the day stem but on the day branch, it indicates temporary authority and improper status. To avoid danger and escape, one must abandon the old path; rotten wood is hard to carve, and gods that are weak and confined cannot be used, so one must make alternative plans.

眾鬼雖彰全不畏，雖憂狐假虎威儀。鬼賊當時無畏忌，傳財太旺反財虧。脫上逢脫防虛詐，空上乘空事莫追。進茹空亡宜退步，踏腳空亡進用宜。胎財生氣妻懷孕，胎財死氣損胎推。

The three transmissions of official ghosts are fully revealed in the chart, but as long as the day stem has vitality and is protected by a saving deity, there is no need to fear at all; even if one feels anxious inside, it is merely an empty show of power. Although official ghosts and thieves' lines may be in their prime and timely, if they are controlled, they pose no threat. Conversely, if the three transmissions indicate excessive wealth lines, and wealth is abundant while the body is weak, it leads to financial loss. If there is a loss of vitality and another loss of power, one should be cautious of deceit and fraud. If the empty wasteland is occupied by the sky void, the matter will fail, and there is no need to pursue it further. If the lesson with 'advancing and eating' forms a chain and falls on the empty wasteland, it is better to retreat rather than advance. If the ground plate is empty, it is better to take initiative and make use of it. If the fetal deity and wealth line share vital energy, it indicates the wife is pregnant; if the fetal deity and wealth line are in a state of death energy, it suggests a miscarriage or loss of the fetus.

交車相合交關利，上下皆合兩心齊。彼求我事支傳干，我求彼事干傳支。金日逢丁凶禍動，水日逢丁財動之。傳財化鬼財休覓，傳鬼化財錢險危。眷屬豐盈居狹宅，屋宅寬廣致人衰。

The heavenly stem and earthly branch spirits above and below intersect and combine, called "intersecting and combining," indicating favorable matters related to trade and mediation. If both above and below combine harmoniously, it signifies mutual harmony and unity between the parties. The three transmissions moving from the day branch to the day stem indicate matters where the other party seeks me; moving from the day stem to the day branch indicates matters where I seek the other party. On days with庚 or 辛 (metal) stems encountering the "丁 spirit," misfortune is likely to occur; on days with 壬 or 癸 (water) stems encountering the "丁 spirit," wealth is likely to be activated. If the three transmissions transform from the wealth hexagram to the official ghost hexagram, there is no need to search for wealth; if they transform from the official ghost hexagram to the wealth hexagram, wealth may be present but with hidden dangers. A household with many people living in a small house indicates people overpowering the dwelling; a dwelling that is too spacious with few people may instead lead to a decline in population.

三傳遞生人舉薦，三傳互克眾人欺。有始無終難變易，苦去甘來樂里悲。人宅受脫俱招盜，干支皆敗事傾頹。末助初兮三等訟，閉口卦體兩般推。太陽照武宜擒賊，后合占婚豈用媒。

Three transmissions that mutually generate indicate that someone will recommend and promote the matter. Three transmissions that mutually overcome each other indicate that one will be oppressed and bullied by others everywhere. If the lesson pattern starts but does not end, the matter is difficult to change or alter. If it is first bitter and then sweet, one should still beware of joy turning to sorrow. If the day stem and day branch are both drained, it indicates attracting thieves. If both the day stem and day branch fall into a losing position, the matter will certainly collapse and fail. If the final transmission generates and supports the initial transmission, the lawsuit should be viewed in three categories. For the lesson pattern of "closed mouth," there are two different methods of interpretation. If the "sun" month general shines upon the "black tortoise," it is suitable for capturing and apprehending thieves. If both the "heavenly empress" and "six harmony" appear in a divination about marriage, the two parties will naturally harmonize, and there will be no need for a matchmaker.

富貴干支逢祿馬。〔第四十二法〕尊崇傳內遇三奇。害貴訟直作曲斷，課傳俱貴轉無依。晝夜貴加求兩貴，貴人差迭事參差。貴雖在獄宜臨干，鬼乘天乙乃神祗。

When the Day Stem and Day Branch encounter the禄神 and the Post-horse, it indicates wealth and honor. The following is the forty-second method: if the Three Transmissions contain the Three Marvels, it signifies high respect and prestige. If the Six Harmful Influences injure the Nobleman, even though the case is just, it may result in a loss in court. If there are Noblemen throughout the three transmutations, having too many Noblemen may lead to lack of support. When both the daytime Nobleman and nighttime Nobleman appear together, one can seek help from two Noblemen at the same time. If the Nobleman appears in reverse order, the affairs will be inconsistent. Even if the Nobleman is in the 'Jail' position, it can still be used if it is on the Day Stem. If the official ghost is accompanied by the Heavenly Ethical Nobleman, it is likely due to supernatural interference.

兩貴受克難干貴，二貴皆空虛喜期。魁度天門關隔定，罡塞鬼戶任謀為。兩蛇夾墓凶難免，虎視逢虎力難施。所謀多拙逢網羅，天網自裹己招非。費有餘而得不足，用破身心無所歸。

Day and night, both noblemen are restrained and unable to seek help from them; when both noblemen fall into kongwang, the good news is just an empty promise. The "Hekui" (戌) is placed on the亥 position at the heavenly gate, and the obstruction is fixed, so matters cannot be carried out smoothly. The "Tiangang" (辰) blocks the巳 position at the ghost gate, preventing evil influences from entering or leaving, thus allowing one to act freely. The two "Teng Snake" trap the tomb god, leading to inevitable misfortunes; the "White Tiger" is present again, meeting another White Tiger, resulting in a stalemate where strength cannot be exerted. Most endeavors will be clumsy and fail, indicating encountering a heavenly net; the heavenly net wraps itself, inviting trouble. What is spent exceeds what is gained; the useful god is broken, leaving both body and mind without a place to rest.

華蓋覆日人昏晦，太陽射宅屋光輝。干乘墓虎無占病，支乘墓虎有伏尸。彼此全傷防兩損，夫婦蕪淫各有私。干墓並關人宅廢，支墳財並旅程稽。受虎克神為病症，制鬼之位乃良醫。

The Huagai spirit covers the day stem, indicating confusion and stagnation; the Sun Moon General shines upon the day branch, signifying brilliance and radiance of the dwelling. If the day stem is occupied by the Tomb Spirit (mound spirit) and also by the White Tiger, it is not suitable for divination regarding illness; if the day branch is occupied by the mound spirit and also by the White Tiger, there is an indication of hidden corpses and old calamities within the house. If both sides are harmed and attacked, there is a risk of mutual loss; husband and wife are both indulging in improper behavior, indicating they each have secret affairs. If the day stem enters the墓 (mound) and encounters obstruction, both the person and the dwelling will suffer decline; if the day branch is in a graveyard and wealth lines are also present, travel and journeys will be delayed. The spirit that is attacked by the White Tiger is the location of the illness; the position that can control the official ghost is where the skilled physician is located.

虎乘遁鬼殃非淺，鬼臨三四訟災隨。病符克宅全家患，喪吊全逢掛縞衣。前後逼迫難進退，空空如也事休追。賓主不投刑在上，彼此猜忌害相隨。互生俱生凡事益，互旺皆旺坐謀宜。

The White Tiger is riding on the hidden stem's official ghost, causing deep calamity; if the official ghost is present in the third or fourth lesson, lawsuits and misfortunes will follow one after another. The Bingfu restrains the day branch representing the residence, indicating illness for the whole family. The Mourning-and-Condolence spirit and the Guest spirit appear together, suggesting the need to hang white mourning clothes at home. Being pressed from both front and back, one is in a dilemma; the situation above and below is empty, so there is no need to pursue further. If the host and guest sides do not align, it is because the punishment falls on the upper deity; mutual suspicion and unease arise when the six harms accompany. If the upper and lower sides mutually generate and support each other, both receive life qi, and all matters are beneficial; if the upper and lower sides mutually prosper and strengthen each other, both receive prosperity qi, and it is suitable to sit and plan.

干支值絕凡謀決，人宅皆死各衰羸。傳墓入墓分憎愛，不行傳者考初時。萬事喜忻三六合，合中犯殺蜜中砒。初遭夾克不由己，將逢內戰所謀危。人宅坐墓甘招晦，干支乘墓各昏迷。

The day stem and day branch both fall in the place of extinction, so any plans or aspirations must be decisively resolved; both person and dwelling fall in death qi, with both sides weak and frail. Whether the three transmissions come from the grave or enter into the grave, one must distinguish whether it is loathsome or endearing; when encountering non-transmitting Hidden Chant, one should return to examine the first transmission and the time of divination. All things are joyful, mostly due to meeting triple harmony and liu he; but if within the harmony there is an Inauspicious Sha, it is like砒霜 hidden in honey. The first transmission starts off being squeezed by upper and lower forces, so the matter is not under one's control; when the heavenly general and the riding god fight internally, the matter becomes dangerous. Both person and dwelling sit on the grave, willingly inviting bad luck; the day stem and day branch each ride the grave, both sides being confused and bewildered.

任信丁馬須言動，來去俱空豈動宜。虎臨干鬼凶速速，龍加生氣吉遲遲。妄用三傳災福異，喜懼空亡乃妙機。六爻現卦防其克，旬內空亡逐類推。所筮不入仍憑類，非占現類勿言之。常問不應逢吉象，已災凶逃返無疑。

When "Ding" spirit and the Post-horse appear, it indicates matters involving speech and movement; but if both ends of the movement fall into Kongwang, then there is no suitable action to take. When the White Tiger is on the official ghost position of the day stem, misfortune comes quickly; when the Azure Dragon is on the Life Qi, good fortune comes slowly. If the Three Transmissions are used carelessly, the judgment of misfortune and fortune will be inconsistent. Whether to be joyful or fearful should be determined by Kongwang, which is the key to understanding. When six yao appear in the hexagram, be cautious of mutual control. The Kongwang within a ten-day cycle should be analyzed in the same way. If the matter being questioned is not reflected in the hexagram and its transmissions, then use the class spirits for judgment. If class spirits appear by chance and are not related to the current question, they should not be used for interpretation. If there is no response to a question, but a good omen suddenly appears, or a disaster that has already occurred suddenly disappears, these are signs of reversal and there is no need to doubt further.

學壬決斷，先看七處：日、辰、三傳、年、命，次看類神，只在七處尋看。來問何事，各以類神決斷事情。然類神賅載事廣，姑舉一事略陳，它可類推。

Learning to cast and interpret the Six壬 (Liu Ren) divination, one should first determine the seven key elements: the day stem, the day branch, the three transmissions (initial, middle, and final), the year of birth, and the native's destiny. Only after these seven elements are established should one proceed to examine the "classical deities" (类神). The classical deities are also sought only within these seven elements. When a person asks about a particular matter, one should then determine the relevant classical deity associated with that matter and use it to make the judgment. However, the scope of the classical deities is very broad, so here I will briefly explain with one example, and the rest can be inferred in a similar manner.

如占走失奴婢，要分三等，奴僕是男，婢妾是女。各有類神。戌、河魁、天空，奴之類神也；酉、太陰、從魁，婢之類神也。視七處上，此等類神落何宮，遇何神將神，有無刑沖破害及旺相休囚死，當令不當令，有氣無氣，落空亡否，然後就類神吉凶斷之，必無失矣。

For example, when divining the loss of a servant or a maid, one must first distinguish their rank: servants are male, maids are female, each having their own class deities. The branches Wu, Hekui (the general of Wu), and Tiankong are the class deities for servants; the branches You, Taiyin, and Congkui (the general of You) are the class deities for maids. Then observe which palace among the seven places these class deities fall into, what deities and heavenly generals are above them, whether there are conflicts, oppositions, breaks, or harms, whether they are prosperous and strong or weak and confined, whether they are in season or not, whether they have vitality or not, and whether they fall into Kongwang. Once these are determined, one can then judge based on the fortune of the class deities, and the divination will certainly be accurate.

然壬書不一，斷路不同，如《心鐿經》、《中黃經》與《畢法》等書，皆並年命為一，泛言六處而直講。《通神集》及《斷經大要》以八法論也。八法者，又加入正時天上時，而去行年也。又《斷經》了了謂之六處，又各不同。

However, the books on Liu Ren divination are not all from the same school, and their methods of interpretation differ. For example, books like the "Xin Yi Jing," "Zhong Huang Jing," and "Bi Fa" combine the year of movement with the birth year into one, generally referring to them as "six places" and proceeding directly with the explanation. The "Tong Shen Ji" and "Duan Jing Da Yao," on the other hand, use the theory of "eight methods," which includes the correct time and the heavenly time, while omitting the year of movement. As for the "Duan Jing," when it explains clearly, it also refers to them as "six places," but the different schools vary from each other.

蓋以日辰、歲支、月建、來人方位、初傳用神而言，並去年命與中末三傳也。大抵以七處加正時金氏旁註“先鋒門”及時上貴人注“值事門”九處為主，更無別法矣。五要權衡終

The six places in "Duan Jing" refer to the day branch, the branch of the heavenly stem of the year, the month builder, the direction where the person is located, and the first transmission's useful god. The year of birth, the person's own destiny, and the middle and final transmissions are all excluded. In general, it is still mainly based on the seven places plus the correct time (Jin Zhengyin note: this is called "Xianfeng Men") and the nobleman at the correct time (note: this is called "Zhi Shi Men"), making a total of nine places. There are no other methods beyond this. The article "Wu Yao Quan Heng" ends here.

雨水前日卯初刻，太陽入衛用登明亥。春分後二巳一刻，入魯河魁作將明戌。穀雨後四亥初刻，入趙從魁用可稱酉。小滿後五酉三刻，入晉還須傳送興申。

This is the time and division song for the change of the Month General. On the day before Rain Water, at the beginning of the卯 hour, the sun enters the territory of Wei. After that, take 「Dengming」亥 as the Month General. On the second day after the Vernal Equinox, at the first moment of the巳 hour, the sun enters the territory of Lu, and then use 「Hekui」戌 as the Month General. On the fourth day after Grain Rain, at the beginning of the亥 hour, the sun enters the territory of Zhao, and then use 「Congkui」酉 as the Month General. On the fifth day after Grain in Ear, at the third moment of the酉 hour, the sun enters the territory of Jin, and then change to 「Chuansong」申 as the Month General.

夏至後四未一刻，入秦小吉用其名未。大暑後三巳一亥，入周先用勝光靈午。處暑後三巳二刻，入楚還當太乙迎巳。秋分後七寅三刻，入鄭天罡用去亨辰。

After the fourth day following Summer Solstice at the hour of Wu and the first moment, the sun enters the territory of Qin, and the month general is changed to "Xiaoji" (Wei). After the third day following Major Heat at the hour of Si (the original text "one亥" is likely a mistake for the moment count), the sun enters the territory of Zhou, and the month general is first "Shengguang" (Wu). After the third day following the Beginning of Autumn at the hour of Si and the second moment, the sun enters the territory of Chu, and the month general should be "Taiyi" (Si). After the seventh day following Autumn Equinox at the hour of Chen and the third moment, the sun enters the territory of Zheng, and the month general is changed to "Tiangang" (Chen), and the affairs will be smooth and prosperous.

霜降後九丑三刻，太沖運動宋州城卯。小雪後七戌一刻，功曹將領入燕京寅。冬至後四刻一刻，入吳大吉便休停丑。大寒當日酉三刻，入齊神后歲功成子。卷之十四終

On the ninth day after Frost's Descent at the third hour and a half of the Ox hour, "Taichong" (Mao) takes charge of the month, and the sun reaches the regional division of the state of Song. On the seventh day after Light Snow at the ninth hour and a quarter of the Dog hour, "Gongcao" (Yin) leads the affairs, and the sun enters the regional division of Yanjing. On the fourth day after the Winter Solstice at the first hour and a quarter, the sun enters the regional division of Wu, and using "Daji" (Chou) as the month general, the affairs can be concluded. On the day of Greater Cold at the third hour and a half of the Rooster hour, the sun enters the regional division of Qi, and using "Shenhou" (Zi) as the month general, the year's affairs are completed. The fourteenth volume ends here.

干支傳課作提綱，先審安身無所傷。事業一生經歷處，存亡隱見莫胡詳。六壬課以干為主。干者，我也。其干支課傳上神皆我之用，有以首課入傳為終身經歷者，有以支起入傳為終身經歷者，有以干之陰神起傳為終身經歷者，有以支之陰神起傳為終身經歷者，有以初傳末傳作鬼歸干支為終身經歷者，皆以生干比干為上吉；若干克干上神，支課用上神為次吉，是安身無所傷也。此為上吉之數。

The song says: To discuss one's lifetime fortune and misfortune, one must take the heavenly stems and earthly branches, along with the four lessons and three transmissions, as the main framework. First, examine whether oneself is secure or injured. The places one's career has gone through, whether they are present, hidden, or lost, are all included within this. Do not make arbitrary interpretations. The following explanation: In the Six壬 system, the day stem is the main focus, and the day stem represents 'I'. The heavenly stems, earthly branches, and the spirits in the four lessons and three transmissions are all things I use. Some use the first lesson to enter the transmission to look at one's lifetime experiences, some start the transmission from the day branch, some from the hidden spirit of the day stem, some from the hidden spirit of the day branch, and some use the initial and final transmissions to transform into official spirits and associate them with the heavenly stems and earthly branches. These several methods all consider those that can generate the day stem or harmonize with it as the best fortune. If the day stem is reversed and overcomes the spirit in the heavenly stem, or if the lesson of the day branch uses the spirit in the earthly branch, this is considered a secondary good fortune, but still counts as secure and uninjured, and remains within the category of good fortune.

若干支上神、用傳上神或克害刑沖破干，是我身無所安著，以至絕嗣敗家，災訟喪命，終身無成，下等之數也。務宜詳之。若占功名，則以克我者為官，又從貴論，不在此限也。

If the heavenly stem or earthly branch, or the useful god, or the three transmissions, or the nobleman in the chart are reversed to harm, injure, conflict with, or break the day stem, then this indicates that one's life has no stability or place to rest, leading to the end of the family line, failure of the household, calamity, legal disputes, loss of life, and lifelong failure. This is considered a lower fate, and one must be very careful to distinguish it. However, when predicting about official rank, it is a different matter: in such cases, the heavenly stem that overcomes the day stem is considered the official star, and it should be evaluated according to the nobleman's path, and is not subject to the above rule.

干祿得地可榮身，略有些傷支用尋。尋到好地方住腳，有些疑惑不堪停。承上言，既審上無所傷，尤宜看干上之祿神，得地則求名有祿，有祿可享，庶人有祿可用，九流百工技藝生意可資，要不空陷，並年命干支傳用又不來刑沖剋破，此祿斯謂祿無所傷，終身可守富貴，乃美數也。

The verse says: If the stem of the day is in a favorable position, one can achieve honor and distinction; if the stem of the day is slightly damaged, one must look for support in the day's branch and the useful god; only by finding a favorable position can one stand firm; if there are still doubts or obstacles, one cannot remain in place. The following continues the explanation: having already examined that the stem of the day is not injured, we should especially look at the stem of the day's禄神 (favorable position). If the禄神 is in a favorable position, one can achieve fame and fortune, officials can enjoy their official salary, commoners can make use of their salary, and even those in the nine streams, various trades, and businesses can make a living from it; as long as it does not fall into an empty or harmful position, and the year's stem and branch, the native's birth year, the heavenly stem and earthly branch, the three transmissions, and the useful god do not suffer punishment, clash, or damage, this is called "禄无所伤" (no damage to the禄). One can maintain wealth and honor throughout life, which is a very favorable destiny.

若祿被刑沖破陷，是祿有傷，既無所靠，則尋支上神之祿，或無祿則尋用傳上之祿神，無空陷刑沖破克害為吉。蓋干祿乃自身營為之祿，支祿家中現成之祿，用傳之祿，往來營求之祿也。三者得一為美數。如三者俱無或有祿不吉，則無所立腳，不可停守矣。

If the禄神 is punished, clashed, broken, or陷, it means the禄 is damaged. Since it is unreliable, one should then look for the禄 in the day branch. If there is no禄 in the day branch, one should then look for the禄 in the three transmissions of the useful god. As long as it does not fall into an empty or陷 position, and is not punished, clashed, broken, or harmed, it is considered auspicious. Originally, the禄 of the day stem is the禄 earned through one's own efforts, the禄 of the day branch is the禄 already available at home, and the禄 of the three transmissions is the禄 obtained through traveling and striving. If one can obtain any of these three, it is considered a good fortune. If none of the three are present, or if there is a禄 but it is not auspicious, then there is no place to stand, and one should not remain or stay put any longer.

或財或比或生身，無傷無克細推尋。得個穩中堪下腳，莫令衰敗又無存。如課傳無祿可依，當尋我之財，或比，或生，俱要無刑沖剋破害，方為平穩，可立腳矣。若有所傷而又入衰敗之鄉，則無靠也。

The song says: Either look at the wealth爻, or the similar companion, or the god that generates me; it is essential that they are not harmed or controlled. Carefully examine and seek a stable position. Do not let it be both declining and completely absent. Explanation: If there is no禄 in the course and transmission, one should look for the wealth爻 that I control, or the companion similar to me, or the generation god that supports me; these three should not be subjected to punishment and clash, control and destruction. Only then can it be stable and establish a foothold. If it is both damaged and in a declining place, then there will be nothing to rely on.

先審干上作元因，次把用傳配合尋。初不成傳方看二，方知此事得何因（原本作“若不成傳方看救，要知救我有何神”）。課無全吉，宜先尋干上以究共原因，次看用傳以審其運用。如初傳空克有傷，則看中傳末傳有何救我之神，何方可靠，何人可依，何事可為，雖不能成大富貴，亦為終身之依。數中無依，斯為下也。

The song says: First examine the divine spirit on the day stem to find the origin of the matter, then combine the three transmissions of the useful god to investigate further; if the first transmission does not accomplish the matter, then look at the second transmission, thus knowing the cause of the matter (originally these two lines read "If the transmission does not succeed, look for the saving force, to know what divine spirit saves me"). Explanation: In one lesson, not all signs are auspicious, so first investigate the reason on the day stem, then look at the three transmissions of the useful god to examine their application. If the first transmission falls into emptiness, is overcome, and suffers damage, then look at the middle and final transmissions to see what divine spirit saves me, then judge which direction is reliable, which person can be relied upon, and what matter can be done; even if one cannot achieve great wealth and honor, it can still serve as a lifelong support. If there is no such support at all, then it is of the lowest rank.

然壬課有吉有凶，不可執一而論。如占功名，明無官星，或有官星而變空克，則又以暗遁得官星，父母得地無傷，所臨吉神吉煞，亦可取貴。如遁再凶，是功名不成矣。如常人占，明無財星，或有財星空克，又以暗遁得財星，父母得地無傷，所臨有吉神吉煞，亦可取財；若遁干又無所取，則財不聚矣。又有明吉而遁凶，亦為有害，務宜詳之。又察年命上神，與日干並用神，或生或比，或刑剋沖破害，方為得體也。

However, the Six Rén divination system has both auspicious and inauspicious outcomes, and one should not judge based on a single aspect. For example, when predicting success in official positions, if there is no official star in the open position, or if there is an official star but it is in an empty position or being overcome, then if one can find the official star through the hidden stem, and the seal and parent stars are in a favorable position without harm, and the accompanying deities are all auspicious, one can still achieve status. If the hidden stem is also unfavorable, then success in official positions will not be achieved. Similarly, for ordinary people predicting matters, if there is no wealth star in the open position, or if there is a wealth star but it is in an empty position or being overcome, then if one can find the wealth star through the hidden stem, and the seal and parent stars are in a favorable position without harm, and the accompanying deities are also auspicious, one can still obtain wealth. If there is nothing favorable in the hidden stem, then wealth cannot be gathered. There are also cases where the open position is favorable but the hidden stem is unfavorable, which can also cause harm. Therefore, one must carefully distinguish. In addition, one should also examine the relationship between the year of movement, the heavenly stem of the native's birth, and the day stem and the useful god, whether they are mutually generating, harmonious, or conflicting, overcoming, breaking, or harming each other. Only then can the divination be accurate and appropriate.

卻有空亡臨吉神，吉神無倚不和平。惟有凶神臨日辰，就言其事主災迍。日辰空亡為真空亡，作事無力。在地曰孤，無妻可依；在天曰寡，無夫可依。凡凶神刑沖破害，宜空；若生我救我者，不宜空。如初傳空，末傳實，先雖無著，後卻有成。如中傳空，事將成而中止。如末傳空，事終無結果。

The song says: If Kongwang falls on a good deity, the good deity loses its support, and things will not be smooth or peaceful; only when an Inauspicious Spirit (evil deity) is actually on the day branch can it be said that this matter will bring disaster and hardship. Explanation: When the day stem and day branch fall into Kongwang, it is called "vacuum Kongwang," and nothing can be done effectively. If it falls on the earth plate, it is called "gū" (solitude), indicating no wife to rely on; if it falls on the heaven plate, it is called "guǎ" (loneliness), indicating no husband to rely on. All evil deities and punishments, clashes, breaks, and harms are suitable to fall into Kongwang; however, deities that generate me or save me should not fall into Kongwang. If the first transmission is empty and the final transmission is real, the beginning may lack support, but eventually it will succeed. If the middle transmission is empty, the matter will be successful but will be interrupted halfway. If the final transmission is empty, the matter will ultimately have no result.

如占暴病、憂賊、爭訟，空則吉；久病占如空必主死；餘不吉，主人財走失。惟金水不嫌空，有生不為空，月將、太歲、月建、日、時、年、命填實為不空，不可全以空論。

If divining about sudden illness, worries about thieves, or disputes, encountering an empty position is actually auspicious. However, if a long-term illness meets an empty position, it definitely indicates death. For other matters, encountering an empty position is generally inauspicious, often indicating loss of people or loss of wealth. Only when the branch of metal or water falls into an empty position is it not considered inauspicious. If there is life qi coming to generate it, it is also not considered a complete vacuum. Furthermore, if any of the month general, the year ruler, the month builder, the day, the hour, the running year, or the native's destiny comes to fill it, it is not regarded as an empty position. Therefore, one should not generally use empty positions to make judgments.

如占墳宅，取支左空則空左，右空則空右，先吉而後空不嫌。如占六畜，逢空，看其地分，若採加不得位，必有損傷；採加得地臨生氣，雖空不妨。如占子孫帶空，縱有子是空中來，或奸生，或過繼。不然主有傷。如占才名，先實後空，主後有阻隔，不遂意，破財。如占買賣，帶空，不成。

If divining about a burial site or a dwelling, one should look at the branches adjacent to the day branch: if the left one is empty, it indicates emptiness on the left side; if the right one is empty, it indicates emptiness on the right side. If something is initially favorable but later becomes empty, it is not a great concern. If divining about livestock, encountering an empty branch requires checking the position where the animal's class deity is located: if the class deity does not have a proper position, the livestock will surely suffer injury; if the class deity has a proper position and also meets the life qi, even if it is empty, there is no great concern. If divining about children and encountering an empty branch, even if there are sons, they are obtained from the void—either they are illegitimate or adopted; otherwise, it indicates harm to the children. If divining about wealth and reputation, and something starts solid but later becomes empty, it indicates future obstacles, dissatisfaction, and financial loss. If divining about business and encountering an empty branch, the business will not succeed.

旬中空亡，當以類推。甲子旬中空戌亥，甲子乙丑空才、父，既入空，雖吉不可用；丙寅卯空官、子；戊辰己巳空兄、才；庚午辛未空父、子；壬申癸酉空官、兄。

In the ten-day cycle, the concept of Kongwang should be determined according to the Six Relations. In the Jiazi cycle, the branches Xu and Hai are in Kongwang. On the days of Jiazi and Yichou, Xu and Hai represent wealth and parents, which are in Kongwang; although they are auspicious deities, they should not be used. On the days of Bingyin and Dingmao, Xu and Hai represent official ghosts and children, which are in Kongwang. On the days of Wuchen and Jisi, Xu and Hai represent siblings and wealth, which are in Kongwang. On the days of Gengwu and Xinwei, Xu and Hai represent parents and children, which are in Kongwang. On the days of Renshen and Guiyou, Xu and Hai represent official ghosts and siblings, which are in Kongwang.

凡占有十惡大敗日，名無祿日。甲戌，乙巳，壬申，丙申，丁亥，庚辰，戊戌，癸亥，辛巳，己丑。此十日內無祿才空亡，故曰大敗，占身無才祿，決然不安，占壽無才祿，亦是不美。但看傳中有生，亦不死。直符克年方死。占官求才，俱為不利。

When divining, one should be mindful of the "Ten Great Defeats" days, also known as "Days Without Wealth." These are the days of Jiaxu, Yisi, Renshen, Bingshen, Dinghai, Gengchen, Wuxu, Guihai, Xinsi, and Jichou. On these ten days, the wealth god and the wealth hexagram both fall into Kongwang, hence they are called "Great Defeat." If one divines about oneself and there is no wealth or no official rank, the situation will certainly be unstable. If one divines about longevity and there is no wealth or no official rank, it is not a good omen. However, if there is a Life Qi hexagram in the three transmissions, it will not lead to death. One should wait until the "Direct Symbol" comes to overcome the native's birth year before concluding death. On these ten days, divining about official positions or seeking wealth is unfavorable.

用空入生，廢事再來。遇陰而昧，還是沈埋天空入空，旺相所合，中雖見阻，婚姻必吉。如用空居長生之地，是事不成而再發；傳入太陰在上，事雖露機而又入闇昧之地，將成又廢，畢竟是空，不可以值長生而謂事得再成也。

The mnemonic says: If the useful god falls into kongwang but sits on the growth position, something that has been abandoned may come back; if it meets tai yin and turns into confusion, it will still remain buried. (Another rule: If tian kong enters kongwang, if it receives a prosperous and strong god to harmonize with it, although there may be obstacles in the middle, the marriage will certainly be auspicious.) Explanation: If the useful god falls into kongwang but is in the growth position, it means that although the matter does not succeed, it may still be revived; but if it reaches tai yin, the matter may show signs but then falls into darkness, seeming to succeed but ultimately failing — in the end, it is still empty. Do not assume that because it is in the growth position, the matter can be revived.

用空入末，舊事再發。凶則宜避，凶則莫合。用作空亡而末傳歸於日上，主舊事再發，若帶吉神良將，則當為之而不可舍。若帶凶神惡將，則宜逃之而不可為。

The mnemonic says: If the useful god falls into kongwang and the final transmission returns to the day stem, old matters will recur; if it is凶, one should avoid it; if it is凶, one should not force oneself. Explanation: When the useful god is in kongwang and the final transmission returns to the day stem, it indicates that old matters will resurface. At this time, if it is accompanied by auspicious deities and capable generals, one should take the opportunity to act and not give up; if it is accompanied by malevolent deities and evil generals, one should flee and not act.

空於其妻，其妻復歸。初雖有傷，後當再為。天空入空，又休又刑，婚姻虛喜，終見無成。支為宅為妻，入空是空於其妻也。若財亦然。先見其空而後有妻才入實，未娶者先難後成也。既娶者先奸後娶。若先空而末得子孫生之，亦主再娶。

The mnemonic says: If the wife's position falls into Kongwang, the wife may still return; although there may be initial damage, eventually the relationship can be restored. However, if "Tian Kong" also enters Kongwang, then it is a time of decline and suffering from punishment, and the marriage will be nothing but an empty joy, ultimately not coming to fruition. Explanation: The day branch represents both the residence and the wife. If the day branch enters Kongwang, it means the wife's position is empty. If the wealth爻 is also empty, it is the same. If the emptiness is first seen and later the wife's position and wealth爻 are filled, for those who have not yet married, it means difficulty at first but eventual success; for those who are already married, it means initial infidelity followed by marriage. If the emptiness comes first and the final transmission receives the子孙 to generate it, it indicates remarrying again.

用見其妻，後入於空，半路斷絃，何日續終？發用見其妻才，或中末入空，主斷絃難續。妻雖入空，旺氣所鍾，一則有喜，一則病沖。初傳入空而中末歸旺，是空中有病，旺中有喜，是病中而得子也。“是病中”句金氏旁註“一喜一憂”四字。

The mnemonic says: When the Useful God appears on the wife's position, it later falls into Kongwang, like a string breaking halfway, on what day can it be fully restored? Explanation: The Initiating Transmission meets the wife's wealth, but the Middle and Final Transmissions fall into Kongwang, indicating that after the string breaks, it is difficult to restore. The mnemonic also says: Although the wife's position falls into Kongwang, there is a gathering of prosperity, with both joy and illness coming into conflict. Explanation: The First Transmission falls into Kongwang while the Middle and Final Transmissions return to prosperous places, meaning illness is interwoven with joy and prosperity contains joy, indicating a child is obtained during illness. Jin Zhengyin noted the words "one joy and one sorrow" next to the line "in illness."

空於其子，復見其子。子雖初乖，後還有濟。子發用入空，是初年難為子也。中末二傳而子星入實，是為後終有子。如末得父母生之，亦為有子。用見其子，復入於空。子雖相連，不見其終。用見子本有子，傳入空亡死絕鄉，中年必喪成家子，不然殘疾破家門。離鄉又背井，不送父母終。

A mnemonic says: When the position of Zi falls into Kongwang and then again meets Zi, the son may be initially disobedient, but eventually there is hope. Explanation: If the son's element is initiated and enters Kongwang, it indicates difficulty in having a son early on; however, if the middle and final transmissions fill in the Zi element, it means eventually there will be a son; if the final transmission also receives the parents' official seal to generate, it also indicates having a son. Another mnemonic says: When the useful god shows Zi, it then falls into Kongwang, the son may be nearby continuously, but the final outcome is not visible. Explanation: The useful god showing Zi originally indicates the presence of a son, but if the transmission enters Kongwang and the dead and exhausted place, it indicates that the son who can establish a family will certainly die in the middle age; otherwise, the son may be disabled and ruin the family, or leave home and cannot send the parents to their final rest.

貴人於空，干貴反凶。當謁莫謁，當逢莫逢。貴人能解禍生福，若入空則不得力也。貴入於空，求名虛聲，傳入二死，不善其事。中末入二死，是慕功名終身無成也。中末逢生助，後猶有望也。

The mnemonic says: When the Nobleman falls into Kongwang, seeking the Nobleman to avoid misfortune will instead bring calamity. Do not pay homage where homage is needed, nor meet where a meeting is needed. The explanation says: The Nobleman is naturally able to resolve misfortune and bring good fortune, but once it enters Kongwang, it loses its effectiveness. The mnemonic also says: When the Nobleman enters Kongwang, seeking fame and status will result only in empty reputation. If the Three Transmissions also enter the two "Death" positions, this matter will have a bad outcome. The explanation says: If the Middle Transmission and Final Transmission fall into the Death Qi and Death Deity positions, it means aspiring for fame and status but achieving nothing throughout one's life; if the Middle and Final Transmissions meet the generating and supporting forces, there may still be hope later.

地入於空，可免諸凶。任爾出入，自迪其功。凶將入空，諸凶可免，而出入有功。朱入於空，望文不就，執不如舍，進則難售。雀為文書，入空雖旺不就，不如別謀，是非則免。

The mnemonic says: When the Earth Plate's deity falls into Kongwang, all kinds of dangers can be avoided, and although you go in and out freely, you can naturally achieve success. Explanation: When凶恶 heavenly generals fall into Kongwang, all evils can be avoided, and going out to handle affairs can actually lead to success. The mnemonic also says: "The Vermilion Bird enters Kongwang," meaning that matters concerning documents and letters cannot be accomplished, it is better to give up rather than be stubborn, and forcing forward will not succeed. Explanation: The Vermilion Bird governs documents, and once it enters Kongwang, even if it is prosperous and strong, things cannot be accomplished, so it is better to seek another way, which can avoid disputes.

六合入空，求財難通。不宜賣買，互見相攻。六合為才，婚姻和合之神，空則彼此不合而相攻。勾入於空，官無訟凶。在外莫見，在後莫容。勾乃爭鬥之神，入空訟無。外見有勾引，末傳見有後禍。又金氏注曰：一雲日前屬外，日後為內。

The mnemonic says: "Liu He" entering the empty position indicates difficulty in obtaining wealth, and it is not advisable to engage in trade or transactions, as both parties may end up attacking each other. Explanation: Liu He is the deity of wealth and also the deity of marital harmony; when it falls into the empty position, the two parties cannot harmonize and instead attack each other. The mnemonic also says: "Gou Chen" entering the empty position indicates no litigation in the government, and one should not go out to meet people or allow others to stay behind. Explanation: Gou Chen is the deity of conflict; when it falls into the empty position, litigation naturally disappears. If Gou Chen is seen outside, it indicates someone is involved in intrigue. If Gou Chen is in the final transmission, it suggests there will be further troubles later. Jin Zhengyin also notes: one interpretation is that what is before the day stem belongs to the external, and what is after the day stem belongs to the internal.

龍入於空，仍作我妻。我妻見傷，難再言歸。青龍乃賢德之神，入空則傷妻。妻者，干支上神合也。龍入於空，仍作我財，一半可得，一半可諧。龍乃財喜之神，空則財可半得，不能全獲矣。

The mnemonic says: "The Azure Dragon enters the void and also serves as my wife's position, which means the wife is harmed and it is difficult to speak of returning home." Explanation: The Azure Dragon is a virtuous deity; when it enters the void, it harms the wife. By "wife," it refers to the deity that harmonizes with the Day Stem and Day Branch. The mnemonic also says: "The Azure Dragon enters the void and also serves as my wealth爻," which means half can be obtained and half can be satisfactory. Explanation: The Azure Dragon is a deity associated with wealth and joy; when it falls into the void, only half of the wealth can be obtained, not the full amount.

龍入於空，仍作我官。志雖慕貴，不得成歡。龍乃官貴之神，空則云云。天空入空，諸事無蹤。吉不作吉，凶不作凶。凡劫煞凶神加天空入空，俱有影無凶，凶吉不成。

The mnemonic says: "The Azure Dragon enters Kongwang, and it also serves as my official star; although one's ambition is to pursue wealth and honor, ultimately one cannot be happy." The explanation says: The Azure Dragon is the deity associated with officials and nobility; the method of interpreting when it falls into Kongwang is similar to what was mentioned above. The mnemonic also says: "Tian Kong falls into Kongwang, and all matters have no trace; good fortune cannot become actual good fortune, and misfortune cannot become actual misfortune." The explanation says: Whenever Inauspicious Spirit such as Jiesha are combined with Tian Kong and also fall into Kongwang, they appear as if they have a shadow but no real disaster; both good and bad fortune fail to materialize into actual outcomes.

白虎入空，見凶不凶，宜於出往，反得其功。白虎凶空，更末傳吉將，反得其功，可任意出外。常入於空，喪吊又逢，為親為服，何事匆匆？太常孝服神，帶喪吊，主親服，百事不遂，安得匆匆？

The mnemonic says: "White Tiger" entering the empty position, seeing ainauspicious sign yet not actually凶, is suitable for travel and can lead to success. Explanation: Although White Tiger is凶, when it falls into the empty position, if the final transmission is occupied by a favorable general, it can actually bring success, and one can go out freely. The mnemonic also says: "Tai Chang" entering the empty position, and encountering the Mourning-and-Condolence spirit and the Guest spirit, indicates that relatives are wearing mourning clothes. Why bother to be busy? Explanation: Tai Chang is the god who governs mourning clothes, and when it is combined with the Mourning-and-Condolence spirit and the Guest spirit, it indicates mourning for relatives, and nothing goes smoothly, so how can one be in a hurry to act?

胎喜入空，有鬼在上，即日離身，子母無恙。此條想是金氏所增。常入於空，作官不蒙。雖有天馬，亦莫騰通。常又為印綬，空則不沐朝賜，安能飛騰？

The mnemonic says: When the Fetal Spirit and 喜神 are in the empty position, and there is an official ghost above, the illness and misfortune will leave the body on the same day, and both mother and child will be safe and sound. (This passage is probably an addition made later by Jin Zhengyin.) The mnemonic also says: When Tai Chang is in the empty position, officials will not receive favor, even if there is a Heavenly Horse, they will not rise in status. Explanation: Tai Chang also represents the seal, and when it falls into the empty position, it cannot receive imperial rewards, so how can one rise to prominence?

常入於空，求財不成。當安不安，當行不行。“安”字旁註“守”字，“行”字旁註“窮”字。常又為財神，空則財不能就。若傳課無依，當守窮而不可妄動妄為也。

The mnemonic says: Tai Chang enters the void, seeking wealth fails, those who should be settled cannot settle, and those who should act cannot move forward. (Jin Zhengyin noted "stay" beside the character "an" and "poverty" beside "xing".) Explanation: Tai Chang is also the god of wealth; when it falls into the void, seeking wealth fails. If there is no other support in the course of the divination, one should remain content with poverty and must not act recklessly or make hasty moves.

胎喜無空，無鬼不旺。雲子云亡，焉雲得當。此條亦必金氏所增。玄入於空，謀害不凶。疑其盜失，無入吾宮。玄武為謀害神。陰后入空，女詐不逢。反得陰利，而有後通。太陰天后，女詐之象。

The mnemonic says: "The fetal god and the auspicious god do not fall into emptiness, yet there is no ghost to generate and support, so the vital energy cannot flourish. Whether there is a son or not, it is not a proper explanation." (This passage must have been added by Jin Zhengyin.) The mnemonic also says: "When the Black Tortoise enters emptiness, schemes of harm will not succeed, although there is suspicion of theft or loss, thieves cannot enter one's door." Explanation: The Black Tortoise is originally the god of schemes and harm. The mnemonic also says: "When Tai Yin and Heavenly Empress enter emptiness, the deceit of women will not occur, and one can gain benefits from private matters, with future opportunities for success." Explanation: Tai Yin and Heavenly Empress are symbols of the deceitful nature of women.

空亡作鬼帶負謾，陰空相乘事欺慢。空鬼帶負謾，乘天空太陰，主有欺瞞騙害之事。謾語，正午順十二。空亡作鬼帶五盜，大耗相乘有失耗。空鬼乘玄武五盜二耗，其賊必自空中而來。財是空中而去。失耗之事不免。五盜，正丑逆十二。大耗，正戌逆十二。小耗正卯逆十二。凡神煞下見於《六壬經緯》者，朱標出之，此條晴崖硃批。

The mnemonic says: When Kongwang acts as the official ghost and carries the "Fumian" evil spirit, and is further accompanied by Tiankong and Taiyin, the matter being divined will involve people deceiving and being negligent. Explanation: When the ghost of Kong carries Fumian, and is accompanied by Tiankong and Taiyin, it indicates deception and secret harm. The method of calculating the "Manyu" evil spirit is: starting from the fifth branch in the first month, proceeding in order through the twelve branches. The mnemonic also says: When Kongwang acts as the official ghost and carries the "Wudao" evil spirit, and is further accompanied by Dahaos, there will certainly be loss and dispersion. Explanation: When the ghost of Kong is accompanied by Xuanwu, Wudao, and the two types of Dahaos and Xiaohao, the thief will certainly come from the place of Kong, and the property will also disappear from the place of Kong, so loss and dispersion are inevitable. The "Wudao" starts from Chou in the first month, proceeding in reverse through the twelve branches; the "Dahaos" starts from Xu in the first month, proceeding in reverse through the twelve branches; the "Xiaohao" starts from Mao in the first month, proceeding in order through the twelve branches. Any divine spirits and evils found in the "Warp and Weft of Liuren" are marked with vermilion ink. This is the vermilion annotation by Qingya.

空亡作鬼帶馬丁，有人逃出事忙忙。空鬼帶丁馬，必有人逃出，不然則主離鄉過繼之事。支是天空，行人信通。帶喜尤妙，不宜入空。天空乃文書走報神，加支上，有外信入家，入空，不以信論。

The mnemonic says: If Kongwang acts as the official ghost and carries the Post-horse and Ding spirit, there must be someone fleeing away, and the matter will be in great disorder. Explanation: If Kongwang and Ding spirit with Post-horse are present, there will certainly be someone fleeing; otherwise, it also indicates leaving home and being adopted by another family. Another mnemonic says: If the Day Branch is 'Tian Kong', then a person away from home will receive news; if it also carries the Joy spirit, it is even better, but it is not suitable to fall into emptiness. Explanation: Tian Kong is originally a spirit governing messages and communications. When it appears on the Day Branch, it indicates that news from outside will come into the family; if it falls into emptiness, it should not be taken as a sign of receiving messages.

空亡剋日卻無依，孤單冷淡過生時。發用空鬼，主人無依，單冷過一生。貴雀作鬼，入於空亡，文字貴物，乃是其贓。用乘貴雀空鬼，文書貴物，乃當自嗔，餘以神煞詳之。

The mnemonic says: If Kongwang (empty) comes to overcome the Day Stem, a person will have no support, living a lonely and desolate life. Explanation: When the Initiating Transmission is a fallen official ghost (officer ghost), it indicates that this person will live a life of isolation and coldness. The mnemonic also says: If the Nobleman and Vermilion Bird take on the role of official ghosts and fall into Kongwang (empty), then documents, letters, and valuable items are the places where stolen goods are hidden. Explanation: When the Useful God is accompanied by the Nobleman and Vermilion Bird and acts as an empty ghost, all matters concerning documents and valuable items can only be determined by one's own Life Qi, and the rest should be further analyzed according to various divine influences and astrological factors.

螣蛇作鬼，入於空亡，驚惶走失，又作火類。用雖入空，不免驚惶，走失火光之事。朱雀作鬼，入於空亡，不無虛誕，信息為狂。六合作鬼，入於空亡，文詞為美，亦宜自防。文詞喜美中，亦宜慎之。

The mnemonic says: "Teng Snake" acting as official ghost falling into Kongwang indicates alarm and loss, also indicating fire and candle-related disasters. Explanation: Although the useful god falls into Kongwang, one still cannot avoid alarm and confusion, as well as people going missing and fire causing calamity. The mnemonic also says: "Vermilion Bird" acting as ghost falling into Kongwang inevitably leads to false and unreliable words, and news and messages tend to be extravagant and absurd. The mnemonic also says: "Liu He" acting as ghost falling into Kongwang, although the words are good, one should still be cautious. Explanation: Although the words are pleasant and beautiful, one should still be careful.

勾陳作鬼，入於空亡。內勾外連，尤防其殃。青龍作鬼，入於空亡，喜中見賊，亦宜自防。天空作鬼，入於空亡，尤防暗損，諸事微茫。白虎作鬼，入於空亡，殺傷鬥訟，又作驚惶。

The mnemonic says: "When Gou Chen acts as a ghost and enters Kongwang, there is internal collusion and external involvement, especially needing to beware of this calamity. When Qinglong acts as a ghost and enters Kongwang, joy is mixed with theft and harm, and one should be cautious oneself. When Tiankong acts as a ghost and enters Kongwang, one should especially beware of hidden losses, and all matters are obscure and unclear. When Baihu acts as a ghost and enters Kongwang, it indicates injury, fighting, lawsuits, and also a false alarm."

太常作鬼，入於空亡，錢穀酒印，並失衣裳。玄琥作鬼，入於空亡，走失盜賊，亦當預防。太陰作鬼，入於空亡，陰謀相妒，婢妾死亡。天后作鬼，入於空亡，衣裳首飾，走失須防。

The mnemonic says: "Tai Chang" acting as a ghost entering Kongwang, leads to loss of money, grain, wine, food, seals, and even clothes. "Xuan Wu" (originally written as "Xuan Hu") acting as a ghost entering Kongwang, indicates the possibility of people going missing or theft, and one should be prepared in advance. "Tai Yin" acting as a ghost entering Kongwang, signifies plots and mutual jealousy, and there may be the death of female servants. "Heavenly Empress" acting as a ghost entering Kongwang, warns against the loss of clothes and jewelry.

破神最是不相宜，入干卻有內人欺。若是臨支被外侮，一切交遊總不如。破神，陽日後三辰，如子日見酉，寅日見亥；陰日前三辰，如丑日見辰，卯日見午。二破若在日干上，主家內鄰人欺。支上主外人朋友侮。干支互破，則外破內，內破外，交相破害。

The song says: "The breaking god is most inauspicious. If it falls on the day stem, relatives will come to bully you. If it falls on the day branch, you will be bullied by outsiders. All social interactions and dealings will be unsatisfactory." Explanation: The method of calculating the breaking god is as follows: on a yang day, take the third heavenly stem after the day; for example, on a Zi day, the breaking god is You; on a Yin day, take the third heavenly stem before the day; for example, on a Chou day, the breaking god is Chen; on a Mao day, the breaking god is Wu. If either of these breaking gods falls on the day stem, it indicates that family members and neighbors will bully you. If it falls on the day branch, it indicates that outsiders and friends will bully you. If the day stem and day branch mutually break each other, it means external and internal conflicts, with both sides harming each other.

大抵逢破，凡事不成，才見破財，失物見破物，凶見破不成凶。貴人見破，則功名薦引，干貴不成。螣蛇見破，則牽連提帶，作事不久。朱雀見破，則文書口舌暗捺不行。六合見破，則賣買、交關、婚姻、納子不就。勾陳則爭鬥、田莊、墳墓、交關不就。青龍見破，則求財、婚姻、公文、案卷不舉。

In general, when something is broken, nothing succeeds: if the wealth sign is broken, there will be financial loss; if lost items are broken, the items become damaged; ifinauspicious sign is broken, the凶 effect does not occur. If the Nobleman is broken, then achievements, recommendations, and requests to the Nobleman cannot be fulfilled; if the Teng Snake is broken, although there may be connections and help, the affairs do not last long; if the Vermilion Bird is broken, official documents and disputes are suppressed secretly and cannot proceed; if the Liu He is broken, business transactions, recommendations, marriages, and adoption of children do not succeed; if the Gou Chen is broken, disputes, property, tombs, and transactions do not succeed; if the Azure Dragon is broken, seeking wealth, marriage, official documents, and case files cannot be carried out.

天空見破，則文書、進納、奴婢不就，文學、舉業不成。元武破，則陰謀、賊黨不就，投師、立學不成。太陰破，則陰謀、金錢、關節不通。天后則恩澤、詔赦不來，婚姻不就。太常破則薦本、推官、婚姻、酒食中止。白虎破則道路防劫，武舉不成。金氏旁註曰：即月破是也，又隔四位相加。

When "Tian Kong" is broken, matters concerning documents, donations, servants, and scholarly pursuits fail. When "Xuan Wu" is broken, secret plots and activities of thieves cannot be carried out, and starting school also fails. When "Tai Yin" is broken, private schemes, financial transactions, and connections are blocked. When "Tian Hou" is broken, imperial favors and pardons do not come, and marriages fail. When "Tai Chang" is broken, recommendations, promotions, marriages, and banquets are interrupted. When "Bai Hu" is broken, one should beware of robbery on the road, and military examinations cannot be taken. Jin Zhengyin notes: This is called "Month Breaker." Another view is that it refers to when a trigram is added to a position four places away, which is considered broken.

契者如便論神煞，必有損破不能饒。破即四破，驗神煞以審所破之由。歲破加於月破中，吉將相逢也不容。更有凶神與凶將，破財壞事主貧窮。歲月破入課為用，一破難為，又兼二破為用，則吉事不成，凶所不免。更有凶神凶將，財破事壞，貧窮到底無成立也。

The song says: If you discuss spiritual and malevolent influences immediately at the moment of harmony, it will certainly cause damage and destruction without any leniency. Explanation: Here, "break" refers to the "Four Breaks," and one must examine the spiritual and malevolent influences to determine the cause of the break. The song also says: The annual break is added to the monthly break, and even if a good general is encountered, it cannot be tolerated; if combined with malevolent spirits and malevolent generals, it will lead to financial loss and failure of affairs, resulting in the master's poverty. Explanation: When the annual break and the monthly construction enter the lesson through the initiating transmission, a single break is already difficult to handle, let alone when two breaks occur simultaneously in the initiating transmission. In such a case, good things will not succeed, and bad things are inevitable; if further assisted by malevolent spirits and malevolent generals, wealth will be scattered, affairs will fail, and the person will remain poor all their life, achieving nothing.

沖者如何論神煞，必有橫禍審所招。沖即破碎煞。子午卯酉在巳，寅申巳亥在酉，辰戌丑未在丑。再詳神煞以審所招。或破或廢傳上居，事皆破廢不須疑。破者，年月日時四破；廢者，四廢。若用帶破廢煞，凡事不遂。

The song says: When encountering "conflict," how should we assess the divine omens? There will certainly be calamities coming from the side, and we must examine where they come from. Explanation: Here, "conflict" refers to "broken destruction omen." The method of calculation is: for the years of Zi, Wu, Mao, and You, the conflict occurs in Si; for the years of Yin, Shen, Si, and Hai, the conflict occurs in You; for the years of Chen, Xu, Chou, and Wei, the conflict occurs in Chou; further reference to other divine omens can determine where the calamity comes from. The song also says: if destruction or waste falls upon the three transmissions, all matters will be ruined and abandoned, there is no need for further doubt. Explanation:the so-called "破" refers to destruction caused by the sovereign year, the month builder, the day, and the hour;the so-called "废" refers to the "four wastes" omen. If the useful god is accompanied by destruction or waste omens, all affairs will not proceed smoothly.

碎在三傳事不成，中則狐疑末無後。破碎煞，才遇破才，事遇破事，物遇破物。初傳得之即不成，中傳得之狐疑不決，末傳得之，終無歸著。

The song says: "The Broken Fate" falling in the first transmission means the matter will not succeed, falling in the middle transmission means hesitation and indecision, and falling in the final transmission means no further development. Explanation: The Broken Fate, when encountered by the wealth爻, causes financial loss; when encountered by a matter, causes failure; when encountered by an object, causes damage. If it falls in the first transmission, the matter fails immediately; if it falls in the middle transmission, there is hesitation and indecision in the middle; if it falls in the final transmission, there is no conclusion in the end.

巳亥相沖有貴空，迷神關隔又相逢，要行不行語不通，凡事蕭條竟沒蹤。巳亥相加上乘貴人天空，巳亥自相沖，再加迷神關隔，要行不行，要語不語，主事趑趄也。

The rhyme says: When巳 and亥 are in opposition, and there is also a Nobleman and Tian Kong above, and if there are also the "Mishen" and "Guangge" stars, then one cannot move when wanting to move, and cannot speak when wanting to speak. Everything becomes cold and desolate, and there is not even a shadow. Explanation: When巳 and亥 are combined and there are a Nobleman and Tian Kong above, and since巳 and亥 themselves are in opposition, together with the "Mishen" and "Guangge" stars, one cannot move when wanting to move, and cannot speak when wanting to speak. This indicates that affairs are hesitant and progress is blocked.

人情斷絕見刑破，又臨衰敗主無親。或破或廢俱入傳，不是破殘帶疾籲。用傳帶破廢，凡事不成，謀不遂，若帶病符天鬼，主殘疾之人。

The song says: When human feelings are cut off, it is because of the presence of punishment and destruction; if this falls into a place of decline, it indicates that one has no support from the six relations. It also says: If both destruction and ruin enter the three transmissions, the person is either physically disabled or suffers from illness, which is pitiful. Explanation: If the useful god and the three transmissions carry the signs of destruction and ruin, nothing will succeed, and all endeavors will fail; if further accompanied by the 'bingfu' and 'tian gui' evils, it indicates a person who is disabled.

破侮須知忍在心，謾將狂語出傷人。但宜速閉毋令緩，好計方成勝且贏。用見四破，又見刑害、閉口、朱雀、謾語等神，破為神，人侮勿即以言傷人，宜當閉口含思，以計勝之，則破者豈能壞我哉？

The rhyme says: When you are being harmed or insulted by others, you must know to hold your anger within and not speak recklessly to harm others; you should quickly keep your mouth shut and not delay, so that good strategies can be carried out, achieving both victory and success. Explanation: When the Useful God encounters the four destructive forces, along with punishment and harm, silence, Vermilion Bird, and slanderous speech as divine signs, once the destructive forces have taken shape, when you are being insulted, you must not immediately retaliate with words. Instead, you should keep your mouth closed, endure silently, and calmly think through strategies to win. In this way, how could those destructive forces harm you?

月破加於辰戌宮，其年必有跌傷凶。若加死氣患蒙朧，生氣加之喜氣濃。辰戌乃跌倒殺，發用月破加其上，主跌撲災。加死氣，主蒙朧之難。加生氣，雖危無事。歲破月上加玄空，必有逃走人不容。日上乘玄武天空，又加歲破，必有逃走出外之人。

The rhyme says: If the Month Breaker falls on the Chen or Xu palace, there will certainly be an accident involving falling or injury in that year; if it is also combined with Death Qi, there will be a serious illness causing confusion and mental dullness; if it is combined with Life Qi, it will instead bring about a thick atmosphere of auspiciousness. Explanation: Chen and Xu are the positions of "falling killer," and if the initiating transmission of the Month Breaker falls on them, it indicates a disaster involving falling or collision; if combined with Death Qi, it indicates a disaster of confusion and mental fog; if combined with Life Qi, although there may be danger, it will ultimately result in no harm. The rhyme also says: If the Annual Breaker is on top of the Month Builder and is also combined with "Black Tortoise" and "Heavenly Void," there will certainly be someone leaving home and being unable to keep them. Explanation: If the Day Stem is occupied by Black Tortoise and Heavenly Void, and also combined with the Annual Breaker, the family will certainly have someone who leaves home and cannot be retained.

刑者，殺之象，即三刑也，主上下不相合，剛柔不相濟，燥暴自害夾刃。凡入課者為吉為凶，吉多則輔吉為吉，凶多則輔凶為凶。旺相如乘車得馬，休囚如被禁加笞，主口舌凶惡憂擾失時。不空占病干謁賓主，在常人則取罪戾，惟宜捕捉，君子得之，則為威權，其名有四：

The term "刑" refers to a severe and destructive aspect, specifically the Three Punishments. It indicates a lack of harmony between superiors and inferiors, and an inability of strength and flexibility to complement each other. It signifies a restless and fierce nature, leading to self-inflicted harm, as if caught between two blades. When "刑" appears in a chart, whether it is auspicious or inauspicious depends on the overall situation: if there are many auspicious elements, the "刑" will assist in enhancing the auspicious; if there are many inauspicious elements, the "刑" will assist in intensifying the inauspicious. If "刑" occurs during a period of prosperity and strength, it is like having a carriage and a horse, which is favorable. If "刑" occurs during a period of weakness and confinement, it is like being imprisoned and whipped, indicating disputes, evil, worries, and missed opportunities. If "刑" does not fall into the empty void and is related to illness, seeking favor, or interactions between guests and hosts, it may bring guilt to ordinary people, but it is favorable for matters such as capturing thieves. For officials and gentlemen, however, encountering "刑" can signify authority. There are four types of "刑."

一曰自刑。辰午酉亥自相刑害，落敗則別改更，自高自大，自作自受，自逞其能，自受其禍，死於非命。二曰無禮刑。子刑卯，卯刑子，是陽精生日，陽氣在子；而卯為日門，子為卯之卑位，而無卑恭。子為貪狼，卯為陰賊，死敗相刑，門戶不利，大小淫亂。如卯加子，明入暗出，水陸不通，子息不律。

The first type is called "self-punishment": the branches of Chen, Wu, You, and Hai harm themselves. If they fall in a position of defeat, another chart should be used. Those who suffer self-punishment are arrogant and self-willed, taking pride in their own abilities and suffering the consequences of their own actions, possibly even meeting a violent end. The second type is called "punishment of impropriety": Zi harms Mao and Mao harms Zi. This is because the essence of the sun is born in Zi, and the yang energy is stored in the Zi position; while Mao is the gate of sunrise, Zi is in a low position relative to Mao, yet refuses to maintain the humble and respectful demeanor. Zi is also the "greedy wolf," and Mao is the "secret villain," two destructive spirits that mutually harm each other, leading to family misfortune and immoral behavior among both adults and children. For example, if Mao is placed over Zi, it signifies something entering openly but leaving secretly, with neither waterways nor land routes being accessible, and the behavior of children not following proper conduct.

三曰無恩之刑。寅刑巳，巳刑申，申刑寅，寅中有雜火，巳中有雜金，申中有雜水，故寅刑巳，刑中有害，舉動艱難，彼刑我斗，官事災殃。巳刑申，刑中有合，長幼不順，先犯後合，彼刑我解，冤讎相報。申刑寅，刑中沖破，人鬼侵凌，男女相繫，彼刑我動，殘賊相施。

The third type is called "Punishment of Ingratitude":寅 is harmed by巳,巳 is harmed by申, and申 is harmed by寅. This is because寅 contains hidden miscellaneous fire,巳 contains hidden miscellaneous metal, and申 contains hidden miscellaneous water. Each is harmed by what it should generate, hence it is called "Punishment of Ingratitude." When寅 is harmed by巳, the harm also involves conflict, indicating difficulty in action, and when the other party harms me, I will fight back, leading to lawsuits and calamities; when巳 is harmed by申, the harm also involves harmony, indicating disorder in family hierarchy, where the younger first offends and then reconciles, and when the other party harms me, I can resolve it, indicating mutual retaliation between grievances; when申 is harmed by寅, the harm also involves breaking through, indicating that the person and ghosts together attack, with men and women involved, and when the other party harms me, I will act, indicating mutual harm and injury.

四曰恃勢刑。上位在戌，寄旺四季，正旺在未，未恃旺而刑丑之冠帶。丑恃冠帶而刑戌，戌恃天刑而刑未之正旺。又曰：丑刑戌，戌遷其怒，自恃旬首而刑未；丑刑戌，刑中有暗鬼，乃貴刑賤，大刑小，刑禁官事。戌刑未，刑中有破，卑少凌長，妻財不豐，舉動不利。未刑日丑，刑中不破，大小不和，兄弟不順，或有喪服。發用逢之，多生災害。

The fourth type is called "Punishment of Overbearing Power": Earth's upper position is in Xu, and Earth is also strong in Chen, Xu, Chou, and Wei, with its main strength in Wei. Wei, relying on its own strength, goes on to刑 (injure) Chou's Capping position. Chou, relying on its Capping position to gain strength, then goes on to刑 (injure) Xu. Xu, relying on its position as Heavenly Punishment, turns back to刑 (injure) Wei's main strength. Another explanation says that Chou刑 (injures) Xu, and Xu transfers this anger, relying on its position at the beginning of the ten-day cycle to刑 (injure) Wei. Chou刑 (injures) Xu, and this刑 (injury) carries an invisible ghost, indicating a situation where the powerful injure the weak, the superior injure the inferior, leading to punishment, imprisonment, and legal disputes. Xu刑 (injures) Wei, and this刑 (injury) carries a breaking element, indicating inferior people offending superiors, lack of wealth in wife and property, and unfavorable actions. Wei刑 (injures) Chou, and this刑 (injury) does not carry a breaking element, indicating discord between family members, lack of harmony among brothers, or the presence of mourning in the family. When these刑 (injuries) occur at the initiating transmission, they often lead to disasters.

刑干傷男，刑辰傷女。旺刑衰則福生，死刑旺則禍起。時刑干則憂小人，用刑時則行不利。善刑惡則無憂。惡刑善則凶至。刑月建不可訟人。刑日辰不可遠行，刑支干則人宅不安，干刑者速 ，支刑者緩。若上下相刑，又見日鬼，是氣象乖戾，反覆公訟無憂，不少緩矣。

When the刑 falls on the day stem, it indicates harm to a male; when it falls on the day branch, it indicates harm to a female. When a strong god is刑 by a weak god, good fortune arises; when death qi is刑 by a strong qi, calamity begins. If the time of divination刑 the day stem, worry comes from small people; if the useful god刑 the time of divination, it indicates unfavorable travel. When a good god刑 an evil god, there is no cause for worry; when an evil god刑 a good god, misfortune arrives immediately. If the刑 involves the month builder, one should not engage in legal disputes; if the刑 involves the day branch, one should not travel far; if the刑 involves both the stem and branch, both people and the home will be unsettled. The day stem being刑 comes quickly, while the day branch being刑 comes slowly. If there is mutual刑 between the upper and lower, and the day stem's official ghost is present, this indicates a chaotic and perverse situation, with repeated legal troubles, continuous worries, and no moment of relief.

制御之刑，十干聚克，逆亂乃生，故加刑以制御。凡干支所加，戰鬥不出其下，甲刑申，乙刑酉，丙刑子，丁刑亥，戌刑寅，己刑卯，庚刑午，辛刑巳，壬刑戌，癸刑未。

In addition, there is the 'Control and Punishment' (制御之刑): when the ten heavenly stems gather together and mutually control and attack each other, disorder and rebellion arise, so punishment is added to restrain and control them. Whenever a heavenly stem and earthly branch combine, the conflict and struggle do not occur outside the area of the earthly branch they are added to. The pairing method is: Jia is punished by Shen, Yi by You, Bing by Zi, Ding by Hai, Wu by Yin (the original text says 'Xu', which should be a mistake for 'Wu'), Ji by Mao, Geng by Wu, Xin by Si, Ren by Xu, and Gui by Wei.

沖者，擊動之煞。初雖有得，後必傾覆，主搖動，反覆不寧，在日身有遷，在辰宅有動。乘凶將損動，乘元武逃動，乘後陰暗動，乘元合盜失淫佚，出入更改，乘勾私邪、爭競、改易。子午沖，道路馳驅，男女交爭。謀動變遷；卯酉相加，門戶分異，失脫更改。寅申沖，人鬼刑傷，男女異心。巳亥沖，事多反覆，重求輕得。丑未沖，兄弟異心，謀事不遂。辰戌沖，悲喜雜異，貴賤不明，奴僕逃走，關節不行。大抵吉不宜沖，凶則散。

the so-called "chong" refers to a disruptive force that initially brings some benefit but ultimately leads to downfall, indicating instability, fluctuation, and restlessness. If it falls on the day stem, it signifies personal movement; if it falls on the day branch, it indicates changes in residence. Riding on an Inauspicious General (malevolent general) leads to injury and movement; riding on "Xuanwu" (Black Tortoise) indicates fleeing and movement; riding on "Tianhou" (Heavenly Empress) and "Taiyin" (Great Yin) indicates secret movement. Riding on "Xuanwu" and "Liuhe" (Six Harmonies) indicates loss of property and licentiousness, as well as frequent changes. Riding on "Gouchen" (Hooked Earth) indicates private misconduct, disputes, and changes. The conflict between Zi and Wu indicates travel, disputes between men and women, and changes in affairs; the conflict between Mao and You indicates division within the household, loss, and changes. The conflict between Yin and Shen indicates disputes with spirits and injuries between men and women; the conflict between Si and Hai indicates many reversals, repeated efforts with little reward; the conflict between Chou and Wei indicates discord among brothers and failure in affairs; the conflict between Chen and Xu indicates mixed emotions, confusion between high and low status, servants fleeing, and blocked communication. In general, auspicious signs should not be confronted by conflict, while inauspicious signs are further dispersed by conflict.

害者，侵損、凌害之象。陰陽不順，如水壅滯，如血未行，事多阻抑。子加未，事無終始，官災口舌。未加子，營謀阻滯，出入有災。丑加午，病訟多凶，夫婦不睦。午加丑，為卑小凌犯長上，事多不明，難得成就。

The concept of "harm" refers to situations of infringement, injury, and oppression. When yin and yang are not in harmony, it is like water being blocked and unable to flow, or blood circulation being unsmooth, leading to many obstacles and frustrations. When the Earthly Branch Zi is placed over Wei, it indicates affairs that start but do not finish, and may bring about legal troubles and disputes. When Wei is placed over Zi, it suggests difficulties in planning and operations, and dangers in going out or coming in. When Chou is placed over Wu, it indicates frequent illness and lawsuits, and marital discord. When Wu is placed over Chou, it signifies younger generations offending elders, and matters often being unclear and difficult to resolve.

寅加巳，為爭進相害，出入改動，退利進阻。巳加寅，作事艱難。卯加辰，為事下凌上之害，有虛聲，爭才阻隔。辰加卯，心緒不寧。申加亥，為疾詭之害，先阻後得，必無終始。亥加申，圖謀未遂，事無本末。酉加戌，闇昧凶。凡占口舌官非，守舊少恩。達者，妨也，在刑煞之間。

Yin is placed over Si, indicating contention and mutual harm, leading to changes and movements, with advantage in retreating and disadvantage in advancing; Si placed over Yin indicates difficulty in accomplishing tasks. Mao placed over Chen indicates harm from the lower position to the upper, leading to empty reputation and disputes over wealth with obstacles; Chen placed over Mao indicates unrest in the mind. Shen placed over Hai indicates harm from speed and deceit, leading to initial obstacles followed by some gain, but ultimately incomplete results; Hai placed over Shen indicates schemes that cannot be realized and matters without clear order. You placed over Xu indicates danger from darkness and confusion. Whenever disputes or legal matters involve the Six at the Top, it is advisable to maintain the status quo and receive little favor from others. The term 'reach' refers to obstruction, and its intensity lies between punishment and maleficent influence.

丁神者，乃變動之神也。凡占惟庚辛日為凶動，壬癸日為財動。庚午辛未日見卯，因妻而凶動，因財而禍起。庚辰辛巳日見丑，因墓田而凶動，旺相為田，死囚為墓。庚寅辛卯日見亥，因子婿而凶動。庚子辛丑日見酉，因兄弟而凶動，並及己身庚為兄，辛為弟及己。庚戌辛亥日見未，因父母長上災而凶動。庚申辛酉見巳，因官鬼而凶動。

The "Ding deity" refers to the deity associated with change. It is determined by the branch in the current ten-day cycle that is paired with the character "Ding." In divination, only days with the heavenly stem "Geng" or "Xin" are associated with the occurrence of misfortune. Days with the heavenly stems "Ren" or "Gui" are associated with the movement of wealth. On days of Gengwu and Xinwei, the Ding deity is in the branch "Mao." "Mao" is the metal wealth, so misfortune arises due to the wife and also leads to calamity related to wealth. On days of Gengchen and Xinsi, the Ding deity is in the branch "Chou." "Chou" is the earth warehouse, so misfortune arises due to ancestral property and land. When "Chou" is strong and prosperous, it is considered as land; when it is weak and declining, it is considered as ancestral property. On days of Gengyin and Xinmao, the Ding deity is in the branch "Hai." "Hai" is water generated by metal, representing descendants, so misfortune arises due to sons and sons-in-law. On days of Gengzi and Xinchou, the Ding deity is in the branch "You." "You" is of the same type as "Geng" and "Xin," representing brothers, so misfortune arises due to brothers and also affects oneself ("Geng" represents the elder brother, "Xin" represents the younger brother, which refers to oneself). On days of Gengxu and Xinhai, the Ding deity is in the branch "Wei." "Wei" earth generates metal, representing parents, so misfortune arises due to parents and elders. On days of Gengshen and Xinyou, the Ding deity is in the branch "Si." "Si" fire overcomes metal, representing officials and spirits, so misfortune arises due to legal disputes and supernatural disturbances.

旬壬者，乃歸藏之所，與六丁相加，豈無所為？壬申癸酉見卯，因子息之才而凶動；壬午癸未日見丑，因官鬼之才而凶動；壬辰癸巳日見亥，因己身及兄弟之才而凶動；壬寅癸卯日見酉，因父母長上之才而凶動；壬子癸丑見未，因官司之才而凶動；壬戌癸亥日見巳，因妻妾之才而凶動。如癸丑日，干上未作初傳，不取其才，緣三傳火鬼，如蜜中砒也。

The壬 in the ten-day cycle is the place where water energy is hidden and stored. When combined with the six Dings, how could there be no effect? On days of Renshen and Guiyou, the Ding is in the卯, which is the son of wood, which is generated by water, thus indicating wealth related to offspring and children, which brings about a dangerous movement. On days of Renwu and Guiwei, the Ding is in the丑, which is earth that controls water, indicating wealth related to officials and ghosts, which brings about a dangerous movement. On days of Renchen and Guisi, the Ding is in the亥, which is water of the same type as the day stem, indicating wealth related to oneself and siblings, which brings about a dangerous movement. On days of Renyin and Guimao, the Ding is in the酉, which is metal that generates water, indicating wealth related to parents and elders, which brings about a dangerous movement. On days of Renzi and Guichou, the Ding is in the未, which is earth as an official, indicating wealth related to lawsuits, which brings about a dangerous movement. On days of Renxu and Guihai, the Ding is in the巳, which is fire as wealth for water, indicating wealth related to spouses and concubines, which brings about a dangerous movement. For example, on the day of Guiyou, although the initial transmission is the未, it cannot be taken as wealth, because the three transmissions are fire, which is the ghost of water, just like honey mixed with arsenic.

凡丁神，逃亡得之，萬里遠遁；盜賊得之，隱匿難獲；婚姻得之，聚散成奸；病訟得之，幽冥難伸；為官得之，巡行查核。如帶蛇馬，主逃亡；帶虎主憂思；帶陰后主女人走；帶天空，奴婢逃亡；帶玄武，賊盜走失；帶朱雀，主音信；帶勾陳，兵遠來；帶青龍，主飛螣；帶六合，主遠行。

When encountering the Ding spirit, if it is used for divination about a missing person, it indicates the person has escaped to a distant place; if used for divination about thieves, it indicates the thief is hidden and difficult to capture; if used for divination about marriage, it indicates frequent separation and secret affairs; if used for divination about illness or lawsuits, it indicates darkness and difficulty in clarification, with grievances hard to resolve; if used for divination about an official, it indicates the official will go out to inspect. If the Ding spirit is accompanied by 'Teng Snake' and the Post-horse, it indicates a missing person; if accompanied by 'White Tiger', it indicates sorrow and worry; if accompanied by 'Tai Yin' and 'Heavenly Empress', it indicates a woman has left; if accompanied by 'Tian Kong', it indicates a servant or maid has run away; if accompanied by 'Xuan Wu', it indicates thieves or missing persons; if accompanied by 'Zhu Que', it indicates there will be news; if accompanied by 'Gou Chen', it indicates distant military forces will arrive; if accompanied by 'Qing Long', it indicates a rising and flourishing situation; if accompanied by 'Liu He', it indicates a long journey.

帶三陽、三光、六儀、三奇等課，主官升財遂；帶三陰、魄化、喪門、伏殃、弔客，主病不可生；帶天網、天獄、官符、變動，有抑可伸，合中有變，新故有更。帶孤神、絕嗣、無祿，內中有復續之圖；亂首、贅婿、龍戰，有非常之變。

If the deity Ding is accompanied by the lesson patterns of 'Three Yang', 'Three Lights', 'Six Instruments', and 'Three Marvels', it indicates promotion in official position and smooth financial affairs. If it is accompanied by 'Three Yin', 'Spirit Transformation', 'Mourning-and-Condolence Spirit', 'Hidden Harm', and 'Funeral Guest', it suggests incurable illness. If it is accompanied by 'Heavenly Net', 'Heavenly Prison', 'Guanfu', and moving deities, it indicates that those previously suppressed can now rise, and unexpected changes may occur amidst harmony, requiring renewal between old and new. If it is accompanied by 'Lonely Deity', 'No Succession', and 'No Official Rank', there may be plots for revival and continuation. If it is accompanied by the lesson patterns of 'Disorder Leader', 'Stepson', and 'Dragon Strife', there will be extraordinary disturbances.

閉口不可開，斬關可斷。三交欲移，遊子不返。八專、泆女，久而生病；元首則吉凶在長上，犯者必動；重審則吉凶在下，犯者必成。比用有反戾之心，涉害有生禍之勢。反吟動於遠思，伏吟動其歸輿。又附蛇朱，卻來生怪。靜者欲動，動者不停。閒事欲起，舊事再生，遊子不返，帶吉則吉動，帶凶則凶動。

When encountering the "Closed Mouth" divination, the mouth cannot open; when encountering the "Cutting the Gate" divination, matters can be decided. When encountering the "Three Intersections" divination, it signifies a change of place; when encountering the "Wandering Child" divination, those who have left will not return. When encountering the "Single Master" and "Excess Woman" divinations, illness will occur after some time. When encountering the "Head" divination, fortune or misfortune lies with the superior, and once it is violated, it will definitely manifest. When encountering the "Re-examination" divination, fortune or misfortune lies with the subordinate, and once it is violated, it will definitely come to pass. When encountering the "Comparison" divination, people have a tendency to rebel and act against the will. When encountering the "Injury" divination, there is a tendency for troubles to arise. When encountering the "Return Chant" divination, the mind is inclined towards distant travel; when encountering the "Hidden Chant" divination, the chariot for returning home is in motion. If the "Teng Snake" and "Vermilion Bird" are also present, strange events will occur. In summary, when the "Ding" spirit moves, the still will desire movement, and the moving will not stop; trivial matters will arise, old matters will resurface, and those who have left will not return. If auspicious spirits are present, auspicious events will occur; if malevolent spirits are present, malevolent events will occur.

剛日伏吟有丁馬，行人即日見歸程；柔日馬丁雖出現，行人未必轉回程。伏吟課，凡事遲滯，行人不來，剛日帶馬丁、游煞，則可以望其來。柔日暫出可以至家，遠行未到也。游煞，正卯順十二。

The song says: On a yang day, if a lesson of hidden chant occurs and there is the spirit of the heavenly stem Ding and the post-horse, the person who went out will return that day; on a yin day, even though the post-horse and Ding spirit appear, the person who went out may not necessarily turn back. Explanation: Lessons of hidden chant usually cause delays, and travelers do not come back. However, on a yang day, if the lesson includes the post-horse, the spirit of Ding, and the 'wandering evil', one can still hope for the traveler's return. On a yin day, only those who went out temporarily can return home, but those who went far still cannot come back. The method for calculating 'wandering evil' is to start from the second month's卯 and proceed in order through the twelve branches.

剛日伏吟名自任，可以委託於他人；柔日伏吟我自信，可以取信於自己。干之神固已主動，若傳於支上，有旬中之丁，或乘天驛二馬，亦靜而求動。如壬辰、戊午、丙辰、甲寅、庚申，此五日伏吟，乃有旬丁在傳內者；又癸未、己酉、辛亥、癸丑，通前共九日，訪人必出，先允後改，故名無任無信也。

The song says: On a yang day, a hidden chant is called "self-reliance," meaning the matter can be entrusted to others; on a yin day, a hidden chant is called "self-trust," meaning one can only rely on oneself. Explanation: The god on the day stem is already active, and if it also moves to the day branch, with the god of this ten-day cycle, or if it is riding the Heavenly Horse and the Post-horse, then even in stillness, there is a demand for movement. For example, on the five hidden chant days of Renchen, Wuwu, Bingchen, Jiayin, and Gengshen, the god of the ten-day cycle is within the three transmissions; adding Guiwei, Jiyou, Xinhai, and Guichou, making a total of nine days, if one visits people on these days, people are sure to be away, and the matter is first agreed upon but later changes, hence it is called "no reliance" and "no trust."

天馬逐月而論，課內無二馬旬丁者，謀事伏而不起。若無丁馬而人年命乘魁罡者，尤主速動。如庚子二八月占，天馬隨白虎入廟，反主不動，若訪人亦在外相遇。天馬，正月起午，順行六陽位。

The Heavenly Horse is determined according to the month. If the divination does not include both the Heavenly Horse and the Post-horse, nor does it have the Decanal Ding, then the matter being considered will be stagnant and unable to start. If there is no Ding Horse, but the person's age and birth year are riding on "Hekui" (Xu) or "Tiangang" (Chen), then the matter will initiate more actively. For example, if the day is Gengzi and the divination is made in February or August, the Heavenly Horse follows the White Tiger into its temple, which indicates immobility. If one goes to visit someone, they can only meet them outside. The method of calculating the Heavenly Horse starts with Wu in the first month, and proceeds in order through Wu, Shen, Xu, Zi, Yin, and Chen, the six Yang positions.

丁神靈靈，入於宅神，門移戶改，欲寧不寧。丁神旺相加宅，主家宅不寧，門哀改移之象。若年命傳課中有生支之神，此宅主修改，尤可居也。若無生支之神，又帶刑剋破耗空亡，則宅已變故而不可居也。

The mnemonic says: "The Ding spirit is lively and ever-changing; when it enters the day branch representing the residence, one must change the door and alter the household, and even if one desires peace, it cannot be attained." The explanation states: When the Ding spirit is prosperous and strong and is placed on the residence position, it indicates that the family's dwelling is unstable, and there is an omen of changing doors and households. If the person's birth year and destiny, along with the three transmissions and four lessons, contain spirits that generate and support the day branch, then the house merely needs some modifications and can still be inhabited. However, if there are no spirits that generate and support the day branch, but instead bring about punishments, losses, and kongwang, then the house has already experienced a change, and it is no longer suitable to reside there.

丁神靈靈，必主死人。帶月厭為鬼，損財畜；帶三合喜神，有喜；帶劫煞、飛廉、飛禍、羊刃，有謀害。在卯辰巳午未申，禍生於日，日宜防之；在酉戌亥子丑寅，禍生於夜，夜宜防之。有救神可免其禍，無救神利於藏匿。滿日月之數方可出。

The mnemonic says: "The Ding spirit is lively and active, surely indicating someone's death." Explanation: When the Ding spirit is accompanied by "Month Aversion," it indicates loss of money and livestock; when accompanied by Triple Harmony and the Favorable God, it indicates good news; when accompanied by "Jiesha," "Fei Lian," "Fei Huo," and "Yangren," it indicates someone being harmed. If the Ding spirit falls in the positions of Mao, Chen, Si, Wu, Wei, and Shen, misfortune occurs during the day and should be guarded against during the day; if it falls in You, Xu, Hai, Zi, Chou, and Yin, misfortune occurs at night and should be guarded against at night. If there is a Saving God, the misfortune can be avoided; if there is no Saving God, one should hide and avoid danger until the number of days and months have passed before emerging.

丁神臨午合干，有貴人提帶，或招飯，出外立事。其吉神有皇書等吉，主功名事。飛廉正申順十二。飛禍春申夏寅秋巳冬亥。月厭正戌逆十二。

The deity Ding is located at the position of Wu and combines with the day stem, indicating the presence of a nobleman who will assist or invite someone to a meal, enabling success when going out. If there is a beneficial deity such as 'Huangshu', it signifies success in official matters. The method for 'Fei Lian' starts from Shen in the first month and proceeds through the twelve branches in order. 'Fei Huo' starts at Shen in spring, at Yin in summer, at Si in autumn, and at Hai in winter. 'Yue Yan' starts at Xu in the first month and proceeds through the twelve branches in reverse order.

丁神靈靈，而為我財，帶煞沖破，妻死離哀。丁神為妻財，帶劫煞、女煞、陰煞來沖其妻財，或帶巳酉丑從革隔角煞，主妻生離。帶二死，妻居墓絕，主死別。帶二耗、月破、二碎之煞，則為沖財，則難守業。

The mnemonic says: The Ding spirit is lively and dynamic, and also serves as the wife's wealth. If it brings凶煞 to冲破 it, there will be sorrow of wife's death and separation. Explanation: The Ding spirit is the wife's wealth. If it is accompanied by 'Jiesha', 'Nusha', or 'Yinsha' to冲破 this wife's wealth, or if it is accompanied by the 'Gegao sha' from the 'Congge' trinity of Si-You-Chou, it indicates separation from the wife. If it is accompanied by the two 'Dahao' and 'Xiaohao', as well as 'Yuepo' and the two 'Dahuo' and 'Xiaohuo' evils, then it is a冲 of the wealth, leading to the loss of family property.

丁神靈靈，作鬼克身，災禍不已，禳祭堪生。丁神旺相作鬼，乘亥子丑寅位，與月鬼、火神、生氣克干者，災禍不已。若見天巫、咒詛、儀神，必須祭禳神佛，方曰安泰。火神，春丑、夏子、秋戌、冬亥；生氣正子順十二；天巫正辰順十二；天咒正子順四仲。

The mnemonic says: The Ding God is dynamic and constantly acts as an official ghost to overcome the person, causing continuous misfortune. Only through worship and rituals can one seek survival. Explanation: When the Ding God is prosperous and strong and acts as an official ghost, it occupies the positions of亥, 子, 丑, and 寅, and together with the "Monthly Ghost," "Fire God," and "Life Qi," it overcomes the day stem, resulting in unending misfortune. If the "Heavenly Shaman," "Curse," and "Ritual God" appear among the divine omens, one must perform worship and rituals to the gods and Buddhas to attain peace. The method for determining the "Fire God" is: in spring it is in 丑, in summer in 子, in autumn in 戌, and in winter in 亥. The "Life Qi" starts at 子 in the first month and proceeds through the twelve branches in order. The "Heavenly Shaman" starts at 辰 in the first month and proceeds through the twelve branches in order. The "Heavenly Curse" starts at 子 in the first month and proceeds through the four central branches of 子, 午, 卯, and 酉 in order.

丁神靈靈，賊侵戶域，干乘生旺，未免流血。丁神乘元武盜神劫煞侵我之域，若干被傷帶刑沖二血，是我被傷流血。若支帶刑沖二血，是家幼小被傷流血也。盜神，春巳、夏卯、秋酉、冬子，劫殺寅午戌在亥，亥卯未在申，申子辰在巳，巳酉丑在寅。

The mnemonic says: "The spirit of Ding is active and ever-changing, thieves intruding into the territory and boundaries. If the day stem is in a state of birth or strength, it still cannot avoid bloodshed." Explanation: The spirit of Ding is riding on "Black Tortoise," "Thief God," and "Jiesha" to invade my territory. If the day stem is injured and accompanied by punishment and clash along with "Blood Branch" and "Blood Taboo," then I myself will be injured and bleed. If the day branch is accompanied by punishment and clash along with "Blood Branch" and "Blood Taboo," then the young and small in the family will be injured and bleed. The method of calculating "Thief God" is: in spring it is in Si, in summer in Mao, in autumn in You, and in winter in Zi. The method of calculating "Jiesha" is: in years of Yin-Wu-Xu, it is in Hai; in years of Hai-Mao-Wei, it is in Shen; in years of Shen-Zi-Chen, it is in Si; and in years of Si-You-Chou, it is in Yin.

丁神靈靈，主敕兼行。一差未了，二差又行。丁神旺相而帶皇書、天詔在歲上作丁者，乃天子之差也。帶皇詔在日辰月建作丁者，乃臺部之差使，主迭任差使。皇書春寅夏巳秋申冬亥，天詔正亥順二十。

The mnemonic says: "The Ding deity is dynamic and ever-changing, governing imperial edicts and appointments, with the first task not yet completed when the second is assigned." Explanation: When the Ding deity is prosperous and strong, accompanied by "Imperial Documents" and "Heavenly Edicts," and is positioned above the Year God, it signifies imperial assignments. If accompanied by "Imperial Documents" and positioned as the Ding deity on the Day Branch or Month Builder, it indicates assignments from the central government departments, indicating consecutive appointments. The method for "Imperial Documents" is: in spring it starts at寅, in summer at巳, in autumn at申, and in winter at亥. The method for "Heavenly Edicts" is: starting from亥 in the first lunar month, proceeding in order.

丁神靈靈，皇詔臨辰，使者皇恩，赴我家庭。皇恩，金氏改作早晚。丁神旺相作貴人，加支而帶皇恩、天詔，必有封贈超升之喜而入我家庭矣。皇恩正戌、二丑、三辰、四未、五酉、六卯、七子、八午、九亥、十寅、十一巳、十二申。金氏注曰：此為皇恩大赦也。

The mnemonic says: "The Ding deity is lively and ever-changing, the imperial decree comes down upon the day branch, the heavenly messenger brings the imperial grace until it reaches my family." (The words "imperial grace" are changed to "morning and evening" in Jin Zhengyin's pronunciation.) Explanation: When the Ding deity is prosperous and strong, it acts as a nobleman and is added to the day branch, accompanied by "imperial grace" and "heavenly decree," there will certainly be good news of being granted a title, receiving a promotion, or being elevated in rank. The method for calculating "imperial grace" is: in the first month,戌; second month,丑; third month,辰; fourth month,未; fifth month,酉; sixth month,卯; seventh month,子; eighth month,午; ninth month,亥; tenth month,寅; eleventh month,巳; twelfth month,申. Jin Zhengyin's note says: This is the great amnesty of imperial grace.

丁神靈靈，凶煞刑辰，家門頹敗，過房繼人。丁神旺相乘凶煞以刑支神，又帶破耗，主家敗。若三交、游煞、孤寡，或加子星上，必主過繼。孤神春巳夏申秋亥冬寅，寡宿春丑夏辰秋未冬戌。

The mnemonic says: "The Ding spirit is lively and ever-changing; if malevolent forces punish the day branch, the family will decline, and the child must be adopted into another family." The explanation says: When the Ding spirit is prosperous and strong but is combined with malevolent forces to punish the day branch, and also carries the breaking and wasting evil spirits, it indicates the family's decline. If there are also "three mutuals," "wandering evil spirits," "solitary spirits," or "solitary hosts," or if these evil spirits are on the son star, it definitely indicates the need for adoption. The method of calculating "solitary spirits" is: in spring it is in Si, in summer in Shen, in autumn in Hai, and in winter in Yin. The method of calculating "solitary hosts" is: in spring it is in Chou, in summer in Chen, in autumn in Wei, and in winter in Xu.

丁神靈靈，德合加申，早晚有慶，福湊壽人。丁神帶天德、月合、德祿來生日干者，主福壽安寧。天德正丁、二坤、三壬、四辛、五乾、六甲、七癸、八艮、九丙、十乙、十一巽、十二庚。月合正辛、二巳、三丁、四乙、五辛、六己、七丁、八乙、九辛、十己、十一丁、十二乙。

The mnemonic says: "The Ding God is lively and active; when the Heavenly Virtue and the Harmonizing God join, there will be joy in the morning and evening, and good fortune will gather upon the person who has longevity." Explanation: When the Ding God is accompanied by the "Heavenly Virtue," "Monthly Harmonizing," and the God of Virtuous Wealth coming to assist the Day Stem, it indicates a prosperous and peaceful life with longevity. The method to calculate "Heavenly Virtue" is: in the first month, Ding; second month, Kun; third month, Ren; fourth month, Xin; fifth month, Qian; sixth month, Jia; seventh month, Gui; eighth month, Gen; ninth month, Bing; tenth month, Yi; eleventh month, Xun; twelfth month, Geng. The method to calculate "Monthly Harmonizing" is: in the first month, Xin; second month, Si; third month, Ding; fourth month, Yi; fifth month, Xin; sixth month, Ji; seventh month, Ding; eighth month, Yi; ninth month, Xin; tenth month, Ji; eleventh month, Ding; twelfth month, Yi.

丁神靈靈，帶鬼不寧，之子生禍，如何得停？丁神旺相乘子位克支，帶劫煞破耗，是子敗家生禍。丁神靈靈，大禍刑干，當躲莫躲，當安莫安。

The mnemonic says: "The Ding God is lively and ever-changing, accompanying officials and ghosts brings no peace, this son will cause trouble, how can it be stopped?" The explanation says: When the Ding God is prosperous and strong, it occupies the position of the son and attacks the day branch, and also brings "Jiesha" and destruction, this is the image of the son causing family ruin and disaster. The mnemonic also says: "The Ding God is lively and ever-changing, the 'Great Disaster' evil spirit harms the day stem, those who should escape cannot escape, those who should be safe cannot be safe."

旺丁帶大禍、劫煞、飛廉、亡神、二死刑剋其干，是大難數也。又丁神主動，必有出入路途之事。如傳見青龍劫煞、風雨雷煞，必有風雨之難所當躲也。傳見元武，帶三盜二都 ，途中遇劫賊之事當避。

The prosperous and strong Ding deity brings "Great Calamity," "Jiesha," "Fei Lian," "Wangshen," and both Death Qi and Death Deity to afflict the day stem, indicating a great calamity is approaching. Since the Ding deity is active, there will certainly be an event involving going out and traveling. For example, if the three transmissions include "Qinglong" and Jiesha, along with wind, rain, and thunder calamities, there will certainly be difficulties caused by storms, and one should take shelter. If the three transmissions include "Xuanwu" along with three thieves and two capital calamities, then there will be encounters with bandits on the way, and one should avoid it.

傳見白虎，又帶虎煞；乘蛇，帶蛇煞；有虎蛇難當躲。傳見陰后帶奸門、咸池、女禍，主女人姦淫事，不能安也。傳虎蛇帶病符、月厭，主瘟疫不安。傳勾朱帶官符、吏神、關隔、天地盤結，有牢獄不安。隨其變化而因事詳審之可也。

If the three transmissions include "White Tiger" along with tiger calamity, or "Teng Snake" along with snake calamity, there will be difficulties involving tigers and snakes, and one should avoid such situations. If the three transmissions include "Tai Yin" and "Heavenly Empress" along with "Jian Men," "Xianchi," and "Nü Huo," it indicates matters related to female immorality, causing unrest. If the three transmissions include "White Tiger" and "Teng Snake" along with "Bing Fu" and "Yue Yan," it suggests an outbreak of plague, leading to unrest. If the three transmissions include "Gou Chen" and "Zhu Que" along with "Guan Fu," "Li Shen," and "Guan Ge," and the Heaven Plate and Earth Plate are entangled and unresolved, it indicates the possibility of imprisonment and unrest. In summary, one should examine each situation carefully according to its specific changes.

關隔，鬼罡加四仲。亡神，即旬中辛也。風煞，正申逆十二。雨煞，正子順四仲。雷煞，正巳順十二。天盜，正寅逆四孟。五盜，正丑逆四季。盜神，春巳夏卯秋酉冬子重出。遊者魯者，甲己丑未，慚庚子午，丙辛寅申，丁壬巳亥，戊癸申寅。

The examples of the mentioned divine omens are as follows. "Guangan": The ghost gate and Tiangang are placed on the four central branches of Zi, Wu, Mao, and You. "Wangshen": It refers to the person in the current ten-day period that carries Xin. "Fengsha": It starts at Shen in the first month and proceeds in reverse order through the twelve branches. "Yusha": It starts at Zi in the first month and proceeds in order through the four central branches. "Leisha": It starts at Si in the first month and proceeds in order through the twelve branches. "Tiantao": It starts at Yin in the first month and proceeds in reverse order through the four primary branches of Yin, Shen, Si, and Hai. "Wudao": It starts at Chou in the first month and proceeds in reverse order through the four seasonal branches of Chen, Xu, Chou, and Wei. "Daoshen": In spring it is at Si, in summer at Mao, in autumn at You, and in winter at Zi (this entry is repeated from earlier). "You" sha and "Lu" sha: On Jia and Ji days, they are at Chou and Wei; on Bing and Xin days, they are at Yin and Shen; on Ding and Ren days, they are at Si and Hai; on Wu and Gui days, they are at Shen and Yin.

奸門，正寅二申三巳四亥五寅，周而復始。咸池，寅午戌在卯，申子辰在酉，巳酉丑在午，亥卯未在子。天鬼正酉逆四仲。官符正午順十二。吏神正七亥，二八丑，三九卯，四十巳，五十一未，六十二酉。大禍，正戌逆十二。病符，子年亥，丑年子逆輪。

"The 'Jianmen' (Deceit Gate): In the first month, it is in Yin; in the second month, in Shen; in the third month, in Si; in the fourth month, in Hai; in the fifth month, it returns to Yin, and so on in a cycle. 'Xianchi' (Harmonious Pool): In years of Yin-Wu-Xu (Fire triad), it is in Mao; in years of Shen-Zi-Chen (Water triad), it is in You; in years of Si-You-Chou (Metal triad), it is in Wu; in years of Hai-Mao-Wei (Wood triad), it is in Zi. 'Tian Gui' (Heavenly Ghost): It starts in You in the first month and moves backward through the four central branches. 'Guanfu' (Official Symbol): It starts in Wu in the first month and moves forward through the twelve branches. 'Li Shen' (Official Spirit): In the first and seventh months, it is in Hai; in the second and eighth months, in Chou; in the third and ninth months, in Mao; in the fourth and tenth months, in Si; in the fifth and eleventh months, in Wei; in the sixth and twelfth months, in You. 'Da Huo' (Great Harm): It starts in Xu in the first month and moves backward through the twelve branches. 'Bingfu' (Disease Symbol): In the year of Zi, it is in Hai; in the year of Chou, it is in Zi, and so on in a backward sequence."

丁神靈靈，不宜煞刑，當殺莫殺，當侵莫侵。丁神臨羊刃，主殺伐。帶三刑、大煞、金神，或日干得時生旺，可以殺人，可以侵戰。傳入空墓，並關隔，休囚則殺人侵人，自取其禍。大煞，正戌逆行四季。

The mnemonic says: "The spirit of Ding is lively and active; it is not suitable to meet again with凶煞 and punishments. Do not kill those who should not be killed, nor invade those who should not be invaded." Explanation: When the spirit of Ding is on the position of Yangren, it indicates warfare and killing; if it also carries Three Punishments, Great Sha, and Metal God, and the day stem is strong and flourishing, then killing people and invading others can be done. However, if the three transmissions fall into Kongwang, Storage, and encounter obstacles, and the day stem is weak and confined, then killing and invading would only bring self-destruction. The method of calculating Great Sha: start from戌 in the first month and proceed in reverse order through the four seasons, namely Chen, Xu, Chou, and Wei.

哭神不宜入命年，死氣家中死亡纏。休病本身須有病，犯之未得太平天。年命上帶哭神、死氣主死亡；休囚帶病符，主病。哭神，春未夏戌秋丑冬辰，死氣正午順十二。

The rhyme says: "Crying God" should not fall into one's destiny or age stem, and "Death Qi" entering the chart indicates death looming over the family. If the day stem is weak and confined and accompanied by illness, the person is certainly sick, and if these are involved, peace and tranquility cannot be attained. Explanation: If "Crying God" and "Death Qi" appear on one's destiny or age stem, it indicates death. If the day stem is weak and confined and accompanied by "Bingfu," it indicates illness. The method of calculating "Crying God" is: in spring it falls on Wei, in summer on Xu, in autumn on Chou, and in winter on Chen. "Death Qi" starts on Wu in the first lunar month and proceeds in order through the twelve branches.

浴盆丘墓加日辰，死亡刑害加命年。須知我自不安然，不久應知入九泉。日辰年命乃都門也，日辰上神是帶浴盆、丘墓，年命上神帶刑害、二死，干支年命入死墓之地，定主死亡也。浴盆，春辰夏未秋戌冬丑。三丘春亥夏子秋寅冬酉。五墓與哭神同。

The song says: "The 'bath tub' together with 'mountain' and 'grave' added to the day branch, and punishment and harm along with death qi and death deity added to the person's birth year, indicates that one's life will not be peaceful, and soon he will enter the underworld." Explanation: The day branch and the birth year are the main gateways of a person. If the spirits on the day branch carry the 'bath tub', 'mountain', and 'grave', and the spirits on the birth year carry punishment and harm along with death qi and death deity, then both the heavenly stem and earthly branch of the year and birth year fall into death and grave, which definitely indicates death. The method of calculating 'bath tub' is: in spring it is in the辰 (Chen) position, in summer in the未 (Wei) position, in autumn in the戌 (Xu) position, and in winter in the丑 (Chou) position. The method of calculating 'three mountains' is: in spring it is in the亥 (Hai) position, in summer in the子 (Zi) position, in autumn in the寅 (Yin) position, and in winter in the酉 (You) position. The method of calculating 'five graves' is the same as that of the weeping deity.

喪吊全逢入課年，素衣日日掛身穿。不喪椿萱併骨肉，哭泣之聲動徹天。喪門，歲前二辰，如子年寅，丑年卯。弔客，歲後二辰，如子年戌，丑年亥，年命上見二殺，主孝服。

The song诀 says: "The Mourning-and-Condolence spirit and the Guest-of-Condolence both enter the lesson and the personal year, causing one to wear white mourning clothes every day; it is either the loss of parents or the loss of close relatives, with cries shaking the heavens." Explanation: The Mourning-and-Condolence spirit is the second earthly branch before the year's stem, for example, in the year of Zi it is in Yin, and in the year of Chou it is in Mao. The Guest-of-Condolence is the second earthly branch after the year's stem, for example, in the year of Zi it is in Xu, and in the year of Chou it is in Hai. If these two evils appear in one's personal year, the main consequence is wearing mourning clothes.

乙亥日來未加未，有個女人訟有孽。支上太陰乘寅為官符，末傳天后，三傳相刑，主女人訟。

The song says: On a Yihai day, if the day branch is not placed on Wei, there will be a woman involved in a lawsuit that brings about wrongdoing. Explanation: This is because the day branch has 'Tai Yin' riding on寅, and寅 is exactly 'Guanfu', while the final transmission is 'Heavenly Empress', and the three transmissions mutually injure each other, thus indicating that a woman is involved in litigation.

太陽一照物皆暖，偕此其人赫赫名。庶術得之凡事遂，君子得之官職成。月將為用帶貴人，主權要；帶皇書、天詔，主敕封；青龍文，太常武。

The song says: When the sun shines, all things receive warmth, and those who go with it will achieve great fame. Common people and artisans will have smooth affairs, while scholars and gentlemen will achieve success in official positions. Explanation: If the Month General (i.e., the sun) initiates the transmission and is accompanied by the Nobleman, it indicates holding a position of power. If it carries 'Imperial Book' and 'Imperial Edict', it signifies receiving imperial appointment. If it rides the Azure Dragon, it indicates a civil post; if it rides Tai Chang, it indicates a military post.

太陽怨恨落山後，縱有陽光不久留。過了陽光還有忌，美來名利竟休休。自寅到酉，陽光不照，人不蒙福，小人得志，能生禍咎。凡月將乘父，父貴；乘子，子顯；各以六親類推。在物為得時富顯之物。乘照元武，盜逃可獲；乘照馬，行則知凶化吉，平安。

The song says: The sun carries resentment and sets behind the mountain, even though there is still some remaining light, it does not last long; after this period of sunlight, there is still something to be cautious of, and the originally approaching fame and fortune suddenly come to an end. Explanation: Counting from the寅 position to the酉 position, the sunlight does not reach, and thus people do not receive blessings, while villains gain power and give rise to misfortune (later it is also said that from酉 to寅 is entering the yin, and the two accounts differ slightly). If the month general is riding the parents' yao, it indicates the father's prominence; if it is riding the sons' yao, it indicates the son's success; the other six relations are interpreted in the same way. If it falls on an object, it signifies an object that brings wealth and prominence at the right time. If the month general is riding the Black Tortoise, thieves who have fled can be captured; if it is riding the Post-horse, traveling will turn danger into safety and ensure a smooth journey.

乘照官符，官訟光明，私仇官雪。乘照人病，則鬼祟不侵害，喜人忌空克入墓。酉至寅為入陰，反暗而不明，是不照也。太陽在支前，為進吉；太陽在支後，為退凶。

The Month General carries the Sun and shines upon "Guanfu," making official disputes and lawsuits clear and transparent, and private grievances will be resolved by the authorities. If the Sun shines upon a sick person, it prevents evil spirits from harming them. The Sun is a position everyone likes, but it is avoided when it falls into emptiness, is overcome, or is buried. Moving from the You position to the Yin position is called "entering the Yin," which brings darkness and obscurity, meaning the Sun cannot shine. If the Sun is before the Day Branch, it indicates progress and is auspicious; if the Sun is after the Day Branch, it indicates retreat and is inauspicious.

太歲今朝作貴用，有官升轉赴官期。最忌刑沖空破害，看三六合以期之。若日干支克年命太歲，主悖逆取禍。歲剋日干損家長，克支損卑小，或門戶破，盜移事。貴乘死墓，官長死。太歲臨支作喪吊，或空，或不克干支，不可斷喪事。太歲作天羅刑害，主牢獄災厄。天羅正寅二亥三巳四申，周而復始。

The song says: When the current year's sovereign takes office as the nobleman, there is joy in promotion, transfer, and taking office. It is most unfavorable if there are punishments, clashes, emptiness, destruction, or harm. The timing of the outcome should be determined by triple harmony and mutual harmony. The explanation says: If the day stem and day branch reverse and overcome the age, birth year, and current year's sovereign, it indicates rebellion and defiance leading to misfortune. If the current year's sovereign overcomes the day stem, it harms the head of the family; if it overcomes the day branch, it harms the younger members, or causes family breakdown, theft, or relocation. If the nobleman is accompanied by death qi and tomb spirits, it indicates the death of the superior. If the current year's sovereign is on the day branch and acts as the mourning-and-condolence spirit, but it falls into emptiness or does not overcome the stem and branch, it should not be interpreted as a funeral. If the current year's sovereign acts as "Heavenly Net" and is accompanied by punishments and harm, it indicates imprisonment and calamity. The method of "Heavenly Net" is: in the first month,寅; second month,亥; third month,巳; fourth month,申, and so on in a cycle.

夫課以干為主，尤當審干上所加之神，或生或比，克刑沖破害空脫何如。以支為宅，亦當審支上所加之神，或克或生，比刑沖破害空脫何如。吉神居生旺之地，吉而愈吉；凶神居所制之地，則吉凶不加於人。吉神者，喜合龍常陰后也；凶神者，蛇朱勾空白玄也。

Six壬 divination takes the day stem as its main focus, and particular attention should be given to the deity added upon the day stem: is it coming to benefit me, harmonizing with me, or coming to harm, to punish, to clash, to break, to injure, or is it falling into vacancy or being detached? The day branch represents the dwelling, and similarly, one should examine the deity added upon the day branch: is it coming to harm or to benefit, is it harmonizing or is it clashing, breaking, injuring, vacating, or being detached? When auspicious deities are located in a flourishing and vigorous position, auspiciousness is added upon auspiciousness. When malevolent deities are located in a subdued position, then neither auspicious nor malevolent influences can affect the person. The so-called auspicious deities refer to the favored deity, Liu He, Azure Dragon, Tai Chang, Tai Yin, Heavenly Empress. The so-called malevolent deities refer to Teng Snake, Vermilion Bird, Gou Chen, Tian Kong, White Tiger, and Black Tortoise.

既審干支之吉凶，尤當審用傳之禍福。發用為心之所主，事之所向，故名用神，不可損傷，必須與神將上下相生比和為吉。若上下相剋，入休敗之地，則凶。用在日之陰陽，則為外事，亦主遠出搖動。用在辰之陰陽，則為內事，目前立見之。

After clearly determining the fortune of the Heavenly Stem and Earthly Branch, one must also examine the Useful God and the Three Transmissions. The Initiating Transmission represents the focus of the mind and the direction of the matter, so it is called the Useful God. It must not be harmed; it should be in mutual generation or harmonious relationship with the accompanying divine general above and below to be auspicious. If there is mutual control between above and below, and it falls into a place of weakness and confinement, then it is inauspicious. The Useful God is derived from the Yin or Yang spirit of the Day Stem, and it relates to external matters, also indicating travel and instability. The Useful God derived from the Yin or Yang spirit of the Day Branch relates to internal family matters, and the outcome can be known immediately.

凡事出於驀然興發，驀然成就，事在意外，謂之驀越課也。如發用地盤克天將，貴人又克天將，名逼迫煞，主身不自由，被人抑伏。若天將為財，上下夾克，主財不自由。金氏旁註此云：由己費。或日之同類，受克乃身不由己。惟日鬼受克，則為吉也。

Whenever a matter suddenly arises and is suddenly completed, unexpectedly, it is called "Moyue Ke." For example, if the Earth Plate at the initiating transmission position overcomes the Heavenly General, and the Nobleman also overcomes the Heavenly General, this is called "Bipei Sha," indicating that the person is not free and is being oppressed and subdued. If the Heavenly General acts as the wealth indicator and is overcome from both above and below, it indicates that wealth is not under one's control (Jin Zhengyin notes beside: this is called "You Ji Fei"). Another example is when a brother's indicator similar to the Day Stem is overcome, which also indicates lack of personal control. Only when the official ghost indicator of the Day Stem is overcome does it turn out to be favorable.

蓋天官，神也；天頭，將也。天官如入本位，則無暇治事，干托不得其力矣。夫天將立中布上下相生，則事皆和美。天將居中而上下相剋，則彼此相違，謂之隔將，事遭阻滯。

The so-called "Heavenly Official" refers to the deity of the Heaven Plate, and the "Heavenly Head" refers to the Heavenly General it rides upon. If the Heavenly Official returns to its original position, it will have no time to assist people, and the Day Stem will not be able to rely on it. The Heavenly General stands between the deity and the Earth Plate, with mutual generation above and below, resulting in smooth and harmonious affairs. If the Heavenly General is in the center but the above and below mutually control each other, they will contradict each other, which is called "separation of the General," and the affairs will encounter obstacles.

用臨長生，百事稱心；用臨死敗，事多囚謝。用臨絕地，事休重興，信息至，行人來。用官鬼，舉動不利。用墓，事主沉晦。用墓加生，事宜再發。用克見相害事，主艱難。用刑恩中成怨，歡裡成仇。用破，暗裡生災，隱中阻隔。用空吉凶不成，事多虛詐。用沖事多反覆，聚散不定。

The Useful God located in the position of Growth brings about smooth and fulfilling outcomes in all matters. If the Useful God is in a position of Death or Ruin, affairs tend to be obstructed and decline. If the Useful God is in the position of绝地 (Absolute End), old matters will conclude and new ones will begin, indicating the arrival of messages or the return of travelers. When the Useful God is the Official Ghost, actions will be unfavorable. If the Useful God enters the墓 (Grave), matters will be stagnant and obscure. If the Useful God enters the墓 and also occupies the position of Growth, it is favorable to restart matters. If the Useful God is attacked and suffers mutual harm, affairs will be difficult. If the Useful God is accompanied by punishment, good relationships will turn into hatred, and harmony will become enmity. If the Useful God is accompanied by destruction, hidden disasters will arise and obstacles will occur in secret places. If the Useful God falls into the空 (Void), both good and bad outcomes will not materialize, and affairs will involve deceit and falsehood. If the Useful God encounters a clash, matters will be fluctuating and uncertain, with frequent gatherings and dispersals.

用克歲，歲中有災；克月，月中有禍；用剋日，鬼賊病訟，尊長有災。用克辰，宅中不寧。金氏旁註云：主動憂驚，小口奴婢災病。用克時，主心動憂驚，小口奴婢災病。用克末，主有頭無尾，先易後難。用克命，命運顛倒。用克行年，主年中休咎。

The Useful God overcoming the Heavenly Emperor indicates calamity in the year; overcoming the Month Builder indicates misfortune in the month; overcoming the Day Stem signifies ghosts, thieves, illness, lawsuits, and disaster to superiors. The Useful God overcoming the Day Branch indicates unrest in the household (Jin Zhengyin's marginal note: indicates mental worry and fear, illness to children and servants). The Useful God overcoming the time of divination indicates mental instability, worry, and fear, with illness to children and servants. The Useful God overcoming the Final Transmission indicates matters that start easily but become difficult later. The Useful God overcoming the birth destiny indicates disorder and confusion in fate; overcoming the current year indicates uncertainty in fortune for the year.

用財宜去求財，用印宜承舊庇，用官宜求官干貴，用二馬生干有出行進財之喜，用二馬克干及年命主損手足之災，乘馬行程登舟之事。用見月厭，作事不成。用見弔喪，事干孝服。

The useful god is the wealth爻, which is favorable for seeking wealth by traveling; the useful god is the official seal, which is favorable for receiving the benefits of previous generations; the useful god is the official star, which is favorable for seeking official positions and visiting noblemen. If the useful god is accompanied by both the Heavenly Horse and the Post-horse, and they are born to the day stem, there will be good news regarding travel and gaining wealth; however, if the two horses come to afflict the day stem and the year stem, it indicates disaster involving family members, or events involving riding horses, traveling by boat, or going far away. If the useful god meets the month aversion, things will not succeed; if the useful god meets the mourning-and-condolence spirit, the matter will involve mourning attire.

用臨寅申巳亥，事有發生之逃。春得寅為用，夏巳、秋申、冬亥，謂之機發當時。春巳、夏申、秋亥、冬寅為用，謂之將來者進。春亥、夏寅、秋巳、冬申為用，謂之功成者退，樂享無涯。春申、夏亥、秋寅、冬巳為用，謂之反弓相射，四廢無依。夫機發當時者，無往不利；將來者，進亦獲榮昌；成功而退者，則培養以知其枝；反弓相射者，當晦名以斂其跡。

"Initiating Transmission" refers to the First Transmission. If it falls on the four "Four Initials" earthly branches, the matter involved is characterized by something just beginning to sprout and emerging from concealment. In spring, if the First Transmission is on寅 (Yin), in summer on巳 (Si), in autumn on申 (Shen), and in winter on亥 (Hai), these four are the places of birth for the Five Phases of the current season, called "Opportunity Arises at the Moment," meaning the timing is exactly right for action. In spring, if the First Transmission is on巳 (Si), in summer on申 (Shen), in autumn on亥 (Hai), and in winter on寅 (Yin), these are the birthplaces of the next season's Five Phases, called "The Coming One Advances," indicating a forward momentum. In spring, if the First Transmission is on亥 (Hai), in summer on寅 (Yin), in autumn on巳 (Si), and in winter on申 (Shen), these are the birthplaces of the previous season's Five Phases, called "Achievement Completed and Retreat," meaning the matter has been accomplished and one can retire, enjoying endless blessings. In spring, if the First Transmission is on申 (Shen), in summer on亥 (Hai), in autumn on寅 (Yin), and in winter on巳 (Si), these are in direct opposition to the current season's energy, called "Opposing and Shooting Back," and also coinciding with the "Four Wastes" and dead energy, leaving one isolated without support. Those with "Opportunity Arises at the Moment" will find everything smooth. Those with "The Coming One Advances" will gain honor through advancement. Those with "Achievement Completed and Retreat" should cultivate the foundation, understanding from where the branches and leaves grow. Those with "Opposing and Shooting Back" should hide their reputation and restrain their actions.

子午卯酉乃四正之神，若臨四仲神而歸傳四正者，有正大之規模。辰戌丑未四墓之神，若用臨四墓而傳出墓庫者，有脫俗之志。事之先兆，發用預知，學者當潛心焉。干人支宅：干為君、父、夫、尊長、己身；支為臣、子、弟、妻、卑小、奴婢、他人。

The four cardinal directions, also known as the four central deities, are Zi, Wu, Mao, and You. If the initiating transmission falls on these four, and the three transmissions converge on these cardinal positions, the matter being divined will have a dignified and upright appearance. The four burial grounds, also called the four seasonal deities, are Chen, Xu, Chou, and Wei. If the first transmission falls on these four burial grounds, and the middle and final transmissions can escape from the burial grounds, the person divining will possess an aspiration beyond common conventions. The initial signs of a matter are fully revealed in the initiating transmission. Those studying the Six壬 should focus deeply on this aspect. The day stem represents people, and the day branch represents the dwelling. The day stem governs the ruler, father, husband, elders, and the person divining. The day branch governs ministers, children, younger brothers, wives, younger generations, servants, and outsiders.

此章之上，金氏又錄一條云：占式法，暗遁扶鬼方作黨，無子不須尋暗遁。注曰：用作鬼，是明鬼也。旬遁作干鬼，是暗鬼也。若用作鬼，傳中必得子孫救之，或子孫寡而臨於敗絕之地。旬遁干神扶鬼作黨，勝於子孫，則明鬼愈熾。若傳中絕無子孫救之，則明鬼之克尚不能當，亦不須尋遁干之暗鬼也。

In this chapter, Jin Zhengyin also included another mnemonic stating: when casting a divination, one should only pay attention to the heavenly stem emerging from the hidden stem that supports the official ghost and forms an alliance with the ghost; if there is no son element in the chart, there is no need to search for the hidden stem. The original commentary explains: if the first transmission itself turns into an official ghost that overcomes the day stem, this is the visible "visible ghost"; using the hidden stem from the ten-day cycle to overcome the day stem is the hidden "hidden ghost." If the first transmission is the ghost, the third transmission must contain a son element to rescue, because the son element can overcome the official ghost. However, sometimes the son element is only one and falls in a declining or dead position, thus being weak. In such cases, if the hidden stem from the ten-day cycle again supports the official ghost and forms an alliance with it, the power of the visible ghost will become even stronger. Conversely, if there is no son element in the third transmission to rescue, then the attack of the visible ghost alone is already overwhelming, so there is no need to further consider the hidden ghost from the hidden stem.

或巳或亥或干支，干支生合兩事論。注曰：巳為雙女，亥為雙魚，乃兩事之象。或干支同出，即在傳中，亦有兩事之象。或生干合支，或生支合干，亦為兩事之象。占者遇此，俱兩事言之。

If the sign 巳 or 亥 appears in the divination, or if the day stem and day branch coincide, or if the heavenly stems and earthly branches are both mutually generating and harmonizing with each other, they should all be interpreted as two matters. The original commentary explains that 巳 corresponds to the "Double Female Palace" and 亥 corresponds to the "Double Fish Palace" in the twelve palaces, both representing pairs, hence indicating two matters. When the earthly branches of the day stem and day branch both appear in the three transmissions, it also signifies two matters. Additionally, if a single heavenly stem both generates the day stem and harmonizes with the day branch, or if it both generates the day branch and harmonizes with the day stem, this is also considered as two matters. When a diviner encounters any of these situations, they should interpret them as two separate matters.

午克年神入關吏，此年必定見爭官。更帶關迷並戲咒，縲紲相干欲脫難，德不勝刑君子滯，更看助刑黨惡是。文章劾謗不如歸，君子道消何所濟。關即關隔，吏即吏神，游神，春丑、夏子、秋戌、冬亥；戲神，春巳、夏子、秋酉、冬辰。德者，君子之象；刑者，小人之象。君子懷德，而得時旺相則小人仰君子也，而刑反為用。若休囚不旺，而小人之用刑者反成其黨，則德不勝刑而君子道消。若不知機而文章謗劾，自不容己，而君子可不明哲以保其身乎？

When the branch of Wu comes torestrain the day stem, which is the person's current year stem, and this is further combined with 「guan ge」 and 「lishen」, there will certainly be disputes with the authorities and legal troubles in that year. If it also carries the 「guanshen」, 「mishe」, 「xishi」, and signs of curses or witchcraft, there will be great danger of being imprisoned and tied up by ropes, unable to escape. At this point, 「de」 cannot overcome 「xing」, and the path of the gentleman will become blocked. One should also check whether other Inauspicious Sha are helping the刑煞 to form a bad group. In such a situation, relying on writing petitions to accuse and slander is not as good as retreating early. The way of the gentleman is now declining, so what is the use of continuing to fight? The note explains: 「guan」 refers to guan ge sha, and 「li」 refers to lishen. The position of the floating god is in the ox in spring, in the rat in summer, in the dog in autumn, and in the pig in winter. The xishi is in the snake in spring, in the rat in summer, in the rooster in autumn, and in the dragon in winter. The de shen represents the gentleman, while the xing sha represents the petty person. The gentleman, who holds virtue and righteousness, if also in a prosperous and strong state due to favorable weather, the petty people will naturally look up to him, and the xing sha will become useful to him. But once the day stem is weak and confined, those petty people who use punishment will form a clique, and the de will not be able to overcome the xing, leading to the decline of the gentleman's path. If one still fails to recognize the right time and continues to write articles to accuse and slander, not being able to control oneself, should the gentleman not practice wisdom and self-preservation?

用被眾害來相親，不宜再見助害人。助害人多根已深，欲逃無可取前程。用被黨惡來害，害是傳中之鬼相合而成也。又遁暗建之鬼，助黨為惡，是暗建之黨愈助其災者，其禍根深固結而不可解，欲免其禍，尚不可得，安望取前程乎？

The first transmission is surrounded and approached by many harmful spirits, and it is most undesirable to encounter another assisting spirit that seems like an accomplice. The more accomplices there are, the deeper the root of the misfortune becomes, making escape impossible, and how can one talk about future prospects? This refers to the initiating transmission being harmed by a group of evil forces:the so-called 'harm' refers to the official ghost in the three transmissions combining with the initiating transmission to form a connection; additionally, the official ghost that emerges through the ten heavenly stems and secretly aligns with the month builder also comes to assist in wrongdoing. The stronger the secret alliance, the deeper and more firmly rooted the disaster becomes. At this point, escaping from disaster is impossible, how can one hope for future success?

客邀我入見以去，路必防之免其禍。初傳與干相合，是客來邀我也。末傳作鬼克干，加劫煞丁馬刑害，是客來邀我，見一去而後有害我心，宜防之以免禍。干辰上神剋日上神，害刑負克作殺兩相侵。更有迷神並謾語，卻有冤家未遇人。支者，他人；干為我。支上神克干上神，是人來害我，更凶神助，刑害、迷神、謾語，有仇人害我之事，預防之可也。

A guest has invited me to go with him, and on the way I must be cautious in order to avoid misfortune. This is because the first transmission is in harmony with the day stem, indicating the guest's invitation; however, the final transmission transforms into an official ghost that restrains the day stem, along with jiesha, ding spirit, the post-horse, and punishment and harm, showing that although the guest invited me, once I actually go with him, he may have ill intentions towards me. The branch of the day is restrained by the heavenly stem above it, combining punishment, harm, burden, and restraint, forming a killing atmosphere from both sides. Additionally, the spirits of confusion and false speech are mixed in, indicating that there is someone who wants to harm me, but we have not yet met. The commentary says: the day branch represents others, while the day stem represents myself; when the heavenly stem above the branch restrains the heavenly stem above the day stem, it means others are harming me. If there are more凶 spirits assisting, along with punishment and harm, confusion, and false speech, it confirms that there is indeed an enemy trying to harm me. I should be cautious in advance to avoid trouble.

未上巳午，謾負相害，克有口舌，相爭不停。巳午加未上，帶謾語刑害，尤有口舌相爭之事。一鬼一鬼復一鬼，鬼害相臨災病起。破訟累年常生斗，涉我憂愁何日已？一牛二換，東走西行，所事不得，嗟吁不已經。黃本作「東走西起」。丑為牛，加天牛之煞，是一牛二鬼。又加天鬼、天馬克干，是牛之東西起，主人事不得意。再加官符、病符，則災害嗟吁。

When the Earthly Branch 未 is joined by巳 or 午, it brings about slanderous speech and a harmful influence, leading to mutual accusations and endless disputes. When巳 and 午 are placed above 未, along with slanderous speech and harmful influences, it indicates a situation of continuous verbal conflict. Officials and ghosts appear one after another, layer upon layer, with ghosts and harmful influences affecting the person, leading to disasters, illnesses, and misfortunes. Loss of wealth and legal disputes continue year after year, conflicts arise constantly, and the person is constantly troubled, when will this worry end? The mnemonic says, "One cow, two ghosts, moving east and west, nothing can be achieved, only sighing and lamenting." In the Huangshi version, "moving east and west" is written as "rising east and west." The Earthly Branch 丑 is the cow in the twelve branches; if the Heavenly Horse and the Cow's Harm are added, it becomes "one cow, two ghosts." If the Heavenly Ghost and Heavenly Horse are added to harm the Day Stem, it indicates the image of a cow running east and west, meaning that affairs are not going well. If the Official Symbol and Disease Symbol are also added, it means disaster is upon the person, leaving only sighs and lamentations.

有人前行，不可不顧。後雖有追，借其迴護。馬臨初傳是有人前行，與我作合，末見劫煞，是有人追我也。或為我之害，當借前人之合我以迴避之，方可免禍。兩鬼相鬥不相容，一個歌樽一個哭。歌者喜之哭者悲，若是幽人利空谷。用傳中鬼相刑害，是兩鬼相鬥不相容也。一個帶喜神而歌，一個帶哭神而哭。哭神遺我以悲，喜神遺我以樂，憂喜得半而無事也。天喜，春戌、夏丑、秋辰、冬未。

There are people ahead who have already started moving, so I must not neglect to take care of them; although there are people behind chasing me, it is actually good to use the person in front to protect and cover me. The post-horse is in the first transmission, meaning there is someone ahead who has already started moving and is in harmony with me; the final transmission shows jiesha, meaning someone is chasing me from behind. The pursuer might be harmful, so I should rely on the person ahead who is in harmony with me to avoid and protect me, thus escaping trouble. In the three transmissions, two official ghosts are mutually punishing and harming each other, which is the image of "two ghosts fighting and not getting along"; one ghost carries the joy god, like singing and drinking, while the other carries the sorrow god, like covering one's face and weeping. The sorrow god brings me sadness, and the joy god brings me happiness. The sorrow and joy each take up half, and after they cancel each other out, there is actually no trouble. It is just like a person living in a secluded valley who is not troubled. The position of the heavenly joy god is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter.

一個鬼時傳上立，口不言時心裡設。切毋謾語作相交，免致其中成怨結。初傳鬼克干，是不言而設心害我；加謾語相負煞，宜慎之。隔地莫說投機話，被他直性前行罵。有時半路一些言，隨入他鄉有牽掛。課中帶隔角煞，為隔地不可說投機話。用傳入帶合神，是因其暫合之相投而即說同心之話。若傳入刑害或劫煞，則一言不合之間，終變為隔角之態，而我之心事反為他知，寧不入其圈套而牽掛乎？隔角煞，辰巳未申戌亥丑寅。

A single official ghost is positioned on the transmission position corresponding to the hour. The other person says nothing with his mouth, but is already scheming in his heart. Do not use flattery to befriend him, for you may end up with resentment and enmity along the way. If the first transmission acts as an official ghost that overcomes the day stem, it means the other person is silent but secretly intends to harm me. If this is further combined with slanderous spirits and betrayal evil spirits, one must be even more cautious. Do not speak heartfelt words to someone who is emotionally distant, for he may openly and bluntly criticize and insult you. Sometimes, if you say a few more words on the way, you may end up with lingering worries when you reach his hometown. If the divination includes the "separation angle evil spirit," it indicates mutual estrangement, and one should not speak words of mutual understanding. If the three transmissions include harmonious spirits, people often speak heartfelt words due to temporary harmony and mutual understanding. However, once the three transmissions shift into punishment, harm, or evil spirits, even a single disagreement can lead to estrangement, and my inner thoughts may be known by the other person, how could I not fall into his trap and leave future troubles? The position of the separation angle evil spirit is in the hours of辰,巳,未,申,戌,亥,丑,寅.

初見其良兩相協，中間有詐不相入。誰知墮在詐陷中，欲結不結徒自說。用馬干合是見良與協，因不虞其詐而以腹心相待；次入空亡日害，是中見其詐，不相入乃知為其所欺，反以計術害我，始之不慎，悔之何用？

At first meeting, one thought the other person was kind and sincere, and the two got along very well. But later on, it was discovered that there was a trick involved, and they could no longer get along. It turned out they had already fallen into the trap set by the other party. Trying to make friends failed, and all efforts ended in vain. This was because the first transmission was accompanied by the post-horse and formed a harmonious relationship with the day stem, so at first meeting, the other person seemed kind and trustworthy. Since I did not guard against his deceit, I was open-hearted and sincere. However, by the middle transmission, it fell into kongwang and encountered the day's harmful influence, which made it clear halfway through that the other person was being deceptive. As a result, they could not reconcile, and only then did I realize I had been deceived, and the other party had used cunning to harm me. I was not cautious at first, and now that I regret it, it is of no use.

程途月是行將去，卻有良朋相遇見，同有憂心不可醒，他人藉是成婚眷。道路神加於望日，是程途月是行將去；中傳巳為良朋，帶德作合，是良朋相遇也。同道之中為見同心之憂，即效陳雷之歡，終成秦晉之好，豈偶然哉？

The month of travel is about to begin, and on the way one will meet good friends. Both parties share an unresolved matter in their hearts, and through this, they end up forming a marriage alliance. This is because the deity of the road is present above the day of expectation, so the month of travel is about to start. The trigram of the Middle Transmission, which is Si, represents good friends, and it is combined with the deity of virtue, indicating a sign of meeting a friend. When like-minded people meet and share the same concern, they emulate the deep friendship of Chen Chong and Lei Yi from the Eastern Han dynasty, eventually forming a marital alliance like the continuous marriages between the states of Qin and Jin. Is this not a coincidence?

干上騎馬兮下騎羊，意在躊躇兼刃方，欲乘不成徒自傷，縱然相合也開張。午未相加偶合，是有刃爭也，主意在兩事之間而躊躇不定，傳入刑沖破害，雖合有變，雖成不成，凡事終久開張也。

The day stem is riding a horse of午, and below午is a sheep of未, the mind is hesitating between the two, also mixed with the energy of Yangren; wanting to act but unable to achieve anything, suffering damage in vain, even though the surface seems harmonious, in the end it will scatter. This is because午and未together form Liu He, but it is only an accidental combination, with the image of Yangren competing, so the mind is indecisive between the two matters. Once the three transmissions fall into punishment, conflict, destruction, or harm, even if there is harmony, changes will occur, although close to success, it will ultimately fail, and all things will eventually scatter apart.

有鬼相迷入禍方，要個人來救我良。救而不救恐自慌，不如先走跳高牆。初傳作鬼克干帶迷神，是鬼來迷我入禍方也。得救神可免禍，若子孫或生或禍，是救而不救，而我自慌矣。若傳見丁神，或見辰戌，不如跳牆避之可也。

There is an official ghost confusing me and leading me into a place of misfortune; at this time, the best thing is for someone to step forward and rescue me. However, if the person coming to rescue does not do so thoroughly, I fear they may panic first, and it would be better to escape early. This is because the first transmission is an official ghost that overcomes the day stem, and it also carries the spirit of confusion, which is exactly the image of a ghost confusing me and leading me into a place of misfortune. If the lesson contains the saving spirit, it can avoid misfortune; however, the grandson element sometimes can support me and sometimes becomes a source of trouble, acting like a rescue that is not a rescue, causing me to become confused and panicked. If the three transmissions see the spirit of Ding or see the years Chen and Xu, which are the net gods, it would be better to escape rather than stay.

課中有鬼與我禍，不得進兮不得退。旁得人來捉住他，也得平安可無事。用鬼克干是與我為仇，前後遇空，是不得進退，計亦窮矣。年命上神有救，可以制鬼，則我無事。有鬼附鬼不為凶，任他丁馬興迷濛。三三五五自相窮，總是人強鬼不凶。日干旺相得時，帶德祿神天喜，支傳上見鬼雖多，不敢動。任其丁馬、迷神三三五五，反為財，身強鬼不侵也。

In the divination chart, if there is an official ghost that brings misfortune, it causes me to be in a dilemma, neither able to advance nor retreat. Fortunately, someone nearby intervenes to control it, thus ensuring peace and safety. This refers to the initiating transmission acting as an official ghost that attacks the day stem, equivalent to forming an enmity with me. Both before and after, the situation encounters kongwang, leading to a dilemma of advance or retreat with no strategies left. At this point, if the god riding on the year and the native's destiny can provide assistance to subdue the official ghost, I will remain unharmed. Another situation is when the ghost is accompanied by another ghost, which is not actually harmful. Even if the ding god and the post-horse create a confusing situation, I need not fear it. When there are three or five such ghosts gathering together, they exhaust their own strength, and ultimately, when a person is strong, the ghost cannot be harmful. This is because the day stem is prosperous and strong, accompanied by the virtue god, the禄 god, and heavenly joy. Even if many official ghosts appear in the day branch and the three transmissions, they dare not act. Letting the ding horse and confusing gods appear in groups of three or five, they instead transform into my wealth. When the body is strong, the ghost cannot invade.

陷入其功不可前，馬居鳴後自蕭然。子宜速轉毋輕進，庶使吾功得保全。干被上神克，用乘太陰、天空為自陷奇功也，而不前矣。二馬居干之後，在傳中謂之背馬，而馬必不可進，只宜速轉毋往保功，庶不終敗。

The achievements have already been blocked, and it is not possible to push forward any further; the Post-horse is also located behind, resulting in a naturally bleak situation. You should hurry to turn back and not proceed carelessly, in order to preserve the existing merits. This is because the day stem is being overcome by the god above it, and the initiating transmission is also riding on Tai Yin and Tian Kong, which is equivalent to oneself burying the extraordinary merit, making further progress impossible. Both the Heavenly Horse and the Post-horse are located behind the day stem, and in the three transmissions, this is called "back horse." Since the horse is moving in the opposite direction, it is absolutely not possible to proceed further; one should only hurry to turn back and not go forward anymore, in order to preserve the merit and avoid eventual failure.

當縛莫縛，縛則有凶，當打莫打，打則有禍。用傳帶繩索殺，是縛人之象，作鬼克干，當縛莫縛可也。用傳帶羊刃、勾陳為打人之象，作鬼克干，當打莫打可也。必欲縛人打人，必致凶禍。繩煞，正酉逆四仲。索煞，正卯逆四仲。

When it is not supposed to bind someone, do not bind them, for binding will bring danger; when it is not supposed to strike someone, do not strike them, for striking will cause trouble. This is because the three transmissions carry the signs of rope煞 and rope-slash煞, which symbolize binding people; if they also act as official ghosts to overcome the day stem, then even if binding is needed, it is better not to bind. The three transmissions carrying yangren and gou chen symbolize striking people; if they also act as official ghosts to overcome the day stem, then even if striking is needed, it is better not to strike. If one insists on binding or striking people, it will certainly lead to misfortune. The method of determining rope煞 starts in the酉 (You) in the first lunar month, then moves backward through the four central points (子, 酉, 午, 卯); the method of determining rope-slash煞 starts in the卯 (Mao) in the first lunar month, also moving backward through the four central points.

合浦明珠何日逢，一木三金三火熔。推事不久復沉蒙，畢竟三回兩次中。明珠雖逢，課傳中一木三金二火，金固為日之財，二火又為日之比。木既生我而亦生他，兄弟爭財而金不得專矣。再加劫煞凶神，至爭訟不寧而事情多滯。不三回兩次，安得順乎？

When will the pearl from HePu be reunited? In this divination, there is one wood, three metals, and three fires. Too much fire will melt the metal. The matter keeps shifting, and soon becomes unclear and stagnant, ultimately requiring a couple of repetitions to succeed. The story of the pearl returning to HePu comes from the "Later Han Book" in the biography of Meng Xiang. Although the pearl has a chance to be reunited, the divination and the three transmissions show one wood, three metals, and two fires. Metal is indeed the wealth of the day stem, but two fires are the same as the day stem, making them rivals. The wood nourishes me, but it also nourishes others, meaning brothers are competing for the same wealth, so the metal cannot be exclusively mine. Moreover, with the presence of Jiesha and other malevolent spirits, disputes arise and the matter becomes blocked everywhere. Without going through two or three trials, how can things be smooth?

適遇子木又入水，劫有陰私劫人起。得才又得劫人錢，一路迢迢主有喜。木加子，又木得子水相生，亦為木之沐浴地，乘太陰、天后為日之才，又為生氣喜氣，是與劫人有陰私之情，即得其劫奸而得才，又得其利，一路迢迢也。

Just when the wood is at the position of the rat and falls into the water territory, there is hidden private affection involved, originating from the person who comes to seize something. Having gained money and also obtaining the other person's money, the journey ahead will bring joy and celebration. This is because the wood is placed on the rat, and the wood receives nourishment from the water of the rat, which is the bathing place for wood, also known as the Xianchi Taohua position. Furthermore, it is accompanied by the Tai Yin and Heavenly Empress, two generals of private affairs, becoming the wealth for the day stem. It also brings life qi and good fortune. Therefore, there is a secret relationship with the person who comes to seize something. By taking advantage of this private relationship, one gains both money and the other's benefits. Although the journey is long, it will be smooth and pleasant all the way.

家有禍起，惟父不喜。支子無良，令人生死。幹父支子，以干克支，是父怒子；干為人，支為宅，支帶咸池、劫煞、盜神，是家有禍起，乃子之不良而父欲克之，則子之禍可迨。若支上見生則其罪猶可，支上見死氣罪不容誅。

The family has encountered misfortune, and the father is the most upset. The son, represented by the day branch, is acting improperly, even pushing people to the brink of life and death. This is because the day stem represents the father and the day branch represents the son. When the day stem overcomes the day branch, it signifies the father being angry with the son. The day stem also represents the person, while the day branch represents the house. If the day branch is accompanied by Xianchi, Jiesha, and Dao Shen, it indicates signs of disorder within the family. The root of the trouble lies in the son's misconduct. The father intends to punish him, so the son's misfortune comes about. If the day branch is accompanied by Shengqi, his wrongdoing may still be forgiven. But if the day branch is accompanied by Siqui, his guilt is too great to be pardoned.

人有私事，不可以言。子露其風，死遭子殘。幹父支子，干神帶劫煞，乘太陰閉口，是父有陰私事，謀人之行，不可與人言。支神反克干神，或與傳用以克干神帶朱雀、丁神、謾語，是子露風於人而致父之死於非命，豈為孝子？

A person may have private matters that he cannot reveal to others; once the son leaks the information, the father will die at the hands of the son. This is because the day stem represents the father and the day branch represents the son. If the god accompanying the day stem carries jiesha and is also accompanied by tai yin, the general who keeps his mouth shut, it indicates that the father has private affairs and is secretly planning to deal with others, and must never speak of it. If the god of the day branch instead attacks the god of the day stem, or joins with the initiating transmission to attack the day stem, and also brings along zhu que, ding shen, and man yu, then it means the son has leaked the information to others, leading to the father's death. How can such a person still be considered a filial son?

先庚三日後庚三，此日云為進退間。務宜準此自盤桓，馬住馬行不脫鞍。先庚三日，丁也，丁主變動；後庚三日，辛也，辛主外隱之神。丁主動，辛主退，是不進退而盤桓矣。天馬者，月之馬也；驛馬者，日之馬也。一馬出行，有前往之勞；一馬落空，有欲止之機，是一行一住而不脫鞍，遇此欲行又止，欲成又敗，安得遂意？

The Zhou Changes (I Ching), in the Xun hexagram, line nine-five says, "Three days before Geng, three days after Geng." On this day, actions are in between advancing and retreating. In all matters, one should hesitate and observe, like one horse wanting to stop and another wanting to move, yet the saddle remains unbolted. The commentary explains: three days before Geng is Ding, which governs change; three days after Geng is Xin, which governs the hidden spirit. Ding represents movement while Xin represents retreat; one moves and one retreats, so neither advancement nor retreat is possible, and one can only remain in place. The Heavenly Horse is determined by the month builder; the Post-horse is determined by the day branch. One horse needs to travel, thus involving effort; another horse falls into Kongwang, indicating a desire to stop. Thus, one moves and one stops, and the saddle remains unbolted. When encountering such a divination image, one wants to move but is stopped, wants to succeed but fails, where can one find satisfaction?

有馬不行，諸事宜停，子無前往，諸事不成。馬主動，或落空則為不能行，諸事不成，豈能往乎？上有鬼兮不可上，下有鬼命不可下。中倚一個水木地，上下鬼來終是罷。木神作用，上見太陰，是上有鬼不可上也。下乘申酉，是下有鬼不可下也。上下逼迫將何以望？或見木比，或見水生，是有救神，上下之鬼罷矣，餘仿此。

There is a horse but it cannot move, and all things should be put on hold; you should not proceed forward, for even if you do, nothing will be accomplished. This is because the Post-horse is originally active, but once it falls into Kongwang, it is as if it cannot move, and thus all matters will fail, so how can you proceed? There is another type of divination pattern: if there is a ghost above, you should not go up; if there is a ghost below, it concerns your life, so you should not go down either; in the middle, you should rely on a place of water and wood, and the two ghosts above and below will eventually cease. This means that if the Wood God initiates the transmission, and the Heaven's Metal General appears above, it indicates a ghost above and thus you should not go up; if the lower part is occupied by Shen or You, it indicates a ghost below and thus you should not go down. Being squeezed between above and below, what hope is there? If the divination also shows Wood coming to support or Water coming to generate, then there is a savior deity, and the ghosts above and below will naturally stop. All other situations should be understood in the same way.

一鬼有情，一鬼無情。相逢何日，解我疑謀。課見二鬼，一鬼落空，一鬼克干，一鬼欲害我，一鬼不害我，凶吉不成而我之疑謀說不得解矣。一鬼二鬼並立鬼，只要有個好兒子。不分前後事如何，他日家財還興起。課傳官鬼雖多，有子旺相，為吉可救。事敗復興，豈鬼多而忌哉？陰空辰戌，用鬼達刑，被人賺脫，謾語無因。辰戌乘空陰為用，作鬼克干，若帶謾語，主無中生有之事而空脫我之財也。

There is one ghost that is friendly towards me and another that is unfriendly. Ultimately, on which day can I encounter a turning point to resolve my doubts and plans? This is because the divination chart contains two layers of official ghosts: one falls into kongwang and the other is attacking the day stem; one is harmful to me and the other is not. Since both good and bad outcomes are not established, my doubts and plans cannot be resolved at any specific time. Another situation is when there is one ghost, two ghosts, and multiple ghosts appearing together. As long as there is a strong and prosperous son's element, it is considered auspicious and can save the situation. Even if the career fails, it can be revived again, so there is no need to be wary of having too many ghosts. There is also a case where the days of Chen and Xu are riding on the旬空 and also riding on Tai Yin to initiate the transmission, acting as official ghosts with a criminal aspect, indicating that I will be deceived and lose my property, all based on false and baseless stories. When the days of Chen and Xu are riding on kongwang and Tai Yin to initiate the transmission, they transform into official ghosts that attack the day stem. If they also carry the spirit of deception, it indicates that there will be things that arise out of nowhere, and my money will be taken away without cause.

兩敵相逢是有爭，馬丁若動起官心。前者輸來更得勝，後者贏來便不贏。干支相剋為兩敵，帶馬丁，官心動搖更變，輸贏難定矣。連年詞訟未經決，卻似相持蚌與鷸。當宜推之再過年，宜無視不近豈知識？金氏改下二句云：「尚且推之再過年，移遠就近宜知識。」意較醒。太歲發用為年，如子年發用而丑寅卯連去，為鷸蚌相持，連年不決，不可以近日言之。如子年發用而傳入寅卯作月建，是以年之連茹者，則從月論，又不可論其過年也。

Two enemies meeting will inevitably lead to conflict; when the Post-horse and the Ding spirit move, the mind of the reviewing official becomes uncertain. The previous loss turns into a victory, while the previous victory cannot be achieved. This is because the Day Stem and Day Branch are in mutual control, which symbolizes the opposing sides; with the addition of the Post-horse and Ding spirit, the official's mind wavers, making the outcome unpredictable. Another situation is when a lawsuit remains unresolved for many years, like the heron and clam holding each other, neither letting go. It should be judged that it will drag on for another year. If one only focuses on the present without looking ahead, how can one be considered wise? Jin Zhengyin revised the last two lines to read "It is still necessary to push it forward for another year, moving away from the distant and approaching the near is advisable," making the meaning clearer. The commentary explains that when the Master Year initiates the transmission, it represents the "year." For example, in a year of Zi, if Zi initiates the transmission and Chou, Yin, and Mao appear consecutively in the three transmissions, this is the image of the heron and clam holding each other, indicating a lawsuit that remains unresolved for many years and cannot be judged based on the situation of a few days. If in a year of Zi the transmission starts with Zi and the three transmissions include Yin and Mao, which also coincide with the Month Builder, then the image of the year's continuous connection is changed to be based on the month, and it should no longer be judged as needing another year.

土入木鄉爭田宅，忌見朱勾並賊劫。詳后土入木鄉，帶朱勾協助殺克干，主爭田宅。土加水上爭田宅，吏神直符臨其處。詳後直符，正戌、二丑、三辰、四未、五子、六卯、七午、八酉、九亥、十寅、十一巳、十二申。

Saturn falling into the territory of Wood indicates disputes over land and property. It is especially dangerous if it also meets with the Vermilion Bird, Gou Chen, and the thieves' god and Jiesha, which are凶将 and凶煞 (details are given in the following text). The original commentary says: Earth is subdued by Wood and enters its territory, and with the Vermilion Bird and Gou Chen assisting the killing energy to injure the day stem, disputes over land and property thus arise. Another rule states that when Earth is placed above the Water position, it also indicates disputes over land and property. The key is to check whether the official god of documents and the 'Straight Symbol' are exactly located in that direction (details are given in the following text). The monthly positions of the Straight Symbol from January to December are:戌, 丑, 辰, 未, 子, 卯, 午, 酉, 亥, 寅, 巳, 申.

辰戌天吏守官符，帶憂爭訟入牢獄。辰戌為羅網牢獄神，帶天吏、官符，主爭訟牢獄之災。申臨寅卯有官符，口舌文狀主不寧。寅旺官符又見傷，老人爭認況財傷。申臨寅卯，金克木也，若帶官符，主有口舌文狀之事。定為老人，旺則將衰，又見官符作鬼克干，主老人爭財。

Chen and Xu are guarded by Heavenly Officials and accompanied by Guanfu, leading to disputes and even imprisonment. This is because Chen is the Heavenly Net and Xu is the Earthly Net, which are naturally associated with prison deities. When combined with Heavenly Officials and Guanfu, it indicates misfortune involving legal troubles and imprisonment. For example, if Shen is positioned over Yin or Mao and there is also Guanfu, it signifies disputes and legal documents causing unrest. If Yin is strong and meets Guanfu while suffering damage, it indicates disputes among the elderly over property, resulting in loss of wealth. This is because Shen over Yin or Mao represents metal overcoming wood. If Guanfu is present, it indicates disputes and legal matters. Yin symbolizes the elderly, and although Yin is strong, it is already declining. When Guanfu transforms into official ghosts to attack the day stem, it indicates disputes among the elderly over property.

亥上官符不見金，田宅相爭外人分。亥為用，見寅為破，帶官符，傳中不見金生，必有外人爭田產也。囚脫訟釋因皇書，德奇儀解赦詔除。占訟遇皇書、天詔、天赦、三奇、六儀、天解，主囚脫、訟釋、罪赦。三奇，甲子戌旬丑，甲申午旬子，甲辰寅旬亥。六儀，甲午、乙巳、丙辰、丁卯、戊寅、己丑、庚未、辛申、壬酉、癸戌。解神，正二申、三四酉、五六戌、七八亥、九十子、十一十二丑。

The Heavenly Stem on the亥 position carries the official symbol and the course of the divination does not show the metal element. This case concerning property and land will be contested by outsiders, and a portion of the property will be taken by outsiders. The reason is that when亥 is used as the initiating transmission, it meets寅 and thus forms a breaking pattern. The official symbol is also placed on top of it, and among the three transmissions there is no metal element to generate it. Therefore, outsiders will definitely interfere and compete for the property. Conversely, looking at the path of relief from misfortune: those in prison can be released, and lawsuits can be resolved, relying on the imperial decree. The deities of virtue, the three marvels, the six instruments, the heavenly relief, the heavenly pardon, and the heavenly decree can all eliminate guilt completely. When any of these elements appear in a divination about lawsuits, they indicate release from imprisonment, resolution of disputes, and pardon. The method of selecting the three marvels is as follows: in the two decades starting with Jiazi and Jiaxu, take the丑 position; in the two decades starting with Jiashen and Jiawu, take the子 position; in the two decades starting with Jiachen and Jiayin, take the亥 position. The six instruments are paired with the ten Heavenly Stems in sequence, corresponding to the branches午, 巳, 辰, 卯, 寅, 丑, 未, 申, 酉, 戌. The relief deity is paired by month in pairs:申 governs the first and second months, 酉 governs the third and fourth months, 戌 governs the fifth and sixth months, 亥 governs the seventh and eighth months, 子 governs the ninth and tenth months, and 丑 governs the eleventh and twelfth months.

土入木鄉爭田宅，朱雀官符來相厄。卯加居上又克干，破碎相臨田宅干。土受木克，田宅不安。朱雀、官符、破碎相臨，田宅爭訟。木土官符災入獄，關鎖二神常自逐。水上土下帶爭風，田宅不安訟相攻。木加土上帶官符關鎖，牢獄災。水上土下帶朱雀官符，主田宅相爭訟也。

The dispute over property and land arises from the area where earth falls into the domain of wood, and the Vermilion Bird and Guanfu both press in together; if卯 (Mao) is in the upper position and harms the Day Stem, and the Broken Fragments Evil Spirit is present on the person, the property and land will wither and decline. The reason is that earth is being overcome by wood, causing the household to be unsettled; when the Vermilion Bird, Guanfu, and Broken Fragments Evil Spirit all gather together, litigation over property is certain. The next point discusses imprisonment: when wood and earth combine with Guanfu behind, calamity falls into the prison, and the gods of prison and lock follow closely and do not release; above is water, below is earth, and with the presence of a struggle of wind, the dwelling is not peaceful, and lawsuits clash with each other. In essence, when wood presses upon earth and carries Guanfu and prison-lock, it indicates imprisonment; when above is water and below is earth, combined with Vermilion Bird and Guanfu, it signifies litigation over property and land.

木金口舌看相臨，破耗錢財劫爭起。金木相加主口舌，帶破碎、二耗主口舌破才。若帶劫煞、勾陳，因口舌爭訟。丑未作勾爭田宅，官符刑害空相逐。血光卻入蒿矢金，被責公廷見訟神。蒿矢見金帶二血，勾陳二獄主刑獄。血支，正丑順十二，血忌正丑、二未、三寅、四申、五卯、六酉、七辰、八戌、九巳、十亥、十一午、十二子，天獄春子、夏卯、秋午、冬酉，地獄春辰、夏午、秋戌、冬子。

When wood and metal are in proximity, there is a risk of disputes; once the spirit of destruction and loss is activated, there will be conflicts over money and property. The combination of wood and metal naturally leads to disputes, and if paired with broken things and great loss and minor loss, it results in both arguments and financial loss. If combined with jiesha and Gou Chen, disputes may escalate into legal troubles. The branches Chou and Wei, when occupied by Gou Chen, indicate disputes over property. Guanfu, punishment and harm, and kongwang follow closely. If blood disaster falls into the metal position of the蒿矢 lesson, the person will be subjected to blame in court and encounter the spirit of litigation. The original commentary says: if the蒿矢 lesson involves metal, and it also carries blood branch and blood taboo, two types of blood disasters, along with Gou Chen and the two prisons, it indicates being subjected to punishment and imprisoned. The blood branch starts from Chou in the first month and proceeds through the twelve branches in order. The blood taboo falls on Chou, Wei, Yin, Shen, Mao, You, Chen, Xu, Si, Hai, Wu, and Zi in sequence each month. As for the two prisons, Zi, Mao, Wu, and You are the heavenly prisons of spring, summer, autumn, and winter respectively, while Chen, Wu, Xu, and Zi are the hellish prisons of spring, summer, autumn, and winter respectively.

支鬼刑干人不安，災生禍發惹驚官。支上作鬼刑干，是宅不容人；帶二獄、天吏，主災禍官非事。貴立直符旺身合，多須為吏爭相涉。寅發用乘旺，或合干克支，必主多須之吏來爭。以用傳方之。

The official ghost on the day branch harms the day stem, indicating that the person will not live in peace, and misfortunes will follow continuously, requiring involvement of the authorities. This is because the official ghost on the day branch harms the day stem, implying that the residence cannot accommodate the person; if it also includes heaven's prison, hell, and heavenly official, it indicates troubles and legal disputes. For example, if the nobleman is positioned above the direct symbol, and the day stem is prosperous and strong while harmonizing with it, there is likely to be a bearded official coming to纠缠 and quarrel. This refers to the case where the initiation is from寅 and is in a prosperous state, or it harmonizes with the day stem and harms the day branch, which will certainly result in a bearded official coming to dispute. As for which direction and which person, it should be determined by the initiation and the three transmissions.

貴亥爭田官符出，病符陰小災生異。貴人乘亥克干，帶官符，主爭田宅；帶病符，陰小有災。貴戌官符不可親，知生舊事再還來。貴人臨戌為履獄，主貴人嗔怒，干貴不見，問訟有忌。若有貴傳生，帶官符，主舊事再發。

The nobleman is riding on亥 and the official symbol appears, indicating disputes over land and property; if it is changed to the disease symbol, there will be strange illnesses among the wife, daughters, and children in the household. This means that the heavenly stem Tianyi nobleman riding on亥 harms the day stem, and when paired with the official symbol, it indicates disputes over land and property; when paired with the disease symbol, it indicates calamity for the wife, daughters, and children. For example, if the nobleman is on戌 and the official symbol is nearby, one should not go to attach or get close, for old cases may be reopened. When the nobleman is on戌, it is called "stepping into prison," indicating the nobleman is angry, and the day stem does not receive the nobleman's support, so there is caution in matters of litigation; if there is another nobleman in the three transmissions that supports the day stem and is paired with the official symbol, it indicates that old matters will resurface again.

貴人臨未貴人拗，只要奉承心不懊。慎口不爭言奉官，一定罪責都不判。未主陰而拗性，貴臨未，貴性拗也。得此課奉承上官得其歡心，而可無罪也。貴人官符來克干，吏官一定訟遭官。用乘貴人帶官符、天吏來剋日干，有爭訟之應。貴人爭訟無明白，不如舍棄歸家去。貴人履獄主爭訟不明，不如歸家不爭。

The Nobleman is on the position of Wei, making his nature stubborn; as long as one is willing to flatter him, he will not hold a grudge in his heart. Being cautious in speech and avoiding disputes, flattering the superior officials, the punishment will certainly not come down. This is because Wei belongs to the Yin and has a stubborn nature, and when the Nobleman is on Wei, his temper also becomes stubborn. If one gets such a divination, as long as one flatters the superior officials and wins his favor, there will be no guilt. For example, if the Nobleman comes with Guanfu to attack the Day Stem, the clerk and the superior will certainly cause one to get into legal trouble; this means that the Initiating Transmission is riding on the Nobleman, accompanied by Guanfu and Heavenly Official to attack the Day Stem, which indicates the occurrence of disputes. There is also when the Nobleman is on the position of Prison, disputes will not be clearly resolved, it is better to give up and go home; when the Nobleman is on the position of Prison, the matter of litigation is unclear, it is better to give up and stop arguing.

蛇辰官吏為田園，憂哭昏沉有不安。「哭」原本作「災」。蛇乘辰上克干，帶官符、獄吏，主爭田園；帶憂哭、病符、死氣，主昏沉災病。憂是憂神，災是災煞。金氏云，一本作「哭神」。

The Teng Snake falls on the Chen position, with the Guanfu and the official spirit both present, indicating disputes over farmland; the spirits of worry and crying appear together, causing people to feel confused and uneasy. The character "crying" in the诀 originally read "disaster."the so-called disputes over farmland and property arise because the Teng Snake's controlling spirit falls on the Chen position and then harms the day stem, with the Guanfu and the jailer spirit nearby; if instead the spirits of worry and crying are paired with the Bingfu and Death Qi, it indicates confusion, distress, and illness. Here, "worry" refers to the spirit of worry, and "disaster" refers to the Zaisha; Jin Zhengyin says that another version reads "crying spirit."

蛇卯賊驚見盜神，病煞女人災禍至。蛇加卯上克干帶盜神，主盜驚；帶病符、女禍，主女人災。蛇戌兵仇爭死喪，官符刑害入官方。戌惡人，蛇加之，又加劫煞，刑害必是挾仇而爭死喪人家之財物。若帶官符，主斗打入官方。

The Teng Snake is added to the Mao position, and if the thief god is also present, it indicates disturbance by thieves and disturbances; if it is accompanied by the Bingfu or other malevolent energies, women in the household will suffer misfortune. This means that when the Teng Snake is added to Mao and attacks the day stem, there will be disturbances from thieves; if it is accompanied by the Bingfu and female misfortune, there will be misfortune for women in the family. For example, if the Teng Snake is added to the Xu position, it indicates military conflict and enmity, disputes over funerals, and if the Guanfu and punishment and harm are also present, there will be disputes that reach the authorities. Xu represents wicked people, and when the Teng Snake is added to it, along with Jiesha, there will be punishment and harm, indicating a situation where people with grudges fight over the property of the family having a funeral; if the Guanfu is also present, it indicates fighting and disputes that lead to legal action.

朱寅官符有官訟，若入病符籌火災。寅發用乘朱，帶官符，主官訟；帶病符、火鬼，主火災。火鬼，春午、夏酉、秋子、冬卯。朱辰官訟見官符，或者吏神至上呼。用神乘朱帶官符、天吏，主官訟。朱巳病符須見病，官符口舌相爭論。巳發用乘朱雀，帶病符，主病；帶官符，主官訟。

The Vermilion Bird occupies寅 and the Guanfu is nearby, indicating legal disputes will arise; if it is replaced by Bingfu, then matters concerning fire will occur. The reason is that寅 initiates the transmission and is occupied by the Vermilion Bird. When paired with Guanfu, it indicates legal cases, but when paired with Bingfu and fire spirits, it signifies fire incidents. The position of fire spirits is such that午 belongs to spring, 酉 to summer, 子 to autumn, and 卯 to winter. If the Vermilion Bird moves to 辰 and Guanfu appears, it also indicates legal disputes, or someone from the authorities will come to summon the person. When the transmission initiates with the Vermilion Bird and is accompanied by Guanfu and Tianli, it indicates legal troubles. If the Vermilion Bird occupies巳 and is accompanied by Bingfu, illness will occur; if accompanied by Guanfu, there will be disputes over words. When巳 initiates the transmission and is occupied by the Vermilion Bird, pairing with Bingfu indicates illness, and pairing with Guanfu indicates legal disputes.

朱寅官符官訟顯，皇詔文書喜信臨。寅為吏，為衙門，旺乘朱帶官符克干，主有吏人訟。又為文官。如克干帶旺相，時帶皇恩、天詔，有朝廷喜信。朱子官符爭必生，病符心痛事無成。用子乘朱，若帶官符，主爭訟；帶病符，主心痛。

The Vermilion Bird occupies寅 and the Guanfu is also present, indicating clear official disputes; if it comes from the path of Imperial Grace and Heavenly Edict, then there will be good news arriving through official documents. The reason is that寅 symbolizes clerks and also the government office: when寅 is strong and occupies the Vermilion Bird, and is opposite the Guanfu to harm the Day Stem, it indicates that someone will file a lawsuit.寅 also represents civil officials; if it harms the Day Stem while itself being prosperous and strong, and at the same time accompanied by Imperial Grace and Heavenly Edict, then there will be good news coming from the court. If the Vermilion Bird moves to子 and carries the Guanfu, a dispute will certainly arise; if it carries the Bingfu, there will be heartache and failure in all matters—when子 initiates the transmission with the Vermilion Bird, accompanied by Guanfu it indicates disputes, accompanied by Bingfu it indicates heart pain.

勾陳乘卯加在辰，上有關神主訟爭。德喜加之應有解，終久不和訟不成。辰加卯，是惡人臨門，更有關、吏、二獄，有訟爭；見德、喜、解神，終久不成訟也。勾為羅網訟相侵，若入空亡有半驚。勾帶羅網，主爭訟；若入空亡，則有形無實，故半驚。

Gou Chen is on Mao and adds to Chen, with a superior deity above, indicating disputes and conflicts. If Deity, Joy Deity, or Relief Deity are present, there will be a chance for resolution. Although the two parties may ultimately fail to reach an agreement, the dispute will not be settled. This is because Chen added to Mao signifies the appearance of an evil person, and with the presence of Gou Chen, officials, Heaven's Prison, and Hell, disputes arise. However, once Deity, Joy Deity, and Relief Deity appear, the dispute will not be resolved. For example, if Gou Chen is accompanied by Tian Luo Di Wang, it indicates being involved in a dispute. If it falls into Kongwang, the matter is illusory, only a half-incident occurs. Gou Chen with Luo Wang indicates disputes, but when it falls into Kongwang, the matter is like a shadow without substance, hence it is called a half-incident.

勾丁作鬼，入於網羅。之子不慎，沉淪獄窩。用勾克干帶丁神、二獄、羅網，尤為利害，否則淪獄不出。勾陳天牢獄並見，一定牢死家不見。又加羅網在其中，死氣相知人有難。勾陳用克干，又帶天牢、羅網煞、羊刃、死氣，主牢死。一有不全，不可言死。天牢，正丑順十二；地網，正酉二辰三午四未五子六丑七寅八亥九卯十戌十一巳十二申。

Gou Chen and Ding Shen transform into official ghosts, and then fall into the heavenly and earthly net. If you are not cautious, you will be doomed to imprisonment. The initiating transmission rides on Gou Chen, which attacks the day stem, and is accompanied by Ding Shen, heavenly prison, hell, and the net, which is especially powerful. Otherwise, you will be trapped in prison and unable to escape. Also, if Gou Chen appears together with heavenly prison and the jail god, you will certainly die in prison and not see your family. If the net is sandwiched in between, and death qi follows, there will be great danger. This refers to Gou Chen initiating the transmission attacking the day stem, and being accompanied by heavenly prison, the net, Yangren, and death qi, which indicates death in prison. If any of these elements is missing, it cannot be concluded as death. The method of calculating heavenly prison is that in the first month it is in Chou, and then proceeds through the twelve branches in order. The falling points of the earthly net are in You, Chen, Wu, Wei, Zi, Chou, Yin, Hai, Mao, Xu, Si, and Shen each month.

勾陳又見二獄神，更加直符走紛紛。須更有卒來提捉，驚怕之時莫出門。上勾下水主辰方，刑害田宅相爭惶。用勾帶獄神、直符，有卒來提捉；又水乘辰，用見勾，加刑害，主爭田宅。寅卯辰乘上有勾，官災斗打事無休。勾連訟獄胥符會，當有非災牢獄愁。勾陳加吏、獄，主爭鬥官災。

Outside of Gou Chen, there are also the heavenly prison and hell gods, plus the straight symbol, which causes people to be restless and have to run around everywhere, often with officials coming to arrest them. When afraid, one should not go out. Above is Gou Chen and below is water, indicating a situation in the direction of Chen, due to punishment and harm, causing anxiety over disputes over property. This refers to the initiating transmission accompanied by Gou Chen and the prison gods, leading to officials arresting people; furthermore, water is on Chen, the initiating transmission sees Gou Chen, and with punishment and harm, it indicates disputes over property. For example, if Gou Chen is on寅,卯, or辰, there will be continuous official troubles and fights. Gou Chen involves lawsuits, with officials and official symbols together, indicating unexpected disasters and worries about imprisonment. Gou Chen combined with the official spirit and prison gods indicates disputes and official troubles.

爭訟中間爭剝貴，雖欲求饒沒奈何。爭訟中見二貴，則訟必經二貴人問。劫煞刑傷制貴人，貴人反把我來嗔。不如歸避他方去，免得今朝自有刑。用帶劫煞刑傷克貴，取貴之怒，由是嗔我，宜避逃免禍。

In a dispute, if there is also mutual accusation and removal of the nobleman, even if one wishes to seek leniency, there is nothing that can be done. This is because in the case of a lawsuit, seeing two noblemen indicates that the case must go through two levels of noble officials for review. For example, if the jiesha and xingshang are reversed to restrain the nobleman, the nobleman will turn against me in anger, so it is better to retreat to another place to avoid being punished on the same day. If the initiating transmission brings jiesha and xingshang to overcome the nobleman, causing the nobleman's anger, then the nobleman will take it out on me, so one should avoid and flee to avoid misfortune.

詔乘劫煞祿堪憂，克我難留頭上頭。人可預逃方上穩，免得公差下捉收。用天詔乘劫煞、羊刃克干，是朝廷賜死之詔，乘太歲尤的。月省、日府、時縣定之，無救則逃不得免。若有救並末傳有生意，並旺相，遠遁可免。

Heavenly Mandate is riding on Jiesha, even the God of Favor causes worry; it comes to attack me, and this life is in danger. If a person can escape in advance to a safe position, they can avoid being captured by officials. This refers to the Initiating Transmission being Heavenly Mandate riding on Jiesha and Yangren attacking the Day Stem, which is like an imperial decree of death. If it also rides on the Year Stem, it becomes even more certain. As for which level of government issued it, it can be determined by the Month Builder as province, the Day Branch as prefecture, and the Hour as county. If there is no Saving God in the lesson, even escaping won't help. If there is a Saving God, and the Final Transmission contains Life Qi and is in a prosperous and strong state, then escaping far away may still allow one to avoid it.

堂堂天詔出天門，雀使云云祿馬奔。上見君皇加寵贈，官上加官榮上榮。用亥為天門，加天詔、祿、馬、朱雀，傳見太歲、月、日昌生干，主封贈加官。皇恩天詔天龍戰，必有兩官相剝彈。奏對君王分可否，受克之人對理難。卯日占用卯，酉日占用酉，又人年立卯酉，用起卯酉上神，為龍戰。若用上帶皇恩、天詔，必有兩官剝彈之事，其辨勝負以何者克他，何者旺相，而克人勝他，理直。

A heavenly decree issues forth from the heavenly gate, with the Vermilion Bird acting as messenger to convey the message. The official of fortune and the post-horse gallop along the way. Above, the sovereign bestows favor and grants titles, adding more official positions and more glory. This is because亥 represents the heavenly gate, and the initiating transmission takes亥. It also includes the heavenly decree, the official of fortune, the post-horse, and the Vermilion Bird. In the three transmissions, the sovereign, the month builder, and the day branch are prosperous and strong, supporting the day stem. This indicates receiving honors and promotions, and further advancement in rank. Another example is when imperial grace and the heavenly decree meet the image of "dragon battle." There will certainly be two officials who accuse each other. They present their cases before the sovereign, who determines who is right and who is wrong. The party that is being overcome finds it difficult to defend itself. The so-called "dragon battle" occurs when on a卯 day the transmission starts from卯, or on a酉 day the transmission starts from酉, or when the person's age is positioned on卯 or酉, and the transmission starts from the heavenly stems associated with卯 or酉. If the initiating transmission includes imperial grace and the heavenly decree, there will certainly be a case of mutual accusations between two officials. To determine the outcome, one must see who overcomes whom and who is prosperous and strong. The one who can overcome the other will win, and the reasoning is straightforward.

火金德合得平和，其人如玉堪愛多。酉金卯木哭憂會，官符陰私口舌多。囚忌加於日與辰，網羅二獄又同臨。囹圄不久相纏繞，悔之不及淚徒零。旺鬼加之主訟爭，官與直符用上行。務宜謹慎免人侵，不見其輪不見贏。

Fire and metal gain the virtue god, and things become peaceful. The person is warm and refined like jade, very worth approaching. But if the metal of酉 clashes with the wood of卯, and crying god and worrying god gather, along with the official symbol, there will be much private affairs and disputes. If the imprisoned god and hostile god are placed on the day stem and day branch, and the heavenly net, earthly prison, heavenly jail, and hell all come together, the prison calamity will soon come, and at that time regret will be too late, only tears in vain. If the prosperous and strong official ghost is placed on top, it indicates disputes; the official symbol and straight symbol are in the initiating transmission. At this time one must be cautious to avoid being harmed; there is no turning of victory and defeat, nor can there be a win.

時當訟神，家有訟刑，更有官符，仇悔不定。刑亥登明，勾帶朱官，直符二獄，更臨囚死，必有官司，鬼帶飛符，身犯二獄，之子不慎，如何不哭？飛符，甲乙申，丙丁亥，戊己未，庚辛戌，壬癸辰。

The divination falls exactly on the position of the litigation god, indicating that there will be legal disputes and criminal responsibility at home; if another official symbol is added, enmity and regret will become entangled. The punishment falls on the亥 position, which corresponds to the "Dengming" in the Twelve Month Generals. The Gou Chen is accompanied by the Vermilion Bird and the official symbol, with the straight symbol, heaven prison, and hell appearing together. Added to this, the day stem is exactly in the囚 and死 positions, meaning the lawsuit cannot be avoided. The official ghost is further burdened by the flying symbol, and the person himself violates two prison gods. How can you not be cautious and not weep? The flying symbol is calculated based on the day stem:申 belongs to Jia and Yi,亥 belongs to Bing and Ding,未 belongs to Wu and Ji,戌 belongs to Geng and Xin, and辰 belongs to Ren and Gui.

午作官符加吉神，詔儀又入祿馬臨。朱動輕浮為歲貴，壬子曾將此舍名。用午作官符，上加吉神，詔儀祿馬又臨朱雀歲貴，訟不成。勾陳臨卯加在辰，墓門墳冢煞相臨，不是爭墳人不足，就是爭田價不明。辰為墓，帶墓門、墳冢煞，帶生氣是墳，生氣是田。勾臨卯加辰，是六害克干，主爭田或墳事。墓門，正亥逆四孟。三墳，即三丘。五墓，即哭神。

The noon stem transforms into the official symbol, but a favorable deity is above it; the heavenly decree and the six instruments are connected with the禄神 and the post-horse. The Vermilion Bird initiates but with light and weak force, turning instead into the nobleman and the year's nobleman - this lesson was named with Renzi. In other words, the initiating transmission of the noon stem becomes the official symbol, but a favorable deity is added on top, and the heavenly decree, the six instruments, the禄神 and the post-horse join with the Vermilion Bird and the year's nobleman to occupy the position, so disputes do not arise. Another part talks about Gou Chen: it occupies the卯 and is added on the辰, with the tomb gate and the grave site evil spirits both affecting the person. This is either a dispute over insufficient desire for a burial site or a dispute over unclear land prices. The辰 is originally a storage place, combined with the tomb gate and the grave site evil spirits; one interpretation suggests it is the main burial site with life qi, and the other suggests it is the main land with life qi. Gou Chen occupying the卯 and added on the辰, the卯 and辰 form the sixth harm and injure the day stem, so it indicates disputes over land or burial sites. The tomb gate begins in the first month's亥, moving in reverse along the four young months of寅,申,巳, and亥. The three graves are the three hills evil spirits, and the five tombs are the crying spirits.

勾陳牢煞若並見，一定牢死家不見。騎虎而行，進必思卻。寅為干，加寅作馬是也。又被刑帶煞，主有凶，不可進也。騎馬而進，退而心安。午為馬，干上加午，必欲求進，卻又與支宅作三六合，是忘家也。強行不安，必中途而回，不去為妙。

Gou Chen and the prison evil spirit appearing together indicate certain death in prison, never seeing family again. Another saying describes riding a tiger on the road, and as you move forward, you must think of going back. This is because寅 is associated with the tiger, and if the day stem is located in寅, and寅 transforms into the post-horse, it forms the image of riding a tiger. If further afflicted by punishments and Inauspicious Sha, it indicates danger and should not proceed. Another saying describes riding a horse forward but feeling secure when returning.午 is associated with the horse, and if the day stem is on午, it naturally indicates a strong desire to move forward. However,午 also forms a triple harmony and Liu He with the day branch representing the home, effectively leaving home behind. If one insists on moving forward, the mind becomes restless, and one will inevitably turn back halfway, so it is better not to go.

一牛二鬼，東走西起。課中金鬼，雖他為財。若非吉將，病哭訟來。課中無財，不能化為鬼，鬼多不止哭泣，病訟立見。后合出門女見悲，必有陰私人自欺。天后六合臨亥加卯酉上來克干，或刑害干支，帶哭神、憂神，主出門見女悲也。傳入太陰，是其悲也，必見陰私之人相欺，豈徒悲哉？憂神，春丑夏子秋戌冬亥。

A cow is paired with two ghosts, running east and then west again. If in the divination chart the metal transforms into the official ghost, although in someone else's possession it is considered wealth, but if it is not accompanied by a favorable general, then illness, crying and lawsuits will follow. This means that if the chart originally has no wealth, wealth cannot transform into a ghost; when there are many ghosts, it is not just crying, but illness and lawsuits will immediately appear. For example, if the Heavenly Empress and Liu He are in charge, going out will meet a woman in sorrow, and there must be someone secretly acting behind the scenes to deceive. If the Heavenly Empress and Liu He are on the亥 and affect the卯 or酉, thus attacking the day stem or harming the day stem and day branch, and also bring the crying god and the worrying god, then going out will meet a woman in sorrow; if the three transmissions enter Tai Yin, the sorrow behind it must be someone secretly deceiving, not just sorrow. The position of the worrying god is in the丑 in spring, the子 in summer, the戌 in autumn, and the亥 in winter.

有馬如龍，有事如風，速來速往，不落沉蒙。用日馬帶飛廉，是有馬如龍，帶劫煞是有事如風；事既來速，馬又催行，必有速事而速成也。有馬不行，諸事宜停。子無前往，諸事不成。馬主動，落空則馬不行。入蛇被纏有阻，所事不成，宜止。

There is a swift horse like a dragon, and urgent matters come like the wind. They come and go quickly, without getting stuck in confusion or delay. This refers to taking the day branch's post-horse in the initiating transmission, along with the flying廉煞, which is called "a horse like a dragon." If it also carries the jiesha, it is called "urgent matters like the wind." Since the matter comes quickly and the horse is urging forward, it is certainly an urgent matter that will be handled quickly. Conversely, if there is a horse but it cannot move, all matters should be stopped. You should not proceed forward, for if you do, you will achieve nothing. The post-horse is originally active, but if it falls into kongwang, the horse cannot move. If it also enters teng snake, it will be entangled and obstructed, making the matter impossible to complete. It is better to stop.

行不可行，住不可住，忽然而往，忽然而至。此返吟課帶馬破沖，是不可行。即沖則止，又動不安，是不能住，忽往忽來，疏與事俱無定主。午子相掩看加煞，有影無形事還發。返吟相沖掩，若再入空，凡事有影無形。若更生氣旺相，其事初不成而後發。

If you want to go but cannot, and if you want to stop but cannot, going and coming alternately, this is a returning verse lesson combined with the post-horse and encountering both destruction and conflict, so you should not move. Once there is a conflict, it stops, but the mind is still restless, so it cannot stop. Going and coming alternately, people and matters are uncertain. For example, if午 and 子 mutually conceal each other, you should also look at what Inauspicious Sha are added. Matters have shadows but no form, and they will reappear later. A returning verse lesson involves mutual conflict and concealment. If it also falls into kongwang, all matters have shadows but no form. But if there is another life qi and it meets prosperity and strength, the matter initially cannot be done, but later it will reappear.

三頭兩面，一鬼出現，上不為嗟，下不為嘆。如火日干，亥加卯為三頭鬼，巳加酉為四面鬼；一鬼克干出現，餘鬼乃傳中鬼，自相剋。如上克下損才不損人，不足為憂；下克上則傷長人，可慮。

The term "three heads and two faces" refers to situations where among several ghostly influences, only one actually manifests. When the upper element controls the lower one, there is no need to worry, but when the lower element controls the upper one, it is something to be concerned about. For example, if the day stem is fire, having亥 (Hai) on卯 (Mao) is called "three-headed ghost," and having巳 (Si) on酉 (You) is called "four-faced ghost." Among these ghostly influences, only one actually controls the day stem and has an effect; the rest are self-controlling within the three transmissions. If the upper god controls the lower god, it may only damage property without harming people, so there is no need to worry. However, if the lower god controls the upper god, it may affect the elders, which is something to be concerned about.

天空凡事皆為虛，意指其事都不實。天空乃虛詐之神，主虛不實。得賊被逃，得物被脫，作事不成，有害不實。難可隱匿，物則可藏。難捉又走，官星伏吟。求名不成，天空入空，枉用其心。用傳官星，上乘天空，虛名不成，若乘吉神，不空則有可望。

The Tian Kong god is on duty, and all matters are illusory and not real. Whatever is referred to does not materialize. Tian Kong is a god of deceit and falsehood, ruling over all things that are merely named but not real. Catching a thief only to let him escape, gaining something only to be cheated again, things cannot be accomplished, and when harm is said to be done, it does not actually happen. People are hard to hide, but things can be hidden. Trying to catch someone only to let them slip away, and the official star also meets the Hidden Chant and remains still. Seeking fame and success is not possible, and if Tian Kong falls into the旬空, then all efforts are in vain. If the initiating transmission and the three transmissions contain the official star with Tian Kong above it, it is just empty fame and nothing is achieved. But if it is accompanied by a good god and does not fall into the Kongwang, there is still hope.

官克年神被人騙，必有破耗兩相見。休囚方有旺相無，口裡無言心裡戀。年上神是我一年所專之事，空破耗殺作剋剋之，主破才事。若行年休囚奇應；旺相則無，雖騙不能言。空克年神帶丁馬，奴婢小人怨情寡。必須逃走隨別人，一例應防情意假。奴婢怨主而逃。天空負喜來生合，其年奴婢必添丁。天空發用並旬空，無形無影事沉蒙。

The official ghost god is said to overcome the person's annual spirit, indicating that one is deceived by others, and both financial loss and expenditure will occur. This effect only manifests when the annual spirit is weak and confined; if the annual spirit is prosperous and strong, it will not happen. Even if someone tries to deceive, the person will not be convinced. The spirit riding on the annual spirit represents the main affairs of the year. If killing spirits such as empty void, broken pieces, great loss, or minor loss come to overcome it, it indicates financial loss. When the annual spirit is weak and confined, the effect is particularly clear; when it is prosperous and strong, there will be no such thing, even if someone wants to deceive, they will not be able to move the person. For example, if the sky spirit falls into empty void and overcomes the annual spirit, and also carries the spirit of Ding and the post-horse, the servants and laborers will become resentful, their feelings will become distant, and they are likely to run away and join others, so one should be on guard against their false intentions. This is the situation where servants resent their master and flee. Conversely, if the sky spirit carries a joyful spirit that supports and harmonizes with the person, there will certainly be an increase in family members among the servants that year. However, if the sky spirit is used and also meets the旬空, the matter will be invisible and unclear.

丙丁己日作本空，吏符相見訟災他。不見公門人有訟，公門口舌已成空。白虎行年上乘劫，大禍滅門羊刃發。必有殺傷鄙賴人，預防豫備免遭法。白坐年辰欲出行，忽入空亡行不成。不帶丁馬游煞準，若帶游神要過旬。白虎旺鬼，吏關官符，必有爭訟，與人作仇，吏神刑之，作我官符。白虎乘旺鬼並諸煞，必有官符爭訟。

For days of Bing, Ding, and Ji, the Tian Kong (sky) coincides with the empty branch of the current ten-day period. The official spirit and official symbol meet, causing lawsuits and misfortunes to fall upon others. The person themselves does not need to go to the official office, and even if there is a lawsuit, the words in the official office have already fallen into emptiness. For example, if the White Tiger is on the year pillar and accompanied by Jiesha (calamity), the great calamity and Yangren (sharp knife) are both activated, which definitely leads to encountering wicked and lawless people who may injure others with knives. One must be vigilant in advance to avoid getting into legal trouble. If the White Tiger is seated on the year pillar or the day branch, and the person is about to travel, but suddenly falls into the empty branch, the journey cannot proceed. If it does not carry the Ding spirit, the post-horse, or the wandering calamity, this interpretation is accurate. If it does carry the wandering spirit, one must wait until the end of this ten-day period. When the White Tiger is on a prosperous and strong official ghost, and there are also the official spirit, the gate spirit, and the official symbol, there will certainly be disputes and conflicts with others. The official spirit will punish me, turning into my own official symbol. In summary, when the White Tiger is on a strong official ghost along with various Inauspicious Sha (evil stars), there will definitely be official disputes and lawsuits.

白牙乘金最不堪，必知論語事相干。二獄網羅官訟發，名罪應知在禁間。太常貴人兩合生，德祿馬喜又相併。邇來定作朝廷用，不是區區凡庶人。用乘常貴與年上生合，又帶生氣等吉，或季命上神帶祿馬、德神，必非凡人。常作官星合比日，功名是也。若蒿矢見申作用，常與祿加午，午為紅心，巳弓申箭，中武舉。

The White Tiger riding on metal is difficult to bear, inevitably involving disputes and verbal conflicts; the heavens' prison, hell, and the heavenly and earthly nets all activate together, leading to legal disputes. The person is likely to be imprisoned and the charges will be confirmed. On the other hand, if the Tai Chang and the Nobleman are in harmony and mutual generation, along with the virtue god, the official luck god, the post-horse, and the happiness god all gathering together, the person will certainly be used by the court in the near future, not just an ordinary civilian. This refers to the initiating transmission being accompanied by Tai Chang and the Nobleman, harmonizing and generating with the year's god, and also accompanied by the life qi and other auspicious gods; or if the person's own god carries the official luck and post-horse, along with the virtue god, then the person is certainly not ordinary. If Tai Chang transforms into an official star and harmonizes with the day stem, it indicates a sign of official rank. If the lesson is the arrow lesson and the initiating transmission is in the hour of Shen, with Tai Chang and the official luck god placed on the hour of Wu, where Wu is the target and the red center, Si is the bow, and Shen is the arrow, it indicates passing the military examination.

常克行年帶破神，必有爭奪財親事。預防不測免其傷，當與則與免悔失。玄克行年入五盜，又乘諸煞來相照。內必有賊來害我，夜急防之免賊耗。玄克行年帶相負，迷神更兼謾語傅。欲過東兮欲過西，無依必有陰害謗。干年神受元武所生，又入德神，並喜合旺，則進人口，衰則進田產，其年不可言禍矣。

Tai Chang overcomes the person's age and carries the broken god, indicating that someone will definitely come to compete for property or marriage; one should prevent accidents to avoid injury, and give what is due to avoid regret and loss later. The Black Tortoise overcomes the person's age and falls into the position of the five thieves, and is accompanied by various Inauspicious Sha, meaning there must be thieves in the family who intend to harm the person; one should be vigilant at night to prevent theft. The Black Tortoise overcomes the person's age and carries the negative sha, with the Confusion Spirit and the Deceitful Speech Spirit attached, causing the person to want to go east and west, without support, and will certainly suffer from secret harm and slander. However, if the day stem and the person's age are instead overcome by the Black Tortoise and enter the virtuous god, with the joy god in harmony and strong energy, then during prosperity it will mean adding people, and during decline it will mean adding land; this year cannot be considered as a disaster.

元加刑害與官吏，仍為爭訟事逃利。若見井煞無水憂，須防溺死無奔投。井煞，正未順十二。陰克行年帶咸池，劫人相累事無疑。或東或北人還西，必定陰謀要慎之。天后生年起劫神，或為喜合轉相親。此時必有婚和配，姻婢其間一路尋。后克行年帶奸門，傳中又見害和刑。必有姦情兩爭鬥，累死人家又至貧。陰后臨酉加於丁，莫說有財被婦爭。

The Black Tortoise combined with punishment and harm, and encountering Guanfu and the official spirit, still indicates disputes, and the matter should rely on avoiding to protect benefits; if the well demon appears and there is no water in the calculation, it will cause worry, and one must beware of falling into water and drowning with nowhere to take refuge. The well demon arises in the sixth earthly branch in the first month, and then proceeds in order through the twelve earthly branches. If Tai Yin overcomes the year's stem and is accompanied by Xianchi and Taohua, it is certain that one will be involved with someone who is being taken advantage of; that person may be in the east or the north, but eventually goes west, and there must be some conspiracy, so one must be especially cautious. If Heavenly Empress supports the year's stem and triggers Jiesha, or if it transforms into a joyful spirit and harmonizes with others, there will certainly be a marriage, and even the concubine or servant girl will be involved in this. If Heavenly Empress overcomes the year's stem and is accompanied by the immoral gate demon, and the three transmissions also contain punishment and harm, it will certainly lead to disputes due to immoral affairs, causing the family to decline and eventually fall into poverty. If Tai Yin and Heavenly Empress are in You and placed on Ding, there will be no wealth to speak of, and one might even fear that the woman will take away the wealth.

皇皇天使傳命敕，意本下來加赴試。小人不用不須求，君子逢之方有益。用乘貴為天使，帶皇書、天詔生支旺相，是朝廷敕命加官，君子有遇才吉，小人凶。官貴龍常，年命最良，意在求舉，皇書降祥。官星帶貴、龍、常在年命上，與用干支生比，無刑沖剋破害空，帶皇書與年命合吉，求名大利。

A grand angel conveys an imperial decree, originally intended to send someone to take an examination. A petty person receiving this is of no use, so there is no need to force it; only a gentleman encountering it brings real benefit. This refers to the initiating transmission combining with the nobleman, which is the image of an angel. If the decree, imperial edict, and heavenly book are accompanied by the day branch, and if they meet the conditions of prosperity and strength, it signifies the imperial court issuing an order for promotion. A gentleman encountering this is auspicious, while a petty person encountering it brings misfortune. It also says that the official star, along with the nobleman, azure dragon, and tai chang, appearing in the year pillar and birth year is most auspicious. If one sincerely seeks to take the imperial examination, the heavenly book will bring auspicious signs. When the official star, along with the nobleman, azure dragon, and tai chang, appears in the year pillar and birth year, and it harmonizes with the initiating transmission, day stem, and day branch without any conflicts, clashes, injuries, destruction, harm, or emptiness, and also harmonizes with the heavenly book and the year pillar and birth year, seeking official rank becomes highly advantageous.

貴人丑未下乘馬，吉神德祿相扶持。皇恩天詔在其中，赫赫功名人仰視。丑未得貴人之位；用傳帶吉神良將，功名必顯。◎上臾下貝午德詔召徵書，官有升擢庶有資。午為文書，作用上，乘貴，帶恩、詔、皇書，干支年比合，官遷升，民為財。

Heavenly General Tian Yi sits at his own position, which is Chou and Wei, with the Post-horse beneath his feet, various auspicious spirits along with De and Lu supporting him. In the middle, the Imperial Grace and Heavenly Decree are interwoven, making his reputation prominent and people looking up to him. The reason is that Chou and Wei are originally Tian Yi's own positions. With the Initiating Transmission and the Three Transmissions matching the benevolent Heavenly General, the future naturally becomes bright. The first character of the following mnemonic is missing in the original text, and the carver only used four characters to depict its shape: the top is Yu and the bottom is Bei. This line explains that if Wu carries the De spirit and Heavenly Decree, imperial edicts will come down. Officials will be promoted, and common people will also benefit financially. The reason is that Wu symbolizes official documents. When it initiates from above and rides on Tian Yi, it combines with Imperial Grace, Heavenly Decree, and Imperial Edict, and aligns with the Day Stem, Day Branch, and the person's birth year. Thus, officials will be transferred to higher positions, while common people will gain wealth.

貴旺皇恩德喜扶，定有恩榮官吏吉。用貴得旺相併皇書德喜，主貴長遷。若帶吉神失時，為吏，異路功名。貴帶天詔，刑害自干，於此宜謹，免於命殘。用貴帶天詔，有下頒之恩。又帶二死刑害克干，若旺相生氣，或有譴責，而可防。如干臨囚死，不免命殘。

A nobleman who is prosperous and strong, with the support of imperial grace, moral deities, and joyous spirits, will certainly receive imperial favor and success in official positions. If the initiating transmission is accompanied by a nobleman who is prosperous and strong, along with imperial edicts, moral deities, and joyous spirits, it indicates a continuous promotion of the nobleman. However, if although accompanied by auspicious spirits, the timing is lost, one can only become a minor official or achieve official status through an alternative path. It is also said that if a nobleman carries an imperial decree, but punishments and harms originate from the day stem itself, one should be cautious to avoid injury or even death. If the initiating transmission is accompanied by a nobleman and an imperial decree, it originally indicates imperial favor. However, if it also brings two fatal stars and punishments that harm the day stem, then one should consider the condition of the day stem: if the day stem is prosperous and strong with life energy, perhaps only a single reprimand will be received, which can still be avoided; but if the day stem is in a state of imprisonment or death, then injury or even death is inevitable.

官貪可囑，貪賄不足。被民所傷，告而歸俗。用官加休囚死絕之位，傳入太陰、六合、元武，臨財生官，是官貪財受賄。如下克上，帶謾語、天禍，又來入支，必被民告回家。有使相催莫便行，詔書雖到未為榮。只宜謹守山林隱，可伴漁樵過此生。用乘天詔、皇書，有使催我為官，中變二死、刑害克干，則吉中有禍，宜隱，不可去。用官見祿馬貴朱，無刑剋沖破，為吉。

An official who is greedy can bribe his way into office, but his greed for bribes never ends. Eventually, he is reported by the people and suffers punishment, losing his position and returning home as a commoner. This refers to the official star in the initial transmission being in a state of rest, captivity, death, or decline, and the three transmissions falling into Tai Yin, Liu He, or Black Tortoise, with the wealth element generating the official star. This is the image of an official who accepts bribes. If further, the lower deity overcomes the upper deity, accompanied by false words and heavenly misfortune, and falls on the day branch, he will certainly be reported by the people and forced to return home. Another saying is that if there are messengers urging you to move, do not leave immediately. Although an imperial decree has arrived, it is not a true honor, and it is better to remain in the mountains and forests, living with fishermen and woodcutters for the rest of your life. This is because the initial transmission is accompanied by heavenly decree and imperial documents, indicating that messengers are indeed urging you to take office. However, the middle transmission transforms into two death stars and punishments that harm the day stem, which is a hidden danger within good fortune. Therefore, you should retreat into seclusion and not go. If the official star in the initial transmission meets the禄神, the post-horse, the nobleman, and the Vermilion Bird, and there are no punishments, conflicts, clashes, or destruction, then it is truly auspicious.

貴人簾幕，晝夜兼見。意在功名，遐邇瞻仰。官貴三奇發用，皇書、天詔，顯赫當時，帶諸吉星用貴德祿，不是常人，必為科甲，高見王侯。帶印祿、皇恩、天詔，求官。奇儀德喜，官貴可擬。尤帶吉星，主當要路。貴乘丑未，有鬼為魁。課得元首作貴德馬，鑄印、龍德、太陰，功名唾手可得。

The daytime Nobleman and the nighttime Nobleman are like curtains that are spread out in layers, so both the day and night Nobleman are visible. If one's thoughts are focused on fame and official rank, people near and far will look up to him. This indicates that the official star, the Nobleman, and the Three Marvels are all in action, along with the Imperial Book and the Heavenly Decree, creating a powerful and prominent situation at that time. Combined with various auspicious stars, the action is supported by the Nobleman, virtue, and official rank, meaning this person is no ordinary individual and will certainly pass the imperial examination, achieving high status and being able to associate with princes and dukes. If paired with the official seal, official rank deity, Imperial Grace, and Heavenly Decree, it is especially suitable for seeking official positions. When the Three Marvels, Six Instruments, virtue deity, and joy deity are all present, there is hope for a high official position and prestige. Especially when combined with auspicious stars, it indicates holding a key position. When the Nobleman is on the position of Chou or Wei, even if there is an official ghost, it will turn into the leader. If the lesson pattern is the head, and it also functions as the Nobleman, virtue deity, and post-horse, and if it also meets the casting seal lesson, Dragon Virtue, and Tai Yin, then fame and official rank will be easily attained.

螣蛇加酉，大小月煞。口舌相臨，無時可罷。朱雀門前，早晚嚼嚼。爾有佳音，官人升爵。朱雀臨卯酉為門前也。干若旺相，用官帶喜化德祿馬、天詔，主高遷。帶信馬主有信。帶官符，主口舌。

The Teng Snake is on You, and also meets the Great Month Sha and the Small Month Sha. There is continuous disputes and arguments, without any rest. The Vermilion Bird is at the gate, and it calls all day and night. If it is a favorable omen, there will be good news coming. Officials may be promoted in rank. The Vermilion Bird at卯 or酉 is called 'at the gate'. If the Day Stem is prosperous and strong, the initiating transmission official star brings the Joy God, and transforms into the Virtue God, the Rank God, the Post-horse, and the Heavenly Decree, indicating a high promotion. If it brings the message horse, there will be news. If it brings the Guanfu, then it indicates disputes.

官朱用貴亥與刑，此身爭訟入公庭。直符乘朱來克支，更兼關獄兩相構。家門不幸遭人侮，文狀交爭見上司。用主作見因囚禁，無救淹纏好脫身。朱雀旺官，吏關官符。來剋日辰，必有訟事。朱會官符並歲刑，羅網卻主訟須凶。六合合申官符獄，羅網捕賊盜逃亡。

The official star and Vermilion Bird are both initiating transmission, and the nobleman is riding亥 and also involves punishment. This person will have disputes and go to court. The direct symbol is riding the Vermilion Bird to overcome the day branch, and with the official god and prison god conspiring together, the family will suffer misfortune and be wronged by others, with lawsuits coming and going, needing to appeal to higher authorities. If the initiating transmission indicates being imprisoned due to a matter, and there is no saving god in the lesson, then it will only result in prolonged litigation, and being able to escape is considered fortunate. This refers to the Vermilion Bird riding a prosperous and strong official star, along with the official god, prison god, and official symbol, overcoming the day stem and day branch, which definitely indicates litigation. If the Vermilion Bird is connected with the official symbol, and also meets the punishment of the year, and meets the heaven net and earth net, the litigation will be dangerous; if the Liu He is connected with申, and the official symbol and prison god are both present, the net image instead indicates capturing thieves and apprehending fugitives.

勾陳臨寅作內戰，必因斗打爭相辨。勾陳空亡，官無訟凶。在外莫見，在後莫客。勾陳生年神，進田宅。關訟不宜作鬼刑，又加朱白勾陳生。來克身心有縲紲，見了如何得太平。門火寅辰關閉入，亦知獄中並二血。勾戌刑害是爭墳，或有死尸作祟驚。勾陳有土墓登墳，墓煞相侵攬去魂。不久劫家病災起，合人自在喪其身。

Gou Chen is on the寅 position, forming the image of "internal conflict," which definitely indicates disputes arising from fighting and quarrels. If Gou Chen falls on Kongwang, there will be no dangerous lawsuits from the authorities; one should not appear in public and should not be a guest at someone else's house. If Gou Chen supports the year god's deity, it may instead bring in more property and land. The gate deity and fire deity falling on寅 and辰 and closing the doors and windows also indicate that there are two layers of blood light, namely blood branch and blood taboo, in the prison. Gou Chen riding on戌 and encountering punishment and harm indicates disputes over burial grounds or disturbances caused by corpses. Gou Chen accompanied by earth and entering the tomb is like standing on a grave, with tomb evil invading, capturing the soul, leading to the family being robbed, diseases and calamities arising together, and even those who should be safe losing their lives soon.

門神在丑，雙乘破碎。必因墓破，須興修置。龍官年陳兩相全，儀合德祿又加年。又是尋常人作孽，此身應是榜中人。用乘龍官與年命合，主貴常同龍。旺生干，皇書、天詔、丁馬主升官職。龍克行年用喜破，不過破財並大禍。爭親爭產及相磨，只宜謹慎無差錯。

The door gods fall on Chou, and are accompanied by two broken calamities, indicating that the tomb has been damaged and requires repair. The Azure Dragon, official star, year stem, and Gou Chen are all present, along with the Six Instruments, Liu He, virtue god, and禄 god all added to the year stem. If it is not an ordinary person causing misfortune, this person should be someone destined for high achievement. The initiating transmission is accompanied by the Azure Dragon and official star, and is in harmony with the year stem and personal stem, indicating that Tai Chang and the Azure Dragon will both display prosperity. If it is prosperous and strong and benefits the day stem, and also has the Imperial Book, heavenly decree, Ding god, and the Post-horse, it indicates promotion and advancement in official position. Conversely, if the Azure Dragon overcomes the year stem, and the auspicious god of the initiating transmission meets destruction, it leads to financial loss and major misfortune, causing disputes over family matters and property. One should be cautious and avoid mistakes.

惟木作鬼，二血帶死。嗚呼龍虎，扶杖而死。龍並蛇玄在傳支，以惡為善凶化吉。貴加龍常衣食全，若問功名卻有緣。龍不得地，有鬼磨鱗。不見薦引，何以求名？龍入於淵尚自閒，要垂鉤釣不勝竿。三五水天來點化，平空飛上九重天。龍入水者，申酉為鉤；寅卯為竿。守釣作三合不能去。蒿矢加申酉巳為弓箭，貴朱為文書，常為武，加皇書二馬三奇主高官也。射箭卻有二枝半，對客卻有十分卷。武試場中堪作魁，三才相用平胡亂。

Only when wood transforms into official ghosts, accompanied by both blood branch and blood taboo, and connected with death qi, with qinglong and baihu appearing together, can one only rely on a cane and await death. However, if qinglong, tengsnake, and xuanwu fall together on the three transmissions and day branch, it can transform evil into good and turn misfortune into good fortune; with nobleman and jiuqiao accompanying qinglong and tai chang, one will have sufficient food and clothing, and if one asks about official rank, one will naturally have the right connections. But if qinglong does not receive the corresponding earth branch position, it is as if a ghost is grinding its scales; without someone to recommend or introduce, how can one seek official rank? Even when qinglong dives into the deep, it remains leisurely and free; to fish for it, one needs more than just a single rod. When three or five layers of water qi and heaven's timing come to enlighten it, it will suddenly rise to the ninth heaven. So called qinglong entering water, uses shen and you as the hook, yin and mao as the rod; guarding the hook and forming triple harmony, the dragon cannot escape. If one gets the hao shi lesson with shen, you, and si added, it represents the bow and arrow; nobleman and zhuque represent documents, tai chang represents military positions, plus huang shu, tian ma, yimai (post-horse), and three marvels, it indicates holding a high official position. Another rule says that shooting arrows can only hit two and a half arrows, but when answering the examiner, one can write a full ten scrolls, in the military examination, one can be the top candidate. Heaven, earth, and human triple elements work together, achieving a single success to calm the chaos.

時為干支祿馬帶吉神，貴旺生干支，貴賤不同而求名異於各路。一看干為己身，要旺相，不受刑剋沖破空為吉，其中末傳，有刑沖剋破，初傳則不為忌。二看用末有旺相，與干年命相生比合，不犯所忌。三看帶祿馬、天詔、皇書等吉。四看太歲月建日時作用，帶祿馬官貴等吉。

If the time of divination coincides with the stem and branch of the day, which are the ruler and post-horse, and it is accompanied by auspicious deities, noblemen who are prosperous and strong, and they assist the stem and branch, then people's status and fortune vary, and their paths to success differ. This should be examined in four layers. The first layer examines the day stem, as the day stem represents oneself; it must be prosperous and strong, not harmed by punishment, clash, control, destruction, or kongwang. Attention should be paid to the final transmission; if the final transmission is affected by punishment, clash, control, or destruction, it will cause obstacles, but the initial transmission does not need to be avoided. The second layer examines whether the initiating transmission and the final transmission are prosperous and strong, and whether they are in harmony with the day stem, the year of birth, and the native's birth stem, avoiding any forbidden aspects. The third layer examines whether there are auspicious deities such as the ruler deity, post-horse, heavenly decree, and imperial letter accompanying the divination. The fourth layer examines whether the heavenly sovereign, month builder, day branch, and hour are involved in the initiating transmission, and whether they bring auspicious signs such as ruler, official star, and nobleman.

初居干前，末居干後；末居干前，初居干後；前引後從，或夾祿馬貴等吉星。癸丑日卯巳未，未有鬼入丁，又兼二貴入傳，主貴人提攜成名。辰青入水是雙龍入海，一乘旺不空，主中；一加空亡，主不中。貴龍常三貴人帶四孟作馬，中高魁。貴入寅無空克作官星，必顯貴。入墓止有皇恩詔，則虛名不顯。若貴人不入傳，所乘神生龍常入傳，主合干。又帶吉神，為官長久。丑常入武作官星，帶德詔，中魁解，常戌如之。

The structure also emphasizes mutual support between the beginning and the end: if the first transmission comes before the day stem and the final transmission comes after, or vice versa, it forms a pattern of leading and following; or if the beginning and end are flanked by auspicious stars such as the禄神, the Post-horse, and the Nobleman, it is considered favorable. For example, on a Guichou day, if the three transmissions are卯,巳, and未, and未 has an official ghost and is influenced by the Ding god, along with two Noblemen entering the transmission, it indicates success through the support of the Nobleman. If the辰 is accompanied by the Azure Dragon and enters a water area, it is called 'Double Dragons Enter the Sea'; if one of them is strong and not in an empty position, it indicates passing the exam; if the other is in an empty position, it indicates failure. If the Nobleman, Azure Dragon, and Tai Chang are accompanied by the寅,申,巳, and亥 (the first positions of the four months), they act as the Post-horse, indicating success as the top scholar. If the Nobleman enters寅, is not in an empty position, is not attacked, and transforms into an official star, it definitely brings high status; but if the Nobleman enters its tomb position, accompanied only by imperial grace and heavenly decree, it brings only a hollow reputation, without actual success. If the Nobleman itself does not enter the three transmissions, but the god it rides on supports and assists the already transmitted Azure Dragon or Tai Chang, it indicates harmony with the day stem; adding more auspicious gods, it suggests a long official career. If the丑 is accompanied by Tai Chang and enters the military path, transforms into an official star, and is accompanied by the virtue god and heavenly decree, it indicates success as a military champion or first place in the examination; the same applies if Tai Chang rides the戌.

丙丁己日作天空，皇詔相逢喜氣濃。更有旺相加在內，不日功名達九重。貴馬在干前為用，合干，貴人引我，早早任。馬官星是功名有。入空亡、伏吟一時不利。丁馬迢迢被索纏，空中徒自重加鞭。不去不來還自閒，何日相逢到九天。詔書入空，一時不發，午丁生干即發。

On days of Bing, Ding, and Ji, if Tian Kong is present, and if the Heavenly Mandate and Imperial Edict are also encountered, the atmosphere of joy becomes very thick. If the prosperous and strong energy is also present, the official rank will soon reach the court. This refers to the Nobleman and the Post-horse being located before the Day Stem and initiating the transmission, and also combining with the Day Stem. This means the Nobleman is recommending me, allowing an early appointment. If the Post-horse functions as an official star, then the official rank will be secured. However, if it falls into Kongwang or encounters the Hidden Chant, there will be temporary difficulties. Another诀 says that the Ding spirit and the Post-horse are far away, but are bound by ropes, and the person is in the air, beating the whip in vain. Neither going nor coming, remaining idle, when will they meet and ascend directly to the top? This refers to the Imperial Edict falling into Kongwang, and not being issued immediately. It will only be activated when Wu and Ding support the Day Stem.

入不入，事最急。課例先以克為傳，其事有應，亦來之意。如元首上克始入，重審下克始入，比用、涉害、返吟、伏吟皆自克而生，故謂之入。占得此者，十有九應，故為最急。如遙克、昴星、別責、八專、返吟、伏吟，不自克而入，皆謂之不入，其吉凶之事，應驗稍遲，亦不全應，故云雲。

The lesson pattern is divided into 'entering' and 'not entering'. If a lesson is 'entering', the matter is most urgent. The general method of casting a lesson is to take the god that is being controlled by another in the four lessons as the first transmission. If the transmission is formed by control, the matter will have a response, and it implies that the matter comes to the person actively. For example, in the lesson of the sovereign, the transmission is formed by the upper controlling the lower; in the lesson of re-examination, the transmission is formed by the lower controlling the upper. Lessons such as the lesson of comparison, the lesson of involvement, the lesson of mutual repetition, and the lesson of hidden chant are all formed by control, so they are called 'entering'. If one receives such a lesson, there is a high chance of a response, so the matter is most urgent. As for lessons such as the remote control lesson, the昴star lesson, the separate responsibility lesson, the eight exclusive lesson, and some methods of mutual repetition and hidden chant that are not formed by self-control, they are called 'not entering'. The fortune of these lessons will have a slower response and will not fully materialize, hence the book makes such a distinction.

課得元首，事可永久。凡事順利，庶可長久。順其分而定守之，順其執而推行之，人心自服，可以長守富貴。故雖遇凶，亦畏名利而不敢犯。故元首課，占人品，為貴。為尊。為君。為父。為長。占人事，為尊貴。占物，為頭上物、並貴重物。占功名為魁首。行兵，主尊制卑、貴役賤。占訟先者勝、事起男子，臣忠子孝，凡事皆順也。

The divination result is the "Supreme Leader" pattern, indicating that matters can last long. The "Supreme Leader" pattern is determined by the upper deity overcoming the lower deity, symbolizing the superior ruling over the inferior, and the higher commanding the lower. Therefore, as long as things proceed smoothly, they can endure. By following one's proper role and promoting what is right, people will naturally be convinced and wealth and honor can be maintained. Thus, even if there are ominous signs, others will fear the loss of reputation and wealth and dare not offend. Therefore, the "Supreme Leader" pattern is used to divinate character, indicating nobility, respect, leadership, fatherhood, and seniority; for human affairs, it indicates a person of high status; for objects, it indicates headgear and valuable items; for fame and status, it indicates being first; in military matters, it indicates the superior controlling the inferior and the noble commanding the humble; in disputes, the one who acts first wins; if the matter is initiated by a man, the ministers are loyal and the children are filial, and everything proceeds in an orderly manner.

課得重審，凡事宜謹。凡事以下犯上，則自取不正，人得議之，故凶多吉少。占者須自量其力，自審其勢，不可肆志。得天時之旺，天助也；得地利之和，地助也；得眾傳生助，人助也，自得吉。天時不旺相，地利不和平，傳課不生助，則力孤勢寡，所行不正，自取其敗。占人品則為臣、子、妻、孥，為民，為賤；子逆臣乖；事起女人；奴害主。占人事下犯上，賤凌貴；占禽獸，足趾頭上，其下反生；占物件，以下制上，足上頭下；先順後反；占功名，次榜而改上，副官而權正。

The divination result is the "Re-examination" lesson. In all matters, one should be cautious. In the "Re-examination" lesson, the lower god is taken to overcome the upper god. Whenever the lower overpowers the upper, it indicates that the person is in an improper position, and thus everyone can criticize him, leading to more misfortune than good fortune. The person consulting the divination must assess their own strength and examine the situation carefully, and must not indulge their desires. If the heavens are prosperous and strong, it is the heavens helping; if the land is favorable and harmonious, it is the land helping; if the three transmissions and four lessons are supported by many gods, it is human help, and thus naturally things can turn for the better. However, if the heavens are not prosperous and strong, the land is not favorable and harmonious, and the three transmissions and four lessons do not support, then one is weak and powerless, and their actions are improper, leading to inevitable failure. When used to divinate character, it indicates subordinates, children, spouses, common people, and lowly individuals, and suggests children being rebellious, subordinates being disobedient, and matters caused by women, servants harming their masters. When used to divinate human affairs, it indicates subordinates defying superiors and the lowly oppressing the high. When used to divinate animals, it indicates toes growing on the head and the lower part growing above the upper part. When used to divinate objects, it indicates the lower controlling the upper, with feet above and head below, starting smoothly but ending in reverse. When used to divinate official rank, it indicates originally being on the supplementary list but moving to the main list, or originally holding a deputy position but taking over the main position.

時用克干，天網自張；墓網加干，自取其禍；出克入剋，貴有難當；前空後鬼，進退不得；知得比用，免得人難。陽日陽比，陰日陰比發用。凡人一人一事，我可以相制，須謹相防，縱事難成，其凶不大。上下有二三四克，是其人參差不一，必審何者可依，何者可憎，惡者去之，義者依之，能依則同心共事，能去則不致施其奸。占者須審何人、何姓、何方、何地，因所喜而從之居之，寧有禍哉？若占人品，為朋友兄弟，為同事同學，藝官為同僚。占人事為兩事，為同謀。占物為鉗、剪、交椅等件。占飛禽為鴛鴦，走為狼狽，植為連理，潛為比目。

The initiating transmission at the time of divination comes to control the day stem, which is equivalent to the heavenly net and earthly net being spread out automatically; the tomb deity and the net coming to rest on the day stem indicates self-invited misfortune; when control comes from outside and attacks from within, even a nobleman cannot bear it; ahead is empty void, behind is official ghost, so neither advancing nor retreating is possible. Understanding the principle of the "ratio of mutual use" can help avoid difficulties brought by others. The method of taking the "ratio of mutual use" is: on a yang day, take the lesson with the same yang nature as the day stem as the initiating transmission; on a yin day, take the lesson with the same yin nature as the day stem as the initiating transmission. In general, for one person or one matter, I can still manage it, just need to be careful and cautious; even if the matter is difficult to achieve, the danger is not great. If there are two, three, or even four layers of mutual control between above and below, it indicates that the people involved are inconsistent, so one must discern which one can be relied upon and which one is disliked: remove the disliked one and rely on the righteous one. If one can be relied upon, then we can work together; if one can be removed, his schemes cannot be carried out. The diviner should also examine who the person is, what surname he belongs to, what direction and location he is in, and then choose to be close and settle in the direction he prefers. Where then would misfortune come from? The "ratio of mutual use" in divining people's character mainly refers to friends, brothers, colleagues, and classmates; in official departments with skills, it refers to colleagues. In divining matters, it refers to two matters or joint planning; in divining objects, it refers to tools like pliers, scissors, and folding chairs, which come in pairs; in divining flying creatures, it refers to mandarin ducks; in divining land animals, it refers to wolves and dogs; in divining plants, it refers to twin branches; in divining water creatures, it refers to the eye fish.

知得涉害，所事不敗；不知涉害，為害必大。剛日用日上神，柔日用辰上神；涉害深淺，論地盤孟仲季定之。在孟事多反覆，在仲進退不定。凡事交害而有可比，是我有賴，故彼此交加，必審害我者孰輕孰重，輕者來遲可支，重者來速為殃，輕者緩之，重者防之，其禍弭矣。占人品為仇、為敵、為賊；占事為爭、為害、為劈、為侵凌、為賊虐；占草木為荊棘；飲食為毒藥；在禽獸為鷹、蠍、虎、狼、蛇、鴆；在物件為刃、槍、枷、杻類詳之。

Understanding the principles of the Shihai lesson ensures that one's affairs will not fail; lacking understanding of Shihai leads to great harm. The method of determining the Shihai lesson is: on a yang day (a strong day), the initiating transmission is taken from the heavenly stem on the day stem; on a yin day (a gentle day), the initiating transmission is taken from the heavenly stem on the day branch. The depth of the Shihai is determined by the position on the Earth Plate of the four Meng, four Zhong, and four Ji seasons. If it falls on the four Meng, the matter tends to be complicated and changeable; if it falls on the four Zhong, the matter is uncertain and fluctuating. Whenever two sides mutually harm each other but there is still some basis for comparison, it indicates that there is something to rely on. Since both sides are attacking each other, one must distinguish which heavenly stem harming is lighter and which is heavier: the lighter one comes slowly and can be endured; the heavier one comes quickly and causes disaster. One should deal with the lighter one calmly and guard against the heavier one carefully, thus eliminating calamities. In terms of human character, the Shihai lesson indicates enemies, foes, and thieves; in terms of affairs, it indicates conflicts, injuries, cutting, oppression, and theft; in terms of plants and trees, it indicates thorns; in terms of food and drink, it indicates poison; in terms of animals, it indicates eagles, scorpions, tigers, wolves, snakes, and鸩; in terms of objects, it indicates blades, long spears, shackles, and handcuffs, and so on, all of which should be carefully analyzed in this way.

縱有千金謝，不教作彈射。日遙克神名彈射，天乙逆治，則父子不親；順治君臣猜嫌，客不可留，口舌起西南，事主搖動，人情倒置。用帶土，為有丸，亦能傷人，無土災輕，憂事立散。見太陰元武天空，當有欺謾虛誕事，禍起於內。第四課發用無力，行兵不利主，利先動。

Even with a thousand gold pieces as reward, one should not allow someone to cast the "Shan She" lesson. When the day stem remotely controls another god and becomes the transmitting god, this lesson is called "Shan She." If the nobleman moves backward to arrange the general, it indicates a lack of closeness between father and son; if the nobleman moves forward to arrange the general, it indicates suspicion and discord between ruler and subject. The guest cannot be retained, and disputes will arise from the southwest direction. The main person's mind will be unsettled, and human relationships will become confused and inverted. If the initiating transmission carries earth, it is like a slingshot with a mud ball, which can still harm people; if it does not carry earth, the disaster will be mild, and worries will quickly dissipate. If one sees the Tai Yin, Black Tortoise, and Tian Kong generals, there will certainly be deceit and falsehood, and misfortune will arise from within. If the fourth lesson is used as the initiating transmission, its power is weak, and military operations will be unfavorable to the main side. It is better to strike first.

死與不死，要明蒿矢。神遙剋日，上下克，並涉害返吟克入最急，有害心置死之道焉。蒿矢不入，為緩，有時發禍其重者，每亦置人於死，占者須辨何輕得生，何重罹禍。此課主外人侵害，占人為仇為賊人，事為亂物件，為枷杻鎖索，禽為啄木鴟梟。

Whether a person is alive or dead depends on identifying the "Hao Shi" lesson. When a divine entity remotely attacks the day stem and forms a transmission, this lesson is called "Hao Shi." All lesson patterns involving upper overcoming lower, lower overcoming upper, involvement of harm, and reverse repetition, which are caused by overcoming, act with the most urgent momentum, and contain methods that can harm people or even lead to death. The "Hao Shi" lesson belongs to the category of "Bu Ru," which has a slower onset; however, when it causes disaster, it can be particularly severe, similarly forcing a person to death. Therefore, the diviner must distinguish: which situation is light and allows survival, and which is severe and leads to misfortune. This lesson indicates external harm, the person being divined represents an enemy or thief, the matter being divined represents disorder, objects represent shackles, chains, ropes, and birds represent woodpeckers and nightingales.

成不成，看昴星。四課無克無遙，陽日取仰視酉上神為初傳，支上神為中傳，日上神為末傳；陰日取俯視酉下神為初傳，干上神為中傳，支上神為末傳；昴星雖不入而事之成敗比所入者尤急，不可不慎。如柔日昴雖有吉者而憂懼常兼。剛日昴出行常急。占人品主外人，或來人；占人事或外事牽惹；占物如鐵爐箱類。

Whether a matter succeeds or fails depends on the昴 star lesson. When there is neither mutual control nor remote control among the four lessons, the昴 star lesson is used. On a yang day, "look upward," take the god over the酉 on the Heaven Plate as the first transmission, the god over the day branch as the middle transmission, and the god over the day stem as the final transmission. On a yin day, "look downward," take the god under the酉 on the Earth Plate as the first transmission, the god over the day stem as the middle transmission, and the god over the day branch as the final transmission. Although the昴 star lesson belongs to the category of "not entering," its success or failure is more urgent than those "entering" lessons, and thus must be taken seriously. For example, on a yin day, even if there are auspicious signs, there is often also worry and fear; on a yang day, the lesson often indicates a very urgent need to travel. When divining about a person, it indicates someone coming from outside or someone visiting; when divining about affairs, it indicates being involved in matters from outside; when divining about objects, it refers to things like iron stoves or chests.

剛日名虎視轉蓬，宜防闇昧驚憂，見空亡災輕，忌子午卯酉日，值此舉動稽留，在外難於進止，遠行遭禁，恐死他鄉。女多淫。酉為私門，不宜用事。主病患多警。柔日名冬蛇掩目，不動之象。伏匿遲留，隱匿於內，進退猶豫，四正亦忌，宜空災輕。

On a yang day, the昴 star lesson is called "Tiger Watching the Drifting Grass," and one should be cautious of hidden disturbances and worries; if it falls on kongwang, the disaster is less severe. It is most unfavorable on the days of Zi, Wu, Mao, and You. On these days, every action is delayed, and people outside are caught between difficulties, long journeys may result in being detained, and even fear dying away from home; women are prone to immoral behavior. You represents "private door" here, which is not suitable for action, and if used for divination about illness, the illness is often accompanied by fear. On a yin day, the昴 star lesson is called "Winter Snake Covering the Eyes," indicating a state of complete stillness: hidden and concealed, slow movement, staying within, hesitating to advance or retreat; it is also unfavorable on the days of Zi, Wu, Mao, and You. If it falls on kongwang, the disaster is less severe.

行如不如，要潛伏吟。陽日取日上神，刑為三傳；陰日取辰上神，刑為三傳。如無刑乃自刑，以沖為末傳。伏吟者，靜也。其體不動，其事不行。凡事宜守，不可妄為。占人品為隱士，為無能；占事為陰滯；占草木為枝葉；占物為婦人戲具。

Whether to go or not should be determined by a Hidden Chant lesson. A Hidden Chant lesson is one in which the Month General and the time of divination are the same, and the Heaven Plate covers the Earth Plate without moving. The method of calculation is as follows: on a Yang day, take the god on the Day Stem to initiate the transmission, then derive the three transmissions by following the principle of mutual punishment; on a Yin day, take the god on the Day Branch to initiate the transmission, and derive the three transmissions in the same way. If the god selected has no mutual punishment, then it is self-punishment, and the final transmission should be taken from the god that is in opposition. The term Hidden Chant refers to 'stillness': the form remains unmoved, and thus the matter cannot proceed. Matters are suitable for holding fast, not for reckless action. When divining a person's character, it indicates a hermit or an inept individual; when divining affairs, it indicates obscurity and stagnation; when divining plants, it indicates branching and foliage; when divining objects, it indicates items played with by women.

自己無策，專看別責。無克無遙，只三課，剛日干合處為初傳，如戊日戊合癸，癸課在丑，以丑上臨神為初傳，中末俱日上。柔日以支前三合位上神為初傳，如辛酉日戌時，酉將取支前三合丑加寅上為初傳，中末皆重於日上，三傳丑酉酉。別責，言借人以善事，占者當仗人以行，庶幾無禍。占人事為人私干，占物為牽連。

When one cannot find a solution on their own, they should rely on the method of "other responsibility." If there is no mutual control or remote control among the four lessons, and the four lessons only form three, then on a yang day, the initial transmission is determined by the stem that combines with the day stem. For example, on a Wu day, Wu combines with Gui, and Gui belongs to the lesson at Chou. Therefore, the god on Chou is used as the initial transmission. The middle and final transmissions both use the god on the day stem. On a yin day, the initial transmission is determined by the god at the triple harmony position before the day branch. For example, on a Xinyou day at Xu hour, with You as the month general, the triple harmony before You is Chou, which is placed on Yin as the initial transmission. The middle and final transmissions both emphasize the god on the day stem, resulting in the three transmissions being Chou, You, and You. The term "other responsibility" means relying on others to accomplish good things. The diviner should depend on others to act, which can avoid misfortune. In divination concerning human affairs, it indicates helping others secretly; in divination concerning objects, it indicates mutual connections.

課目返吟，先破後成。有丁己辛，三傳不同，為井欄射。丑日斜沖巳，巳上見亥，以亥為初傳，中取辰，末取日。未日斜沖亥，亥上見巳，以巳為初傳，中取辰，末取日，此課易欹易斜，不能長久之象。南北相違，占事動則宜，靜則擾，難成易破，遇吉祥是將亦遂一半，反覆不定。

The divination lesson called "返吟" indicates that matters will first break down and then succeed. Within the "返吟" lesson, if the day is one of 丁, 己, or 辛, the method of determining the three transmissions differs from the usual practice, and a special term called "井栏射" is used. On an 丑 day, the method of taking the transmission is by diagonal opposition to reach 巳. Above 巳 is 亥, so the first transmission is set as 亥, the middle transmission as 辰, and the final transmission is set on the heavenly stem of the day. On a 未 day, the method of taking the transmission is by diagonal opposition to reach 亥. Above 亥 is 巳, so the first transmission is set as 巳, the middle transmission remains 辰, and the final transmission is still set on the heavenly stem of the day. This lesson is prone to instability and suggests a situation that is not long-lasting. North and south are opposing, indicating that matters are more suitable when they are in motion rather than when they are stationary, as stillness may lead to disturbance. Matters are difficult to achieve and prone to failure. Even if favorable deities and capable generals are encountered, only half the desired outcome is achieved, and the situation remains uncertain and fluctuating.

返吟課帶刑沖破害，事有兩端，遠近繫心。更相仇怨，反覆呻吟，瞪而復合，疑而不決。事從下起，臣慢君，子逆親，妻背夫，朋失友，禍生於外人，久動思靜。柔日非一事虛，事有兩端，事成亦破。占人品，子反父，臣反君，奴反主，卑反尊。占人事我欲如此，彼欲如彼，吉而反凶。占器物則有反交之勢，頭居下，足居上。

A return echo chart, if accompanied by刑 (刑, punishment), 冲 (冲, conflict), 破 (破, destruction), or 害 (害, harm), indicates that matters have two sides, with concerns both far and near. There is mutual resentment between parties, repeated sighing and lamenting, staring at each other in argument, then reluctantly reconciling. The mind is confused and uncertain. The trouble originates from below: subordinates are disrespectful to their superiors, children are rebellious towards their parents, wives abandon their husbands, friends betray each other, and misfortunes arise from outsiders. After prolonged action, there is a desire for peace. If the chart is cast on a yin day, multiple things will fail, matters have two sides, and even if accomplished, they will be ruined. When predicting human character, it indicates children opposing fathers, subordinates opposing superiors, servants opposing masters, and the low opposing the high. When predicting human affairs, it suggests that I want one thing, while he wants another, turning a good situation into a bad one. When predicting objects, there is a reversal of order, with the head at the bottom and the feet at the top.

內外宣淫，課得八專。陽日從第一課順數三辰為用，中末皆日上；柔日從第三課逆數三辰，之地盤上何神為用，中末皆日上。四課不全，不修帷簿，男女混雜；見后合勾武，主叔嫂通姦，兄妹淫亂，上下混則亂，人事混則壅，家不治人不治，事不成，得此者宜正身齊家，備己制物，庶可吉，否則凶。占事混而不專，難成，占行財乘舟則得利。占官不能獨斷。占物為竹夫人、花木、夜合花。占人鴟子。

When both internal and external affairs involve disorder and immorality, the divination result is the Eight Special Lesson. To determine the Eight Special Lesson: on a Yang day, count three earthly branches from the first lesson in a forward direction to determine the initiating transmission; the middle and final transmissions all use the heavenly stem of the day. On a Yin day, count three earthly branches from the third lesson in a backward direction, and see which heavenly stem it falls on in the earth plate, which becomes the initiating transmission; the middle and final transmissions again use the heavenly stem of the day. The Eight Special Lesson lacks complete four lessons, symbolizing disorder in the curtain, and mixed male and female interactions. If it also includes Heavenly Empress, Liu He, Gou Chen, and Black Tortoise, it indicates uncle-niece or brother-sister immorality. Mixed upper and lower leads to chaos, mixed human affairs leads to blockage, family cannot be properly managed, and matters cannot be accomplished. Those who receive this lesson should correct themselves, discipline their household, restrain their behavior, and manage their property to hope for good fortune; otherwise, it will be bad. When divining about matters, it indicates mixed and not focused affairs, which are difficult to accomplish. When divining about traveling by boat, it brings benefit. When divining about official positions, it indicates inability to make independent decisions. When divining about objects, it refers to bamboo pillows, flowers, and night-blooming jasmine. When divining about people, it refers to crows.

官自為官，民自為民；官占與民，民受其迍。官尊民卑，數依於理，故有官數，有民數。官得官數吉，民得民數安，反是則官被貶削罷職，未任者見廢死敗；民則鬼乘夜位為病，鬼乘日位為訟，鬼加罪責，乘蛇生禍作怪，乘朱是非百出，乘合財喜致傷，乘勾殺傷斗打，乘龍爭婚奪財，乘空暗損，乘虎死亡，乘常孝服為亂鬼，乘元武失脫為賊鬼，乘陰有陰謀之害，作後有婦人之離。三災迭出，八難頻生，民何可當也。

Officials have their own fate, and common people have their own fate; if the fate of an official is assigned to a common person, the common person will suffer hardship. Officials are superior, and common people are inferior, and the destiny follows the natural order, so there is a distinction between "official fate" and "common fate." If an official receives his official fate, it brings good fortune; if a common person receives his common fate, it brings peace. Conversely, if an official receives the common fate, he will be demoted or dismissed from office; if he has not yet taken office, he may be dismissed or even ruined. If a common person receives the official fate, the official ghost will occupy the night noble position and cause illness, or the day noble position and lead to legal disputes. If the official ghost is present, it signifies guilt. If the official ghost occupies the Teng Snake, it brings disaster and strange occurrences; if it occupies the Vermilion Bird, there will be many disputes; if it occupies Liu He, it causes injury due to wealth matters; if it occupies Gou Chen, it leads to being killed or involved in fights; if it occupies Azure Dragon, it brings disputes over marriage and loss of property; if it occupies Tian Kong, it causes hidden damage; if it occupies White Tiger, it signifies death; if it occupies Tai Chang, it indicates mourning and becoming a wandering ghost; if it occupies Tai Yin, it leads to secret harm; if it occupies Heavenly Empress, it causes separation among women. If three types of calamities occur consecutively and eight kinds of suffering happen repeatedly, how can common people bear it?

斫輪，卯加申發用，君子得之，有乘車之顯，庶人得之，則為囚車。高蓋乘軒，子卯乘天馬青常，君子為章服，庶人為喪服。鑄印，戌加巳發用，君子懸金印，庶民則為假印。吉凶因貴賤而生，可否以尊卑而定，君民不可雜論。若值空亡，乘軒落馬，吉課入空，已仕者有阻，未仕者不可攀；吉課失時，已仕者將停，未仕者不可進。加凶喪而帶丁馬，立遠竄。加喪吊而帶病符，主丁憂。克太歲為天子不容，害月建為上司彈劾。

The "Zhuo Lun" divination is when the卯 (Mao) is added to申 (Shen) and initiates the transmission: if a gentleman draws this, he will gain honor through riding in a carriage and achieving prominence; if a commoner draws it, the carriage becomes a prison cart. The "Gao Gai Chen Xuan" divination is when Zi (子) and Mao (卯) ride the Heavenly Horse and are accompanied by the Azure Dragon and Tai Chang: if a gentleman draws this, he will be granted official robes; if a commoner draws it, he will instead receive mourning clothes. The "Zhu Yin" divination is when Xu (戌) is added to Si (巳) and initiates the transmission: if a gentleman draws this, he will be given a golden seal; if a commoner draws it, he only receives a fake seal. Clearly, fortune and misfortune depend on one's status and rank, and whether actions are feasible must be judged according to hierarchy, and the ruler and the common people cannot be treated the same. If one encounters Kongwang, it is like sitting in a carriage but falling off a horse: a favorable divination that falls empty will cause officials to meet obstacles, while those who are not yet officials will be unable to connect. If a favorable divination loses its season, those already in office will be dismissed, and those not yet in office will not be able to advance. If it is combined with凶丧 (fear and mourning) spirits and carries the Ding God and the Post-horse, one must immediately flee. If it is combined with the Mourning-and-Condolence spirit and the Guest spirit and carries the Bingfu, it indicates there will be a family mourning event and one must observe mourning. If the initiating transmission is in conflict with the Tai Su, it is something the emperor cannot tolerate; if it harms the Month Builder, the superior will come to criticize.

重審下克上凶，將為下民之反告；財神作脫，為賊贓之敗亡；細玩自見。豈可以官得民之數，遂以為吉而概不之論耶？不論官庶，時逢富貴，將得時臨，平民得志。天乙乘旺相臨日辰，天以富貴貧賤與人，數固已定，貧賤有時，而富貴亦天意也。數故有官民可同用者，如富貴、時泰等卦是也。官得而吉，民得而說吉，主平民受封，有吉無凶，官民同用此。

A divination lesson where the lower overcomes the upper is inherently凶, and if it falls on the official's chart, one should beware of lawsuits from the common people. If the wealth god transforms into a declining force, it indicates the exposure of stolen goods leading to downfall. One must carefully consider these signs to understand them clearly. How can one simply regard an official's chart showing the common people as a favorable omen without distinguishing? There are also cases where officials and commoners are not differentiated: when the divination shows a prosperous and wealthy appearance, and the Heavenly General is timely and present on the day stem and branch, even commoners can achieve their goals. This refers to the Heavenly Nobleman riding on a prosperous and strong force, appearing on the day stem and branch. Heaven assigns to people wealth, poverty, and status, and these fates are already determined. Poverty and hardship have their time, and wealth and honor also come from heaven's will. Therefore, there are indeed divination lessons that can be used by both officials and commoners, such as the "Prosperous and Wealthy Lesson" or the "Timely Prosperity Lesson": when officials get a favorable result, commoners also get a favorable result, indicating that commoners will be rewarded and there will be good fortune without misfortune. Such lessons are applicable to both officials and commoners.

三光三陽，三奇六儀，凶者化吉，吉者愈新。用神旺相為三光；天乙順治，龍合立干前為三陽；三奇好前甲子旬丑是，六儀如甲子旬旬首子為用是。此四課，百事逢之吉，君子得之官職晉加，庶人得之，無計不遂，財利豐盈，病者得之生，訟者得之入獄有救無凶，可推惟吉是定，大吉之課也。

The four types of divination signs, namely San Guang (Three Radiance), San Yang (Three Yang), San Qi (Three Marvels), and Liu Yi (Six Instruments), can transform bad fortune into good and enhance good fortune further. When the initiating transmission god is prosperous and strong, it is called San Guang. When Tianyi (Heavenly Virtue) Nobleman moves in the correct direction and the Azure Dragon and Liu He (Six Harmony) are positioned before the day stem, it is called San Yang. San Qi refers to cases like taking Chou in the Jiazi (甲子) decade. Liu Yi refers to cases where the initial day of the decade, Zi, is used as the initiating transmission. These four types of divination signs are universally auspicious. If a gentleman divines them, he will be promoted in official rank. If a common person divines them, all his plans will succeed and his wealth will be abundant. If a sick person divines them, he will recover. If someone involved in a legal case divines them, even if he is imprisoned, someone will rescue him from misfortune. All these can be generally considered auspicious, making them the greatest auspicious divination.

日辰發用，見火土將晴，天空曉晴，傳中三木多風，三火大日。久雨何神辨即晴，巳午螣蛇朱雀並。三傳皆土雲凝聚，天空霽色映山明。龍若乘金當陰霧，火臨之處是晴明。從今日至火神為大晴處也，即蛇下是。陽即為晴陰即雨，積陰欲霽觀陽主。丙丁生旺發用時，壬癸休囚晴可許。火神不越東南路，蛇雀又來頭上住，須更皎日見晴空，縱有餘陰無著處。

To determine if the weather will clear, look at the day stem and day branch and their initiating transmission. If fire and earth are seen, the sky will be clear. If the Tian Kong is in charge, it indicates the weather will clear after dawn. If there are three instances of wood in the three transmissions, there will be strong winds. If there are three instances of fire, it indicates a very bright sunny day. After prolonged rain, to determine when the weather will clear, look at the巳 and 午 positions and whether the Teng Snake and Vermilion Bird, the two fire generals, are both present. If all three transmissions are earth, it indicates the clouds are gathering. If Tian Kong is in charge, it means the rain has passed and the sky is clear with distinct mountain views. If the Azure Dragon is riding on metal, it indicates the presence of dark clouds and mist. The position where fire is present indicates a clear area. Starting from the day of the divination, until the day the fire god is in charge, it will be a clear day, which is the position under the Teng Snake. In general, yang indicates clear weather and yin indicates rain. When accumulated yin turns to clear weather, look at the direction governed by yang. If the fire stems 丙 and 丁 are in a flourishing and active position, it indicates clear weather. If the water stems 壬 and 癸 are weak and confined, clear weather can be expected. If the fire god is not present in the southeast direction, and the Teng Snake and Vermilion Bird are resting on top, then bright sunlight and clear skies will follow. Even if there are remaining traces of yin, there will be nowhere for them to attach.

亥子主雨，勾陳主陰。占風候雨徵龍虎（雲從龍，風從虎），用起兼看日與辰。有氣帶刑來必速，休廢空亡略酒塵。子卯相加救枯穗（子為雲，卯為雷），玄合入傳滋涸鱗。白虎若臨加亥子，雨落連綿未有晴。凡龍虎所乘神有氣則負雨，龍虎主雷電風雨。巳作六丁上蛇雀，太沖位下來安著。忽然狂電見飛揚，迅速之時光閃爍。

The water deity Hai and Zi are in charge of rain, while Gou Chen is in charge of cloudy weather. If you want to predict wind or rain, you should check the two heavenly generals, Qinglong and Baihu. The Zhou Changes, Qian Gua, Wenyan says, "Clouds follow the dragon, wind follows the tiger," so clouds and rain are under the jurisdiction of the dragon, and wind is under the jurisdiction of the tiger. Starting from the initiating transmission, you should also look at the day stem and day branch. If these two generals have strength and are accompanied by conflict, then wind and rain will come very quickly; if they are weak, confined, or fall into Kongwang, then only a little fine rain like floating dust will fall. Zi and Mao added together can revive withered millet, because Zi represents clouds and Mao represents thunder; Xuanwu and Liuhe entering the three transmissions can rehydrate fish that are nearly dying. If Baihu is on top of Hai or Zi, rain will fall continuously and not stop for a long time. Generally, if the deities ridden by the dragon and tiger have strength, they will carry rain, and these two generals are naturally in charge of thunder, lightning, wind, and rain. The position of Si corresponds to the number of Liuding, with Tengsnake and Zhuque above it, and it is placed under the position of Mao, Taichong. Suddenly, lightning flashes, and in an instant, the light flickers.

戌亥子丑午巳停，火龍下降水上升。亥子水居巳午未申，謂之水升於上；巳午火居亥子丑寅，謂之火伏於下，主雨。主用何須看雲霧，忽然雨澤勢如傾。亥子為傳雖主雨，一怕空亡二嫌土。辰戌丑未四維間，密雲不雨終何補。亥子退入江湖居，甘澤難逢莫浪圖。如還臨上雨滂沱，頃刻之間澤旱枯。蓋水升火降方雨。虎在東方謂出林，動嘯生風孰可禁？更乘小吉為行止，拔木摧林勢益森。龍旺昇天雨驟作，虎旺出林風力惡。如乘囚墓死皆休，風定雨收成寂寞。

The branches Wu, Hai, Zi, and Chou are opposite to the branches Si and Wu. The fire dragon energy descends while the water energy ascends. When the water deities Hai and Zi fall into the positions Si, Wu, Wei, and Shen, it is called "water rising above." When the fire deities Si and Wu fall into the positions Hai, Zi, Chou, and Yin, it is called "fire lying beneath." Both situations indicate rain. The initiating transmission does not need to look for clouds or mist; rain will suddenly pour down. However, if Hai and Zi appear in the three transmissions, although they indicate rain, there are two concerns: one is falling into Kongwang, and the other is being overcome by earth. If the three transmissions fall into the four positions Chen, Xu, Chou, and Wei, then it is only dense clouds without rain, and ultimately nothing can be done. If Hai and Zi retreat back to their original positions in the rivers and lakes, then good rain is hard to expect, and there is no need to make empty efforts. If the water deities are in the upper position, then the rain will be torrential, quickly soaking the dry and withered land, because water rises up and fire descends, and thus rain truly falls. The White Tiger in the eastern position is called "emerging from the forest," and once it moves, it roars and creates wind, who can resist it? If it is further supported by the position Wei with "Xiaoji," then trees will be uprooted and forests destroyed, and the momentum becomes even greater. In summary, if the Azure Dragon is strong, it will rise up and bring sudden heavy rain; if the White Tiger is strong, it will emerge from the forest and bring fierce winds. If they are supported by the declining energies of imprisonment, tomb, or death, then everything stops, the wind ceases, and the rain stops, leaving a quiet and desolate scene.

水漲傷木欲害民，進退加時看日辰，支傷干吉漲猶速，干傷支吉退因循。日辰共損須臾滅，並不相傷水穩下。日辰無相剋，水無進退。

Floodwaters rise, damaging trees and threatening the people; whether the water will rise further or recede depends on placing the Month General on the time of divination, arranging the Heaven and Earth Plates, and observing the relationship between the Day Stem and Day Branch. If the Day Branch overcomes the Day Stem, the water will rise quickly and violently. If the Day Stem overcomes the Day Branch, the water will recede slowly. If both the Day Stem and Day Branch are harmed, the flood will recede completely in a short time. If neither the Day Stem nor the Day Branch harm each other, the water level will steadily decrease. If there is no mutual overcoming between the Day Stem and Day Branch, the water level will neither rise nor fall.

辰為宅兮日為人，上宅凶神便有屯。帶殺兼刑來相剋，以將言之得事因。辰上神為宅，惡將剋日與朱雀並，主官事。與白虎病，主疾病。四課四生吉神立，六合青龍福慶生。更視三傳知善惡，遍看年上所臨神。支傍有人何所主，欲識名之是近鄰。推宅之法看日神，若見魁罡必損人。干傷支吉老者病，干吉支傷少者迍。

The day branch represents the residence, and the day stem represents the person living there; if an Inauspicious Spirit (malevolent spirit) is pressing upon the residence, there will be difficulties in the household. If there are also Inauspicious Sha (malevolent stars) and刑 (conflict) that come to control, then the cause should be determined according to the heavenly general that is riding upon it. The heavenly spirit on the day branch is the residence; if avicious (malevolent) heavenly general controls the day stem and appears with the Vermilion Bird, it indicates legal disputes; if it appears with the White Tiger, there will be serious illness. If the four lessons are supported by the four long lifes and auspicious spirits, with the Liu He (Liu He) and Azure Dragon in position, then blessings and good fortune will arise. It is also necessary to examine the three transmissions to distinguish between good and bad, and to look at the spirits that are present on the year of the person's age one by one. If there is another human-shaped spirit beside the day branch, it refers to the nearby neighbors. The method of determining the residence is to look at the heavenly spirit on the day stem; if the Hekui (Xu) and Tiangang (Chen), these two "Kui Gang" (魁罡), are present, there will certainly be harm to others. If the day stem controls and injures the day branch, the good fortune is for the younger person while the elderly suffer illness; if the day stem is auspicious but the day branch is injured, then the younger person will face difficulties.

此定新移來入住，看將幾時無憂慮。卻將月將疊行年，宅上之神問其緣。寅申子午相加及，若是安居水不遷。魁罡是老憂逢禍，卯酉分立忌病纏。巳亥六畜多傷損，丑未遭官必喟然。

This section specifically determines the auspiciousness or inauspiciousness of moving into a new residence, and how long it will take before there is no more worry. The method is to overlay the Month General on the person's current age stem, then consult the deity governing the dwelling's position to find the reason. If the result shows combinations such as寅 and 申, or 子 and 午, it indicates stability, like water that does not flow, and one can settle down. If the River魁 and Heaven罡, the two魁罡 deities, appear, the elderly should worry about misfortune. If卯 and 酉 are at opposite ends, it is unfavorable for illness. If巳 and 亥 are in charge, livestock will suffer injuries. If丑 and 未 are in charge, legal troubles are certain, leading to sighs and lamentations.

將宅許人來共住，還向日辰推所遇。上克下兮將利己，下賊上兮須吉彼。忽然上下共相生，此中所動亦分明。子之加母無宜受，母之加子會須聽。

Dividing one's own house to allow someone else to share in it requires determining the fortune of both parties through the Day Stem and Day Branch. If the upper god overcomes the lower god, it indicates benefit for oneself; if the lower god harms the upper god, then good fortune is for the other party. If suddenly the upper and lower gods mutually generate each other, the situation becomes clear: if the son is placed above the mother, it means the son receives the mother's favor, and should not take more than what is given. If the mother is placed above the son, it means the mother has something to instruct, and the son should obey.

宅內何知有鬼神，蛇白臨年天目因。春辰夏未秋立戌，冬在丑兮殃害人。四時沖破將刑合，斷其鬼祟定紛紛。四時春酉夏子秋卯冬午，更與刑煞合，有鬼神。

To determine if there are ghosts or spirits troubling a house, one should check whether the Teng Snake and White Tiger are present on the person's year pillar, and then combine this with the "Heavenly Eye" deity for judgment. The Heavenly Eye is located in the辰 (Chen) in spring, in the未 (Wei) in summer, in the戌 (Xu) in autumn, and in the丑 (Chou) in winter. When it is in charge, it will harm people. Also, observe whether the deities of the four seasons are in conflict, broken, punished, or united, and thus determine the presence of ghosts and spirits, which will certainly be evident. The note says: the deities of the four seasons are in the酉 (You) in spring, in the子 (Zi) in summer, in the卯 (Mao) in autumn, and in the午 (Wu) in winter. If they also combine with the punishment stars, there will be ghosts and spirits in the house.

凡欲修造及遷移，家長行年加歲支，旺墓上頭見三煞，此是凶災不可為。孟年酉，仲年巳，季年丑，名三煞。行年加歲加其旺，歲煞今年莫犯之。月煞若臨其日惡，災劫兩般須要知。若還修造開門戶，勿使諸神有嗔怒。行年太歲上頭看，避忌魁罡及蛇虎。月殺，正月起丑，逆行四季。

Whenever there is a need to start construction or move house, first add the parent's annual stem to the earthly branch of the current year's sovereign. If the three evils appear in the旺 or 墓 positions, it is an omen of misfortune and construction should not be carried out. The method to determine the three evils is: in the first year, they are in You; in the second year, they are in Si; in the third year, they are in Chou. If the annual stem added to the sovereign's branch coincides with the旺 position, the current year's evil should be avoided. If the monthly evil falls on that day, the day is also bad. Both the disaster evil and the calamity evil should be clearly identified. If construction also involves opening doors and windows, it should not provoke the anger of various deities. When adding the annual stem to the sovereign's branch, one should avoid the two great evils, Hekui and Tiangang, as well as the two generals, Teng Snake and White Tiger. The method for calculating the monthly evil starts from Chou in the first lunar month and proceeds in reverse order through the four seasons: Chen, Xu, Chou, and Wei.

又須推他為月龍，大吉須知月建中。即看寅上何神在，亥子當頭名黑龍。若使修家逢此卦，用之修主應其凶。雖用前占無惡將，更以行年加宅神。本命上頭看所得，第一須知寅及申，勝光神后為中吉，但值魁罡不利人。

You also need to calculate the 'Monthly Dragon': place the 'Great Favor' (大吉) of the month general (月将) at the position of the month builder (月建), then look at what deity is riding on the position of the rat (寅). If it is亥 or 子 at the head, it is called the 'Black Dragon'. If during construction someone encounters this situation, using it to start work will result in misfortune for the owner. Even if there are no evil deities according to the previous calculation, you should also add the person's age to the house deity, and then look at the deity obtained on the person's birth year. The first thing to identify is the positions of 寅 and 申. If you get the 'Shengguang' (胜光) at the position of 午 or the 'Shenhou' (神后) at the position of 子, it is considered medium good fortune. If you encounter the two great deities 'Hekui' (河魁) and 'Tiangang' (天罡), it will be unfavorable for people.

金匱宜財物，青龍壽命長。玉堂招僕畜，天德合家昌。司命人多吉，明堂子更良。若能常擇喜，生也獲嘉祥。黃道所臨為吉神，任其修造不殃人。太歲之方猶不畏，況其諸煞及將軍？

The Six Spirits of the Yellow Path each have their own dominion: when the Golden Chest is in charge, it is favorable for gathering wealth; when the Azure Dragon is in charge, it signifies a long life; when the Jade Hall is in charge, it brings in servants and livestock; when the Heavenly Virtue is in charge, the whole family prospers; when the Director of Destiny is in charge, the population is auspicious; when the Bright Hall is in charge, the descendants are especially virtuous. If one often carries out affairs on the days when these auspicious spirits are in charge, even matters of childbirth and rearing can obtain good fortune. All places where the Yellow Path is present are under the auspicious spirits; therefore, undertaking construction there will not harm people. Even the direction where the Tai Su resides does not need to be feared, let alone ordinary Inauspicious Sha and general officers.

推之常合天罡訣，正七加虛二八寅。兩月順行陽位上，還加三九便臨辰。黃道吉。天罡黃道建青龍，太乙明堂除可從。傳送臨之定金匱。從魁天德勢消凶。登明危下玉堂吉，功曹司命是開通。

When calculating, it is often necessary to use the "Tiangang Decree": in the first and seventh months, add it to the position of Xusu; in the second and eighth months, add it to the position of Yin; these two groups move along the yang positions. Then, in the third and ninth months, it is located at the position of Chen. All of these belong to the auspicious Yellow Path. Regarding the pairing of the Six Spirits of the Yellow Path with the twelve Construction Gods: the Azure Dragon is paired with the day of Jian, located at the position of Tiangang in Chen; the Bright Hall is paired with the day of Chu, located at the position of Taiyi in Si, which can be followed; the Golden Chest is paired with the day of Ding, with the position of Chuansong in Shen; the Heavenly Virtue is paired with the day of Wei, located at the position of Congkui in You, which is strong enough to dispel evil; the Jade Hall is paired with the day of Wei, located at the position of Dengming in Hai, which is auspicious; the Director of Destiny is paired with the day of Kai, located at the position of Gongcao in Yin, which indicates smooth progress.

勝光下滿天地刑，小吉平為朱雀方。上見天魁破白虎，神后臨成天獄場。大吉俱收元武位，勾陳閉在太沖藏。以上六神名黑道，欲擬修方必受殃。

The position of Wu is under 'Shengguang' with a full day, belonging to Heavenly Punishment; the position of Wei is 'Xiaoji' with a balanced day, which is where the Vermilion Bird resides; the position of Xu is 'Tiankui' with a broken day, belonging to the White Tiger; the position of Zi is 'Shenhou' with a completed day, forming the Heavenly Prison; the position of Chou is 'Daji' with a day of collection, which is the position of the Black Tortoise; the position of Mao is 'Taichong' with a closed day, where Gou Chen is hidden. These six positions are called 'Black Path'. If one intends to break ground and construct in these directions, calamity is certain.

天刑害畜病顛倒，朱雀官司口舌傷。白虎到臨家長獄（主損家長，更刑獄事），天空賊害及財亡。元武損胎奴婢走，勾陳長婦斗刑傷。若令禳之災自滅，莫召師巫出禍殃。

Offending the deities of the Black Path brings various calamities: Heavenly Punishment causes livestock to be harmed and diseases to become abnormal; the Vermilion Bird brings lawsuits and verbal disputes; the White Tiger brings imprisonment for the head of the household—notes say it causes injury to the head of the household and involves legal troubles; Tian Kong leads to theft and loss of wealth. The Black Tortoise causes miscarriage in pregnant women and servants to run away; Gou Chen leads to conflicts between the wife and the mistress of the house resulting in injuries. If these calamities are properly addressed through legal rituals, they will naturally be eliminated; one must not summon witches or sorcerers, as this may bring further misfortune.

誤犯凶神黑煞方，但能修報即消殃。若觸天刑理天德，勾陳金匱虎明堂。朱雀青龍應逢上，元武即求司命禳。天牢須向玉堂內，依此法行保命長。黑道凶天刑害家宅，朱雀斗刑傷。白虎多凶禍，元武貨物妨。勾陳田宅散，天空人口傷。若能迴避得，必不見凶殃。

If one accidentally offends the evil spirit of the Black煞 in a certain direction, the calamity can be immediately dispelled by following proper rituals and offerings. The method of appeasement involves using the corresponding god of the Yellow Path to counteract the god of the Black Path: if one offends Heavenly Punishment, then resolve it on Heavenly Virtue; if one offends Gou Chen, seek help from the Golden Chest; if one offends White Tiger, seek help from the Bright Hall; if one offends Vermilion Bird, resolve it on Azure Dragon; if one offends Black Tortoise, seek help from Director of Destiny; if one offends Heavenly Prison, resolve it in the Jade Hall. By following this method, one can ensure long life. The evil effects of the six Black Path spirits are: Heavenly Punishment harms the household, Vermilion Bird causes disputes and injuries, White Tiger brings many misfortunes, Black Tortoise hinders trade, Gou Chen causes loss of property, and Tian Kong harms family members. If one can avoid these in advance, one will certainly not encounter any calamities.

支傷干兮陰凌陰，干勝支兮女有傷。勿爾男家強欲娶，必是幼年焚土香。

Divination on marriage success: If the day branch overcomes the day stem, it indicates a situation where the female's energy dominates the male's, suggesting the woman is stronger than the man. If the day stem overcomes the day branch, then the woman suffers. If neither of these situations occurs, but the male family insists on marriage, it must be due to an old promise made when they were young, involving incense offerings.

欲出前途訪覓人，看其居處對何神。神上值方他用合（其人居方上神與用神合），三合相呼見且忻。假使他人立戌地，用起加之卯午寅（卯戌六合，寅午戌三合，兼宜與用神加之）

Before going out to visit someone, first determine which deity on the Heaven Plate corresponds to the direction in which that person resides. If the superior deity of that direction harmonizes with the Initiating Transmission, or if it forms a Triple Harmony with the Initiating Transmission and corresponds with it, then you will both meet the person and be welcomed with joy. For example, if the person resides in the direction of Xu, then the Initiating Transmission should start on Mao, Wu, or Yin — because Mao and Xu form a Liu He, and Yin, Wu, and Xu form a Triple Harmony. It is also appropriate to add these deities to the Initiating Transmission.

天頭地足來加日（戌為天頭，巳為地足），斗罡加孟定相親（斗罡加孟神是在內，訪人在）。勝光神后宜須待，從魁路上敘殷勤。小吉合進家飲酒（甲乙日用末傳，小吉主醉）。柔昴伏吟即隱身（柔日昴星、伏吟，是人身藏不見）。

The combination of 'Heavenly Head' and 'Earthly Foot' on the Approach Day is also a significant sign—戌 is called Heavenly Head, and巳 is called Earthly Foot; if the Star Pole falls on the first quarters, it indicates a clear situation—because when the Star Pole is on the first quarter, it means the person is inside the house, and visiting him will certainly find him at home. If the position of Wu (胜光) is at午 and Zi (神后) is at子, one should wait a bit; if the position of You (从魁) is at酉, they will meet on the way and have a warm conversation; if the position of Wei (小吉) is at未 and it matches, they will be able to enter his house for drinking—notes say that on the first and second days, Xiao Ji is the final transmission, indicating drinking until drunk. If it is a Yin day with the昴 star lesson or the Hidden Chant lesson, the person is hidden—Yin day with昴 star and Hidden Chant both indicate that the person is concealed and not visible.

與人同約來遊此，為當已過未曾來。斗繫支干及加仲，待之相見不須猜。斗在日前兼加季，期人離此去難回。此皆在道占之。更值昴星伏吟卦，在家不出莫相猜。

If you have made an appointment to come here together, is he already gone or still on the way? If the star chart is connected to the day stem and day branch, or is placed on the four central positions, then you should just wait for him and not be doubtful. If the star chart is before the day stem and is placed on the four seasonal positions, then the person you have made an appointment with has already left and is unlikely to return. All these are methods of divination when asking about someone on the way. If it also coincides with the昴star lesson or the hidden chant lesson, then he is at home and has not gone out, so there is no need to be confused or suspicious.

征途日暮前途遠，欲寄安宵恐異謀。辰是主人日是客，辰上相生吉可投（辰上與日相生，若值旺相，主人是長者）。登明天空將誘我，蛇虎魁罡欲害仇（元武是賊）。從魁勝光宜急去，神后臨傳進退由。

When traveling far and the sun has set but the journey is still long, one wishes to find a place to stay for the night, yet fears the host may have ulterior motives. The method of divination is: the day branch represents the host, and the day stem represents the guest. If the heavenly stem above the day branch generates the day stem, it is auspicious and one may stay. The commentary says that if the day branch and day stem are in mutual generation and also in a prosperous and strong state, the host is a loyal and kind elder. If the亥 position 'Dengming' is present with Tian Kong, the host is trying to deceive. If there are Teng Snake, White Tiger, Hekui, or Tiangang, it indicates an enemy with hostile intentions. If there is Xuanwu, it signifies thieves. If the酉 position 'Congkui' or午 position 'Shengguang' is present, one should leave quickly. If the子 position 'Shenhou' is in the three transmissions, one may freely decide to advance or retreat.

欲謁尊官何處期，青龍小吉可投依。斗罡加孟所求攻，臨季空回仲許之（見六合、太常並吉。如日辰刑害，神將不吉，無也）。

If you wish to pay homage to an esteemed superior, you should look to where the "Azure Dragon" and "Xiaoji" (Wei) are located; that is where you can seek an audience. If the "Tiangang" (Chen) is positioned over the four "Meng" positions -寅, 申, 巳, and 亥- then the matter will require effort to achieve. If it is over the four "Si" positions -辰, 戌, 丑, and 未- then you will return empty-handed. If it is over the four "Zhong" positions -子, 午, 卯, and 酉- then the other party will agree. If you also see the "Liu He" and "Tai Chang" generals at the same time, it will be even more auspicious. However, if the day stem and day branch are in mutual punishment and harm, and the accompanying heavenly general is not favorable, then there is no hope at all.

彼有使來知偽真，加時先看日兼辰。辰上之神傷日上，來者言詞不妄陳。日為來使辰為我，干若傷支是妄因。陰空蛇虎魁罡立（立在日上），五者相逢必誑人（如報凶事，視白虎與今日比合，即是實；若報吉事，視青龍與今日比合，即是實也）。

When an envoy comes to deliver a message, to determine whether what he says is true or false, use the method of "month general added to the hour" to cast the divination. First examine the heavenly stem and earthly branch of the day, and the spirits riding upon them. If the spirit on the day branch overcomes the spirit on the day stem, then the envoy's words are not false. The day stem represents the envoy, and the day branch represents our side; if the day stem overcomes the day branch, then the envoy's intention is false. "Tai Yin," "Tian Kong," "Teng Snake," "Bai Hu," and "Kui Gang" (Hekui Xu, Tiangang Chen) - these five refer to spirits standing on the day stem. If any of these five appear in the divination, the person is certainly deceiving. For example, if he reports something bad, check whether "Bai Hu" is harmonious with the day; if harmonious, it is true. If he reports something good, check whether "Qing Long" is harmonious with the day; if harmonious, it is true.

文視青龍武視常，與日神相生吉，相剋凶；神將外戰，在官憂罪累；內戰，主官憂疾病測之。文官視龍，三月甲戌日未時占，辰卯寅，用午加辰乘龍，與今日相生，為吉遷。甲至辰青龍得三位，即為三歲期。從戌至辰青龍得七位，為七月期。此日青龍乘午火，火生土，是戊己為日期。青龍加在辰，則為辰時。旺相去三年七月戊己日辰時遷。

When divining the promotion of civil officials, one should look at the "Azure Dragon," and for military officials, at the "Tai Chang." These two Heavenly Generals, when they are in harmony with the Day Branch, bring good fortune; when they are in conflict, it brings misfortune. If the Heavenly General overcomes the god it is riding upon, this is called "external conflict," and officials in office should worry about being implicated in crimes. If the god it is riding upon overcomes the Heavenly General, this is called "internal conflict," and it indicates that officials should be concerned about illness. One can thus make predictions based on these factors. For civil officials, looking at the Azure Dragon: for example, if a divination is made on the day of Jiaxu in the sixth hour of the third month, and the three transmissions are Chen, Mao, and Yin, with the initiating transmission being Wu added to Chen, and the Azure Dragon riding on it, and this is in harmony with the day branch, it indicates a favorable sign for promotion. Counting from Jia to Chen, the Azure Dragon is three steps away, so it is determined to be a period of three years; counting from Xu to Chen, the Azure Dragon is seven steps away, so it is determined to be a period of seven months. On this day, the Azure Dragon is riding on Wu fire, which generates earth, so the response date is determined to be on the day of Wu or Ji. The Azure Dragon is also riding on Chen, so the time is determined to be the Chen hour. If the lesson pattern is prosperous and strong, then the promotion is predicted to occur three years and seven months later on the day of Wu or Ji at the Chen hour.

武官視太常，亦如之。文官春占寅乘青龍，寅屬木，木生於亥，至十月始遷。武官春占子乘太常，子屬水，生於申，至七月始遷。餘仿此。馬折足，龍化蛇，最不利。

A military officer looking at "Tai Chang" uses the same method as above. A civil officer in spring who gets the trigram Yin with the Azure Dragon riding on it, Yin belongs to wood, and wood's growth is in Hai, which corresponds to the tenth month, so he can expect promotion only in the tenth month. A military officer in spring who gets the trigram Zi with Tai Chang riding on it, Zi belongs to water, and water's growth is in Shen, which corresponds to the seventh month, so he can expect promotion only in the seventh month. Other examples follow the same pattern. If "Heavenly Horse is broken" (Heavenly Horse is injured and cannot move) or "Azure Dragon turns into Teng Snake" (the place where Azure Dragon is located turns into Teng Snake), it is most unfavorable for promotion.

欲卜求官成不成，須逢印綬馬相併（魁常為印綬，馬即天馬）。龍常天后成傳內，城吏太陰居顯榮（傳送為天城，功曹為天吏）。

To divinate whether seeking an official position will be successful, one must look for both "印绶" and "天马" to appear together. "印绶" refers to "河魁" in the戌 position and "太常", while "天马" refers to the "马" position. If "青龙", "太常", and "天后" are within the three transmissions, or if "天城", "天吏", and "太阴" are in the same position, it indicates success and honor. "传送" in the申 position is called "天城", and "功曹" in the寅 position is called "天吏".

文武位殊占各別，文要青龍武太常。日辰若內生其將，此選居官得久長。上克下為憂罪累，下賊上時遭疾殃（龍常所臨處，上下相剋賊也）。日去就常遷歲限，辰至龍常月可量。二將相生為上日，時即克龍為共詳（注誤前遷官下）。

Civil officials and military officials have different statuses, and their divination methods also differ: civil officials should look at the "Azure Dragon," while military officials should look at the "Tai Chang." If the day stem and day branch generate and support these two heavenly generals, the official position selected will be long-lasting and stable. When the upper god controls the lower god, it indicates worries about guilt and responsibility; when the lower god harms the upper god, it indicates suffering from illness and misfortune. This refers to the situation where the Azure Dragon and Tai Chang are present. When the upper and lower gods mutually control each other, it is called "thief." Counting from the day stem to the Azure Dragon and Tai Chang can determine the number of years for promotion; counting from the day branch to the Azure Dragon and Tai Chang can determine the number of months. The day when the two generals mutually generate and support each other is a good day for taking office. If the day stem controls the Azure Dragon, it should be carefully examined together. (This note was originally mistakenly placed under the section "Divination for Promotion.")

擇日上官何所從，年上神遭官克凶。兵法二曹金是主，任曹為木水司工，禮屬火官倉任土，水來傷火害期冬（水官主事，行年上神，或被官克，主冬有災，及天將言之）。

When choosing a day to take up a position, it depends on the "Xing Nian" (personal year) and the deities governing it. If the deity is overcome by the Five Phases corresponding to the person's official duties, it is considered inauspicious. The Five Phases are assigned based on the nature of the official duties: those responsible for military strategy and criminal law are associated with metal, those handling affairs are associated with wood, the water department is associated with engineering, the rites department is associated with fire, and the official granary is associated with earth. If water harms fire, the disaster period will occur in winter, as the person in charge of water will have their deity on the Xing Nian overcome by the Five Phases of their official duty, indicating disaster in winter; this should also be combined with the analysis of the Heavenly General to determine the outcome.

將是朱禽憂口舌，神為白虎病龍鍾。年上又遙能制日，值此之時禍必重。年上神克上官日，亦凶。年上陰神所合為月，假如甲乙日上官，年上見傳送，傳送本位登明，登明合寅，為月建，建正月有凶。陰神在亥，亥屬水，當戊己日有禍。餘仿此定日以測。

If the Heavenly General on the year pillar is "Zhuque" (Vermilion Bird), there will be worries about verbal disputes; if it is "Baihu" (White Tiger), the illness will be severe and difficult to recover from. If the god on the year pillar can remotely overcome the day stem, the calamity will certainly be serious. If the year pillar's god overcomes the day it takes office, it is also ominous. The yin god on the year pillar, when it combines with another, determines the month of disaster: for example, if on a Jia or Yi day the god on the year pillar is "Chuansong" (Shen), then Shen corresponds to "Dengming" (Hai), and Hai combines with Yin, which is the first month's month builder. Therefore, there will be misfortune in the first month. If the yin god falls on Hai, which belongs to water, then there will be misfortune on Wu or Ji days. The rest can be calculated in the same way.

門上傷年歸未得（任官之方為門，門上神克年上神，是未歸本鄉），年上傷門徭役蹤（被差遣也）。求替支傷干吉允，斗罡加季也相容（擇上官日勿令人年上克拜署之日。又所出之門不可克人年上神，恐不得歸鄉也。所出之門者，所往之方也。假令人年見從魁，所往之方是西北戌地，上得勝光，此謂門上克行年也。年上神亦不要克所往之門上神，主徭役不安之象）。

The direction to which one is appointed is called "men." If the deity of the "men" overpowers the deity of the year pillar, it indicates that one will not be able to return home. Conversely, if the deity of the year pillar overpowers the deity of the "men," it suggests hardship from being sent on errands and constant travel. If one wishes to have someone else take their place, the day branch overpowering the day stem will be approved. Also, if the "Dǒu Gāng" (Chen) is placed on the position of the four seasons, it can also be acceptable. When choosing the day for taking office, one must ensure that the deity of the year pillar does not overpower the day stem. Additionally, the direction one is going to should not overpower the deity of the year pillar, otherwise, one may not be able to return home. The "door" refers to the direction one is going. For example, if someone's year pillar is "Congkui" (You), and the direction they are going is northwest (Xu), and Xu is associated with "Shengguang" (Wu), this is called the "men" overpowering the year pillar. Conversely, the deity of the year pillar should not overpower the deity of the "men," as this indicates hardship from being sent on errands and mental and physical distress.

催官使者赴官期。凡占上官赴任，見日鬼乘白虎加日干，或年命上，名催官使者。縱是遠缺，必催速赴任也。如使值空亡，又是虛信，或被遣差。又如官星臨日干年命之上，其三傳上神生其官星者，亦名催官符。

The concept of "catalyst for official appointment" and the time of taking office: when predicting one's appointment, if a ghost that controls the day stem appears with the White Tiger added to the day stem, or added to the native's destiny or the year's stem, it is called the "catalyst for official appointment." Even if the position is very far away, one will still be urgently urged to take office immediately. If this messenger falls into the void, it is a false sign, or merely a temporary assignment. Similarly, if the official star is present on the day stem, the native's destiny, or the year's stem, and the three transmissions also generate and support this official star, it is also called the "catalyst for official appointment."

如六處見父母爻者，便為恩主舉主，亦為食祿之地。如值長生貴人，亦妙。假如六乙日見旦貴，六己日用夜貴，忌乙卯日貴空。外有四時返本煞，占赴任極遲也。查返本煞，春得金局，夏得水局，秋得火局，冬得土局。赴任占得返吟，多不滿任。

If the "parents' yao" appears in any of the six positions: day stem, day branch, three transmissions, native's destiny, and year's movement, it indicates the patron or recommenders who support and provide sustenance. If the parents' yao is at its growth position and also accompanied by a nobleman, it is even more favorable. For example, on a day with the stem Yi, one should look for the daytime nobleman; on a day with the stem Ji, one should look for the nighttime nobleman. However, on a day with the stem Yi and branch Mao, the nobleman falls into kongwang, which is to be avoided. There is also the "returning origin evil" which occurs in the four seasons. If one encounters this when seeking an official position, the appointment will be extremely delayed. To determine the returning origin evil: in spring, look for the metal trinity; in summer, look for the water trinity; in autumn, look for the fire trinity; in winter, look for the earth trinity. If one's divination for taking office results in a returning echo pattern, it often means that the person will not complete the term of office.

凡占科舉，以夜貴為簾幕貴人；以朱雀為文字。雀乘神旺相與日相生，文字合格；雀乘休囚與日相剋，傳空，為不合格。

When divining about imperial examinations, use 'Night Nobleman' to represent the chief examiner's curtain nobleman, and 'Vermilion Bird' to represent one's own examination paper. If the god riding on the Vermilion Bird is prosperous and strong and mutually generates with the day stem, the article will be approved and pass; if the god riding on the Vermilion Bird is in a weak and confined position and mutually controls the day stem, or if the three transmissions fall into Kongwang, the article will not be approved.

簾幕官者，晝占以夜貴是，夜占以晝貴是。此神臨人年命之上，或臨日干者，試必中高甲。或用六甲旬首臨年命日干之上，作簾幕官者，尤的。惟六辛日、己日、乙日有之。

The term "Lianmu Guan" refers to the Nobleman who appears in the day's divination if the divination is done during the day, and appears in the night's divination if it is done at night. This deity appears on the person's year pillar, birth year, or on the day stem. If the person is divined on such a day, they are certain to pass the examination with high rank. If the initiating transmission is from the first day of each ten-day cycle (such as Jiazi or Jiaxu), and the deity appears on the person's year pillar, birth year, or day stem, serving as the Lianmu Guan, then the prediction is even more accurate. However, this pattern only occurs on the six days of Xin, Ji, and Yi.

又如甲辰甲戌二旬中，占得辰或戌臨年命日干者，必作魁元。或丑加未，或未加丑作年命，日干者，亦作魁元。緣丑中有斗，未中有鬼，斗鬼二字合而為魁故也。或天盤酉臨年命日干者，占試必作亞魁，緣酉為從魁故也。已上諸說皆忌空亡。

For example, in the Jiachen and Jiaxu decades, if the Chen or Xu appears on the person's age, birth year, or day stem, it is certain to achieve the top rank (first place). Similarly, if the Chou is added to Wei or Wei is added to Chou and falls on the person's age, birth year, or day stem, it can also result in the top rank. This is because the Chou contains the 'Dou' star and the Wei contains the 'Gui' star, and the combination of 'Dou' and 'Gui' forms the character 'Kui'. If the Heaven Plate's You appears on the person's age, birth year, or day stem, it indicates a second place in exams, as the name of You is 'Congkui'. All these statements are most unfavorable if the involved deity falls on Kongwang.

日德加亥為用，主人高中。緣德入天門，德者得也。占赴殿試，如六己日於在辰戌丑未年占，用夜貴人逆布，乃真雀臨午，名真朱雀，其文得上意，必得高中。緣朱雀生太歲又生日干也。如真朱克太歲，占訟達朝廷，罪必致凶，惟申酉歲然。

The Day Stem's "De Shen" is placed on the亥 position and serves as the initiating transmission, indicating the person will pass the examination. Since亥 is the Heaven Gate, the De Shen entering the Heaven Gate means "De" signifies "to obtain." When predicting the palace examination, for example, if the day is six Ji and the year is辰, 戌, 丑, or 未, use the night nobleman moving backward to set the general. If the午 position has the true Vermilion Bird, it is called the "true Vermilion Bird," meaning the article conforms to the higher intention and will certainly pass. This is because the Vermilion Bird both generates the year stem and the day stem. Conversely, if the true Vermilion Bird is used to overcome the year stem, it indicates a lawsuit reaching the court, and the person will certainly face misfortune; however, this only applies in the years of申 and 酉.

占試如逢朱雀所乘之神克簾幕官者，文不帖主司意；榜將出，忌朱雀乘丁馬。假如申年巳將己巳日子將占，三傳巳戌卯，課名鑄印乘軒，又曰龍德卦，又係甲子旬首，子加未上，卻以旦貴為簾幕官臨身，且占人本命乙巳，其行年本命上又乘神魁，占試必中魁甲無疑。此例如無官人占試，則得簾幕周全，如有官人見之，則無不仕之官。

When divining about an examination, if the Vermilion Bird is riding on a god that goes against the official in charge of the curtain, the composition will not meet the examiner's expectations. When the time comes for the results to be announced, it is most unfavorable for the Vermilion Bird to ride on the "Ding Horse" (Ding and Heavenly Horse). For example, if the year is Shen, the hour is Si, the day is Jisi, and the next hour is Zi, with the three transmissions being Si, Xu, and Mao, the name of the divination is "Cast Seal and Ride the Carriage," also known as "Dragon Virtue Hexagram." It also coincides with the beginning of the Jiazi decade, with Zi placed on Wei, and the morning nobleman serving as the curtain official. Additionally, the person seeking the divination has a birth date of Yisi, and the year of birth and birth date are both under Hekui. In this case, the person is certain to achieve the top rank. If an unappointed person receives this divination, they will have full support from the curtain officials and pass the examination successfully. If someone already in an official position receives this divination, they will not face any obstacles in promotion.

雖值簾幕官者，猶分喜忌細具於後。甲日不喜未，庚日不喜丑，墓也。又甲寅日亦不喜空丑為之，庚寅日之未同六丙日，並丁卯日不喜克亥為之，己卯、乙亥日不喜空申為之，六壬六壬日不喜脫卯為之，壬寅癸卯日不喜空巳為之，六辛日不喜克午為之，辛亥日不喜空寅為之，空亡尤甚。試官不視其文卷，徒勞一次。

Even when encountering the curtain officials, there are distinctions of fortune and misfortune. The details are as follows: On Jia days, the hour of Wei is not favorable; on Geng days, the hour of Chou is not favorable, because Wei is the墓 (grave) of Jia and Chou is the墓 (grave) of Geng. Also, on Jiayin days, the hour of Chou falling in Kongwang is not favorable. On Gengyin days, encountering the hour of Wu is similar to the situation on the sixth day of Bing. On Dingmao days, the hour of Hai is not favorable as it comes to克 (overcome). On Jimao and Yihai days, the hour of Shen falling in Kongwang is not favorable. On the sixth day of Ren (Rensheng), the hour of Mao is not favorable as it comes to脱泄 (drain). On Renyin and Guimao days, the hour of Si falling in Kongwang is not favorable. On the sixth day of Xin, the hour of Wu is not favorable as it comes to克 (overcome). On Xinhai days, the hour of Yin falling in Kongwang is not favorable. Among these, the ones falling in Kongwang are the worst. When these situations occur, the chief examiner does not even look at the examinee's paper, and the examinee wastes his effort in taking the exam.

如占武舉試弓箭，以巳為弓，申不矢，申加午，必箭中紅心。如申加寅、申、巳、亥為四腳花，以第四課言其箭數，其中四墓必脫垛。

If divining about a military archery exam, use Si to represent the bow and Shen to represent the arrow. If Shen is placed on Wu, the arrow will surely hit the red center. If Shen is placed on Yin, Shen, Si, or Hai, which are the first quarters, it is called 'four feet flower', and the fourth lesson is used to calculate the number of branches the arrow hits. If it falls on Chen, Xu, Chou, or Wei, which are the fourth quarters, the arrow will surely miss the target.

凡卜求婚成不成，須逢天后莫相刑。日辰上得凶神將，克下如何合聘名。天后畏干女不宜，支克天后男悔情。斗罡加季催花燭，加孟禮函徒自營。加仲許之為配偶，媒看六合辨其情。日辰上下無相剋，天后相生便合親。

When divining about the success or failure of a marriage, one must check whether the "Heavenly Empress" representing the woman is not subjected to harm or control. If the Day Stem or Day Branch is occupied by Inauspicious Spirit (evil spirits) or Heavenly General (Heavenly Generals) that exert control from above, how can the engagement be finalized? If the Day Stem controls the Heavenly Empress, the Heavenly Empress will feel afraid, which is unfavorable for the woman. If the Day Branch controls the Heavenly Empress, the man may change his mind. When the "斗罡" (a star) is positioned over the seasons of 辰, 戌, 丑, and 未, it indicates a successful marriage. If it is over the seasons of 寅, 申, 巳, and 亥, the effort in sending the marriage proposal will be in vain. If it is over the seasons of 子, 午, 卯, and 酉, the other party will agree to the marriage. The媒人 (matchmaker) should refer to the "六合" (Liu He), a Heavenly General, to discern the truth of the match. If the Day Stem and Day Branch do not control each other, and the Heavenly Empress is mutually generated with them, the marriage will be successful.

不然支被上神克，干上又剋制此神。傳中六合青龍在，陰陽有氣好婚姻。夫之本命加女命，兩家年上看邪正。若是魁罡有損傷，大小吉兮尤多病。雖遇惡神成不怡，兩家年上吉相催。忽然相喜還中吉，若也相嗔不用為。

If the day branch is overcome by the superior deity, and the deity above the day stem then overcomes this superior deity, it is not considered auspicious. If among the three transmissions there are "Liu He" and "Azure Dragon," and the yin and yang energies are strong and effective, it indicates a good relationship. To determine the moral character of both partners, add the husband's birth stem to the wife's birth stem and examine the auspiciousness of their respective ages. If "Hekui" (Xu) and "Tiangang" (Chen) are damaged, or if "Daji" (Chou) and "Xiaoji" (Wei) are harmed, there will be frequent illness after marriage. Even if encountering evil deities, the marriage may be forced but will not be harmonious. The marriage is only good if both families' age deities are auspicious and mutually supportive. If the deities of both families suddenly generate and harmonize with each other, it is considered medium auspiciousness; if they are hostile or mutually overcoming, this marriage should not be pursued.

欲取三方為女兒，辰申與午各相摧（一女在辰，一女則在申，一女午地）。方上有神知善惡，天后相生即可為。八月卯時甲子日，子乘天后與誰宜（天后屬水，看與何方相生）。午上土兮辰上火（午上是土克天后，辰上是火畏天后，兩處相剋莫娶之）。申上從魁金水會，此女為妻是合儀。

To determine the suitable woman among the three directions—Chen, Shen, and Wu—each direction is associated with one person. The spirits governing these three directions indicate the nature of each person. The one who is in harmony with the Heavenly Empress can be chosen as a spouse. For example, if the consultation is on the day of Jiazi, during the卯 hour in the eighth lunar month, the spirit on Zi is the Heavenly Empress. Since the Heavenly Empress belongs to water, we check which of the three directions is in harmony with it. The Wu direction is earth, which controls water; the Chen direction is fire, which the Heavenly Empress fears. Both are incompatible. Only the Shen direction, which is Congkui (You) metal, is in harmony with water, as metal and water generate each other. Therefore, the woman in the Shen direction is the suitable choice for marriage.

從魁太沖與亥未，為用之時並太陰。玄合悉為皆不正，若非無色即邪淫。天上甲來臨子上，功曹加戌兩夫心。神后處伊年命上，採乘逢客必售金。

If "Congkui" (You), "Taichong" (Mao), or the positions of Hai and Wei are initiating transmissions, and they are also in the same place as "Tai Yin", or if all the trigrams in the divination are "Xuanwu" and "Liu He", then the woman's character is not upright: she is either plain-looking or has immoral behavior. If the heavenly stem Jia (the first stem of the ten-stem cycle) is placed on Zi, or if "Gongcao" (Yin) is placed on Xu, it indicates that the woman has a heart for two husbands. If "Shenhou" (Zi) falls on her year of birth or her true birth year, then she is a woman who decorates herself to attract men and sells her smiles for money.

二后課時如旺相，此女輕盈貌並仙。居在凶神又囚死，媒人說好是虛言。斗罡加孟當居長，仲即為中季少年。年上見金應白色，火來臨照必紅顏（木青，水黑，土黃）。

The Heavenly Empress and Shenhou, if they encounter prosperous and strong energies, indicate a woman with a slender figure and a heavenly appearance. However, if these two deities fall upon Inauspicious Spirit and are in a state of imprisonment or death, then even the best words from a matchmaker are empty talk. If the "Dǒu Gāng" (the Hourly Star, represented by the Earthly Branch "Chén") is placed in the first of the four seasons, she is the eldest among her sisters; if in the second, she is the middle child; if in the fourth, she is the youngest. If the year pillar shows metal, her skin color should be fair; if fire is present, her complexion will be rosy. Seeing wood indicates a greenish hue, water indicates black, and earth indicates yellow.

婦入門來何否臧？止於天后以居詳。傷殘日本公姑疾（假如壬癸日炎為天后，傷申金，金是水之父母）。若克青龍婿必尫，六合畏之男女少。丑午遭刑牛馬殃（刑剋丑損牛，刑剋午損馬）。

After the bride enters the house, whether it is auspicious or not depends on where the Heavenly Empress is located. If the Heavenly Empress injures or overcomes the Day Stem's origin, the parents-in-law will suffer illness (for example, if the Day Stem is Jia or Yi wood, and the Heavenly Empress is in fire, fire injures the metal of the hour of Shen, which is the parent of water, so the parents of water are injured, meaning the parents-in-law will be ill). If the Heavenly Empress overcomes the Azure Dragon, the son-in-law will certainly be weak. If Liu He fears the Heavenly Empress, then the children will be few. The hours of Chou and Wu are subjected to punishment, causing cattle and horses to suffer (if the Heavenly Empress overcomes Chou, cattle will be harmed; if it overcomes Wu, horses will be harmed).

男以龍之陰為來年，女以後之陰為來年。大吉臨下辰為嫁月，后合占婚豈用媒？

To determine when the groom will arrive, use the Yin spirit of the Azure Dragon; to determine when the bride will arrive, use the Yin spirit of the Heavenly Empress. When Daji (Chou) is located at the Chen position on the Earth Plate, it indicates the month of marriage. If the Heavenly Empress and Liu He combine to indicate marriage, the two are already in mutual affection, so there is no need for a matchmaker.

罡為天后加年上，合主傷胎善獲持。或值時傷憂更重，支是母兮干是兒（凡時傷天后，大凶。假令六月辛未日申時，午將加申，此為傷時與干也。干為子，支為母，被螣蛇臨，至癸酉日子死母腹，傷申故也）。

The Tiangang (Chen) and Heavenly Empress are placed on the year of birth. This indicates injury to the fetus, and careful care is necessary to ensure its survival. If the time of divination also harms or overpowers these, the worries and troubles will be more severe. When divining about pregnancy and childbirth, the Day Branch represents the mother and the Day Stem represents the fetus. If the time of divination harms the Heavenly Empress, it is a great凶. For example, if a divination is made on the day of Xinwei in the sixth month at the hour of Shen, the horse (午) is placed on the hour of Shen. This means both the time of divination and the Day Stem are harmed. The Day Stem is the child, the Day Branch is the mother, and the Teng Snake is present. On the day of Guiyou, the fetus dies in the mother's womb, because the hour of Shen was harmed.

支傷害母干傷子，蛇虎刑並命必危。旺相吉神居此上，子母俱歡不要疑。又看三傳神將決，六合青龍喜慶隨。行年子上無刑害，便是平安信可知。

If the day branch is harmed, it will affect the mother; if the day stem is harmed, it will affect the fetus. If there are also 'Teng Snake', 'White Tiger', and punishment stars together, the life is certainly in danger. Conversely, if the day stem and day branch are occupied by prosperous and beneficial deities, both mother and child will be safe and happy, without any doubt. It is also necessary to examine the heavenly generals of the three transmissions to make a decision. If 'Liu He' and 'Azure Dragon' are present, joy will follow. If there is no punishment or harm in the year and offspring positions, then it is certain that mother and child will be safe.

婦人懷孕無多時，未辨所懷雄與雌。正時仰看母之命，更看行年支上推。陰神本定生女子，陽神必定是男兒。再用勝光推產月，以臨之處莫無移。又將月將以加時，時與日兮比不比。比即是男應不妄，不比是女亦無疑。

If a woman is pregnant and the time of conception is still early, making it impossible to determine the gender of the child, one should use the exact hour of the divination as the reference. First, observe the mother's birth year and her day stem and day branch. If the result indicates a yin deity, it is a girl; if it indicates a yang deity, it is a boy. Then use Shengguang (the Wu element, corresponding to the hour of Wu) to calculate the month of delivery. The month that Shengguang points to is the actual month of birth, and it will not change. Additionally, use the method of "month general added to the hour" to cast a divination. Check whether the hour and the day stem are "like and harmonious" (same Five Phases). If they are like and harmonious, it indicates a boy, and this is accurate. If they are not like and harmonious, it indicates a girl, and this is also certain.

假令甲子日占孕，時在午兮必是男。未時直欲當生女，未與甲兮為不比。斗罡加孟胎猶未，縱值生時亦主難。臨仲而今生已近，加季便生如等閒。奇偶天罡以繫辰，與日比陽男子自。比陰是女言非謬，不比難產恐驚人。

For example, on a Jiazi day, if one divines about pregnancy and the time of divination is in Wu, it is certain that a boy will be born; if it is in Wei, then a girl will be born. This is because Wei is not of the same type as Jia, and thus they are not harmonious. If the Tiangang (Chen) is added to the four young months, the fetal energy is still early, and even when the time comes, it will result in difficult childbirth; if it is added to the four middle months, the time of delivery is approaching; if it is added to the four old months, then the birth will proceed smoothly. The Tiangang is associated with branches that are both odd and even: if it matches the day stem, it is called "Biyang," indicating the birth of a boy; if it matches the day branch, it is called "Biyan," indicating the birth of a girl. This is not false; if neither matches, there will be difficult childbirth, which is alarming.

時上日上同為決，俱陰是女不虛陳（俱陽是男）。用陽克下生男子，此訣前人嘗告君。四月辛巳日子時課，上勝光克下，范蠡斷越王生男，果然。

When determining the outcome based on the time and the Day Stem's yin and yang, they should be considered together. If both are yin, it indicates a female child, and this is not false (if both are yang, it indicates a male child). If the Initiating Transmission is yang and it overcomes the lower god, it indicates a male child. This principle has been passed down by predecessors. For a divination at the day of Xinsi (辛巳) in the hour of Zi (子) in the fourth month, the upper god 'Shengguang' (午) overcomes the lower god. Fan Li used this to predict that a male child would be born in the King of Yue's palace, and the prediction later proved true.

假如甲子日罡臨寅卯，乃是比陽，若臨子亥為比陰。凡罡與日同類曰陽，與支同類曰陰。如罡加申酉，乃是不比，主難產。蓋干為兒，干受傷故也。若臨四季，亦是不比，主難產，恐損母，蓋支為母，支受傷故也。若罡臨巳午，亦是不比，卻主生男。蓋巳午皆火，乃甲之子孫故也。雖難產而子母俱安。緣天罡所繫，與支干俱無相剋故也。餘皆仿此。

For example, on a Jiazi day, if the Tiangang is located over Yin or Mao, it is called "Yang comparison"; if it is located over Zi or Hai, it is called "Yin comparison." Generally, when the Tiangang is of the same type as the Day Stem, it is called Yang; when it is of the same type as the Day Branch, it is called Yin. If the Tiangang is located over Shen or You, it is not a comparison, indicating difficult childbirth—because the Day Stem represents the fetus, and metal in Shen and You is strong and controls wood (Jia), thus injuring the Day Stem. If the Tiangang is located over Chen, Xu, Chou, or Wei, it is also not a comparison, and similarly indicates difficult childbirth, and there is also a risk of harming the mother—because the Day Branch represents the mother, and earth in Chen, Xu, Chou, and Wei is controlled by wood, thus injuring the Day Branch. If the Tiangang is located over Si or Wu, although it is also not a comparison, it indicates the birth of a male child: Si and Wu are both fire, which are the offspring of Jia wood, so even though there is difficult childbirth, both mother and child are safe, because the branch associated with the Tiangang does not conflict with the Day Stem or the Day Branch. Other examples follow the same pattern.

如甲寅日，干支同類何辨？以天罡臨寅生男，臨卯生女；以寅為奇，卯為偶也。不比依前法取之。又法，傳陽生男，傳陰生女。如臨產日，占得剛日兒星，生女；柔日虎視，生田。取俯仰之義。凡日干之胎神是作日之妻財，又逢月內之生氣者，占妻必懷孕。支之胎神作月內生氣尤的。不必干財也。惟此胎神臨妻年命更好。或臨支上亦同。

If the day is Jiayin, the day stem and day branch both belong to wood, so how can we distinguish them? In such cases, we use the method that if Tiangang is located on寅 it indicates a male child, and if on卯 it indicates a female child, because寅 is an odd position and卯 is an even position. If the stem and branch are not like and harmonious, we still use the previous method to determine. Another method is that if the three transmissions belong to yang, it indicates a male child, and if they belong to yin, it indicates a female child. If the divination is done on the day of childbirth, days with strong yang energy such as Jia, Bing, Wu, Geng, and Ren are associated with the "child star" and indicate a female child, while days with weak yang energy such as Yi, Ding, Ji, Xin, and Gui are associated with "tiger gaze" and indicate a male child (the original text says "field," which is likely a mistake for "male"). This refers to the meaning of looking up and down in opposition. If the "fetal spirit" of the day stem is exactly the wife's wealth hexagram, and it coincides with the "life qi" of the month, then the wife is definitely pregnant. If the fetal spirit of the day branch is the life qi of the month, it is even more accurate, and it is not necessary for the day stem's wealth hexagram. If the fetal spirit is located on the wife's age or birth year, it is even better, and if it is located on the day branch, it is equally effective.

妻財作生氣，不必胎神亦可用。內有六辛六癸六己日乘胎神生氣，乃妻之妹有孕，尤驗。又辛癸日乘玄，有私。外有甲乙日，胎神在酉，如十月占，必是婢妾有孕。丙丁日胎神在子，如正月占亦然。又甲乙丙丁四干，胎神作空，乘死氣，必是鬼胎。胎神作空受克，占產當日便生。生氣作月厭，占產必速。如六月占，巳加母年命是也。

If the wife's wealth hexagram is in the life qi of the month, it does not necessarily have to be the fetal god. Among the days of the six辛, six癸, and six己, if they are accompanied by the fetal god and life qi, it indicates that the wife's younger sister is pregnant, especially accurate. If on辛 or癸 days the hexagram is accompanied by the black tortoise, there may be secret affairs involved. For the heavenly stems 甲 and乙, the fetal god is in酉; if the divination is done in the tenth month, it indicates a servant woman is pregnant. For the heavenly stems 丙 and丁, the fetal god is in子; if the divination is done in the first month, it is the same. For the heavenly stems 甲,乙,丙, and丁, if the fetal god falls in the kongwang and is accompanied by death qi, it indicates a false pregnancy. If the fetal god falls in the kongwang and is further attacked, then childbirth will occur on the same day. If the life qi and month aversion are in the same position, childbirth will be quick. For example, if the divination is done in the sixth month, and巳 is placed on the mother's birth year, it indicates a quick delivery.

死氣作月厭，占產必凶。如三月占，申加母年命是也。六合三月占加申，四月占加酉，乃月之死氣克六合，至產期憂子，凶。天后十一月占加辰，五月占加戌，八月占加丑，二月占加未，乃月內死氣克天后，至產期憂母凶。

If "Death Qi" and "Month Aversion" are in the same position, the divination for childbirth will be ominous. For example, if the divination is done in the third month, and the position of Shen is placed on the mother's birth year and destiny, it is ominous. "Liu He" represents the children: when divination is done in the third month, it is placed on Shen; in the fourth month, on You. In both cases, the Death Qi of the month overcomes Liu He, leading to concern for the children at the time of childbirth, indicating an ominous outcome. "Heavenly Empress" represents the mother: when divination is done in the eleventh month, it is placed on Chen; in the fifth month, on Xiu; in the eighth month, on Chou; in the second month, on Wei. In all these cases, the Death Qi of the month overcomes Heavenly Empress, leading to concern for the mother at the time of childbirth, indicating an ominous outcome.

凡支加干，干加支，互相生者，名子戀母腹，利占孕，不利占產。如至產期占之，主遲生則吉。六丙、六丁、六戊、六己日，胎神在子，養神在丑，如在正月占，緣血支血忌皆在丑，並養神而克胎神，占產必生速，或占孕有損。

Whenever the day branch is added to the day stem and the day stem is added to the day branch, and they mutually generate each other, it is called "child loving the mother's abdomen." This is favorable for pregnancy but unfavorable for childbirth. If one divines at the time of delivery, it indicates a delayed birth, which is actually auspicious. On days of Jia, Ding, Wu, and Ji, the fetal spirit is in Zi and the nurturing spirit is in Chou. If divined in the first lunar month, since both the "blood branch" and "blood taboo" fall in Chou, they combine with the nurturing spirit to overcome the fetal spirit, resulting in a quick delivery. However, if divining about pregnancy, there is a risk of harming the fetus.

如十二月占，緣血支血忌皆在子作胎神，占產亦生速。如占孕亦防損。胎神臨本日及臨絕受克，六壬日午加亥，六庚日卯加申，乃胎臨本日，如占產可言本日便是生期。六癸日行加亥，六辛日卯加申，乃胎神臨絕受克，占孕占產俱畏。

If divining in the twelfth month, and both "Blood Branch" and "Blood Taboo" fall on Zi, and this coincides with the fetal god, then childbirth will be quick; if divining about pregnancy, one should also be cautious of possible harm to the fetus. When the fetal god is present on the current day or is on the day of absolute decline and is attacked, there are different interpretations: on days of the Six Yin, when Wu is added to Hai, and on days of the Six Geng, when Mao is added to Shen, this indicates the fetal god is present on the current day, and if divining about childbirth, one can determine that the birth will occur on that day. On days of the Six Gui, when Hai is added to the day, and on days of the Six Xin, when Mao is added to Shen, this indicates the fetal god is on the day of absolute decline and is attacked, and whether divining about pregnancy or childbirth, one should be fearful.

六戊、六甲日子加巳時，占產稍不畏也。如母之年命上神沖剋腫神者，縱作生氣，必是小產，此法極驗。丙丁戊己日子加申，庚申日卯加亥，壬癸日午加寅，甲乙日酉加巳，大宜占孕，因胎坐長生之上耳，惟占產反凶。腹加胎神，丑為腹也。甲乙丑加酉，丙丁戊己日丑加子，庚辛日丑加卯，戊己壬癸日丑加午，如值此，來意占妻必有孕，因胎在腹內故也。

If the day of the Six Wu and the Six Jia is combined with the hour of Si, then predicting childbirth is not very alarming. However, if the mother's age and the heavenly stem of her birth year clash and control the胎神 (fetus spirit), even if the胎神 is in a position of life energy, she will definitely miscarry. This method is extremely accurate. When the days of Bing, Ding, Wu, and Ji are combined with Shen, or Gengshen day with Mao and Hai, or Ren and Gui day with Yin and Chen, or Jia and Yi day with You and Si, these configurations are most favorable for predicting pregnancy, because the胎神 is sitting in the position of growth. However, predicting childbirth in these cases is unfavorable. There is also a concept called "abdomen adding the Fetal Spirit." Chou represents the abdomen: on Jia and Yi days, Chou is combined with You; on Bing, Ding, Wu, and Ji days, Chou is combined with Zi; on Geng and Xin days, Chou is combined with Mao; on Wu, Ji, Ren, and Gui days, Chou is combined with Wu. If someone asks about the wife's condition and these combinations occur, the wife is definitely pregnant, because the Fetal Spirit is inside the abdomen.

如天盤之丑作旬空，占產必生速，因復空，必已誕其子。占孕必損。支干全傷，子母俱凶。獨支受傷害母，獨干受傷害子。如卜產取破胎之日必生，或刑胎之日生，或月內生氣之日生，或以子息爻之長生日生，或以子臨養處而生。假令甲乙日以戌為養神，或以逐季之天喜神所臨之日生。天喜者，乃逐季之養神也。以上占孕反損。又妻本命納音之胎神沖破之日生，尤驗。支干夾三傳，首尾六合，如占產，子母俱不可保，因氣塞於中故也。若母之年命透出支干之外，可免母凶。

If the earthly branch Chou on the Heaven Plate falls in the旬空 (decade void), predicting childbirth indicates a quick delivery, because the womb is already empty and the child must have been born already; but if predicting pregnancy, it indicates a miscarriage. If both the day stem and day branch are harmed, both mother and child are in danger. If only the day branch is harmed, it harms the mother; if only the day stem is harmed, it harms the fetus. To calculate the due date for childbirth, one may take the day that breaks the Fetal Spirit (fetus spirit), or the day that conflicts with the Fetal Spirit, or the day of Life Qi (life qi) within the month, or the day of the long life (长生) of the offspring's hexagram, or the day when the offspring is located at the养神 (nourishing spirit) place. For example, on Jia and Yi days,戌 is considered the养神. One may also take the day when the天喜 (heavenly joy) god is present in each season. The天喜 is the nourishing spirit of each season. If these days are used to predict pregnancy, they instead indicate a miscarriage. Also, the day when the wife's natal Nayin sound element (sound element)Fetal Spirit is broken is considered the birth date, and this is especially accurate. If the day stem and day branch enclose the three transmissions in between, and the beginning and end form a Liu He (six harmony), predicting childbirth indicates that both mother and child are in danger, because the fetal qi is blocked in the middle. Only when the mother's natal year's destiny is revealed outside the day stem and day branch can the mother's danger be avoided.

今歲營農問農稔，五穀之神各數推。木主禾苗金二麥，黍兼紅豆火為之。丑未為麻皆屬土，稻將黑豆水言宜。四課三傳有其數，歲上之神和合宜。土並朱雀爭疆界，亥子勾陳競水池。更將室宿加寅上，宅長行年看所臨。傳送功曹為大熟，辰未必遭蟲所侵。巳亥收時對官訟，卯戌不收或還人。勝光熟與他人共，不然還債折資金。

This year, if you are engaged in farming, to determine the outcome of the harvest, each grain type is associated with a particular deity. Wood corresponds to millet, metal to wheat and barley, millet and red beans are governed by fire; the earthy branches 丑 and 未 belong to earth and are associated with hemp; rice and black beans are governed by water. Examine the number and strength of each deity in the four lessons and three transmissions, and see if they harmonize with the deity of the current year. If earth is accompanied by the Vermilion Bird, it indicates disputes over land boundaries. If亥 or 子 is accompanied by Gou Chen, it suggests disputes over ponds or water sources. Add the Encampment Mansion to 寅, and observe where the year of the person's birth falls. If the three transmissions include Chuansong (申) and Gongcao (寅), it indicates a bountiful harvest. If they include 辰 or 未, crops will suffer from pests. If they include 巳 or 亥, there will be legal disputes during the harvest. If they include 卯 or 戌, the harvest will be poor, or if there is a harvest, it will have to be given away. If Shengguang (午) appears, the harvest will have to be shared with others, or it will be a debt repayment resulting in loss.

孟月功曹仲神后，季以天罡加建看。丙壬臨處月虛地，產婦居之得保安。又得傳送加年上，魁罡之下見傷殘。

Where should a new mother be placed? In the first month, use 'Gongcao' (Yin); in the second month, use 'Shenhou' (Zi); in the third month, use 'Tiangang' (Chen). Each is added to the Month Builder to determine the position. The place where Bing or Ren falls is the 'Month Void' location, and placing the new mother there ensures safety. However, if 'Chuansong' (Shen) is added to the year pillar, or if she is under 'Hekui' or 'Tiangang', there will be injury or harm.

午為養蠶未為桑，寅為繭子巳為筐。卯是絲兮辰是箔，申為綿絮酉為僵。子神鼠盜亥當死，丑當眠伏戌為黃。傳用凶神知不保，吉將並之養好強。木為朱雀憂爭葉，白虎臨年人必尫。四課之中逢見馬，以馬三傳看否臧。歲上局神允和洽，欲得青龍及太常。

Cultivating silkworms is based on the earthly branches to represent their characteristics: Wu represents silkworms, Wei represents mulberry leaves, Yin represents silkworm cocoons, Si represents silkworm baskets, Mao represents silk threads, Chen represents mulberry leaves' mats, Shen represents cotton fluff, You represents dead silkworms, Zi represents mice stealing food, Hai represents silkworm death, and Chou represents silkworms resting. If the initiating transmission and the three transmissions are Inauspicious Spirit, the silkworms will not be preserved; only when there are auspicious generals present can the silkworms be strong. If the Wood branch is occupied by the Vermilion Bird, it indicates concern over buying mulberry leaves. If the White Tiger is present on the personal year, the person raising silkworms will certainly be weak. If the Heavenly Horse appears among the four lessons, then its position in the three transmissions should be examined for good or bad effects. The best situation is when the heavenly stem of the year and the entire chart are in harmony with mutual generation. The most desired are the Azure Dragon and the Tai Chang.

天空奴婢共為名，酉戌分占庶得精。河魁是奴從魁婢，六合加之慾隱形。白虎並時憂疾病，吉神相拱保安身。不審行年求月朔，朔上之神辨事情（凡占婢，若從魁作六合，並陰陽三傳中見元武，其婢必走。若作蛇虎，其婢必病。若酉戌二神乘龍常吉將者，其奴必有心腹，能事主，可留也）。

"The Tian Jiang 'Tian Kong' is a shared name for servants and maidens. To determine more precisely, we use You and Xu to distinguish them. 'Hekui' (Xu) represents the servant, and 'Congkui' (You) represents the maiden. If 'Liu He' is above them, the person wishes to hide or run away. If 'Bai Hu' is present, there is worry about illness. Only with the protection of auspicious deities can safety be ensured. If the person's birth year is unknown, take the new moon to determine, using the deity on the new moon day to clarify the matter. In divination concerning maidens, if 'Congkui' transforms into 'Liu He' and 'Yin Shen' and 'San Chuan' also contain 'Yuan Wu', the maiden will definitely run away. If it becomes 'Teng Snake' or 'Bai Hu', the maiden will certainly fall ill. If the deities You and Xu are accompanied by 'Qing Long' or 'Tai Chang' and other auspicious generals, the servant is a trusted person who can serve the household and should be retained."

六畜占須逐類詳，勝光為馬未為羊。元武並財憂走失，白虎同為疾病殃。地上屬神為本命，惡神臨並不為強。午並朱雀加金上，馬欲咬人宜謹防。

Divination for domestic animals requires careful analysis according to their categories: "Shengguang" (Wu) represents a horse, Wei represents a sheep, and the rest are determined by the earthly branches. If "Yuanwu" is present with the wealth hexagram, there is concern about animals running away; if "Baihu" is present, there may be illness. The deity on the earth plate corresponds to the animal's birth sign, and if an evil deity is present along with it, the animal will not be strong. If "Zhuqiao" is on Wu and also on the metal position, the horse may bite, so one should be cautious and vigilant.

假如牛病先看丑，丑見何神來覆臨。魁罡作虎應難活，寅卯加之亦是侵。神后為屠太乙灶，酉為刀釜卯為砧。刀來砧上屠臨灶，四課三傳總不任。

For example, if a cow is sick, first look at the position of Chou. See which divine entity is covering over Chou. If 'Hekui' (Xu) and 'Tiangang' (Chen) are covered by 'Baiti' (White Tiger), the cow is unlikely to survive. If Yin and Mao are added to Chou, it is also a case of wood overcoming earth, causing injury. When predicting the illness of domestic animals, there is another set of symbolic representations: 'Shenhou' (Zi) represents the butcher, 'Taiyi' (Si) represents the stove, You represents the knife and cauldron, and Mao represents the chopping board. When the knife falls on the chopping board and the butcher appears before the stove, if all the four lessons and three transmissions follow this pattern, the livestock will inevitably be lost.

牛馬放時忌臨在，勝光大吉立何方。東西南北看何處，神將相生不損傷。下之凌上遭拘禁（馬午加水，牛丑加木），不見何憂人絆韁。元武天空盜賊劫，六合太陰人匿藏。貴人朱雀官中隱，加在支干歸本鄉（其所屬加支干，自歸）。遠近至陰為裡數。

Cows and horses are lost: during herding, one should avoid having them in a凶 position. First, check where 「Shengguang」 (Wu, representing horses) and 「Daji」 (Chou, representing cows) are located, determining the direction from the four cardinal points. If the spirits and generals are in a mutually generating relationship, the livestock will not be harmed. If the lower spirit overpowers the upper spirit, the livestock will be confined (horses are at Wu placed on the water position, cows are at Chou placed on the wood position). If such an overpowering relationship is not present, why worry about someone tripping the reins. If 「Yuanwu」 and 「Tiankong」 appear, the livestock are stolen; if 「Liuhe」 and 「Taiyin」 appear, the livestock are hidden by someone; if 「Guiren」 and 「Zhuqiao」 appear, the livestock are detained by the authorities. If the spirit associated with the livestock is placed on the day stem and day branch, the livestock will return home on their own (if the spirit corresponding to the person's destiny is placed on the day stem and day branch, the livestock will return by themselves). As for the distance, it is determined by the number of spirits separating them.

若失牛，大吉加申，牛在西南，陰在丑，丑去申隔六里、六十里，或三十六晨，或十六、二址六里，臨時消息，獲在所臨辰日詳（臨申，申日務之）。貴人順去螣蛇值（天乙順行，螣蛇為盜），若也逆行玄武當（天乙逆行，元武為盜）。日辰克盜尋還易，不克誰人知去場？

For example, if a cow is lost, and 'Daji' (Chou) is placed on Shen, the cow is located in the southwest direction. If the hidden spirit is on Chou, from Chou to Shen there are six positions apart, so the distance is estimated as six li, sixty li, or thirty-six days, or sixteen li, twenty-six li, depending on the situation. The day to recover the cow is determined by the branch it is on (if it is on Shen, then go on the day of Shen). When the nobleman moves in the positive direction, the thief is 'Teng Snake' (the thief god is Teng Snake according to the movement of Tianyi). When the nobleman moves in the reverse direction, the thief is 'Black Tortoise' (the thief god is Black Tortoise according to the reverse movement of Tianyi). If the day stem and day branch can control the thief god, it is easy to recover the cow; if they cannot control it, who knows where it has been taken?

擬欲求財市日中，三傳有類便興工。物與日辰無克害，買賣營求運即通。物取太常為絹帛，勾陳田土雀書同。金鋪刀劍珠傳送，木器舟車竹太沖。有類旺相宜商賈，若是休囚枉費工。

If one intends to engage in trade and seek wealth, first check whether the Three Transmissions contain the class god corresponding to the goods to be traded. Only if such a class god is present is it suitable to start business. If the goods in question do not conflict with the Day Stem and Day Branch, the fortune for business will be smooth. The method of determining the class god is as follows: "Tai Chang" represents silk and cloth, "Gou Chen" represents land and agricultural products, "Zhu Que" represents books and documents, "Chuansong" (Shen) represents gold and silver, shop premises, knives, swords, and jewels, and "Taichong" (Mao) represents wooden goods, vehicles, boats, and bamboo products. If the class god is in a prosperous and strong state, it is favorable for business; if it is in a weak and confined state, efforts will be wasted.

求財須向龍行處，欲得龍居有氣神。以臨之位無相剋，復要龍生今日辰。歲上有神年以畏（太歲上神克行年），年克青龍悉主貧（行年上神克青龍）。行年先看青龍旺，所主求財必定成。

To seek wealth, one should go to the direction where the Azure Dragon is active. It is best if the Azure Dragon is in a position of prosperity and strength. The position where the Azure Dragon is present should not be mutually controlling, and the Azure Dragon should be able to generate and support the day stem and day branch. If the god above the year is controlling the year, it is a fearful sign; if the god above the year controls the Azure Dragon, it generally indicates poverty. First, check whether the Azure Dragon in the year position is strong and prosperous. If the Azure Dragon is prosperous and strong, the wealth sought will certainly be obtained.

有物市中見鬻時，支干俱吉大相宜。干吉支傷憂少利，支吉干傷不厭遲。時下無傷猶獲寶，支干俱損不如歸（凡求財，傳中見財易求，無才難取；龍居日本財堪覓）。

If goods are being sold in the market, and both the day stem and day branch are auspicious, it is most suitable. If the day stem is auspicious but the day branch is harmed, there will be concern about thin profits. If the day branch is auspicious but the day stem is harmed, there is no harm in proceeding slowly. If there is no harm or conflict in the divination, one can expect a good price. However, if both the day stem and day branch are damaged, it is better to pack up and go home. (In matters of seeking wealth, if the three transmissions include the wealth hexagram, it is easy to obtain wealth; if not, it is difficult. If the Azure Dragon is in the position of the day stem, the goods can be found.)

占財緊切視三財，日辰命上細推排。三位俱乘旺相來，定知凡事有和諧（假如春占，庚子日返吟，亥生人是也。寅申相加為日財，午加子為辰財，巳加亥為命財，三位旺相，占財如意。凡求財，初剋日而中末為日克，先難後易。若日克初傳，而中末剋日，宜速求，緩則無矣。求財見元武、白虎、天空，空手無益）。

Divination for wealth is most important to examine the three sources of wealth — the wealth in the day stem, the wealth in the day branch, and the wealth in the birth stem. Carefully analyze these three aspects in relation to the day, the hour stem, and the birth year. If all three are in a prosperous and strong condition, then all matters will be smooth and things will go as desired. For example, if in spring, on a Gengzi day, the divination is a return lesson, and the person was born in the year of Hai: the wealth of the day stem is the combination of Yin and Shen, the wealth of the day branch is the combination of Wu and Zi, and the wealth of the birth stem is the combination of Si and Hai. All three are prosperous and strong, so the fortune in wealth will be as desired. When seeking wealth, if the first transmission is in conflict with the day stem and the middle and final transmissions are in conflict with the day stem, then the process will be difficult at first and easy later. If the day stem is in conflict with the first transmission, but the middle and final transmissions conflict with the day stem, then one should hurry to seek wealth, for if delayed, it will be lost. When seeking wealth and seeing the White Tiger, the Black Tortoise, and the Sky Void, it will result in nothing gained.

家人爭看尊卑，外人爭看先後。論訟四般看勝負，尊卑先後各區分。干克支神尊有理，支克干神卑得贏。用神傷下宜先舉，下之凌上後無迍。上下相生和解準，傳終有氣肆眚因。末傳囚墓皆曹罪，死氣終傳必害身。若見太陰乘入卦，與日相生可首陳。課內凶神何者是，魁與罡兮亥與巳。日辰年上若相逢，定知囚繫遭笞捶。

In family disputes, the outcome depends on the hierarchy; in conflicts with outsiders, it depends on who acts first. The resolution of lawsuits is determined by these four factors: hierarchy, sequence of action, mutual generation, and the final transmission. If the day stem overcomes the day branch, the elder has the right; if the day branch overcomes the day stem, the younger has the advantage. If the initiating transmission harms or overcomes the lower god, it is favorable to act first; if the lower god overcomes the upper god, it is better to act later. If the upper and lower gods mutually generate, it indicates a reconciliation. If the final transmission has vitality, the case is likely to end due to pardon (the term '肆眚' comes from the Book of Documents, 'Shun Classic' '眚灾肆赦', meaning pardon for mistakes). If the final transmission is in a prison or tomb position, it indicates a guilty verdict. If the final transmission is accompanied by 'death qi', it definitely causes injury. If 'Tai Yin' is present in the lesson and it generates the day stem, it is appropriate to confess and explain. Which are the Inauspicious Spirit in the lesson? They are 'Hekui' (Xu), 'Tiangang' (Chen), and亥 and巳. If these appear in the day stem, day branch, or year pillar, they will definitely lead to imprisonment or corporal punishment.

訟訟未休憂被繫，四氣須徵關鎖神。關立後季鑰前孟，如夏關辰鑰在申。關即為囚鑰為放，傳用臨年加日辰。傳逢入墓還遭獄，初墓傳生不禁身。斗罡臨日須更釋，時值伏吟猶滯人。

In a case involving legal disputes that are not yet resolved, and concern about being detained, one should examine the "Gate" and "Lock" deities of the four seasons. The "Gate" deity is placed on the branch of the season following the current one, while the "Lock" deity is placed on the branch of the season preceding the current one. For example, in summer, the "Gate" is at Chen and the "Lock" is at Shen. "Gate" signifies imprisonment, and "Lock" signifies release. Then observe which of the three transmissions falls on the year stem and branches, and which one is added to the day stem and branch. If the three transmissions enter a tomb, the person will still be imprisoned. However, if the first transmission enters a tomb but the three transmissions are mutually generating, the person will not be imprisoned. If the "Dǒu Gāng" (Chen) is present on the day stem, the case should be reconsidered and the person released. If the divination occurs during a "Fú Yín" (Hidden Chant) pattern, the person will still be detained.

非繫須知罪重輕，初繫之日見分明。勾陳剋日難分雪，日克勾陳訟必聽（或不犯，初訟起，即看今日上神）。勾陳繫日為同類，羑里多回見久停。勾陳作虎同傷日，獲罪當須主戮刑（勾陳陰作折虎與勾同剋日者是也）。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Gou Chen = Gou Chen White Tiger = Bai Hu Day Stem = Ri Gan King Wen = Wen Wang Even if one has not yet been imprisoned, it is still necessary to know the severity of the crime from the very beginning. The situation can be clearly seen from the initial divination. Gou Chen represents the official court and criminal justice. If Gou Chen overcomes the Day Stem, it indicates that the case will be difficult to clear or prove innocence. If the Day Stem overcomes Gou Chen, the lawsuit will be accepted (it is also possible that the person has not actually committed a crime). In the early stages of a case, one should look at the spirits on the Day Stem. If Gou Chen and the day of imprisonment belong to the same category, it is like King Wen being imprisoned in Youli (as recorded in the "Records of the Grand Historian: The Annals of the Zhou Dynasty"), with repeated transfers and prolonged indecision. If Gou Chen transforms into White Tiger and together harms the Day Stem, the punishment will involve execution. This refers to the situation where the hidden spirit of Gou Chen turns into White Tiger, and both Gou Chen and White Tiger overcome the Day Stem.

勾陳若也為天乙，生其繫日放疏真。勾虎二神俱不旺，日辰有氣獻書情。朱雀帶殺傷年命，或克支干罪亦成。事關明敕神同歲，理涉州司月建並。日刑遭罰月刑伏，歲刑囚病莫惺惺。三刑棄市二徒是，一刑止是有鞭刑。

If Gou Chen is replaced by "Heavenly Nobleman," and it generates and supports the day when someone is detained, then the person will truly be released. If both Gou Chen and Bai Hu are weak, but the day stem and day branch are strong, then one can submit a petition to appeal. If Zhu Que harms the person's birth year and life, or if it harms the day stem and day branch, the crime will still be established. If the case involves an imperial decree issued by the court, then look at the position of Tian Jiang and Tai Su together; if it involves only a county or prefecture office, then look at its position relative to the month builder. If someone commits a day punishment, they will be fined; if they commit a month punishment, they will be imprisoned; if they commit an annual punishment, they will be in prison with illness and unable to think clearly. If all three punishments are involved, it is the death penalty of being executed in public; if two punishments are involved, it is a term of imprisonment; if only one punishment is involved, they will only be whipped once.

龍並歲月建為用，恩赦乘宣放汝生（一雲天后與今日干相生，有恩赦。又云，歲月同用，即有赦）。官鬼之墓絕上為散日，朱雀對沖為斷日，雀下位為解散日，朱雀加下辰為了日，鑰日加處為出獄日。

The Azure Dragon, along with the Sovereign of the Year and the Month Builder, initiating the transmission, indicates a pardon and a chance for survival (another interpretation says if the Heavenly Empress is in mutual generation with the day stem, there will be a pardon; yet another says if the Sovereign of the Year and the Month Builder both initiate the transmission, there will be a pardon). As for the date: the day when the official ghost falls on the墓 or 绝 is the day the case is resolved; the day opposite to the Vermilion Bird is the day of judgment; the day when the branch under the Vermilion Bird is the day of release; the day when the Vermilion Bird is added to the branch below is the day of conclusion; the day when the 钥 spirit is added is the day of release from prison.

馬龍入傳必更案，生日吉，剋日凶，日生不定，罡加孟季可，仲不可。占追證公事吉否：罡加孟拱案，仲無罪，季無事。占相知犯罪吉否：罡加孟不妨，仲有罪，季罪輕。占雪訟冤枉：罡加孟休訴，仲好訴，季吉利。占被申奏吉否：罡加孟無事，仲憂煎，季無事。占漏稅事：罡加孟無事，仲有罪，季吉放。占詞訟散後如何：凡末見墓，事止不復發。凡傳中克干，支貴加仲，後必再發。

The Heavenly Horse and the Azure Dragon entering the Three Transmissions indicate that the case will definitely be overturned and retried: if they are born to the Day Stem, it is auspicious; if they overcome the Day Stem, it is inauspicious; if the Day Stem is able to generate them, the outcome is uncertain. The Tiangang (Chen) added to the positions of the first, fourth, and fifth months can overturn the case, but if added to the second and third months, it cannot. For cases involving being summoned as a witness, if Tiangang is added to the first month, the case will be resolved without further action; if added to the second month, the person is innocent; if added to the third month, there will be no incident. For cases involving acquaintances committing crimes, if Tiangang is added to the first month, there will be no problem; if added to the second month, the person is guilty; if added to the third month, the crime is minor. For cases of clearing an injustice, if Tiangang is added to the first month, there is no need to complain; if added to the second month, it is the right time to complain; if added to the third month, it is favorable. For cases involving being accused by others, if Tiangang is added to the first month, there will be no incident; if added to the second month, there will be worry and distress; if added to the third month, there will be no incident. For cases of tax evasion, if Tiangang is added to the first month, there will be no incident; if added to the second month, there will be guilt; if added to the third month, it is favorable and the person will be released. For cases where litigation has ended, whether it will restart again: if the Final Transmission is in the position of a tomb, the matter will end and not recur; if among the Three Transmissions there is an overcoming of the Day Stem, and the Nobleman on the Day Branch is added to the second or third months, the case will definitely restart later.

天課占天人課人，地課卜宅地墳塋。罡天魁地人求貴，此訣教君最有靈。孟仲季中分順逆，地般落處見真情。仲於本位天盤取，孟季須知隔五尊。此是三才期應訣，鬼神無處可潛形。

Heavenly lessons are used to divinate weather, human affairs are divined through human lessons, and land lessons are used to determine the suitability of a dwelling or tomb. To divinate the heavens, take the Tiangang (Chen); to divinate the land, take the Hekui (Xu); to divinate people, take the Nobleman. This mnemonic is most effective. When the result falls on the first, second, or third branches, each has its own direction of progression, either forward or backward, and the truth is revealed only by looking at the Earth Plate. If it falls on the four central branches, take the corresponding position on the Heaven Plate. If it falls on the four beginning or final branches, then take the position five branches away. This is the secret of the three elements' timing, and even ghosts and spirits have nowhere to hide.

凡占天，求天罡落處；占地，求河魁落處；占人，求貴人落處。若加孟神，順責五辰取應；加仲，以本地位取應；加季，逆責五辰取應。今舉三課以例其餘：假如五月戊午日未將巳時占天，即以月將加時，求天罡落處，辰加寅是罡落孟處，取前五辰為應，前一辰是未，加巳，見天空，主西南風起，至東南方止。何也？蓋未為風伯，巳為風門。未位西南，巳痊東西，神見天空，故主風耳。

When divining about weather, one should look for where the Tiangang falls; when divining about land matters, one should look for where the Hekui falls; when divining about human affairs, one should look for where the Nobleman falls. If the position falls on the four young (孟) gods of寅,申, 巳, and 亥, then count forward five celestial stems to determine the time of effect. If it falls on the four middle (仲) positions, then use the position of the Earth Plate to determine the time of effect. If it falls on the four old (季) positions, then count backward five celestial stems to determine the time of effect. Now I will give three examples, and the rest can be inferred similarly. For instance, on the fifth lunar month, Wuwu day, with Wei as the Month General and Si as the hour, to divinate about weather, one should use the Month General added to the hour to set up the disk, and find where the Tiangang falls: Chen is added to Yin, so the Tiangang falls on the young position. Then count forward five celestial stems to determine the time of effect. Counting forward, the first celestial stem is Wei, which is added to Si. The upper stem is 'Tian Kong', indicating a wind from the Southwest to the Southeast. Why? Because Wei is the god of wind, and Si is the gate of wind. The position of Wei is in the Southwest, and the position of Si is in the Southeast, and there is also 'Tian Kong' above, so it indicates wind.

又如九月庚申日卯時亥將占地，即以月將加時，求河魁落處。戌加午，是魁落仲處。取本位午為應，午加寅，見天后，主寅地有胎衣沾血之物。蓋午為心火，主血。寅為胞胎，天后應婦人也。又如十一月甲子日丑將辰時占人，即以月將加時，求貴人落處。丑加辰，是貴落季，取後五辰為應。後五辰是亥，亥加寅，見太陰，主陰人從西北主來求醫。蓋太陰地盤上是申，白虎銜牒，主患腰痛疾也。

For example, on the day of Gengshen in September at the卯 hour with the亥 general, one again uses the method of placing the month general on the hour to start the disk and find the position of Hekui: Wu is placed on Wu, so Hekui falls in the middle position, and the corresponding position is taken as Wu. Wu is placed on Yin, with the superior general 'Heavenly Empress' above it, indicating there is blood-stained placenta underground in the Yin direction. Because Wu represents heart fire, which is associated with blood; Yin represents the womb; and the Heavenly Empress is associated with women. Another example is on the day of Jiazi in November at the辰 hour with the Chou general, again using the method of placing the month general on the hour to start the disk and find the position of the nobleman: Chou is placed on Chen, so the nobleman falls in the third position, and the corresponding position is taken as the fifth position after that. The fifth position is Hai, which is placed on Yin, with the superior general 'Tai Yin' above it, indicating a woman is coming from the northwest to see a doctor. Because Tai Yin is at the position of Shen on the earth plate, and there is also 'White Tiger' carrying a document accompanying her, it is concluded that she suffers from a waist pain.

五行有旺相死休囚，五應應於四時者，本於支。如寅卯月木旺火相土死金囚水休之例。凡歲月發用，應期遠，則以此例決之。應於兩日者，本於干。如丙丁日火旺土相金死水囚木休之例。凡日發用、應期則以此例斷之。大抵以四時決五行之衰旺，此歲中之定理；以兩干決五行之衰旺，此逐日之圓機。壬課尚變，宜用圓機，未可拘之定理也。

The Five Phases each have five kinds of energies: prosperity, decline, death, rest, and captivity. If they are applied to the four seasons, the Earthly Branches are used as the basis: for example, in the months of寅 and卯, wood is prosperous, fire is declining, earth is dead, metal is in captivity, and water is resting. For cases where the year stem, month builder, and initiating transmission determine a distant prediction, this principle is applied. If they are applied to two day stems, the Heavenly Stems are used as the basis: for example, on days of丙 and丁, fire is prosperous, earth is declining, metal is dead, water is in captivity, and wood is resting. For cases where the day stem determines the prediction, this principle is applied. Generally, using the four seasons to determine the prosperity and decline of the Five Phases is a fixed principle within a year; using two Heavenly Stems to determine the prosperity and decline of the Five Phases is a flexible method for each day. The Six壬 system values adaptability, so it should use the flexible method and not rigidly adhere to fixed principles.

須看喪門、白虎煞、弔客煞，並喪車煞斷之。占病如何辨死生？先推白虎與誰並。假令今日干居水，土神為虎病難生。次看六煞來入墓，細尋枝季看分明。火日用神傳見戌（一，身入墓），惡見天魁覆丙丁（二，雲鬼入墓）。

When divining about illness, one should consider the "Mourning-and-Condolence spirit," "White Tiger Evil," "Guest Evil," and "Funeral Wagon Evil" together. To distinguish between life and death in divination about illness, first determine which deity is accompanying the "White Tiger." For example, if the day stem is water and the earth deity is riding the White Tiger (earth overcoming water as a ghost), the illness is likely to be severe. Next, examine the six types of "burial" evils, carefully searching through the four seasons' branches. If on a fire day the three transmissions include戌, this is the first type, called "body entering the grave." The most dangerous is when Hekui (戌) covers丙 or丁, which is the second type, called "ghost entering the grave."

戊己木神成未上（三，鬼入墓。戊己日未為鬼，未上入墓），壬癸水神辰上停（四，日入墓，水庫居辰），申酉二支逢丑位（五岐入墓），行年三合夢魂驚（木六，行年入墓。假如男行年立寅，功曹加戌，是寅午屬火，火墓立戌位）。

On days of Wu and Ji, the wood deity falls on Wei, which is the third type, called "ghost entering the tomb" (Wu and Ji days take Wei as the ghost, and Wei is also the tomb of wood, so the ghost enters the tomb). On days of Ren and Gui, the water deity stops on Chen, which is the fourth type, called "day entering the tomb" (the water reservoir is located at Chen). On the branches Shen and You encountering Chou, it is the fifth type of entering the tomb. When the year pillar combines with the triple harmony to form a tomb situation, the soul will also be startled, which is the sixth type, called "year pillar entering the tomb" (for example, a man's year pillar is at Yin, "Gongcao" Yin is placed on Xu, Yin and Wu both belong to the fire group, and the fire tomb is exactly at Xu).

帶殺虎並來入卦，值此之時不成迍。白虎所乘兼旺相，逢克行年必命傾。凶期鬼日將為準，甲乙占憂辛及庚（虎與死神並克行年上神，並凶，凶以鬼日定之）。支干作鬼憂今日，別立他辰數計程。丑是墓田寅卯槨，浴盆加季四時終（浴盆煞春辰夏未秋戌冬丑）。

If an Inauspicious Sha (kill) is accompanied by the White Tiger, and they both enter the calculation, it does not immediately lead to disaster. However, if the White Tiger is riding on a prosperous and strong deity, and it further harms the year stem, then the person's life is in danger. The dangerous days are determined by the ghost day. For example, on days of Jia and Yi wood, the danger occurs on days of Xin and Geng metal (the White Tiger and Death Deity both harm the deity on the year stem, both indicating danger, and the dangerous days are determined by the ghost day). If the day stem and day branch themselves become ghosts, the concern is for the day being divined. If not, then another branch is used to calculate the days. Chou is the tomb, Yin and Mao are the coffin, and if the Bath Tub Evil is added to the four seasons, then the period ends (the Bath Tub Evil in spring is in Chen, in summer in Wei, in autumn in Xu, and in winter in Chou).

魁罡又生鍬鋤煞，軫宿喪車不要逢（軫宿，太乙巳也。喪車，正未二辰三丑四戌逆四季。又云，春酉夏子秋卯冬午，四種加人年命凶）。毛頭本命加年上，與虎作臨是大凶。虎與陰神傷病日（虎之陰神與白虎同克起病日，或克今日支干者，必死矣）。

The "Hekui" (Xu) and "Tiangang" (Chen) generate the "Qiuchu Sha," which indicates an omen of digging up earth for burial; both "Chariot Mansion" and "Sangche Sha" should be avoided. "Chariot Mansion" is also known as "Taiyi" (Si); "Sangche Sha" occurs in the sixth month in Wei, the second month in Chen, the third month in Chou, and the fourth month in Xu, following the reverse order of the four seasons. Another version states that it occurs in You in spring, Zi in summer, Mao in autumn, and Wu in winter. If any of these four appear together with one's natal stem, it is extremely凶. The "Maotou Sha" combined with one's natal stem on the current year's stem also brings great凶 when it is adjacent to the "White Tiger." The "White Tiger" and its阴神 together cause harm on the day a illness begins, which is凶. If the "White Tiger" and its阴神 both harm the day's stem and branch, the patient will surely die.

死鬼來追更不容（又云，天上死神臨墓，並行年及日辰上，大凶。死神，子日在卯，順行十二辰。玄武臨浴盆，大凶。為浴盆見於白虎陰神，自克白虎所居神，病者必不死）。

The death deity comes to pursue the soul, and there is no time to delay (another interpretation: the 'death deity' on the heaven plate is present over the grave, and also affects the year pillar and day stem and day branch, which is a major凶). The method of calculating the death deity is that it starts on the day of Zi at the hour of Mao, then proceeds in order through the twelve earthly branches. 'Xuanwu' is present on 'Yu Peng Sha', which is also a major凶. However, if Yu Peng Sha appears on the 'White Tiger's' yin spirit, and it reversely controls the spirit that the White Tiger occupies, the patient will not die.

用金終木傳流血，用木終土疤腫疽。用水終火寒熱瘡，火金尫瘦或瘡痍。土水淋漓並腹急，五行相剋逐情推（此皆用起及傳終）。本命上神依類辨，如逢子亥腎衰羸（水腎木肚土脾金肺，各分主之）。

Determine the nature of the illness by matching the Five Phases of the Initiating Transmission and the Final Transmission: if the Initiating Transmission is Metal and the Final Transmission is Wood, it indicates bleeding; if the Initiating Transmission is Wood and the Final Transmission is Earth, it indicates sores and abscesses; if the Initiating Transmission is Water and the Final Transmission is Fire, it indicates cold-heat sores; if Fire and Metal are paired, it indicates emaciation or sores; if Earth and Water are paired, it indicates continuous discharge and pain in the abdomen. In general, follow the principle of mutual control among the Five Phases and examine each case accordingly (the above refers to the beginning of the Initiating Transmission and the end of the Final Transmission). Also, classify and identify based on the deities in the person's birth chart. For example, if encountering Zi or Hai (Water), it indicates weakness and emaciation of the kidneys (Water corresponds to the kidneys, Wood to the abdomen, Earth to the spleen, and Metal to the lungs, each corresponding to a specific organ).

支有氣憂頻嘔吐，干同虎類從淹遲（干與白虎比也）。元武體虛為水疾，天空下痢更何疑。金神乘白虎，必是肝經受病，可治肺而不可治肝。木神乘白虎，必是脾經受病，可治肝而不可治脾；水乘虎，心經痛病，可治腎不可治心；火神乘虎，肺經受病，治心不可治肺；土神乘虎，腎經受病，治脾不可治腎。已上五法，常為的確有驗。惟虎受克及空亡，不必治之。

The day branch has strength, indicating frequent vomiting. The day stem compared with the White Tiger, which is of the same type, suggests a prolonged and lingering illness (indicating the day stem and White Tiger are in harmony). If the Black Tortoise is weak, it indicates a disease related to water and dampness. If the Tian Kong appears, it indicates diarrhea, which is certain. When the metal spirit is combined with the White Tiger, the disease is in the liver meridian—because metal overcomes wood; treatment should focus on the lung (metal) rather than just the liver. When the wood spirit is combined with the White Tiger, the disease is in the spleen meridian; treatment should focus on the liver rather than the spleen. When the water spirit is combined with the White Tiger, the disease is in the heart meridian; treatment should focus on the kidney rather than the heart. When the fire spirit is combined with the White Tiger, the disease is in the lung meridian; treatment should focus on the heart rather than the lung. When the earth spirit is combined with the White Tiger, the disease is in the kidney meridian; treatment should focus on the spleen rather than the kidney. These five methods have traditionally proven effective. However, when the White Tiger is itself overcome or falls into Kongwang, these methods should not be applied.

占病太乙螣蛇主頭，二神俱是火，炎上，旺則喘嗽，衰則赤目，口舌生瘡，頭痛。又主咽喉之疾。元武登明，俱是水，潤下，旺主腹腎之疾，衰則水逆上，主頭目眼疾，重則心疼也。天空臨戌，俱土罡亦然，旺則肺肝腰疼，衰則骨腿痛。

When divining illness, each spirit general governs specific ailments: "Taiyi" (Si) and "Teng Snake" both belong to fire. Fire is yang and ascends, so when strong it causes coughing and shortness of breath, and when weak it leads to red eyes, mouth and tongue sores, and headaches, as well as throat diseases. "Yuanwu" and "Dengming" (Hai) both belong to water. Water is yin and descends, so when strong it causes abdominal and kidney diseases, and when weak it results in water rising upwards, causing head, eye, and eye diseases, and severe cases may involve pain in the heart and chest area. "Tiankong" is on Wu, belonging to earth, and "Tiangang" (Chen) is also earth: when strong it causes pain in the lungs, liver, and waist, and when weak it causes pain in the bones and limbs.

勾陳在天秤，旺則克水，多主噎塞之疔。白虎臨傳送，旺則血流之災，衰則皮膚瘡腫，筋骨傷折。青龍臨功曹，主肝明，旺則風疾，衰則損胃減食。太沖六合，胸膈疼。太陰從魁，主腸疼肺疾。天后在子，主男腎病。太常在未，酒食蟲疾，嘔逆氣滯。

Gou Chen is in the Tian Ping (Chou and Wei earth positions), when strong it overcomes water, often leading to obstruction diseases. White Tiger at Chuansong (Shen) when strong brings blood loss disasters, but when weak causes skin sores, muscle and bone injuries. Qing Long at Gongcao (Yin) indicates liver and gallbladder diseases, when strong causes wind disorders, but when weak damages the stomach and reduces appetite. Taichong (Mao) with Liu He indicates chest and diaphragm pain. Tai Yin with Congkui (You) indicates intestinal pain and lung diseases. Tian Hou at Zi indicates kidney disease in men. Tai Chang at Wei indicates injuries from alcohol and food, worms, and vomiting and stagnation of qi.

占病專視日干之食神，尤妙。行年乘之，乃名運糧神，忌空也。又觀干之祿何神，不可落空亡及作閉口，或受克，如占久病，必絕食而餓死。外有冬蛇掩目卦亦然。假如辛未日酉加寅，乃祿坐絕鄉，又作閉口。又名無祿卦，問病必凶。

Divination for illness should focus primarily on the Day Stem's "Food God" (食神), which is highly effective; when the year pillar is riding on the Food God, it is called "Grain God" (运粮神), and it is most忌 (to be) falling into Kongwang. Also, one should check where the Day Stem's "Wealth God" (禄神) is located: the Wealth God must not fall into Kongwang, must not form the "Closed Mouth" (闭口) pattern, and must not be overcome; if one divines a long-term illness and these conditions are violated, the patient will certainly starve to death. Additionally, the "Winter Snake Covering the Eyes" (冬蛇掩目) pattern is also similarly ominous. For example, on a Xinwei day with酉 (You) placed on寅 (Yin), the Wealth God is exactly in the绝 (绝乡) position, forming the "Closed Mouth" pattern, which is called the "No Wealth Hexagram" (无禄卦), and the prognosis for illness is certainly unfavorable.

天盤日之祿神，食作空亡，又坐克方，占病必絕食而亡。假如甲辰日寅加酉，夜又乘白虎，又返吟。乙巳日卯加申夜，又返吟；丁亥日午加亥夜；庚申日申加午晝；辛卯日酉加午夜；癸亥日子加未；又子加戌晝；亦謂之食神在禁方。又有祿神作閉口乘白虎者，假如乙未日卯加申，又返吟夜；其反吟卦乃剛干之祿受絕；丙戌戊子，巳為閉口；辛未日酉加戌夜；壬戌日亥為閉口祿。

On the Heaven Plate, if the Day Stem's禄神 and 食神 both fall into Kongwang and are seated in the position that克 them, the prediction for illness is certain death from starvation. For example, on Jiachen day, the寅 is placed on 酉, and the night divination also involves the White Tiger, forming a reverse repetition; on Yisi day, the卯 is placed on 申, and the night divination also forms a reverse repetition; on Dinghai day, the午 is placed on 亥, and the night divination is conducted; on Gengshen day, the申 is placed on 午, and the day divination is conducted; on Xinmao day, the酉 is placed on 午, and the night divination is conducted; on Guihai day, the子 is placed on 未, and also on 戌 during the day — all these are called "食神 in the forbidden direction." There are also cases where the禄神 is in a closed mouth position and also involves the White Tiger: for example, on Yiwei day, the卯 is placed on 申, and the night divination forms a reverse repetition, which is exactly when the禄 of the strong stem is cut off; on Bingxu and Wuzi days, the巳 is the closed mouth position; on Xinwei day, the酉 is placed on 戌 during the night; on Renxu day, the亥 is the closed mouth position for the禄.

外宜觀生氣死氣，尤驗。假如正月生氣在子，死氣在午，乃生氣剋死氣也。如在甲寅旬占之，乃生氣空亡，死氣實，占病可畏。如行年上神是亥水，尚可醫治。緣亥水能克午之死氣也。行年上神反生其死氣者，死如生氣與死氣不相剋者，占病雖無嫌，然難痊。如白虎乘日鬼作空亡，病必未瘥。

In addition, one should also consider 'Life Qi' and 'Death Qi', especially when they are accurate. For example, in the first lunar month, Life Qi is in Zi and Death Qi is in Wu, which indicates Life Qi overcoming Death Qi. If the divination is made during the Jiayin period, Life Qi falls into Kongwang while Death Qi is in a real position, which is ominous for illness. If the spirit on the year pillar is亥 water, it can be treated, because亥 water can overcome the Death Qi in Wu. However, if the spirit on the year pillar instead supports Death Qi, the patient will die. If Life Qi and Death Qi do not overcome each other, although the illness may not be serious, it is difficult to recover. If White Tiger rides on the daily ghost and falls into Kongwang, the illness will not improve quickly.

外有日干之墓乘白虎在六處者，如占病，必是積塊病，宜以破積藥治之。假如六乙日晝將順行，乃未乘白虎，內乙酉日未空亡無畏，或易療，非年深積爾。六辛日晝將順行，丑乘白虎，內辛酉日丑空亡，亦易治。外有六庚六辛日有白虎乘旬丁者，占病必重。以連疼痛之處，且如辛卯日亥加丑作中傳，晝占，乃亥乘白虎作旬丁神，必為頭疼，以致不救。

If the spirit of the Day Stem's burial is riding on the White Tiger and falls on the Day Stem, Day Branch, Three Transmissions, original destiny, and current age, the illness is certain to be a mass formation, and treatment should involve medicines to eliminate accumulation and break up masses. For example, on a day with the stem Yi, the Heavenly Generals are arranged in order during the day, and the White Tiger is on the position of Wei. On Yiyou day, Wei falls on Kongwang, which is not dangerous, or easier to treat, and not a long-standing chronic illness. On a day with the stem Xin, the Heavenly Generals are arranged in order during the day, and the White Tiger is on the position of Chou. On Xinmao day, Chou falls on Kongwang, which is also easier to treat. Furthermore, on days with the stems Geng and Xin, if the White Tiger is riding on the 'Tens' (Xun Ding), the illness is certain to be severe. One should also examine the location of the pain. For example, on Xinmao day, the position of Hai is added to Chou and forms the Middle Transmission, and the White Tiger is on Hai, which also serves as the Tens (Xun Ding) spirit. This indicates a headache, which is so severe that it is incurable.

餘有丁虎乘類而言之。丑為脾疼，或腹疼；卯手疼，或目疼；戌足疼；巳齒疼，或咽喉疼；未胃疼，或積瘕；酉小腹疼；亥臨戌亥子丑寅卯為足，亥臨辰巳午未申為腎；餘逐類言之。如日鬼臨在六處，不乘白虎，但擬其鬼，亦為病症。假如火為鬼，便言肺病。水為鬼，便言心病。金為鬼，便言肝疾。土為鬼，便言腎病。木為鬼，是脾病。如鬼受克及空亡，不必療，亦愈。

The remaining days of the ten-day cycle and the earthly branches ruled by the White Tiger are classified as follows: Chou indicates spleen or abdominal pain, Mao indicates hand or eye pain, Xu indicates foot pain, Si indicates tooth or throat pain, Wei indicates stomach or abdominal masses, You indicates lower abdominal pain; when Hai is present over Xu, Hai, Zi, Chou, Yin, Mao, it indicates foot disease, and when Hai is present over Chen, Si, Wu, Wei, Shen, it indicates kidney disease; other cases are classified similarly. If the day's ghost is located in those six places but not accompanied by the White Tiger, one should still determine the illness based on the Five Phases of that ghost: fire indicates lung disease, water indicates heart disease, metal indicates liver disease, earth indicates kidney disease, and wood indicates spleen disease. If the ghost is weakened or falls into Kongwang, the illness will heal on its own without treatment.

如蒿矢卦，亦宜言有疼痛處。金加火上，主筋骨痛，惟庚日申酉加巳午尤的。速茹卦作日之財，占病必因傷食而得。如命年上神能制其財神，尚有醫療。卯加申，戌加卯，占病必手足不舉，或有傷。占病見太陰、六合、青龍，為殮日。

If the divination result is "Hao Shi" lesson, it should also indicate a place of pain: metal on top of fire indicates pain in the bones and joints, especially on the day of Geng with Shen or You added to Si or Wu. If the divination result is "Su Ru" lesson and it is the day's wealth, then the illness is caused by food injury; if the god in the person's birth year and current year can control this wealth god, there is still a chance of treatment. If Mao is added to Shen or Xu is added to Mao, the illness indicates inability to move hands and feet or external injury. Seeing "Tai Yin", "Liu He", and "Qing Long" in the divination indicates the day of encoffining.

外有六合加申臨卯，謂之尸入棺。緣申本身也，於三月之內，乃是死氣，身即尸也。且上有六合，下有卯木，是棺也。尸入棺，占病必死，尤宜詳其類神言之。或申加卯木乘六合，於九月占之，占病在床而未愈。緣申是生氣，卯為木、床。癸卯日占父母長上病，死尤急。緣父母爻入棺故也。已上皆三占，尤驗。

There is also the case where "Liu He" is placed on Shen and falls on Mao, called "corpse in the coffin": Shen originally represents the human body, and during the third month, Shen is considered dead qi, so the body becomes a corpse; above it is Liu He (Liu He being the coffin lid), and below is Mao wood (wood representing the coffin), hence called "corpse in the coffin." If this is used to divinate illness, it indicates certain death, and one should also examine the related spirits for a precise judgment. Conversely, if Shen is placed on Mao wood with Liu He, and the divination is done in the ninth month, it indicates the person is sick in bed but not yet recovered—because in the ninth month, Shen is considered life qi, and Mao wood here represents the bed. If this is divined on a Guimao day concerning the illness of parents or elders, death is particularly urgent, because the parents' spirits have entered the coffin. All these should be considered together with the three aspects, and they are particularly accurate.

六合名六片板，外有申加巳，名白虎入喪車，發用為的。占病可畏。如庚日或申日為本命，返吟課占病必死，緣人入鬼門。又忌收魂神，乃戊日辰為元武是也。夜順旦逆有之，於十一月占之，緣辰為死氣，尤的。

"Liu He" is also called "Liu Pian Ban," which refers to the six pieces of a coffin. There is also a situation where the branch Shen is added to the branch Si, called "Bai Hu Ru Sang Che," which is considered the most accurate for initiating the divination. When predicting illness, this is particularly ominous. If the divination is cast on a day with the stem Geng or if the person's destiny is associated with Shen, and they receive a reverse lesson, it indicates certain death, as the person has entered the gate of ghosts. It is also forbidden to encounter "Shou Hun Shen," which refers to the pattern where the stem Wu is on the day branch with the trigram Yuan Wu. This appears when divining at night with a forward arrangement or in the morning with a reverse arrangement. If the divination is done in the eleventh month, since the day branch Chen coincides with death qi, the prediction is especially accurate.

亦忌浴盆有水，浴盆殺，春辰順季位，其上忌乘亥子水。如天盤是浴盆，忌乘天后玄武，如占小兒病，死尤忌。緣亥為孩，子為子息。元武天后即亥子。巳午加亥子，寒熱患目，或剋日，主癆病。干支反吟，必主癜

The "Bathing Pot Evil" is most feared when there is water on it. The Bathing Pot Evil begins in the辰 (Chen) of spring and proceeds according to the four seasons. It is most inauspicious if亥 (Hai) or子 (Zi) water is placed upon it. If the Heaven Plate falls on the Bathing Pot Evil, it is feared that it should be occupied by the Heavenly Empress or the Black Tortoise. This pattern is especially dangerous for predicting illness in children, as it indicates death—since亥 represents children and子 represents offspring, and the Heavenly Empress and Black Tortoise correspond exactly to these two deities. If巳 (Si) or午 (Wu) are placed over亥 or子, it indicates alternating chills and fever and eye problems. If these also overcome the day stem, it indicates consumption. If the day stem and day branch form a reverse repetition, it certainly indicates a skin disease.

餘有癸酉、癸丑、癸亥日，並支上未，作太常為用，夜將有之；壬戌、壬寅、知子日，並支上未，亦作太常為用，夜貴有之。以上六日例，因未為太常克干居於宅上，或為發用，如占病必因喜事，及飲宴，或往親戚家帶病而歸；或是大官占之，必因赴宴得病，餘占皆因前事而致不豫。

There are also the three days of Guiyou, Guichou, and Guihai, on which the day branch is Wei and the transmission begins with Tai Chang, appearing at night during the deployment of the army. The three days of Renxu, RENYIN, and Renzi (originally written as 'knowing the son'), on which the day branch is also Wei and the transmission begins with Tai Chang, appear during the night with the nobleman. In the examples of these six days, all cases are due to Tai Chang sitting on Wei, overcoming the day stem and occupying the dwelling position, or serving as the initiating transmission. When predicting illness, it indicates the person became ill due to joyous events, due to drinking and feasting, or after visiting relatives and returning home ill. If a high official is involved, it indicates illness caused by attending a banquet. For others, they also become unwell due to these previous reasons.

內有壬子、癸丑二日，帶旬丁在，必往妻家得病，極驗，惟宜占人年命上有卯木為救。如乘寅木，必有神擬，尤宜命法官治之，倘稍緩，寅木反被未墓，難救矣。外有白虎乘病符克干，尤可畏。或年命上乘血支、血忌者，必是血症，或女命占病，又帶月厭，作血支血發明獎，必病血崩，或墮胎，甚驗。

On the days of Renzi and Guichou, if they are accompanied by the "Tensn" (旬丁), the illness must have been contracted while visiting the wife's family, and this is highly accurate; only if the person's birth year stem has the卯wood (Mao wood) can it be relieved. If it is accompanied by寅wood (Yin wood), there will certainly be interference from malevolent spirits, and it is best to consult a priest for a ritual to remove the evil; if delayed, the寅wood will be taken by the墓 of 未earth (Wei earth), making it difficult to save. Additionally, the White Tiger (Baihu) multiplying with the "Bingfu" (Bingfu) to attack the day stem is especially dangerous. If the person's birth year stem is accompanied by "Xuezhi" (Blood Branch) and "Xueji" (Blood Taboo), it will definitely be a blood condition; if a woman is divining illness and also has "Yeyan" (Month Aversion) along with "Xuezhi" and "Xueji", she will surely suffer from blood discharge or miscarriage, which is highly accurate.

日辰月建同前之，此是天醫對地醫。今日支神同克虎，當知減退必無疑。醫神木土宜丸藥，水即須湯火灸之。金為針砭看其類，勿用魁罡下喚師。

The pairing of the day stem and day branch with the month builder is the same as before, which corresponds to "Tianyi" and "Di yi." When the deity of the day branch and it together overcome the "White Tiger," the illness will certainly subside, without doubt. If the deity of Tianyi belongs to wood or earth, it is suitable to take pills; if it belongs to water, it is necessary to use decoctions; if it belongs to fire, moxibustion is appropriate; if it belongs to metal, acupuncture is suitable, each according to its category. One must not go to the places where "Hekui" and "Tiangang" are located to seek a physician.

制鬼之位是良醫。巳午作虎鬼，不宜灸；申酉作虎鬼，不宜針。假令乙丑日酉加干，乃日之鬼，卻賴支上有午火克其酉金。此午火便是良醫，或是本家親人能醫，或得家堂神位保護。其餘可逐類而言之。

The one who can subdue the ghost of illness is the good physician. When the ghost of White Tiger appears in the hour of Si or Wu, moxibustion should not be used. When the ghost of White Tiger appears in the hour of Shen or You, acupuncture should not be used. For example, on the day of Yichou, if You is placed above the day stem, You metal is exactly the ghost of Yi wood. Fortunately, there is Wu fire on the day branch which can overcome You metal; this Wu fire is the good physician. It could also be that a family member is able to treat it, or that the family shrine god is secretly protecting. The rest can be inferred in the same way.

又假令甲戌日干上酉，雖日鬼，標是空亡，不足畏。兼支上巳火坐於墓上，亦不能為救，似此一例求醫，其醫言病甚明，其如庸醫，不能治療。其餘救神，不在支上，而臨三傳及年命，亦可為救。且如制鬼之神加亥子，宜服湯藥；加寅卯，並四土，上宜服丸藥；加巳午上，宜灸；加申酉上宜針砭。

For example, on a Jiaxu day, the day stem is You, which is considered a ghostly element, but it falls on Kongwang, so it is not something to be feared. Moreover, the day branch has Si fire sitting on its tomb, which cannot provide any protective power. In such a case, if someone seeks medical treatment, the doctor may explain the illness clearly, but he is just an ordinary doctor who cannot cure it. Other saving deities, even if they are not on the day branch but appear in the three transmissions or on the person's own birth year and destiny, can still provide help. For instance, if the deity that controls the ghostly element is located on Hai or Zi, it is suitable to take decoctions; if it is on Yin, Mao, or the four earth branches (Chen, Si, Chou, Wei), it is suitable to take pills; if it is on Si or Wu, moxibustion is appropriate; if it is on Shen or You, acupuncture is suitable.

醫神所生為瘥期，所克為凶期，乃天地醫也。天醫作虎鬼，不宜醫。攻治庸良審二醫，男以辰加行年，於天上功曹下尋醫；女以日加行年，於天上傳送下尋醫。須於所值之處視其神將，吉者方可用之。

The day when the heavenly physician is born is the day of recovery, and the day when the heavenly physician is overcome is the day of danger. This is how the heavenly physician and earthly physician are used. If the heavenly physician turns into the ghost of the white tiger, it is not suitable to seek medical treatment. One should examine the skill of the doctor: for a man, add his day branch to his age and look for a doctor under the heaven plate "Gongcao" (寅); for a woman, add her day stem to her age and look for a doctor under the heaven plate "Chuansong" (申). One should check the spirits at that position; only if they are auspicious can the doctor be invited.

天醫日，正月卯二亥三丑四未五巳，經此五神挨月臨之。訣曰：天醫正卯二豬臨，三月隨牛四未尋，五巳六卯七成亥，八牛九羊十巳真，十一卯再來尋卯，十二亥上作醫人。

The method for determining the day of "Tianyi" is as follows: in the first month, it is in Mao; in the second month, in Hai; in the third month, in Chou; in the fourth month, in Wei; in the fifth month, in Si. These five earthly branches rotate through the months. The mnemonic says: Tianyi is in Mao in the first month, in Hai in the second month (Pig), in Chou in the third month (Ox), in Wei in the fourth month, in Si in the fifth month. In the sixth month, it returns to Mao, in the seventh month to Hai, in the eighth month to Chou, in the ninth month to Wei (Goat), in the tenth month to Si, in the eleventh month back to Mao, and in the twelfth month, seek the person for healing in Hai.

傳中有虎傷本日，看是何神作禍殃。木主絞刑修造祟，金為傷鬼佛神堂。火併五道城隍灶，水則河神測北方。土犯宅神須祭祀，螣蛇朱雀道中亡。虎為兵役勾陳吏，天后女姑為怪詳。貴人神廟並先祖，親化只緣因太常。

In the Three Transmissions, if "White Tiger" is found to injure and overcome the current day, one should look into which spirit is causing trouble. Wood represents the ghost of someone who committed suicide by hanging and the spirits offended during construction and foundation breaking; Metal represents ghosts of those killed by weapons and the spirits of temples and monasteries; Fire represents the Five Path Gods, city gods, and kitchen gods; Water represents the river god, who resides in the north; Earth represents an offense to the household spirit, which requires worship. Seeing "Teng Snake" and "Vermilion Bird" indicates ghosts of those who died on the road; seeing "White Tiger" indicates ghosts of soldiers who died in battle; seeing "Gou Chen" indicates ghosts of officials; seeing "Heavenly Empress" indicates a female elder relative causing trouble; seeing "Nobleman" indicates the spirit of a temple and ancestors; if it is the apparition of a deceased close relative, it is due to "Tai Chang."

傳中逢見鬼長生（己巳用木，傳是金是），婆神五道祟分明。沐浴河官水神禍，凶帶宜修功德神。臨官論訟因留願，帝旺家先土地並。衰為木下山林鬼，病即須酬小墓靈。死墓先亡公伯禍，絕為流浪客傷冤。胎因產死養神廟，此法推詳課復精。

In the three transmissions, if a ghostly element falls on the 'growth' (长生), it indicates interference by the goddess Po and the five-way gods, which is clear and certain. If the ghostly element falls on 'bathing' (沐浴), it signifies a calamity from the river official water god; one should perform good deeds to appease it. If it falls on 'officialdom' (临官), there will be legal disputes and verbal conflicts, due to unfulfilled vows. If it falls on 'prosperity' (帝旺), it is the ancestral spirits and the local land god causing trouble. If it falls on 'decline' (衰), it is the ghost of a tree or forest. If it falls on 'illness' (病), one must offer sacrifices to the spirits in small graves. If it falls on 'death' (死) or 'burial' (墓), it is the spirits of deceased uncles, cousins, or grandparents causing trouble. If it falls on 'extinction' (绝), it is the spirit of a homeless person who died in sorrow. If it falls on 'womb' (胎), it is due to a stillbirth. If it falls on 'nurturing' (养), then one should consult the temple. By using this method to analyze, the divination becomes more precise.

醫療如何是瘥期，行年之上有何神。天乙所居乘旺相，傷干鬼虎不成迍。假令白虎傷其日，天乙宜臨日與辰。虎落空亡或有德，與日相生不損人。干日作期為退限，還如戊己瘥庚辛。

After treatment, when will the illness be cured? It depends on what deity is in the year pillar. If the "Heavenly Nobleman" is in a prosperous and strong position, even if there are ghosts that harm the day stem and the White Tiger, they will not cause disaster. For example, if the White Tiger harms the day stem, the Heavenly Nobleman must be present in the day stem and day branch to rescue. If the White Tiger falls into Kongwang or is accompanied by a virtuous deity and is mutually generated with the day stem, it will not harm the person. To determine the time of recovery, use the day stem: for example, if the illness occurs on a Wu or Ji day, it will recover on a Geng or Xin day.

占盜先尋玄武臨，所臨之地賊潛身。剋日之鬼乘玄武，此賊強梁盜劫真。如臨旺相強人眾，若遇休囚少許人，陽星照武宜擒盜，勾陳當道賊寒心。更得福神臨發用，賊縱飛騰難駕云，倘乘生合防窩頓，若值刑沖必露形。

To predict the location of thieves, first find where "Xuan Wu" is located. The place where Xuan Wu is situated is where the thieves hide. If the ghost that overcomes the day stem is riding on Xuan Wu, then these thieves are truly dangerous robbers. If Xuan Wu is in a prosperous and strong position, it indicates there are many thieves; if it is in a weak and confined position, then there are fewer people involved. If the sun (month general) shines upon Xuan Wu, it is favorable for capturing the thieves. If "Gou Chen" is blocking the way, the thieves will be afraid. If the blessing god is present in the initiating transmission, even if the thieves are agile, they cannot fly away on clouds. If Xuan Wu is riding on a god that mutually generates or harmonizes with it, be cautious of someone hiding or disposing of stolen goods. If there is punishment and clash, the thieves will surely reveal themselves.

或作空亡逢救解，知是偷兒未必真。吉曜並臨多庇護，陰神沖剋定遭擒。天馬加臨賊逃遁，武乘死氣喪殘生。要知何日能擒獲，須待狼星（即盜星）疾入墓辰（乃玄武墓絕之日也）。

The Black Tortoise falling into Kongwang and encountering a rescue indicates that the thief may not be a real thief. If auspicious stars are present, there are many thieves who are protected by others; if a Yin Spirit clashes with it, the thief will certainly be caught. The Heavenly Horse appearing indicates that the thief has already fled far away; the Black Tortoise riding on Death Qi means the thief will die. To know which day the thief can be caught, one must wait for the Wolf Star (which is the盗星) to quickly enter its墓, which is the day when the Black Tortoise reaches its墓绝.

更占所盜財和物，須看財神不落空。若坐三傳或發用，定教原物返囊中。物取類神無克害，旺相生扶捕獻功。金銀財寶憑傳送，衣資綢緞太常同。經書文具推朱雀，玩器舟車視太沖。要知贓物追還數，賊人夥伴分後先（贓物占盜秋仍分先後）。

When divining about stolen property, one must check whether the wealth god is not in the empty position. If the wealth god is located within the three transmissions or is the initiating transmission, the original items will certainly be recovered. To determine the type of stolen item, one should refer to its corresponding spiritual entity. As long as this entity is not harmed and is prosperous and strong, with support and generation, the thief can be captured and the stolen goods recovered. For gold and silver, refer to 'Chuansong' (Shen); for clothes and silk, refer to 'Tai Chang'; for books and writing tools, refer to 'Zhu Que'; for ornaments and vehicles, refer to 'Taichong' (Mao). To know how much stolen property can be recovered and how many thieves there are, one should analyze the order of arrival (the stolen goods and the thieves are still determined by their order of appearance).

地盤但有元武立，上下相乘總若干（子午九，丑未八之類。上下相乘，即知裡數）。復視亡神天目星，賊立其下莫教驚。亡神旬內居其乙，還如甲戌在登明（甲子旬在乙丑下，甲戌旬在乙亥下，餘仿此）。

On the Earth Plate, wherever the Black Tortoise is positioned, multiply the numbers corresponding to the upper and lower deities. The pairs are: Zi and Wu correspond to nine, Chou and Wei correspond to eight, and so on. The product of this multiplication gives the distance in units. Then observe the positions of Wangshen and Tianmuxing; the thief is located beneath them, without any need for suspicion. If Wangshen is in the position of Yi within the current ten-day period, for example, in the Jiaxu period it is located beneath Dengming (Hai). In the Jiazi period, it is beneath Yichou; in the Jiaxu period, beneath Yihai, and so on.

天目春氐夏居柳，秋奎冬女下藏形（天目所為盜賊之處）。干若來傷支上將，莫問偷人何處停。支上陰神傷日下（第四課剋日上之神），尋完追搜保實成。太陰龍合來加日（此三傳加日辰，難捉），捕捉應言登遠程。

The star Tian Mu is in the mansion of Di Xiu in spring, in the mansion of Liu Xiu in summer, in the mansion of Kui Xiu in autumn, and in the mansion of Nu Xiu in winter. The thief is hidden beneath it (the location indicated by Tian Mu is where the thief is). If the day stem harms or overcomes the heavenly general on the day branch, there is no need to inquire further about where the thief is. If the yin spirit on the day branch harms or overcomes the day stem (meaning the fourth lesson overcomes the spirit on the day stem), pursuing the search will surely lead to the truth. If the stars Tai Yin, Qing Long, and Liu He are added upon the day stem (meaning these three generals are placed on the day stem and day branch), the thief will be difficult to capture, and pursuing him may require a long journey.

三九元武見螣蛇，即是囚徒喪禍家。十二支神皆有例，以例推之無有差（見朱雀在吏家，見六合在貴人婦女親戚家，見勾陳在將家，見元武吏家，見太常長者家及鄰家，見青龍在長者或寺觀，見天后主婦女貴人家，見貴人太常在出入宮禁、權將家，見白虎在喪家、寡婦家，見天空在奴婢人家）。旺相相生永不得，休囚欲走被人拿。

In March and September, if the Teng Snake appears on the Black Tortoise, the thief is hiding in the home of a prisoner or someone experiencing misfortune. Each of the twelve earthly branches has its own established pattern, and following these patterns will not lead to error (for example, the Vermilion Bird appears in the home of officials, the Liu He in the home of the nobleman, women, or relatives, the Gou Chen in the home of a military officer, the Black Tortoise in the home of a clerk, the Tai Chang in the home of an elder or neighbor, the Azure Dragon in the home of an elder or in temples and shrines, the Heavenly Empress in the home of women or nobles, and the Nobleman and Tai Chang in the home of powerful officials who have access to the palace. The White Tiger appears in the home of a mourning family or a widow, and the Tian Kong appears in the home of servants). If the Black Tortoise is prosperous and strong and is in mutual generation with the day, stolen property will never be recovered. However, if the Black Tortoise is weak and confined, the thief will attempt to flee but will be caught instead.

此人在處好非求，而我亡財疑爾偷。且將太乙加季上，其次便看生月頭。虛星立子為真盜，參宿加臨莫陷尤。用神到此亦云是，無此何須結怨仇？欲知失物何人取，陽是男人陰是女。克之與少看日辰，旺相休囚相類舉（元武有氣，少；無氣，老）。其物貴賤若何知，此則專心尋武時。吉神並者豪家子，凶神臨者是貧兒。

This person has always liked to stir up trouble. Now that I have lost property, I suspect it is you who took it. The method of divination involves placing Taiyi (Si) on the four seasonal branches. Then, we look at the branch of the month in which the person was born. If the mansion of Emptiness is positioned at the Zi position, then it is the true thief. If the mansion of Three Stars is added, then do not wrongly accuse the innocent. The initiating transmission also falls here, so it can be said to be this person. Without these signs, why should we create enmity with others? To know who took the lost property: if it is yang, it is a man; if it is yin, it is a woman. As for age, look at the relationship between the day stem and day branch, and classify according to prosperity, strength, weakness, and confinement. If the Black Tortoise has energy, it indicates youth; if it has no energy, it indicates old age. To know the social status of this person, focus on where the Black Tortoise is positioned. If it is with auspicious deities, it is a member of a noble family; if it is with malevolent deities, it is a poor person.

一家之內十人居，一人失物九人籲。未知失者豈無準，欲占先以將加時。若有人年元武下，此人行盜定無疑。太陽照武宜擒賊。玄武坐於太陽月將之上，占賊必敗。緣賊人喜夜，可以隱形，豈宜被太陽之光照耀？以致賊形現露。惟畏占時在夜，賊反隱也。尤宜逐季推尋日出日入之時，尤誰。

In a family of ten people, if one person loses something, the other nine are all suspected. How can we determine who the real thief is without a standard? The method of divination begins by using the Month General (月将) combined with the hour to set up the chart. The person whose year pillar falls under the Black Tortoise (元武) is the thief. It is said that "the sun illuminates the Black Tortoise, which is favorable for capturing the thief." If the Black Tortoise is seated above the Sun and the Month General, the thief will certainly be exposed. Because thieves prefer darkness to hide and remain unseen, how can they withstand the illumination of the sun? Once exposed, their actions become evident. However, if the time of divination is during the night, the thief may remain hidden. One should also calculate the times of sunrise and sunset according to the seasons for greater accuracy.

假如壬申日寅將申時，乃返吟卦，且支上乘寅木，乃是日之盜氣。上乘元武，必是家中人作盜，後必敗露，因月將照破元武也。又假令辛亥日亥將戌時，干上亥是日之賊神，又乘玄武，初傳又是日之墓神，中末寅卯為日財，又是勾蛇，雖是太陽照武，戌時太陽己歸地下，其賊難獲，此例極多，餘仿此。

For example, on a Renshen day with a寅 (Tiger) general at the申 (Monkey) hour, it is a reverse transmission. The day branch has a寅 wood, which is the day's stolen energy. On top of that, it is occupied by Gou Chen, which certainly indicates that a family member is stealing. Eventually, the theft will be exposed, because the month general (sun) breaks through Gou Chen. Another example is on a Xinhai day with a亥 (Dog) general at the戌 (Dog) hour. The day stem's亥 is the day's thief god, and it is occupied by Black Tortoise. The first transmission is also the day's Tomb Spirit (grave god). The middle and final transmissions are寅 and卯, which are the day's wealth divination elements, and they are occupied by Gou Chen and Teng Snake. Although it is also a case of sun breaking through Black Tortoise, the sun has already set below the ground at戌 hour, so the thief is difficult to catch. There are many such examples, and others can be inferred in the same way.

又有元武雖不臨太陽之上，如加於卯辰巳午未申天盤上者，尚可捕捉；或元武臨天馬六丁，更臨酉戌亥子丑寅之上，其賊終不敗露。或陽年日辰上有日鬼在，尤賊人之類。如鬼之本家上乘太陽者，占盜立獲。

There is also the case where the Black Tortoise does not appear on the position of the Sun, but if it is placed on the Heaven Plate positions of卯, 辰, 巳, 午, 未, or 申, it can still catch the thief. If the Black Tortoise is on the Heavenly Horse or the旬丁, and is placed on the positions of酉, 戌, 亥, 子, 丑, or 寅, the thief will not be discovered. If it is a yang year and there is a day ghost on the day stem and day branch, that is also considered a thief. If the ghost's original position is occupied by the Sun and the Month General, the thief can be caught immediately.

如占失財，其財坐長生之上者，財終不致失。或所失物類，其物坐長生之上，亦不失。又如戊寅日辰將申時，上乘元武，乃名太陽照武。又乙未日酉將申時在初傳，乙巳在末傳，六己日並酉將申時；又六己日卯將申時，六癸日寅將申時，六乙日酉將申時，乃臨年者也。

If you divinate about losing property, and the wealth hexagram is sitting on the position of growth, then the wealth will not be lost; or if the hexagram representing the type of the lost item is sitting on the position of growth, it will also not be lost. For example, on a day with the stem Wuyin and the hour of Shen, if the upper hexagram is the Black Tortoise, this is called "the sun illuminating the Black Tortoise." On a day with the stem Yiwei and the hour of Shen, the Black Tortoise is in the first transmission; on a day with the stem Yisi and the hour of Shen, the Black Tortoise is in the final transmission. On the sixth day with the stem Ji, when the hour is Shen and the hour stem is You, the Black Tortoise is also in the row of the year. Additionally, on the sixth day with the stem Ji and the hour is Shen with the hour stem is Mao, on the sixth day with the stem Gui and the hour is Shen with the hour stem is Yin, and on the sixth day with the stem Yi and the hour is Shen with the hour stem is You, these are all examples where the Black Tortoise is in the row of the year.

外有天網四張卦，占賊必獲，用起並時，用剋日干是也。臨破網卦，占賊難獲，有神克其初用者是也。外有用神作賊者例，因元武所臨之神，有神作六合者是也。假令元武加子臨丑，子與丑合，為兩人也。

There is also the 'Four Nets of Heaven' divination lesson, which indicates that a thief will certainly be captured: this is when the initiating transmission and the time of divination are combined, and the initiating transmission also overcomes the day stem. If the 'Broken Net' lesson appears, the thief will be difficult to capture: this is when a deity restrains the initiating transmission. There are also examples of using the initiating transmission deity to determine the thief: look at the deity associated with the Black Tortoise. If another deity forms a Liu He with it, they are accomplices. For example, if the Black Tortoise is on the Chou position and the deity is Zi, since Zi and Chou form a Liu He, it indicates two people.

外有捉賊不如趕賊者例。假如甲日占，以申為賊，不可便以丙火去克，雖去其鬼賊，亦竊其甲干，猶有所費。不如以壬水竊其申金，反生其甲干之木矣。又游都之下，捉賊必獲。甲己日用丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日加申。元武加丁主失脫。

There is another example, "catching the thief is not as good as driving away the thief." For instance, if the day is Jia wood, and the thief is Shen metal, one should not use Bing fire to overcome it: although this removes the ghost thief, the Bing fire will drain the Jia wood, causing self loss; it is better to use Ren water to release the Shen metal, which in turn can generate and support the Jia wood. Also, when catching a thief under "You Du," the thief will be captured: on Jia and Ji days, use Chou; on Yi and Geng days, use Zi; on Bing and Xin days, use Yin; on Ding and Ren days, use Si; on Wu and Gui days, use Shen. If Yuan Wu is placed on top of "Xun Ding," it indicates loss, theft, and financial loss.

思望行人久不歸，須憑類神以推之。類神，如占奴視天空、河魁；占婢視太陰、從魁；占僧視傳送、太沖；占道視功曹、青龍；占婦女視二后；占六親視我生、生我、克我、我克之類。

Those who long for travelers who have not returned should rely on the "class of deities" to calculate. The so-called class of deities: to divinate about servants, look at "Tian Kong" and "Hekui" (Xu); to divinate about female servants, look at "Tai Yin" and "Congkui" (You); to divinate about monks, look at "Chuansong" (Shen) and "Taichong" (Mao); to divinate about Taoists, look at "Gongcao" (Yin) and "Qinglong"; to divinate about women, look at the two empresses "Tianhou" and "Shenhou"; to divinate about the Six Relations, look at the relationships of what I generate, what generates me, what controls me, and what I control.

日月二門為發限，陰陽二至算來期。類神臨二至上立到（子午為二至也）。東並南起酉為速，西將北轉卯非遲。假令行者身居戌，天魁臨亥綻裝衣。何名斗道應相念，轉在東方寅卯維。午上功曹申相見，大吉當午巳合歸。

Using the day gate and month gate as the starting point, calculate the return time based on the arrival of Yin and Yang. When the class spirit arrives at the position of the two extremes, the person will immediately arrive (Zi and Wu are the two extremes). If the traveler is in the east or south, starting from the You position is quick; if in the west or north, arriving at the Mao position is not too late. For example, if the traveler's own branch is Xu, and the Heaven Plate Hekui (Xu) is on Hai, he will be preparing to leave. What is "the path of the Dipper corresponds"? It means arriving at the east's Yin and Mao positions. If "Gongcao" (Yin) appears on Wu and Shen meet, or "Daji" (Chou) is on Wu and Si, it indicates that he should return.

假令占奴僕視天魁，若魁加亥，其人必動，有歸意。如加寅卯，其人已在路臨限，午上為至期。戌若加寅午上，是功曹，其人甲乙寅卯日到。戌若加卯午上，是大吉，其人戊己日歸。戌若加午，其人當今日回，乃日臨限至。

For example, when divining about a servant, we look at Hekui (Xu). If Hekui is placed on Hai, this person has already risen and is intending to return; if Hekui is placed on Yin or Mao, the person is on the way and nearing the deadline, and reaching Wu indicates the time of return. If Xu is placed on Yin and Wu is Gongcao (Yin), the person will return on Jia or Yi day or on Yin or Mao day; if Xu is placed on Mao and Wu is Daji (Chou), the person will return on Wu or Ji day; if Xu is directly placed on Wu, the person will return on the same day, as the day branch coincides with the deadline position.

又取用神三合至，子午干上相配之。應來必至日前立，前四上神看是誰。若所占類神並不臨限至，難定歸期。卻取用神三合，子午二至上，看有無決之。假令占文書，看朱雀乘寅加戌卦，乃寅午戌之臨午上，用神朱雀，寅與戌合，為三合臨至，當戊己日到也。若類神不臨限至，又不臨三合，歸期亦難定。卻看支前四位。假令正月甲子日占得卯時課，登明臨卯，乃支前四課神，其人在路。功曹加午在至，當甲乙寅卯日歸也，餘仿此。

The method of determining the arrival time can also involve the Triple Harmony of the Initiating Transmission God. It is necessary to match the Zi and Wu (the two solstices) with the Day Stem. If the return is to be accurate, the position must first be established at the position before the day. Then, look at the fourth position forward from the Day Branch to determine what god is there. If the relevant god is not present at the limit position, the return date is difficult to determine. In such cases, use the Triple Harmony of the Initiating Transmission God to see if it has a place on the Zi or Wu solstices to decide. For example, if divining about documents, looking at the lesson where the Vermilion Bird is on寅 and added to戌: the combination of寅, 午, 戌 forms a Triple Harmony, with the Triple Harmony present on午. The Initiating Transmission God is the Vermilion Bird, and since寅 and戌 are in Triple Harmony, it indicates the arrival on戊 or己 days. If the relevant god is neither at the limit position nor in Triple Harmony, the return date is still difficult to determine, so look at the fourth position forward from the Day Branch. For example, if on the first day of the first month, the lesson is at卯 time, and Dengming (Hai) is on卯, which is the fourth position forward from the Day Branch, the person is already on the way. Another example is when Gongcao (寅) is on午, which is the position of the two solstices, indicating the return on甲 or乙 days or寅 or卯 days. The rest can be inferred in the same way.

或不知方千里外，即視行年限度推。占人遠在千里，即看其人行年臨處。若臨卯酉限度，其人在路。若臨子午二至之上，其人即到門也。

If the person's location is unknown and they are far away, one should look at the limit of their age year. When divining about someone far away, observe the limit where their age year falls: if it falls on the limits of卯 or酉, the person is still on the way; if it falls on the limits of子 or午, the person is about to arrive at the door.

又辨其人詳物色，神將為名皆可知。太常衣服糧兼父，六合媒人孫與兒。青龍朋友銀夫婿，天后神后是妻姬（天后妻，神后姬）。太乙太陰兄弟位，勾陳兵吏申毛皮。天空酉戌雞奴婢，白虎病人喪柩悲。元武陰私奸盜者，朱禽官吏辨徵追。

One can also determine the color of the object a person is carrying and the kind of people they meet by the names of the Heavenly Generals: "Tai Chang" governs clothing and food, and also the father's side; "Liu He" governs matchmakers and children; "Qing Long" governs friends, money, and the husband; "Tian Hou" and "Shen Hou" govern wives and concubines (Tian Hou is the wife, Shen Hou is the concubine); "Tai Yi" and "Tai Yin" govern brothers; "Gou Chen" governs soldiers and officials, and also the color of fur; "Tian Kong" and the branches You and Xu govern chickens and servants; "Bai Hu" governs the sick and mourning; "Yuan Wu" governs secret and criminal people; and "Zhu Que" governs officials and military campaigns and pursuits.

功曹狸豹兼羽士，傳送刀兵僧與醫。太沖驢兔船車木，勝光獐鹿馬兼麋。小吉雁鷹羊酒等，登明書易豕熊羆。此類悉皆求限至，課中逢類到無疑。

"The Gongcao (Yin) governs cats, leopards, and Taoist priests; the Chuansong (Shen) governs weapons, monks, and doctors; the Taichong (Mao) governs donkeys, rabbits, ships, vehicles, and wooden objects; the Shengguang (Wu) governs deer, sika deer, horses, and wild boars; the Xiaoji (Wei) governs geese, hawks, sheep, and food and drink; the Dengming (Hai) governs books, divination, and pigs, black bears, and brown bears. These class deities must be checked to see if they have reached their limit positions. When these class deities appear in the lesson, it indicates that the person has arrived."

前述雖推限與期，存亡遠近未曾知。有人一去無消息，乃課行年定吉凶。年前寅申意不返，巳亥本鄉心還念。處季已為他方鬼，逢孟身安即便回。乘仲定然多阻滯，或纏疾病尚棲遲。天乙太常臨生旺，必逢高貴挈同隨。龍旺加臨多財帛，天后陰人酒色圍

Although the limits and the time of return have been established, one still does not know whether a person is alive or dead, and how far away they are. If someone goes off and there is no news, their fate is determined by the year they were born. If their birth year is寅 or 申, they will not return by chance; if it is巳 or 亥, they still think of their hometown. If their birth year falls in the seasons of辰, 戌, 丑, or 未, they have already become ghosts in a foreign land; if it falls in the seasons of寅, 申, 巳, or 亥, their body is safe and they will return soon; if it falls in the seasons of子, 午, 卯, or 酉, there will certainly be obstacles, or they may be afflicted by illness and remain abroad. If the "Heavenly Empress" and "Tai Chang" are present in the positions of Growth and Prosperity, they will certainly meet a noble person who will support and accompany them. If the "Azure Dragon" is strong and prosperous, they will gain wealth; if the "Heavenly Empress" appears, they will be surrounded by women, wine, and feasts.

勾雀乘之必構訟，蛇虎臨年惹禍危。總觀神將知凶吉，生辰合日是歸期。三千理外卜將軍，千里須教看歲支。五百里應求月建，百里干臨五十時。其下悉來為到限，日月還須意決疑。

When "Gou Chen" and "Zhu Que" occupy the position, there will certainly be legal disputes; if "Teng Snake" and "Bai Hu" arrive at the year position, trouble and danger will follow. The overall outcome of good or bad can be determined by observing the deities and generals. The day when the person's birth stem aligns with the day stem is the time of return. For those far away over three thousand li, one should consult the "General"煞; for those within a thousand li, one should look at the branch of the Tai Su; for those within five hundred li, one should refer to the Month Builder; for those within a hundred li, one should check the day stem; and for those within fifty li, one should look at the branch of the time. When all the branches under these positions are complete, that is the limit of arrival. However, the exact month and day still need to be decided by oneself.

孟以勝光仲以未，季加傳送加太歲，常來罡下訪將軍，動土備營多不利。凡占行人，將軍法別云，日如度限乃方用，若不度限不用此。三千里將軍下者是，此煞加臨到處為到期。

The method of determining the General's evil influence: in the first year, use 'Shengguang' (Wu); in the middle year, use Wei; in the last year, use 'Chuansong' (Shen). Add these to the year's stem. Usually, search for the General's position below 'Tiangang' (Chen). If you break ground or set up camp in this direction, it is generally unfavorable. When predicting the whereabouts of a traveler, the General's method has a different approach: if the day branch has already passed its limit, it can be used; if not, this method should not be applied. For those far away over three thousand li, use the position of the General's evil influence. Wherever this evil influence falls, that is where the arrival is expected.

將軍三年一移辰，如寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在柘。如未年在卯，加臨子者，即正到也。千里而看歲支加未，看臨甚處。五百看月建臨甚處。一百里而看干臨甚處，五十里看支神甚處，即為到期也。

General's Harm lasts three years and moves one sign each year: in the years of寅, 卯, and 辰, it is in 子; in the years of巳, 午, and 未, it is in 卯; in the years of申, 酉, and 戌, it is in 午; in the years of亥, 子, and 丑, it is in 酉 (the original text says 柘). For example, in the year of 未, the General is in 卯. If 卯 is placed on 子, then it is the time to arrive home. Within a thousand li, look at where the Earthly Branch of the Sovereign Year falls after adding 未; within five hundred li, look at where the Month Builder is; within a hundred li, look at where the Day Stem is; within fifty li, look at where the God of the Day Branch is — the place where it is located is the time to arrive.

更課游神春在丑，秋亥冬辰夏子位。加孟未來加仲發，季上相逢不久歸。復有親情不相見，欲得他來意甚思。乃為戲神看立處，冬夏與午同取之。

Now looking at "Youshen" (Wandering Spirit): In spring it is in Chou, in summer in Zi, in autumn in Hai, and in winter in Chen. When Youshen is added to the four young months, the person has not yet set out; when added to the four middle months, they have already started; and when added to the four old months, they will return soon. If there are close friends who have not been seen for a long time and one wishes to invite them, then one should look at where "Xishen" (Drama Spirit) is located; in winter and summer, it is both in Wu position.

春當在巳秋居酉，臨處依前辨速遲。更看游神臨用發論，須看天罡加日辰為到，加孟未，加仲發，加季至。如不見天罡，即看游神發用，主歸也。途處差慢，不見游神，可以度限。

The god of entertainment is in Si in spring and in You in autumn. Wherever it appears, one still determines the speed according to the previous method. One must also check whether the wandering god is at the initiating transmission. One must look at the Tiangang (Chen) added to the day stem and day branch to determine arrival. If the Tiangang is added to the four young months, it has not yet arrived; if added to the four middle months, it has already started; if added to the four old months, it is about to arrive. If the lesson does not contain the Tiangang, then check whether the wandering god is at the initiating transmission; if it is, it also indicates return. If there is a delay on the way and the wandering god is not present, one can use the limit method to calculate.

漁獵太沖為害神，若來加午虎狼嗔。臨丑中刀還走失，伏昴空回不利人

Divination for hunting and fishing uses "Taichong" (Mao) as the harmful deity. If it falls on Wu, it indicates tigers and wolves raging and injuring people; if it falls on Chou, the game may be wounded by arrows but still escape. If it encounters "Hidden Chant" or "Amber Star" lesson patterns, then the hunter will return empty-handed, which is unfavorable for people.

支為魚鳥干為網，支傷斗季獲毛鱗。占時受克為多得，營室宜加日與辰。

The day branch represents fish and birds as prey, while the day stem represents a net: if the day branch is harmed, and the "Dǒu Gāng" (Chen) is also present along with the four seasons, then animals with fur, scales, and fish can be captured. If the time of divination is harmed, the harvest will certainly be abundant. It is even better if the "Yíng Shì" constellation is added to both the day stem and the day branch.

有怪驚人須決憂，三傳神將辨其由（看朱及元武等神）。又看怪是何神物，三空禽物依次求。元作天空水禽物，酉乘六合釜鳴鳩。魁併合時神驚犬，罡附螣蛇井沸流。太乙武兼蛇入廁。傳送光明大吉牛。

If there is an unusual and frightening occurrence at home, one must discern the cause of the trouble by examining the divine generals associated with the three transmissions. Pay special attention to the deities such as 「Vermilion Bird」 and 「Black Tortoise」. Then determine what kind of strange phenomenon it is: if the three transmissions fall into an empty position and 「Tian Kong」 appears, it indicates a water bird; if 「Liu He」 is on酉, it suggests the sound of a cooking pot or a magpie causing disturbance; if 「Hekui」 (戌) and 「Liu He」 appear together, it indicates dogs barking suddenly; if 「Tiangang」 (辰) is attached to 「Teng Snake」, it suggests boiling water from a well; if 「Taiyi」 (巳) is combined with 「Black Tortoise」 and 「Teng Snake」, it indicates a snake entering the toilet; if 「Chuansong」 (申) shows a bright appearance and 「Daji」 (丑) is present, it suggests an ox causing disturbance.

博戲三傳吉將宜（欲知勝負，但看吉將），兩人俱課就年推（兩人合視，行年上吉將克彼人者吉，年上得凶將克此則彼勝）。年上吉神雖立勝，遭彼凶神克也輸。三人以上皆詳此（只看行年上立）。同年主客以乘除（如二人同年，即看主客）。

Gambling games, in the Three Transmissions, a favorable general (吉将) is good (to know the outcome, only look at which side the favorable general is on). When two people gamble, each should cast their own natal year chart (行年课) and analyze it (combining both: if one's favorable general overcomes the other, it is favorable; if one's natal year has a凶将 and is overcome by the other, then the other wins). Even if the natal year has a favorable deity that could win, if it is overcome by the other's凶神, it still results in a loss. For three or more people, this method is used to analyze each person's natal year deity. If two people have the same birth year, the host and guest are distinguished to adjust the calculation (for example, if two people have the same age, see who is the host and who is the guest).

先起為客應為主，客是干兮主是支。支干上下言凶吉，克處之時使可為。對敵從何推勝負，支干年上定贏輸。相剋擇其強者勝，龍常旺相併難爭。

The party that initiates the action is the guest, and the party that responds is the host. The guest uses the day stem, and the host uses the day branch. To determine fortune or misfortune, we look at the heavenly stems and earthly branches associated with the day stem and day branch. The one who can overcome the other has the advantage. To determine the outcome between the two sides, we look at the day stem, day branch, and the year stem. When they are in mutual control, the side with the stronger Five Phases wins. If the other side has the Azure Dragon or Tai Chang and they are prosperous and strong, then it is difficult to compete.

有人暫出何時返，從出門時加日支。後星之下辰應到（後星，天罡也）。或見貴人臨貴歸（天罡與貴人加日，並立到）。天罡加季門前待，占值伏吟相見遲

If someone leaves temporarily, when will they return? Start the calculation by adding the time they left to the day branch. The earthly branch under the "Later Star" indicates the time they will return (the Later Star is "Tiangang" or Chen). Alternatively, if the Nobleman is present, they will return together with the Nobleman (when Tiangang and the Nobleman are added to the day stem, it indicates they will arrive immediately). If Tiangang is added to the four seasons, the person is already waiting at the door. If the divination shows "Hidden Chant" lesson, their meeting will be delayed.

擬出行時當去否，須看行年與日辰。太沖傳送魁罡立，或在時前定涉塵。日神年神逢旺相，斗罡中孟往無因。干吉去時宜陸路。支安水道往無迍。太沖若也為蛇虎，車覆船翻必損人。

Intending to go out, whether you should go or not depends on the year stem and the day stem and day branch. If "Too Chong" (Mao), "Chuansong" (Shen), "Hekui," and "Tiangang" are in the same position, or if they fall before the time of divination, it indicates that the journey will involve much toil and hardship. If the heavenly stems on the day and the year stem both meet the condition of being prosperous and strong, and "Dugang" (Chen) falls on the four central or four primary months, then going on the journey will result in nothing. If the day stem is favorable, it is suitable to travel by land; if the day branch is stable, traveling by water will have no obstacles. If "Too Chong" is occupied by "Teng Snake" or "White Tiger," there will be a car accident or shipwreck, and people will be injured.

在事同差作使行，去留猶未決衷情。日辰上下無刑剋，傳往天罡必有徵。支干上下相殘害，用神天乙復還停。貴人背卻支干位（為干支在天乙後勾入臨），天馬行陽並計程（乘天馬主行人得出，天乙前為出陽主行）。行年立用為關鑰，記過猶能據本廳。若值天車來入卦，前途恐遭車馬驚。春巳夏辰秋在未，冬酉行人畏此並。

A person currently in office who is sent on a mission is uncertain whether to go or stay. If the day stem and day branch do not suffer mutual harm, and the three transmissions reach "Tiangang" (Chen), they must go. However, if the day stem and day branch mutually harm each other, and the initiating transmission is "Tianyi Guiren," they should remain. If the nobleman is facing away from the day stem and day branch (meaning the stem and branch fall after Tianyi and are connected to it), and rides on "Tianma" in a yang position, the distance should be calculated. Riding Tianma indicates the person can set out; if it is before Tianyi, it signifies departure, which is yang and indicates movement. The god established in the year of the journey represents the checkpoint and key. Even if there is a mistake, they can still appeal within their own office. If "Tianche" enters the divination, the journey may face danger from vehicles and horses. Tianche appears in巳 in spring, in辰 in summer, in未 in autumn, and in酉 in winter. The person going on a mission is most afraid of encountering it.

運式占逃須辨人，男女良賤位中分。閉口德刑前兩卦，仔細推尋聖若神。假使天魁作元武，元下便是逃者身（欲尋逃者，皆責元武）。天魁去戌知遐邇（凡占逃亡，天魁戌地，一辰一進而，餘仿此，三里遠離三個辰，亦主三伴）。

For divination regarding the escape of a person, first determine who is fleeing, whether male or female, and whether they are of good or bad character, and locate them according to their position in the chart. Refer to the two previously mentioned examples of the "closed mouth," "virtue," and "punishment" hexagrams, and carefully analyze them. This method is highly accurate. If the Heaven Plate "Hekui" (Xu) is occupied by "Black Tortoise," then the place where the fugitive is hiding is beneath the Black Tortoise. In all cases of searching for a fugitive, the Black Tortoise is the main reference. Count from the Heaven Plate Hekui to the Earth Plate Xu position to determine the distance. In divination regarding a fugitive, compare the Heaven Plate Hekui with the Earth Plate Xu. Count each hour as one stage, with three stages indicating a distance of three li, and this also suggests that there are three companions traveling together.

上下並都因合數，三十五緣魁在寅（寅七魁五，並方之十二進而。若乘之即五七三十五進而）。貴人順治初玄檢（元武所成為初），天乙逆治武終巡（三傳元武終是）。返吟逃遠玄沖地（返沖即元武對沖），伏即非遙責元鄰（伏吟即元武所居前辰也）。

The number of upper and lower deities should be added or multiplied to deduce: the term "thirty-five" arises because Hekui falls on寅 (Yin), where Yin's number is seven and Hekui's number is five; adding them gives twelve units, while multiplying them results in thirty-five units. When the Nobleman moves in the forward direction, one should search from the initial transmission's Black Tortoise (taking the position of the Black Tortoise as the starting point); when the Nobleman moves in the reverse direction, one should inspect from the Black Tortoise in the final transmission (the Black Tortoise in the third transmission is used). If the divination indicates a return chant, the person being sought has fled far away and should be looked for at the position opposite to where the Black Tortoise is located (return chant means the opposite position of the Black Tortoise). If the divination indicates a hidden chant, the person being sought has not fled far and should be looked for near the Black Tortoise (hidden chant means the position immediately before the Black Tortoise).

武在南方近窯灶，若在北方藏水濱。西為礱磨東林木，未是平田丑墓墳（未近坤，為平田；丑近艮，為墓墳）。武能生日自歸舍，武若生辰問友親。三傳元武並今日（傳中元武與今日之辰並），逃者當回莫告陳。三傳元武賊居處，剛日在干柔在辰。

The Black Tortoise is in the south, and the person hides near the kiln or stove; in the north, they hide by the water; in the west, they are in the mill or grinding house; in the east, they are in the woods. If it falls on the hexagram 'Wei', it is a flat field; if it falls on 'Chou', it is a grave (Wei is near the Earth hexagram and belongs to a flat field; Chou is near the Mountain hexagram and belongs to a grave). The Black Tortoise can benefit the day stem, and the person who has run away will return on their own; if the Black Tortoise benefits the day branch, the person will go to their relatives' or friends' homes to inquire. If the Black Tortoise appears in the three transmissions and aligns with the day branch (meaning the Black Tortoise in the three transmissions is in the same position as the day branch), the person will return by themselves and there is no need to report to the authorities. The place where the Black Tortoise is located in the three transmissions is where the person who has run away is hiding: on strong days such as Jia, Bing, Wu, Geng, and Ren, look at the day stem; on weak days such as Yi, Ding, Ji, Xin, and Gui, look at the day branch.

欲覓人逃物走時，還將月宿以加之（月宿即月將也）。男藏室宿勝光捉，婦隱前星神后推（此法加當時之法也）。又去今辰三合墓，以墓加時此法奇。魁罡臨處藏其下，便遑擒之更莫疑（亥卯未以未加時，餘仿此）。

To find the time when a person has fled or an object has been lost, use the method of adding the month general to the hour. For a man hiding, use 'Encampment Mansion' and 'Shengguang' (Wu) to track him. For a woman hiding, use the preceding star and 'Shenhou' (Zi) to locate her. This involves adding these to the current time. Another method: take the Tomb Spirit (mound spirit) of the Triple Harmony Formation of the day's branch, and add it to the hour. This method is particularly unusual. Where 'Hekui' and 'Tiangang' are located, the person is hiding beneath them. Act quickly to capture them without hesitation. For example, in the Hai-Mao-Wei wood triad, add Wei to the hour, and follow the same pattern for the others.

若欲就人求借物，月將加時看日辰，上見功曹並大吉，吉將並之宜請陳。太乙勝光遲緩得，酉戌如臨便速之。婦女阻之因亥子，男作嬉難為卯辰。申未若臨虛措意，類在三傳不阻人（亦看三傳決之）。亦看三傳不相剋，當言如意順情因。

If you want to borrow something from someone, use the method of starting a divination with the Month General added to the hour. Look at the Day Stem and Day Branch: if "Gongcao" (寅) and "Daji" (丑) appear above, and there are auspicious generals accompanying, then you should go and ask directly. If "Taiyi" (巳) and "Shengguang" (午) appear, you will have to wait a while before you can borrow it. If 酉 or 戌 are present, you will be able to borrow it quickly. If 亥 or 子 appear, it is women causing trouble. If 卯 or 辰 appear, it is men playing tricks and causing difficulties. If 申 or 未 appear, it is a waste of effort. As long as the spirit associated with the type of item you are borrowing appears in the Three Transmissions, there will be no obstruction (but also need to refer to the Three Transmissions for a final decision). Similarly, if the Three Transmissions do not mutually control each other, it can be determined that everything will go smoothly and people will be pleased.

增附釋三才應事卷之十七終。大清乾隆四十年歲次乙未仲春七日錄竟。

The volume seventeen of "Zeng Fu Shi San Cai Ying Shi" ends here. It was copied on the seventh day of the second lunar month in the year of Yiwei, the fourth year of Qianlong reign of the Great Qing.