Zhu Jie Da Liu Ren Zhi Nan (註解大六壬指南)

邵康節先生詩云：“一物從來有一身，一身還有一乾坤。能知萬物備於我，肯把三才別立根。天心一中分造化，人於心上起經綸。仙人亦有兩般話，道不虛行只在人。”此易斷之總綱也。季銀國先師亦以易宜活用，觀其見水流至隴頭知病人將死，騎門限問考知必委培二例，斯得易髓者也。學壬者不可不知之。

In the Song Dynasty, Master Shao Kangjie wrote a poem stating that any object is originally a complete entity in itself, and within this entity lies another heaven and earth. If one understands that the principles of all things are fully contained within one's heart, one will not regard heaven, earth, and humanity as external sources separate from the mind. The heart of heaven resides in the center and differentiates into all forms of creation; humans, on the other hand, generate their affairs and achievements through their own minds. Even the words of immortals have true and false aspects; the efficacy of a method does not come about by itself, but depends entirely on the person using it. This poem is the summary of divination using the Yi. Master Ji Yin Guo also advocated for the flexible application of Yi principles. He once saw water flowing to the end of a field and predicted the patient would die; he also saw someone sitting across the threshold to inquire about an exam and concluded that the person was being entrusted to be trained rather than taking the exam himself. These two examples could only be made by those who truly grasp the essence of Yi studies. Those who study "Liu Ren" must not be ignorant of this principle.

自序、程序、卷一 註釋心印賦、卷二 註釋指掌賦、卷三 六壬會纂占驗指南、卷四 大六壬神煞指南。

The entire book is arranged as follows: first comes the author's preface, followed by the preface written by Cheng Shi. Volume one provides line-by-line annotations on the "Heart Seal Essay," volume two offers line-by-line annotations on the "Guide to the Palm Essay," volume three is a guide to practical examples collected in the "Six壬 Compilation," and volume four focuses specifically on the system of deities and ominous signs used in "Great Six壬."

六壬之術，傳之甚古，周、漢、唐、宋迄於明季，名家輩出，而今式微矣。餘出身隴畝，世業耕讀，非今慕古，雅愛五行。庚戌季秋，以百七十元，貿得上海民國江東書局《改良大六壬全書三種》，三十年間，苦讀不綴，間為人占，而實求理自娛也，雖多有應者，亦不過好之耳。

The divination system known as "Liu Ren" has been passed down for a long time, from the Zhou Dynasty, Han Dynasty, Tang Dynasty, Song Dynasty, all the way to the end of the Ming Dynasty, with famous masters appearing in each generation. However, by today it has become greatly declined. I was born in the countryside, and my family has been engaged in farming and reading for generations, and I am not biased towards the past or the present. It is just that I have a natural fondness for the Five Phases theory. In the autumn of the Gengxu year, I spent 170 yuan to buy a copy of the "Improved Complete Liu Ren Manual in Three Volumes," published by the Jiangdong Book Bureau in the Republic of China era in Shanghai. For the next thirty years, I studied it diligently without ceasing, and occasionally used it to predict for others. In reality, it was just my personal pursuit of understanding the principles for my own entertainment; although many of the predictions came true, it was merely a personal hobby.

然觀今者納甲、星命之書，充棟汗牛，而壬學之書，屈指可數，為之可懼，故有意將所得所感，成一帙而濫芋於壬書中，以副尊壬之意，以消永日之閒。但賢如孔聖，尚且述而不作，吾輩後生，焉敢自題曰某某著耶？

However, looking at today's market, books on "Najia" six-yao and star destiny are piled up everywhere, so numerous they could crush a cart. Books on six-ren, on the other hand, are few and far between, which really causes concern. Therefore, I intend to write down my own insights and experiences into a book, pretending to be part of the six-ren literature: first, to honor my respect for six-ren, and second, to pass the long idle days. Yet, even a sage like Confucius merely organized and explained without claiming authorship. How dare we later generations inscribe our names as the authors on books?

竊謂所閱書中，以《大全》、《指南》最為壬學圭臬，而《大全》匯類總集，繁複不可驟讀；《指南》則言簡意賅，發人深省，但引而不發，未盡細故，令後學無由而致其道，餘因之簡注之，僭參己意，並引少許實例，稍著翼論之功，以求拋磚之效。壬學廁身，未得其徑，南畝農夫，言辭陋鄙，徒汙明家之目，訛漏必多，方家指正。是為序。北海張洪於庚辰年秋。

I privately believe that among the books I have read, the "Complete Liuren" and the "Liuren Guide" are the most suitable for the standard of Liuren divination: the "Complete Liuren" is a comprehensive compilation, with many detailed entries, making it impossible to read through in one go; the "Liuren Guide," on the other hand, is concise in expression yet complete in meaning, very capable of provoking deep reflection. Unfortunately, it only draws the bow but does not shoot the arrow, with insufficient details, making it difficult for later learners to enter the field. Therefore, I have made a brief commentary on it, daringly adding some of my own insights, and citing a few examples to slightly assist in explaining the points, hoping to serve as a brick to provoke jade. I have been living outside the realm of Liuren, not yet having touched its gate, and I am a farmer from the southern fields, my words crude and unpolished, which may have tainted the eyes of professionals. There are certainly many errors and omissions, and I humbly request the experts to correct them. This is my preface. Zhang Hong from Beihai wrote it in the autumn of the Gengchen year.

余初習制舉業，先大人諭以八股，投時美技也。然而窺天人奧、存帝王師，非異書不為功。每有奇聞，輒欣賞之。以故閱九流陳言，間廢寢食。一日讀三式帙，知自九天玄女，為滅蚩尤授之軒轅，內六壬更饒繁劇，非九年面壁，莫竟其源。食精蘊可以養性全身，吐餘緒可以料敵知勝，上六千百年問，周有子牙，越有少伯，漢有子房，三國迄今，僅蜀孔明、明青田而已。豈尋常章句之士，隨處不立人哉！

I devoted myself to the imperial examinations in my early years, and my father taught me that the eight-part essay was the best way to keep up with the times. However, if one wished to explore the mysteries between heaven and humanity and become a teacher to a ruler, one could not succeed without studying unusual books. Therefore, every time I heard some strange stories, I would happily indulge in them, and thus I read through the old doctrines of the various schools of thought. Sometimes I even neglected sleep and meals. One day, I came across a book on the "Three Systems" and learned that this discipline originated from the Mysterious Lady of the Ninth Heaven, who had taught it to the Yellow Emperor to defeat Chiyou. Among them, "Liunin" was especially complex, requiring nine years of hard study in seclusion to grasp its origins. Absorbing its essence could cultivate one's character and preserve one's body; even expelling its excess could suffice to determine enemy situations and predict the outcome of battles. Throughout thousands of years, in the Zhou dynasty there was Jiang Ziya, in Yue there was Fan Shaobo, in the Han dynasty there was Zhang Sibiao, and from the Three Kingdoms to the present, only Zhuge Kongming of Shu Han and Liu Qingtian of the Ming dynasty achieved this. Clearly, ordinary scholars who are only skilled in interpreting texts and explaining words are not capable of standing out in any era!

崇禎甲申，督師史元輔羽檄徵餘，再及而應，置之禮賢前席，題授中州司理，取道淮陰，得逅陳子公獻。印證所學，相嘆伯樂不常有也。公獻以維揚將家子，自祖父及昆季，文苑武虎，著聲海內，又生而膂勇，耽習奇技，《太公》、《陰符》諸篇以及黃老之術，瞭然胸次。向請纓於大司馬王霽宇先生，出門上書屯田，見知受任，勞有成效。忽為讒阻，功志未竟，識者惜之。

In the Jiashen year of the Chongzhen era, the commander-in-chief Shi Kefa summoned me with an urgent message carried by feathers, and I did not respond until the second time he pressed me. He placed me in the front rank of the scholars honored by the court and petitioned for my appointment as an official in the central region. I traveled through Huaiyin on my way to take office, where I met Mr. Chen Gongxian. After we verified our studies with each other, we both lamented that it was rare to find a true connoisseur of talent in the world. Mr. Chen was the son of a military family in Yangzhou. From his grandfather to his brothers, they were renowned both in literature and martial arts, with a reputation spreading throughout the country. He was naturally strong and had an extraordinary ability to study unusual techniques. He was well-versed in books such as the "Tao Gong's Military Treatise," the "Yin Fu Jing," and the doctrines of the Yellow and Black schools. He once volunteered to serve under the Grand Marshal Wang Jiuyu, and presented a memorial to discuss the issue of屯田 (military屯田, a system of military farming). He was therefore recognized and appointed, and his work was effective. However, he was suddenly obstructed by slanderous remarks, and his achievements and aspirations remained unfulfilled. Those with discernment all felt sorry for him.

潛究六壬，寒暑不輟，訪學燕京，與塗松亭、何半鶴二公齊名。由是冠蓋問奇者，日無虛晷，縱口而談，無不翩翩奇中。好事者為嘉賞，分類纂編，摘計百數有奇，乞以盡事之概。外《心印賦》、《指掌賦》為之註解，更歷試諸經，成《會纂》一冊，並付剞劂，以廣其傳，加閱《心鏡》、《畢法》、《互變》、《中黃》，約而可徵，管而能遠，指南捷徑，無踰於此。此蓋迷津之筏，夜行之炬也。精而研之，理入牛毛，響應桴鼓。又奚必泛求諸篇。以滋惑也耶？特為首引。今上元仲夏穀旦，南州吾弟周元曙龍隨氏題於邗之甓湖社。

After that, he devoted himself to the study of "Liuren" (Six Changes), continuing his efforts through the changing seasons without interruption. He also went to Yanjing to seek guidance from teachers, and his reputation became equal to that of two esteemed masters, Tu Songting and He Banhe. From then on, people came to him by carriage and hat, asking for advice on difficult matters, and he had no time for rest. His words, spoken casually, were always calm and remarkably accurate. Those who appreciated this art compiled his examples into categories, selecting over a hundred cases, and asked him to explain the general principles behind them. In addition, he provided commentaries on the "Xinyin Fu" and "Zhipang Fu," and then tested the teachings of various schools through practical divination, compiling them into a single volume called "Liuren Huizuan," which he submitted for printing to spread widely. I have also read the "Liuren Xinjing," "Bifa Fu," "Hubei Bian," and "Zhonghuang" texts, and I find this book concise yet verifiable, capable of deriving broad implications from a single point. As an introductory guide, there is no better one than this. It is truly a boat in a river of confusion and a torch for night travelers. By carefully studying it, one can grasp the principles in great detail, and the predictions will be as swift as a drumbeat. Why then should one broadly seek out the works of various schools, only to add more confusion? I have therefore written this essay to be placed at the beginning of the volume. Written on a fortunate day in the first year of the present era, by Zhou Yuanshu, a humble brother from Nanzhou, at the Bihu Society in Yangzhou.

世之談壬式者，靡不自矜神哲，口吐長河，膚徵其應驗，不能無相左焉！餘潛心此術幾二十載，恆嘆其奧妙難窮。雖占斷之後，頗有奇中，每以未獲異人指點為歉。凡君子至斯，未嘗不造庭相謁，叩其所長。庚寅仲春，因訪公獻陳君於邗上。公獻縱口而談，悉本於理，及考其事，應如左券。然洵當世之管郭，後起之李袁詹歟！

In the world, those who talk about the Six壬 method all boast of their wisdom and insight, speaking fluently as a mighty river flows. Yet when tested by actual verification, their predictions often turn out to be superficial and frequently fail to match reality. I have devoted nearly twenty years to this branch of divination, often feeling its depth and complexity. Although sometimes my predictions are remarkably accurate, I always regret not having encountered a true master to guide me. Whenever I meet a gentleman who truly understands this art, I never fail to visit him and ask about his expertise. In the spring of the Gengyin year, I therefore went to Yangzhou to visit Master Chen Gongxian. He spoke casually, with every sentence grounded in principle. When we checked the predictions against the actual events, they matched perfectly, like a contract being fulfilled exactly as agreed. He is truly a modern Guan Lu and Guo Pu, a successor to Li Chunfeng and Yuan Tiangang.

因語之曰：與其藏之匱中，無寧懸之國門乎？公獻曰唯唯。爰簡占驗百餘條，與所作之分門會纂，播諸梨棗。其所增注先賢之《心印》、《指掌》二賦，易知簡能。及公遠莊君所著之《神煞圖位》，闢訛定誤，皆指南捷徑。仍因合併付梓，公諸同好，亦吉凶同患之遺意云爾。噫！斯道久湮，絕學難繼，神而明之，存乎其人矣。順治壬辰陽月，新安程起鸞翔雲氏，題於白下之崇德堂。

I then said to him: It would be better to make these insights public, like hanging books at the gate of a country, rather than locking them away in a cabinet. Gong Xian agreed repeatedly. Then they selected over a hundred divination entries, together with his compiled work, the "Fenmen Huizuan," and proceeded to print and publish them. The annotations he added to the two essays by previous scholars, the "Xinyin Fu" and "Zhipang Fu," are simple, clear, and practical. Also, the "Shensha Tupo" written by Zhuang Gongyuan, which corrects errors and settles disputes, are all shortcuts for beginners. Therefore, they were combined and printed together, making them public for fellow enthusiasts. This is in line with the intention of the "Yijing" that one shares in others' joys and sorrows. Alas! This discipline has been lost for a long time, and the rare learning is hard to continue. Whether one can grasp the meaning and apply it skillfully ultimately depends on the learner. Written in the ninth month of the year Renchen of the Shunzhi era, by Cheng Xiluanyangyun of Xin'an, at the Chongde Hall in Nanjing.

邗，揚州古稱；陽月，亥月；白下，南京舊稱。

The term "Han" in the preceding preface refers to the ancient name of Yangzhou, "Yang month" refers to the tenth lunar month, which is the亥 month, and "Bai Xia" is the old name of Nanjing.

按：《六壬大全》亦有《心印賦》，諸書常曰“經云”者，蓋出諸此賦，如“歲破加臨月破中，上下相逢財物空。”等。與此心印不同，不可相混。

The commentator notes: The Complete Liuren contains another essay called The Heart Seal Ode. The phrase "jing yun" often cited in various books mostly comes from this essay, for example, the lines "The annual breaker comes to the monthly breaker's position, upper and lower meet, and wealth and property are empty." This essay is not the same as the one annotated in this volume. Readers must not confuse them.

六壬如入，先明日辰。六壬運式，先以日辰為根本也。日尊，故曰天干；辰卑，故曰地支。亥子丑應於北方，寅卯辰應於東方，巳午未應於南方，申酉戌應於西方，即地盤也。天干者甲乙東方木，丙丁南方火，戊己中央土，庚辛西方金，壬癸北方水。入式之法：甲課在寅乙課在辰，丙戊課在巳，丁己課在未，庚課在申，辛課在戌，壬課在亥，癸課在丑。而不居卯午酉子者，以正位不敢當，故陽干居祿神所在，而陰干居祿神前一位也。

To enter the door of "Liu Ren" divination, one must first understand "ri chen," which refers to the heavenly stem and earthly branch of the day of divination. The Liu Ren lesson is based on the day and its branch: the heavenly stem is above and considered superior, hence called "ri" (day); the earthly branch is below and considered inferior, hence called "chen" (hour). Among the earthly branches, Hai, Zi, and Chou correspond to the north, Yin, Mao, and Chen correspond to the east, Si, Wu, and Wei correspond to the south, and Shen, You, and Xu correspond to the west. These twelve branches are fixed and are called the "earth plate." The ten heavenly stems are divided as follows: Jia and Yi belong to the east (wood), Bing and Ding to the south (fire), Wu and Ji to the center (earth), Geng and Xin to the west (metal), and Ren and Gui to the north (water). When setting up the lesson, the heavenly stems are assigned to the earthly branches according to the following rules: Jia resides in Yin, Yi in Chen, Bing and Wu in Si, Ding and Ji in Wu, Geng in Shen, Xin in Xu, Ren in Hai, and Gui in Chou. The heavenly stems are not assigned to their own "lu shen" (favorable position) but to the "lu shen" of their own direction. This is because the central position is too exalted and they dare not occupy it. Therefore, the yang stems reside in the palace of their own "lu shen," while the yin stems reside in the palace before the "lu shen" of their own direction.

此“入”字切著《大全》“入手法”之“入”字，蓋言起課以干支各二課以成四課也。又，日辰為兩儀，斷課先觀日辰上下之乘臨，以見事態之表現。又，來意多應於日上及發用，嘗有一人己巳日來，進門不言所事，餘以丑將加辰時，寅木自支上遙克發用乘朱雀，斷有橫禍發於家中，果驗。此亦占來意之良方也。

The commentator notes: the character "入" in the text refers precisely to the "入手法" in The Complete Liuren, indicating that when casting a divination, one should arrange two lessons based on the day stem and day branch, forming the "Four Lessons." Furthermore, the day and the hour are equivalent to the two principles of yin and yang. To interpret the divination, one must first examine what deities or generals are riding on the day and hour, and which palace they are in, in order to understand the external manifestation of the matter. Moreover, the intention of the person seeking divination is mostly reflected in the deity on the day stem and the "initiating transmission," which is the first transmission. Once, a person came on the day of Jisi, but did not immediately state his question. I used the month general Chou added to the hour of Chen to cast the lesson. I saw that the wood of Yin was remotely overcoming the day stem from the day branch, forming the initiating transmission, and was riding on the Vermilion Bird. I thus predicted that an unexpected misfortune had occurred in his family, which indeed came true. This is also a good method for determining the intention of the person seeking divination.

以月將加占時之上。月將，即日宿太陽也。正月雨水後日躔娵訾之次入亥宮，乃登明將也；二月春分後日躔降婁之次入戌宮，乃河魁將也；三月穀雨後日躔大梁之次入酉宮，乃從魁將也；四月小滿後日躔實沈之次入申宮，乃傳送將也；五月夏至後日躔鶉首之次入未宮，乃小吉將也；六月大暑後日躔鶉火之次入午宮，乃勝光將也；

The first step in casting a divination is to add the "Month General" of the current month to the time of day when the question was asked. The "Month General" refers to the position of the sun in the star mansion at that time, which changes with the middle solar term. After the rainwater solar term in the first month, the sun moves into the Ju Zi section, entering the Hai palace, and the Month General for that month is called "Dengming"; after the spring equinox in the second month, the sun moves into the Jiang Lou section, entering the Xu palace, and the Month General is called "Hekui"; after the grain rain solar term in the third month, the sun moves into the Da Liang section, entering the You palace, and the Month General is called "Congkui"; after the small full solar term in the fourth month, the sun moves into the Shi Shen section, entering the Shen palace, and the Month General is called "Chuansong"; after the summer solstice in the fifth month, the sun moves into the Chun Shou section, entering the Wei palace, and the Month General is called "Xiaoji"; after the great heat solar term in the sixth month, the sun moves into the Chun Huo section, entering the Wu palace, and the Month General is called "Shengguang."

七月處暑後日躔鶉尾之次入巳宮，乃太乙將也；八月秋分後日躔壽星之次入辰宮，乃天罡將也；九月霜降後日躔大火之次入卯宮，乃太沖將也；十月小雪後日躔析木之次入寅宮，乃功曹將也；十一月冬至後日躔星紀之次入丑宮，乃大吉將也；十二月大寒後日躔玄枵之次入子宮，乃神后將也。

Continuing the count: After the start of the seventh month, the sun reaches the next segment of Ch鹑尾 and enters the Si palace, with the month general called 'Taiyi'; after the autumn equinox in the eighth month, the sun reaches the next segment of Shouxing and enters the Chen palace, with the month general called 'Tiangang'; after the start of the ninth month, the sun reaches the next segment of Daofire and enters the Mao palace, with the month general called 'Taichong'; after the start of the tenth month, the sun reaches the next segment of Ximi and enters the Yin palace, with the month general called 'Gongcao'; after the winter solstice in the eleventh month, the sun reaches the next segment of Xingji and enters the Chou palace, with the month general called 'Daji'; after the major cold in the twelfth month, the sun reaches the next segment of Xuanxiao and enters the Zi palace, with the month general called 'Shenhou'. This shows that the movement of the month general is opposite to the direction of the month builder, precisely at the position where the sun appears to move.

每以此值月之將而加來人所占之正時上順布十二宮辰，即天盤也。假令正月雨水後日躔娵訾乃亥將登明也，如午時則用亥加午，子加未，順行十二辰是也。占時以正時最佳，次報時，報數之法不可從。

Each time a divination is cast, the Month General of the current month is added to the exact hour when the person comes for consultation. Then, following the order of the twelve earthly branches, the twelve divinatory spirits are arranged in sequence across the twelve palace positions. This layer of rotating twelve spirits is called the Heaven Plate. For example, if the person consults during the午 (noon) hour in the first lunar month after the rainwater solar term, and the Month General is亥 (Hai) named Dengming, then the Hai is placed on the Earthly Branch午 (Wu), and Zi is placed on Wei, continuing in sequence through the twelve branches. Note: It is best to use the actual exact hour when the person arrives, and only secondarily use the hour the person reports. The practice of letting someone casually report a number to determine the hour is not reliable.

視陰陽為四課之分。天干陽也，干上得者曰日，干上陽神為第一課，乃陽中之陽也；地支陰也，支上得者曰辰，支上陽神為第三課，乃陰中之陽也；干上陰神為第二課，乃陽中之陰也；支上陰神為第四課，乃陰中之陰也。夫月將加時則無極而太極也；加時而有天盤動而生陽，地盤靜而生陰，乃太極生兩儀也。至於干支分而四課布，非兩儀生四象乎！故曰：一陰一陽之謂道，陰陽不測之謂神。陽主外而陰主內，陽主顯而陰主晦，不可不知。凡占日陰克干，支陰克支者，以內賊及思慮自傷斷之，必無差池。

The distinction of the Four Lessons should be considered according to yin and yang. Heavenly Stems belong to yang, and those obtained on the stems are called "Day Stems." The yang spirit riding on the Day Stem is the first lesson, representing yang within yang. Earthly Branches belong to yin, and those obtained on the branches are called "Chens." The yang spirit riding on the Day Branch is the third lesson, representing yin within yang. Taking another layer of yin spirit on the first lesson gives the second lesson, representing yang within yin. Taking another layer of yin spirit on the third lesson gives the fourth lesson, representing yin within yin. In terms of numbers, before the month general is added to the time, it is the state of wuji (formless). Once the time is added, it becomes taiji (the ultimate reality). After adding the time, the Heaven Plate is formed, and movement gives rise to yang. The Earth Plate remains still, and stillness gives rise to yin. This is the generation of the two principles from taiji. When the stems and branches are separated and the four lessons are arranged, it is exactly the generation of the four images from the two principles. Therefore, the Great Treatise of the Book of Changes says, "One yin and one yang is called the Way; the indescribable nature of yin and yang is called the divine." Commentators note that one must also understand that yang governs the external and yin governs the internal, yang represents the manifest, and yin represents the hidden. If in divination the second lesson's yin spirit overcomes the Day Stem or the fourth lesson's yin spirit overcomes the Day Branch, it should be interpreted as internal harm or self-inflicted injury due to excessive thinking. This interpretation will certainly be accurate.

賊克為初用之始，相因作中末之身。四課既布，則八卦生矣。四課陰陽既具，須求三傳以為發用，則以四課上下審之。若有一下克其上神者，雖有二三之上克下，不論矣，名曰重審課；若四課中並無下克，唯一上神克下，取而用之名曰元首課。重審者重複審詳也，元首者別無下克而亭亭然有首出庶物之象也。俱以所得發用為初傳，以初傳地盤上所乘者為中傳，以中傳地盤上所乘者為末傳，故曰相因也。

To determine the "Three Transmissions," first examine "Zei Ke" (theft and overcoming): the lesson that has both "zei" and "ke" is taken as the first transmission, which is the starting point of the initiating transmission. The middle and final transmissions are then formed in sequence from the first. After the four lessons are arranged, the numbers of yin and yang are complete, and the principles of the eight trigrams are already contained within. At this point, to determine the three transmissions as the initiating transmission, examine each lesson to see if the lower god overcomes the upper god; if there is a lesson where the lower god overcomes the upper god, it is called "zei," and even if there are one or two other lessons where the upper god overcomes the lower god, they are disregarded, and this "zei" is taken as the initiating transmission, and the lesson is called "Chong Shen" (re-examination). If among the four lessons there is no case of lower overcoming upper, but only one lesson where the upper god overcomes the lower god, then it is taken as the initiating transmission, and the lesson is called "Yuan Shou" (the head). "Chong Shen" means a thorough re-examination and detailed investigation; "Yuan Shou" means there is no lower thief, and it stands out as the first among all things. Both cases take the obtained initiating transmission as the first transmission, then look at the first transmission's position on the earth plate, and the heavenly plate god riding on that position as the middle transmission, and then look at the heavenly plate god riding on the position of the middle transmission as the final transmission. This is called "Xiang Yin" (mutual dependence).

克者動也，不克則不動。課中有幾克，即有幾事。又事之應期，亦在克中求，蓋克者，轉折也。元首主速，重審主遲；元首主喜，切防樂極生悲；重審主憂，亦詳自暗而明。

The commentator explains: "Kè" means movement; without kè there is no movement. If there are several instances of kè in the divination, it indicates several matters. The date when the matters will come to fruition should be sought at the place of kè, because kè is precisely the turning point of the situation. If the divination is of the Yuan Shou type, the matter will come quickly; if it is of the Chong Shen type, the matter will be slow. The Yuan Shou divination indicates joy, but one should be cautious of the possibility of sorrow arising from excessive joy. The Chong Shen divination indicates worry and doubt, but one should also be mindful that the matter may turn from darkness to light.

克多比用涉害，重審不過一下賊，若四課中有二三四下賊者非審矣；元首不過一上克，若四課中有二三四上克者非首矣。上克下曰克，下克上曰賊。今賊克紛紛，則以甲丙戊庚壬為陽日，而用一子寅辰午申戌之神陽與陽比，雖二三陰勿論也；若乙丁己辛癸為陰日，而用一丑卯巳未酉亥之神陰與陰比，雖二三陽勿論也，故曰比用也。

If there are many instances of mutual control, then the methods of "comparison" and "involvement of harm" should be used. A lesson of repeated review can only have one instance of lower control; if there are two, three, or four instances of lower control in the four lessons, it is not considered a lesson of repeated review. A lesson of the head can only have one instance of upper control; if there are two or more instances of upper control in the four lessons, it is not considered a lesson of the head. When the upper god controls the lower god, it is called "control." When the lower god controls the upper god, it is called "stealing." Now, if both control and stealing are present, we should look at the yin and yang of the day stem. If the day stem is a yang stem (Jia, Bing, Wu, Geng, Ren), then select one of the yang branches (Zi, Yin, Chen, Wu, Shen, Xu, Hai) to use as the initiating transmission. This is because yang matches with yang. Even if there are other instances of mutual control with yin branches, they are ignored. If the day stem is a yin stem (Yi, Ding, Ji, Xin, Gui), then select one of the yin branches (Chou, Mao, Si, Wei, You, Hai) to use as the initiating transmission. This is because yin matches with yin. Even if there are other instances of mutual control with yang branches, they are ignored. This is called "comparison."

然又曰知一者何也？蓋陽知用一陽爻而不知有陰也，陰知用一陰爻而不知有陽也。若夫陰日只知用一陰，今而有二陰三陰四陰矣；陽日只用一陽，今而有二陽三陽四陽矣，則名之曰涉害課，先以寅申巳亥上乘之神為用，則涉之深而建名曰見機，蓋有害者不可不見機，明哲保身之義也。

"Bi yong" is also called "Zhi yi." This is because on a yang day, only one yang spirit is chosen for use, regardless of the presence of yin spirits; on a yin day, only one yin spirit is chosen, regardless of the presence of yang spirits. Focusing solely on one aspect, it is called "Zhi yi." However, on a yin day, one should only take one yin spirit, but now there may be two, three, or even four yin spirits that mutually control each other; similarly, on a yang day, one should only take one yang spirit, but now there may be two, three, or even four yang spirits that mutually control each other. When comparing similar types, it is impossible to distinguish superiority or inferiority. In such cases, the name of the divination is called "She hai." When selecting spirits, one should first look at the spirits riding on the four Meng positions (寅, 申, 巳, 亥). Since the Meng positions are most affected by harm, this pattern is also called "Jian ji," meaning that when one is in a place of harm, one cannot fail to act with discernment. The principle here reflects the idea of preserving oneself wisely.

若孟神上無克賊，則以子午卯酉上乘之神為用，此涉之淺而又名曰察微，蓋見於明者不可不究其精微，履霜堅冰至之意也。其中末必如賊克之相因。涉害取法，只以孟仲季為準，不以涉害深淺為義，此《指南》所用之法，切記！又涉害者，克多也，主事體紛紛，事體繁則曲折多，曲折多則遲慢矣。觀涉水者，豈非小心翼翼，步覆惟艱乎？以婚姻言之，無不“好事多磨”也。故涉害統坎之體，歷盡風霜也。凡見涉害課，宜取《易》需之卦義，坐待詳察，則不涉於險也。

If there is no overcoming or harming in the four beginning months, then we should instead take the gods riding on the four middle months, namely Zi, Wu, Mao, and You, as the basis. This level of involvement is less profound, so it is called "Observing the Subtle." This means that things already evident should not be neglected in their subtle aspects, which aligns with the meaning of the "Book of Changes" saying, "Walking on frost, one knows ice is coming." The Middle Transmission and Final Transmission still follow the same method of sequential derivation as in the case of overcoming and harming. The commentator notes: This book uses the involvement method based solely on the order of the beginning, middle, and end months, without actually comparing the depth of harm. This is the method used in the "Six Rhinoceros Guide," which must be remembered. Furthermore, involvement signifies multiple overcoming factors, indicating a complex situation. When complexity increases, so do the twists and turns, and with more twists and turns, delays inevitably occur. When people cross a river, who is not cautious and step by step? In matters of marriage, those with an involvement chart are always marked by "good things take time." Therefore, involvement always carries the nature of the坎 (Kan) trigram, requiring endurance through hardships. When encountering an involvement chart, one should take the meaning of the Need trigram from the "Book of Changes," remain patient, and carefully examine the situation, thus avoiding danger.

無克是以遙嗔。若四課上下全不相剋賊，則以日干為主而與第二、三、四課上神相對較之。若有一上神剋日干者取以為用，名神遙剋日，曰蒿矢課，以彼能遙傷於我而似矢也。何以蒿矢名之？蓋上下相剋力勇，而有賊克之稱，斯遙遠力綿，雖克而猶蒿而已。若無剋日干者，則視日干遙克彼三上神矣。若有一上神被日干克者取以為用，名曰遙克神，曰彈射課，以我能遙傷於彼而似射也。何以彈名之？蓋亦因其射遠力薄，取象於彈丸而已。如有二克或克二者，亦如比用之法。三傳相因亦如賊克之法。

If there is no mutual control among the four lessons, the "remote control" method should be used. If there is no mutual control or mutual harm among the four lessons, then take the day stem as the main reference and compare it with the upper deities of the second, third, and fourth lessons. If one of these upper deities remotely controls the day stem, take that deity as the initiating transmission, called "divine remote control of the day," and the lesson is named "Hao Shi." This is because the other party can harm me from a distance, like an arrow coming from afar. Why is it called "Hao Shi"? Because when the control is close and direct, the power is strong, and it is called mutual harm; but when the control is distant, the power is weak, so even though it is control, it is like an arrow made of reeds. If there is no upper deity controlling the day stem, then look back to see which upper deity is controlled by the day stem. If one of these upper deities is controlled by the day stem, take that deity as the initiating transmission, called "day remote control of the deity," and the lesson is named "Tan She." This is because I can harm the other party from a distance, like a slingshot launching a projectile. Why is it called "Tan"? It is also because the shot is far and the power is weak, so it is only like a small stone. If there are two instances of control over the day stem or the day stem controlling two instances, still choose one according to the method of comparison. The mutual influence between the middle and final transmissions is also the same as in the mutual harm lesson.

遙克遠來之事，然不可拘蒿彈之名，雖篙矢亦可我干涉於人，而彈射亦有人干涉於我。惟以課傳神將斷之而已。又遙克者，斜交也，亦有另闢他徑之理。若昴星當俯仰於酉上。

The commentator notes: Remote control refers to matters that come from a distance, but one should not rigidly adhere to the names of蒿矢 and弹射. Receiving the蒿矢 lesson may indicate that I am interfering with others, while receiving the弹射 lesson may mean that others are interfering with me. Ultimately, how it turns out must be determined by the divine generals accompanying the three transmissions. Furthermore, remote control involves an oblique intersection, so it also includes the meaning of taking an alternative path or going around. The following discusses the "昴星 lesson," which requires searching for its application in the Earth Plate's酉 palace, looking for one that is both lowered and raised.

若四課既無克而復無遙，則為昴星矣。蓋遙克力輕，取象於蒿取象於彈，況無遙克而獨天地盤之酉金作用，其力尤輕之至，而應事則未免明之微矣，故以酉中之昴星為名，言其明之微，雖七星相聚，非至明之目不能辨也。陽日則取酉上所得之神為發用，有日將出而雞鳴仰首之義也；陰日則取酉下所得之神為發用，有日將墓而虎視俯首之意也。陰則日作中傳辰作末傳，陽則辰作中傳日作末傳。不唯陰陽迭遷，而終有返本之象也。

If the four lessons have neither mutual control between upper and lower nor remote control, it is called the "Hairy Head Mansion" lesson. The power of remote control is already very weak, comparable only to a straw arrow or a stone pellet; and since there is even no remote control, it can only rely on the metal of the酉 position on the heaven and earth plates, which is even weaker. Therefore, when responding to events, it tends to be obscure and unclear. Hence, it is named after the昴 star in the酉 palace, which signifies its faint brightness. Although the昴 star has seven stars gathered together, they cannot be distinguished without very sharp eyes. The method is: on a yang day, the initiating transmission is taken from the heavenly stem riding on the酉 position of the earth plate; this represents the meaning of the sun about to rise and the rooster lifting its head to crow. On a yin day, the initiating transmission is taken from the earthly stem beneath the酉 position of the heaven plate; this represents the meaning of the sun about to set and the tiger watching with a lowered head. On a yin day, the middle transmission is the heavenly stem above the day stem, and the final transmission is the heavenly stem above the day branch. On a yang day, the middle transmission is the heavenly stem above the day branch, and the final transmission is the heavenly stem above the day stem. This not only alternates between yin and yang but also ultimately contains the meaning of returning to its original position.

昴星者蛇虎當道之象，得此課必不自安。七星者，昴宿也，今稱昴宿星團，西方稱七姊妹星團。返本者，以柔日末傳支上，剛日末傳干上，總有迴歸之意，判斷宜參考之。若別責取干支之合神。

The commentator notes: The Hairy Head mansion lesson shows an image of a snake and tiger blocking the way, and those who draw this lesson are sure to feel uneasy in their hearts. The so-called seven stars refer to Hairy Head mansion, which today is known as the Hairy Head mansion star cluster, and in the West it is called the Pleiades star cluster. The term 'returning to the original' refers to taking the god on the day branch for the final transmission on a yin day, and taking the god on the day stem for the final transmission on a yang day. In general, it means returning to one's own position. When interpreting the lesson, this point should be taken into consideration. The following discusses 'alternative responsibility lesson', which relies on the combined god of the day stem or the triple harmony god of the day branch.

假如四課有首尾相同為三課者，有二三相同而為三課者，名曰不備，言四課不全，不完備也。其不備課中無賊克無遙克，不可以昴星取例。四課昴星，三課別責也。若陽日得之以天干之合位上乘者取為用神。合者，甲己、乙庚、丙辛、丁壬、戊癸相合也。干陽尚有動用之機也。若陰日得之以地支之三合前一位用之，而不用乘神，靜之機也。三合前一位者，如巳酉丑、亥卯未，酉日用丑，丑日用巳，未日用亥是也。中末不問陰日陽日，並以干上所乘者為之。

If the first and fourth lessons among the four are the same, or the second and third lessons are the same, then the four lessons are reduced to three, which is called "incomplete" meaning the four lessons are not fully present. If such an incomplete set of lessons has neither a thief nor a remote attacker, it cannot be treated as the昴星 lesson. Only when the four lessons are complete and there is no conflict can the昴星 lesson be used. If there are only three lessons, then the "alternative responsibility" method is used. On a yang day, when the alternative responsibility method is applied, the heavenly stem that is in harmony with the day stem is taken, and the god residing in the palace of that stem is used as the useful god. Harmony refers to the pairing of Jia with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. Using a yang stem indicates an opportunity for active action. On a yin day, when the alternative responsibility method is applied, the branch of the triple harmony formation of the day branch is taken as the useful god, not the god above it, reflecting a passive state. The triple harmony formation refers to the triads such as Si-You-Chou (metal) and Hai-Mao-Wei (wood). For example, on You day, use Chou; on Chou day, use Si; on Wei day, use Hai. The middle transmission and final transmission are the same regardless of whether it is a yin or yang day, and they are always the god riding on the day stem.

伏返以刑沖為定。若諸神歸於本位，如子加子、午加午之類，乃伏吟之象也。有克者取克，不過癸乙二干而已。無克者陽日自干上發傳，陰日自辰上發傳，迤邐三刑而為三傳也。若初傳值自刑則中傳陽日用支、陰日用干，仍取刑為末傳也。倘逢中傳自刑者，末傳以沖神為之矣。夫刑有三者：一字刑乃午刑午、辰刑辰、酉刑酉、亥刑亥，自刑也。二字刑乃卯刑子、子刑卯也。三字刑乃丑刑戌、戌刑未、未刑丑也；寅刑巳、巳刑申、申刑寅也。

Fuyin and Fan Yin are two types of divination lessons where the three transmissions are determined by "punishment" and "conflict." In both cases, all heavenly stems return to their original palace, such as Zi on Zi or Wu on Wu, which represents the image of Fuyin. In Fuyin lessons, if there is a punishing relationship, it is taken as the punishment; however, only the day stems Ji and Yi can possibly appear. If there is no punishment, on a yang day the transmission starts from the heavenly stem above the day stem, and on a yin day it starts from the heavenly stem above the day branch, then the three transmissions are taken in sequence according to the three punishments. If the first transmission happens to be a self-punishing branch, the second transmission is determined by taking the heavenly stem above the day branch on a yang day or the heavenly stem above the day stem on a yin day, while the third transmission still takes the punishing god. If the second transmission also encounters a self-punishing branch, the third transmission is determined by taking the opposing heavenly stem. The three punishments are divided into three categories: one-character punishment is self-punishment, such as Wu on Wu, Chen on Chen, You on You, and Hai on Hai; two-character punishment is Mao on Zi and Zi on Mao; three-character punishment includes Xu on Chou, Chou on Wei, Wei on Xu, and Yin on Si, Si on Shen, Shen on Yin.

反吟乃子加午、卯加酉，十二神各臨沖射之位也。克之少者重審、元首取之，多則知一涉害取之。三傳初末相同而沖乎中傳。若夫丁未、己未、辛未、丁丑、己丑、辛丑六課無克，乃名無依，以支神之井欄沖射上所得之神以為初用，而日支所乘為中傳，日干所乘為末傳。夫井欄者，丑沖未、巳沖亥也。返伏之課，雖較靜動之意，還當以神將取之。若“任信丁馬須言動。”、“來去俱空豈動移。”，舉其一端，餘可推矣。

Reverse chanting divination involves situations where the Zi (子) is placed on the Wu (午) and the Mao (卯) is placed on the You (酉). The twelve heavenly spirits are each placed on the position opposite their respective palace. In cases of reverse chanting, if the number of conflicts is small, the method of using repeated review and the first leader is still applied; if the number of conflicts is large, the method of knowing one and involving harm is used. The three transmissions often have the first and last transmissions the same, while the middle transmission is in opposition to them. As for the reverse chanting divination initiated on the days of Dingwei, Jiwei, Xingwei, Dingchou, Jichou, and Xinchou, there are no conflicts, and the name of this divination is "No Dependence." The method involves taking the spirit obtained by opposing the position of the day branch, known as "well frame," as the first transmission, the spirit riding on the day branch as the middle transmission, and the spirit riding on the day stem as the last transmission. The well frame refers to the opposition between Chou (丑) and Wei (未), and Si (巳) and Hai (亥). The commentator notes: Although reverse chanting and hidden chanting divinations are respectively compared to motion and stillness, when making judgments, they should still be determined by the heavenly generals they ride. Sayings such as "When Ding horse is trusted, it must be motion" and "If coming and going are both empty, how can movement occur?" are just examples, and other cases can be inferred similarly.

八專以逆順為真。若干支同處一位，則四課中只得二課矣。有克仍從賊克、比用、涉害三法取用。無克不復取遙矣。蓋遙，遠也，干支同位何遠耶？只用八專之法而用之。陽日則順從干上陽神得三而止；陰日則逆從支上陰神得三而止，是為發用也。中末二傳概用干上所乘神為之。“得三而止”者，剛日自干陽連根順數三神，干上丑，以丑為一，順數至三，取卯；柔日自支陰連根逆數三神，第四課酉，以酉為一，逆數至三，取未。凡得八專，多以雙論。

The method of using the "Eight Special Lessons" depends on counting forward and backward. If the Day Stem and Day Branch are in the same position, only two Lessons can be arranged. In such cases, if there is a conflict, it is still determined by the methods of "stealing conflict," "comparative use," and "involving harm." If there is no conflict, remote conflict is not considered—since the Heavenly Stem and Earthly Branch are already in the same position, how can there be a remote one? Only the method of the Eight Special Lessons is used: on a Yang day, start counting from the Yang God above the Day Stem and count forward to the third position; on a Yin day, start counting from the Yin God of the Day Branch and count backward to the third position. The God reached by counting is the Initiating Transmission. The Middle Transmission and Final Transmission are both taken from the God riding on the Day Stem. Note: "getting to the third" means that on an odd day, starting from the Yang God above the Day Stem, count forward three positions including the original position. For example, if the Day Stem is Chou, take Chou as the first, count forward to the third position and reach Mao. On an even day, starting from the Yin God of the Day Branch, count backward three positions including the original position. For example, if the fourth Lesson is You, take You as the first, count backward to the third position and reach Wei. Generally, when using the Eight Special Lessons, the interpretation should focus on paired events.

天乙居中，後六前五。天乙乃貴人也，此神居紫微垣之門，住持上帝征伐以行令於人間，應己丑之土，有止戈之武，統馭十二神。在天門之前、地戶之後則順行；若居地戶之前、天門之後則逆行。其神后有六位，乃天空、白虎、太常、玄武、太陰、天后也；前有五位，乃騰蛇、朱雀、六合、勾陳、青龍也。夫課中有涉及天乙前與後者，俱以此例推，若此支乘天將為前神則在前，所乘天將為後六神則在天乙後也。不必校其他也。此斷前後之簡法。

"The Heavenly General 'Tian Yi' is located at the center of the Twelve Heavenly Generals. There are six generals behind it and five in front. Tian Yi is also called 'Guiren' (Nobleman). This deity resides at the entrance of the Purple Micro Enclosure, and is in charge of issuing orders for the Emperor's military campaigns to be carried out on earth. In the Five Phases, it corresponds to the earth of Jichou, possessing the virtue of stopping war through military strength. It oversees all the other deities. If Guiren falls before the Tianmen (Heavenly Gate) at亥 and after the Dihu (Earth Gate) at申, the Twelve Heavenly Generals are arranged clockwise. If Guiren falls before the Dihu and after the Tianmen, they are arranged counterclockwise. The six generals following Guiren are in order: 'Tian Kong' (Heavenly Void), 'Bai Hu' (White Tiger), 'Tai Chang' (Great Constancy), 'Xuan Wu' (Black Tortoise), 'Tai Yin' (Great Yin), and 'Tian Hou' (Heavenly Empress). The five generals preceding Guiren are in order: 'Teng She' (Teng Snake), 'Zhu Que' (Vermilion Bird), 'Liu He' (Six Harmonies), 'Gou Chen' (Hook Earth), and 'Qing Long' (Azure Dragon). Note: In divination, whenever one needs to determine whether a deity is before or after Guiren, one should follow this order. If the heavenly general associated with a particular branch is among the first five, it is considered to be before Guiren; if it is among the last six, it is considered to be after Guiren. There is no need to consider other factors. This is a simple method for determining the order."

解紛必囑事於童僕。貴人居子曰解紛，曰解除紛紜擾攘也。蓋子乃夜半安居之神，故得解去紛擾而坦腹。然既為至貴，日有萬機，雖無君象，貴臣宰輔代天宣化事，亦同天子之勞，恐其蕪脫遺漏，故囑事於有用之童僕，庶不負國漠民矣。

The Nobleman is connected to the Branch of Zi, which is called "Removing Troubles." At this time, one must definitely entrust the matter to a servant to handle.the so-called removing troubles means eliminating confusion and disorder. Zi is the deity of peace and rest at midnight, so the Nobleman's presence here can remove disturbances and allow one to rest peacefully and comfortably. However, the Nobleman holds a very high position, with countless affairs constantly coming his way. Although it is not the image of a sovereign, it represents a high-ranking minister who acts on behalf of the Son of Heaven to proclaim teachings and regulations, working just as hard as the sovereign himself. Fear arises that matters might be neglected or overlooked, so entrusting the affairs to capable servants for handling is necessary, thus not failing the country or the people. If one draws this image, it indicates that the matter must be handled by subordinates, juniors, or servants in order to succeed.

此判辭與易之爻相仿，間有巧合可照讀之，但易道活潑，多與事不親，故當活斷。但潛心推究，可明五行之理。五行之理者，易占之根本，真秘訣也，故不可不細玩之。一、此課十二天將臨十二位，有乘有臨。二、判詞之理解，不可全有生克論，有以神將之象連綴而成其意者，不可不知。此大六壬與六爻不同處。三、十二宮之本意，壬學關節也。

The commentator notes: These statements are similar to the line statements in the Book of Changes, and there are occasional coincidences that can be compared for reference; however, the principles of the Book of Changes are flexible and often not very fitting to specific situations, so they should be viewed and interpreted flexibly. As long as one is willing to study diligently, one can understand the principles of the Five Phases, which are the fundamental and true secret of divination using the Book of Changes. One must not fail to carefully consider them. Here are three points: First, this passage discusses the twelve Heavenly Generals falling onto the twelve Earthly Branches, which includes cases where a Heavenly General is on a particular branch and cases where a Heavenly General is in a particular palace. These two situations should be clearly distinguished. Second, the reasoning behind the statements cannot be fully explained by the principles of generation and overcoming; many of them are formed by connecting the images of the gods and generals. This point must be understood, and it is exactly where the "Great Six壬" differs from "Six Yi" divination. Third, the meanings of the twelve palaces themselves are the key to the study of Six壬.

貴人居子，子者子民，貴人治下嚴謹，惡人不興，禍事不起，故可曰解紛。切記：解紛者，必非無紛也，先有紛始有解紛之事。升堂宜投書於公府。貴人居丑曰升堂，乃本位屬己丑故也，升堂則有泰山岩巖之象，非可私干，必欲見之，宜持書或移文，必以正大光明，然後可於公堂府第見之。一云，貴人居本家不治事。

Now, regarding the nobleman approaching the rat (子): The rat can be regarded as the people, and the nobleman governing his subordinates with strictness, bad people dare not stir up trouble, so calamities do not occur, hence it is called resolving disputes. Remember: since it is called 'resolving disputes', it must not be that there was originally no dispute, but rather there was first some disorder, and then there was the resolution of it. When the nobleman approaches the ox (丑), it is called 'ascending the hall'. When encountering such a situation, if one wishes to handle affairs, one should submit documents to the government office. It is called 'ascending the hall' because the ox is the native position of the nobleman's own Jichou (己丑); once the hall is ascended, there is an imposing and solemn atmosphere, like a mountain, which is not to be violated. One cannot privately appeal, but must appear in person, and submit a written statement or official document, and act openly, then one can meet him in the official court. Another view says: when the nobleman is in his own native palace, he does not handle affairs.

憑几可謁見於其家。貴人居卯曰憑几，蓋功曹乃案牘碎瑣之象，貴人有暇必親於典籍也。當此可乘之機，雖細務亦可相干，可就私第謁之，而非公堂之比也。寅為幾象，草文書所用，故貴人臨之當有公事要辦。親於典籍者，一例而已。我遇此象，多以有公事論，多驗。卯酉日月門也，故貴人加於地盤卯酉之上發用，亦主貴人臨門或主顧、客人上門也。又經云“貴加門戶，意總不足。”，以有欲而外求，故亦為搖動之象。

The Nobleman is at the position of Yin, called "Peng Ji" (relying on the desk). At this time, one may go to his home to pay a visit. The original text here writes "reside at Mao," but the following text clearly states that Yin is the desk, so it refers to the position of Yin. Yin is "Gongcao (Yin)," which represents the image of bureaucratic documents and trivial affairs. When the Nobleman has leisure, he is sure to be close to books. Taking advantage of this opportunity, even for small matters, one may disturb him and visit his private residence, unlike going to the official hall where one must meet in public. Commentator's note: Yin represents the desk, which is the object used for drafting official documents, so when the Nobleman is at Yin, there must be official business to handle. "Being close to books" is just one example among many. When I encounter such a divination pattern, I usually interpret it as having official business, and it has often proven accurate. The positions of Mao and You are the gates where the sun and moon rise and set, so when the Nobleman is placed on the Earth Plate at Mao or You and initiates the transmission, it also indicates the Nobleman coming to visit, or customers and guests arriving. The classic text also says, "The Nobleman added to the gate, the mind is not at ease," because there is a desire in the heart and one is running outward, so it is also an image of mental restlessness.

登車宜訴詞於路。貴人居卯曰登車，卯乃軒車之象，既升車則非私家又非公署，若非緊急事，豈可唐突於貴人之前耶？若被屈或遭豪暴，非陳於有位之正人，何得雪斯沉辱哉？不得不俯於路而哀達其情也。卯酉為門戶，故貴人加於地盤二分之上，亦主主顧來臨。巳午受貢兮君喜臣歡。貴人居巳午曰受貢，乃相生助，非不遂之方，既貢則以賤事貴，以貴下賤，君喜臣悅忘其授受之私，貢者受者俱不越度之象。

The Nobleman approaching the卯 (Mao) is called "Mounting the Chariot." At this time, if there is a grievance, one can only block the path and plead one's case. The卯 (Mao) symbolizes a chariot, and since the Nobleman has already mounted it, he is neither at his private residence nor at the official office. If it is not an urgent matter, how could one dare to block the Nobleman's path? However, if one is wronged or oppressed by a powerful person, without reporting to an official with authority, how can one clear such a heavy disgrace? One can only kneel by the roadside and plead one's case with sorrow. The commentator notes:卯 (Mao) and酉 (You) are gateways, so when the Nobleman is placed on the Earth Plate at the Spring Equinox and Autumn Equinox positions, it also indicates that a guest will arrive. The Nobleman approaching巳 (Si) or午 (Wu) is called "Receiving Tribute." Both the ruler and the subject are pleased. The fire of巳 (Si) and午 (Wu) generates the earth of the Nobleman, which is a position of mutual generation and support, not an unfavorable one. Since it is called "Receiving Tribute," it signifies the humble serving the superior and the superior receiving the humble. The superior is pleased, the subject is satisfied, and both forget the private concerns of giving and receiving. The one offering and the one receiving both maintain proper conduct.

辰戌懷怒兮下憂上辱。貴人居辰曰天牢，居戌曰地獄，非法之地，必非法之人，而後入之，何貴人而居此乎？文王羑里亦莫非天所使耳。在上者有此非常之辱，則俯仰於彼者，烏得不憂乎？貴居辰戌，是加於地盤上。貴人不乘此二神。判辭舉事之一端耳，干貴則貴入羅網不吉，而履獄錄囚之理亦不可不知。《畢法》云“貴雖在獄宜臨干”是也。但貴人臨干，不免操勞。身入公門之人，有不殫精竭慮以副其職乎？正所謂“人人愛當官，當官不自由”也。

When the Nobleman is located in the Chén or Xū positions, it is called "bearing anger." Those below suffer anxiety, while those above endure disgrace. The Nobleman in Chén is called "Heavenly Prison," and in Xū it is called "Hell." These are places of punishment, meant for lawbreakers. How can the Nobleman be in such places? It is like King Wen of the Zhou Dynasty being imprisoned in Yòulǐ, which was merely the arrangement of Heaven. When those in high positions suffer such extraordinary humiliation, how can their subordinates, who rely on them for their livelihood, not feel anxious? The commentator explains: when the Nobleman is in the Chén or Xū positions, it refers to the Nobleman being placed on the Earth Plate's Chén or Xū palace. Among the Heavenly Generals, the Nobleman itself does not ride on the Chén or Xū deities. This is only one aspect: although the Nobleman on the Day Stem falling into the Chén or Xū net is not auspicious, it is also important to understand the reasoning behind the Nobleman inspecting prisons and reviewing prisoners. The "Bi Fa Fu" states, "Although the Nobleman is in prison, it is favorable if it is on the Day Stem," which conveys this meaning. However, when the Nobleman is on the Day Stem, it also brings worry—those working in government offices, who can avoid exhausting their minds and bodies to fulfill their duties? It is truly said, "Everyone loves to be an official, but being an official is not free."

移途則有求干之榮。貴人居申為移途，蓋傳送乃道路之神，貴人在嬉遊衍時也，因而獲便以求其進用之私，乘間而行，必榮遂矣。此言有二說：一、貴人加申之上，申者車也，若生我，是貴人乘車下顧，有求皆應。二、申為貴人，動中有利。

The Nobleman is on the path of Shen and calls it "Moving Path". At this time, if one has some request, he may actually achieve honor and distinction. Shen is "Chuansong" (Shen), the deity of roads. When the Nobleman is on Shen, he is on a journey, and the person making a request can take advantage of this opportunity to seek personal advancement, acting in the gap, and certainly achieving success. The commentator notes: this sentence can be interpreted in two ways. One interpretation is that the Nobleman is on the Earth Plate of Shen, which represents vehicles and horses. If Shen can support and assist our side, it means the Nobleman is riding a carriage to visit us, and any request will be granted. The other interpretation is to consider the person in the Shen palace as the Nobleman, indicating profit through movement.

列席則有酒筵之娛。蓋未為夜貴，二貴相會入貴家，故有筵會之象。托貴干貴事無不遂矣。還絳宮坦然安居。居亥又曰登天門，此時六凶俱藏。蓋蛇雀之火而伏於水，勾陳天空之土而伏於木，白虎之金伏於火，玄武之水而伏於土，且亥乃夜方，日之勞擾者至此而坦然安居矣。貴登天門，萬禍皆消。但當以課體為主，較量得輕也。若課體凶，則貴登天門，乃宣旨屠戮之詔，何以為福？故常人占不喜也。

The Nobleman is at Wei and called "Attending the Meeting", indicating there will be joy from a banquet. Wei is the native place of the Nobleman at night, and during the day, the Nobleman comes to this position, meaning two Noblemen meet at the Nobleman's home, thus showing the image of a banquet gathering; at this time, asking for help from the Nobleman through intermediaries will surely succeed. When the Nobleman is at Hai and called "Returning to the Vermilion Palace", it indicates a peaceful and secure situation. This pattern is also called "Ascending the Heavenly Gate". At this time, all six Inauspicious General are hidden: Teng Snake and Vermilion Bird, which belong to fire, are hidden in the water of Hai; Gou Chen and Tian Kong, which belong to earth, are hidden in the wood within Hai; White Tiger, which belongs to metal, is hidden in fire; Black Tortoise, which belongs to water, is hidden in earth. Moreover, Hai is the direction of midnight, so people who have been busy all day can now rest peacefully here. The commentator notes: When the Nobleman ascends the Heavenly Gate, all misfortunes are eliminated. However, still need to consider the overall Lesson Pattern to determine the degree of good or bad fortune. If the Lesson Pattern itself is凶, then the Nobleman ascending the Heavenly Gate is like receiving an imperial decree to issue an order of slaughter, how can it be considered a blessing? Therefore, for ordinary people, this is not a favorable omen.

入私室不遑寧處。蓋酉為日月出入之門，有私門之號也。夫貴達而在上，致君、澤民、律身、行已，自當持正，以至難進易退。趨謁於私門則律己不正，而清議所不容矣，豈遑寧處也？貴人臨酉，乃貴人自後門而入之象，宜私不宜公。占託人辦事，無不利。又酉者，媚也，少女也，至尊為其所迷，則失其持正之心，宜慎之。

The Nobleman approaching You indicates "entering the private chamber." At this time, the mind is restless and one cannot find peace. You is the gate where the sun and moon rise and set, hence it is called the private door. The Nobleman has achieved prominence and holds a high position, and should assist the sovereign, benefit the people, restrain himself, and be careful in his actions. He should uphold the correct path, finding it difficult to advance and easy to retreat. Now, however, he is rushing to the private door to seek an audience, which shows that he is not self-disciplined. He will not be accepted by the upright public opinion, and how can he find peace? The commentator notes: When the Nobleman approaches You, it signifies the Nobleman entering through the back door. It is suitable for private matters rather than public ones. Divination regarding entrusting someone to handle affairs will be smooth. Moreover, You also signifies charm, representing a young woman. The supreme Nobleman being bewitched by her will lose his steadfast mind. This should be approached with caution.

但見螣蛇驚疑擾亂。前一螣蛇乃丁巳火神也，主火光驚疑憂恐怪異。蓋凶神也，以其離貴人前一位，故曰前一也。螣蛇最主變化多端。掩目則無患無憂。居子也，不惟子水克巳火，且居夜方有掩目之象。蟠伏棲息之時，其凶焰無所施，無患無憂矣。螣蛇掩目，彼無害人之心，若日帶自刑，或本命行年作鬼墓絕神，則自逞自作，禍患不淺也。

Whenever the term 「Teng Snake」 appears in a divination lesson, it indicates alarm, suspicion, and disturbance. When the Nobleman is followed by Teng Snake, which is Dingsi fire, it signifies a disaster caused by fire, alarm, worry, and various strange occurrences, making it an Inauspicious General (malevolent general). Since there is only one Nobleman, it is referred to as 「the one before」. The annotator notes: Teng Snake is most associated with change and unpredictability. When Teng Snake is at Zi, it is called 「covering the eyes」. At this time, there is no danger or worry: not only does Zi water overcome Si fire, but Zi represents the time of midnight, which symbolizes closing the eyes; the snake is coiled and resting, so its harmful power cannot be unleashed, resulting in no disaster or worry. The annotator notes: 「covering the eyes」 means that Teng Snake itself does not have the intention to harm. However, if the day branch carries self-punishment, or if the native's birth year or current year falls on an Inauspicious Spirit (malevolent deity), a墓 (grave), or a绝 (decline), then it will provoke trouble on its own, leading to serious misfortunes.

蟠龜則禍消福善。蓋丑中有暗禽星龜也。夫蛇與龜姤亦離坎交濟象。豈復有禍心於人哉？是以禍消，占者修善以立身，斯福不窮矣。“修善立身”者，亦言宜守靜，不可冒進。生角露齒禍福兩途。居寅生角，蓋火生於寅，榮旺之極，化蛟化龍，此為貪榮不禍，是以為福。居酉露齒，蓋火制鄉，猖獗得志之地，且金石地無食，被蛇肆毒含饕，求口腹之計為禍，得此者退藏於密可也。凡蛇居寅，以龍斷之可也，以寅為青龍之本位也。

The Teng Snake resting on the Earthly Branch Chou is called "Coiled Turtle," indicating the dissipation of calamity and the arrival of blessings. Within Chou there is a hidden turtle, which represents the bird star. When the snake meets the turtle, it symbolizes the interaction between fire and water, which complement each other. How could such a combination be harmful? Therefore, calamity is dispelled. If one cultivates virtue and establishes a solid character, endless blessings will follow. Note: The phrase "cultivate virtue and establish oneself" also implies the importance of maintaining stillness and avoiding reckless advancement. When the Teng Snake rests on the Earthly Branch Yin, it is called "Growing Horn," and when it rests on You, it is called "Showing Teeth." These two situations represent either fortune or misfortune, leading along different paths. When the Teng Snake rests on Yin, it is called "Growing Horn" because fire is in its growth phase at Yin, reaching its peak of prosperity. The snake can transform into a dragon, seeking prosperity rather than causing harm, thus it is a blessing. When the Teng Snake rests on You, it is called "Showing Teeth," as You is the place where fire is subdued. The snake becomes rampant and dominant here. Moreover, metal and stone lands offer little sustenance, so the snake indulges its greed and poisons, causing harm. Those who receive this omen should retreat and remain hidden. Note: Whenever the Teng Snake rests on Yin, it can also be interpreted using the Azure Dragon, as Yin is the original position of the Azure Dragon.

乘霧飛空休祥不辨。居巳為乘霧，以霧為隱，雖毒目無所見，毒不得肆身，得此者仍宜避之。蓋霧之蒙，彼固目迷矣，而我至此獨不迷哉？倘誤犯之，為其所噬，悔何及矣。居午飛空，以蛇飛空化龍化蜃之氣也。彼有此大志始有此大為，豈復毒人？縱彼不毒人，在我仍宜避之，不失為明哲。辰巳午天位也，臨居之必化龍，志象必大。生干大吉。

The Teng Snake occupying the position of Si is called "Cheng Wu" (riding the mist), and occupying the position of Wu is called "Fei Kong" (flying into the air). In these two cases, it is difficult to determine whether the outcome is favorable or unfavorable. When the Teng Snake is in Si, the mist can conceal forms, and although the snake is venomous, it cannot see clearly, so its venom has nowhere to take effect. Those who divinate this situation should still be cautious and avoid danger. Because the mist is thick and confusing, although the snake may be disoriented, does that mean I will not be confused in the mist? If by accident I meet the snake and get bitten, regret will be too late. When the Teng Snake is in Wu, it is a sign of the snake rising into the air, transforming into a dragon or a sea monster. It has such great ambition, so it can achieve great things. How could it still bother to poison others? Even if it does not poison people, it is still advisable to avoid it, which is a wise choice. The commentator notes: The positions of Chen, Si, and Wu belong to the heavenly positions. When the Teng Snake is in these three positions, it must transform into a dragon, and its aspirations and demeanor will certainly be grand. If it can generate and support the day stem, it is a great auspicious sign.

入林兮鋒不可砍。居未為入林，未乃木庫，以土有木，非林之象乎？林簏棲止，既有所蔽矣，其穴必深，當雖有刀鋒無所施其利也。彼螣蛇有此優遊之樂，必無肆禍之心，占者無所忌矣。然逢林有蛇，還當莫入。墜水兮從心無患。居亥蛇墜能水居，則隨波逐流，魚蝦為食，似無橫路毒人之慾。在我則任其往返周旋，豈不從心所欲哉？

Teng Snake approaching Wei is called "entering the forest," at this time even a sharp blade cannot harm it. Wei is the earth store of wood, with wood contained within earth, is it not exactly the image of a forest? The snake resides in the area between the forest and the hillside, already having shelter, its den must be very deep. Even with a sharp blade, there is nowhere to strike. Since Teng Snake has this ease and comfort, it certainly has no intention of causing harm, so the person consulting the divination need not be concerned. The commentator notes: however, if there is a snake in the forest, one should still avoid entering it carelessly. Teng Snake approaching Hai is called "falling into water," at this time one can act freely without worry. The snake falling into water can live in the water, drifting with the waves, feeding on fish and shrimp, seeming to have no intention of blocking the way or causing harm; on my side, I can let it move freely, is it not exactly acting according to one's will?

當門銜劍總是成災。居卯為當門，卯乃日月之門，則出門即被其害矣。有備者無害也。得此者預為之計，不待彼奮起而攻其不意。若趨而不顧，斯墮其害矣。蛇加地盤卯酉之上，則妖氛之氣入門矣，於人於物皆受其毒，行為作事亦有蛇之性矣。申者金刃之象也。金刃乃斬彼之物，而胡為彼所銜哉？火能克金，得以猖獗逞妖，銜劍蓋異且妖之象。占得者惟退潛而避之，彼凶不能處，妖氛息而吾復何患哉？

The Teng Snake occupying the卯 position is called "door confrontation," and when it occupies the申 position, it is called "biting a sword." Both situations bring calamity. When the Teng Snake is at卯, which is the gate where the sun and moon rise and set, once it exits this gate, it will cause harm. However, those who are prepared can avoid harm. Those who divinate this should plan ahead, act unexpectedly before the Teng Snake can strike, and if they rush forward without precautions, they will fall into its harm. The commentator notes: When the Teng Snake is on the Earth Plate at卯 or酉, it signifies a poisonous atmosphere entering the door, affecting both people and objects, and even making their actions take on the nature of a snake. As for the申 position, it represents a sharp weapon; a sharp weapon is normally used to cut a snake, yet here the snake is biting the sword. This is because fire can overcome metal, allowing the snake to become rampant and mischievous. "Biting a sword" is a strange and evil omen. Those who divinate this should retreat and hide, so the snake's evil power has nowhere to manifest, the poisonous atmosphere is dispelled, and I have nothing to fear.

入冢而象龍併為釋難。戌為入冢。戌乃火庫，有蛇入墓之象。彼深居而簡出，吾往過雖不免小心惴惴，而彼非蟠伏路途之比也。居辰象龍。蛇乃龍之從也，有化之機，若入龍之穴，有隨化之義。夫彼貪上達必熱於中，豈復深為我患哉？故可釋難。蛇乘辰則化龍，發用或居日上，占天時必雨。

Teng Snake occupying Xu is called "entering the tomb," and occupying Chen is called "resembling a dragon." Both can remove dangers. Xu is the warehouse of fire, so the snake arriving there has the appearance of entering a tomb. It resides deeply and rarely comes out. Although I pass by it, I may feel uneasy, but it is better than the snake coiling in the middle of the road. When Teng Snake occupies Chen, it resembles a dragon. The snake is a subordinate of the dragon, indicating a possibility of transformation. Entering the dragon's cave suggests a change will follow. It is eager to advance, its mind is active, so it will not deeply trouble me. Therefore, it can remove difficulties. The commentator notes: When Teng Snake rides Chen, it will transform into a dragon. If it initiates the transmission or is above the day stem, the weather will certainly rain.

朱雀南方文書可防。前二朱雀乃丙午火神也，故曰南方、文書、司訟、章奏、口舌之神，主火光怪異，去貴人二位，故曰前二。損羽也自傷難逃。居子，羽翼不成，進飛必難矣，占此者文書無氣，而詞訟口舌不凶也。掩目也動靜得昌。丑亦北方水氣之餘，制雀火，有投江破頭之喻。蓋彼既目瞑吾得有為矣。動靜俱吉，無口舌之憂，訟息而文書不行也。

The Vermilion Bird belongs to the southern fire. Any matters involving documents should be cautious of it. The nobleman's second position is the Vermilion Bird, which is the fire god of Bingwu, so it is called the god of the south, governing documents, lawsuits, petitions, and disputes, as well as fire and various strange occurrences. Since it is two positions ahead of the nobleman, it is called "front two." When the Vermilion Bird is on the position of Zi, it is called "loss of feathers," meaning the bird itself is injured and difficult to escape. When it reaches Zi, its wings cannot fully grow, and even if it wants to fly, it cannot move. Those who divinate this situation will find their documents lacking strength, but lawsuits and disputes will not be dangerous. When the Vermilion Bird is on the position of Chou, it is called "covering the eyes." Whether moving or still, things will go smoothly. Chou is still the remaining water energy of the north, which can control the fire of the Vermilion Bird. There is an analogy of jumping into the river and hitting one's head. Since it has already closed its eyes, one can take action, so both movement and stillness are auspicious, with no worries about disputes or lawsuits, but documents will not be able to be handled.

安巢兮遲滯沉溺。居寅卯為之。蓋木皆火生助之神，且有山林之象，雀至山林結巢砌壘，育子貪榮。占者所喜有口舌消亡之義，而曰遲滯沉溺者，蓋卜文書章奏事未免淹滯而沉溺。此壬學“馬戀生不行”、“鬼戀生不克”、“印戀生不生”之理，最為玄妙。投網兮乖錯遺忘。辰戌為天羅地網，而戌為雀火庫，而辰戌對宮，有丘墓象也。夫以朱雀之凶，入此不得飛揚，占者所喜也。故曰乖錯遺忘，亦指文書事。朱乘辰戌發用，多無音信，試之屢驗。

The Vermilion Bird governing寅and卯is called "Safe Nest," indicating delays and entanglements. The wood of寅and卯are both things that nourish fire, and they also represent mountains and forests. When the Vermilion Bird arrives at mountains and forests, it builds nests, raises its young, and clings to this prosperity. What the diviner desires is the elimination of disputes; however, it is called delays and entanglements because matters concerning documents and official reports inevitably suffer delays. The commentator notes: this is precisely the principle in the Six Rats system of "the horse loves the nourishing element and does not move," "the ghost loves the nourishing element but does not overcome it," and "the seal loves the nourishing element but does not produce it," which is most profound. The Vermilion Bird governing辰and戌is called "Throwing into the Net," indicating errors and being forgotten.辰and戌are the Heavenly Net and Earthly Net, and戌is also the storage place for the fire of the Vermilion Bird. Since辰and戌are opposite, they both have the image of graves; with such a fierce general as the Vermilion Bird entering here, it cannot rise up, which is what the diviner desires. Therefore, errors and being forgotten refer to matters concerning documents. The commentator notes: when the Vermilion Bird uses辰or戌, it is mostly without news, and this has been repeatedly verified.

厲嘴銜符怪異經官語訟。雀居申能剋制申金，其方得志之處也。厲嘴奮啄，所以口舌尤旺也。望文書固有氣，而他占則訟訴之象，凶不可免。居午曰銜符，古名真朱雀，有非細之訟，常人之憂，若士子入場，斯高中矣。

The Vermilion Bird over the Hour of Monkey is called 'Lì Zuǐ' (Loud Beak), and over the Hour of Horse is called 'Xián Fú' (Carry the Mandate), indicating strange occurrences and legal disputes. When the Vermilion Bird is in the Hour of Monkey, it can control the Metal of Monkey, which is its area of strength. Its beak becomes sharp and it fiercely pecks, so speech is particularly vigorous. At this time, expecting documents may have power, but for other matters, it indicates litigation, and misfortune is inevitable. When the Vermilion Bird is in the Hour of Horse, it is called 'Zhēn Zhū Què' (True Vermilion Bird), indicating a significant legal case. For ordinary people, it signifies worry; but if it is a scholar taking an exam, it foretells success.

臨墳入水悲哀且在雞窗。臨未言其巢於古墓之象。夫巳午未申俱在上，有飛空而翱翔之義。朱雀得肆之時也。主口舌不細，故曰悲哀，妻孥烏有不悲者乎？孥，男女也。臨亥入水，火入水鄉有投江義，乃甚喜矣。凶神無氣何曰哀悲。蓋亦指文書動用而言耳。若有急用文詞不能得用，亦悲也。朱為言，為文，入水則言辭悲切。悲切者必有因，蓋因運勢不佳。故入水臨墳，不惟文書也。

The Vermilion Bird over Wei is called "over the tomb," and over Hai is called "entering water," both indicating sorrow, and this sorrow often falls upon the book windows of scholars. Over Wei means it is building a nest on an ancient tomb; Si, Wu, Wei, and Shen are all in the upper half of the heavenly position, implying flying high in the air, which is precisely the time when the Vermilion Bird is unrestrained, leading to much verbal disputes. Hence, it is said to indicate sorrow—how could wife and children not also grieve? The term "nu" in the original text refers to wife and children. Over Hai entering water, fire entering the water region implies throwing oneself into a river, which should be a happy thing. Why does it instead indicate sorrow? This is considered from the perspective of the use of documents: if there is an urgent need for documents or written words but they are not useful, it is also a sorrowful matter. The annotator notes: the Vermilion Bird governs speech and literature; entering water implies sorrowful and touching words. Sorrow and touch must have a cause, mostly due to poor fortune. Therefore, the implications of the patterns "entering water" and "over the tomb" are not limited to documents alone.

官災起蓋因夜噪。居酉為之。亦火制金鄉，得以奮志為惡，其性好亂便生口舌，得此者必官非不免。又且酉為門戶，口舌入門非官災而何？若克干其災必大，酉刃也，如刃之文辭，何能免禍也？亦主口舌爭鬥。音信至都緣晝翔。居巳為之，以巳未交午乃白晝象。雀至此最為有氣，占凶則口舌詞訟，占喜則起用文書，望人書信俱至。

The Vermilion Bird presiding over You indicates "nocturnal clamor," leading to lawsuits and disasters. You is the metal territory controlled by fire, allowing the Vermilion Bird to act out its malevolent nature. Since the Vermilion Bird is inherently chaotic, it causes disputes and arguments. Those who receive this divination will inevitably face legal troubles. Moreover, You represents the gate, and if disputes enter through the gate, what else could it be but official calamity? The commentator notes: if the god riding the Vermilion Bird is able to overcome the day stem, the disaster will certainly be severe. You is also Yangren, like a sharp blade of words, how could it not bring trouble? This pattern also indicates disputes and conflicts. The Vermilion Bird presiding over Si is called "day flight," leading to the arrival of messages. Si has not yet reached Wu, representing the daytime. The Vermilion Bird here is most vigorous. If divining an ominous matter, it signifies disputes and lawsuits; if divining a favorable matter, it signifies the use of documents, and the awaited messages will arrive.

粵有六合之神婚姻佳會。六合主和合成就宴會婚姻，又名私門。待命和同。亥乃天門，我欲成就公私事端來天門之下待命，必成。不唯六合，凡十二神臨於天門之上，天門者仙佛之門，自此門所傳之消息，所關禍福必巨大無比，故吉神臨之則其禍甚巨，凶神臨之則必受深殃。

Regarding the Heavenly General "Liu He," it governs marriage and pleasant gatherings. Liu He presides over harmony, accomplishment, banquets, and marriage, and is also called "Private Door." When Liu He is in the position of Hai, it is called "Awaiting Orders," indicating mutual harmony. Hai is the Heaven Gate; if I wish to accomplish matters, public or private, I come beneath the Heaven Gate to wait for orders, and it will certainly succeed. The commentator notes: Not only does Liu He function this way, but all twelve Heavenly Generals when they appear at the Heaven Gate are similarly effective. The Heaven Gate is the gate of immortals and Buddhas; messages coming from this gate involve great fortune or misfortune. Therefore, when a benevolent spirit is at Hai, the fortune is immense (the original text says "its misfortune is great," which is likely a mistake for "fortune"), but when a malevolent spirit is at Hai, severe calamity will surely follow.

不諧驚悖。六合木入於巳火鄉，煙滅灰飛，不吉矣。凡占憂懼不免。日干乙木，坐於巳方亦有此意。又地陷於東南，為不足，“馬逢巳亥在路歧。”蓋言在巳亥之地，諸事不備，故無信心而憂懼猶豫。又巳者陽之極，亥者陰之極，當此大轉關之時，非謹慎萬分不可，故亦主憂懼。

When the Liu He (Liu He) is in the巳 (Si) position, it is called "not harmonious," indicating fear, confusion, and disorder. The Liu He belongs to wood, but when it enters the fire territory of巳, it is like smoke dissipating and ashes vanishing, naturally leading to inauspicious outcomes. In all divinations, one is inevitably filled with worry and fear. The commentator explains: if the day stem is 乙 wood sitting in the Si position, it conveys the same meaning. Furthermore, the earth in the southeast direction is deficient, as the saying goes, "the horse meets Si and Hai on the road," which means that when people are in the Si or Hai positions, things are incomplete, leading to lack of confidence, fear, hesitation, and uncertainty. The Si is the extreme of yang energy, and the Hai is the extreme of yin energy; this is a critical turning point of yin and yang. One must be extremely cautious, hence it also signifies fear and anxiety.

反目兮無禮之事端。子水也，六合木也，何為反目？蓋無禮之刑也。凡事必起於無禮，以致彼此不投而有反目也。私竄兮不明之囚地。居酉，以卯酉為私門，六合又乙卯之屬，以私並私，以門復門，乃出入私門逃竄。且六合之木而臨從魁之金受克，故囚地重複私陰，故曰不明。此者惟姦淫陰私是利，而正大反殃也。

When the Six Harmonies (Liu He) are over the Zi (Water), it is called "Opposition" (Fan Mu), and the matter begins with impropriety. Zi belongs to Water, and the Six Harmonies belong to Wood. Normally, Water generates Wood, but it is said to be "Opposition" because Zi and Mao (Wood) are in mutual punishment, which is called "Punishment of Impropriety." Once a matter begins with impropriety, people will not understand each other and eventually turn against each other. When the Six Harmonies are over You (Metal), it is called "Secret Flight" (Si Cuan), and it falls into a dark and obscure prison. Both Mao and You are private doors, and the Six Harmonies itself is associated with Yimao. Adding private to private and door to door, it forms the image of secretly entering and fleeing through private doors. Moreover, the Wood of the Six Harmonies is over the You (Metal) which is "Congkui," and thus is subject to being overcome. Therefore, the prison is further overlaid with secrecy and darkness, hence the term "Unclear." This type of divination is favorable for matters of adultery and secret affairs, but it is detrimental to open and upright matters.

“此者惟姦淫陰私是利，而正大反殃也。”一句最宜深思，蓋吉得凶課，凶得吉課，晴得陰課，陰得晴課，亦返吟遷移之意。若陰得陰課，陽得陽課，則亦如伏吟不動之意。乘軒結髮從媒妁而成歡。寅乃軒車，故為乘軒。申庚卯乙相合故結髮，故結髮。以從媒妁之言而有歡成之慶也。

The commentator notes: "This type of divination is only favorable for illicit and private matters, while righteous and open affairs suffer harm." This statement is most worth pondering—when divining a favorable event, one receives an unfavorable chart, and when divining an unfavorable event, one receives a favorable chart. Expecting clear weather yet receiving a chart indicating rain, or expecting rain yet receiving a chart indicating clear weather, both contain the meaning of reversal and transformation similar to reverse chanting. Conversely, when divining private matters and receiving a private chart, or divining public matters and receiving a public chart, it is like hidden chanting, remaining unchanged. When the Liu He is in寅, it is called "riding the carriage," and when it is in申, it is called "tying the hair," indicating that the matter is accomplished through the mediation of a matchmaker.寅 represents a carriage, hence the term "riding the carriage." In申, the庚 metal combines with the乙 wood in卯, hence the term "tying the hair." Both situations result in joy and success through the mediation of a matchmaker.

違理亡羞因妄冒而加罪。卯辰有六害之凶，故居辰為違理。若臨戌以己之私門而自就戌，以為六合苟合乃亡羞之徵。占得此者必因自失檢約，以招罪愆，非干人之害我也。升堂入室併為已就之占。午為離位，似為升堂。卯則六合本位，故入室。二者合於堂合於室，豈非已就乎？占得此皆可成遂。壬學重象，課中見午，則有明堂封拜之象，課傳再得一二處類似之象，則可得此吉也。

When the Hexagram of Harmony (Liu He) is on the hour of Chen, it is called "Violation of Reason," and when it is on the hour of Xu, it is called "Loss of Shame." Both are due to reckless actions that provoke blame. The hours of Mao and Chen are harmful to each other, so when Liu He is on Chen, it signifies a violation of reason; when it is on Xu, it means using one's private domain to accommodate Xu, treating Liu He as a temporary union, which is a sign of shamelessness. The person who draws this must have been careless and lacked self-restraint, thus inviting misfortune, not because someone else is harming them. When Liu He is on the hour of Wu, it is called "Ascending the Hall," and when it is on Mao, it is called "Entering the Room," both indicating that matters have been successfully accomplished. Wu belongs to the Fire position, like ascending the hall; Mao is the original position of Liu He, hence called entering the room. One union in the hall and one in the room, are they not exactly achieved? Those who draw these two patterns will have their affairs completed. The commentator notes: The study of Six Rats (Liu Ren) emphasizes taking symbolic meanings. If the lesson shows Wu, it indicates the image of the Bright Hall (Ming Tang) with official appointments. If the three transmissions also include similar images, this good fortune will be realized.

納采妝嚴總是欲成之例。六合臨丑乃貴之本垣也，以賤謁貴，妝飾不得不嚴，所以事上也。居未乃卯未有合慶，且太常酒食帛物之鄉，似納采之喜也。占得之者何事不可成也。

When the Liu He (Liu He) trigram falls on 丑 (Chou), it is called 'Nacai' (Betrothal gifts), and when it falls on 未 (Wei), it is called 'Zhuangyan' (Preparation for the wedding). Both are examples of things about to be completed. When Liu He falls on 丑, 丑 is the native palace of the Nobleman (Guiren), indicating a humble person paying respects to a superior, so the appearance must be properly arranged, which reflects the principle of serving superiors. When it falls on 未, 卯 and 未 form a Triple Harmony (Sanhe), and 未 is the territory of Tai Chang associated with wine, food, silk and cloth, resembling the joyful occasion of presenting betrothal gifts. Those who divinate these two patterns will find nothing difficult to accomplish.

或逢勾陳發用必然鬥訟爭官。主征伐、戰鬥、詞訟、爭論田土事。又主勾連遲滯。更遇受越投機被辱暗遭毒害。丑乃貴人之鄉，以爭神而入貴地，乃受邁越之訟訴而勾陳肆其侮於人也。若至子，乃土能剋制之適，所以投其狂妄之機，尤可以展布其奮忿之心。占得之者亦惟忍而已矣。

If "Gou Chen" initiates the transmission, there will certainly be disputes and lawsuits. Gou Chen governs military campaigns, battles, lawsuits, and disputes over land. It also signifies entanglements, complications, and delays. When Gou Chen is in the position of Chou, it is called "Receiving Excess," and when it is in the position of Zi, it is called "Taking Advantage." This indicates being humiliated and suffering harm secretly. Chou is the territory of the Nobleman, so the god of disputes entering the noble's domain will result in losing a case due to overstepping. Gou Chen will then tyrannize others. When it is in the position of Zi, it is the place where earth can overcome water, and the situation is favorable. Therefore, it takes advantage of this reckless opportunity to express its anger. Those who receive these two patterns can only endure.

遭囚兮宜上書。勾陳遇寅乃剋制之方，故有遭囚之象。宜上書者，彼凶既衰，而我得發上言告發其積害成愆之狀。若不於此時制之，則過時仍肆虐而物受其害矣。寅者文書之象，勾者鬥爭之意，上書者據理力爭之事，其意在此。

Gou Chen over Ying is called "Zao Qiu," at this time it is suitable to submit documents and make statements. The wood of Ying can overcome the earth of Gou Chen, which is the way it is restrained, hence the image of being captured. The reason for recommending submission of documents is that the adverse force of the other side has already declined, so I can now speak out and expose its accumulated harmful actions. If we do not take advantage of this moment to restrain it, after this period it will still wreak havoc, causing further harm to all things. The commentator notes: Ying represents the image of documents, Gou Chen signifies struggle, and submitting documents is precisely the act of arguing one's case based on reason. This is the intention behind this statement.

捧印兮有封拜。巳乃鑄印之方，而勾陳一印之模範，印鑄而成以捧奉其上，非封拜而何？君子見之遷擢極速，常人見之反為可憂，自非有不法等情何干於印信也？“常人見之反為可憂，自非有不法等情何干於印信也？”，此句道盡壬學重象之理。

Gou Chen over Si is called "Peng Yin," indicating matters of being granted official titles and honors. Si is the direction of casting seals, and Gou Chen itself is like a seal mold. After the seal is cast, it is carried and presented, which is not granting titles and honors what else? Officials encountering this will experience rapid promotion, but ordinary people encountering it may be cause for concern—unless they are involved in illegal activities, how would common people have any connection with official seals? The annotator remarks: "Common people encountering this are indeed cause for concern, for unless they are involved in illegal matters, how could they have anything to do with official seals?" This sentence fully explains the principle of six rhymes emphasizing symbolic associations and determining fortune or misfortune based on the status of the person divining.

臨門兮家不和。卯本日月之門，勾陳爭鬥之神入之，是爭神進門矣，必家不和，以致搶攘紛更，人眷非寧，蓋亦破敗之征也。不唯“爭神入門”，更以“紛更”！宜思之。披刃兮身遭責。酉金為凶器矣，況又陰爻肅煞之氣，與勾陳之戊辰生合，彼凶斗之神而持此凶，豈有善念哉？然非理之舉，法所不容，終於遭責，占者惟避其凶可也。

Gou Chen over the Mao sign is called "Ling Men," indicating domestic discord. The Mao sign is the gate where the sun and moon rise and set. When the Gou Chen, the god of contention, enters this gate, it signifies contention entering the household, leading to inevitable disharmony, continuous disturbances, frequent calamities, and unrest among family members, which is also a sign of decline. The commentator notes: here, it is not only important to consider "contention entering the gate," but more importantly, the term "frequent changes" should be carefully considered. Gou Chen over the You sign is called "Pi Ren," indicating self punishment. The You metal is inherentlyvicious, and since it is yin and carries a harsh and killing energy, it also harmonizes with the Wuchen earth, which is the nature of Gou Chen. A fierce and combative deity holding such avicious weapon can hardly have good intentions. However, unreasonable actions are not tolerated by law, and ultimately, punishment is inevitable. Those who cast the divination should avoid its fierce influence.

升堂有獄吏以勾連。勾陳入辰非升堂而何，其神主鬥訟勾連，故至辰則有獄吏勾連之應，知機君子生平無非禮之舉，不過因他人之不法而及之耳。勾者，鉤也。反目因他人而逆戾。午火生勾陳而何曰反目也？以勾陳好鬥訟而午火真朱雀，尤訟之最者也。彼此皆反面相賊之神，孰肯相容也？故有反目之象。君子占之必被小人之逆戾波以及之耳。

Gou Chen in Chen is called "Sheng Tang," indicating that officials will be involved in legal matters. Gou Chen originally belongs to Wu Chen, so moving into the Chen palace is not "Sheng Tang" otherwise. This deity governs disputes, lawsuits, and entanglements, so when it reaches Chen, the result is the involvement of officials. Those who understand the signs will know that virtuous people have never committed improper acts, but they may be implicated due to others' offenses. The annotator explains: "Gou" means hook, implying being caught and not released. Gou Chen in Wu is called "Fan Mu," indicating misfortune caused by others. Wu fire can generate Gou Chen's earth, but why is it called "Fan Mu"? Because Gou Chen is fond of disputes, and Wu fire is known as the "true Vermilion Bird," which loves lawsuits. Both are deities that turn against each other, so they cannot coexist, resulting in the image of "Fan Mu." If a gentleman encounters this pattern, he is certainly involved in troubles caused by petty people.

入驛下獄往返詞訟稽留。未乃垣途如驛道也，故曰入驛。戌乃地網，又曰地獄，況與勾陳之戊辰對相沖射，乃下獄之象也。非詞訟之往來而何？見者惟退避則否。

Gou Chen over Wei is called "entering the post station," and over Xu is called "going to prison." This indicates involvement in lawsuits that require constant movement and remain unresolved for a long time. Wei represents walls and roads, similar to the post station roads, hence the term "entering the post station." Xu represents the earth net, also known as hell, and since it is opposite and facing the Wuchen of Gou Chen, it forms the image of going to prison. What else could it be but lawsuits that keep coming and going? Those who encounter these patterns should retreat to avoid misfortune.

趨戶褰裳反得勾連改革。夫申非門戶之神，何以趨戶目之？蓋申前即酉戶也，立此可以入門，故曰趨戶。至亥而褰裳者，亥方夜靜更闌，必褰衣而酣息，然曰勾陳反覆者，申為坤地戶也，亥為乾天門也。門戶之內何立此等凶神，君子至此即返而抽身，稍遲則被彼勾執矣。

Gou Chen at Shen is called "Qu Hu", and at Hai is called "Qian Chang", and this will bring about complications and change. Shen is not originally the god of the gate, so why is it called Qu Hu? Because the previous trigram of Shen is You, which is the gate. Standing on Shen allows one to enter the gate, hence it is called Qu Hu. At Hai, it is called Qian Chang, because at Hai, it is deep night and one must lift up his clothes to rest. As for why Gou Chen at these two positions brings about instability, it is because Shen belongs to Kun, the Earth, which is the gate, and Hai belongs to Qian, the Heaven, which is the gate. How can such a malevolent spirit stand within the gate? A gentleman should withdraw at this point. Even a slight hesitation will cause him to be caught by it.

青龍財喜雖主亨通。主財帛米穀喜慶亨通，十二神中惟此神最吉，增福解禍。但青龍克干，必有血光。以龍為財神，而血亦財象也。吾曾有甲日龍發用乘申而被刀割破手指事。

The Azure Dragon governs wealth, joy, and smoothness in all affairs. It presides over money, grain, joy, and favorable outcomes. Among the Twelve Heavenly Generals, it is the most auspicious, capable of increasing blessings and resolving misfortunes. Note: However, if the Azure Dragon overcomes the day stem, there will certainly be bloodshed—since the Dragon is a deity of wealth, blood is also considered within the category of wealth. I once encountered a case where the Azure Dragon was the initiating transmission on a Jia day, and it was riding on the metal of Shen, resulting in a finger being cut with a knife.

在陸蟠泥所謀未遂。未近南離之火，故為陸；丑近北坎水，故為泥。夫龍飛於九天，潛於九淵變化而莫測也。若失地亦厄且困矣。蟠於泥在於陸非失地而何，慾望其遂也難矣。有友來占，龍乘丑加干，真斷財務吃緊，點頭稱是，妙絕！

The Azure Dragon is said to be "on land" when it is on Wei, and "coiled in mud" when it is on Chou. Whatever plans one makes will find it hard to succeed. Wei is close to the southern Li fire, which represents dry land; Chou is close to the northern Kan water, which represents muddy ground. The Azure Dragon should be soaring in the heavens or hidden in the depths, unpredictable and ever-changing. But once it loses its proper place, it becomes trapped and unable to move. Coiled in mud or stuck on land, is this not losing its proper place? How can one expect success then? The commentator notes: A friend once consulted me, and the Azure Dragon was placed on Chou over the Day Stem. I directly told him he would have financial difficulties, and he nodded in agreement. It was truly remarkable.

登魁兮小人爭財。戌乃河魁也，以青龍之吉神而入網羅之地，則小人爭財之象矣。財之神落此，所以致小人之爭也。春種秋收，戌者秋末，正萬物收藏之時，收其收殺之氣更甚於酉，《三國演義》中所謂無底洞正此宮之象。龍為財神，陷於無底之淵，何能出頭？小人不知陷入此無底之淵，萬劫不復將至，尚一意於財帛，故主大凶。不利財，亦不利身，若克我是是逃生無門，任人宰割矣。且戌者，灰土也，散而難聚，分而難合，故亦主所為艱難。

The Azure Dragon is over the戌 (Xu) and called "Deng Kui", indicating disputes over wealth among petty people. The戌 is "Hekui" (Xu), and a virtuous deity like the Azure Dragon falling into the area of the Heavenly Net and Earthly Net becomes an omen of petty people fighting over wealth; since the Wealth God is located here, it brings about such conflicts. The commentator notes: throughout the year, spring is for sowing and autumn for harvesting. The戌 is at the end of autumn, which is the time when all things are stored away. The atmosphere of gathering and solemnity here is even heavier than that of酉 (You). The "bottomless pit" mentioned in "Romance of the Three Kingdoms" is exactly the image of this palace. The Dragon is the Wealth God, but if it falls into a bottomless abyss, how can it ever emerge? Petty people do not realize they have already fallen into a bottomless pit, with eternal suffering looming, yet they still obsess over wealth, leading to great misfortune: it is unfavorable for wealth and also harmful to oneself. If it further harms me, then there is no way to escape, and I will be at the mercy of others. Moreover, the戌 is a gray earth, which disperses and cannot gather, divides and cannot unite, so it also indicates that things will be exceptionally difficult.

飛天兮君子欲動。以辰乃龍庭也，而曰天者，戌亥子丑象地在下也，辰巳午未象天在上也，故曰飛天也。青龍若飛騰在上，君子有為之時也，非欲動乎？龍乘辰發用或加干，則志向遠大，奮發有為。若中末空亡或陰神制之，或末得日墓，則半空折翅，江底翻舟。

The Azure Dragon approaching the Dragon Mansion is called "Flying Heaven," indicating that a gentleman will take some action. The Dragon Mansion is the place of the Dragon, so it is called "Heaven" because the area of Xu, Hai, Zi, and Chou symbolizes the earth below, while the area of Chen, Si, Wu, and Wei symbolizes the heavens above. Therefore, it is called "Flying Heaven." When the Azure Dragon soars above, it is precisely the time for a gentleman to act, how could he remain still? The commentator notes: When the Azure Dragon rides on Chen and initiates the transmission, or when it is added upon the day stem, it indicates that this person has great aspirations and is striving to achieve something. However, if the middle and final transmissions fall into Kongwang, or if they are restrained by yin spirits, or if the final transmission falls on the墓 (grave) of the day stem, then it becomes like flying halfway into the air and breaking its wings, or sailing in the middle of the river and capsizing the boat.

乘雲驅雷利以經營。寅乃青龍之宮，有乘雲出入之象，占謂雲從龍也。卯乃震為雷也，龍為雲，非經營之時乎？驅雷乘雲而得以施為展布。《易》曰“艮為雲”，寅居艮宮，故曰乘雲。《繫辭》曰“雲從龍，風從虎”，亦其一解。占天時為陰、雲之象。

The Azure Dragon is said to "ride the clouds" when it is over the寅 (Yin) and "drive thunder" when it is over the卯 (Mao), both being favorable for business ventures and planning. The寅 is the native palace of the Azure Dragon, symbolizing the rising and descending of clouds, as the classic text says "clouds follow the dragon." The卯 belongs to the Zhen trigram, which represents thunder, and the dragon also governs clouds. When clouds move and thunder rumbles, it is indeed an auspicious time for business activities. The commentator notes: The Book of Changes states "Gen (Mountain) represents clouds," and since the寅 is in the Gen palace, it is called riding clouds. The Great Treatise also says "clouds follow the dragon, wind follows the tiger," which is another interpretation. If this is used for weather divination, both these patterns indicate cloudy and overcast skies.

傷鱗摧角宜乎安靜。申乃陽金，酉乃陰金，金能克木，青龍之甲寅所深畏也。至此有退鱗折角之象。吉神遭厄，豈福佑於我也，惟安居守靜而已。燒身掩目因財有不測之虞憂。居午燒身，居巳掩目。以青龍木得水為喜，而見火為仇，巳上入蛇穴，尤為不吉。故有掩目之象。午乃南離真火，故曰燒身，青龍有此不足，尚可賴之為財神？若求謀財物則有莫測之憂。入海遊江因動有非常之慶。居子入海，居亥遊江。蓋俱水也，青龍得水，何吉不生？吉福斯民，占者動則有非常之美。

The Azure Dragon is called "Injured Scales" when it is over the Hour of Monkey, and "Broken Horn" when it is over the Hour of Rooster. In such cases, it is advisable to remain content and keep quiet. The Hour of Monkey is yang metal, and the Hour of Rooster is yin metal. Metal can overcome wood, which is exactly what the Azure Dragon, belonging to the wood of Jiayin, deeply fears. When it arrives here, there is an omen of scales falling off and horns being broken. If a fortunate deity encounters misfortune, how can it still bless me? There is only the option of remaining calm and quiet. When the Azure Dragon is over the Hour of Horse, it is called "Burned Body," and when it is over the Hour of Snake, it is called "Covered Eyes," indicating troubles related to wealth that are unpredictable. The Azure Dragon belongs to wood, which benefits from water and is harmed by fire. The Hour of Snake is the dwelling place of the Teng Snake, and the Azure Dragon entering here is especially inauspicious, hence the omen of covered eyes. The Hour of Horse is the true fire of the southern direction, so it is called "Burned Body." If the Azure Dragon suffers such damage, how can it still be a deity of wealth? If one seeks to gain wealth, there will be unforeseen worries. When the Azure Dragon is over the Hour of Rat, it is called "Going to the Sea," and when it is over the Hour of Pig, it is called "Wandering by the River," indicating great joy resulting from some action. Both the Hour of Rat and the Hour of Pig belong to water, and the Azure Dragon benefiting from water can produce any kind of good fortune. Blessings will extend to many people, and the person divining will experience extraordinary good fortune simply by taking action.

後有天后之神蔽匿陰私之婦。主陰私曖昧之事，蔽匿穢汙之神，性似柔而實剛。《金口》云“登明無定執”，以水乃無體之物。故玄后二天將，變幻莫測，神秘無狀，多陰氣。

The Nobleman is followed by the Heavenly Empress, another Heavenly General who governs concealment and hidden matters, as well as private affairs of women. It oversees ambiguous relationships between men and women, and is a deity who covers up filth. Its nature appears gentle but is actually strong. Commentator notes: The Golden Mouth诀 says 'Dengming has no fixed form', because water itself has no fixed shape. Therefore, the two Water Generals, Xuanwu and Tianhou, are changeable and mysterious, without form, and carry heavy Yin energy.

守閨治事動止多宜。居子曰守閨，居亥治事。天后婦人也，壬子乃天后本家，故象守閨閣也，亥乃乾健自強不息之地，有治事持家克動之道也。二者動止相宜，得其道之正也。如當旺相，其慶深矣。玄本象為亥癸，後本象為子壬，不可混淆。

The Heavenly Empress governs the Zi hour, called "guarding the chamber," and the Hai hour, called "managing affairs." Whether in motion or stillness, both are appropriate. The Heavenly Empress represents a woman, and Renzi is her native hour, thus symbolizing the image of guarding the inner chamber. The Hai hour belongs to the乾 trigram, which signifies vigorous strength and ceaseless striving, indicating the ability to manage affairs and sustain the household through action. These two patterns, one static and one dynamic, are both in their proper place, following the right path; if they occur during a time of prosperity and strength, the auspiciousness is even deeper. Note: The original form of the Black Tortoise is Hai and Gui, while the Heavenly Empress is Zi and Ren. These two should not be confused.

倚戶臨門好淫未足。居酉倚戶，居卯臨門，以穢汙之神而入卯酉之私門，非淫奔之象乎？除奸私之外而正大之舉反見殃。褰帷伏枕非嘆息而呻吟。居戌褰帷，居午伏枕。蓋戌土克水病象，丑戌昏黑之時，有褰帷之象。午乃晝長午寐之時，故曰伏枕。二才皆臥而不快，故曰嘆息呻吟，非病即事不遂也。後居戌，為入地網，無由以出，病痛之徵。吉神入戌，則無吉神之力矣，反榮為辱，占事反吉為凶。

The Heavenly Empress presiding over You (酉) is called "leaning against the door" (倚户), and presiding over Mao (卯) is called "approaching the gate" (临门), indicating a tendency towards lust and insatiable desires. With such a deity associated with filth entering the private gates of Mao and You, is it not a symbol of running away and engaging in improper relationships? Apart from matters of illicit affairs, any upright and honorable actions may instead suffer misfortune. When the Heavenly Empress presides over Xu (戌), it is called "raising the curtain" (褰帷), and when she presides over Wu (午), it is called "lying on the pillow" (伏枕). These are either sighs or moans. Xu earth overcomes water, indicating illness, and Chou and Xu are also times of dim light, hence the image of raising the curtain. Wu is the time of longest daylight and the time for a midday nap, hence the image of lying on the pillow. Both situations involve lying down without comfort, thus indicating sighing and moaning, either due to illness or unfulfilled matters. The commentator notes: When the Heavenly Empress falls into Xu, she enters a trap and cannot escape, which is a sign of illness. A fortunate deity entering Xu loses its power, changing from honor to disgrace, and matters that were favorable turn into unfavorable outcomes.

裸體毀妝不哭而羞辱。居巳裸體，居辰毀妝。壬子遇巳，有露暴之傷，刑剋之地，故曰裸體。辰為水之克賊，天后至此而毀妝，形體裸露而見傷，毀妝易容而不飾，非羞辱而何也。見此者悲災必矣。

The Heavenly Empress appears at Si and is called "naked body," and at Chen it is called "ruined makeup." Although one may not cry, shame is inevitable. The water of Renzi meets Si, leading to exposure and injury, which is a place of punishment and conflict, hence called "naked body." The earth of Chen overcomes the water, so when the Heavenly Empress arrives here, the makeup is completely ruined. The body is exposed and injured, the adornment is destroyed and not repaired, so what else could it be but shame? Those who see these two patterns will inevitably face sorrow and misfortune.

優遊閒暇蓋因理髮修容。居寅理髮，居申修容。平旦而起理髮時也。申哺時，容殘妝裉，故有理髮修容之義。無非不遂也，且水與木金不克，故主優遊閒暇，得其平和也。后乘寅克干，有因理髮起爭競之例。悚懼驚惶緣為偷窺沐浴。天后子與丑六合也，有私匿之情，窺之恐人知是以偷窺。未有井宿，而壬子水入之有浴，則畏人至矣。二者皆有懼疑之心，故曰悚懼驚惶。

The Heavenly Empress at寅 is called "haircut," and at申 is called "rearrange appearance," indicating a state of ease and comfort.寅 is the time when the sky is just beginning to brighten and one rises to comb one's hair, while申 is the time in the evening after eating, when one's makeup has faded and needs to be refreshed, hence the meaning of haircut and rearrange appearance. These two situations do not indicate failure in matters, and since water and wood, as well as metal, do not mutually control each other, they indicate a state of ease and leisure, leading to peace and tranquility. Commentators note: when the Heavenly Empress is at寅 and controls the day stem, there are examples where minor matters such as haircuts can lead to disputes. The Heavenly Empress at丑 is called "sneak a peek," and at未 is called "bathing," indicating inner fear and anxiety. The Heavenly Empress belongs to子, and子 and丑 are in Liu He, implying a sense of secret concealment. Sneaking a peek while fearing discovery leads to the term "sneak a peek"; the未 palace has the Well mansion, and when Renzi water enters, it becomes bathing, which is most fearful of someone approaching. Both situations involve fear and suspicion, hence the description of fear and alarm.

太陰所為蔽匿，禍福其來不明。主陰私、蔽匿、奸邪、淫亂、闇昧不明，又為冥冥中之默助。干上太陰，或此人性少言語，多沉靜；或時運不及而思想灰色；或害相思，屢驗。

The Tai Yin governs concealment and obscurity, whether it brings misfortune or good fortune, its origin is unclear. It rules over private matters, secrecy, deceit, immorality, and ambiguous situations, while also representing unseen forces that assist in the background. The commentator notes: When the Day Stem is covered by Tai Yin, it may indicate a person who is quiet and reserved, or one experiencing poor fortune and a darkened mind, or someone suffering from unrequited love. These interpretations have been repeatedly verified.

垂簾則妾婦相侮。居子正北也，端門嚮明垂簾，昏夜無見，所以妾婦居陰位，得施其慢上之心而欺侮之，不過群小別地生非而已。不惟如此，凡神將臨子則有幽暗蔽匿之象，惟太陰更甚耳。

Tai Yin approaching the Zi position is called "Chui Lian," indicating being oppressed by women of lower status. Zi is located in the direction of Due North, where the main gate should face brightness, but now it is drawn down like a curtain, making it dark and unclear in the night. Thus, those in the Yin position, such as women of lower status, are able to act with contempt towards those above them and oppress them. It is merely a group of petty people causing trouble in the darkness. The annotator notes: Not only Tai Yin, but any Heavenly General approaching the Zi position also indicates an image of darkness and concealment, though Tai Yin is particularly severe.

入內則尊貴相蒙。丑乃斗牛之墟，天乙貴人之位，至尊而受此陰蒙則蔽其明矣。亂之始也，君子必謹焉。貴人之性情，仁而無韌性，耳軟而心活，最易涉及陰私，故不喜見暗神。不似勾、虎之類，性情堅定，甚有主見。

Tai Yin is over the Chou (丑) and is called "entering the inner," indicating that a noble and respected person is obscured. Chou is the territory of the Dou and Niu constellations, and it is also the native position of Tian Yi Gu Ren. The supreme person is obscured by this layer of darkness, and their ability to discern clearly is blocked, which marks the beginning of calamity. Therefore, the gentleman must be cautious. The annotator notes: Gu Ren is benevolent but lacks perseverance, is easily influenced, and has a restless mind, making them prone to involvement in private matters. Thus, they dislike encountering obscure deities; unlike Gou Chen and Bai Hu, which have firm natures and strong wills.

被察兮當憂怪異。蓋太陰辛酉與戌六害，且河魁刑獄之方，非被察象乎？欲飾其非則愈怪且異故當憂也。造庭兮宜備乖事。辰乃龍庭也，且與酉合，而太陰之妖媚必與天罡相得，然彼剛之眷寵必夙，亦不常無也。烏得不爭寵而乖變哉？

Tai Yin at Xu is called "Being Investigated," indicating worry over strange occurrences. Tai Yin belongs to Xinyou, and You and Xu are in conflict. Xu is also Hekui and a place of punishment, which is exactly the sign of being scrutinized. Trying to hide one's faults only makes things more strange, so one should be concerned. Tai Yin at Chen is called "Creating the Court," and one should beware of rebellious matters. Chen is the Dragon Court, and it harmonizes with You. The charm of Tai Yin must surely align with Chen, the Tiangang earth. However, Chen is strong and has long favored someone, so it will not remain empty. How could Tai Yin not compete for favor and cause disturbances?

跣足脫巾財物文書暗動。居寅跣足，居午脫巾。蓋寅方平旦之時，有跣足之象，午則長晝晝眠，亦必有脫巾矣。然太陰之金能克寅木為財，而午則朱雀反制太陰，二者乃財物文書俱暗中動也。裸形伏枕盜賊口舌憂驚。居亥裸形，居巳伏枕。亥乃夜深就榻，有裸形之象。巳則剋制太陰，必伏不起乃伏病臥床之義。並主憂疑口舌盜賊。蓋巳乃蛇主驚恐，亥乃玄武主賊盜憂疑也。

Tai Yin at寅is called "Xian Zu," and at午is called "Tuo Jin," indicating hidden changes in wealth and documents.寅is the time when the sky is just beginning to brighten, symbolizing the image of walking barefoot;午is the time when daylight is at its peak and people take a nap, so it is necessary to remove the headscarf. Tai Yin belongs to metal, which can overcome the wood of寅; wood is its wealth. At午, the fire of Zhu Quan overcomes Tai Yin. Therefore, these two patterns indicate that wealth and documents are moving secretly. Tai Yin at亥is called "Luo Xing," and at巳is called "Fu Zhen," indicating thieves, disputes, and worries.亥is the time when it is late at night and one is going to bed, symbolizing the image of being naked;巳fire overcomes Tai Yin, which can only lie still and not move, which is the meaning of being sick in bed. Both patterns also indicate worries, disputes, and thieves, because巳belongs to Teng Snake, which signifies fear, and亥belongs to Xuan Wu, which signifies thieves and worries.

閉戶觀書雅稱士人之政。居酉閉戶，居未觀書。酉乃太陰之本家，好靜故閉戶。未乃離明之次，土金生養，故曰涵詠優遊。二者安且吉也。“未土……金生養”，微露五行妙理之一斑，思之，思之！

Tai Yin at You is called "closed door," and at Wei it is called "reading books," which very well matches the way scholars guard themselves. You is the original home of Tai Yin; it prefers quietness, hence closing the door and not going out. Wei comes after Li Ming, and Wei soil can foster metal, so it is said that one can calmly and thoroughly absorb knowledge. These two patterns are both stable and auspicious. The commentator notes: "Wei soil fosters Xin metal" this sentence slightly reveals a corner of the subtle principles of the Five Phases, worth careful consideration.

微行執政偏宜君子之貞。居卯微行，居申執政。卯乃私門必袒裸之象。以入之非微行乎？申乃太陰旺地，得志行權之所，有執政象。君子占之非陰神之比時，當微行也，或當政也，亦持一貞之操而已。太陰以柔金而入剛金之地，正是《滴天髓》所謂“藤蘿繫甲”、歸寧依兄之意，故以陰私柔弱之神而有堅貞之意，此反宜公事。酉閉戶、未觀書，獨善其身也，此則兼濟天下也。

Tai Yin at Mao is called "Wei Xing" (private movement), and at Shen it is called "Zhi Zheng" (governing affairs). These positions are especially suitable for a gentleman to hold firm virtue. Mao is the private gate; entering it necessarily reveals one's true self, so entering from here is not unlike private movement in plain clothes. Shen is the flourishing place of Tai Yin, where it exercises power and authority, hence the image of governing affairs. When a gentleman encounters these positions, he differs from the usual time when a hidden spirit is in charge: when private movement is appropriate, he moves privately; when governing is appropriate, he governs. All he needs to do is always maintain the virtue of "Zhen" (constancy). The annotator remarks: Tai Yin, as soft metal, entering a place of hard metal, is exactly what the "Di Tian Mei" (Drop of Heaven's Dew) says "Teng Luo Ji Jia" (vines tying the stem), meaning a woman returning to her natal home and relying on her elder brother. Thus, this private and soft spirit actually takes on the meaning of firmness, and therefore is suitable for handling official matters. When Tai Yin is at You (closing the door) or Wei (reading books), it signifies retreating from the world; when it is at Mao (private movement) or Shen (governing affairs), it signifies benefiting the world.

玄武遺亡陰賊走失。主賊盜、陰私、走失、遺亡、兵戈、搶攘。主耗散，乘財、官、子孫俱為耗散之意，凶也。散髮有畏捕之心。居子散髮，乃夜半其睡未醒，而子鼠乃虛驚之神，況玄武賊神自多懷疑，被驚而夜起有散髮之象，懷畏捕之心，不過虛疑不害耳。

The Black Tortoise governs loss, secret theft, and the disappearance of people. It presides over thieves, private matters, loss, disappearance, warfare, and disturbances involving抢夺 (seizure or plunder). It also signifies dispersal: regardless of whether it is associated with the wealth hexagram, the official hexagram, or the descendants hexagram, it indicates dispersal, and is an Inauspicious General (malevolent general). When the Black Tortoise is in the position of 子 (Zi), it is called 'spreading out' or 'dispersing', with a fear of being caught. At the hour of 子, which is midnight when one is still half-asleep, 子 belongs to the rat, which is a spirit of false alarm. Moreover, the Black Tortoise is the god of thieves, naturally suspicious. It is startled at night, gets up in a panic, and has hair all over its head, fearing that people might come to catch it. In reality, it is just a false alarm and does not cause actual harm.

升堂有干求之意。居丑乃天乙貴人之位，能制玄武，不能行盜，以禮謁見，實懷穿窬之心，有所干求，不以實對也。玄武升於堂，謀私之象。亦主奸謀敗露。吾曾據新聞占貪官後果，多見此象。

The Black Tortoise approaching the Chou position is called "ascending the hall," indicating an intention to make a request or demand from others. Chou is the position of the Nobleman, who can restrain the Black Tortoise, preventing it from acting secretly and forcing it to come forward politely; however, the Black Tortoise still secretly harbors the desire to dig through walls and tunnels, making requests without revealing the truth. The commentator notes: "Black Tortoise ascending the hall" signifies an omen of seeking personal gain and also indicates exposure of secret schemes. I have previously used this divination pattern to predict the outcomes of corrupt officials, and most often encountered this pattern.

愛寅兮入林難尋。居寅入林。寅卯山林之地，盜賊有所憑依，捕者難以追尋，非穿窬得志乎？偶占失物，子將午時丁亥日，玄乘寅，勾與陰神空陷，馬星發用，不可尋。果驗。

The Black Tortoise prefers the寅 position. When it is at寅, it is called "entering the forest," and lost items are difficult to recover. The寅 and卯 positions are mountainous and forested areas, where thieves have a place to rely on, making it hard for pursuers to find them. This is precisely when thieves are at their most successful. The commentator notes: I once divined a lost item for someone on Dinghai day, with the子 month general added to the午 hour. The Black Tortoise was on寅, and both Gou Chen and the hidden spirit were in Kongwang. It was also the case of the Post-horse initiating the transmission. I concluded that the item could not be recovered, and it indeed came true.

愁辰兮失路自制。辰土能制玄武，至此非失路乎？盜賊消亡，君子坦腹之時也。辰者公法也，玄武見之必主被捉。此乃勾陳克玄武之意。窺戶也家有盜賊。居卯盜賊入門之象。亦惟謹以預之而已。反顧也虛獲驚悸。居巳乃晝方，非盜賊之利也。縱無人追逐亦反顧，既無追者，豈非虛驚也？巳字乃反首之形。

The Black Tortoise is most afraid of the辰 position. When it is at辰, it is called "losing the way," at which time it will naturally be restrained. The earth of辰 can control the Black Tortoise, so isn't it like getting lost? The disappearance of thieves is exactly the time when a gentleman can lie back comfortably. The commentator notes: the辰 represents national law and public law, and when the Black Tortoise meets it, it certainly indicates being caught, which is the meaning of Gou Chen overcoming the Black Tortoise. When the Black Tortoise is at卯, it is called "peeking through the door," indicating there are thieves in the house: arriving at卯 is the sign of thieves entering, so one must be cautious and prepare in advance. When the Black Tortoise is at巳, it is called "looking back," which is just a false alarm:巳 is the direction of daylight, which is unfavorable for thieves. Even if there is no one chasing it, it will still look back; since there are no pursuing soldiers, isn't that just a false alarm? The commentator notes: the character巳 itself looks like someone turning their head back.

伏藏則隱於深邃之鄉。玄居亥乃夜方，又為玄之本位，深邃之象，捕盜者必難獲也。不成必敗於酒食之地。玄居未，未乃土也剋制玄神之水，欲盜不成。又未酒食之地，因酒而敗，盜易獲也。君子之慶，小人之憂。

Xuanwu at Hai is called 'Fu Cang', hiding in deep and secluded places. Hai is the direction of midnight and also the native position of Xuanwu, symbolizing depth and concealment, making it difficult for those who hunt thieves to capture them. Xuanwu at Wei is called 'Bu Cheng', inevitably defeated in the land of wine and food. Wei belongs to earth, which can overcome Xuanwu's water, so even if one tries to steal, it cannot be achieved; Wei is also the land of wine and food, and thieves are likely to be caught due to their greed for alcohol. This is a good omen for the virtuous and a worry for the wicked.

截路拔劍，懷惡攻之而反傷。玄居午截路，居酉拔劍。午乃天地之道路，故取象於道路；酉陰金劍鋒也，故為拔劍。賊勢至此猖獗已甚，豈宜攻之？故攻之反傷。子午為天地道路，占病則有昇天入地之象，子午日返吟遇之，多有死者。

The Black Tortoise is called "Cutting the Road" when it is over the hour of午, and "Drawing the Sword" when it is over the hour of酉. It harbors ill intentions, so attacking it at this time will result in self-injury. 午 represents the great road between heaven and earth, so it is taken as the image of a road. 酉 is the metal of yin, representing the sharp edge of a sword, hence the term "Drawing the Sword." At this time, the enemy's strength has become extremely rampant, so it is not suitable to attack directly. Therefore, attacking will lead to being harmed. The commentator notes: 子 and 午 are the roads of heaven and earth, and in divination for illness, there is an image of ascending to heaven and descending into the earth. If on the day of 子 or 午, a returning echo lesson occurs, there is often a death.

折足遭囚，失勢擒之而可得。玄居申折足，居戌遭囚。申坤土且晝方制玄，賊所深畏，有折足象，剛金斬賊也。戌地獄，又土克水，故遭囚。二者賊失利，故捕之最易。

The Black Tortoise is called "broken legs" when it is at Shen, and "captured" when it is at Xu. It has already lost its power, so capturing it becomes easy. Shen belongs to the Earth trigram and represents the daytime direction; it can control the Black Tortoise, which is the place most feared by thieves, hence the image of broken legs. The strong metal in Shen is also suitable for cutting the thief. Xu is the underworld, and Earth controls Water, so it is called "captured." These two places are unfavorable for the thief, so they are easiest to capture.

太常筵會酒食相奉。太常主筵會、酒食、衣冠、物帛，又曰安常吉慶之神。《易坤》曰“安貞吉”，未居於坤，故有此象。遭枷必值決罰。常居子，土值水，有崩陷象，又子未六害，以害而陷有枷鎖象。所以必致決罰而遭枷。土雖克水，未為田園，子為江河，正是江河決口，淹沒田地，責任官吏被降罰之象。

"Tai Chang" governs banquets, where people offer wine and food. Tai Chang presides over feasts, gatherings, wine and food, clothing, and silk and cloth wealth, and is also called the god of stability and auspicious joy. Commentator notes: The "Book of Changes, the Qian Hexagram" says "Steadfastness is auspicious," and since Tai Chang is associated with the Earthly Branch "Wei" which is close to the position of the Qian Hexagram, it is thus symbolized in this way. When Tai Chang is in the position of "Zi," it is called "being bound by shackles," and punishment is certain. Tai Chang, being of Earth, falls upon the water of "Zi," symbolizing a collapse or collapse; "Zi" and "Wei" are mutually harmful, and due to this harm, there is an image of falling into a trap, hence the image of being bound by shackles, leading to punishment and the wearing of shackles. Commentator notes: Although Earth can overcome Water, "Wei" represents farmland and "Zi" represents rivers and streams. This is precisely the image of rivers breaking their banks and flooding the fields, leading to the punishment of the officials in charge.

側目須遭讒佞。常居寅木克太常土，有虎豹在山之勢，而太常土何敢與之敵也？況未羊逢虎受其制敢怒而不敢言，亦惟側目而已，尚畏有讒佞於傍譖之也。遺冠也財物相傷。常居卯私門，以冠裳之神而入私門，有冠不正象，故為遺冠。然何以曰財物遭傷？太常亦土，為財物衣帛，主失去者，以土破卯木之克也。

Tai Chang at Yin is called "side gaze," and it also faces slander and harm. Yin wood overpowers Tai Chang's earth, showing the气势 of tigers and leopards lurking in the mountains. How dare Tai Chang's earth resist? Moreover, Tai Chang belongs to Wei, which is the sheep, and the sheep meets the tiger and can only be controlled. It dares to be angry but cannot speak, and can only look sideways. It is even more fearful that there are wicked people nearby who spread false accusations. Tai Chang at Mao is called "lost cap," indicating loss of property. Mao is the private door, and the god who manages hats and caps enters the private door, resulting in the image of the cap being improper, hence called lost cap. Why is it said that property is harmed? Because Tai Chang also belongs to earth, which governs property and silk, and Mao wood overpowers earth, breaking the earth, thus causing loss of property.

逆命也尊卑起訟。常居戌逆命，未戌刑，且河魁為獄網之凶。未在上，其位為尊；戌在下，其位甚卑，二者相刑非尊卑相訟乎？太常者官星也，官星居於網羅，不利之極。太常者父母類神，故與子孫有隙。

The Tai Chang is at Xu and is called "Reverse Fate," indicating disputes between superiors and inferiors. Xu and Wei are in mutual conflict, and Xu is also Hekui, which is a place of prison and entanglement, a凶地 (dangerous place). Wei is above and holds a higher position, while Xu is below and holds a lower position. Their mutual conflict is precisely disputes between superiors and inferiors. The commentator explains: Tai Chang is like an official star. When the official star is in the heavenly net and earthly web, it is extremely unfavorable. Tai Chang also belongs to the category of parents, so it is easy to have conflicts with those related to descendants.

銜杯受爵不轉職而遷官。常居申銜杯，居丑受爵。申為傳送，太常酒食，二義詳之，似銜杯矣。冠裳之象，而非轉職之吉乎？丑乃天乙之宮，以太常而拜至尊，非受爵乎？

Tai Chang is at Shen and calls it "Xiang Bei" (holding a cup), and at Chou it calls it "Shou Ju" (receiving a cup), and one does not need to change positions to get promoted. Shen is "Chuansong" (Shen), and Tai Chang governs wine and food. Considering both meanings together, it is like holding a cup. Moreover, Tai Chang also governs clothing and caps, so is it not that one can obtain good fortune without changing posts? Chou is the palace of Tian Yi Guiren, and Tai Chang arriving here is like paying homage to the supreme ruler and receiving a title of nobility.

鑄印捧觚不征而喜慶。太常居巳鑄印，居未捧觚。太常印綬，巳鑄印之位，公器非徵召不用也。未乃太常本位，宴會之宮，捧觚酬酢有喜慶也。乘軒有改拜之封。常居午為乘軒，午乃天地之道路，乘軒之象也。又立南向北，面君之象，故改拜之封，君子之慶也。常者貴官也，常乘馬宣命，非遷官嘉獎而何？

Tai Chang over the Si position is called "casting the seal," and over the Wei position is called "holding the gu vessel," and there is no need for an official summons for there to be joy. Tai Chang governs the seal and official documents; Si is the direction for casting the seal, and official seals are instruments of the government, which are not used unless summoned. Wei is the native position of Tai Chang and the hall for feasting, where people hold vessels of wine and exchange toasts, naturally bringing joy. Tai Chang over the Wu position is called "riding in a carriage," indicating a change of post and receiving a grant. Wu is the path between heaven and earth, which is the image of riding in a carriage; also, standing facing south with the back to north is the image of meeting the sovereign, so it indicates a change of post and receiving a grant, which is a joy for the gentleman. The commentator notes: Tai Chang is like an esteemed official, who rides a horse to announce orders, either being promoted or receiving a reward.

佩印有用遷之命。常居辰為佩印，辰乃天罡首領之神，與太常印綬並之，乃佩印之義，必主遷除。生日最吉，居行年本命上次吉。亥為徵召，雖喜而必下憎。常居亥徵召。亥天門有徵召冠裳之象。但未土在上，亥水在下，水必憚土之克，故雖喜而下憎也。

The Tai Chang star at Chen is called "Pei Yin," indicating a command for appointment and promotion. Chen is Tiangang, the leader deity, and Tai Chang, which governs the official seal, is combined with it, symbolizing the wearing of an official seal. This definitely indicates promotion and transfer. Note: This configuration is most auspicious if it generates and supports the day stem. If it falls on the year or birth stem, it is also favorable. The Tai Chang star at Hai is called "Zheng Zhao," which is a joyful event, but the people below may harbor resentment. Hai is the heavenly gate, symbolizing summoning and granting ceremonial robes; however, the earth in Wei is above and the water in Hai is below, so the water fears being restrained by the earth. Thus, the superior is happy while the inferior is resentful.

《金口三才賦》云“登明徵召”，意指龍常貴合虎勾空臨亥上，均有徵召之意。以文看青龍，武看太常，貴人宰執之象，六合公吏之形，空為印綬，施大功成大事必有白虎，勾為將軍之神，自天子之門而出，生我貴無更替之時，克我死無葬身之地，乘歲月更的。

The commentator notes: The "Jin Kou San Cai Fu" says "Dengming summons," referring to the Heavenly Generals of Qinglong, Tai Chang, Guiren, Liuhe, Baihu, Gou Chen, and Tiankong appearing in the Hai palace. All of these signify being summoned and appointed. Individually, Qinglong represents civil officials, Tai Chang represents military officials; Guiren symbolizes ministers and administrators, Liuhe represents government clerks, and Tiankong signifies official seals. To achieve great achievements and accomplish major affairs, one must have Baihu; Gou Chen represents the general. These Heavenly Generals all emerge from the Son of Heaven's gate, so when they generate me, they indicate honor and prominence without fear of replacement; when they overcome me, it signifies death without a proper burial. If they are combined with the Tai sui and Yuesheng, the prediction becomes even more accurate.

酉作券書，雖順而防後競。常居酉曰券書，太常未土生從魁之酉，金得助矣，魁則鋒刃成功，宜書之左券，有何不順也？但酉金太強自刑其方，終有後競，勿以身貴而賤人，勿以獨斷而違眾則吉。此變化之機，宜深思之。

Tai Chang is at You, indicating "bond documents." Although things may proceed smoothly, one should beware of future disputes. Tai Chang belongs to Wei earth, which can generate Congkui, the You metal. The metal receives support; You is also a sharp tool, enabling successful actions, which is suitable for drafting contracts or agreements, so there should be no obstacles. However, the metal is too strong, leading to self-punishment at its own position, eventually leaving a hidden risk of future conflicts. Therefore, one should not look down upon others just because of one's own high status, nor should one act tyrannically and disregard the opinions of others. This will bring good fortune. The annotator notes: This is precisely the key point where good fortune may turn into trouble, and it should be deeply considered.

白虎道路凶災病喪。

The White Tiger signifies danger on the road and calamities such as illness and death. It is the most fierce among the Twelve Heavenly Generals. Whenever it appears in a divination, it usually relates to unexpected events during travel, weapons and bloodshed, illness, and funerals. The specific interpretations will be explained in detail below.

虎主道路、刀劍、血光、官災、疾病、死亡，至凶之神也。溺水音書不至。虎居子溺水，居亥亦然。虎喜山林，主道路，今溺陷水中，則道路不通，不凶矣。蓋至凶之神而為陷沒，有何不利？勿以道路阻而音不達為忌。焚身禍害反昌。虎居午焚身，居巳亦然，在彼白虎之金，固所畏忌，而占者反昌矣。何則？白虎喪凶血光之神，既已焚身何能為患？問音書亦不至。晚道活潑，事異則斷異，不可膠柱鼓瑟。

The White Tiger is the most凶 of the Twelve Heavenly Generals, governing roads, weapons, bloodshed, lawsuits, illness, and death. The saying "a drowning person cannot receive news" refers to the White Tiger being in the position of Zi (the Rat), which is called drowning, or in the position of Hai (the Pig), which is also considered drowning: the White Tiger naturally prefers mountains and forests and governs roads, but when it is submerged in water, the roads become blocked and its凶 nature cannot be fully expressed. In such cases, when asking about messages or letters, the news will not arrive. Since this extremely凶 deity is submerged in water, what harm can it bring? Therefore, one should not take road blockages or lack of news as something to be overly concerned about. The saying "burning oneself brings fortune" refers to the White Tiger being in the position of Wu (the Horse), called burning oneself, or in the position of Si (the Snake), which is also considered burning oneself: the White Tiger belongs to metal, which is naturally afraid of fire, but the person making the divination may thus turn things to good fortune—since the White Tiger is the deity of funerals, dangers, and bloodshed, if it itself is burned, how can it harm others? However, when asking about messages, they still do not arrive. Divination should be flexible; different situations require different methods of interpretation. One should not rigidly adhere to fixed rules or be like a drum being struck at a fixed position.

臨門兮傷折人口。虎居卯酉為臨門。虎守卯酉之門，一家驚懼不寧矣。輕出無備者莫不為之噬矣，故曰傷折人口也。在野兮損壞牛羊。虎居丑未為在野，以丑未田野之象也。白虎在此固似無成，而丑中之牛未中之羊為虎所噬，貪哺啜無後凶矣。

The White Tiger is said to be "at the gate" when it falls on the Mao or You branches. Mao represents the gate of sunrise and You the gate of sunset; a fierce tiger guarding the entrance causes the whole family to feel frightened and uneasy. If someone leaves the house unprepared, they are likely to be harmed by the White Tiger, hence causing loss of life. The White Tiger is said to be "in the wild" when it falls on the Chou or Wei branches, as these branches symbolize the fields. Although the White Tiger seems powerless in the open fields, Chou contains cattle and Wei contains sheep, which become its prey. The tiger becomes preoccupied with eating the cattle and sheep and no longer attacks people.

登山掌生殺之權。虎居寅，其威自倍，仕途占之當有生殺之重柄。常人占之凶不可當。虎者，權柄也。寅居艮，艮為山。落阱脫桎梏之殃。虎居戌，戌乃地獄，吉神入則凶，凶神入之則凶焰猥衰，不復孔熾，占者不被其殃，往返無虎截路，猶桎梏之脫也。

The White Tiger falling on the寅 position is called "Mountaineering," as寅 belongs to wood and is also the direction of Gen (Mountain). Since Gen represents a mountain, the White Tiger returning to the mountain forest greatly enhances its power. If an official divines this, it indicates holding great authority over life and death; if a common person divines this, it brings great danger. The White Tiger itself symbolizes authority. When the White Tiger falls on the戌 position, it is called "Falling into the Pit," as戌 is the place of hell. If a virtuous spirit enters, it will suffer harm, but if a malevolent spirit enters, its power diminishes greatly and no longer becomes fierce. The person divining this will thus not suffer harm, and there will be no fierce tiger blocking their way, as if the shackles on their hands and feet have suddenly fallen off.

銜牒無凶即可持其喜信。虎居申，乃白虎本宮，彼貪其巢穴之榮，而無復肆噬之心，故有喜。而曰銜牒者，乃傳送往來之神，牒信之象也。咥人有害終不見乎休祥。虎居辰，辰申有尸乃虎噬尸，既曰咥人何復有吉祥也？得此凶占，亦惟避之而已矣。生我亦主成功非凡，驚天動地。

The White Tiger falling in the position of Shen is called "Xian Die," which means "to carry documents." Shen is the native palace of the White Tiger, so it enjoys the honor of its resting place and no longer has the intention to harm people, thus indicating joy and celebration. Shen is also the god of communication, so the image of carrying documents is taken, often indicating good news and swift reports. However, when the White Tiger falls in the position of Chen, it is called "Xi Ren," meaning "to bite a person." Chen and Shen are places where corpses are, which resembles the image of a tiger biting a corpse. Since it is called "to bite a person," how can there be any good fortune? If this ominous sign appears, one should only try to avoid it. However, if the White Tiger is beneficial to the day stem, it can indicate extraordinary achievements and a tremendous impact.

天空奏書之神以天乙尊者無對。天空後六戊戌土神也，其神無形無影，由正對天乙至尊，即空亡也。由無敢對至尊而虛其位，故曰天空，專主詐偽不實，曰奏書者，言惟執書以奏，則此片時可對至尊耳。談判、合同、護照、試卷之類神。嘗有辦護照者，得癸日，三合金局，初中空陷，末得天空，俗論合局二空而一乘天空，以全空論，吾反其意，以類神生干，必果。果驗。

"The sky" is the deity of official documents. It faces the supreme Tianyi "Nobleman," and no one dares to face the Nobleman directly. The sky is the sixth deity after the Nobleman, the Wuxu earth deity, which is invisible and intangible. It exactly opposes the Nobleman, which is the "Kongwang" position. Because no one dares to be equal to the supreme, they leave this position empty, hence it is called the sky. It specializes in matters of deceit, falsehood, and inconsistency between name and reality. It is called the deity of official documents because it can only face the supreme when presenting documents. The sky is also the class deity for matters such as negotiations, contracts, passports, and examination papers. Once someone applied for a passport and consulted the divination, getting a癸 day lesson, with the three transmissions forming a metal formation. The first and second transmissions both fell into the empty position, while the third transmission was occupied by the sky. According to usual interpretations, when two of the three transmissions are empty and one is occupied by the sky, it should be considered completely empty. However, I looked at it differently, taking the birth stem of the class deity, and predicted that it would succeed, and later it indeed came true.

神雖所主休徵，必察卦名之義。六十四課者，象也。諸象合一則事之吉凶出焉。卦名者象之一翼，故必察之。但不可執其一端，須全盤考察，方可下斷。元首象天，重審法地。象天者先喜而後憂，法地者先迷而後利。象天者，上位之動用也；法地者，下位之動用也。以其上克其下，故先喜而而憂；以其下賊其上，故先迷而後利。

The Heavenly Generals, although each presage good or bad fortune, must also examine the meaning of the "Lesson Pattern." The sixty-four Lesson Patterns in the Six壬 system are all based on symbolic representations; only when various symbols are combined does the fortune become evident. The name of the Lesson Pattern is merely one aspect among many, so it should be considered but not clung to. A comprehensive examination is necessary before making a judgment. The "Yuan Shou" pattern takes its image from Heaven, while the "Chong Shen" pattern follows the principle of Earth. The image of Heaven signifies initial joy followed by worry, while the principle of Earth signifies initial confusion followed by benefit. Taking the image of Heaven means the superior moves first; following the principle of Earth means the inferior moves first. "Yuan Shou" represents the superior overcoming the inferior, hence initial smoothness followed by worry; "Chong Shen" represents the inferior undermining the superior, hence initial confusion followed by eventual benefit.

知一則得一為宜。此用卦又名知一卦，知一不及其他，惟一得則永得一也。知一主近，主親，主內。選舉、競爭多得此課，亦妙不可言。見機則不俟終日。涉害之深者曰見機，不俟終日，言機貴速者，雖密而易失也。涉害之深，主歷盡風霜，必有長時艱險，且見機者孟上神也，主遠滯。何由“不俟終日”，似與上文矛盾？以艱險異常，宜當機立斷，速速行動，否則後患無窮也。

The "Zhi Yi" lesson is best approached by focusing on a single aspect, and this lesson is also called the "Bi Yong" lesson: it focuses on one particular area, without involving other matters, and once something is obtained, it is securely maintained. The "Zhi Yi" lesson mainly concerns recent events, close relationships, and internal matters, and is often used in situations involving elections and competition, where its predictions are highly accurate. The "Jian Ji" lesson, on the other hand, requires immediate action and cannot be postponed to the next day. Among the lessons involving difficulties, the one with the deepest involvement is called "Jian Ji," meaning that opportunities are valuable and should be seized quickly. Although it seems thorough, it is easily missed. Although the difficulties are profound, the main subject has endured much hardship and long-term challenges, yet "Jian Ji" focuses on the four beginning deities, which indicate distant paths and delays. So why is it said that one should not delay? Precisely because the difficulties are extreme, it is even more important to act decisively and quickly. Otherwise, there will be endless future problems.

遙克所卜難成。遙克者神遙剋日名蒿矢，日遙剋日名彈射，二者皆力不雄也，故所卜難成，觀蒿與彈之意自明。亦不可執一。別責所占罔濟。四課不備而無遙曰別責，尤無力之甚也。故凡占罔濟也，不過利守而已矣。借徑而行亦可。

The matters divined in the "remote overcoming" lesson are mostly difficult to achieve. When the heavenly god overcomes the day stem from a distance, it is called "hao shi" (grass arrow), and when the day stem overcomes the heavenly god from a distance, it is called "tan she" (arrow shot). Both have weak power, so the matters are hard to accomplish—just as the force of an arrow made of grass or a stone shot from a slingshot is naturally weak; of course, this is not a universal rule. The "other responsibility" lesson also tends to have little success. When the four lessons are incomplete and there is no remote overcoming, it is called "bie zhe" (other responsibility), which is the weakest type. Most matters divined in this case are of little help, and it is best to maintain the existing situation; if one can take advantage of others' paths, some flexibility may be possible.

冬蛇掩目虛警而終不傷。昴星卦有騰蛇發用曰冬蛇掩目，卦既曰掩目之蛇，則人得而害彼，彼不得而害人，不過虛凶不成實害也。虎視轉蓬出外而稽留不起。昴星卦白虎發用曰虎視轉蓬。卦既曰虎視則凶不可當，即猶蓬轉而避之可矣。虎視掩目，凶吉之判，還在神將課傳具象。

"The Winter Snake Covers Its Eyes" is merely a false alarm and will not cause real harm. In the昴星 lesson, when "Tengshe" initiates the transmission, it is called "Winter Snake Covers Its Eyes." Since the snake has already closed its eyes, people can harm it, but it cannot harm people. It is only a name of danger without actual harm. "Tiger Eyes Watching Drifting Tufts of Grass" indicates going out and running about but being stuck and unable to return. In the昴星 lesson, when "Baihu" initiates the transmission, it is called "Tiger Eyes Watching Drifting Tufts of Grass." Since it is called "Tiger Eyes," the凶势 is overwhelming, just like drifting tufts of grass that need to be avoided. Whether it is "Tiger Eyes" or "Winter Snake Covers Its Eyes," the determination of good or bad fortune still depends on the specific images shown by the "Heavenly General" and the "Four Lessons" and "Three Transmissions."

伏吟任信宜用靜去盜非遙。伏吟剛日自任卦柔日自信，卦主靜也。逃去之人及盜賊失物俱不遠也。貴順支前一位尋之，貴逆支後一位尋之。返吟無依則後舊往來不一。返吟來去不定故曰無依倚也。凡事不定且干遠。“不定”涵義寬廣，多波折，中途而廢，多屬此類。

The "Hidden Chant" divination is suitable for maintaining stillness; those who have fled or are thieves will not go far. "Hidden Chant" on a yang day forms the "Self-Responsibility" lesson, and on a yin day forms the "Self-Confidence" lesson. The lesson's image is mainly about stillness and not taking action. Those who have gone missing or lost property are nearby. When the Nobleman moves in the forward direction, search for him one position before the Day Branch; when he moves in the reverse direction, search for him one position after the Day Branch. The "Return Chant" lesson has no reliance, with constant movement and inconsistency between old and new. "Return Chant" is unstable and unpredictable, so it is said to have no support and nothing can be settled. Moreover, it involves distant matters. The term "unstable" has a broad meaning, including many twists and turns, and things that are abandoned halfway, which are mostly included in this lesson.

八專之音不宜男子波波，帷簿之名不利婦人嘻嘻。八專卦干支同位內有怨女，外有曠夫，故曰帷簿不修之卦，多淫泆之意也。龍首累逢君命恩賜頻加。太歲月建月將貴人同為發用曰龍首卦，君子則有恩命出自天子，常人利見大人。龍德卦也。若占病見太歲者必見閻王，占訟亦訟達朝廷，切不可以吉論。

The "Eight Special" divination is unfavorable for men who are constantly running about and for women who are frivolous and laugh loudly. In the "Eight Special" divination, the heavenly stem and earthly branch are in the same palace, indicating a woman with hidden resentment inside the house and a man living alone outside. Therefore, it is called the "Unrepaired Curtains" divination, often implying licentiousness. The "Dragon Head" divination frequently encounters imperial orders, with continuous favors bestowed: when the heavenly stem and earthly branch of the year, the month builder, the month general, and the nobleman all initiate transmission together, it is called the "Dragon Head" divination. Officials will receive imperial favor, while common people benefit from seeking the nobleman. It is also called the "Dragon Virtue" divination. However, if the heavenly stem of the year initiates transmission in a divination about illness, it is as if facing the gate of the underworld; if used for legal matters, the case will escalate to the imperial court, so it should not be regarded as a favorable divination.

龍戰屢見改革災禍不已。卯酉日辰行年發用，又值此者名龍戰卦，不問君子常人俱主更革災禍不一。卯日占卯發用，酉日占酉發用方為龍戰，否則不是。官爵改拜升遷。驛馬發用名官爵卦，主改拜升遷；常人得之，反搖動不寧。富貴增財吉慶。貴人發用主增財喜慶，君子常人皆吉。

The "Dragon Struggle" divination often brings about changes and continuous misfortunes. When the day branch is卯 or酉 and both the day branch and the year branch are initiated with卯 or酉, it is called the "Dragon Struggle" divination. Whether one is an official or a commoner, it indicates constant change and reform, along with continuous misfortunes. Only when on卯 day the initiation is also卯, or on酉 day the initiation is also酉, does it count as the "Dragon Struggle" divination; otherwise, it is not. The "Official Rank" divination indicates a change in position or promotion: when the Post-horse is used as the initiating transmission, it is the "Official Rank" divination. Officials who divinate this will be transferred to higher positions, while common people who divinate this will experience restlessness and instability. The "Prosperity and Wealth" divination indicates an increase in wealth and good fortune: when the Nobleman is used as the initiating transmission, it brings added wealth and joy, and is auspicious regardless of one's status.

斫輪鑄印官職須遷。卯加申發用曰斫輪卦，戌加巳發用曰鑄印卦，有官者必遷，無官者反不能當，而有官非口舌。常占得之俱為遲滯之象，此二課亦主外行及乘車之象，試之屢驗。又鑄印者，印得火冶鍛而成，受苦不輕，故此課占官貴則宜，占常人則多方煎熬，占婚多次方遇佳耦，占訟以小翻大而受盡磨折，占出身白手而成歷盡艱辛。

The divination lessons "Zhuo Lun" and "Zhu Yi" both indicate official promotions. When the branch "Mao" is placed over "Shen" and initiates the transmission, it is called the "Zhuo Lun" lesson. When the branch "Xu" is placed over "Si" and initiates the transmission, it is called the "Zhu Yi" lesson. Those in official positions will certainly be promoted, while those without official positions may find it difficult to bear the burden, and may even attract legal troubles and disputes. For ordinary people, this lesson often indicates delays. These two lessons also signify traveling far away and riding in a vehicle, and this has been repeatedly verified. Furthermore, the "Zhu Yi" lesson, which involves casting an official seal, requires repeated forging in the furnace, which is a process of great hardship. Therefore, this lesson is most favorable for official matters, but for ordinary people, it brings many hardships. In matters of marriage, it indicates a long and complicated process before finding a good partner. In legal disputes, it suggests that small conflicts will escalate and cause much suffering. In matters of origin, it indicates starting from nothing and enduring great difficulties.

高蓋乘軒鼎席必致。午卯子三傳曰高蓋乘軒卦，亦同斫輪鑄印斷。三傳遞生，若辛日得之，午加於酉祿之上，公私皆不利。蕪淫主琴瑟不調。夫干也，妻支也，上神互克干支名曰蕪淫卦，主夫妻異心。泆女必瀆亂太甚。初傳天后，末傳六合，更傳見卯酉曰泆女卦，主淫奔不已。

The divination lesson "Gao Gai Cheng Xuan" indicates that the person will certainly attain a high position. The three transmissions in this lesson are午 (Wu), 卯 (Mao), and 子 (Zi), which is called the "Gao Gai Cheng Xuan" lesson. The method of interpretation is similar to that of "Zhuo Lun" and "Zhu Yi." In this lesson, the three transmissions follow each other in a sequence of mutual generation. However, if the divination is cast on a Xin day, the Wu fire is placed on the Yin metal, which is the禄神 (lucky star) of Xin, and this is unfavorable for both official and personal matters. The lesson "Wu Yin" indicates discord between husband and wife. The day stem represents the husband, and the day branch represents the wife. If the upper deity interacts and harms both the stem and the branch, it is called "Wu Yin," indicating that the husband and wife have different intentions. The lesson "Yi Nu" indicates excessive licentiousness. If the first transmission is乘 (mounted on) "Tian Hou" and the final transmission is乘 "Liu He," and the three transmissions include Mao and You, it is called the "Yi Nu" lesson, indicating that the person may run away or indulge in improper relationships, making it difficult to control.

是知三交為三匿。子午卯酉仲神全見於三傳曰三交，主藏匿陰私不明之人。蓋此神皆五行敗氣，主人昏晦，收留此人異日不利。九丑定災殃。乙己戊辛壬日更得四仲相併，而又大吉加仲曰九丑卦，主占者家長有災。斬關不利安居，波波不定。罡魁加干支更得合龍名斬關卦，主不能安居而奔波不定。占婚亦主離棄。

From this we know that the "Sanjiao" lesson indicates concealment. If the four central spirits of Zi, Wu, Mao, and You appear in all three transmissions, it is called Sanjiao, indicating the concealment of someone whose actions are unclear; these four are all the declining energies of the Five Phases, causing confusion and lack of clarity, and harboring such people will eventually bring trouble. The "Jiuchou" lesson is certain to bring calamity: if the five days of Yi, Ji, Wu, Xin, and Ren coincide with the four central spirits, and the Daji earth (Chou) is placed on the central position, it is called Jiu chou lesson, indicating that the head of the family in a divination household will suffer misfortune. The "Zhangguan" lesson is unfavorable for settling down, indicating constant movement: if Tiangang (Chen) and Hekui (Xu) are placed on the heavenly stem and earthly branch, and also accompanied by Liuhe and Qinglong, it is called Zhangguan lesson, indicating instability at home and constant travel; in matters of marriage, it indicates separation and abandonment.

遊子不遑寧處，碌碌無常。四季在三傳本靜，而丁神驛馬入曰遊子，主動而碌碌奔波不免。但須詳傳陽傳陰之義。亦不利婚。天獄憂刑罪責。凡用囚死，更天罡加日本之上曰天獄，主官非口舌刑罰及身。天網囚繫災傷。凡時與地支並克天干而發用者曰天網，詞訟，遭凶擊常占多主病凶。失物必回，但恐末克發用或年命上克之則解網。

The "Wandering Child" divination indicates that the subject cannot settle down and must toil continuously. The gods of the four seasons, which are usually associated with stillness, appear in the three transmissions. However, once the spirit of Ding and the post-horse are involved, it becomes the "Wandering Child" divination, leading to inevitable wandering and labor. Yet, one must also examine whether the three transmissions are yin or yang. This divination is also unfavorable for marriage. The "Heavenly Prison" divination indicates punishment and legal troubles: when the initiating transmission is in the state of imprisonment or death, and the Tiangang (Chen) is added to the day stem's lodging palace, it is called the "Heavenly Prison," indicating legal disputes, verbal conflicts, and punishment. The "Heavenly Net" divination indicates imprisonment and injuries: if the time and the day branch both attack the day stem and the initiating transmission is used, it is called the "Heavenly Net," indicating lawsuits and misfortune. Normally, this divination suggests serious illness; if it is about lost items, they can be recovered, but if the final transmission attacks the initiating transmission, or if the heavenly stem of the year and life attacks, it is as if the net is broken.

懸胎主隱匿藏懷而胎子。四孟在三傳曰玄胎，主隱慝藏懷或為胎子。凡得玄胎，主新人新事新物。但須詳生絕病三胎分而辨之。贅婿主伏潛屈辱或相將。支辰加天干上被克為用曰贅婿，主屈身於人而支尋必依棲於人而相傍。

The "Xuantai" lesson indicates hidden concealment, or possibly a pregnancy. When the four young (Meng) heavenly stems—Yin, Shen, Si, and Hai—are arranged in the three transmissions, it is called Xuantai, indicating concealed feelings or hidden secrets, or suggesting a woman is pregnant. Whenever Xuantai appears, it often signifies new people, new matters, or new things appearing, but one must determine whether the fetal god is in the Longsheng (growth), Jie (end), or Bing (illness) position, as the interpretations differ according to these three conditions. The "Zuixu" lesson indicates bending oneself and being under someone else's control: when the day branch is placed upon the day stem and is then attacked and used in the transmission, it is called the Zuixu lesson, indicating that the person must humble themselves and rely on others, always being dependent on others and living under someone else's roof.

無祿之名是上驕而下弱。凡四上克下為無祿，上皆得意故驕，下皆受制故弱，無祿猶無路，凶之占也。亦必視三傳。絕嗣之意乃下逆而上傷。凡四下克四上曰絕嗣，下皆得志而逾逆，上皆受制而全傷尤凶之喜也。觀陳公獻斷課，還當視課體大勢，分類占之。上為尊長、為公事；下為卑幼、為私謀，自然之理也，而克下曰無祿克上曰絕嗣反其道行之何也？蓋陰陽互見之理也。又為勵德以動搖為意。貴人當卯酉之上為勵德，貴人不自安則搖動也。常人占主動靜不寧，內戰者尤烈。亂首以悖逆為心。日加辰上被克曰亂首，悖逆之象。亦主奔波不寧，占下崗必矣。

The term "No Fortune" (无禄) comes from the situation where the superior is arrogant and the inferior is weak: if all four lessons are cases where the upper god overcomes the lower god, it is called "No Fortune." The superior is always in a position of advantage, thus becoming arrogant and domineering, while the inferior is constantly restricted, thus becoming weak. "No Fortune" is like being without a path to follow, which is a凶占 (a凶兆, an ominous omen). However, one still needs to consider the three transmissions. "No Offspring" (绝嗣) means the inferior is rebellious and the superior is injured: if all four lessons are cases where the lower god overcomes the upper god, it is called "No Offspring." The inferior becomes more rebellious as it gains power, and the superior is entirely harmed. This is even more ominous than "No Fortune." When reading Chen Gongxian's interpretation of the lessons, one should also consider the overall trend of the lesson pattern, and classify them accordingly. The superior symbolizes elders and official matters, while the inferior symbolizes younger generations and private schemes, which is a natural principle. So why is overcoming the inferior called "No Fortune" and overcoming the superior called "No Offspring"? It is because yin and yang are interdependent, and their principles are opposite yet complementary. Additionally, the "Encouragement of Virtue" (励德) lesson is defined by movement: if the nobleman is placed on the卯 (Mao) or酉 (You) positions, it is called "Encouragement of Virtue." The nobleman himself is not secure, and thus things naturally become unstable. A common person who encounters this may experience restlessness, and if it forms an image of internal conflict, the situation becomes particularly intense. The "Disorder of the Beginning" (乱首) lesson is defined by rebellion: if the day stem is placed above the day branch and is then overcome by the branch's god, it is called "Disorder of the Beginning," which is exactly an example of a subordinate rebelling against a superior. It also indicates restlessness and instability, and if used to predict unemployment, it is likely to be accurate in eight or nine cases out of ten.

稼穡定自微而至著。四季在三傳曰稼穡，土有生萬物之功而日漸增長，故自微至著。曲直必福善而禍淫。三傳亥卯未為之，為福者愈增其福，有禍者愈益其禍，乃木日漸長象也。《五行大義》曰：“深木無草，犯上虐下”，木實不仁，試之極驗。

The "Jia Se" divination lesson must proceed from subtle to evident: when the gods of the four seasons, Chen, Xu, Chou, and Wei, are arranged in the three transmissions, it is called "Jia Se." Earth has the function of nurturing all things, so matters will gradually grow and become more apparent. The "Qu Zhi" lesson, however, indicates that the virtuous will receive blessings and the wicked will suffer misfortunes: when the three transmissions form the wood triad of Hai, Mao, and Wei, those who are originally fortunate will gain even more fortune, while those who are originally unfortunate will face even greater misfortune. This reflects the continuous growth of wood. The "Great Meaning of the Five Phases" states, "Deep wood lacks grass; it offends superiors and oppresses inferiors." In reality, the nature of wood is not benevolent or kind, and using this principle to verify events is extremely accurate.

巳酉丑俱逢則傷情改革。金局全主革故鼎新，且金乃破物之神，主刑傷之凶也。查破碎全取酉巳丑，可知一斑。寅午戌全見則意欲成親。火局全者主氣焰熏天，上進象也，而急於進用有相親傍之義也。炎上局多不長久。緣關潤下之首惟宜施惠於人。三傳申子辰全為潤下，主恩澤下流，惟宜施惠於人，不可獨利而招尤。

The Three Transmissions (San Chuan) of Si, You, and Chou are complete, indicating emotional harm and transformation: the metal formation is complete, which on one hand signifies renewal and change, but on the other hand, since metal is the god of destruction, it brings about injuries and calamities. The broken fragments煞 is taken from the positions of You, Si, and Chou, which reveals the nature of the metal formation. If the Three Transmissions of Yin, Wu, and Xu are complete, there is an intention of attachment and closeness: the fire formation is complete, indicating a powerful and ambitious spirit, representing an upward striving trend, but the eagerness to advance often leads to reliance on others. However, the fire formation, which is upward-moving, is usually not long-lasting. Building upon this, "moistening downwards" is the first among all formations, and it is suitable to benefit others: when the Three Transmissions of Shen, Zi, and Chen are complete, it signifies moistening downwards, indicating the flow of kindness downward, which should be widely shared, and one should not monopolize the benefits to avoid resentment.

凡斷吉凶，占從將意。此將非天將，天神也。事體系於天將，吉凶現於天神，自然之理，故必知天神之義。大抵功曹為用木器文書。寅乃木神，功曹乃奏書之神，故主文書。傳送加臨行程信息。傳送乃郵馬故主之。太沖盜賊及車船，從魁金銀與奴婢。辰為鬥訟兼主喪亡。戌為欺詐或稱印綬。天罡主鬥爭詞訟亦名天牢天羅，主死亡。天魁主欺詐亦名地獄又主印綬之神。

When judging fortune and misfortune, one must follow the meaning of the 'Generals'. Here, the term 'Generals' does not refer to the Twelve Heavenly Generals, but rather to the Twelve Heavenly Spirits. The nature of affairs depends on the Heavenly Generals, while the manifestation of fortune and misfortune lies with the Heavenly Spirits. This is a natural principle, so it is essential to understand the meanings of each Heavenly Spirit. Generally, the position of寅 (Yin) is associated with 'Gongcao', which governs wooden objects and documents, because寅 belongs to wood, and Gongcao is the deity of presenting documents. The position of申 (Shen) is associated with 'Chuansong', which governs travel and messages, as Chuansong is the deity of postal and messenger services. The position of卯 (Mao) is associated with 'Taichong', which governs thieves and vehicles and boats. The position of酉 (You) is associated with 'Congkui', which governs gold and silver and servants. The position of辰 (Chen) governs disputes and lawsuits, and also matters of death;戌 (Xu) governs deceit and can also be called the seal of official documents.辰 is also known as Tiangang, which governs conflicts and lawsuits, and is also called Tianlao and Tianluo, which govern death.戌 is also known as Tiankui, which governs deceit, and is also called the underworld, while also being the deity of official seals.

登明徵召，太乙非災。亥天門，故主徵召；太乙陽亢之地，故主非災橫禍。勝光火怪絲綿。午主光明怪異，又主絲綿文書。神后陰私婦女。子水天后之宮，主陰私不明，事干婦女。未為衣物筵賓。小吉乃太常之宮也，主衣冠、財帛、筵會、賓客。丑號田宅園囿。大吉上神主田宅園囿之爭。丑未皆田畝五穀之象，以萬物生於土，辰戌牢獄之地，又陽土高燥，故只丑未為田地也。

The position of Hai (Hai) 'Dengming' is associated with summoning and recruitment, while the position of Si (Si) 'Taiyi' is linked to unexpected calamities. Hai is the heavenly gate, thus governing summoning and invitation; Si is the place where yang energy reaches its peak, hence governing sudden disasters and misfortunes. The position of Wu (Wu) 'Shengguang' relates to fire spirits and silk and textiles: Wu represents brightness and also strange occurrences, as well as silk and documents. The position of Zi (Zi) 'Shenhou' is connected to private matters and women: Zi water is the palace of the Heavenly Empress, governing private affairs and matters concerning women. The position of Wei (Wei) 'Xiaoji' is associated with clothing and banquets and guests, since Xiaoji is the palace of Tai Chang, governing attire, wealth, banquets, and guests. The position of Chou (Chou) 'Daji' is called fields and gardens, as Daji is the governing deity of fields and gardens. Chou and Wei both symbolize farmland and grain, as all things originate from the earth; Chen and Xu, although also earth, are places of imprisonment and are dry, yang earth, so only Chou and Wei are considered fields.

大吉小吉會勾陳因田宅而爭訟。丑未主田宅，見勾陳鬥訟之神，必因爭田宅而起訟。此斷吉凶之法也。又如財乘玄則失財，祿乘虎則傷祿之類。從魁河魁乘六合為奴婢之逃亡。酉主婢，戌主奴，乘六合之私門，乃奴僕逃亡之象。同上例。

The Earthly Branch Chou 'Daji' and Wei 'Xiaoji' if they meet 'Gou Chen', will certainly result in disputes over property and land: Chou and Wei are associated with property and land, and Gou Chen is the deity of contention and litigation, so when these two meet, lawsuits are often due to disputes over land and houses. This is the method of combining heavenly deities with heavenly generals to judge fortune and misfortune. For example, if the wealth hexagram is ridden by 'Xuanwu', it indicates loss of wealth, and if the official star is ridden by 'Baihu', it indicates loss of official status, all following the same principle. The Earthly Branch You 'Congkui' and Xu 'Hekui' riding 'Liuhe' indicate the escape of servants: You represents female servants and Xu represents male servants, and riding on Liuhe, which is the gate of private matters, indicates the private escape of servants, which also belongs to the same method of deduction.

文宜青龍不戰，武欲太常無傷。文看青龍，武看太常為類神，旺相相生必吉，上下相剋必凶。卷四占驗多有龍神下賊與上克不利官者。登科者祿馬扶會。登科者，祿神驛馬臨於干支之上，富貴相必生上吉是也，馬主前程遠大，祿乃臨官之神。《畢法》云，“富貴干支逢祿馬”，乃干上見馬，支上見祿。人乘馬，支得祿，官貴之象。

For matters of literature and affairs, the Azure Dragon should not be attacked or overcome; for military affairs, the Tai Chang should not suffer damage. The Azure Dragon and Tai Chang are considered as class deities. If they are prosperous and strong and also generate and support each other, it is auspicious. If there is mutual control between them, it is inauspicious. In the divination examples in Volume Four of this book, there are many instances where the Azure Dragon is attacked from below or overcome from above, which is unfavorable for official positions. Those who pass the imperial examinations and achieve success are supported by the禄神 (Lushen, the禄 deity) and the Post-horse (Yimash, the Post-horse). When the禄神 and The Post-horse are present on the Heavenly Stem or Earthly Branch, the image of wealth and honor is further supported by generation and support, which is the best auspicious sign. The Post-horse indicates a promising future, while the禄神 is the deity of official position and proper placement. The "Bi Fa Fu" states, "Wealth and honor meet the禄 and驿马 on the Heavenly Stem and Earthly Branch," meaning that the Post-horse appears on the day stem and the禄神 appears on the day branch — a person riding a horse and a household receiving禄, which is the image of official status and prestige.

不第者刑害俱駢。三刑六害交臨干支之上，刑主有缺，害主阻隔難成。投書宜虎勾無氣。投書獻策見上貴也，若白虎勾陳無氣自然無阻矣。捕賊欲玄武相侵。捕賊以玄武為類神，若玄武臨克地自然得捉也。侵者克也，他自受制，何用我力？垂拱而已。

A person who failed the examination is subject to both punishment and harm: the Three Punishments and the Six Harmful Relationships are combined on the heavenly stem and earthly branch. Punishment signifies imperfection and damage, while harm signifies obstruction and difficulty in achieving success. When submitting documents or making suggestions, it is favorable for both the White Tiger and Gou Chen to be in a state of weakness and decline: submitting proposals requires the presence of an upper-ranking nobleman, and if the White Tiger and Gou Chen, these obstructive deities, are in a state of weakness and lack power, there will naturally be no obstacles on the way. In the case of capturing thieves, one hopes that the Black Tortoise is being subdued: the Black Tortoise is the deity representing thieves, and if it is located in a place where it is being subdued, the thief can be captured easily. What is called "invading" is equivalent to "subduing," and since the thief is already under control, there is no need for further effort; one can simply wait for the thief to be captured effortlessly.

若候雨占風，當看青龍白虎。白虎主風，青龍雨，有氣旺相有風有雨，囚死空亡風雨必微。觀後例，風雨空亡以微斷，不以無斷。蓋天時變化，課必顯象，無變化則不顯也。若遷官退職宜觀天吏天城。寅為天吏卯為天城，若加年命相生必主變。有吏有城，非官而何？命上神主本人生平，如命上見貴而不克干，必貴人，見朱雀為文人。年上神主一年運氣，若年上神為鬼，一年不吉；年上神克用，有制化之功。

To predict rain and wind, observe the Azure Dragon and White Tiger: the White Tiger governs wind, and the Azure Dragon governs rain. If both are strong and prosperous, there will be wind and rain. If they are in a state of captivity or death or fall into Kongwang, the wind and rain will be weak. From the following examples, we can see that when wind and rain meet Kongwang, they can only be interpreted as slight, not as entirely absent. The weather is naturally changing, and signs will appear in the divination, unless there is truly no change at all. To determine promotion or demotion, observe the Heavenly Official and Heavenly City:寅 is the Heavenly Official,卯 is the Heavenly City. If they are placed on the personal stem or the year stem and are mutually generating, it indicates a change in position. With both officials and cities present, what else could it be but holding an official post? The god above the personal stem governs one's entire life circumstances. If the nobleman appears on the personal stem and does not overcome the day stem, the person will certainly achieve high status. If the Vermilion Bird appears, it indicates a scholar. The god above the year stem governs one's annual fortune. If the year stem forms a ghostly trigram, the year will be unfavorable. If the year stem overcomes the initiating transmission, it will instead have a controlling and transforming effect.

動望行人觀二八卯酉之限。占東南行人以酉為中途，子上神為至期，若西北行人以卯為中途，午上神為至期。《尋原》法：按貴神順逆，看天上日干歸地盤日干，若從卯酉上過，則為度門，主人來，否則不來。若門上神剋日干，亦主不來，以其度門不成也。如辛酉日巳時卯將占東南行人，貴人乘午逆行，辛日干戌加子上，逆行歷亥而至戌，不從酉門上過，故必不來矣。

Those wishing to know when a traveler returning from afar will come back should look at the doors of the second month's卯 and the eighth month's酉. For those traveling to the southeast, take酉 as the halfway point and the day when the god on the Zi position is present as the return date. For those traveling to the northwest, take卯 as the halfway point and the day when the god on the Wu position is present as the return date. The method from "Xunyuan" is: follow the direction of the nobleman's movement, whether forward or backward, and observe the path of the day stem's lodging palace on the Heaven Plate returning to the day stem's lodging palace on the Earth Plate. If the path passes through卯 or酉, it is called crossing the door, indicating the person will return. If it does not pass through, the person will not return. If the god on the door is in a position that overcomes the day stem, it also indicates the person will not return, because the door has not been crossed. For example, on the day of Xinyou at the time of Si, with the month general as卯, predicting the traveler going to the southeast: the nobleman is riding午 and moving backward. On the day of Xin, the lodging palace is at Xu, placed on Zi, moving backward through Hai and returning to Xu, without passing through the酉 door, so it is concluded that the person will definitely not return.

追逃亡盜捕四六玄武之陰。占捕盜賊看玄武之陰神上所得何神，便知其在何處，捕之必獲。失伴必詳勝光而可見。用在日前則向前追之必見，在日後則稍等立見矣。亡財則察玄武而可尋。失財以玄之陰神上見乃知所尋之必獲矣。此皆略舉其綱，要在智者臨時而審情。

To track down a fugitive or a thief, one should look at the Yin spirit of Xuanwu. When divining the capture of thieves, observe the Yin spirit of the deity that Xuanwu is riding upon; this will indicate where the thief is hidden, and following this clue will surely lead to the capture. If a companion has gone missing, carefully examine the Shengguang position at noon to find them: if the initiating deity is before the day stem, follow it forward and you will surely meet them; if it is after the day stem, wait a moment and they will appear on their own. If property is lost, examine Xuanwu to recover it: take the deity seen on the Yin spirit of Xuanwu as a clue, and following this will surely lead to recovery. These are only brief outlines; the key lies in the wise person's careful examination of specific circumstances when dealing with actual cases.

若夫旺氣求就官職，相氣經營利祿，囚氣囚繫呻吟，死氣死亡悲哭，休氣疾病淹延，詳在四時休旺。此又一法也，旺衰斷事成之遲速，判斷各有類神，似不應徒增紛亂。相加孟仲萬事新鮮，季上逢之互為故舊。孟仲之神發用主新事動，季神發用為舊事矣。歡欣在旺相之中，悲哀在死囚之處。旺相發用皆喜，休囚發用皆主憂。必須與日干較量，方可斷。如旺鬼克我，彼自貪榮，亦以吉斷；衰鬼克干，卻要深忌。但旺神與日上相刑不以吉論，試之屢驗。

As for the distinctions of the five qi: the prosperous qi is suitable for seeking official positions, the auxiliary qi is suitable for managing wealth, the confined qi indicates imprisonment and suffering, the death qi indicates death and sorrow, and the resting qi indicates prolonged illness. These details should be determined according to the seasonal prosperity and decline. This is another method of interpretation. Prosperity and decline are used to judge the speed of success or failure in matters, and each type of matter has its own class god; it is not advisable to add unnecessary complications. The initiating transmission god placed on the four beginning months and the four middle months indicates the beginning of all matters; if it falls on the four end months, it indicates old people and old matters. The beginning and middle gods initiating transmission indicate new matters starting, while the end gods initiating transmission indicate old matters being revisited. Joy is hidden within the prosperous and auxiliary qi, while sorrow arises from the death and confined qi. The initiating transmission of prosperous and auxiliary qi mostly indicates joy, while that of resting and confined qi mostly indicates worry. However, it must be compared with the day stem to determine the outcome. For example, if a strong ghost爻 (ghost element) comes to overcome the day stem, it is itself seeking honor and success, and thus can be considered auspicious; if a weak ghost爻 comes to overcome the day stem, one should be deeply cautious. Additionally, if the prosperous god is in conflict with the heavenly stem of the day, it cannot be considered auspicious, and this has been repeatedly confirmed to be accurate.

凡見火加水上亡遺口舌非寧。乃巳午臨亥子也，火乃朱雀主口舌，水乃玄武主亡遺。火入金鄉淫泆奸邪未息。火則蛇雀，金乃白虎太陰淫泆奸邪，皆太陰為火所逼也。水加土位逢財，若在火宮遷職。水加土上受土之克則為財，水加火上受水之克則為官。

When fire is placed over water, it indicates loss and disputes: this refers to the combination of巳 and午 over 亥 and 子. Fire represents the Vermilion Bird, which governs disputes, while water represents the Black Tortoise, which governs loss and disappearance. When fire enters the metal territory, it leads to continuous immoral and improper affairs: fire refers to the Snake and Vermilion Bird, and metal refers to the White Tiger and Tai Yin. The names of immoral and improper affairs often arise due to Tai Yin being forced by fire. When water is placed over earth, it indicates wealth; when water is placed over fire, it indicates a change in position: when water is placed over earth, earth restrains water, making earth its wealth; when water is placed over fire, fire is restrained by water, turning fire into an official star, thus indicating promotion.

木逢水則流落他鄉。以木之少而見水之有水多木漂之象，故曰流落他鄉。水遇土則人財散失。水加土上，水為財而主散失者，亦水為玄武之位也。金居火上則病疾死亡。金加火上白虎入朱雀蛇之位，故主疾病死亡也。金肅殺斷絕之神，故主疾病與死亡。土臨木地則田宅詞訟。土加木乃勾陳受制之象，故主因田宅爭鬥而興詞訟也。以上自“凡見火加水上亡遺口舌非寧。”始乃竄入之金口訣內容，與六壬無涉。

When wood meets water, it flows away to a distant land: there is little wood and much water, which is the image of water overflowing and wood floating away, hence the meaning of drifting away from one's homeland. When water meets earth, it leads to the dispersion of people, property and wealth: water on top of earth, water which is usually associated with wealth leads to loss, also because water is the position of the Black Tortoise. When metal is placed on fire, it leads to illness and death: metal on top of fire is like the White Tiger entering the territory of the Vermilion Bird and the Serpent, hence it leads to illness and death; metal is the god of severity and termination, hence it relates to illness and death. When earth is placed on wood, it leads to disputes over land and property: earth on top of wood is the image of Gou Chen being restrained, hence it leads to lawsuits over land and property. The commentator notes: the above passage, starting from the line "Whenever fire is on water, there is loss, disputes and verbal conflicts, no peace," has been inserted from the content of the "Jin Kou Jue," and is unrelated to the original method of Liunin.

金加火位中傳有水無妨。若金加火上為發用而中末見水則有救矣。火入水鄉末傳得鎮星復喜。若火加水上為發用而中末有土則不凶矣。以上兩句從未有驗，不知何故。貴人順行凶將少降禍殃，天乙逆行吉將聊施恩惠。天乙貴人順則凡事順，逆則凡事逆。順貴雖凶將降禍必輕，逆貴雖吉將賜福不重。不若觀三傳之向背。

When gold is placed on the position of fire, it is harmless as long as the middle transmission contains water: when gold is placed on fire and the initiating transmission occurs, if water appears in the middle and final transmissions to rescue, the danger can be resolved. When fire enters the territory of water, if the final transmission has the governing star and earth deity, it turns into good fortune: when fire is placed on water and the initiating transmission occurs, if earth appears in both the middle and final transmissions, it will not be disastrous. The commentator notes: I have never verified these two sentences, and I do not know the reason. When the nobleman moves in the correct direction, the misfortune brought by the malevolent general is lighter; when the celestial master moves in the opposite direction, the blessings given by the virtuous general are limited. When the celestial master moves in the correct direction, all affairs proceed smoothly; when it moves in the opposite direction, all affairs are obstructed. Under the favorable nobleman, even if the malevolent general causes trouble, the misfortune will be light; under the unfavorable nobleman, even if the virtuous general is in power, the blessings will not be abundant. However, this is not as reliable as directly observing whether the three transmissions are in favor of me or against me.

逢災遇禍上下皆凶，招利求祥始終俱吉。三傳中全無吉將吉神者災禍並見，三傳中全吉者招財利可求吉祥。凶神災禍連綿，吉將相生歡欣不已。三傳中凶將更乘刑害災禍愈重，三傳中吉將更生者喜慶愈多。凶神和合逢災不至深危，吉將逢傷賜福終非全美。三傳中凶將見生合雖凶不甚，三傳中吉將夙傷雖吉不甚。

If both upper and lower parts are凶, misfortunes will follow continuously; if both are吉, benefits and auspiciousness can be obtained. If there are no吉 spirits or generals in the three transmissions, misfortunes will come one after another; if all three transmissions are吉, one can gain wealth and benefits and also achieve auspiciousness. If凶 spirits are in charge, misfortunes will be continuous; if吉 generals are mutually supportive, joy will be constant. If凶 generals are further accompanied by刑 and害, misfortunes will become even more severe; if吉 generals are further supported by mutual generation, auspiciousness will increase even more. If凶 spirits are harmonious, they will not cause great danger even when encountering misfortunes; if吉 generals are injured, their blessings will not be complete. If凶 generals in the three transmissions meet with support and harmony, although they are凶, they will not be very severe; if吉 generals in the three transmissions have already been harmed, although they are吉, they will not be obvious.

日辰有彼此之殊，神將有尊卑之異。日為己，辰為人，貴神在上尊，月將在下卑。辰來剋日諸事難成，日往克辰所謀皆遂。支辰來克干乃我受制於人也，日干去克支辰乃人聽命於我也。實論亂首贅婿二課也。

The day stem represents oneself, while the day branch represents the other party. The noble spirits are placed in the upper position and are superior, while the month general is placed in the lower position and is inferior. If the day branch overcomes the day stem, things will be difficult to achieve; if the day stem overcomes the day branch, all endeavors will succeed. If the day branch overcomes the day stem, it means I am controlled by others; if the day stem overcomes the day branch, it means others are obedient to me. These two sentences actually explain the principles behind the lessons of the chaotic beginning and the赘婿 (bridegroom's dilemma).

男逢災厄須以日上推窮，女遇迍邅但向辰宮尋覓。日干又曰天干故看男子之災祥，支辰又曰地支故看女子之禍福。此分男女占之例也，占婚姻日夫辰妻；一班同學、同事，干男生，支女生；餘例此推。若占一人則以干為外，支為內，不拘男女也。

When a man encounters misfortune, he should investigate it through the Heavenly Stem of the day; when a woman faces difficulties, she should look into the Earthly Branch of the hour. The Heavenly Stem is also called the Day Stem, so it is used to determine the fortune or misfortune of a man. The Earthly Branch is also called the Day Branch, so it is used to determine the calamity or blessing of a woman. This is the general rule for distinguishing between men and women in divination: when divining about marriage, the Day Stem represents the husband and the Day Branch represents the wife; when divining about a classmate or colleagues in the same workplace, the Heavenly Stem represents male students and the Earthly Branch represents female students, and other cases can be similarly inferred. If only one person is being divined, then the Heavenly Stem represents the outer aspect and the Earthly Branch represents the inner aspect, without distinguishing between male and female.

先凶後吉終成喜慶，始吉終凶終見悲哀。常理也。發用旺相乘吉將吉神，事暫可成；末遇凶神空亡，享用不久。如凶終吉反是。初刑末位災來果必無輕，末克初傳有禍須知亦小。先賢以時作先鋒，占萬事皆可以推。

First, if something starts as bad but ends well, it will eventually bring joy; if it starts well but ends badly, it will eventually lead to sorrow. This is the usual pattern. If the initiating transmission is prosperous and strong and accompanied by auspicious spirits and generals, the matter can be resolved quickly. However, if the final transmission meets Inauspicious Spirit or Kongwang, the results will not last long. Conversely, if it starts bad but ends well, it will turn from bad to good. If the initial transmission is harmed by the final transmission, the disaster will certainly be severe; if the final transmission overcomes the initial transmission, even if there is misfortune, it will be relatively minor. The elders regarded the time of divination as a vanguard, and this principle can be applied to divining any matter.

若乃披刑則侵欺詭詐，乘馬則搖動遷移。時作支刑子刑卯之類，乘馬主搖動也。沖支沖干彼己不遑寧處，同辰同日爾子蹇滯遲疑。時沖干己不寧，時沖支彼不寧，同辰彼蹇同日蹇。比肩之性情不定，須視陰神。

When the time of divination is accompanied by a punishment (刑), it indicates being wronged or deceived by others; if the time of divination is accompanied by The Post-horse (Post-horse), it indicates movement or change.the so-called carrying the punishment refers to the time of divination being in a conflicting relationship with the day branch, such as Zi punishment Mao. riding the Post-horse indicates instability. If the time of divination conflicts with the day branch or the day stem, both parties will be unsettled. If the time of divination is the same as the day branch or the day stem, both will experience delays and hesitations. If the time of divination conflicts with the day stem, the self will be unsettled; if it conflicts with the day branch, the other party will be unsettled; if it is the same as the day branch, the other party will face obstacles; if it is the same as the day stem, the self will face obstacles. In cases where the time of divination is the same as the day stem or branch, the situation may be unstable, and further examination of the hidden heavenly stem is required to determine the outcome.

時日相生迭為恩惠，生克其辰災祥居第。時生日下報上，日生時上惠下，時生支宅吉，時克支宅災。上數句乃參斷之言，事之吉凶還當詳考課傳。所以遇子遇午若往若來，值卯值酉為門為戶。子午天地之道路往來之象。不惟天地之道路，乃一切有形無形之道路。不惟陰陽之門戶，乃一切之門戶，如射覆，卯酉乃口竅也。

When the time of divination and the day stem mutually generate each other, it signifies mutual benefit; when the time of divination relates to the day branch through generation or overcoming, it determines the fortune or misfortune of the family dwelling. If the time of divination generates the day stem, it represents the lower position repaying the upper position; if the day stem generates the time of divination, it signifies the upper position bestowing favor upon the lower position. If the time of divination generates the day branch, the family dwelling is auspicious; if the time of divination overcomes the day branch, the family dwelling faces misfortune. The above statements are all part of the interpretative language used in divination. The ultimate determination of fortune or misfortune still requires careful examination of the four lessons and three transmissions. Therefore, when encountering Zi or Wu, one should consider the concept of coming and going; when encountering Mao or You, one should consider the concept of doors and gates. Zi and Wu represent the paths of heaven and earth, symbolizing movement and communication. This is not limited to the paths of heaven and earth alone; all tangible and intangible paths can be symbolized in this way. Similarly, Mao and You are not only the gates of yin and yang, but also represent all kinds of gates, such as the mouth and nostrils in the game of shooting the covered object.

大抵克多則事繁，克少則事簡。涉害比用主繁，元首重審事簡，克者動也。一克有一件事，二克有二件事，但以發用之事為主。鬼臨所畏當憂而不憂，財在鬼鄉聞喜而不喜。因財而變換禍矣。鬼受制無暇克我，財生鬼不惟耗盜且取之成禍，故憂喜均不成。

In general, if there are many restrictions, things become complicated; if there are few restrictions, things remain simple. The lessons of involved harm and mutual use mainly indicate complex matters, while the lessons of original head and repeated review indicate simple matters, because restriction represents action. One restriction indicates one matter, two restrictions indicate two matters, but the main matter is still determined by the initiating transmission. If the ghost爻 is in a place it fears, it should be worried but does not need to be; if the wealth爻 is in the ghost's territory, it seems pleasant but is actually not, because wealth will turn into misfortune. If the ghost爻 is restricted itself, it has no time to harm me; if the wealth爻 instead supports the ghost, it not only causes loss and theft but also brings misfortune even if obtained, so whether one is worried or happy does not lead to real results.

神將互克占及夫妻，類來傷事因兄弟。鬼乃夫也，鬼動事起於夫，財乃妻也，財動事起妻。比肩爻動事起兄弟朋友也。財遇天空兮產業須傷，鬼臨旬尾兮官災不起。財爻乘空求妻財不得，官爻空有官非不妨也。亦不可執一，鬼既出現，早晚必有禍，此與其他空亡不同。

Heavenly Generals and Heavenly Spirits interact and clash, indicating matters related to marriage; when similar spirits harm each other, events often arise from brothers. The ghost爻 represents the husband, and when the ghost爻 moves, the matter originates from the husband; the wealth爻 represents the wife, and when the wealth爻 moves, the matter originates from the wife; when the companion爻 moves, the matter originates from brothers or friends. If the wealth爻 meets the sky void, property will surely suffer damage; if the ghost爻 is at the end of the ten-day cycle and meets the void, official troubles will not arise. If the wealth爻 is on the void, seeking a wife or wealth will not be successful; if the official爻 falls into the void, even if there are legal disputes, they will not cause trouble. However, this is not always the case: once the ghost爻 appears, there will surely be some kind of trouble, which is different from other void situations.

吉神臨凶卦之中無咎爭之道，惡煞臨吉卦之內無歡欣之理。卦名亦象也，惟神將判斷為要，餘皆末節。煞雖惡，生我則其喜終至。將雖良，克我則憂難不已。如虎勾生我其力尤雄，龍合克我其凶亦至。總以日干向背為準。生克驗吉凶，天將斷由來。如虎生我則有大勢力之人相扶，龍克我則官上不喜，或受劍刃之傷也。《畢法》“幸中不幸”與“不幸中幸”即此義也。凶神無吉也，合干則訟休，吉神無凶也，剋日則禍起。與日合，朱雀之口舌亦休。更若識其通變，舉一隅而不復三矣。

When auspicious deities appear in an inauspicious divination, it is still not possible to avoid conflict; when malevolent spirits appear in a favorable divination, joy is also not assured. The name of the divination is only one aspect; the key to judgment lies in the spirits and generals. Even though malevolent forces are fierce, if they are beneficial to me, happiness will eventually come; even though the generals are good, if they overcome me, worries will never cease. For instance, if White Tiger or Gou Chen are beneficial to me, their support is especially strong; if Qing Long or Liu He overcome me, misfortune will still occur. In the end, the key is whether the relationship with the day stem is supportive or opposing: the principles of generation and overcoming determine fortune and misfortune, while the generals determine the origin of events. If White Tiger is beneficial to me, it indicates support from a powerful person; if Qing Long overcomes me, it suggests displeasure from a superior or even injury from weapons. The "Bi Fa Fu" says "fortune in misfortune" and "misfortune in fortune," which refers exactly to this. Malevolent spirits may not be entirely without good aspects; if they harmonize with the day stem, disputes will cease. Auspicious spirits may not be entirely without bad aspects; if they overcome the day stem, troubles will arise. Zhu Que, which originally governs speech, will cease if it harmonizes with the day stem. If one can further understand the changing nature of signs, one need not wait for multiple examples to grasp the principle.

九，天數；玄，天色；女，陰象。《黃帝陰符》亦如此解，言陰與之符也。故：九，天之數，以玄女名，包於陰而陰與符合意。賦敷其事而直言，言一見而始終無餘蘊也。六壬通萬變之機，大為國而小為家。日辰定動靜之位，日為人而辰為事。變即窮變，通久之變機，發動所由也。家國要從地盤分野處看。若單論家宅則惟在支上看可也。

"Jiu" is the number of heaven, "xuan" is the color of heaven, and "nü" represents the image of yin. The Yellow Emperor's Classic of the Hidden Symbol also explains that yin corresponds with the way of heaven. Therefore, "jiu" is the number of heaven, and using "Xuan Nu" as the name signifies encompassing yin and harmonizing with it.所谓 "fu" means to elaborate on matters and to state principles directly, so that one can understand the beginning and end at a glance, without any obscurity. The Six Rens system comprehends the key to all changes, being widely applicable to state affairs and also useful for family matters; the day and the celestial stem determine the positions of movement and stillness, with the day representing people and the celestial stem representing matters. "Bian" means to exhaust all changes, while "tong" refers to the mechanism of enduring change, which is the origin of things. State and family affairs should be viewed through the divisions of the earth plate; if considering only the family dwelling, one needs only to look at the heavenly stem on the day branch.

大者干也，論我方與敵國之戰爭、外交，論我單位與外方之關係，皆以干為我。小者支也，論家宅只從支上論之，如太陽臨宅屋舍光輝，貴人臨宅家中富貴，白虎臨宅多病，太常臨宅乘酉多酒食、臨劫煞多嗜酒之人之類。

The term "great" refers to the day stem: when discussing wars between our side and the enemy, or diplomatic relations, as well as interactions between our unit and the outside, the day stem represents our side. The term "small" refers to the day branch: when considering the household, we only look at the heavenly stems in the day branch. For example, if the sun is present in the house, the house is bright and prosperous; if a nobleman is present, the family is wealthy; if the white tiger is present, the family members are often sickly; if the tai chang is present along with you, the household has much wine and food, and if the jiesha is also present, there are people in the family who are fond of drinking. Other cases can be interpreted in a similar manner.

月將中時，局圖順節，日二課而辰二課，合成四象。生主和而克發用，義法三才。日上神為太陽，日陰為少陽；辰上神為太陰，辰陰為少陰。陰陽生合比和處吉凶之端倪不露，惟於相剋處一逗殺機而遂爾見形。蓋不殺不成其為生，而取克正所以觀五行相生之妙也。

The Month General is placed above the time of divination, and the Heaven and Earth Plates are then arranged according to the solar term. Two lessons are taken from the day and two from the hour, forming the image of the Four Lessons. Mutual generation indicates harmony, while mutual control is used to initiate the transmission. The meaning is derived from the three principles of Heaven, Earth, and Humanity. The deity on the day is called the Sun God, and the Yin deity on the day is called the Lesser Sun. The deity on the hour is called the Tai Yin, and the Yin deity on the hour is called the Lesser Yin. Where yin and yang interact through mutual generation, mutual combination, or harmony, the signs of good or bad fortune are not yet apparent. Only when there is mutual control does the hidden danger become evident, and the matter takes shape. This is because without the action of cutting and overcoming, the vitality of life cannot be formed. Taking control is done to clearly understand the subtle interactions of the Five Phases.

克者事之端，克者事之變。上克為元首，理順成而百事咸宜。上天下地，天克地理勢皆順，故百事宜。下賊為重審，人事逆而謀為不利。地克天是下陵乎上，故主逆。二三克賊，知一總名。神將凶而禍不單行，神將吉而福祥雙至。如二三克賊，則看克處與本於有益無益而福禍之來可決矣。知一者必二三事也，故主禍福成雙。又主狐疑、近事。

Clash indicates the beginning and the turning point of a matter. When the upper god clashes with the lower god, it forms the initial lesson, indicating smoothness in affairs and suitability for all matters. The upper represents heaven, the lower represents earth; heaven clashing with earth signifies following the natural order, hence all matters are favorable. When the lower god clashes with the upper god, it forms the lesson of re-examination, indicating human affairs going against the natural order and difficulties in planning. Earth clashing with heaven signifies rebellion against authority, hence indicating adverse outcomes. If there are two or three instances of clashing, it is generally called the lesson of knowing one. If the gods and generals are凶 (unfavorable), misfortune will follow in succession; if they are吉 (favorable), blessings and good fortune will come together. When there are two or three instances of clashing, one should examine whether these clashing points are beneficial or harmful to oneself, thus determining the direction of fortune or misfortune. The lesson of knowing one involves two or three matters, hence both good and bad outcomes come in pairs, and it also indicates hesitation and matters that are clearly present.

用孟名曰見機，當因時以致宜；仲季號為察微，事未萌而預計。克賊重重比涉害，用辰主外災害己，用日主我禍延人。涉害取地盤孟仲季發用，涉四孟乃見機課，涉仲季為察微課是也。涉害比用復等，則剛用日比，柔用辰比。蓋人我以支干分，日上發用乃我先發端，辰上發用是人先發端也。

The type of lesson called "See Opportunity" is determined when the initiating transmission comes from the four beginning months, indicating the need to act in accordance with the right moment. The type called "Observe the Subtle" is when the initiating transmission comes from the four middle months and the fourth season, suggesting that one should plan ahead before things begin to show. When there are multiple instances of overcoming, first consider the ratio of use and then the involvement of harm. If the transmission starts from the hour, it indicates that misfortune comes from outside and affects oneself. If the transmission starts from the day, it indicates that one's own misfortune involves others. In lessons involving harm, the god from the earth plate's beginning, middle, or end month is used for transmission. If the harm involves the beginning months, it is called "See Opportunity," and if it involves the middle or end months, it is called "Observe the Subtle." If the depth of involvement and ratio of use are equal, on a yang day, the god from the day is used for ratio of use, and on a yin day, the god from the hour is used for ratio of use—because the person and the other are divided by the heavenly stems and earthly branches. Transmission from the day indicates that the person initiates first, while transmission from the hour indicates that the other initiates first.

蒿矢遙剋日，二克主兩事而合為一事；彈射日遙克神，一克主一端而分作兩端。日止一日，克有二，是兩事合來作一事。一克互觀自見，二課若見金土二煞，為有鏃有丸，能傷人也。昴星如虎對立，視俯仰以定遠近之憂危。俯視憂近仰憂遠。殺氣至酉而盛，故將曰太陰，俯仰皆以酉位言，陰陽無克乃從至陰處討出消息來也。正君子履霜之漸多憂懼之時也。宜深思坤初六之義，以遠災避禍。

The蒿矢 lesson indicates that a heavenly spirit remotely controls the day stem, with two instances of mutual control indicating two matters that eventually merge into one. The弹射 lesson shows that the day stem remotely controls the heavenly spirit, with one instance of mutual control indicating one matter that splits into two. Since there is only one day stem, but two things that control it, two matters combine into one. When there is only one instance of control, one must refer to the other to understand. If the four lessons contain both metal and earth evils, it is like an arrow having a tip and a bullet having a core, which can truly harm people. The昴星 lesson is like a person facing a tiger; whether it is looking down or up determines the nearness or distance of worries: looking down indicates near worries, looking up indicates distant worries. Killing energy reaches the酉 position and is strongest, so this lesson takes Tai Yin as the general, and both looking down and up are discussed from the酉 position. Between yin and yang there is no mutual control, so one must look for clues from the most yin place. This is exactly the time when a gentleman feels the frost and knows the ice is coming, full of worries and fears. One should deeply consider the meaning of the first line of the坤 hexagram and take precautions to avoid disasters early.

別責如花待時，合日辰以定人事之巧拙。課名不倘，事屬有待時象可知矣。玩別責字言尊見端於此，而成就於彼之義也。如花待時者，事端尚未萌動。突如其來之事而別求方法也。陳公獻占吳太史占入閣，突有秦益之人不由詞館入閣，皆此象也。又如花待時者，言別責課以遲緩論也。又當詳其課傳神將，不可執一。

The method of "Bie Ze" seems like a flower waiting for the right season; it requires looking at both the day and the hour to determine the success or difficulty of human affairs. Since the name of the lesson is not appropriate, the matter is one that depends on timing, and the image is already clear. Understanding the term "Bie Ze" means that the beginning is evident here, while the completion lies elsewhere. The phrase "like a flower waiting for the season" refers to a situation where the matter has not yet begun to develop, but suddenly something arises, requiring a different approach. Chen Gongxian once cast a divination for Wu Taishi regarding entering the cabinet, but suddenly a person from Qinyi place entered the cabinet without going through the Hanlin Academy, which is an example of this image. Furthermore, "like a flower waiting for the season" also means that all "Bie Ze" lessons are generally considered slow; however, one must also carefully examine the transmission and the spirit of the lesson, and not be rigid in one's interpretation.

八專士女懷春，一名不修幃箔。凡陰陽施化以別，而神令干支同位，陰陽不分，主客未辨，故取象若此。遇事亦主不知對手為誰，莫名其妙，橫生枝節，防不勝防。丁巳辛同丑未，井欄射主深災。井欄射亦主前途憂危。以馬星發用，主事變；而中傳支上，末傳干上，又動而回歸，亦與迴環同義，主事不越軌也。占逃人必自回也。

The eight special divination lessons indicate a situation where a man and woman are both experiencing desire, also known as a lesson of disorder in the private chamber. Yin and yang should normally act separately, but now the heavenly stem and earthly branch are in the same palace, so yin and yang are not distinguished, and the host and guest cannot be identified, hence this symbolic representation. When such a situation occurs, it indicates that the opponent is unknown, the matter is unclear and mysterious, and complications arise unexpectedly, making it difficult to prevent. If Dingsi and Xin day appear together with Chou and Wei, it forms a well frame shooting lesson, indicating a serious disaster. A well frame shooting lesson also suggests danger ahead: if the post-horse is used as the initiating transmission, it indicates change in the matter; the middle transmission takes the branch deity, and the final transmission takes the heavenly stem deity, which moves back to the original position, similar to a circular lesson, indicating that the matter will not deviate from its course. When divining about someone who has run away, it indicates that the person will surely return by themselves.

伏吟任信用刑而事多反覆。謂十二神名居沖位，無可依倚，主反覆不寧也。或上克則事起男子，或屬他人；若下賊則事由女人，或因自己。大凡克處是動機，上克動在客在陽，故為男子為他人，下賊反觀可知。上克下外人尋我，外人干預於我。下克上必有行動也。還看三傳之影響。三傳如君，四課如臣。《金口》云：上克下兮從外入，下克上兮向外遷。將克神為外戰，災自外來。神克將為內戰，禍由內起。將謂月將，神即貴神。將克神相戰於外，神克將相戰在內。災外來是因彼而有克也。禍內起以其克加於我也。內戰多見，外戰少驗。

Hidden Chant involves the self-assumed and self-confident lessons using punishment as their method, leading to many reversals in matters. Each of the twelve gods occupies the position of opposition, having no support, hence the matter fluctuates and remains unsettled. If the upper god conquers the lower god, the matter originates from a man or an outsider; if the lower god steals from the upper god, the matter originates from a woman or oneself. Generally, the place being conquered is where the motive lies: if the upper conquers the lower, it belongs to an outsider or a man, which is yang and thus indicates a man or an outsider; if the lower steals from the upper, it is the reverse. If the upper conquers the lower, it means an outsider comes to me or interferes with me; if the lower conquers the upper, it means there must be some action from my side. In addition, one should also consider the influence of the three transmissions— the three transmissions are like the ruler, and the four lessons are like the ministers. The Golden Mouth诀 says: if the upper conquers the lower, it means something comes from outside; if the lower conquers the upper, it means something moves outward. If the general conquers the god, it is an external conflict, and disaster comes from outside; if the god conquers the general, it is an internal conflict, and misfortune arises from within. The general refers to the month general, and the god refers to the noble god: if the general conquers the god, the conflict is external; if the god conquers the general, the conflict is internal. Disaster coming from outside is due to the other party's action against me; misfortune arising from within is due to the attack being directed at me. In actual divination, internal conflicts are more commonly seen, while external conflicts are less likely to be accurate.

用在日前事情已過，用居日後事起將來。日辰發用應今時，辰日刑沖事成恍惚。年月旬日發用，事應年月節旬。如甲課在寅則卯為後而丑為前。蓋前為已往，後為未來故也。日謂今日，辰主於日，言日干發用事應在今時。凡日寄辰，辰仰於日，要合德祿比合相生乃為足貴。刑則人情不美，沖則反覆不寧，故多事恍惚也。年主一年，月主一月，節主半月，不作氣字看。如立春為節，雨水為氣，節字論氣，無謂月也。

The initiating transmission occurs before the day stem, indicating something that has already passed; if it occurs after the day stem, it signifies something that is about to happen. If the initiating transmission originates from the day branch, the matter should be considered in the present. If the day branch and the day stem are in mutual conflict or opposition, the matter will be uncertain and unstable. If the initiating transmission comes from the heavenly stem of the year, the month, the beginning of the ten-day period, or the day branch, then the matter should be considered in terms of the year, the month, the half-month, or the ten-day period. For example, on a Jia day, the day stem is located in the寅 (Yin) position, so the卯 (Mao) is the following and the丑 (Chou) is the preceding. The preceding indicates the past, and the following indicates the future. The day refers to today, and the day branch depends on the day, so the transmission from the day stem should be considered in the present. Since the day stem is located on the day branch, the day branch relies on the day stem. It is valuable if there is mutual generation, harmony, or mutual support; if there is mutual conflict, human relationships will be discordant, and if there is mutual opposition, things will be unstable and unclear. The year governs a year, the month governs a month, and the half-month governs a half-month. The term 'half-month' here should not be understood as the solar term. The beginning of spring (立春) is a half-month, and the rainwater (雨水) is a solar term. Here, we are referring to the half-month rather than the month.

此二句論克應之理，最為絕妙。方朔克應歌云：起歲年華問，逢蟾月裡尋，占旬旬裡應，值日日前辰，氣動蟾分體，候來旬折身，諸門從此起，萬類若通神。苗公云：七位克應訣，季神總用同，墓中見的實，吉凶取合沖，陰陽分墓絕，七位應須通。又云：看發用是何季之神，如見寅卯則應在辰月辰日辰時，如見巳午則應在未月未日未時，故言與日同也。此二句正是應期之正理。如發用在丑，日辰在子則次日應，日辰在亥則第三日應，日辰在戌則第四日應，日辰在酉則不以此論。用加丑上亦如前法。但應期之法變化多端，課體不同，應期之法卻當活論。

These two sentences explain the principle of response and fulfillment, which is most refined. Dongfang Shuo's "Song of Fulfillment" says: when encountering the Tai Suai, inquire about the harvest; when meeting the Month Builder, search within the month; when the first day of a ten-day period is involved, look within the ten-day period; when the Day Branch is encountered, look before the day. When the qi moves, follow the monthly division; when the season arrives, calculate within the ten-day period. All methods of the various gates originate from this, and all phenomena respond as if communicating with the divine. Miao Gong says: the seven positions of fulfillment have their oral rules. The seasonal deity and the Initiating Transmission are judged together. When entering the tomb, it becomes clear. The determination of good or bad fortune is based on harmony and opposition. Yin and Yang distinguish between the tomb and the end. The fulfillment of the seven positions must be fully understood. He also says: observe which seasonal deity is involved in the Initiating Transmission. If it is寅 or卯, the fulfillment should be on the辰 month,辰 day, and辰 hour; if it is巳 or午, the fulfillment should be on the未 month,未 day, and未 hour. Therefore, it is said that the fulfillment is the same as the day. These two sentences precisely explain the correct principle of timing. For example, if the Initiating Transmission is on丑 and the Day Branch is on子, the fulfillment occurs the next day; if the Day Branch is on亥, the fulfillment occurs on the third day; if the Day Branch is on戌, the fulfillment occurs on the fourth day; if the Day Branch is on酉, this rule does not apply. If the Initiating Transmission is placed on丑, it is also calculated according to the previous method. However, the method of timing is changeable, and since the lesson pattern varies, the method of calculation should be flexible.

吉神旺相事皆吉，凶神旺相事必凶。旺氣求官吉，爭財相氣親，死言喪禍起，囚動見官刑，休來憂病患，五氣仔細尋。此皆以剋日論也。吉凶二神，謂三傳日干年命兼歲月建正時來方支辰上神，非搜盡此十一處也，須要視何處生我克我，還是生我者多，克我者多。助我生者多或助我克者多，生我者得地，還是克我者得地，宜詳察。官鬼之衰災旺福又不可不察。又生我者多不一定吉論，克我者多不一定凶論，當依課體事類活潑之。此“我”字又不可全以日干言，占類不同、課體不同則象義不同。如丁日占官亥貴發用則亥為“我”，占行人則馬為“我”。此生克又涵德合鬼墓刑沖破害之義，不可想差。

When auspicious deities are prosperous and strong, all matters will be favorable; when malevolent deities are prosperous and strong, all matters will be adverse. Prosperous energy is beneficial for seeking official positions, and the energy of mutual support is helpful for competing for wealth. Death Qi indicates the occurrence of misfortune and calamity. When the energy of captivity is active, one will encounter official troubles and suffer punishment. When the energy of rest is present, one will experience sorrow, worry, and illness. These five energies should be carefully examined, and all are based on the relationship with the day stem. The terms "auspicious deities" and "malevolent deities" refer to the three transmissions, the day stem, the native's birth year, the current year, the month builder, the exact hour, the direction from which the influence comes, and the heavenly stems on the branches. It is not necessary to examine all these eleven elements, but rather to determine which ones generate me and which ones overcome me, whether generating forces are more numerous or overcoming forces are more numerous, whether the forces supporting the generators are more numerous or the forces supporting the overcomers are more numerous, and whether the generators have a stronger position or the overcomers have a stronger position. These points should be carefully examined. When the official ghost is weak, the disaster is light; when it is strong, the fortune is great. This should not be overlooked. Furthermore, having many generators does not necessarily mean a favorable outcome, and having many overcomers does not necessarily mean an adverse outcome. One should flexibly adapt according to the lesson pattern and the nature of the matter. The term "I" cannot be universally understood as the day stem. Different types of divination and different lesson patterns lead to different meanings. For example, when divining about an official position on a day with the stem Ding, if the nobleman is initiated at the亥 position, then亥 is considered "I." When divining about a traveling person, the post-horse is considered "I." The concepts of generation and overcoming also include various meanings such as virtue, conjunction, ghosts, burial, punishment, conflict, destruction, and harm. One must not misunderstand these.

已上九門定式，次觀附卦加臨，日臨辰而受克為亂首，主行悖逆之道。如庚午日申加午是日臨辰而辰克之。 未申酉戌 午 亥 戌申 子戌 巳 子 申午 戌庚 辰卯寅丑 辰臨日而受克為贅婿，不能自立其身。如庚寅日寅加申，是辰臨日而日克之。夫日寄於辰，今反克辰，是自家竟無安頓處矣。 亥子丑寅 戌 卯 寅申 申寅 酉 辰 申寅 寅庚 申未午巳

The nine gates are a fixed format. Next, we look at the added trigrams. If the day stem is placed over the day branch and is then overcome by it, this is called a disorderly first lesson, indicating actions that are contrary and rebellious. For example, on a Gengwu day, the heaven plate Shen is added over the earth plate Wu: Geng is lodged in Shen, Shen is placed over Wu, and Wu fire overcomes Shen metal, which is exactly the case of the day stem being placed over the hour and being overcome by the hour. The first lesson disk shows the outer circle as the heaven plate after the addition, with the earth plate's Si position showing Wei, the Wu position showing Shen, and so on in order to the earth plate's Mao position showing Si, the Chen position showing Wu, which is exactly the pattern of Shen added over Wu. The four lessons in the center are taken from right to left as Xu Geng, Zi Xu, Shen Wu, Xu Shen, meaning the stem over the god Wu is Xu, the god Wu over the stem Xu is Zi, the branch over the god Shen is Wu, and the god Shen over the stem Wu is Xu. When reading the disk, one only needs to determine where each heaven plate god falls in the palace and how the four lessons are obtained, without needing to read the symbols word by word. Conversely, if the day branch is placed over the day stem and is then overcome by the day stem, this is called a赘婿 lesson, indicating that the person cannot be independent. For example, on a Gengyin day, the heaven plate Yin is added over the earth plate Shen, which is exactly the case of the day branch being placed over the day and being overcome by the day: the day stem is originally lodged in Chen, but now it goes to overcome Chen, which is like having no place to settle. The second lesson disk has the heaven plate as Yin added over Shen, with the earth plate's Si position showing Hai, the Shen position showing Yin, and the four lessons from right to left as Yin Geng, Shen Yin, Shen Yin, Yin Shen.

辰臨日而生日名自在，有恢宏之志。辰來生我可云安享。主他來就我，但須以三傳、空亡、衰旺定能否就我。如空亡，只有意而無形，如受克則有心無力。更有逢生不生不如無生之意。每因他人之助而受其累。亦多驗。

The day branch is on top of the day stem and also generates the day stem, which is called a self-sufficient lesson. This indicates that the person has grand aspirations. When the day branch generates the day stem, it can be said that one can enjoy things safely. This suggests that the other party is willing to accommodate oneself, but one must use the three transmissions, empty voids, and the state of strength or weakness to determine whether the other party can truly accommodate. If it meets the empty void, there is only intention but no actual result. If it is restrained, there is intention but no strength. There is also a situation where something is supposed to generate but fails to do so, which is often worse than not having this generation at all. Often, receiving help from others can lead to being dragged down, and this has been verified many times.

日臨辰而受生名俯就，有榮顯之機。我就他生一何榮顯。亦主在家不出。日臨辰而生辰名歷虛，主無措之語笑。我去生他，他為脫氣。辰臨日而受生名歸福，履來之崇。辰是我所履之境，加我之上而與我合體生辰，豈非福履之崇乎。

The day stem is positioned above the day branch and is nourished by the day branch, which is called a humble submission lesson. This indicates an opportunity for honor and prominence: I go to him, and he comes to nourish me, how glorious it is. This also suggests that the person remains at home and does not go out. The day stem is positioned above the day branch and goes on to nourish the day branch, which is called an empty void lesson. This indicates empty laughter and no real action: I go to nourish him, but myself become weak. The day branch is positioned above the day stem and is nourished by the day stem, which is called a returning blessing lesson. This indicates great blessings: the hour is the ground I walk on, now it is placed upon my head, combined with me to form one body and also nourishes me, is this not a thick blessing.

同類相加同諧和合。培植和合，言比肩之妙。比肩吉凶，尤當詳祿、刃之別及天將與日之關係。“忽然兄弟為鬼吏，要知還被兄弟累。”是也，祿乘鬼將不論。日辰交生名為脫骨，主彼我舒情多寶；日辰交克號曰無涉，主內外疑忌生猜。交生不認我而認人，故為脫骨，乃相信之誠也，交克反看。交生者，《畢法》云“人宅受脫俱招盜。”之人宅互脫格是也，主互相迷戀，各有損耗，吉凶詳三傳神將定之。交克者，解離卦是也。

When similar deities are combined, it indicates harmony and compatibility between them, representing a favorable situation of mutual support. The fortune of the same type of deity, especially the distinction between a fortunate deity and a Yangren, as well as the relationship between the Heavenly General and the Day Stem, is crucial. The saying "Suddenly brothers become ghosts and officials, one must know they are burdened by brothers" refers to this meaning. If the fortunate deity is accompanied by an evil general, it does not apply in this case. When the Day Stem and the Earthly Branch mutually generate each other, it is called "tuo gu," indicating mutual comfort and gaining much; when they mutually control each other, it is called "wu she," indicating suspicion and distrust between inside and outside. Mutual generation is about caring for the other rather than oneself, hence called "tuo gu," indicating mutual sincerity and trust; mutual control is the opposite. Mutual generation refers to the "person and dwelling mutually lose" pattern mentioned in the "Bi Fa Fu," indicating mutual attraction and mutual loss, with fortune and misfortune determined by the Three Transmissions. Mutual control refers to a lesson of separation.

課傳皆在年月日時名天心，憂不成憂而喜中加喜。三傳不離四課名迴環，吉不全吉而凶不全凶。天地大化不離是在天之心也，名迴環，意不宜占訟散事。三傳所以變化，四課不離殊少變動之意，故吉凶不全。“三傳所以變化”者，事之變化繫於三傳，迴環吉凶，還當詳神將。

The four lessons and three transmissions all fall on the sovereign year, month builder, day branch, and the time of divination, which is called the heavenly heart lesson. In such a case, worries do not turn into actual sorrow, and joy is further enhanced. When the three transmissions do not go beyond the scope of the four lessons, it is called a circular lesson. In such a case, good fortune cannot be entirely good, and misfortune cannot be entirely bad. The great transformation of heaven and earth does not depart from these areas, which is exactly where the heart of heaven lies. Circular lessons are not suitable for divining lawsuits or miscellaneous matters. The three transmissions are originally meant to show change; now, if they do not go beyond the four lessons, there is less of a sense of change, so both good and bad outcomes are not complete. It is said that the three transmissions govern change, meaning that the change of affairs depends on the three transmissions. However, the good or bad outcome of a circular lesson still needs to be judged carefully based on the heavenly general.

三上克為幼度厄，腐繩維臣室之象；三下克為長度厄，越海無舟楫之形。凡長幼課看發用才官父子何如，是財則傷財，餘可例推。又看餘一課，或是上克必主上下不安爭鬥。若生日干則凶可解，上下相生凶亦稍解。四上克為無祿，主孤單，得救神亦能免禍。四下賊為絕嗣，主貧苦，雖吉將到底成空。救神如三傳年命有一處生干即是，若四下賊則是我所遇皆仇敵，吉將其奈我何。亦以三傳為主。

In the four lessons, if there are three instances where the upper element overcomes the lower, it indicates a young person overcoming difficulties, like using a rotten rope to tie up a room, which may break at any time. If there are three instances where the lower element overcomes the upper, it indicates an elder overcoming difficulties, like needing to cross the sea but having no boat or oar. Whenever there are cases of young and old overcoming difficulties, first examine the initiating transmission to see if it is wealth, officialdom, or parents and children: if it is wealth, it will damage wealth; the rest can be inferred similarly. Then look at the remaining lesson. If it is also an upper overcoming lower case, it will indicate instability and continuous disputes; if it is born on the day stem, the danger can be resolved, and the conflict will be somewhat reduced. If all four lessons are upper overcoming lower, it is called the no-wealth lesson, indicating loneliness; if the saving deity is present, misfortune can still be avoided. If all four lessons are lower overcoming upper, it is called the no-offspring lesson, indicating poverty; even if good generals arrive, it will end in vain. The saving deity is determined if the three transmissions, original destiny, or age are born on the day stem. If all four lessons are lower overcoming upper, it is as if all encountered are enemies, and even good generals cannot help. The judgment still mainly depends on the three transmissions.

日辰見辰戌又發用為斬關，陽逃亡而陰主伏匿。辰戌動神，中傳更遇寅字為天梁，主萬里飛騰，故陽日為逃亡。陰日為伏匿，總無蹤跡可尋也。凡傳遇寅卯未子乘貴陰合為天地獨通，出行吉。貴人臨卯酉分前後為勵德，庶人吝而君子亨通。視干支陰神，如立貴人前是小人恃勢當強。如陽神立貴人後是君子謙沖當進。此勵德之卦。蓋日陰辰陰為卑，不合妄居於前。日陽辰陽為尊，不合退居於後也。

On the day branch, if the term 'Chen' or 'Xu' is seen, it is used to initiate the transmission, forming a cutting gate lesson. On a yang day, the ruler is considered to be fleeing; on a yin day, the ruler is considered to be hidden. 'Chen' and 'Xu' are originally dynamic terms. If the middle transmission meets the term 'Yin', it becomes Tian Liang, indicating a swift and far-reaching movement. Therefore, on a yang day, it is interpreted as fleeing; on a yin day, it is interpreted as hiding. Overall, the trace is difficult to find. If the three transmissions meet the terms 'Yin', 'Mao', 'Wei', or 'Zi' and are accompanied by the nobleman, Tai Yin, or Liu He, it is called heaven and earth communicating uniquely, indicating a great auspiciousness for travel. If the nobleman is located at the 'Mao' or 'You' position, further distinguishing whether it is before or after the hidden heavenly stem, it forms the lesson of encouraging virtue. Common people who divinate this encounter difficulty and obstruction, while gentlemen encounter smoothness and success. Observing the hidden heavenly stems, if they are located before the nobleman, it indicates common people using power to act aggressively; if the hidden earthly stem is located after the nobleman, it indicates gentlemen being humble and retreating, thus should take the initiative. This is the lesson of encouraging virtue. Because the hidden heavenly stems of the day and the day branch are considered inferior, they should not be placed in front of others; the hidden earthly stems of the day and the day branch are considered superior, they should not retreat behind others.

天乙在卯酉立私門，名微服而名懷異志。天乙來臨主八門，日辰陰陽俱後，遇此即是為微服象，惟利陰私。貴後謂居貴人後，卯酉為日月之門，陰私之象，惟利安居不利有為。夫婦若年神交相剋，作蕪淫主琴瑟不調。夫婦年若相剋，日神更與日辰互克乃乖戾之象。

The Heavenly Stem of Tianyi Nobleman falls on the branches of Mao and You, which is called "micro clothing," indicating a person harboring different intentions. When the Heavenly Stem of Tianyi governs the eight gates, if both the yin and yang spirits of the day branch fall behind the Nobleman, this situation is called "micro clothing," and it is favorable only for secret actions.the so-called "guibao" means being behind the Nobleman; Mao and You are the gates where the sun and moon rise and set, symbolizing secrecy and private matters. At this time, it is suitable only for staying at home and not for taking action. If the year stems of the husband and wife mutually control and harm each other, it forms the "wu yin" lesson, indicating marital discord and disharmony in their relationship. When the year stems of husband and wife mutually control and harm each other, and the spirits above the day also mutually control and harm the day branch, this is a sign of discord and misfortune.

用卯為龍戰，用酉為虎斗，主更改而憂疑不定。凡卯日發用，行年又在卯名龍戰卦，虎斗仿此。蓋卯日陽氣南出，陰氣北入；入酉日陽氣北入，陰氣南出，主刑殺。陽主德生，相戰於門，故名。主事疑惑，反覆不定。壬課判斷，最要詳陰陽升降沉浮。亥為陰極，子為陽生；巳為陽極，午為陰生；卯則陽氣之門，辰則鼓萬物而出；酉則陰氣之戶，戌則收萬物而入。詳審課傳，必得其情。尤當詳間傳聯茹釋義解之。

Taking the trigram Mao as the initiating transmission is called "Dragon Strife," and taking You as the initiating transmission is called "Tiger Strife," both indicating change and uncertainty. If on a Mao day the initiating transmission is also Mao and the year of the person is also Mao, it is called "Dragon Strife." "Tiger Strife" follows the same pattern. On a Mao day, yang energy rises from the south and yin energy enters from the north; on a You day, yang energy enters from the north and yin energy rises from the south, indicating matters of punishment and killing. Yang represents virtue and life, and when these two forces clash at the gate, this is why the name is given. Divination using the Six Rats system is most important to carefully distinguish the rise, fall, sinking, and floating of yin and yang. Hai is the extreme of yin, Zi is the beginning of yang; Si is the extreme of yang, Wu is the beginning of yin; Mao is the gate of yang energy, Chen is the force that moves all things outward; You is the gate of yin energy, Xu is the force that gathers all things inward. Carefully examining the transmission of the lesson will surely reveal the true situation, especially by referring to the principles of intermediate transmission and linked roots.

六合為泆女，天后為狡童，主厭翳而男女有淫。卯為六合私門也，酉為太陰私戶也。凡卯酉作傳，而前見天后、後見六合，為陰往求陽，非泆女而何？前見六合後見天后為陽往求陰，非狡童而何？三傳四孟名曰玄胎，非懷孕則有移舊更新之意。四孟五行生地故曰胎；玄，水色黑，言方胎於中，男女未分，不可見也，主事有根蒂，日漸長進之意；如人胎於母腹，鑄成五官之象，故說移舊。四孟主事遲，又主更新。金口云“四孟相生有草房”，草者亦有草創義，即新房也。又主事情不備。

The Liu He represents a promiscuous woman, and the Heavenly Empress represents a cunning youth. Both are associated with ambiguous and concealed matters, involving improper relationships between men and women. The卯 (Mao) is the private door governed by Liu He, and the酉 (You) is the private gate governed by Tai Yin. Whenever卯 or酉 appear in the three transmissions, if the Heavenly Empress appears before and Liu He after, it indicates that the yin is pursuing the yang, which is exactly what a promiscuous woman represents. If Liu He appears before and the Heavenly Empress after, it indicates that the yang is pursuing the yin, which is exactly what a cunning youth represents. If all three transmissions are in the four initial months (四孟), it is called a玄胎 lesson, not indicating pregnancy, but rather implying the abandonment of the old and the renewal of the new. The four initial months are the places of birth for the Five Phases, so they are called "胎" (womb); "玄" refers to the black color of water, indicating that the fetal energy is just beginning to form internally, and the male and female are not yet clearly distinguished, so it is not visible. This indicates that matters have a foundation and will gradually develop, similar to a human fetus forming in the mother's womb and gradually developing the five senses. Therefore, it is also called "移旧" (changing the old). The four initial months indicate slow progress and renewal. The "Jin Kou Jie" says, "Four initial months in mutual generation indicate a thatched hut," where "草" (grass) also has the meaning of initial creation, meaning a new house; this lesson also indicates that matters are not yet complete.

三傳四仲謂之三交，加日辰則主隱匿罪人之名。凡仲日四仲相加一交，有克發用二交，課傳又見陰合，三交卦也。子午卯酉所藏乃乙丁己辛癸五陰干，陰為刑，故太公立課將五陰干移於四季，正謂此也。蓋四仲當陰干之旺，如乙祿到卯，丁巳祿居午，則極氣盛矣。而五陽干生於四孟者，以四仲為沐浴敗地，是仲位刑旺而德衰也。若課傳年命全逢乎此，諸事不吉，故武侯云：德氣在內，刑氣在外，之此不可出兵。

Three transmissions all being in the four central branches is called a three-intersection lesson. If the approach day is also in the same branch, it indicates the name of a hidden criminal. Whenever the central branches and the approach day are combined, it forms one intersection. If there is a conflict and the initiating transmission is involved, it forms the second intersection. If the lesson and transmissions also include Tai Yin and Liu He, it forms the third intersection. The branches Zi, Wu, Mao, and You contain the five yin stems: Yi, Ding, Ji, Xin, and Gui. Yin stems are associated with punishment, so Jiang Tai Gong moved the five yin stems to the four seasonal positions, explaining this principle. The four central branches are the strong positions for yin stems. For example, Yi's strength is in Mao, and Ding, Ji, and Gui's strength is in Wu. Yin energy is at its peak here. In contrast, the five yang stems have their growth in the four initial branches, but they consider the four central branches as their bathing and decline positions. This shows that the central positions are where punishment energy is strong and virtue energy is weak. If the lesson, transmissions, original destiny, and current year all fall in these positions, all affairs will be unfavorable. Therefore, Zhuge Liang said: virtue energy is internal, punishment energy is external; in such a situation, it is not advisable to go to war.

四仲亦名二煩，主殺傷而更遭刑訟。凡太陽加仲，斗繫丑未為天煩；太陰加仲，斗繫丑未為地煩。是天地大小吉之氣俱為天罡所傷，而太陽加仲是德為刑也。月宿加仲刑氣大旺，故主殺傷獄訟之象。如斗罡繫丑未名杜傳，德在內刑在外，凡占利靜不利動。此杜傳乃別立名法，與中末空亡或用起自刑不同。德者，陽氣也；刑者，陰氣也。杜者，堵也，關也。丑為二陽，未為二陰，長養之區，萬物食糧，罡繫之則長養之氣鬱不得出，刑殺無制而成災，故德在內而刑在外，出則不利，守則獲吉，故利靜不利動。

The Four Middle Positions are also called the Two Troubles, indicating killing and injury, and also encountering punishment and lawsuits. Whenever the Sun is added to the Middle Position, and the Tiangang is connected to Chou or Wei, it is called the Heavenly Trouble. When the Tai Yin is added to the Middle Position, and the Tiangang is connected to Chou or Wei, it is called the Earthly Trouble. This is because the great good position Chou and the small good position Wei, the heavenly and earthly energies, are both harmed by the Tiangang. When the Sun is added to the Middle Position, it is like virtue being punished. If the moon's position is added to the Middle Position, the punishing energy becomes very strong, hence the image of killing, injury, and imprisonment. When the handle of the Dipper and the Tiangang are connected to Chou or Wei, it is also called Du Transmission. The virtuous energy is inside, and the punishing energy is outside. In divination, it is advantageous to remain still and disadvantageous to move. This Du Transmission is a separate term, different from the middle, final transmission, or empty void, or initiating transmission with self-punishment. Virtue is yang energy, punishment is yin energy; Du means blockage and closure. Chou contains two yang energies, and Wei contains two yin energies. Both are areas of growth and the granaries of all things. When the Tiangang connects to them, the growth energy becomes blocked and cannot spread, while the punishing energy has no restraint and becomes a disaster. Therefore, virtue is inside and punishment is outside. Traveling is not advantageous, but remaining still is auspicious, hence it is said to be advantageous to be still and disadvantageous to move.

四季名為遊子，乘天馬而將欲遠行。四土是游行之地，天馬是游行之象，故名。於課不止遠行，凡事主游移不定，蹤跡無憑。用天馬而中卯末午名為高蓋，主公卿爵位。正月午為天馬，卯天車，子華蓋，蓋利見大人之象。

Three transmissions all being the deities of the four seasons is called the Woyi lesson. If it is further accompanied by the Heavenly Horse, the owner is about to travel far away. The four earthly branches of Chen, Xu, Chou, and Wei are places of movement, and the Heavenly Horse is an image of traveling, hence the name. This lesson does not only indicate traveling, but also suggests instability and lack of clear traces in all matters. When the Heavenly Horse initiates the transmission, and the middle transmission is Mao, and the final transmission is Wu, it is called the Huagai lesson. This indicates that the ruler will attain noble titles and high rank. In the first month, Wu is the Heavenly Horse, Mao is the Heavenly Cart, and Zi is Huagai, all of which are favorable signs for meeting important officials.

卯發用而中戌末巳號斫輪，為印綬俱全。卯加庚辛木就金雕，中傳戌，又是辛之寄宮，末傳巳火煉辛金而金又斷卯木成器，且戌中辛金得巳火，又為鑄印，而戌又為印綬，所以說印綬俱全，爵祿崇高之象。亦主裝飾、木匠、巧工。事則遲。

The trigram卯 initiates the transmission, with the middle transmission being戌 and the final transmission being巳, which is called the "Chopping Wheel" divination. This indicates a complete set of official seals. The trigram卯 is placed above庚 and辛, meaning wood is shaped by metal; the middle transmission戌 is the lodging palace of辛 metal; the final transmission巳 fire refines the辛 metal, and the metal cuts through the卯 wood to form an object. Moreover, the辛 metal hidden within戌 receives the fire from巳, forming the image of casting an official seal. Since戌 itself is also an official seal, it is said that all official seals are complete, symbolizing high rank and honor. This divination also indicates matters related to decoration, carpentry, and skilled craftsmanship, but the events will come about slowly.

戌卯為鑄印乘軒驛馬六合而升官爵。丙辛合為鑄印，卯戌合為乘軒，駟房星謂卯也，如卯發用升官之象。若逢真破，得罪於帝王之象；害氣加遠涉，有江湖之患。凡刑沖破害皆謂之破，於仕宦則為得罪，於賈人則為江湖之患，為盤車故也。

The combination of Xu and Mao indicates the casting of an official seal and the use of a carriage, and with the assistance of the Post-horse and Liu He, it signifies promotion and advancement in rank. The combination of Bing and Xin represents the casting of an official seal, while the combination of Mao and Xu represents the use of a carriage; the star of the four rooms refers to Mao. If the transmission starts from Mao, it indicates promotion. If there is a true break, it signifies being punished by the emperor. If harmful energy is present and there is a long journey, it indicates hardship on the rivers and lakes. All instances of punishment, conflict, break, and harm are collectively called 'breaks.' If these fall on an official, it signifies being punished; if they fall on a merchant, it signifies hardship on the rivers and lakes, because merchants need to transport goods by cart.

時逢太歲作貴人兼發用而乘月將，名時泰有賜爵升官之象。日時月建會青龍而用歲氣作初傳 ，名富貴主利見大人之徵。天乙發用，又日辰月建名青龍，歲支作天乙是為用歲氣，言一時而諸吉臻合也。四離前一日為天寇，利居家不利遠行。四絕前一日為天禍，事體絕而又復重興。分至前一日為四離，已非遠行吉象，那堪月宿極陰，玄武陰私重加故主遇盜賊。四立前一日為四絕，乃陰陽交接之日那堪立絕互交，是乘權卸肩而兩不得力，所以事休絕而復興。

When the time of divination coincides with the Tai Su and also serves as the Nobleman, and the Initiating Transmission is accompanied by the Month General, it is called the Time of Prosperity, indicating a sign of being granted a title or promoted in rank. When the Day Branch, the time of divination, and the Month Builder combine with the Azure Dragon, and the Tai Su's energy is used as the First Transmission, it is called the Prosperous and Wealthy Lesson, indicating favorable conditions for meeting important officials. When the Heavenly Stem is used as the Initiating Transmission, and the Day Branch and Month Builder also meet the Azure Dragon, and the Tai Su's branch serves as the Heavenly Stem, this is referred to as using the Tai Su's energy, meaning that many auspicious factors converge at once. The day before the Four Fires is called Tian Kou, favorable for staying at home but unfavorable for traveling far; the day before the Four Ends is called Tian Huo, indicating that after things have been cut off, they will revive again. The day before the Two Solstices and Two Equinoxes is called the Four Fires, which is already not a favorable omen for traveling, and considering the Moon's position is at the extreme yin and the Black Tortoise's secretive and dark influence is叠加, it indicates encountering thieves on the road. The day before the Four Establishments is called the Four Ends, a time of the meeting of yin and yang, and also encountering the establishment and the end intersecting, like one holding power and the other having already stepped down, neither able to exert influence, so after things have paused, they will resume again.

四時前孤後寡，或遇空苦楚無依，閉口旬尾，如乘玄發用病危不失。如寅卯日當春之時則巳為孤丑為寡，若無別吉象，則為孤寡課。閉口有二格，如玄武加天地盤，六甲合此成兩般；病逢閉口則不進飲食，訟逢閉口則枉屈難伸。

Before the four seasons, the situation is called "gu" (solitude), and after the four seasons, it is called "gua" (desolation). If this is combined with "kongwang" (void), it leads to suffering without support. The "closed mouth" pattern appears at the end of a ten-day period. If it is initiated by "xuanwu" (Black Tortoise), the patient is in serious condition but the lost item is not lost. For example, on the days of Yin and Mao, which are in spring, Si is considered the "gu shen" (solitary spirit) and Chou is considered the "gua su" (desolate host). If there are no other auspicious signs, it forms a "gu gua" (solitary and desolate) pattern. The "closed mouth" pattern has two types, depending on whether "xuanwu" is placed on the "tianpan" (heavenly plate) or "di pan" (earthly plate). Each of the six jia (heavenly stems) combines with these to form the two types. When illness is involved and the pattern is "closed mouth," it indicates the patient is not eating. When litigation is involved and the pattern is "closed mouth," it indicates the person is wronged and unable to defend themselves.

時剋日而用又助之名曰天網，有死喪之危。用死囚而斗加日本名曰天獄，主囚繫之災。時用剋日為天網，如春占甲干用土金死囚神而有辰復加日本亥，則木之根本受傷，更用不旺，囚繫可知。凡課得天網，捕賊必獲，兵戰必勝。

When the time of divination is in a position that overcomes the day stem, and the initiating transmission also supports it, this is called the Heavenly Net lesson, indicating danger of death or loss. If the initiating transmission falls in the dead or imprisoned state, and the handle of the dipper and Tiangang are placed on the original position of the day stem, this is called the Heavenly Prison lesson, indicating disaster of imprisonment or detention. When both the time of divination and the initiating transmission overcome the day stem, it is called the Heavenly Net. For example, if the day is Jia Wood in spring, and the initiating transmission is earth or metal, which are dead or imprisoned deities, and also the辰 (Chen) is placed on the root of Jia Wood, which is亥 (Hai), then the root of wood is injured. If the initiating transmission is not prosperous or strong, it can be foreseen that imprisonment is inevitable. Whenever a lesson has the Heavenly Net, capturing thieves will certainly succeed, and in military campaigns, victory is certain.

上下旺相為三光，始終迪吉。神將順布為三陽，作事皆成。用旺相一光，吉神臨用二光，日辰旺相當令三光；用旺相一陽，日在天乙前二陽，貴順布三陽，忌克破刑沖害。傳見六儀病將瘥而獄囚出，三奇發用疑惑解而喜氣生。旬首發用為六儀，子戌旬奇在丑，申午旬奇在子，辰寅旬中奇在亥，丑為玉堂，雞鳴於丑而日精備；子為明堂，鶴鳴於子而月精備；亥為絳宮，斗轉於亥而星精備。

When both the upper and lower parts are prosperous and strong, it is called three lights, and from beginning to end everything is auspicious. When the divine generals are arranged in order, it is called three yang, and all affairs will be successful. When the initiating transmission is prosperous and strong, it is one light; when a lucky god is present at the initiating transmission, it is two lights; when the day branch is prosperous and strong, it is three lights. When the initiating transmission is prosperous and strong, it is one yang; when the day stem is before Tianyi, it is two yang; when the nobleman is arranged in order, it is three yang, but it is only to be avoided if there are conflicts, destruction, crimes, clashes, or harm. When the three transmissions contain the six instruments, the patient will recover and the prisoner will be released; when the three marvels are used in the initiating transmission, doubts will be resolved and joy will arise suddenly. When the initiating transmission starts at the beginning of the ten-day period, it is the six instruments. In the Jiazi and Jiaxu ten-day periods, the marvel is in Chou; in the Jiashen and Jiawu ten-day periods, the marvel is in Zi; in the Jiachen and Jiayin ten-day periods, the marvel is in Hai. Chou is the Jade Hall, and the chicken crows at Chou time, completing the essence of the day; Zi is the Bright Hall, and the crane cries at Zi time, completing the essence of the moon; Hai is the Red Palace, and the handle of the Big Dipper points to Hai, completing the essence of the stars.

用起天魁為伏殃有殺傷之厄，傳虎死神為魄化有死喪之憂。用喪魄健者衰而病者死，傳起飛魂家有咎而人有災。天魁在酉逆四仲，非河魁也。死神正巳順十二，是虎乘死神加日主死，加辰主喪，有吉可解。喪魄正未逆四季，飛魂正亥逆十二。

The initiating transmission starts from Hekui (Xu) and is called hidden calamity, indicating danger of killing and injury; when the White Tiger is combined with the Death Deity in the three transmissions, it is called soul transformation, indicating worry of death and loss. If the initiating transmission meets the soul's demise, even a strong and healthy person will become weak and ill, and those already ill will inevitably die; if the three transmissions start with the soul's flight, there will be misfortune in the family and disaster on the person. The Hekui mentioned here starts from You and proceeds in reverse order through the four cardinal points, not the Xu of Hekui. The Death Deity starts from the巳 of the first month and proceeds in the order of the twelve branches; when the White Tiger combines with the Death Deity and is placed on the day stem, it indicates death, and when placed on the day branch, it indicates mourning. The soul's demise starts from the Wei of the first month and proceeds in reverse order through the four seasons, while the soul's flight starts from the Hai of the first month and proceeds in reverse order through the twelve branches.

卦曰始終視神將玩克戰以方知，課名新故用剛柔察死生以方見。始終要兼旺相休凶，細細推尋，然亦就三傳說，三傳原該本事始終，或始克終生，或始生終克，或始生終墓，或始墓終生，皆始終之義。視神將者，神將以生我為吉，不生則雖吉亦減力。凡陽干發用得陰為故，得陽為新；陰干發用得陽為故，得陰為新。陽生主事之方生而艾也，陰主死事之已去而不乘權也。死生即得令不得令義。始終者，論三傳也。《畢法》“有始無終難變易。”是也。有始無終者，始生終墓；難變易者，始墓終生。又云“苦去甘來樂里悲。”，亦符此意。始克終生則官化為印，始生終克則末官助初印，當詳印之虛實強弱定之。凡占新故，當詳發用休旺言之，未可以陰陽言。

A divination lesson has a beginning and an end, and one must examine the spirits and generals, and consider the conflicts and struggles to understand it. A lesson can be new or old, and one must use the principles of hardness and softness, and observe the strength and weakness to discern it clearly. The term 'beginning and end' refers to the combination of prosperity, strength, weakness, and confinement, and requires careful analysis, mainly through the three transmissions. The three transmissions inherently cover the beginning and end of an affair, whether it starts by overcoming and ends by lasting, starts by being born and ends by overcoming, starts by being born and ends by entering a tomb, or starts in a tomb and ends by being born. All these belong to the meaning of beginning and end. To examine the spirits and generals means that a spirit or general that generates me is auspicious, but if it does not generate me, even if it is a favorable general, its power will be reduced. On a yang day stem, if the initiating transmission uses a yin spirit, it is considered old; if it uses a yang spirit, it is considered new. On a yin day stem, if the initiating transmission uses a yang spirit, it is considered old; if it uses a yin spirit, it is considered new. Yang represents birth, meaning the affair is just beginning; yin represents death, meaning the affair has passed and is no longer in power. Birth and death refer to being in command or not being in command. The beginning and end refer to the three transmissions. The "Bi Fa Fu" says, "A beginning without an end is difficult to change," which means that a beginning without an end is when the affair starts by being born and ends by entering a tomb, and "difficult to change" refers to when the affair starts by entering a tomb and ends by being born. It also says, "Suffering gives way to sweetness, joy brings sorrow," which also fits this meaning. If the affair starts by overcoming and ends by lasting, it is an official star transforming into a minister; if it starts by being born and ends by overcoming, it is the final transmission's official assisting the initial transmission's minister, and one should carefully distinguish the reality, strength, and weakness of the minister to determine the outcome. As for determining whether a lesson is new or old, one should consider the prosperity and strength of the initiating transmission, rather than simply using yin and yang.

八迍立見憂危，將至五福必主福祿駢臻。八迍五福不是定然八件五件，八是陰數，一切惡神凶將克賊日兼帶刑害者，是陰慘至極，故名。五乃天之中數，極陽之象，如傳逢生旺貴人日德，即有凶亦解救矣。

Eight misfortunes appear briefly, and worries and dangers come immediately; five blessings are about to arrive, and blessings and honors will certainly come in pairs. The eight misfortunes and five blessings are not literal eight things and five things: eight is an odd number representing darkness, and if evil spirits and凶 officials are attacking the day stem and there are also punishments and harms, the situation becomes extremely bleak, so it is called eight misfortunes; five is the central number of heaven, symbolizing extreme yang. If the three transmissions are favorable and prosperous, and there are noblemen and day virtue, even if there are dangers, they can be resolved.

若順相加之卦傳列巳申亥寅，春玄胎者生意已萌於中，夏勵陽者機關略見於外，秋占四牡驅馳不息，冬占全福行止亨通。凡三傳順加，以巳上加申起，四孟是五行長生之地，順加則水木金各就所生，是四生之神復各居長生之位也。如春令寅木乘權，勾萌甲坼，生意正蒙，乃生生之始也，曰胎。四孟至於夏則生氣日長日盛，曰勵陽者，謂陽氣盛中伏衰，君子當勉勵勿縱，猶退藏意。秋時生氣漸微，殺氣漸盛，且言申位何為傳送？天地之化至七月是生殺之轉關，是送往迎來之會也。蓋巳為海角，巳酉丑三合為寬大，坤為馬，即四牡，即傳送也。申加巳行寬大之地，正驅馳不息意。至於冬萬物歸根，四生各歸生處，是全福而無害，行止有不亨快乎？

If the divination is in a harmonious sequence, the three transmissions are arranged as Si, Shen, Hai, Yin: in spring it is called Xuan Tai, with life energy beginning to stir within; in summer it is called Li Yang, with the mechanism slightly revealed externally; in autumn it is called Si Mu, with continuous movement and effort; in winter it is called Quan Fu, with all actions proceeding smoothly. Whenever the three transmissions are in a harmonious sequence, they start from Si added to Shen. The four beginning months are the birthplaces of the Five Phases. When arranged in a harmonious sequence, water, wood, and metal each return to their own birthplace, equivalent to the four life energies returning to their respective birth positions. For example, in spring, the wood of Yin is in command, with grass and trees beginning to sprout and break through their shells, with life energy just beginning to appear, marking the beginning of life, hence called Tai. By summer, the life energy grows stronger day by day, called Li Yang, meaning that within the extreme prosperity of yang energy, there is already a sign of decline. Therefore, the gentleman should strive for self-improvement without indulgence, implying a sense of retreat and concealment. In autumn, the life energy gradually weakens while the killing energy increases. Why is the position of Shen called Chuansong? The transformation of heaven and earth in July is the turning point between life and death, the meeting of parting and welcoming new things. Si represents the sea corner, and the triple harmony of Si, You, and Chou signifies breadth and generosity. Kun represents a horse, which is also Si Mu, which is also Chuansong. Shen added to Si moves on a broad terrain, exactly expressing the meaning of continuous movement. By winter, all things return to their roots, and the four life energies return to their original places, which is complete blessing without harm, so how can actions not be smooth and unimpeded?

此句之解，玄胎者，巳申亥也；勵陽者，申亥寅也；四牡者，亥寅巳也；全福者，寅巳申也；三傳皆加長生之位，是為生玄胎，生生水息，來日方長，陰陽二氣俱順，故主動主進主福主生。與貴順傳順同理。惟順其時，陰陽二氣漸升，宜進，故玄胎也，四牡也，以順進為義；升近於極，則戒盈避滿，宜退藏，故勵陽也，全福也，以退藏為福是也。但吉凶之判，又必與日辰較量方知。又巳申亥、亥寅巳三傳，惟遙克課有之，克賊之法無例。申亥寅初不克末，吉凶皆成；寅巳申末制初傳，凶不成而吉亦不就也。

This sentence should be interpreted as follows: Xuan Tai is in the positions of Si, Shen, and Hai; Li Yang is in the positions of Shen, Hai, and Yin; Si Mu is in the positions of Hai, Yin, and Si; Quan Fu is in the positions of Yin, Si, and Shen. The three transmissions are all placed in the position of Chang Sheng (growth), so it is called Sheng Xuan Tai (growth of Xuan Tai), which means continuous generation and long-lasting development. Yin and Yang energies are both harmonious, thus it is favorable for action, progress, blessings, and life. This is the same principle as nobleman's favorable movement and the orderly arrangement of the three transmissions. As long as one follows the seasonal changes and Yin and Yang energies are rising, it is appropriate to advance. Therefore, Xuan Tai and Si Mu both signify progressive advancement. However, when the energies reach near their peak, one should avoid excess and retreat, thus Li Yang and Quan Fu both signify retreat and concealment as blessings. Nevertheless, the determination of fortune and misfortune ultimately depends on comparison with the day branch. Additionally, the groups of three transmissions consisting of Si, Shen, Hai and Hai, Yin, Si appear only in the case of remoterestrain (restraining) lessons, and cannot be arranged according to the usual method of selecting by the victim of therestrain. The group of Shen, Hai, Yin, where the initial transmission does not restrain the final transmission, allows both fortune and misfortune to manifest. In contrast, the group of Yin, Si, Shen, where the final transmission restrains the initial transmission, prevents both misfortune from occurring and fortune from being realized.

四仲相加子午卯酉，春占關隔若羝羊之觸藩，夏占觀瀾似游魚之吞餌，秋占四平，逢望弦晦朔名曰三光不仁，冬占匿陽，時遇日月辰戌號為四門俱閉。四仲乃四敗之地，以卯加子算，四仲相加在卯為陰不備，以日出於卯離太陰也，在酉為陽不備，以日入於酉離太陽也。在子一陽初復，陽氣不壯，在午一陰始生，陰氣不壯。玩課體名義，重陰互換知無一吉占矣。春曰觸藩言為陰所縛，進退不得自如。觀瀾意同，蓋午生於寅，敗於卯，前見辰是水庫，乃觀瀾而不敢進意。弦月漸進，望月已滿，晦月既盡，朔月初生，重陰相加，又逢弦望晦朔，更加四仲天官如六合太陰，陰總是陰翳之象，故曰三光不仁。日月卯酉也，四仲相加更卯酉上見辰戌總是陰陽閉寒意。又子乃一陽初生，今加於酉方，向閉塞之路，那見生機，故云匿陽。

The four cardinal directions, when added together, form the positions of Zi, Wu, Mao, and You. In spring, this is called "Guangge" (obstruction), like a male sheep's horn hanging on a fence, unable to move forward or backward. In summer, it is called "Guanlan" (observing the waves), like a fish opening its mouth to take bait. In autumn, it is called "Siping" (four equal parts), and if it coincides with the waxing moon, full moon, new moon, or the dark moon, it is called "San Guang Bu Ren" (three lights are unkind). In winter, it is called "Ni Yang" (concealing yang), and if it also meets the occurrence of the hour of Chen or Xu on the days of Mao or You, it is called "Si Men Ju Bi" (all four gates are closed). The four cardinal directions are the four weak points of the Five Phases. Starting from Mao and adding the four cardinal directions: at Mao, yang is incomplete, because the sun rises at Mao and leaves Tai Yin; at You, yang is incomplete, because the sun sets at You and leaves the sun; at Zi, it is the beginning of yang, and yang energy is not strong; at Wu, it is the beginning of yin, and yin energy is not strong. By contemplating the names of these lesson patterns, we see that the heavy yin energies are constantly exchanging, and none of them are auspicious. In spring, it is called "Chu Fan" (touching the thorn bush), meaning being bound by yin energy, unable to move forward or backward. The meaning of "Guanlan" is similar. At Wu, the long life of the sun is in Yin and it is weak at Mao, and ahead is the water reservoir of Chen, which is like observing the waves near water but not daring to move forward. The waxing moon gradually fills up, the full moon is already complete, the dark moon is about to end, and the new moon is just beginning. When these phases are combined with the four cardinal directions, and the heavenly officials such as Liu He and Tai Yin are also present, yin is added to yin, creating a complete image of darkness, hence "San Guang Bu Ren." The sun and moon are the directions of Mao and You. When the four cardinal directions are combined with Mao and You, and the hours of Chen and Xu appear on Mao and You, it is entirely about the blockage of yin and yang. Furthermore, Zi is the beginning of yang, but now it is added to the direction of You, following a path of blockage, where can one see any signs of vitality? Hence it is called "Ni Yang."

四仲乃四極，故過而不及，不以吉論。此一義也。二者，此句乃以四仲之名，實解陰陽二氣之實。如“子乃一陽初生，今加於酉方，向閉塞之路，那見生機”，有深意哉。餘可類推。另，此論四句，各以卯、午、酉、子立極作解，亦是《指南》精微處。斷課之關鍵，實在五行原理中。

The four middle terms are the extremes of the four directions, so they are neither excessive nor deficient, and thus cannot be considered auspicious. This is the first point. Second, although these sentences mention the four middle terms, they actually discuss the essential principles of yin and yang. For example, "the beginning of one yang is born at Zi, now placed in the You direction, heading toward a closed path, where is the vitality?" The meaning is profound, and the rest can be inferred similarly. Moreover, these four sentences each establish one extreme for卯, 午, 酉, and 子 respectively, which is a subtle aspect of the "Six Rats Guide." Clearly, the key to divination lies in the principles of the Five Phases.

四季相傳丑辰未戌，春稼穡而生長以時，夏遊子而漂流不定，秋地角據一隅而忘天下，冬五墓舍朝市而守丘墟。稼穡者，以辰加丑起算為順，土生萬物故在春為稼穡，且辰加於丑，土氣乍開，生生之思初動。又土盛於夏，乘巳午之生，有千里之勢，故曰遊子。至秋則土氣漸衰，生物之功滅去矣，曰據一隅而忘天下，便與夏之通達不同，四土皆庫獨以冬為墓者，休囚故也。

The deities of the four seasons pass on in order, forming the sequence of Chou, Chen, Wei, and Xu. In spring, they are called Jia Se, meaning cultivation and harvest, which corresponds to timely growth. In summer, they are called You Zi, meaning wandering children, indicating instability and drifting. In autumn, they are called Di Jiao, meaning corner of the land, implying being confined to a small area and forgetting the world. In winter, they are called Wu Mu, meaning the Five Tombs, indicating abandoning the marketplace to remain alone in desolate places. Jia Se refers to the sequence starting with Chen added to Chou, which follows a smooth order. Earth can nurture all things, so in spring it is called Jia Se. When Chen is added to Chou, the earth energy is just beginning, and the initial movement of growth is emerging. Earth is also strong in summer, riding on the vitality of Si and Wu, with a momentum of traveling thousands of miles, hence called You Zi. By autumn, the earth energy gradually declines, and its function of nurturing all things diminishes, so it is said to be confined to a small area and forget the world, differing greatly from the widespread nature of summer. The four earths are originally all granaries, but only in winter they are called tombs, because they have become weak and confined.

三傳純土，丘墓重疊，常占總以凶論。惟見二馬旬丁，及寅卯克動，方可消災避難，但總不見吉處。若逆相加勢情為悖，三傳亥申巳寅六合，一名六害。春亢毓有始動終怠之形，夏洪鈞秉中正權衡之象，秋含章而無中生有，冬待慶而暗事將明。

The three transmissions are all earth spirits, with hills, graves, and storage areas overlapping repeatedly. Normally, this is considered an ominous omen. Only when the Heavenly Horse and the Post-horse along with the day's heavenly stem appear, or when寅 or卯 come to overcome the earth energy, can disaster be averted. However, the good outcome remains unclear. If the aspect is reversed, the situation and sentiment are contradictory: the three transmissions form亥,申,巳,寅, taking the name of Liu He, also called six harms. In spring, it is called Kangle, showing a beginning of vigorous effort and a final slackness. In summer, it is called Hongjun, indicating the image of holding the power of fairness and justice. In autumn, it is called Hanzhang, capable of creating something from nothing. In winter, it is called Daiqing, meaning that hidden matters will soon become clear.

逆相加謂以亥上加申起算，六合六害在加處見。寅盛於春已毓矣。又值亥生則毓之太過，故曰亢毓，且亥加於寅為休氣用事，故云始勤終怠。寅加於巳，木火通明，是為洪鈞，巳加於申，正火旺於夏，亨嘉之會，謂之中正權衡，固宜申金制約為義。巳加申是金生於巳，含章之意，故曰無中生有。申加於亥，天乙生水，得申金之光相湧相生，是為將明，從此而春、而夏、而秋，生長萬物之慶皆為有待。此論病玄胎也。亢毓亥申巳也，洪鈞寅亥申也，含章巳寅亥也，待慶申巳寅也。三傳亥申巳、寅亥申、申巳寅，惟遙克有之，賊課無例。寅亥申、巳寅亥若發用吉神吉將，喜事可成；然末傳制之，難以長久。

The concept of inverse addition begins with adding Hai on top of Shen. Both Liu He and Liu Hai (Six Harms) can be observed in the place where addition occurs. Yin is most vigorous in spring, already having sufficient growth and nourishment; when Hai water comes to nourish it again, it becomes excessive, thus called Kangyu (excess nurture). When Hai is added on top of Yin, it is a time of rest, so it is said that one starts with diligence but later becomes slack. When Yin is added on top of Si, wood and fire are in harmony, which is called Hongjun (the great wheel). When Si is added on top of Shen, it is exactly when fire is strongest in summer, a harmonious meeting of good fortune, called Zhongzheng Quanheng (the balanced scale). It should be understood as the meaning of controlling with metal. When Si is added on top of Shen, metal is born in Si, implying hidden brilliance, so it is said that something is created from nothing. When Shen is added on top of Hai, heaven produces water, and it also receives the light of Shen metal, mutually generating and flourishing, which is called Jiangming (about to brighten). From this, through spring, summer, and autumn, the joy of growing all things still awaits the future. This passage discusses the Bing Xuantai (ailing mysterious fetus) pattern: Kangyu (excess nurture) is Hai Shen Si, Hongjun (the great wheel) is Yin Hai Shen, Hanzhang (hidden brilliance) is Si Yin Hai, Daiqing (awaiting celebration) is Shen Si Yin. Among these three groups, Hai Shen Si, Yin Hai Shen, and Shen Si Yin only appear in remoterestrain lessons, and the usual method of using theft-and-control is not applicable. For the groups Yin Hai Shen and Si Yin Hai, if the initiating transmission is a good god and good general, favorable events can be achieved, but if the final transmission comes to restrain them, they will ultimately not last long.

四仲逆傳子酉午卯，春占井陷如鳥投籠，夏占正煩若牛受刃，秋失友既散離而復合，冬出漸名陰極而陽生。四仲以酉加子起算，則皆相逆，為五行死地，如金庫於丑，則酉死於子，餘可類推，投籠正表其象。正煩或作二煩，以日宿月宿加四仲分，曰受刃則生氣盡矣，金土殺酉加於子為洩殺氣，氣既衰故為失友。酉未為離隔之神，加於一陽初生之地，為陰靜而陽復，故居離而復合之象。

The four middle terms in reverse order are arranged as Zi, You, Wu, Mao: in spring, it is called well collapse, like a bird falling into a cage; in summer, it is called correct distress, like a cow being cut by a blade; in autumn, it is called losing a friend, after dispersion there is again reunion; in winter, it is called gradual emergence, which represents the extreme of yin giving way to yang. The four middle terms start from You and count in reverse order, all moving in reverse, falling into the dead positions of the Five Phases. For example, the repository of metal is Chou, so You dies at Zi, and the rest can be similarly inferred. The image of a bird falling into a cage corresponds to this. Correct distress is sometimes written as two distresses, and it is divided according to the daily and monthly hosts added to the four middle terms; saying it is cut by a blade means the life qi has been exhausted. The killing qi of metal and earth reaches You, and when You is placed on Zi, it releases the killing qi, so the qi becomes weak, hence called losing a friend. You and Wei are originally separated spirits, but when placed on the first emergence of yang, it is yin stillness giving way to yang revival, hence the image of dispersion followed by reunion.

逆傳四季丑戌未辰，春占越庫，散財不以其道；夏曰轉魁，委任不得其人；秋殺墓勢將興而將起，冬伏陰機漸收而漸藏。四季以辰加未起算，春季辰土受未中乙木之克，是發越庫財已散矣，曰不以其道者，順則合，道逆則不以其道也。戌為天魁，中藏辛金，夏季未土木庫加戌，而為戌中辛金所克，又戌為火庫洩木之氣，是未轉魁上為委託非人也。戌火庫丑金庫，火加金則殺金，陰象原伏而不動，遇火煉之，有發越之勢。丑金庫，辰水庫，丑加辰則金水相涵象重陰，又子見母，故曰收藏。

The Heavenly Stems and Earthly Branches are used in divination. The four seasons are arranged in reverse order as Chou, Xu, Wei, Chen. If this occurs in spring, it is called "Yue Ku" (crossing the warehouse), which signifies dispersing wealth and not following the proper path. In summer, it is called "Zhuan Kui" (turning the general), indicating entrusting the wrong person. In autumn, it is called "Sha Mu" (killing the tomb), suggesting a rising trend. In winter, it is called "Fu Yin" (hidden Yin), indicating a gradual decline in opportunities. The four seasons are calculated starting from Chen added to Wei. In spring, the Chen earth is overcome by the hidden Yi wood in Wei, which is like dispersing money from the warehouse, hence not following the proper path, because moving in the correct direction leads to harmony, but moving in reverse goes against the proper path. Xu is Tian Kui, containing Xin metal. In summer, the Wei earth is the wood warehouse, added to Xu which is overcome by the Xin metal in Xu. Xu is also the fire warehouse, which needs to release the wood's energy, so Wei moving to the Kui position becomes entrusting the wrong person. Xu is the fire warehouse, Chou is the metal warehouse, fire added to metal kills metal—metal is originally a hidden Yin, but when met by fire, it becomes active. Chou is the metal warehouse, Chen is the water warehouse, Chou added to Chen results in metal and water combining, which is a heavy Yin situation, and also like a son meeting his mother, hence called collection.

若順相合理勢自然，申子辰為潤下以和順為義，寅午戌為炎上以發達為名，亥卯未為曲直舉直錯枉，巳酉丑為從革革故鼎新，三傳稼穡田土稽留。 子為水，申為生地，辰水庫，自申而子而辰理勢自然，有不和順者乎？甲乙日為生氣。炎上順其次序，自然烈焰彌天，與和順同解。更得驛馬為倚權，利奏對也。凡木之生死曲與直，舉直錯枉，正去徇向直意。金有革故之義，言革故自有鼎新之勢。凡占得四土，雖當作稼穡，須玩順逆玩四時，上文備矣。

The "Three Transmissions" if arranged in the order of the "Triple Harmony Formation," will lead to a logical and natural development of events. For instance, Shen-Zi-Chen forms a Water Triple Harmony, belonging to the "Moistening and Descending" element, symbolizing the gentle and downward flow of water, suggesting that harmony and humility are auspicious. Yin-Wu-Xu forms a Fire Triple Harmony, belonging to "Inflaming Upward," representing the upward surge of flames, indicating fame and success. Hai-Mao-Wei forms a Wood Triple Harmony, belonging to "Bending and Straightening," symbolizing the upright nature of wood, suggesting the promotion of integrity and the rejection of wrongdoing. Si-You-Chou forms a Metal Triple Harmony, belonging to "Transformation and Reform," symbolizing the ability of metal to be melted and reshaped, indicating the removal of old practices and the creation of new situations. If all three transmissions fall on the four Earthly Branches of Chen, Xu, Chou, and Wei, they belong to "Cultivating and Harvesting," implying that matters will be slow and delayed, taking a long time to resolve. Zhang Hong explains that Zi belongs to Water, Shen is the place where Water is born, and Chen is the place where Water is stored. From Shen to Zi to Chen, it follows the natural order of birth, prosperity, and storage, so how could it not be harmonious? When the day is of Jia or Yi Wood, the Water Triple Harmony can nourish Wood, bringing even more vitality. The Fire Triple Harmony also follows the order of birth, prosperity, and storage, naturally leading to a powerful flame, with the same meaning as the Water Triple Harmony's harmony. If accompanied by "Post-horse," it indicates the presence of power, most favorable for presenting matters to the sovereign. Wood has both bending and straightening, which is its natural state of growth and decline. The phrase "raising the upright and correcting the crooked" means discarding bending and favoring straightness. Metal has the ability to transform and reform, so removing the old naturally leads to establishing new situations. For all cases where the three transmissions are all Earthly Branches, although they should be interpreted according to "Cultivating and Harvesting," one must also consider whether they follow or reverse the order, and how they interact with the seasonal strengths and weaknesses of the four elements, which have all been thoroughly explained in previous sections.

子辰申為出奇自新改過，午戌寅為間魁舍室從庭，卯未亥為合從彼我咎懷其忿，酉丑巳為獻刃遠近俱被其傷，辰申子為呈斗玩觀於天象，戌寅午為丁墓會消息於方與，丑酉巳為藏金因事而韜，未亥卯為從吉待時而動。

The Triple Harmony Formation is the same, but the first character differs, leading to different symbolic representations and interpretations. If the three transmissions are Zi, Chen, and Shen, it is called "Chu Qi," indicating a sudden change and renewal, and a turning away from past mistakes. If they are Wu, Xu, and Yin, it is called "Jian Kui," where "Kui" refers to Xu, which is the resting place of Wu, indicating a departure from the inner courtyard to the outer court. If they are Mao, Wei, and Hai, it is called "He Cong," meaning that although there is a union, there is still resentment in the hearts of both parties. If they are You, Chou, and Si, it is called "Xian Ren," meaning that the blade has already been drawn, and people near and far will be harmed. If they are Chen, Shen, and Zi, it is called "Cheng Dou," suitable for observing the heavens and assessing the situation. If they are Xu, Yin, and Wu, it is called "Ding Mu," where "Ding" is the dynamic element, meeting the storage place, indicating the need to gather information from all directions. If they are Chou, You, and Si, it is called "Cang Jin," meaning that the sharpness is restrained due to circumstances. If they are Wei, Hai, and Mao, it is called "Cong Ji," where good fortune exists but must wait for the right time to act.

若逆三合事主乖違，辰子申為特順貴勿躐等，戌午寅為就燥行合中庸，未卯亥為正陽遵發生之意，丑酉巳為法罡防肅殺之威，四土逆行尚宜守正。 水局逆行言勿躐等者，欲其以順正也。火不順則燥，故正以中庸。玩遵之一字，言當依本生生之理而無毗乎陽也。罡殺氣，金逆而殺氣愈盛，故肅殺宜防。土能生金，若逆生恐猶未出於正，故特用戒之。

If the three transmissions are arranged in reverse order of the Triple Harmony Formation, things are likely to be chaotic and contrary: the reverse sequence of Chen, Zi, and Shen is called "Te Shun," although it is named as smooth, it is valuable in proceeding step by step, and one must not leap ahead; the reverse sequence of Xu, Wu, and Yin is called "Jiu Zao," with excessive fire energy, so actions must conform to the doctrine of the mean to avoid being overly aggressive; the reverse sequence of Wei, Mao, and Hai is called "Zheng Yang," requiring following the natural growth of plants and proceeding in accordance with vitality; the reverse sequence of Chou, You, and Si is called "Fa Gang," where "Gang" refers to a killing energy, so one must be cautious of the injurious effects of metal energy; if the three transmissions are entirely composed of the four earths and arranged in reverse order, it is only suitable to maintain proper conduct. Zhang Hong's commentary says: the emphasis on not leaping ahead in the reverse water formation is to advise the diviner to follow order as the correct path. When the fire nature is not in harmony, it becomes fierce and hot, so the doctrine of the mean is used to correct it. The word "zun" (follow) implies that one should proceed according to the principle of the continuous growth of wood, without leaning towards excessive yang energy. "Gang" originally refers to killing energy, and when the metal formation is reversed, the killing energy becomes stronger, so the severe and destructive force must be guarded against. Earth generates metal, but if the generation is reversed, one may not yet be on the right path, hence the special warning to maintain proper conduct.

子申辰為仰玄守凝寒之困，午寅戌為正義顯朱夏之形，卯亥未為先春未萌先動非時過，酉巳丑為操會已過受時豈失宜，申辰子為間十聚秀氣於懷中，寅戌午為華明彰精光於天表，亥未卯為轉輪，因顛蹶而自反，巳丑酉為反射，懷殺伐以酬恩。

When a Triple Harmony Formation moves in reverse and the initial character is changed, the imagery associated with each formation varies: Zi, Shen, and Chen are called "Yang Xuan," focusing entirely on the northern water vapor of Xuanmings, resulting in being confined within cold and stagnation; Wu, Yin, and Xu are called "Zhenyi," embodying the upright virtue of fire, displaying the bright and flourishing atmosphere of summer; Mao, Hai, and Wei are called "Xianchun," acting before the spring begins, indicating premature action when the time is not yet ripe; You, Si, and Chou are called "Cao Hui," attempting to take action after the season has passed, which may not necessarily be inappropriate; Shen, Chen, and Zi are called "Jian Shi," with refined qualities gathered within but not revealed; Yin, Xu, and Wu are called "Hua Ming," radiating brilliance and displaying it outwardly; Hai, Wei, and Mao are called "Zhuannü," turning back and reflecting on oneself after a fall; Si, Chou, and You are called "Shanshe," harboring a martial spirit within but using it to repay kindness and righteousness.

天罡加四仲為關隔，人事昭遲；登明脫日辰為萃如，事情和美。 卯酉日月門也，子午為日月之門，辰戌為網羅之煞，辰加四仲為門被阻隔，人事何由通快？子午為關，卯酉為隔，既為日出而作，日沒而息之門戶，子午既為陰死陽生陽死陰生之地，則人事一動一靜，能離此門戶乎？今被網羅煞阻隔，人事豈得亨快？亥為乾位，加日辰是統天之德聚於日辰也，天德昭臨人情自然和美矣。

"The Tiangang refers to Chen. If Chen is placed on the positions of Zi, Wu, Mao, or You, it forms the image of 'Guan Ge,' leading to stagnation and difficulty in human affairs. 'Dengming' refers to Hai. If Hai is placed on the Day Stem or Day Branch, it forms the image of 'Cui Ru,' resulting in smooth and harmonious outcomes. Zhang Hong explains: Mao and You are the gates where the sun and moon rise and set, while Zi and Wu are the passageways where the sun and moon travel. Chen and Xu are considered 'wang luo sha.' When Chen is placed on the four central positions, it is as if the gates are blocked by a net, making it impossible for human affairs to flow smoothly. Zi and Wu are called 'Guan,' while Mao and You are called 'Ge,' which are the essential gateways for people's daily activities, following the cycle of rising and setting of the sun and moon. Zi and Wu are also the boundaries where yin energy ends and yang energy begins, and vice versa. How can human actions and stillness be separated from these two gateways? Now, if these gateways are blocked by the 'wang luo sha,' human affairs naturally cannot be prosperous. Hai belongs to the Qian position, which represents Heaven. When Hai is placed on the Day Stem and Day Branch, it means the virtue of Heaven is gathered onto the day, and the heavenly virtue clearly illuminates, leading to harmonious human relations."

用為發端之門，中為移易之府，末為歸計之宮。 太公立三傳極重在發端，歸結在末傳。 孟為神之在室，仲為神之在門，季乃在外之應。 孟仲季乃泛論，其理不在傳之例。孟為生地，仲為旺地，季為結果之地，此正由微至著，由小而大意。

In the three transmissions, the first transmission is the entrance of the matter, the middle transmission is where the turning points and changes occur, and the final transmission is the concluding position. Zhang Hong noted: It is said that the method of Six壬 (Rén) originated from Tai Gong. Tai Gong established the three transmissions, placing the most importance on the beginning of the first transmission, and concluding the outcome in the final transmission. He also said: The four firsts (Yín, Shēn, Sì, Hài) are like deities still inside the house; the four middles (Zǐ, Wǔ, Mǎo, Yǒu) are like deities already at the door; and the four seasons (Chén, Xū, Chǒu, Mù) are where the results manifest outside. The terms of first, middle, and last are general terms for the twelve branches, and their principles are not exclusive to the system of the three transmissions. The four firsts are the places of growth in the five phases, the four middles are the places of prosperity, and the four seasons are the places of culmination and storage, following the order from hidden to evident, from small to great.

占行人罡加孟未動，加仲半路，加季立至，因孟新仲壯季老，孟為始，仲為中，季為末，故耳。 初生中，中生末，名遺失而事久陵夷；末生中，中生用，名榮盛而多人推薦。初克中，中克末，為迭噬而受眾輩之欺，末克中，中克用，為僣亡而致外人之侮。

When divining the time for a person away from home to return, observe the position where the Tiangang (Chen) is added. If Tiangang is added to the four beginning months (Chen, Shen, Si, Hai), the traveler has not yet started; if added to the four middle months (Zi, Wu, Mao, You), the person is already on the way; if added to the four final months (Chen, Xu, Chou, Wei), the person will arrive immediately. This is because the four beginning months have new energy, the four middle months have strong energy, and the four final months have old energy. The beginning months signify the start, the middle months the middle journey, and the final months the end. Now, regarding the direction of the three transmissions (Three Transmissions): if the first transmission generates the middle transmission, and the middle transmission generates the final transmission, it is called "loss," indicating that my energy is continuously leaking outward, and the matter will gradually decline. Conversely, if the final transmission generates the middle transmission, and the middle transmission generates the first transmission, it is called "prosperity," indicating that energy is continuously gathering toward me, and I will receive recommendations and support from others. If the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission, it is called "successive devouring," indicating that I will be successively oppressed by others. If the final transmission overcomes the middle transmission, and the middle transmission overcomes the first transmission, it is called "transgression and loss," indicating that I will suffer from the harassment of outsiders.

畢法云：三傳遞生人舉薦，重下生上不重上生下，大凡發用之氣要無所分折，一心聚於干上方好。若初生中末則益我之氣薄矣，所以事久陵夷。惟末生上傳，專益於我，故榮盛耳。又上克下為迭噬，下賊上為偕亡，從輩侵欺。

Zhang Hong cites the "Bifa Fu" saying that when the three transmissions follow each other in a sequence of mutual generation, it indicates that someone will recommend or support, but here the emphasis is on the lower transmission generating the upper one, rather than the upper one generating the lower one. Generally, the qi of the initiating transmission should not be dispersed or weakened along the way; it should be concentrated entirely on the day stem to be good. If the first transmission generates the middle one, and the middle one generates the final one, the qi flows outward continuously, and what can benefit me becomes weak, so the matter will gradually decline. Only when the final transmission turns back to generate the previous one, and the qi is specifically returned to benefit me, can it be considered prosperous and flourishing. Additionally, when the upper one overcomes the lower one, it is called "Dielashi," and when the lower one harms the upper one, it is called "Xiewang," both indicating that I will be oppressed and wronged by peers.

三傳生日百事宜，日生三傳財源耗。日克三傳求財可羨，三傳剋日眾鬼難堪。初傳克末事成空，末克初傳事可成。傳見妻財利益多，傳見父母饒生意，傳見兄弟口舌生，傳見子孫福祿滿，傳見官鬼有兩途，病訟畏兮官位顯。子傳父兮逆且疑，母傳子兮順且便。三傳凶謀事不成而終不喜，三傳吉兮干支凶，事吉而成無少憚。支若傳干人求我，干若傳支我求人。

The Three Transmissions all come to benefit the Day Stem, and all matters will be favorable; if the Day Stem goes to benefit the Three Transmissions, then the source of wealth will be depleted. If the Day Stem overcomes the Three Transmissions, then what is overcome is considered wealth, and seeking wealth will be very promising; if the Three Transmissions all overcome the Day Stem, then it is like a group of ghosts attacking, which is really hard to bear. If the First Transmission overcomes the Final Transmission, then the matter will ultimately fail; if the Final Transmission overcomes the First Transmission, then the matter will instead succeed. If among the Three Transmissions there is the 'Wife and Wealth' element, then profit will be great; if there is the 'Parents' element, then livelihood will be abundant; if there is the 'Brothers' element, then disputes will follow; if there is the 'Children' element, then blessings and honors will be complete; if there is the 'Officials and Ghosts' element, then there are both good and bad outcomes. When illness or legal disputes are involved, it is feared, but when it comes to fame and status, it indicates high official position. If the Son element reverses to the Parent element, it isretrograde, and the matter will be full of difficulties; if the Parent element flows smoothly to the Son element, it is顺行, and the matter will proceed smoothly. If all Three Transmissions are unfavorable, then the matter will not succeed and the outcome will not be pleasant; even if the Three Transmissions are favorable but the Day Stem and Day Branch carry unfavorable elements, the matter can still be favorable and successful, so there is no need to be overly concerned. If the Day Branch transmits to the Day Stem, it means others are seeking me; if the Day Stem transmits to the Day Branch, it means I am seeking others.

課連茹傳逆速而順則遲，越三間向陽明而向陰暗，故順三間之課，亥丑卯為溟濛而事多闇昧，子寅辰向三陽而漸望光明，丑卯巳為出戶春雷震蟄，寅辰午出三陽金鯉波中，卯巳未迎陽者鳴高岡之鸞鳳，辰午申登三天得雲雨之蛟龍，亥未酉變盈者名秋聲之稼穡，午申戌出三天似鳴鶴之在天，未酉亥為人局主心勞而日拙，申戌子涉三淵當隱於山林，酉亥丑乃凝陰而憂不可解，戌子寅入三淵而枉不能伸。

The Four Lessons and Three Transmissions, if forming the pattern of "connected transmission," indicate that when the transmission is reversed, events will occur quickly, while when transmitted in the normal order, they will unfold slowly. If the transmission is "intermediate transmission," meaning it skips a position, one must determine whether it moves toward the bright or the dark. Therefore, the twelve lessons in the forward transmission each have specific names: Hai Chou Mao is called "Ming Meng," with matters often obscure and unclear; Zi Yin Chen is called "Xiang San Yang," gradually revealing brightness; Chou Mao Si is called "Chu Hu," like the spring thunder awakening hibernating creatures; Yin Chen Wu is called "Chu San Yang," like a golden carp leaping in the water; Mao Si Wei is called "Ying Yang," like the phoenix calling from a high hill; Chen Wu Shen is called "Deng San Tian," like a dragon receiving clouds and rain; Hai Wei You is called "Bian Ying," like the autumn sounds signaling the completion of harvest; Wu Shen Xu is also called "Chu San Tian," like a white crane calling from the sky; Wei You Hai is called "Ru Ju," indicating mental exertion and worsening circumstances; Shen Xu Zi is called "She San Yuan," suitable for seclusion in mountains and forests; You Hai Chou is called "Ning Yin," with sorrow and grievances difficult to resolve; Xu Zi Yin is called "Ru San Yuan," with grievances and grievances unable to be resolved.

天地之氣，東南為陽，西北為陰，自寅到酉為日，自酉到丑為夜。凡人日出而作，與陽俱開，故向陽則明。日入而息，與陰俱閉，故向陰則暗。凡人逆則歸，歸則速；順則遊，遊則遠，自然之理也。若三傳俱在夜方，豈不闇昧？寅為三陽而傳之前後拱向之豈不光明？卯為門戶，出門向陽，正如雷之震蟄，陽則下也。寅三陽之地，出乎此一路向東南，辰午之旺氣，可知亨快，魚得水之象。午為陽而卯巳者迎之，正高岡鳴鶴之象，占事宜帶就，少遲則無氣矣。午申在南，先天乾位，固曰天，而辰在東南亦是陽明之位，合之曰三天，登之故有蛟龍雲雨之象。只一巳字在午之前，而未酉向西去矣，陽終陰始，肅進萬寶告成，故曰登三天。午當陽極而申戌已流於酉矣；在陰子和，言聞其聲不見其形也。未酉亥陰氣盛矣，凡人心勞不休皆屬於陰。書云：為善心安，日休為惡，日勞日拙，善惡之際，陰陽之別也。申子水局有林之象，戌土山象，言人夜方似幽人之守正也。酉亥丑皆在夜位，陰氣所凝，休憂如之？戌寅火局，而子水居北乘旺為淵，則火亦化而為矣，故曰入三淵，屈不能伸，無非幽暗之意。

Zhang Hong's commentary says: The qi of heaven and earth, the southeast belongs to yang, and the northwest belongs to yin; from Yin to You is daylight, and from You to Chou is darkness. When people rise with the sun and work together with the yang qi, they open up, so if the three transmissions tend toward the yang position, it indicates clarity. When the sun sets and people rest, they retreat together with the yin qi, so if the transmissions tend toward the yin position, it indicates darkness. When people go backward, it is like turning back, and turning back is quick; when they go forward, it is going out, and going out is distant, this is natural. If the three transmissions all fall in the middle of the night in the yin direction, how could they not be obscure? Yin is the place where the three yang begin, and if the three transmissions before and after support it, how could they not be bright? Mao is the gate, going out toward yang, like spring thunder awakening creatures in hibernation, the yang qi has already descended. Yin is the place of the three yang, from here moving southeast, connecting with the strong qi of Chen and Wu, it is known to be smooth and easy, just like a fish in water. Wu belongs to yang, and Mao and Si are on both sides welcoming it, which is the image of a crane calling from a high hill, so when predicting events, one should seize the opportunity, a slight hesitation would lose momentum. Wu and Shen are in the south, which is the position of the Earlier Heaven Qian (Hex 1) trigram, originally called heaven, and Chen in the southeast also belongs to the yang position, the three together are called 'three heavens,' ascending naturally brings the image of a dragon getting clouds and rain. Only one character apart from Si to Wu, while Wei and You have already moved west, yang qi ends and yin qi begins, in the solemn and killing season, all things complete, so it is also called ascending the three heavens. Wu is the extreme of yang qi, while Shen and Xu have already moved toward You position; falling into yin yet harmonizing, it means only hearing the sound but not seeing the form. Wei, You, and Hai have yin qi abundant, all human efforts are laborious and ceaseless, belonging to yin. Ancient books say: those who do good have a peaceful heart and become increasingly at ease, while those who do evil have a laborious heart and become increasingly distressed, the distinction between good and evil is also the distinction between yin and yang. Shen and Zi form a water pattern, symbolizing forests and thickets, and Xu earth also resembles mountains, meaning people in the night direction are like reclusive scholars who hold to righteousness and self-restraint. You, Hai, and Chou are all in the night position, yin qi condenses, when will worries be resolved? Xu and Yin originally form a fire pattern, but Zi water is in the north, strong and forming a deep abyss, fire is thus transformed, so it is called entering three abysses, bending but not extending, all are expressions of darkness.

言壬者，必明五行之理，明辨陰陽、晝夜、升降、明暗、盛衰、顯晦。 至若逆三間之課，亥酉未為時遁無出潛之意。戌申午曰悖戾有追悔之心。酉未巳勵明者出入從起所便，申午辰凝陽者動止罔戾於心。未巳卯為回明而利有悠往，午辰寅為顧祖而喜氣和平。巳卯丑為轉悖當吉凶二者之間，辰寅子為涉疑入禍福雙關之道。卯丑亥名斷澗義利分明，寅子戌為冥陽善人是寶。丑亥酉為極陰如月隱西山，子戌申名偃蹇似馬馳棧道。

Those who study the Six Rats must understand the principles of the Five Phases, and be able to distinguish yin and yang, day and night, rising and falling, brightness and darkness, prosperity and decline, and visibility and obscurity. As for theretrograde intermediate transmission twelve lessons, each has its own name: Hai You Wei is called 「时遁」, suitable only for concealment and not for emerging; Xu Shen Wu is called 「悖戾」, with constant regret in the heart; You Wei Si is called 「励明」, striving to move towards brightness, with convenience in entering and exiting; Shen Wu Chen is called 「凝阳」, with the gathering of yang energy, and actions and movements not conflicting with one's true self; Wei Si Mao is called 「回明」, turning back towards brightness, favorable for long-term affairs; Wu Chen Yin is called 「顾祖」, looking back at the mother who gave birth to me, indicating joy and peace; Si Mao Chou is called 「转悖」, in a state of uncertainty between good and bad; Chen Yin Zi is called 「涉疑」, walking a path that is both auspicious and ominous; Mao Chou Hai is called 「断涧」, with a broken ravine in front, distinguishing righteousness and profit clearly; Yin Zi Xu is called 「冥阳」, yang entering the dark realm, with only the virtuous being true treasures; Chou Hai You is called 「极阴」, like the moon disappearing behind the western mountain; Zi Xu Shen is called 「偃蹇」, like a horse walking on a dangerous mountain path.

亥酉未逆傳，亥遁於酉，酉遁於未，有退而歸隱之意。戌午火局中間一申反成克象，不和同矣，故曰悖戾。酉至未，酉有背暗投明之象，曰勵明者，言策勵以從明也。申午辰俱東南陽位，故曰凝聚於陽，所以行止如意。午為明，未巳卯迴繞而向之，故利有悠往。午火生於寅，三傳午辰寅，有顧母之意。和平者，謂得所生而巡也。巳丑酉金局為殺機之悖令，中傳不用酉而用卯，是悖之轉，轉則吉。然猶未離於殺也，亦主凶，故為二者之間。辰子水局，中傳見寅，雖涉於凝而不沉於淵，但兩局不純，故曰禍福雙關。經曰：斷澗如何涉，失前忘後時。君子宜退位，小人須有悲。蓋亥為水，丑卯有橋樑意，言難進也。高高下下，義利豈不分明？寅戌火局，中傳見子，陽入於溟，乃懷寶不出意，丑亥酉皆是夜方，不見光明。子申辰水局，間一成土在中，坎水見險，豈是坦途？

Zhang Hong explained each term one by one: "Hai You Wei reverse transmission, Hai retreats and hides in You, You retreats and hides in Wei, which signifies retreating and withdrawing from the world. Xu and Wu originally form a fire trinity, but with Shen metal in between, they become mutually controlling, thus no longer harmonious, which is called 'paradoxical contradiction.' From You to Wei, You shows a sign of turning from darkness to light, called 'inspiring clarity,' meaning to encourage oneself to follow the light. Shen, Wu, and Chen are all in the southeast yang position, so the yang energy gathers, and one's actions naturally go smoothly. Wu is the place of brightness, while Wei, Si, and Mao circle around it, so it is favorable for long-term progress. Wu fire is born in Yin, and the three transmissions are Wu, Chen, and Yin, which implies looking back to the mother's origin; the term 'peace' refers to receiving life from the source and returning in order. Si, Chou, and You originally form a metal trinity, indicating a time of killing energy. However, the middle transmission does not use You but instead uses Mao, thus transforming the killing energy into something favorable; yet since it has not completely escaped the killing energy, it still indicates danger, so it is said to be between good and bad fortune. Chen and Zi originally form a water trinity, but the middle transmission sees Yin wood, although it involves stagnation, it does not reach the point of drowning, so it is only that neither trinity is pure, hence called 'both misfortune and fortune.' The text says: 'How can one cross a broken ravine? There is no village ahead and no inn behind, at this time, the gentleman should retreat and stay in his position, while the petty person will inevitably feel sorrow.' This is because Hai belongs to water, and Chou and Mao have the image of a bridge, indicating difficulty in moving forward; the terrain is high and low, how can righteousness and profit not be clearly distinguished? Yin and Xu originally form a fire trinity, but the middle transmission sees Zi water, which causes the yang energy to fall into the dark, exactly meaning to cherish treasures but not willing to take office; Chou, Hai, and You are all in the night direction, where there is no light. Zi, Shen, and Chen originally form a water trinity, but with a position of earth in between, the water of Kan is already dangerous, and with earth blocking the way, how can it still be a smooth path?"

若順連茹亥將順行，亥子丑為龍潛，陽光在下，空懷寶以迷邦；子丑寅為含春，和氣積中，莫炫玉而求售。丑寅卯為將泰，有聲名而未蒙實惠；寅卯辰為正和，展將略而果沐恩光。卯辰巳名離漸，利用賓于王家；辰巳午為升階，親觀光於上國。巳午未為近陽，名實相須；午未申為麗名，威權獨盛。未申酉為回春，若午夜殘燈；申酉戌曰流金，似霜橋走馬。酉戌亥革故從新，小人進而君子退；戌亥子隱明，私事吉而公事凶。

The Three Transmissions, if proceeding in a sequential manner, start from Hai and proceed downward, resulting in twelve lessons. Hai-Zi-Chou is called "Dragon Concealment," where yang energy is still hidden below, possessing great ability but remaining concealed; Zi-Chou-Yin is called "Containing Spring," where harmonious energy is accumulating internally, and one should not hastily display precious jade for sale; Chou-Yin-Mao is called "Approaching Prosperity," where there is already a reputation but not yet tangible benefits; Yin-Mao-Chen is called "True Harmony," where strategies can be implemented and indeed receive favor; Mao-Chen-Si is called "Gradual Departure from the Center," which is favorable for serving as a guest in the royal court; Chen-Si-Wu is called "Ascending the Steps," where one personally visits the capital to enjoy its benefits; Si-Wu-Wei is called "Near Yang," where name and reality correspond; Wu-Wei-Shen is called "Lustrous Fame," where authority is supreme at that time; Wei-Shen-You is called "Reviving Spring," yet it is like a single lamp in the midnight; Shen-You-Xu is called "Flowing Metal," similar to a horse crossing a bridge on a frosty day; You-Xu-Hai signifies renewal and replacement, with small people advancing and the virtuous retreating; Xu-Hai-Zi is called "Hidden Illumination," where private matters are favorable but public affairs are ominous.

此連茹之十二課，況先師孔子一生，概無過焉。 亥子丑俱在夜方，全無陽氣，故云，即《易》“乾龍勿用”意。子丑寅得陽氣而未暢，仍宜韜養勿用。寅為三陽開泰，此時從丑初履之，雖有將興之譽而功業仍未成就。寅卯辰為日之始，正君子嚮明求治之會。卯辰巳逼近離火，是君子作賓于王朝也。午正陽有泰階之象，從辰巳升之豈非觀光乎？午陽明君位，巳未近之，君臣合德，功成名就之象。午未申是聖主當陽攬權御下之象。未申酉東南之氣滅矣，是以比之殘燈勵之也。申酉戌乃金地肅殺，何險如之？曰霜橋走馬危之也。酉戌亥純是夜方，乃小人道長，君子道消之時。戌亥子以公私分明暗，若占逃亡盜賊，又當用夜方也。 自東南到西北，由離明漸入幽暗，聯茹、間傳之義，正從消息盈縮中推衍而來。大致自暗而明則生發進取，自明而暗則衰敗退悔，不可不詳察其義也。

The weather patterns of the twelve consecutive divination lessons can be compared to the life and actions of Master Confucius, with little difference. Zhang Hong explains that Hai-Zi-Chou are all in the night direction, with no trace of yang energy, so it is called dragon concealment, which corresponds to the meaning of the Qian hexagram in the Zhou Changes, "The hidden dragon does not act." Zi-Zou-Yin has already received some yang energy but it is still not smooth, so it is still appropriate to conceal one's talents and remain inactive. Yin is the place where three yang energies begin to emerge, and at this time the yang energy only starts to enter from the Zou position, although there is a reputation about to rise, achievements have not yet been made. Yin-Mao-Chen is the beginning of the day, which is exactly the time when a gentleman faces the light and seeks to serve the world. Mao-Chen-Si approaches the southern Li fire, which is like a gentleman as a guest entering the royal court. Wu is the peak of yang, symbolizing a high rise, ascending from Chen and Si, is it not exactly visiting the capital? Wu is the yang monarch's position, Si and Wei are adjacent, the monarch and ministers share virtue, which is the image of achieving success and fame. Wu-Wei-Shen is the image of the sage monarch holding power and controlling the people. When Wei-Shen-You arrives, the yang energy in the southeast fades, so it is compared to the last flicker of a night lamp to encourage it. Shen-You-Xu is the metal region with a severe and killing nature, is there anything more dangerous than this? The phrase "frost bridge galloping" is used to describe its peril. You-Xu-Hai is purely the night direction, which is exactly the time when villains gain power and gentlemen retreat. Xu-Hai-Zi distinguishes between official and private matters, but if it is about fleeing or theft, one should take the night direction to judge. In summary, moving from the southeast to the northwest is gradually moving from brightness into darkness; the meaning of Lian Ru and Jian Chuan is derived from the waxing and waning of yin and yang. Generally speaking, moving from darkness to brightness signifies growth and advancement, while moving from brightness to darkness signifies decline and retreat, which must be carefully examined.

若逆連茹亥位逆推，亥戌酉回陰心懷闇昧之私，酉戌申為返駕主行肅殺之道。酉申未名出獄主離丑出群，疏者親而親者疏；申未午名陵陰行險僥倖，安者危而危者安。未午巳為漸烯脫凡俗而漸入高明，午巳胡名登庸舍井蛙而旋登月闕。巳辰卯名正己人物咸亨，辰卯寅為返照行藏攸利。卯寅丑聯芳悔吝須知否極泰來，寅丑子游魂乘凶坐見事成立敗。丑子亥為入墓有收藏之態，子亥戌為重陰安嘉之形寧甘沒齒。

The Three Transmissions, if they are in reverse order and connected as a chain, can be traced back from the Hai position, resulting in twelve lessons: Hai Xu You is called "returning to the阴," indicating a hidden and secretive intention; You Xu Shen is called "returning to the chariot," indicating the implementation of a severe and strict policy; You Shen Wei is called "leaving prison," indicating the departure from the old group and the reversal of relationships, with former distant ones becoming close and former close ones becoming distant; Shen Wei Wu is called "overriding the阴," indicating taking risks forby chance, with stability turning into danger and danger turning into stability; Wei Wu Si is called "gradually fading," like dew gradually drying up, indicating the shedding of worldly concerns and gradually entering a higher realm; Wu Si Chen is called "ascending to the court," indicating the abandonment of narrow-minded views and a sudden ascent to a lofty position; Si Chen Mao is called "correcting oneself," indicating that when one's own conduct is upright, all things become smooth and unobstructed; Chen Mao Yin is called "returning to the light," indicating benefit whether one is in service or in retirement; Mao Yin Chou is called "blossoming together," indicating although there may be regret and difficulty, one should know that extreme darkness will eventually lead to peace; Yin Chou Zi is called "wandering soul," indicating action taken in a time of misfortune, watching things just succeed and then fail; Chou Zi Hai is called "entering the tomb," indicating a state of concealment and storage; Zi Hai Xu is called "heavy阴," indicating a peaceful and contented appearance, preferring to live out one's days without leaving.

自亥回戌，自戌回酉，一團陰氣用事，可以卜其心之所藏矣。戌酉申為肅殺之地，昔孫臏占之不滿期刖足而返，故名，戌為牢獄之地，酉不向戌而向申，是為出獄不與戌之群丑為伍，而往西南，是平昔之親類反疏，而疏類反親矣。申為陰而未午凌之，陰陽交接，安危之機也。巳烯而午未漸而入之，是脫凡境入高明意。午巳辰逆轉，又未中有井宿，午逆向巳，巳中有蟾，月闕是也，巳寬大有正己之象。從巳至辰卯，正己而正物，人物皆歸於通達。寅中有生火，辰卯返而從之，是返照也。陽明相比，行藏自利，發洩太過，中藏烏有，反為吝象。今歸寅卯於丑，披枝歸根，方是泰來之象，寅之陽氣正好發舒，反入於丑陰極之位，諸事不利。魂陽魄陰，嚮晦宴息，百事收藏，占者寧矢志沒齒，靜俟不敢進也。

Zhang Hong explained: Moving from亥 back to戌, and from戌 back to酉, it is all about the dominance of a single yin force, from which one can discern what is hidden in the mind of the person seeking divination. The positions of戌,酉, and申 are places of strictness and decline. In the past, Sun Bin received this divination and was forced to have his feet cut off before the appointed time, hence the name "returning to the carriage."戌 is the position of prison, and酉 does not face戌 but faces申, meaning that one has escaped from prison and no longer associates with the group of丑 in戌, but instead moves toward the southwest. Thus, those who were once close become distant, and those who were once distant become close.申 originally belongs to yin, but the two yang forces of未 and午 are above it, where yin and yang meet, marking a turning point between safety and danger. The water in巳 is about to dry up, and午 and未 gradually approach, indicating a departure from the ordinary and an entry into a higher and more refined state.午,巳, and辰 move in reverse, and within未 there is Well mansion.午 moves backward toward巳, and in巳 there is a toad, which is called the crescent moon. The position of巳 is broad, showing a dignified and upright appearance. Moving from巳 back to辰 and卯, one first corrects oneself and then corrects things, leading to a state where both people and things are open and unobstructed. The birth of fire is hidden in寅, and辰 and卯 turn back to follow it, which is called returning to the light. The yang energy is adjacent, and thus movement and stillness are naturally beneficial. However, if the release is excessive, the middle becomes empty and void, leading to the image of stinginess. Now, returning寅 and卯 back to丑 is like removing branches to return to the root, indicating the image of extreme misfortune turning into great fortune. The yang energy in寅 should naturally expand, but it instead retreats into丑, a position of extreme yin, leading to difficulties in all affairs. The soul belongs to yang and the body to yin. As the sky darkens, one should rest and keep all matters hidden. Those who receive this divination should prefer to remain in seclusion for life, waiting quietly without taking bold actions.

局有進退之意，氣有旺絕之殊，衰墓總同退斷，胎生進氣無虞。退氣則吉事成凶，凶事反吉，進氣則安者益安，危者益危。 長生之十二位所以象人之始終也，要從胎處說起，蓋胎在母腹中，養在始生之時，長生則從始生，漸漸長矣，宜竟接冠帶，何為有沐浴？蓋五行之氣，不鬱不舒，不凝聚不發散，正復卦安靜以養微陽之意。這一點生意不得沐浴處一番閉藏，如何得冠帶而臨官而帝旺也？到帝旺處一生事業盡矣，衰病死理勢必然。至墓之後胎可言矣，又加一絕，不生不有，十月之純陰何以得一陽之生，絕正死生互換之交，人鬼轉關之路也。課義雖言五行，實字字切著人事，細玩相見進退二字，全在旺相休囚死五字中分別。大抵吉氣進則聚，散則吉者不吉矣。氣退則散，散則凶者不凶矣。

Triple Harmony forms a combination with both advancing and retreating energies, and the energies of the Five Phases have distinctions between their peak and extinction: those falling in the positions of decline and burial are all considered retreating energy; those falling in the positions of conception, nurturing, and growth are all advancing energy, and there is no need for worry. When retreating, good fortune turns into misfortune and misfortune turns into good fortune; when advancing, stability becomes more stable and danger becomes more dangerous. Zhang Hong's commentary says: the twelve positions of growth and so on are used to symbolize the beginning and end of a person's life, and they should be explained starting from 'conception'. Conception is within the mother's womb, nurturing is at the time of birth, and growth begins from the moment of birth and gradually develops; according to logic, it should follow with 'capping', so why is 'bathing' inserted in between? This is because the energies of the Five Phases cannot expand without being restrained and cannot disperse without being condensed, which corresponds to the meaning of the Fu hexagram in the Zhou Changes, which is quiet and nurturing the weak yang energy. This small amount of vitality would not be concealed in the bathing position, how could it reach the stages of capping, officialdom, and prosperity? When reaching prosperity, a person's career has reached its peak, and then comes decline, illness, and death, which are natural developments. Only after burial can one talk about rebirth, and in between there is an additional 'extinction', which is neither born nor exists. In the tenth month of pure yin, without this extinction, how could there be a return of one yang? Extinction is the gateway where death and life exchange, the path where humans turn into ghosts. Although the meaning of the lesson is about the Five Phases, each word relates to human affairs. Carefully considering the words 'advancing' and 'retreating', all distinctions must be made within the five words of prosperity, decline, rest, captivity, and death. Generally speaking, good fortune advances and gathers, but once the energy disperses, what was good becomes bad; when the energy retreats and disperses, what was bad becomes not bad.

順連茹空，名曰聲傳空谷，退吉而進則不宜。逆連茹空，名曰踏腳空亡，時宜而退不可。三間之課，亦有緣由，課傳六陽利於公干，課傳六陰利用陰謀，半陰半陽原情審勢，陰多陽少以理推求。 陽為德而陰為刑，陰從夫而陽自處，癸為陰而丁主動，閉為死而動主生。

When a consecutive lesson (连茹课) proceeds in the normal order and encounters "Kongwang," which refers to the two earthly branches not matched by heavenly stems within a ten-day cycle, it is called "sound echoing through an empty valley" (声传空谷), and it is only suitable for retreating and holding back; advancing would be inappropriate. However, when a consecutive lesson proceeds in reverse order and encounters "Kongwang," it is called "stepping on empty void" (踏脚空亡), and it is more suitable to act according to the right time, and retreating would be inappropriate. The three transmissions (三传) in the four lessons (四课) also have their own reasons: if all four lessons and three transmissions are yang branches, it is favorable for handling official matters; if all are yin branches, it is favorable for carrying out secret plans; if they are half yin and half yang, one should investigate the actual situation and assess the circumstances; if there are more yin branches and fewer yang ones, one should rely on reason to seek understanding. In summary, yang represents virtue, while yin represents punishment. Yin follows yang, while yang can stand independently.癸 water belongs to yin, while 丁 fire represents action. Those who remain silent are associated with death, while those who act are associated with life.

子午卯酉多是五陰所寄，而曰德從於陽，干在四孟位上，如甲祿在寅，乙祿在卯，甲與己合，而以寅為德祿，乙則合庚而從庚之申以為德。餘例同。癸水潤下之性於逢旬尾曰閉口者，言水氣在上不能開口也。假如人在水中，一閉口便不能生矣。丁火之性主陽主動，是生之象，正與癸相反。

Zhang Hong explains that the four central positions, Zi, Wu, Mao, and You, are mostly where the five yin heavenly stems, Yi, Ding, Ji, Xin, and Gui, reside. The phrase "de follows the yang" means that the de position of the heavenly stems should fall on the first quarters. For example, Jia's禄 is in寅, and Yi's禄 is in卯. Since Jia and Ji are paired, the de禄 position of Jia is in寅; since Yi and Geng are paired, the de position of Yi follows Geng and is in申. The rest follow the same pattern. Gui is a water stem that is moist and descending. When it appears at the end of a ten-day cycle, it is called "closed mouth," meaning that the water vapor is floating on top and cannot open. It is like a person sinking in water, and once they close their mouth, they cannot survive. Ding fire is yang and active, representing vitality, which is exactly opposite to Gui water.

空亡乃耗散之神，初斬首、中折腰、末刖足。辰戌為網羅之煞，辰覆巢日毀卵而用逵。 空亡乃天中煞，人只知旬空為十干不到處，不知惟虛能起化，此正天之中也，故曰天中煞。數中凡遇空亡不可便說不好，要細察始見端的。天罡之氣鼓萬物而出，天魁之氣收萬物而入，四時網羅之殺，言一網無餘也。在日辰上是靜位，所以為覆巢為毀卵；在用上是動機，所以為置逵，言一往便留礙也。

"Kongwang" is the spirit of dispersion: if it falls in the first transmission, it is called "Zhan Shou" (beheading); if it falls in the middle transmission, it is called "Zhe Yao" (breaking the waist); if it falls in the final transmission, it is called "Yue Zu" (amputating the foot). Chen and Xu are "Wang Luo Sha" (net trap). If Chen falls on the day stem or day branch, it is like overturning a bird's nest and destroying bird eggs. If it is the initiating transmission, there will be many obstacles ahead. Zhang Hong's commentary says: "Kongwang" is also called "Tianzhong Sha" (heavenly center evil). People only know that the ten heavenly stems are not matched in the ten-day cycle, but they do not realize that only emptiness can give rise to change, which is exactly the central point of heaven, hence called "Tianzhong Sha." In divination, whenever "Kongwang" appears, one should not immediately say it is bad; one must carefully examine the situation to see the true meaning. The energy of "Tiangang" (Chen) moves all things outward, while the energy of "Tiankui" (Xu) gathers all things inward, together forming the net trap of the four seasons, meaning to catch everything without missing anything. If it falls on the day stem or day branch, it is a static position, hence the image of overturning a bird's nest and destroying bird eggs; if it falls on the initiating transmission, it is a motive, hence the image of setting obstacles on the way, so that as soon as one starts, there will be hindrances.

年命若立魁罡動者靜者而靜者動，日辰加臨卯酉離者合而合者離。 立是年命所乘神，立於地盤辰戌之上，非辰戌作年命也。 辰戌卯酉皆有動搖之意，惟辰卯陽氣動出，戌酉陰氣動出。 三傳純子孫不求財而財自至，純父母勿身而身自安，三傳純妻財而父母克害，三傳純官鬼而兄弟成災。 畢法云；六爻現卦防其克即此意也。

The heavenly stem of the native's birth year, when placed on the 'Tiankui' (戌) or 'Tiangang' (辰), should be active but becomes still, and should be still but becomes active. When the day stem and day branch are placed on the positions of卯 or酉, those that were separated come together, and those that were together become separated. Zhang Hong explains that 'standing' refers to the heavenly stem of the year's destiny being placed on the earth plate's positions of辰 or戌, not that the positions of辰 or戌 themselves are the year's destiny. The positions of辰,戌,卯, and酉 all contain the meaning of movement. However, the movement of辰 and卯 is due to the emergence of yang energy, while that of戌 and酉 is due to the emergence of yin energy. Now discussing the Six Relations: if the three transmissions are entirely 'children', there is no need to seek wealth, and wealth will come naturally; if they are entirely 'parents', there is no need to labor, and the body will be naturally secure; if they are entirely 'spouse wealth', it will harm the parents; if they are entirely 'official ghosts', brothers will certainly suffer misfortune. The 'Bi Fa Fu' says that when the six lines appear in the hexagram, one should be cautious of mutual control, which is exactly this meaning.

見克不克從其鬼賊崖岸迫而勒馬收韁，見生不生鳥兔盡而藏弓烹犬。見救不救災須自受，當如燕雀處堂；見盜不盜本根無耗，須識荊棘巢鳳。 凡見克神要細他立處，若是生地，它自戀生不來克我；若是他之克處，他自受克不能克我矣。下三句俱如此看，如人之臨於危崖尚可收韁危而不危也。鳥兔盡言人之施恩於我者，今已盡矣。燕雀處堂而不知危機將至，救神無力也。荊棘解盜字，巢鳳則盜而不盜之意。 此四句不可靜觀之，須知有其心而無其力，必有其虛聲令人虛驚虛喜，然後消於無形也。

There are four seemingly similar but actually different patterns: it appears to be a case of being overcome, but in reality, the overcoming does not happen; the ghostly thief may seem to be at the edge of a cliff, yet can stop and turn back, thus avoiding danger; it appears to be a case of gaining life, but in reality, life is not obtained; the flying bird and running rabbit have already been captured, the bow is drawn and the dog is cooked; it appears to have a savior, but in reality, the savior cannot help; the disaster must be endured, just like the sparrow living in the hall without knowing the great calamity is coming; it appears to be robbed, but in reality, nothing is taken away; there is no actual loss, one must understand that even in thorny bushes, a phoenix can rest. Zhang Hong notes: whenever one sees a god that overcomes me, one should carefully examine its position— if it is located at my long life place, it naturally loves life and will not overcome me; if it is located at the place that overcomes itself, it is already being overcome itself, how can it overcome me? The following three sentences should be examined in the same way. For example, a person is already at the edge of a cliff, yet can still stop the horse, thus the danger is not real. The bird and rabbit have already been captured, meaning that those who once showed me kindness have now exhausted their kindness. The sparrow lives comfortably in the hall without knowing the approaching danger, meaning that the savior is present but powerless. Thorns are the solution to the 'robbery' concept, and the phoenix's nest signifies that even though there is a robbery, it ultimately does not happen. These four lines should not be taken literally; one must understand that the other party has the intention but not the strength, thus there will necessarily be a first empty display of strength, causing people to be either empty of worry or empty of joy, and in the end, it will naturally disappear.

合中帶煞蜜裡藏砒，煞遇空亡飢食甘李。交車入長生之位苦盡甘來，交車坐刑害之宮幸中不幸。 吉中凶凶中吉須詳之干支門路，止在上下照射處，故曰交車。此處刑沖剋害極有關係，蓋交車二句似指交車立地盤長生刑害也，玩位字宮字自見，不然與下節重複矣。

Within the Six Harmonies, if Inauspicious Sha are present, it is like sweet honey containing arsenic; if the Inauspicious Sha fall exactly on Kongwang, it is like eating sweet plums when hungry, turning misfortune into salvation. If the "crossing car" pattern is situated at the position of Growth, it indicates hardship followed by good fortune; if it is situated at the position ofpunishment and harm, it means good fortune mixed with misfortune. Zhang Hong notes that good fortune may contain misfortune and misfortune may contain good fortune, and one must carefully examine the paths of the day stem and day branch. The term "crossing car" refers only to the mutual illumination between the stem and branch. The relationships of刑, 冲, 克, and 害 are very significant. The two sentences about "crossing car" seem to refer to the "crossing car" deity standing on the long life position or thepunishment and harm position on the earth plate. Reflecting on the words "position" and "court" will naturally clarify the meaning, otherwise it would repeat the next section.

先生後克樂極生悲，劫煞入辰蕭牆禍起。 樂極生悲即畢法樂里悲意，劫煞如亥卯未在申，其應極速，蕭牆應辰之一字。 日辰神將交會龍虎聚良明之會，日辰神將交克猿鶴爭風月之巢。 龍虎是合氣的狀，猿鶴是不合氣的狀，交生交克可謂極切。

First, something is generated and then it is controlled, which is the image of joy turning into sorrow; when 'Jiesha' falls on the day branch, calamity arises within one's own courtyard. Zhang Hong explains that 'joy turning into sorrow' is the meaning of 'joy hidden with sorrow' as mentioned in the 'Bi Fa Fu'; the method of taking 'Jiesha' is such that the 'Jiesha' of the wood triple combination of Hai, Mao, and Wei is located in Shen, and it manifests very quickly. The term 'Xiao Qiang' (literally, 'the wall within') should be understood in the context of the day branch. If the divine generals riding on the day stem and day branch mutually generate each other, it is like the Azure Dragon and White Tiger gathering at the Clear and Bright meeting; if they mutually control and fight, it is like a monkey and a crane competing for a pleasant scenic spot. Zhang Hong says: the pairing of dragon and tiger describes a harmonious flow of energy, while the competition between monkey and crane describes an inharmonious flow of energy, and this analogy for mutual generation and mutual control is extremely fitting.

交車入墓喑啞雙盲，交車沖刑風癱痴隔。 喑盲俱切墓字，風癱切刑沖字，可見凡斷當各從其類。 乙戊己辛壬同四季名曰九丑，天地歸殃；死絕休囚氣加日辰號為二難，夫妻反目。 凡戊子、戊午、壬子、壬午、乙卯、乙酉、己卯、己酉、辛卯、辛酉日，而大吉又臨日辰子午卯酉上者，為真九丑卦也。蓋乙是雷電始動之日，震而不安之位；戊己是諸神下位之日，戊己為坤，諸神清虛之氣合德於乾，轉入坤維，曰下位是也。壬是三光不照之位，壬祿在亥，六陰俱足，日月之光至此損照。辛是西方殺物之位，如何又居在四仲極陰位上。大吉是十二宮神之主，為貴人本家，所以為星紀，諸星朝會於斗也，今又臨四仲極陰之位，為九丑。九，陽數，丑，言陽之丑也。二難正配夫妻兩字。

When the god of the vehicle meets the tomb, it indicates speechlessness and blindness; when the vehicle meets a clash and punishment, it indicates stroke, paralysis, dementia, and blockage. Zhang Hong explains: speechlessness and blindness are both fitting with the term "tomb," while stroke and paralysis fit with the term "clash and punishment," showing that all conclusions should be based on their respective categories. Also: the five stems, namely Yi, Wu, Ji, Xin, and Ren, combined with the four seasonal branches, Chen, Xu, Chou, and Wei, are called "nine ugly" days, and both heaven and earth will bring calamity; when the energies of death, decline, rest, and captivity affect the day stem and day branch, it is called "two difficulties," indicating marital discord. Zhang Hong explains: among the ten days, namely Wu Zi, Wu Wu, Ren Zi, Ren Wu, Yi Mao, Yi You, Ji Mao, Ji You, Xin Mao, and Xin You, if the "great good" branch Chou also appears on the day branch, which is located on the positions of Zi, Wu, Mao, and You, then it is truly the "nine ugly" lesson. Yi is the day of initial movement of thunder and lightning, located in an unstable position; Wu and Ji are days when the gods descend to lower positions. Wu and Ji belong to Kun, and the clear and empty energy of the gods originally harmonizes with Qian, but now they have moved to the Kun position, so they are called lower positions. Ren is the position where the sun, moon, and stars' light cannot reach. Ren's fortune is in Hai, and the six yin are already complete, so the light of the sun and moon diminishes here. Xin belongs to the western killing energy, yet it is located in the extreme yin positions of the four middle months. The "great good" branch Chou is the master of the twelve palace gods and also the native branch of the nobleman, so it is called "star chronology," taking the meaning of all stars bowing to the Big Dipper; now it also appears in the extreme yin positions of the four middle months, hence called "nine ugly." Nine is the number of yang, and Chou refers to the evil of yang energy; the two difficulties fit perfectly with the two people of a marriage.

上下六合主客合同，上下刑害冤仇相見。引從日辰名曰用媒家必興而人必旺，干首支尾名迴環成事吉而散事凶。 男年支而女年干合後成婚，辰加羅而日加網巧中反拙。太陽照武宜擒賊盜，月將加辰宅舍光輝，魁度天門行多阻隔，罡填鬼戶事任謀為。 此數句義同《畢法》。

When the Heaven Plate and Earth Plate meet at the position of Liu He, the host and guest are in harmony and agreement; when they meet at positions of punishment and harm, it is like enemies meeting. If the three transmissions lead forward and follow to return to the day stem and day branch, it is called 'using a媒', indicating family prosperity and flourishing descendants. If the day stem starts and the day branch ends, it is called 'returning to the circle', which is auspicious for successful matters and inauspicious for scattered matters. When predicting marriage, if the man's year of birth falls on the day branch and the woman's year of birth falls on the day stem, their compatibility allows marriage. If the hour of the day is placed on the position of Xu, which is the net position, and the day is placed on the hour of Chen, it results in a mistaken attempt. When the sun shines on the Black Tortoise, it is favorable for capturing thieves; when the Month General is placed on the day branch, the house shines brightly. When the Tian Gui (Wu) crosses over the Tian Men (Hai), traveling is often obstructed. When the Tian Gang (Chen) fills the ghost position between Chou and Yin, all matters can be pursued boldly. Zhang Hong said: the meaning of these sentences is the same as in the "Bi Fa Fu".

既定課傳，次觀神將。貴人為百神之主，得位為福，失位為殃；螣蛇為卑賤之神，旺相怪異，休囚亦主憂驚。朱雀文書亦主刑戮奸讒口舌，白虎道路又為官災疾病死亡。勾陳主遲滯勾連之事，囚主訟而旺主生；玄武為盜賊虛耗之神，休失人而旺失物。六合為婚姻合和，婦女得之則為私門；太常主酒食衣裳，武職占之則為擢任。青龍所主財物，文官見之光為恩寵，天后雖為婦人，庶人得之亦主亨佳。天空奴婢妄誕，太陰暗昧不明。

After the four lessons and three transmissions have been arranged, the next step is to examine the twelve heavenly generals. The nobleman is the master of all spirits; when in the right position, it brings fortune, but when in the wrong position, it brings misfortune. The Teng Snake is a lowly spirit; when prosperous and strong, it signifies strange occurrences, and when weak and confined, it brings worry, doubt, and fear. The Vermilion Bird governs documents and also represents punishment, treachery, and disputes. The White Tiger governs roads and also signifies official calamities, illness, and death. The Gou Chen governs delays and entanglements; when in a weak position, it leads to disputes, but when in a strong position, it indicates growth. The Black Tortoise represents thieves and loss; when weak and confined, it signifies the loss of people, but when prosperous and strong, it indicates the loss of property. The Liu He governs marriage and harmony, but for women, it may indicate infidelity. The Tai Chang governs food, drink, clothing, and garments; for military officers, it signifies promotion. The Azure Dragon governs wealth; for officials, it is a sign of favor and grace. The Heavenly Empress, although symbolizing a woman, also brings prosperity and fulfillment for common people. The Tian Kong governs servants and false deception, while the Tai Yin governs darkness and obscurity.

太公前只用天將十二，後見丑位為己土之精，北斗之樞，是十二宮之氣化拱照之地，因而加一名曰天乙貴人，貴人即丑也。前五位引之，後六位從之，其間分文武貴賤男女，如天后貴人之妻，太陰貴人之妾，空蛇皆貴人奴婢也，龍朱文臣，常勾武將，所不可不知也。蛇屬巽，風火搖動不寧，故主驚疑，防火外明內暗，故曰奸讒，火赤色，故主刑戮。虎處坤方，故主道路，又申金殺物，故主官災病疾。勾陳辰也，萬物至此勾萌甲坼未舒，遲滯勾連之象也。玄武為亥水，陰私闇昧故虛耗。六合和合之意，婦人豈宜私和。未味也，言物至此月而始成味也，故曰酒食；衣裳者，謂麻絮絲綿都於是月就緒也；曰武職者，言巳午所生之金，得未土而剛銳之氣畢聚，到申位方顯出純金來，可見未中之金自旺，故為武職。寅為三陽開泰，號曰青龍，正應文武之德，世間財物吉凶，嘉賓生死喪祭，貴賤尊卑男女長幼，哪一事少得？所以屬青龍，言其變化莫測也。天后有恩澤意，故亦云亨佳。天空誕詐，太陰陰私是也。

Zhang Hong's commentary says: Initially, Tai Gong only used the Twelve Heavenly Generals. Later, he realized that the position of Chou is the essence of Ji earth and the pivot of the Big Dipper, the place where the twelve palaces' energies converge and illuminate the court. Therefore, he added another general, named "Tian Yi Guiren" (Heavenly Ethereal Nobleman). The original position of Guiren is Chou. Before Guiren there are five generals leading the way, and after Guiren there are six generals following. Among them, they are divided into civil and military, noble and humble, male and female: Tianhou is the wife of Guiren, Taiyin is the concubine of Guiren, Tiankong and Tengshe are the servants of Guiren, Qinglong and Zhuque are the civil officials, Taichang and Gouchen are the military officers. These are things that should not be unknown. Tengshe belongs to Xun, which is wind and fire interacting and moving restlessly, thus it governs suspicion and doubt. Fire is bright on the outside but dark within, thus it also governs deceit and slander. The color of fire is red, thus it governs punishment and execution. Baihu resides in the Kun direction, which is earth and road, thus it governs roads. Shen metal also governs severity and killing, thus it governs official disasters, illness, and disease. Gouchen is Chen, where all things bend and begin to sprout, the shell begins to crack but has not yet expanded, which is the image of stagnation and entanglement. Xuanwu is Hai water, which governs private and obscure matters, thus it governs loss and waste. Liuhe originally means harmony and union, but how can a woman be privately united? Wei is 'taste', meaning that all things reach this month and begin to have taste, thus it governs wine and food; it is said to govern clothing because hemp fluff and silk are all prepared in this month; it is said to govern military positions because the metal born in Si and Wu is gathered by Wei earth and becomes sharp, and only at Shen position does pure metal appear. Therefore, the metal in Wei has its own strength, thus it governs military positions. Yin is the place where the three yangs open and flourish, known as Qinglong, which corresponds to the virtue of both civil and military. In the world, the fortune and misfortune of wealth, the coming and going of guests, birth and death, mourning and sacrifice, the high and low, the noble and humble, the male and female, young and old, which one can do without it? Therefore, all these are attributed to Qinglong, meaning it is unpredictable and changeable. Tianhou contains the meaning of grace and favor, thus it is also said to mean prosperity and fulfillment. Tiankong governs falsehood and deception, Taiyin governs private and hidden matters, which is the reason for this.

寅功曹主木器文書，申傳送主行程消息，卯太沖主林木舟車，酉從魁主金刃奴婢，天罡為詞訟兼主死喪，戌天魁為欺詐或稱印綬，巳太乙驚怪癲狂，亥登明陰私哭泣，午勝光官訟連綿，子神后姦淫婦女，丑大吉咒詛冤仇，未小吉酣歌醫藥。

The Twelve Month Generals each have their own domain:寅 is called "Gongcao", governing wooden objects and documents;申 is called "Chuansong", governing travel and messages;卯 is called "Taichong", governing forests and vehicles;酉 is called "Congkui", governing metal weapons and servants;辰 is called "Tiangang", governing lawsuits and also funerals;戌 is called "Tiankui", governing deceit, sometimes also called seal and official documents;巳 is called "Taiyi", governing sudden events and madness;亥 is called "Dengming", governing private matters and crying;午 is called "Shengguang", governing continuous legal disputes;子 is called "Shenhou", governing adultery and women's affairs;丑 is called "Daji", governing curses and grievances;未 is called "Xiaoji", governing drunkenness, singing, music, and medicine.

辰乘貴人合祿，公門役吏，遇馬而為奔走公人；戌逢空祿臨孟，為了哨邊軍，見丁而為逃竄落陣。大吉小吉作勾陳鬥爭田地，天魁從魁為六合奴婢逃亡。從魁若乘武合妻妾懷娠，傳送上會青龍子孫財損。勝光如逢天馬必問行人，太乙若逢白虎家多疾病。未逢天后婦人姦淫，丑合貴常欲添財喜。天空臨酉走失家奴，常遇登明親朋酒食。辰戌見空武奴婢逃亡，小吉單逢六合婚姻聘禮。

The matching of divine generals can also be used to judge human affairs: if the辰 (Chen) is accompanied by the Nobleman and combines with the day's禄 (Lu), it indicates a minor official in the master's household; if it also meets the Post-horse, it signifies an official who is dispatched on errands. If the戌 (Xu) is on the Kongwang禄 and is in the four beginning months, it indicates a soldier on border duty; if the 'Ding' deity is present, it suggests a soldier who has fled or fallen out of formation. If the丑 (Chou) with 'Daji' (Chou) and the 未 (Wei) with 'Xiaoji' (Wei) are accompanied by Gou Chen, it indicates disputes over land. If the戌 (Xu) with 'Tiankui' (Si) and the酉 (You) with 'Congkui' (You) are accompanied by Liu He, it indicates the escape of servants. If Congkui is accompanied by the Black Tortoise and Liu He, it indicates the wife or concubine is pregnant. If the申 (Shen) with 'Chuansong' (Shen) meets the Azure Dragon, it indicates loss of descendants and damage to wealth. If the午 (Wu) with 'Shengguang' (Wu) meets the Heavenly Horse, it indicates someone who is away from home. If the巳 (Si) with 'Taiyi' (Si) meets the White Tiger, there will be many illnesses in the family. If the未 (Wei) meets the Heavenly Empress, it indicates infidelity by a woman. If the丑 (Chou) meets the Nobleman and Tai Chang, it indicates gaining wealth and happiness. If the Tian Kong is on the酉 (You), it indicates the loss of a family servant. If Tai Chang meets the亥 (Hai) with 'Dengming', it indicates gathering with relatives and friends for drinking. If the辰 (Chen) and戌 (Xu) meet Tian Kong and the Black Tortoise, it indicates the escape of servants. If the未 (Wei) with 'Xiaoji' alone meets Liu He, it indicates matters concerning marriage and betrothal.

辰上原無貴人，若天乙立地盤辰上則貴而不貴，若合日祿主為公門役吏，但食其公食而已，更帶日馬則為奔走公人。戌加天空軍人之象，臨孟而為了哨者，言去路方賒也。丁者壯也，惟壯盛善走，所以落陣中亦能逃出。從魁是妻妾，玄武為胎，合是懷孕，子孫歷代相傳。傳送之意，青龍為財，居申受克，非財損而何？勝光離火為日之精，行遊之象也，更乘天馬，豈非問行人事？太乙在紫微垣內，家室之象，遇疾病刑煞之神，則抱恙可知。未地始離於陽，漸進於陰，再乘天后，姦淫必矣。丑為貴人本家，太常為財為田，合而得之，則財產之事，添進無疑。天空為奴，酉門戶也，奴臨門戶，背主逆行。亥卯未三合故未亥為親朋也，又未中酒食與亥共之。辰戌動而不靜，有奔走之象，空是奴，武是婢，臨於辰戌故云。小吉主禮儀酒食，又見六合牙媒之神，其為婚聘也可知。

Zhang Hong explains each point: The position of Chen is not where the nobleman usually resides. If the heavenly nobleman is placed on the earth plate at Chen, then it is a case of being noble but not truly noble. If it also combines with the day's禄, it only indicates the master's subordinate, merely a person who eats government food for a living. If it also brings the day's heavenly horse, then it refers to a public official who runs around everywhere. The position of Xu with the sky void indicates the image of a soldier. When it is on the four young positions and called "looking out," it means the path is still far. The character Ding means vigorous strength. Only those who are strong and healthy are good at moving, so even if they are trapped in an army, they can escape. From Kui in You symbolizes wife and concubine, Xuan Wu governs pregnancy, and Liu He governs conception. Therefore, when these three meet, it indicates pregnancy, and descendants will be passed down generation after generation, which is the original meaning of "Chuansong." The Azure Dragon originally represents wealth, but when it falls on Shen and is overcome by metal, what else could it be but loss of wealth? Shengguang at Wu belongs to Li fire, which is the essence of the sun, indicating travel. If it also rides the heavenly horse, isn't it about asking about travelers? Taiyi at Si is within the Purple Micro Enclosure, indicating the family. If it meets the gods of illness and punishment, it is clear that someone in the family is sick. The position of Wei has just left Yang and is gradually entering Yin. If it also rides the heavenly empress, immoral and indecent things are bound to happen. Chou is the native position of the nobleman, Tai Chang governs the wealthy and land, and when these two meet, it is certain that there will be an increase in land and property. The sky void is a servant, You is the gate, and servants guarding the gate are exactly going against the master. The three harmonies of Hai, Mao, and Wei form a trinity, so Wei and Hai are mutual friends. Moreover, the wine and food in Wei also share with Hai. Chen and Xu are active rather than passive, indicating movement. The sky void is a servant, Xuan Wu is a maid, and when both are on Chen and Xu, it is said that servants and maids run away. Xiaoji at Wei governs etiquette and food, and when it meets Liu He, the intermediary god of marriage, it is clear that marriage and betrothal are involved.

辰逢勾虎必問田墳，丑作虎勾墓田破損。太歲龍常來占官職，子乘龍合女受皇恩，寅乘龍合兒孫歡慶。二八如同陰武，私通門戶搖動；巳亥若逢陰后，二女奔淫不已。干作六合為蕩婦，見亥亦作孩兒；丑遇天空為矮子，會申名為和尚。寅作朱雀，會卯為文章之輩；寅乘玄武，見巳為煉丹道人。卯上乘傳送為匠斫，辰上見白虎是屠人。巳入酉宮為犯刑遠配，會太陰亦作淫娼；酉加午上為寵婢登堂，會六合必主淫亂。未加酉為繼母，申乘合作醫人。戌作天空健奴軍吏，亥乘玄武乞丐鬼神。

From the combination of the divine generals, one can determine the nature of the question or the person being referred to: if the Chen position has Gou Chen and Bai Hu, the matter must concern land or graves; if the Chou position has Bai Hu and Gou Chen, it indicates damage to ancestral tombs or property. If Tai Su is accompanied by Qing Long and Tai Chang, the question is about official positions; if the Zi position has Qing Long and Liu He, it indicates a woman receiving imperial favor; if the Yin position has Qing Long and Liu He, it indicates joy among descendants. If the卯 and酉 positions both have Tai Yin and Xuan Wu, it suggests private affairs being exposed and family instability; if Si and Hai have Tai Yin and Tian Hou, it indicates two women committing adultery. If the day stem has Liu He, it indicates a woman with a dissolute character; if Hai is present, it refers to a child. If Chou has Tian Kong, it indicates a short person; if it combines with Shen, it refers to a monk. If Yin has Zhu Qu and combines with Mao, it indicates a man of literary talent; if Yin has Xuan Wu and combines with Si, it indicates a Taoist alchemist. If Mao has Shen and Chuansong, it indicates a carpenter; if Chen has Bai Hu, it indicates a butcher. If Si falls into You, it indicates a person who has committed crimes and is far away, and if Tai Yin is also present, it indicates prostitution. If You is placed on Wu, it indicates a favored servant entering the house, and if Liu He is also present, it indicates disorder and immorality. If Wei is placed on You, it indicates a stepmother; if Shen has Liu He, it indicates a doctor. If Xu has Tian Kong, it indicates a strong servant or a military officer; if Hai has Xuan Wu, it indicates a beggar or matters concerning ghosts and spirits.

天罡主動，勾陳屬辰為田墳之象，更見白虎凶喪之神，則動問必在田與墳矣。丑土主靜，遇勾虎凶神必主墓田破損事。太歲君象，文視青龍武視太常，占者如近太歲豈非問官職乎？子為天后，龍為恩寵，女為龍合，自是膺受皇恩之象。寅卯即青龍喜神，六合為兒孫，所主必喜慶事。二八謂卯酉，如乘太陰玄武蔽匿陰私之神，則門戶汙淫必矣。巳為雙女，巳為雙魚，都為淫亂之象。子為婦女，見陰私六合之神，自然所主淫蕩。亥為幼子，乘六合兒孫之神，其為孩兒無疑。天空是戌為足，而加於丑，足為刑不能大長，故為矮子。天空亦作和尚，申解作身，身會空則身入空門矣。

Zhang Hong explains the previous statements: Tiangang is in the辰 position, and Gou Chen also belongs to the辰, which represents fields and graves. If White Tiger, the凶丧 god, appears, then the matter being questioned must relate to property and graves. The丑 belongs to earth and represents stillness; encountering Gou Chen and White Tiger, two凶 gods, indicates damage to the grave or property. The Tai Su is the image of the sovereign; civil officials look to Qinglong for favor, while military officials look to Tai Chang. If the questioner is close to the Tai Su, is it not about official position? Zi is the Heavenly Empress, and Qinglong represents favor. Women are in harmony with Qinglong, so it is the image of receiving imperial grace. Yin and Mao are the residences of Qinglong, the joyful god. Liu He represents descendants, so the matter must be joyful. The second and eighth positions refer to the卯 and酉 gates. If they are occupied by Tai Yin or Xuanwu, gods that conceal private matters, then the household will inevitably have immoral behavior. Si represents two women and two fish, both symbols of disorder. Zi represents women, and if it is accompanied by private matters and Liu He, it naturally indicates licentiousness. Hai represents the youngest son, and if it is accompanied by Liu He, the god of descendants, it clearly refers to children. Tian Kong is originally in the戌 position, and戌 also represents feet. If Tian Kong is over the丑, the feet are harmed and the person does not grow tall, so it is a short person. Tian Kong can also represent a monk. Shen can be interpreted as 'body', and if body and Tian Kong meet, it means the body enters the empty gate, which refers to becoming a monk.

寅為書籍文章，卯為術，朱雀文明之象，課象值此，自是文人譽聲。寅為道士，玄武不正之神，乃竊取財物者也，巳為鼎灶，相會為一煉丹可知。一說寅屬艮，成言乎艮，艮道在是矣。上玄武下巳火，水上火下，正丹經所云“取將坎位中心實，點化離中腹裡虛”也。申者身也，身琢木為匠作，又卯加申琢成器物。罡成虎殺氣太旺，故為屠人。酉主殺，是天地之刑官，巳從巽入兌相剋，犯刑之義也，又巳加酉為配，所刑必屬遠配。巳雙女見太陰陰私蔽匿之將，所主必淫邪事。午正陽有堂之象，從魁婢也，加午為登堂，若見六合陰私之象，其淫汙可知。土生金者也，金旺於酉，土敗於酉，以敗氣生旺金，如子已長成，而母又生之，故為繼母。申身也，身入六合藥材之中，豈非醫藥流？戌者戍也，天空戌之本位，故為軍奴。玄武脫耗，亥為天門，故云乞丐鬼神。

The trigram Yin (寅) represents books and writings, and Mao (卯) represents skills. The Vermilion Bird is an emblem of civilization, so when these signs appear in the divination, it naturally indicates a scholar with a good reputation. Yin also represents a Taoist priest, while the Black Tortoise is an unrighteous deity who specializes in stealing property. Si (巳) represents a cauldron and fire, so when these two meet, it indicates a person engaged in alchemy. Another interpretation: Yin belongs to the mountain trigram (Geng), and the "Sayings on the Trigrams" from the Zhou Changes (I Ching) states, "Speech is completed in the mountain," which reflects the principles of cultivation. The superior water of the Black Tortoise and the fire below at Si form the meaning of the alchemical union of the water and fire trigrams, as described in alchemical texts. Shen (申) represents the body, and using the body to cut wood indicates a craftsman. When Mao is placed above Shen, it signifies shaping wood into objects. The Tiangang (Chen) forms a White Tiger on the position of Chen, indicating strong killing energy, so it represents a butcher. You (酉) represents severity and is the judicial official of heaven and earth. Si, coming from the wind trigram (Xun) into the lake trigram (Dui) and being overcome, signifies being punished by law. Moreover, Si placed above You is "pairing," which indicates punishment in distant places. Si represents two women, and the Tai Yin (太阴), a celestial official that conceals private matters, indicates immoral activities. Wu (午) represents the proper yang and has the image of a hall. Congkui (You), representing a servant girl, placed above Wu indicates entering the hall. If the Liu He (六合), an emblem of private matters, is also present, the immorality becomes clear. Earth generates metal, and metal is strong at You while earth is weak at You. Using weak earth to generate strong metal is like a son who has already grown up and the mother still giving birth to him, so it represents a stepmother. Shen represents the body, and the body falling into the Liu He, which represents herbs, indicates the medical profession. "Xu" (戌) is the same as the military term "戍," and the Tian Kong (天空) is located at Xu, so it represents a servant in the military. The Black Tortoise represents loss and dispersion, and Hai (亥) is the heavenly gate, so it indicates beggars and ghosts.

虎踞二八之門，八難興而三災發。貴立天門之地，六神藏而四煞沒。 卯酉為二八門，諸事所必由。今為虎踞，災難自興。惟丑貴加亥方說得四煞沒六神藏，四煞即辰戌丑未而加四孟，則化凶為吉矣。六神藏者，蛇臨子，朱臨丑，勾臨卯，空臨巳，虎臨午，玄臨申是也。

The White Tiger occupies the doors of卯 and酉, causing eight kinds of suffering to arise and three calamities to follow consecutively; the Nobleman stands at the gate of亥, causing the six凶 spirits to hide and the four Inauspicious Sha to vanish. Zhang Hong's commentary says:卯 and酉 are called the 'two eight gates,' through which all matters must pass. Now that the White Tiger occupies them, disasters naturally arise. Only when the Nobleman is on丑 and combines with亥 can the four Inauspicious Sha disappear and the six凶 spirits conceal themselves. The four Inauspicious Sha are辰, 戌, 丑, and 未. If they are placed on the four beginning gates, they transform from凶 to吉. The six凶 spirits concealing themselves refers to the Teng Snake being on子, the Vermilion Bird on丑, the Gou Chen on卯, the Tian Kong on巳, the White Tiger on午, and the Black Tortoise on申.

太常為破碎為孝服，如天獄騰蛇主災致訟；天空會勾陳為鬥爭，會伏殃化鬼家破人離。天后臨卯酉一舉成名，月將乘青龍片言入相。勾龍同居旺地，財寶如田；常貴共入官鄉，當朝執政。 四孟金雞四仲蛇，四季丑日是紅砂，此破碎煞也。太常主衣服而遇破碎，豈非孝服之象乎？天獄即天獄煞也，或值天獄卦亦是常乘此，更會騰蛇驚恐之將，災訟必矣。天空即為戌，勾陳即為辰，辰相爭又魁罡動搖，豈非鬥爭？伏殃正酉逆四仲，凡四仲為五陰之地，陰盛化鬼家破人離之象也。又天后為恩澤之神，月將近君將之象，文青龍為恩寵，太陰屬金乃財帛之神，勾陳積眾之神，妙在同居旺地，四字問功名一事，大抵要官星得地，若太常天乙入官鄉而他處更無克害，便是升官遷職吉象。

The Tai Chang, if encountering the "Shanghai" (破碎煞), indicates matters related to mourning for parents; if encountering the "Heavenly Prison" (天狱) and Teng Snake, it signifies calamity and legal disputes. Tian Kong joining with Gou Chen indicates conflict; if it joins with "Fu Yang" (伏殃) and transforms into a ghost, it indicates family destruction and separation. The Heavenly Empress (天后) appearing at卯 or 酉 indicates sudden fame; if the Month General (月将) is accompanied by the Azure Dragon (青龙), it suggests gaining high office with a single statement. Gou Chen and Azure Dragon together in a strong position indicate abundant wealth as much as land; Tai Chang and Nobleman (贵人) entering the official territory together can lead to holding high office. Zhang Hong notes that the method of determining "Shanghai" is that on the four Meng days (四孟) it is at 酉, on the four Zhong days (四仲) it is at 巳, and on the four Ji days (四季) it is at 丑. Tai Chang, which originally governs clothing, encounters "Shanghai" instead, which indeed corresponds to the image of mourning for parents. The Heavenly Prison is the Heavenly Prison evil spirit, or when a divination falls under the Heavenly Prison lesson, it often involves this evil spirit. If Tian Kong (戌) joins with Gou Chen (辰), and they clash, while Tian Gui and Tian Gang are unstable, is it not conflict? "Fu Yang" starts at 酉 and proceeds in reverse through the four Zhong positions, which are all places where the five Yin spirits reside. When Yin energy is excessive, it transforms into ghosts, indicating family destruction and separation. Furthermore, the Heavenly Empress is a god of grace and favor, and the Month General symbolizes a close attendant to the monarch. Civil officials regard the Azure Dragon as a symbol of favor, Tai Yin belongs to metal and is the god of wealth, and Gou Chen is the god of gathering people. The beauty of this lies in their coexistence in a strong position. The phrase "coexisting in a strong position" specifically refers to matters of official rank: generally, the official star must be in a strong position. If Tai Chang and Tian Yi enter the official territory, and there is no harm from elsewhere, it is a favorable omen for promotion and advancement.

年臨孤寡自甘半世孤燈，日遇空亡多主首陽餓死。太陽加神后之位，水火之災；太陰臨勝光之宮，自縊之患。財遇絕宮而上乘旺氣，定因白手成家；子作白虎而下見離明，多主螟蛉承嗣。年命加臨卯酉，作事朝移暮改；龍合下臨丑未，為人佛口蛇心。武會太陰，嘲風弄月；虎同天后，迷花戀酒。財同朱雀，主口舌上生財；武見官鬼，因奸偽而成事。財為天后，主宅主妻；財為太陰，為奴為婢。年作卯酉而入空申，隨娘再嫁；時逢酉未而乘刃絕，市井呼盧。合武乘旺臨酉寅，非雷驚必主沉溺；虎蛇帶煞臨未巳，非牙咬必主蛇傷。子午卯酉為關格，謀望多主難成；辰戌丑未為墓神，發用多因掩蔽。

When the year pillar falls on Guchen and Guasu, one is willing to spend half a lifetime with only a single lamp; when the day stem meets Kongwang, it often indicates poverty and helplessness, like Bo Yi and Shu Qi starving to death on Mount Shouyang. The sun positioned at Zi 'Shenhou' indicates disaster from water and fire; the Tai Yin at Wu 'Shengguang' suggests the danger of self-inflicted harm by hanging. When the wife's wealth is in its terminal position but overlaid by strong energy, it indicates starting from nothing; when the children are under the White Tiger and below there is the brightness of fire, it often means adopting a son to continue the family line. When the year pillar is on卯 or酉, one's actions change from morning to night; when Qinglong and Liuhe are on丑 or未, the person is deceitful and hypocritical. When Xuanwu joins Tai Yin, it suggests indulging in poetry and moonlit sentiments; when Baihu joins Tianhou, it indicates a fascination with music, color, and alcohol. When the wife's wealth is with Zhuque, it suggests gaining wealth through verbal skills; when Xuanwu meets official ghosts, it indicates achieving things through cunning and deceit. When the wife's wealth is on Tianhou, it refers to the home and wife; when the wife's wealth is on Tai Yin, it refers to servants and maids. When the year pillar is on卯 or酉 and enters the empty position of Shen, it indicates following the mother to remarry; when the time is on You or Wei and accompanied by Yangren and terminal energy, it suggests living in the streets gambling for a living. When Liuhe and Xuanwu are strong and on You or Yin, it is not being struck by lightning but drowning; when Baihu and Tengsnake are accompanied by malevolent forces and on Wei or Si, it is not being bitten by teeth but by snakes. When Zi, Wu, Mao, and You form 'Guangge', most endeavors are difficult to achieve; when Chen, Xu, Chou, and Wei are all Tomb Spirit, things often become unclear due to obstruction when initiating action.

四時前孤後寡，或值旬空，皆為孤寡。若人年臨孤寡地，占婚最忌。日遇空亡，單言日干落空，則主空乏之事。水火相激而成災，干火克乾金，乾為首，火為心，心自害其首，故有自縊之象。財物遇絕是白手之象，上乘旺氣則絕而復興。虎傷子息無見，幸離火克虎則絕而不絕。卯酉為日月往來之門，故主移動不一。六合青龍乃東方主氣，主慈，而臨於丑未上，又主克，是口慈而心毒。陰金主陰，水象淫泆，又金水相涵，風月有情。白虎為傳送之神，會天后則閨門哪得貞靜。大凡事之成否要視官鬼，苗公云不克不成事者此也。申為坤為母，申空而母不安室，人年又加卯酉，必主變動，故云。酉為歌喉，未為酒店，又乘刃絕，故不事正業，但日趨於敗耗地也。六合司震，玄武屬水，水雷屯正雷雨之動滿盈也，故云。又蛇虎凶神，百葉窗煞乘巳未之生，其凶愈甚，故主受傷掩蔽。要論休旺。

Zhang Hong explains that in each of the four seasons, there are Guchen in front and Guasu behind. If these are also combined with the旬空, they are all considered to be Guchen and Guasu. If a person's year of birth falls in the Guchen or Guasu positions, it is particularly inauspicious for marriage. If the day stem falls into the Kongwang, it refers specifically to the day stem being in the empty position, indicating a situation of poverty and lack of support. When water and fire interact, they can cause disasters. The fire of Wu (午) overcomes the metal of Qian (乾), and since Qian represents the head and fire represents the heart, the heart overcomes the head, leading to the image of self-inflicted hanging. If wealth meets the position of decline, it indicates starting from nothing. However, if there is a strong and prosperous energy above, it means revival in adversity. The White Tiger harms children, which means there is no way out, but the fire of Li (离) can overcome the White Tiger, so it is not entirely hopeless. The卯 and酉 are the gates through which the sun and moon pass, so they indicate instability and change. The Liu He and the Azure Dragon are both associated with the eastern wind, which is naturally benevolent, but when they appear on the丑 and未, they become aggressive, indicating a heart that is cruel despite a kind mouth. Tai Yin belongs to metal and represents the yin, while Xuanwu belongs to water and symbolizes licentiousness. When metal and water combine, there is naturally a harmonious relationship between love and affection. The White Tiger is the messenger god, and it connects with the Heavenly Empress, so how can the gate of a woman's chamber remain pure? In general, whether a matter succeeds or fails depends on the official ghost. The saying of Maogong that without mutual overcoming, things cannot be done is exactly this meaning. The申 belongs to Kun (earth), representing the mother. If the申 is in the empty position, the mother cannot live in her home. If the person's year of birth is on the卯 or酉, there must be change, so this is said. The酉 represents singing, and the未 represents a wine shop. When combined with the Yangren and the position of decline, it leads to not pursuing a proper profession and gradually moving towards decline. The Liu He represents the Zhen trigram, and the Xuanwu belongs to water. When water and thunder combine, it forms the Tun trigram, which is the image of heavy rain and fullness in the sky and earth, so this is said. Moreover, the Teng Snake and the White Tiger are both Inauspicious Spirit. When these Inauspicious Sha are combined with the Life Qi of the巳 and未, the danger is even greater, so they indicate injury and obstruction. All of these should also be considered in relation to the prosperity, decline, strength, and weakness of the Five Phases.

占天看雲龍風虎，察水火升降以辨陰晴。占地看玉藻金英，視神將生克以知吉凶。占宅占人看日辰而次詳課義，占獄占病視勾虎而解救同論。捕亡三奸之下可得，鬼神煩神之位推詳。占婚姻視天后妻財與日辰比和。占胎孕夫妻年上方判陰陽。占謀望要成神合氣，占求財要看旺相龍常。占功名先看吉神吉將，占官職當明天吏天城。 占地，支之陽神是墓，支之陰神是穴，玉藻金英有之。勾主獄，虎主病，見此宜視救神。凡亥子丑有一位加於地盤仲上，則對沖處便為三奸。對沖視天盤天后，日辰比和俱重。若一處並吉便可言吉，男女自夫妻年上推來主的。成神正巳順四孟，合氣主旺相之氣，言成神有氣不休也。龍常是財神。

Different types of divination have their own methods: for predicting weather, observe clouds following dragons and winds following tigers, and determine whether it will be sunny or rainy by looking at the rising and falling of fire and water energies; for predicting geography, look at the two deities 'Yu Zao' and 'Jin Ying', and determine fortune or misfortune by examining the relationships between the deities and generals; for predicting houses or human affairs, first look at the day stem and day branch, then carefully analyze the meaning of the lesson pattern; for predicting prisons or diseases, look at 'Gou Chen' and 'Bai Hu', and the method of rescue is also based on this. To catch a fugitive, one can capture him under the 'San Jian'; for questions about ghosts and spirits, examine the position where the troubled spirits reside. For predicting marriage, check whether 'Tian Hou', wife's wealth, and the day stem and day branch are harmonious; for predicting pregnancy, the gender can only be determined by the birth years of both partners. For predicting aspirations, there must be the 'Cheng Shen' and the energies must be in harmony; for predicting wealth, check whether 'Qing Long' and 'Tai Chang' are prosperous and strong. For predicting fame and status, first look at auspicious deities and generals; for predicting official positions, clearly identify the two deities 'Tian Li' and 'Tian Cheng'. Zhang Hong's commentary says: when predicting geography, the yang deity of the day branch is the tomb, and the yin deity is the burial site, with 'Yu Zao' and 'Jin Ying' located within them. 'Gou Chen' governs prisons, and 'Bai Hu' governs diseases; when these appear, one should also check for the presence of rescue deities. If any of the hours亥, 子, or 丑 is placed on the four central positions of the earth plate, the opposite position is 'San Jian'. At the opposite position, one should look at the heavenly deity 'Tian Hou' on the heaven plate and whether it is harmonious with the day stem and day branch. If all auspicious factors are present, one can conclude a favorable outcome; the distinction between male and female must be determined by the birth years of both partners. 'Cheng Shen' starts from巳 and proceeds in order through the four young months, while 'he qi' refers to the prosperous and strong energy. This means that 'Cheng Shen' has energy and is not weak or confined. Both 'Qing Long' and 'Tai Chang' are deities of wealth.

出行日為陸而辰為水，視神將之生克以辨吉凶。經商辰為主而日為客，視神將之衰旺以定合宜。子孫動而求官不吉，官鬼動則兄弟屯邅，兄弟動則妻財有損，妻財動則父母災危，父母動則子孫受克，官鬼動亦憂於己身。吉神宜旺宜相，凶煞要墓要空。吉神空吉不中不吉，凶煞空凶內不凶。吉居德祿之宮，出潛離隱而招祥致福；凶居生克之地，戀生解克而無害。貴人順治凶神少降災殃，天乙逆行吉將聊施恩澤。 蓋子至巳為陽，亥至午為陰，乃天地一大開關也。貴人順治向南諸事吉，逆治向陰位去則諸事主少吉。

Divination for travel uses the day stem to represent land travel and the day branch for water travel, judging fortune and misfortune based on the generation and overcoming of the spiritual generals. Divination for business uses the day branch as the host and the day stem as the merchant, determining suitability by the strength and weakness of the spiritual generals. Each of the six relations has its corresponding response: movement of the sons indicates difficulty in seeking official positions, movement of officials and ghosts indicates hardship among siblings, movement of siblings indicates loss of wealth, movement of wealth indicates disaster for parents, movement of parents indicates harm to sons, and movement of officials and ghosts brings worry for oneself. Beneficent spirits are favorable when they are strong or in harmony, while malevolent spirits are best when they are buried or in decline. If a beneficent spirit falls into decline, the good becomes bad; if a malevolent spirit falls into decline, the bad becomes not so bad. A beneficent spirit residing in the palace of virtue or fortune can bring hidden blessings and auspiciousness; a malevolent spirit residing in a place of birth or being overcome, or being greedy for life or restrained, will not cause harm. A nobleman moving in the correct direction brings good fortune and less disaster, while the heavenly master moving in reverse can only offer slight benefits. Zhang Hong notes that from Zi to Si belongs to Yang, and from Hai to Wu belongs to Yin, which is a major opening and closing point in the universe. A nobleman moving in the correct direction towards the south brings all things auspicious; moving in reverse towards the Yin position brings fewer auspicious outcomes.

凶神刑害日辰連綿災禍，吉將交加課傳不絕歡忻。凶神和合雖災而不致深危，吉將刑傷有慶而終難全美。日辰有彼我之分，神將有尊卑之別。剋日則災及自身，刑辰主禍延家宅。男推日而女推辰，於中玄妙；陽課明而陰課暗，此際幽微。孟仲發用事應尊親，季作初傳定應卑幼。用神驗人事，比和為親為近，不比為遠為疏；神將斷吉凶，旺則日新月盛，衰則漸退旋頹。貴神帶印克今日為有位有祿，申午相合乘天后為保為媒。虎克日辰官災癆病，勾刑卯酉路死扛尸。白虎會旺相之金而克害年命，難免一刀之患；勾陳合太歲之神而刑沖日辰，定遭尸解之厄。年逢陰鬼，魃地生災；日遇陽官，明中致福。

Malevolent spirits causing punishment and harm to the day stem and day branch result in continuous misfortunes; benevolent generals overlapping in the course of the divination bring continuous joy. If malevolent spirits harmonize with the day branch, although there may be misfortune, it will not be severe; if benevolent generals suffer punishment, although there may be good fortune, it will not be complete. The day stem and day branch have a relationship of self and other, and the twelve heavenly generals have distinctions of rank and hierarchy: if a general overcomes the day stem, misfortune will affect oneself; if a general punishes the day branch, misfortune will extend to the family. When divining for a man, focus on the day stem; when divining for a woman, focus on the day branch, each with its own subtlety. Yang divination indicates clear matters, while Yin divination indicates obscure matters, and this is where the subtle aspects are most evident. The four first months and four middle months initiating the transmission correspond to superiors and relatives; the four last months as the first transmission correspond to younger generations. The useful god is used to verify human affairs: those that harmonize with the day branch are close relatives, while those that do not harmonize are distant and unrelated. The spirits and generals are used to determine fortune and misfortune: when they are prosperous and strong, things flourish daily; when they are declining, they gradually deteriorate. A noble spirit accompanied by an official seal overcoming the day stem indicates holding an official position and receiving salary; when the combination of Shen and Wu is accompanied by the heavenly empress, it indicates someone acting as a matchmaker or guarantor. The white tiger overcoming the day stem and day branch indicates official calamity and tuberculosis; the Gou Chen punishing the卯 and酉 indicates death on the road and being carried back in a coffin. The white tiger overcoming the strong and prosperous metal harms the year's destiny, inevitably leading to injuries from weapons; the Gou Chen combining with the year's destiny and punishing the day branch certainly results in a fatal misfortune. If the year's destiny encounters a yin ghost, it is like being in a drought area, leading to disaster; if the day encounters a yang official, one gains blessings in a bright place.

大凡合處為來之有路，帶印非生我之印也，乃巳加戌為鑄印也。戌為印綬，皆所謂帶印。經云：帶印皆指遁干生貴人，此說大有道理。傳送象媒保，朱為朱雀，乃口舌上生財是也。又傳送於道路而發用在天后，日主訟，辰主疾；勾主死尸，卯酉主道路，金旺虎愈旺，其凶愈甚。歲君合勾陳刑沖日辰，凶不可解。言勾虎者，以二煞原極刑極陰之氣故也。陰鬼是建干遁來之鬼也，陽官則見於上矣。 貴神帶印，謂貴神生日也，為有位有祿之徵。貴神若剋日則在上者不喜，豈能得益？吾遇此類課體甚多，貴、龍、常剋日則災殃不免，遑論祿位？

Zhang Hong explains that wherever there is a harmonious connection, it indicates that there is a path for things to proceed smoothly. The term "carrying an official seal" does not refer to the official seal that nourishes me, but rather the situation where the巳 is placed on the戌, forming the pattern of casting an official seal. The戌 naturally represents the official seal, and all such cases are referred to as carrying an official seal. The classic text says that "carrying an official seal" refers to the hidden stem generating the nobleman, and this interpretation is quite reasonable. The申 "Chuansong" (Shen) resembles a matchmaker or an intermediary, and the Zhu is the Vermilion Bird, which brings wealth through verbal means. Furthermore, the申 "Chuansong" governs roads, and the initiating transmission falls on the Heavenly Empress. The day stem represents disputes, and the day branch represents illness; Gou Chen represents corpses, and the卯酉 represent roads. When the metal energy is strong, the White Tiger becomes even more powerful, leading to greater danger. When the sovereign and Gou Chen are in harmony and there is a clash with the day branch, the danger cannot be resolved. The reason we specifically mention Gou Chen and the White Tiger is because these two evils are the most severe forms of punishment and extreme yin energy. Ghosts from the yin are ghosts that emerge from the hidden stem of the month's stem, while the yang official is clearly present on the chart. As for the nobleman carrying an official seal, it means the nobleman is born on the day stem, indicating the presence of an official position and salary; if the nobleman instead overcomes the day stem, it signifies that the superior does not like you, how can you expect to gain benefits? I have encountered many such lesson patterns, and whenever the nobleman, Azure Dragon, or Tai Chang overcome the day, calamities are inevitable, and how can there be any talk of salary or position?

要見分類形狀，當視州野區分。子列青州，亦主江湖溝澗。丑為揚地，更為宮殿橋樑。寅主幽燕亦主棟樑寺觀，卯為豫州更為棺槨門憲。辰為兗州亦主井泉墳墓，巳定荊州兼為弓弩簾筐。午主三河亦主山林書畫，未為雍州酒店茶房。申為晉域更主神祠鬼屋，酉為冀地又為庫房山岡。戌主徐州亦主州城牢獄，亥為豳地更為居榭廄房。此特舉其大概，於中仔細推詳。

To determine the category and form of the matter being divined, one should refer to the twelve branches and their corresponding regions: Zi belongs to Qingzhou and also governs rivers, lakes, ditches, and streams; Chou belongs to Yangzhou and also governs palaces and bridges; Yin belongs to Youyan and also governs beams and temples; Mao belongs to Yuzhou and also governs coffins and doors; Chen belongs to Yanzhou and also governs wells and tombs; Si is fixed as Jingzhou and also governs bows and arrows, curtains, and chests; Wu belongs to Sanhe and also governs mountains and forests, as well as calligraphy and paintings; Wei belongs to Yongzhou and also governs inns and tea houses; Shen belongs to Jin and also governs shrines and haunted houses; You belongs to Ji and also governs granaries and hills; Xu belongs to Xuzhou and also governs cities and prisons; Hai belongs to Bin and also governs terraces and stables. This is only a general indication, and further detailed analysis is required.

子作內房婦女鬼神兼洩瀉，丑為庭院禿頭病腹患脾腸。寅主道路，入長生則為道士，主鬚髮而病風疥；卯為門戶，會玄武則為經濟，主手背而病在膏肓。辰為牆垣書簿，主皮毛臃腫之災；巳為爐灶小口，主咽喉面齒血光。午為堂屋，主心目葉瀉瘟；未為井院，主頭胃膈噎椎梁。申為驛遞，主骸骨心胸脈絡不利；酉為六戶，主口耳小腸喘咳難當。戌為牆院足腿，亦主夢魂顛倒；亥為廁間虐痢，定應脾疝膀胱。自茲觸類而長，當尊此例推詳。 天后為婦女，天一生水，鬼神造化之始。丑為星紀，寒土不生毛，故禿頭。木主肝，又膏上肓下，肝之表也。巽為風，主入，蛇火未井宿，先天午未屬乾，為首。未者味也，故言胃。魂藏辰戌，魄藏丑未，虐痢寒熱往來。

The twelve Earthly Branches each correspond to different parts of the house and parts of the body, as well as specific diseases: Zi corresponds to the inner chamber, women, and ghosts and spirits, and the disease is diarrhea; Chou corresponds to the courtyard, and people are bald, with the disease affecting the abdomen, spleen, and intestines; Yin corresponds to the road, and if it is in the position of Longsheng, it refers to Taoist priests, and people are concerned with beards and hair, with the disease being wind illness, scabies, and sores; Mao corresponds to the gate and door, and if the Black Tortoise is present, it refers to merchants and traders, and the body part is the back of the hands, with the disease affecting the flesh and fat; Chen corresponds to walls and documents, and the disease affects the skin and swelling; Si corresponds to the stove and children, and the disease affects the throat, face, teeth, and blood disorders; Wu corresponds to the hall, and the disease affects the heart, eyes, vomiting, diarrhea, and plague; Wei corresponds to the well and courtyard, and the disease affects the head, stomach, difficulty swallowing, and the spine; Shen corresponds to the relay station and message delivery, and the disease affects the bones, heart, and chest, and the blood vessels are blocked; You corresponds to the gate, and the disease affects the mouth, ears, small intestine, and severe coughing; Xu corresponds to the walls and courtyard and the legs, and also refers to nightmares and confusion; Hai corresponds to the toilet, and the disease is malaria and dysentery, which must affect the spleen, hernia, and bladder. By following this pattern, all other cases can be deduced in the same way. Zhang Hong's commentary says: The Heavenly Empress represents women, and the beginning of the creation of water is the transformation of ghosts and spirits. Chou is the Star Cycle, and cold earth does not grow hair, so it causes baldness. Wood corresponds to the liver, and the fat is above while the肓 is below, which corresponds to the liver's position. Xun corresponds to wind, which is an invasion. Teng Snake belongs to fire, and Wei contains the Well mansion; in the Earlier Heaven Trigrams, Wu and Wei belong to Qian, which corresponds to the head. Wei is the taste, so it corresponds to the stomach. The soul is stored in Chen and Xu, while the spirit is stored in Chou and Wei. Malaria and dysentery are symptoms of alternating cold and heat.

先賢時察來情，端倪無不應驗。時遇空亡必主侵欺詐偽，時乘驛馬必主動改遷移。沖日沖辰彼我流離顛沛，同辰同日事情偃蹇遲疑。時日相生迭為恩澤，日時克害親作仇寇。日克時則為財，時剋日則為鬼。遇子遇午時往時來，值卯值酉為門為戶。時乘日墓雖成而終成闇昧，日得夜時見貴而反作不祥。日逢時破主走失之災，辰遇時刑應訟獄之禍。時干日干相合外事和同，時支日支相合婚姻和會。日辰俱合正時，內外見一團和氣；正時沖刑月將，頃刻有不測災來。

An experienced practitioner uses divination to discern the intentions of a person, and the signs always correspond accurately: if the time of divination falls on an empty wasteland, it indicates someone will deceive or take advantage; if the time is accompanied by the post-horse, it signifies movement or relocation. If the time conflicts with the day stem or day branch, both parties will experience hardship and displacement; if the time coincides with the day stem or day branch, the matter will be delayed and complicated. If the time is mutually generated with the day stem, both sides will benefit each other; if the day and time are mutually controlling or harmful, relatives may become enemies. When the day stem controls the time, it signifies wealth; when the time controls the day, it signifies a ghost or trouble. If the time is at Zi or Wu, it indicates a back-and-forth situation; if it is at Mao or You, it signifies a door and a threshold. If the time is on the tomb of the day stem, the matter may succeed but will remain obscure; if a daytime divination occurs at a night nobleman time, encountering a nobleman may bring misfortune. If the day stem is broken by the time, there will be loss or disappearance; if the day branch is harmed by the time, there will be disputes or lawsuits. If the time stem harmonizes with the day stem, external affairs will be harmonious and united; if the time branch harmonizes with the day branch, marriage will be harmonious. If both the day stem and day branch harmonize with the correct time, the internal and external situations will be harmonious; if the correct time conflicts or harms the month general, there will be sudden and unexpected disasters.

古人以時為先鋒門，故未得課，先視正時與日子祿墓生克何如，又以天上正時所乘神為直事，而事之原委已可知矣。如申日巳時，巳作蛇便知為子孫憂疑事也。 大抵四課三傳克多則事煩，克少則事一。生多則虛誕，生少則理明。 三傳內有克殺，子孫即為救神，無克則為脫氣；日辰交相入墓，沖神號作天恩，遇墓終成破損。

Zhang Hong explains that ancient people called the time of divination the "Frontier Gate." Therefore, before setting up the divination, one should first examine the relationship between the hour and the day stem in terms of generation and control, and then take the heavenly general of the hour on the heaven plate as the "direct matter" deity. Thus, the general course of the matter can be known. For example, if the divination is done at the hour of Si on the day of Shen, and Si is occupied by Teng Snake, it indicates that the matter concerns worries and doubts regarding descendants. Generally, if there are many instances of mutual control in the four lessons and three transmissions, the matter is complicated; if there are few instances of mutual control, the matter is simple. If there are many instances of mutual generation, the matter is vague and not substantial; if there are few instances of mutual generation, the matter is clear and orderly. Within the three transmissions, if there is a killing or controlling force, the descendant deity becomes the saving deity; if there is no killing, the descendant deity becomes the one that drains the energy. When the day stem and day branch are mutually buried, the deity that opens the burial is called "Heavenly Grace"; if there is only burial without opening, the matter will eventually suffer damage.

天地務致中和，陰陽不宜偏勝。 鬼臨畏地，當憂不憂；財入鬼鄉，聞喜不喜。 神將交克，占及夫妻；同類相傷，事因昆季。 財遇天中，產業傾頹；鬼臨旬尾，官災不起， 吉凶神其神將，生死辨其安危。 例多而同歸一理，舉一隅當反三矣。 天中謂空亡也，旬尾謂閉口也。

Heaven and earth value harmony and balance; yin and yang should not have one side dominating. When official ghosts fall in a place where they are afraid, they should be worried but actually need not be; when wife's wealth falls into the territory of official ghosts, hearing good news does not bring joy. When divine generals mutually control each other, the matter mostly involves the husband and wife; when similar deities harm each other, the matter often arises from brothers. When wife's wealth meets "Heaven's Center," property will be ruined; when official ghosts fall in "the end of the ten days," lawsuits and disputes will not arise. Good and bad fortune should be judged by the divine generals, and life and death should be determined by safety and danger. Although there are many examples, the principle is one, and one example should be verified by three others. Zhang Hong notes that "Heaven's Center" is the same as "Kongwang," and "the end of the ten days" refers to the previously mentioned "closed mouth."

讀王弼注《易》，經傳合參，最利參考。茲遵其法，將原書卷三、卷四合而為一，列為二十九章。課中涉及人物，於史有正名正傳者不少，茲據《明史》、《清史稿》可知者注於後。 按原書占驗計一百二十五，首課起壬子，末課起辛卯，綿延四十年。查壬子為萬曆三十年（1612），萬曆帝子光宗泰昌元年為辛酉（1621），光宗子熹宗天啟元年為壬戌（1622），熹宗弟崇禎元年為己巳（1629），甲申年為崇禎十六年，李自成攻破北京，清軍入關。南明弘光帝小福王以甲申即位，乙酉敗亡。清帝福臨順治元年即起甲申。查其事蹟者皆踵此推。

Reading Wang Bi's commentary on the Zhou Changes, it is most convenient to refer to the text and the transmission together. Now, following this method, the original book's volumes three and four are combined into one volume, divided into twenty-nine chapters. The characters mentioned in the examples are well known in historical records, and those that can be verified from the Ming History and the Qing History Draft are noted at the end. Note: The original book contains a total of one hundred and twenty-five divination cases. The first lesson begins in the year Renzi, and the last one begins in the year Xinmao, spanning a period of forty years. The year Renzi corresponds to the 30th year of Wanli, which is 1612 AD; the first year of the Taichang era, when the son of Wanli Emperor, Guangzong, ascended the throne, was Xinyou, which is 1621 AD; the first year of the Tianxi era, when Guangzong's son Xizong ascended the throne, was Renxu, which is 1622 AD; and the first year of the Chongzhen era, when Xizong's younger brother Zhongzhen ascended the throne, was Jisi, which is 1629 AD. The year Jiashen corresponds to the sixteenth year of Chongzhen, when Li Zicheng captured Beijing and the Qing army entered the pass. The Hongguang Emperor of the Southern Ming, Xiaofuwang, also ascended the throne in the year Jiashen, but he fell in the year Yiyou. The first year of the Shunzhi era of the Qing Emperor Fulin also began in the year Jiashen. All these historical events related to the examples can be traced back using this chronological table.

天象先占大角星（辰），指陰主雨指陽晴。貴登絳明（亥子二宮）時雨沛，預卜陰晴此法精。 龍入廟（龍加寅）晴昇天（龍臨辰巳午未）雨，虎出山林（虎加寅卯）有烈風，水運乎天嘆霖澤，火離於地仰晴空。

When divining the weather, first observe the "Great Angle Star," which corresponds to the position of the辰 (Chen) branch. If the direction of the辰 points to the yin side, it indicates rain; if it points to the yang side, it indicates clear skies. When the Nobleman is stationed in the亥 (Hai) or子 (Zi) palace, which are the "Jiangming" (bright red) places, timely rain will come down abundantly. This method is the most accurate for predicting weather conditions. When the Azure Dragon is positioned on the寅 (Yin) branch, it is called "Ruming" (entering the temple), indicating clear weather. When the Azure Dragon is located on the辰 (Chen),巳 (Si),午 (Wu), or未 (Wei) branches, it is called "Shengtian" (ascending to heaven), indicating rain. When the White Tiger is positioned on the寅 (Yin) or卯 (Mao) branches, it is called "Chushanlin" (emerging from the mountains and forests), indicating strong winds. When water vapor circulates in the sky, drought can be expected to end with rain; when fire vapor rises from the ground, only clear skies can be anticipated.

風雨之主看龍虎，風雨之期尋羊鼠，螣蛇朱雀加卯丁，電雹霹靂空中見。 壬癸亥子臨寅卯，甲乙之日見淋漓，若加季位尋戊己，巳午丙丁依例推。 課傳不見亥子臨，或見空亡可類尋。子乘龍神丑上佳，青龍合處雨期霪（如子乘青龍，以地盤合處上神斷雨期）。

Who is in charge of wind and rain depends on the Azure Dragon and the White Tiger. To find out on which day the rain and wind will occur, one should look for the position of the Goat (Wei) and the Rat (Zi). If the Teng Snake and Vermilion Bird are present at the卯 position or on the丁 god, there will be lightning, hail, and thunder in the sky. When the water gods壬 and癸, along with the Zi and Hai positions, are located at the寅 or卯 positions, heavy rain will come on days of Jia or Yi wood. If they are at the辰,戌, 丑, or 未 positions, the rain will occur on days of Wu or Ji earth. If they are at the巳 or午 positions, the rain will occur on days of Bing or Ding fire. If the water gods亥 and Zi are not present in the lesson or if they fall into Kongwang, one can still apply this principle by analogy. If the Zi position is occupied by the Azure Dragon and is strongest at the Chou position, then the date of the rain is determined by the combination of the Azure Dragon and the Earth Plate. This indicates prolonged continuous rain.

衰旺空刑須細辨，剋日有氣滂沱見。無氣空亡微雨來，如響應聲真可羨。 風雷煞動大風起，雲雨神加驟雨來。猛烈唯足畏下真，迅速飛符疾雨雷。 雨師（丑）會畢（酉）雨滿天，風伯（未）會箕（寅）風滿谷。干在貴後雨倒河，干在貴前風拔木。

The strength and decline of the divine generals, the concept of kongwang, and the conflicts and restrictions must all be carefully distinguished: if something comes to attack the day stem and has strength, there will certainly be heavy rain; if it has no strength and meets kongwang, only a few drops of light rain will fall. This method is effective just as an echo follows a sound, truly admirable. When the "wind and thunder evil star" is activated, there will be a strong wind; when the "cloud and rain god" is present, sudden rain will come. The fierce and powerful forces are only frightening when the lower gods are truly strong. The "flying symbol" indicates a swift arrival, and thunder and rain will come suddenly. The "rain master" is on the丑 (Chou) position with the酉 (You) position where the Net mansion (Bi Xu) mansion is located, resulting in heavy rain all over the sky; the "wind master" is on the未 (Wei) position with the寅 (Yin) position where the Winnowing Basket mansion (Ji Xu) mansion is located, resulting in strong winds filling the valley. If the day stem is after the nobleman, the rain will be so heavy it seems like the Milky Way is overturned; if the day stem is before the nobleman, the wind will be so strong it can uproot trees.

罡加四季天無雲，去日幾位是其候。月將加時再一看，丙丁之下晴光透。 金（申）為水母巽（乙）風從，震（卯）為雷兮兌（酉）為澤。更加神煞旺相推，風雨掌中端可索。 陽備（即陰不備）晴兮陰備（即陽不備）雨，曲直生風炎上旱。從革主晦潤下陰，稼穡是主晴可斷。

The Tiangang (Chen) is placed on the four earthly branches of Chen, Xu, Chou, and Wei, with the sky clear and no clouds. The number of positions between Tiangang and the Day Stem indicates the number of days after which the result will manifest. Then, place the Month General on the time of the divination and review it. Any falling under Bing or Ding indicates clear weather. The metal of Shen is the mother of water, while Yi belongs to Xun and governs wind,卯 belongs to Zhen and governs thunder, and You belongs to Dui and governs marshes. Adding various deities, auspicious and inauspicious influences, and the state of prosperity, strength, weakness, and confinement, one can determine whether it will be rainy, stormy, cloudy, or sunny. If the lesson pattern forms "Yang Preparation," it indicates clear weather as Yin is not prepared; if it forms "Yin Preparation," it indicates rain as Yang is not prepared. If the three transmissions form a Wood pattern "Curved and Straight," it indicates wind; if it forms a Fire pattern "Inflaming Upward," it indicates drought; if it forms a Metal pattern "Following and Reforming," it indicates overcast weather; if it forms a Water pattern "Moistening Downward," it indicates rain; if it forms a Earth pattern "Cultivating and Harvesting," it indicates clear weather.

占雪之法以何云，太陰寅卯值用神。青龍暫時天后久，戌未白虎六合真。 太乙翼蛇頭有雪，天干遁起丙辛加。雨水入傳無克戰，玄后龍陰布六花。 張注：天時斷要課傳兼看，因課乃象也，天象者亦象也。

When predicting snow, one should follow certain principles. It is necessary to check whether Tai Yin and寅 or卯 are considered useful gods. The Azure Dragon indicates snow for a short time, while the Heavenly Empress indicates continuous snowfall. If White Tiger and Liu He appear on戌 or未, the snow is most genuine. If Taiyi appears on巳 and Wing Mansion is present, snow will be on the head of Teng Snake. If the heavenly stem combines Jia and Xin, the prediction becomes more accurate. If the god of rain and water enters the three transmissions without being attacked or overcome, then the Black Tortoise, Heavenly Empress, Azure Dragon, and Tai Yin will bring down a vast snowfall. Zhang Hong notes that to predict weather, one should combine the lesson pattern with the three transmissions, because the lesson pattern itself is an image, and the heavenly phenomena are also images, and both follow the same principle.

占驗一、戊寅三月己巳日乙丑時天氣亢旱，萊陽臺中遲父師因思宗祈雨，占何日有雨，遙克、玄胎，戌亥空、未申落空。 虎常 空 寅卯辰巳 玄 青 丑 午 陰 六空 青常 官 丙寅 空 勾 子 未 后 亥寅 丑辰 財 乙亥 六 六 亥戌酉申 貴 寅巳 辰己 子 壬申 貴 朱蛇 斷曰：巳午之日先有狂風起，出旬甲日小雨，乙日大雨。蓋斗罡加未為風伯，發用功曹劫殺剋日，故主有狂風。又貴登天門，龍神飛天，皆行雨之象。因中末亥申空亡，故言出旬有驗。甲日小雨者，乘休氣空亡也。乙日大雨者，子卯相刑也。 萊陽，山東縣名，臺中遲為萊陽人。

This is a divination lesson cast on the day of Jisi, the third month of the fifth year of the Chongzhen era, the year Wuyin, at the hour of Yichou. At that time, there had been a long drought with no rain, and Tai Zhong Chi, a man from Laiyang, came to inquire which day rain would come, as he was thinking of the emperor's prayer for rain. The lesson pattern belongs to "Remote Control" combined with "Mysterious Womb." The戌 and亥 are in the旬空, and the heavenly generals on the heaven plate, the positions of Wei and Shen, fall into the empty positions. The middle set of symbols is the lesson plate of this lesson, not sentences: the outer circle of twelve characters represents the positions of the twelve heavenly generals on the heaven plate, each added to the corresponding position on the earth plate. The annotations around the circle, such as empty, azure dragon, hook, six relations, mysterious, yin, later, nobleman, red, and snake, are the positions where each of the twelve heavenly generals fall. The middle two columns are the upper and lower deities of the four lessons, and the rightmost column, "official Bingyin empty," "wealth Yihai six," "son Renshen nobleman," are the three transmissions, indicating in order the six relations, hidden stem, and the heavenly general accompanying them. Chen Gongxian interpreted that on the day of Si and Wu, there would first be strong winds, and after the current旬, on the day of Jia, there would be light rain, and on the day of Yi, heavy rain. This is because the star of the斗罡 is on the position of Wei, which is the "Wind God," and the initiating transmission of寅, "Gongcao," brings劫杀 and attacks the day stem, thus indicating strong winds. Also, the nobleman is on the position of Hai, and the azure dragon is flying in the sky, which are signs of rain. Since the middle transmission of Hai and the final transmission of Shen both fall into the position of Kongwang, it is said that the effect will only be seen after this旬. On the day of Jia, there is only light rain, because the water deity is riding on a resting qi and also meets Kongwang. On the day of Yi, there is heavy rain, because the son and the卯 are in mutual conflict. Laiyang is a county in Shandong, and Tai Zhong Chi is a man from Laiyang.

占驗二、庚寅正月甲戌日辛未時途中一人因天氣亢旱問何日有雨，口報未時，比用、連茹，申酉空，酉戌落空。 空虎 青 午未申酉 常 后陰 六朱 財 庚辰 六 勾 巳 戌 玄 子亥 辰卯 子 辛巳 勾 六 辰 亥 陰 亥戌 卯甲 子 壬午 龍 朱 卯寅丑子 后 蛇貴 斷曰：明日必雨，六日後連雨。天罡加卯，日居貴前，雖三傳火土亦主大雨。況龍神飛天，貴人居子，皆行雨之象。第神后加亥，故知明日必雨。辛巳居中傳，壬午臨巳位，巳中丙火暗與辛金作合，化而為水。又辛壬上見亥子，壬癸加臨巳午，果六日後連雨。

This is a divination lesson from the day of Jiaxu in the first lunar month of the Gengyin year at the hour of Xinwei. A person on the road asked about when it would rain due to drought, and the reported time was at the hour of Wei. The lesson pattern belongs to "Biyong" and "Lianyu," with the hours of Shen and You being empty in the current ten-day cycle. The heavenly plate's hour of You and Xu fall into the empty position. The attached symbols are the lesson disk: the outer circle consists of the twelve heavenly spirits of the heavenly plate superimposed on the positions of the earthly plate. The notes beside them indicate the heavenly generals governing each palace: Qinglong, Gou, Liu, Zhu, Chang, Xuan, Yin, Hou, Sha, and Gui. The middle two columns are the four lessons, and on the right side, "Cai Gengchen Liu," "Zi Xinshi Gou," and "Zi Renwu Long" represent the three transmissions along with their six relations, hidden stems, and heavenly generals. Chen Gongxian interpreted that it will definitely rain tomorrow and continue to rain for six days afterward. This is because the Tiangang (Chen) is placed on the卯 (Mao) position, and the day stem is located before the nobleman. Although the three transmissions are of fire and earth, they still indicate heavy rain. Moreover, the Qinglong is flying in the sky, and the nobleman is in the Zi position, both of which are signs of rain. However, the Shenhou (Zi) is placed on the Hai position, so it is determined that rain will definitely come tomorrow. The middle transmission is Xinshi, and Renwu is located at the Si position. The hidden fire in Si combines with the hidden metal in Xin to form water. Furthermore, the presence of Hai and Zi above Xin and Ren, and the presence of Si and Wu under Ren and Ji, confirms that there will be continuous rain for six days afterward.

占驗三、甲申十二月甲申日癸酉時，予往淮陰時，鳳陽施指揮使相召守歲，見天氣昏沉，占元旦有雪否，午未空、酉戌落空。 朱六 蛇 申酉戌亥 勾 虎勾 蛇陰 鬼 甲申 蛇 貴 未 子 青 寅亥 申巳 父 丁亥 勾 后 午 丑 空 亥申 巳甲 兄 庚寅 虎 陰 巳辰卯寅 虎 玄常 斷曰：不但元旦有雪，今晚亦雪。因斗罡加丑陰象也。況申為水母發用，生中傳亥水，又乘蛇，乃雙雪頭彎曲之形，是以斷今晚、明日有雪。

This is a divination lesson for the day of Jiashen on the twelfth month of the year Jiashen, at the hour of Guiyou. The author was on his way to Huaiyin, and Shi Commander from Fenyang invited him to stay together for the New Year's Eve. Seeing the sky was gloomy, he divined whether it would snow on New Year's Day. The hours of Wu and Wei were empty, and the Heaven Plate's branches of You and Xu also fell into emptiness. The symbols listed are the lesson board: the outer circle represents the twelve heavenly spirits added to the Heaven Plate's sectors, with annotations of Zhu, Liu, Teng Snake, Gui, Hou, Yin, Gou, Qing, Kong, Hu, Xuan, and Chang, which are the heavenly generals governing each sector. The middle two columns are the four lessons, and on the right, "Ghost Jiashen Teng Snake," "Father Dinghai Gou," and "Brother Gengyin Hu" are the six relations, hidden dry branches, and heavenly generals of the three transmissions. Chen Gongxian concluded: not only would there be snow on New Year's Day, but it would snow tonight as well. This is because the star of the Big Dipper is added to Chou, indicating a gloomy and obscured appearance; moreover, the metal of Shen is the mother of water and is used as the initiating transmission, and it generates the middle transmission's water of Hai. The branch of Shen also carries Teng Snake, which exactly represents the shape of snowflakes with curved ends. Therefore, he concluded that there would be snow both tonight and tomorrow.

占驗四、丁丑十二月丁酉日癸卯時，江西前刑部兵長垣諱應遴曾先生，因雪後天氣昏沉，自將會數斷云：明日必雪，予以六壬斷，別責，辰巳空、寅卯落空。 青空 勾 卯辰巳午 虎 六 寅 未 常 空常 勾空 子 辛丑 朱 朱 丑 申 玄 巳未 卯巳 比 乙巳 空 蛇 子亥戌酉 陰 未酉 巳丁 比 乙巳 空 貴后 斷曰：明日無雪且有日色。太陽發用，乘朱雀乃南方火之精也。且三傳四課純陰，陰極陽生，必有日所；至庚日未時有暴風起，酉為風殺，未為風伯，酉與未會故也。又日祿乘白虎加庚，上下克戰，故有此應。

This is a divination lesson for the day of Dingyou in the twelfth lunar month of the year Dingchou, at the hour of Guimao. Mr. Zeng Yenglin, a native of Jiangxi who once held a position in the Ministry of Punishments, was from Changyuan. After a snowfall, the sky was dark and cloudy, so he first used the method of numerical calculation to predict that it would definitely snow again the next day. However, Mr. Chen Gongxian used the Six壬 system to divinate, and the lesson pattern was "Bie Ze," meaning that only three of the four lessons were present, and one additional spirit was used to initiate the transmission. The time of the current旬 was marked by the empty positions of Chen and Si. The Heaven Plate's Yin and Mao spirits fell into these empty positions. The symbols listed are not sentences, but the lesson disk of this divination. The outer circle has twelve characters representing the Heaven Plate's twelve spirits and their positions over the Earth Plate's palaces. The annotations beside them, namely Qing, Kong, Gou, Liu, Zhu, She, Hu, Chang, Xuan, Yin, Gui, and Hou, indicate the positions of the twelve Heavenly Generals. The middle two columns represent the upper and lower spirits of the four lessons. The rightmost column, "Zi Xin Chou Zhu," "Bi Yi Si Kong," and "Bi Yi Si Kong," are the three transmissions, each noting the Six Relations, hidden dry branches, and the Heavenly General accompanying them. Mr. Chen Gongxian concluded that not only would it not snow the next day, but the sun would appear. This was because the Sun initiated the transmission and was accompanied by Zhuqiao, which is the essence of the southern fire. Moreover, the four lessons and three transmissions were all yin branches. When yin reaches its extreme, yang energy naturally regenerates, so the sun would definitely appear. He also predicted that a strong wind would arise at the hour of Wei on the day of Geng. This was because You is "Feng Sha" (wind killing) and Wei is "Feng Bo" (wind god), and their conjunction caused the wind. Additionally, the day's禄 was riding on Baihu (White Tiger) and was placed over Geng, resulting in a conflict between the upper and lower, thus producing this result.

刑長垣者，科道中刑科的都給事中。 占天時得太陽發用者，晴象也。未為風伯，是干支之本象，前課酉為雨師，亦如之，與玄武主盜耗意同。 酉為風殺者，神煞也。按卷五神煞指南，風殺為正月起寅逆十二，十二月應在卯。風伯正月起寅逆十二，十二月應在酉。故此風殺乃風伯神煞之誤也。想是為避免與“未為風伯”句重複耳。

Zhang Hong explains that the phrase "xiang chang yuan" refers to his former position as the head of the criminal affairs section in the imperial court. When divining the weather and obtaining the transmission of the sun, it naturally indicates a clear sky. The term "wei" as "feng bo" is based on the symbolic meaning of the earthly branches. In the previous lesson, the branch you was taken as "yu shi" (rain god), following the same pattern. This is similar to the symbolic meaning of xuanwu, which represents theft and wastefulness. As for the statement that you is "feng sha" (wind killing), this is based on the theory of divine omens. According to Volume Five, "Guide to Divine Omens," feng sha begins at yin in January and moves counterclockwise through the twelve branches, so in December it should be at mao. Feng bo also begins at yin in January and moves counterclockwise, so in December it should be at you. Therefore, the term "feng sha" here is actually a mistake for "feng bo," likely to avoid repetition with the previous statement "wei as feng bo."

占驗五、庚寅五月甲寅日丁卯時，因天氣亢旱，聞鳩鳴，占一課，看有雨否，絕嗣、八專，子丑空、巳午落空。 朱蛇 六 戌亥子丑 貴 勾 酉 寅 后 蛇空蛇空 父 甲子 蛇 龍 申 卯 陰 子未子未 子 丁巳 虎 空 未午巳辰 玄 未寅未甲 財 壬戌 六 虎常 斷曰：鳩雖喚雨，此課乃風大雨小之象。蓋以神后發用旬空，中傳白虎風殺旬丁，又風伯臨干支、會寅，寅中有箕宿好風。豈不今日有風？夜子時填實旬空，豈不微雨？因休廢空亡，故略灑塵而已。 未為風伯者，亦干支本象也。論神煞，五月風伯在辰，風煞在戌。

This is a divination lesson for the day of Jiayin (甲寅) in the fifth month of the year Gengyin (庚寅), at the hour of Dingmao (丁卯). The sky has been dry for a long time without rain, and the author heard the call of the sparrow-hawk and cast a lesson to see if there would be rain. The lesson pattern belongs to "绝嗣" (Discontinuation of Lineage) combined with "八专" (Eight Specials). The zhi of Zi and Chou are in the旬空 (empty period). The Heaven Plate's Si and Wu fall into the empty period. The symbols listed are the lesson disk: the outer circle represents the twelve heavenly spirits added to the Heaven Plate's palace, with annotations of Zhu (Red), She (Snake), Liu (Six), Gou (Hook), Long (Dragon), Kong (Empty), Gui (Wealth), Hou (After), Yin (Yin), Xuan (Xuan), Hu (White Tiger), and Chang (Constant), which are the heavenly generals accompanying each palace. In the center are the four lessons, and on the right, "父甲子蛇" (Father Jiazi Snake), "子丁巳虎" (Son Dingsi Tiger), and "财壬戌六" (Wealth Renxu Six) are the three transmissions along with their six relations, hidden stems, and heavenly generals. Chen Gongxian interpreted: although the sparrow-hawk is calling for rain, this lesson shows the image of strong wind but little rain. Because "神后" (Shenhou, Zi) initiates the transmission and falls into the empty period, the middle transmission has the White Tiger which brings wind killing and the旬丁 (empty period Ding), plus "风伯" (Wind God) Wei not being present at the day stem and branch and not meeting with Yin, and Yin contains Ji Xu which loves to cause wind, so how can there be no wind today? By the night of Zi hour, the empty period is filled, so how can there not be a little rain? However, the water god is in rest and is also in the empty period, so there is only a slight sprinkling of dust. Zhang Hong commented: here, using Wei as the Wind God is also taking the image of the stem and branch itself; if considering divine omens, the Wind God in May is in Chen, and the Wind Killing is in Xu.

占驗六、甲申五月己丑日庚午時，偶見有大暈圍繞，眾皆曰此祥瑞之氣，應於福濟，予袖傳一課，元首、迎陽，午未空、申酉落空。 勾六 青 未申酉戌 朱 白玄 蛇六 鬼 辛卯 玄 空 午 亥 蛇 巳卯 亥酉 父 癸巳 白 虎 巳 子 貴 卯丑 酉己 兄 乙未 龍 常 辰卯寅丑 后 玄陰 斷曰：發用玄武賊符，克干克支，蓋干為天位而乘敗氣，支為社稷而見死神，且歲君臨滅沒之方，貴人又不得地，中州吳越必失封疆，君國敗亡之象。後福藩登位一載而失國，此其應也。

This is a divination lesson for the day of Jichou in the fifth month of the year Jiashen, at the hour of Gengwu. At that time, the observer偶然 saw a large halo around the sun, and everyone said it was a sign of auspiciousness, indicating it would be favorable for the Prince of Fu. The author then performed a divination in his sleeve, and the lesson pattern belonged to "Yuan Shou" combined with "Ying Yang." The periods of Wu and Wei were empty, and the Heaven Plate's Sheng and You fell into the empty positions. The symbols listed are the lesson disk: the outer circle represents the twelve gods of the Heaven Plate added to the palace, with annotations of Gou, Liu, Qing, Zhu, Kong, She, Hu, Gui, Chang, Hou, Xuan, and Yin, which are the heavenly generals in each palace. The middle two columns are the four lessons, and on the right side, "Ghost Xin Mao Xuan," "Father Gui Si Bai," and "Brother Yi Wei Long" are the three transmissions along with their six relations, hidden stems, and heavenly generals. Chen Gongxian interpreted that the initiating transmission was on the卯 with Xuanwu, which is the symbol of thieves, both attacking the day stem and the day branch; the day stem represents the throne of the emperor but is riding on a declining qi, and the day branch represents the state but encounters the death deity, plus the year stem is located in the direction of destruction, and the nobleman is not in the right place—Central Plains and Wu-Yue will certainly lose their borders, which is the image of the king's death and the country's destruction. Later, when the Prince of Fu's regime was established for only one year, it lost the country, which was exactly the fulfillment of this lesson.

有關歷史史實：萬曆帝有二子，長朱常洛，即光宗，為天啟、崇禎二帝之父；次朱常洵，封於河南洛陽，為福王，1641年，李自成攻破洛陽，殺福王朱常洵。1644（甲申）年，李自成攻破北京，崇禎帝自縊。1644年巳月，南京諸臣擁福王之子朱由崧即位，是為弘光帝，次年寅月，清兵南下，辰月史可法戰死於揚州，己月清軍渡江，南明政權崩潰，弘光逃亡安徽蕪湖，被其臣下總兵田雄、馬得功所執，獻降清軍，被害於北京。翌年五月，清軍占領南京。中州吳越者，福王封地在河南，故曰中州，分野在卯；在南京即位，即吳越之地，分野在丑。

Zhang Hong's commentary on this lesson involves historical facts: the Wanli Emperor had two sons, the eldest being Zhu Changlu, the Guangzong Emperor, who was the father of Tianqi and Chongzhen Emperors; the second son, Zhu Changxun, was enfeoffed in Henan Luoyang and called the Fu Wang. In 1641, Li Zicheng captured Luoyang and killed the Fu Wang Zhu Changxun. By the year Jiashen, Li Zicheng captured Beijing, and the Chongzhen Emperor committed suicide. In the same year, in the fourth lunar month, officials in Nanjing proclaimed the son of the Fu Wang, Zhu Yousong, as emperor, who became the Hongguang Emperor. The next year, in the first lunar month, Qing forces advanced southward, in the third lunar month, Shi Kefa died in battle at Yangzhou, in the fourth lunar month, Qing troops crossed the Yangtze River, and the Southern Ming regime collapsed. The Hongguang Emperor fled to Wuhu in Anhui, but was captured by his subordinate generals Tian Xiong and Ma De Gong, surrendered to the Qing, and was later executed in Beijing. A year later, in the fifth lunar month, Qing forces occupied Nanjing. The term "Zhongzhou Wu Yue" mentioned in the lesson refers to the fact that the Fu Wang's fiefdom was in Henan, hence called Zhongzhou, with its corresponding star division in the卯 (Mao) branch. He also ascended the throne in Nanjing, which is the Wu Yue region, with its corresponding star division in the丑 (Chou) branch.

支來干位宅就人，干來支位人入宅。刑沖剋害生旺看，否則二者有損益。 初末引從支貴神，肯堂肯構氣維新。周遍循環宜守舊，外戰內爭動有迍。 三傳脫支生日干，人多屋少從此斷。三傳盜干生支辰，屋旺人衰何必算。

Divining about a yang residence, the day branch represents the house and the day stem represents the person: when the spirit of the day branch comes to the position of the day stem, it indicates the house coming to the person; when the spirit of the day stem goes to the position of the day branch, it indicates the person moving into the house. In between, one must also consider the effects of mutual harm, opposition, control, and assistance, as otherwise one side, either the person or the house, will suffer while the other benefits. The initial transmission and final transmission lead forward and backward respectively to the noble spirit on the day branch, indicating that descendants can inherit the family business and the house will be renewed. If the three transmissions cycle repeatedly, it is suitable to maintain the status quo without change. If there is conflict outside and contention inside, any movement will bring difficulties. If the three transmissions drain the energy of the day branch and then come to benefit the day stem, it can be concluded that there are more people than houses. If the three transmissions drain the energy of the day stem and then come to benefit the day branch, it indicates that there are more houses than people, and there is no need for further calculation.

三傳生支剋日干，賣屋償人免災晦。三傳生日克支辰，屋假他人棄家遷。 三傳做財生兩鬼（鬼臨三四），官非疾病一時生。支干相加被脫克，居無正屋自然明。 內順外助三合格，最嫌蜜裡暗藏砒。神合道合六合局，切忌丫叉為害之（合中帶刑沖破害也）。三傳合局，支干上一神合中神謂之三六相呼，大吉；支干上一神刑沖害中神謂之蜜中砒，吉中藏凶。干支相合，上神又合謂之神合道合；上神相合而干支六害者為之外好裡槎牙格，似好實壞。

If the three transmissions are born by the day branch and overcome the day stem, it indicates selling the house and compensating others to avoid misfortune. If the three transmissions are born by the day stem and overcome the day branch, it indicates lending the house to others and abandoning the family to move elsewhere. If the three transmissions transform into wife and wealth and generate two official ghosts, meaning the official ghosts appear in the third and fourth lessons, lawsuits and illness will occur simultaneously. If the day stem and day branch mutually influence each other and are weakened or overcome, there is no proper house to live in, which is clear enough. In house affairs, the best is when the internal and external aspects are harmonious and form a triple harmony, but the most disliked is when there is hidden poison in honey. ALiu He (Liu He) situation where the heavens and earth are in harmony is good, but it is also important to avoid the presence of丫叉 (Yachaji) which brings harm, meaning harmony with crime, conflict, destruction, and harm. If the three transmissions form a complete pattern and one god from the day stem and day branch also harmonizes with the middle transmission, it is called 'three and six calling each other' and is very auspicious. If one god from the day stem and day branch instead harms, conflicts, or harms the middle transmission, it is called 'honey with poison', where good hides danger. If the day stem and day branch originally harmonize and the heavenly plate also harmonizes, it is called 'heaven and earth harmonize'; if the heavenly plate harmonizes but the day stem and day branch are mutually harmful, it is called 'external harmony but internal disorder', which seems good but is actually bad.

日祿加支被脫克，造房修屋防耗厄。墓神臨支少歡娛，如逢月將高明宅。 太陽生辰顯者至，寶藏麟兒喜慶來。干支祿馬加逢吉，身動家遷事事偕。 羅網來乘身宅上，頹垣敗棟不堪居。干支乘鬼傷人宅，遇日刑沖凶豈虛？ 三四遇官災訟起，若逢歲破少安寧。干支上神如互脫，防脫防偷事不停。

The day stem's "Lushen" (Wealth God) coming to the house branch and being restrained and controlled leads to financial loss when building or repairing a house. If the "Mushen" (Burial God) of the day stem falls on the house branch, there is little joy in the family, but if it is exactly the current month's "Yuejiang" (Month General), the house will be tall and bright. The sun generating and supporting the house branch brings the arrival of a nobleman and joy such as receiving treasures and having a child. If the day branch is occupied by the "Lu Shen" (Wealth God) and "Yimash" (Post-horse) and meets auspicious generals, the family will move smoothly and all affairs will go well. If the "Luowang" (Net) god is pressing on both the person and the house, the house will be in disrepair, with broken beams and pillars, making it uninhabitable. If the day branch is occupied by the "Gui" (Ghost) and harms the person and the house, and also meets the day's punishment and clash, the danger is real. If the third and fourth lessons have official ghosts, legal disputes will arise, and if it also meets the "Suopu" (Year Break), the family will not find peace. If the heavenly stem and the earthly branch of the day mutually restrain each other, one should beware of deception and theft in the family, with continuous troubles.

虎入宅凶蛇沖吉，龍乘生氣家日昌。居金谷兮龍虎拱，臥陋巷兮鄰獸傷（虎沖支上神也）。 寅木虎傷崩摧見，支乘常死孝服招。（寅木乘虎加宅主棟折，太常乘死氣臨支主有孝服，為破碎尤甚）。死虎喪絕陰司去，火鬼帶丁天火燒。 午克身凶忌見蛇，丁傷支動須防虎。血忌支厭煞入宅，更防嘔血墮胎苦。

The White Tiger (a general associated with bloodshed and death) entering the house branch brings misfortune. The Teng Snake merely conflicts with the house but turns to good fortune. The Azure Dragon riding the Life Qi arrives at the house, indicating the family's fortune gradually increases. When the Dragon and Tiger generals flank the house, the residence is like a wealthy garden of gold and grain. However, if the White Tiger conflicts and controls the branch deity, the household may live in a poor alley and suffer injuries from hostile creatures nearby. If the Wood of Yin is combined with the White Tiger over the house, it indicates the beams breaking and the house collapsing. If the house branch carries the Tai Chang and also has Death Qi, it signifies the family will have mourning clothes, and this situation is most severe. The White Tiger accompanied by Death Qi, funeral carriages, and dying Qi indicates the master will go to the underworld. The Fire deity, being a ghost, combined with the Ding deity, indicates heavenly fire burning down. The Fire element controlling the body is most dangerous when it meets the Teng Snake again. The Ding deity harms the house, and if the house branch is activated, one must beware of the White Tiger causing trouble. If the Blood Taboo and Branch Dislike, and other Inauspicious Sha enter the house, one should be cautious of vomiting blood and miscarriage.

喪吊干支兩處逢，姻親啼哭恨無窮。舊歲更來天鬼煞，克支災疫一家中。 三交九丑妨白髮，遠在三年近三月，全財化鬼親無妨，無鬼父母眉壽竭。傳官太旺傷兄弟，透印之時方得安，兄弟重逢妻財損，子爻出現反成歡。 父母乘傳子息憂，比肩若透反多子，傳中盜氣本傷官，六處有財偏吉喜。（《畢法》所云“六爻現卦防其克，救神如見反成歡”也。）

The two Inauspicious Sha "Sang Che" and "Diao Ke" fall simultaneously on the day stem and day branch, indicating continuous mourning in the family of relatives and endless regrets; last year's Tai Su also brings the "Tian Gui Sha" to afflict the house branch, causing the whole family to suffer from diseases and epidemics. The divination lesson is "San Jiao" and "Jiu Chou," which indicates the trouble will affect the elderly white-haired family members, with the occurrence in three years or as soon as three months. All three transmissions are wealth yao, which originally harm the parents. If the wealth can transform into official ghost, the parents will be unharmed; if there is no ghost to release the wealth, the parents' lifespan will be exhausted. If the official ghost in the three transmissions is too strong, it will harm the brothers, and only when the official seal is revealed to connect the passage can peace be restored; if the ratio and劫 are repeated, the wife's wealth will be damaged, but at this time the descendants yao appears to release the ratio and generate wealth, which becomes a good omen. If the parents yao enters the three transmissions, there will be worries about the children; if the same ratio appears, it will indicate more children. The three transmissions stealing the day stem's energy is originally a harmful official, but if the six places of the four lessons and three transmissions see wealth yao, it will instead bring good fortune—this is what the "Bi Fa Fu" says, "Six yao appearing in the hexagram should prevent its harm, but if the saving god appears, it will turn into joy."

支之左右是旁鄰，辰上對沖是對門，金見螣蛇釜鳴怪，木逢白虎棟摧論。（寅乘虎臨支主棟折。） 卯作門兮酉為戶，須防官訟盜來侵，未為泉井巳推灶，要得平安吉宿臨。 震巽木星為棟宇，艮坤土宿作牆垣，乘凶乘吉須先定，安宅安人繼後言。

The two trigrams on either side of the main trigram represent neighboring houses, while the one opposite the main trigram represents the house across the street. If the metal element encounters the Teng Snake, it indicates strange occurrences such as pots and pans making noises on their own. If the wood element encounters the White Tiger, it indicates the collapse of the roof beams. When the寅 wood element is accompanied by the White Tiger on the main trigram, it clearly indicates the collapse of the main beam. The卯 represents the main gate and the酉 represents the small door; if these are afflicted, there may be legal disputes and theft. The未 represents the well and the巳 represents the stove; these areas should be guarded by auspicious spirits and generals to ensure family safety. The wood elements in the Zhen and Xun trigrams on the Earth Plate represent the house structure and beams, while the earth elements in the Gen and Kun trigrams represent the courtyard walls and fences. First determine whether these elements are accompanied by Inauspicious General or吉将, and only then can we discuss the safety of the house and its inhabitants.

辰陰主山看坐落，生合沖刑定吉凶，沖位對山防克害，旺生德合最宜從。 上下皆合風氣踞，干支受克沙水去，青龍左痛空陷憂，白虎右扶刑破慮。 伏尸支上臨墓虎（日墓乘虎加於支上，《畢法賦》云“支乘墓虎有伏尸”是也。），朱雀空刑山案差，土神旺處龍不錯（龍神春辰夏未秋戌冬丑），螣蛇落處穴應佳。

When divining the location of a grave site, the Yin spirit of the Day Branch represents the direction the mountain faces. By examining its relationship with the Day Branch through birth, harmony, conflict, and punishment, we determine fortune or misfortune. The one that conflicts with the facing mountain is the opposite mountain, which should be guarded against as it may cause harm. The facing mountain receiving prosperous and strong Qi, life Qi, virtue spirits, and harmonious spirits is most favorable to follow. When upper and lower spirits and generals are harmonious, it indicates a site that shelters wind and gathers Qi. If the Day Stem and Day Branch are attacked, it suggests the loss of sand at the foot and the dispersion of water patterns. The Azure Dragon on the left falling into an empty and weak position indicates injury or worry on the left side. The White Tiger on the right, which should provide protection, also needs to be considered if it encounters punishment or destruction. If the Day's墓 (grave) is occupied by the White Tiger on the Branch, it indicates the presence of a hidden corpse. The saying in "Bi Fa Fu" that "the Branch with the墓 (grave) occupied by the White Tiger indicates a hidden corpse" refers to this. If the Vermilion Bird falls into an empty position and is punished, it indicates the case mountain is slanted and not upright. The place where the Earth Spirit is prosperous and strong will not misidentify the dragon pulse (the dragon spirit is in the辰 in spring, in the未 in summer, in the戌 in autumn, and in the丑 in winter). The place where the Teng Snake falls is the ideal site for the burial mound.

玄神乘水（玄武乘壬癸亥子上）水之玄，土宿臨山（貴常勾空臨四季土）山勢抱，陰后水口蛇羅城，勾陳明堂陰陽考（勾之陽神為內明堂，勾之陰神為外明堂）。 甲乙木神樹株森，丙丁火宿崗巒疊，庚辛沖刑路歪斜，戊己古冢休旺別（木火土金水俱分休旺）。（《金口訣》云“甲乙為林單見樹，見金枝損及皮傷；丙丁旺處為崗嶺，與姓相生子孫昌；庚辛道斜坤艮位，更有碓磨石獅幢；戊己為墳看旺處，土為墳壟痛苦殃；壬癸長河及溝澗，彎環曲折認刑傷。”可以參考，又云“克者為無從旺斷”，“克者便是移動事”，克更主移動及轉向也。若占出行，逢克必轉道或拐彎也。占事則主中間曲折，此克者之真理也。） 壬癸加臨水不謬，旺相休囚仔細詳，禍亂相見為禍亂，禎祥如遇斷禎祥。

The Black Tortoise is positioned over the water deities such as Ren, Gui, Hai, and Zi, indicating the winding and subtle nature of water flow. The Nobleman, Tai Chang, Gou Chen, and Tian Kong are located over the four seasonal earths—Chen, Xu, Chou, and Wei—indicating hills surrounding and embracing the area with affection. The Tai Yin and Heavenly Empress are located at the water mouths, while Teng Snake is situated to form a moat. Gou Chen governs the Bright Hall, and it should be examined in terms of yin and yang—its yang aspect is the inner Bright Hall, and its yin aspect is the outer Bright Hall. When Jia and Yi wood deities are present, it indicates rows of trees; when Bing and Ding fire deities are present, it indicates overlapping hills; when Geng and Xin metal deities meet conflict or刑, it indicates crooked paths; when Wu and Ji earth deities are present, they should be assessed in terms of prosperity and decline—prosperous areas indicate old tombs. Wood, fire, earth, metal, and water should all be examined in terms of their prosperity, decline, strength, and weakness. The "Jin Kou Jue" says: "Jia and Yi represent forests, but if only trees are seen, encountering metal indicates damage to branches and bark; Bing and Ding in prosperity indicate ridges, and if they harmonize with the surname, descendants will flourish; Geng and Xin indicate crooked paths, especially in the directions of Kun and Gen, with the presence of grinding stones, stone lions, and pavilions; Wu and Ji represent tombs, and the prosperous areas indicate burial mounds, which may bring suffering and calamity; Ren and Gui indicate long rivers and ditches, with winding and curved paths indicating potential harm and injury." This can be referred to. It also says, "Those that are overcome are not directly prosperous," and "those that are overcome indicate movement." Therefore, being overcome mainly indicates movement and change: if one is divining about travel, encountering an overcoming indicates a change of route or a turn; if divining about other matters, it indicates unexpected twists along the way. This is the true meaning of the character "克." The presence of Ren and Gui indicates water, and this will never be wrong, but one must carefully distinguish between prosperity, decline, strength, and weakness. In summary, if one encounters chaotic deities, one should judge chaos; if one encounters auspicious deities, one should judge auspiciousness.

占驗一、庚寅五月乙酉日戊寅時，庠友劉二兄占風水吉凶，亂首、涉害、不備，午未空、亥子落空。 蛇貴 朱 戌亥子丑 后 龍陰 陰六 財 乙未 龍 六 酉 寅 陰 未寅 寅酉 父 戊子 貴 勾 申 卯 玄 寅酉 酉乙 子 癸巳 虎 青 未午巳辰 常 空虎

This is the divination board for the time of Gengyin year, fifth month, Yiyou day, and Wuyin hour: A classmate named Liu Er came to consult about the auspiciousness or inauspiciousness of his ancestors' tomb. The lesson pattern belongs to "Disordered Head," "Involving Harm," and "Incomplete." In this旬, the branches of Wu and Wei are empty. The heavenly gods of Hai and Zi fall into the empty earth palace. Around the four sides are the twelve earthly palaces of the earth plate, the heavenly gods superimposed upon them, and the twelve heavenly generals they ride upon. On the left are Zhuque, Liuhuo, Gouchen, and Qinglong; on the right are Tianhou, Taiyin, Xuanwu, and Taichang. Tengsnake and Guiren are above; Tiankong and Baihu are below. In the middle, there are two rows of "Four Lessons," arranged from right to left as You added Yi, Yin added You, Yin added You, and Wei added Yin. The second and third lessons are the same, so the lesson pattern is incomplete. On the right, there are three rows of "Three Transmissions," from top to bottom: the first transmission is Yiwei, a wealth god riding Qinglong; the middle transmission is Wuzi, a father god riding Guiren; the final transmission is Guisi, a son god riding Baihu. All the interpretations below are derived from the placement of the gods and generals in this board.

斷曰；此風水在西山，無真龍正穴。然不備之中亦有好處。何以論之？玄武為風水，臨卯加戌是西北山崗也。未為夾龍，雖空乘進氣。蛇為穴，加亥落空，喜乘旬丁長生，主穴活潑有情。然美中不足，亦有可取：喜貴人左旋，逆水之局。四課下寅之對沖為對案、是申，理合艮山坤向，兼丑未分金也。勾陳主明堂，陰陽二將見財官幕貴；朱雀河魁建丙臨巳，是對案山出文明富貴，利於中房也。但嫌子爻空戰，定艱於子息。酉為日之胎神，陰見寅木生巳火子爻，辰年十一月酉日主婢妾有妊，連生兩兒。因巳為雙義故也。但玄武（卯）建辛，主墳邊小路克比肩，與兄弟宮有礙；況龍虎空戰，長季房分人財不旺。後陰為水口，蛇作羅城，喜與緊關包固，但初中兩傳財貴逢空，一二代虛利虛名。末傳子爻為支之長生學堂，陰神河魁乃文明之宿，三代中房長房子孫，必出青衿科甲之貴。又兼武權之職，存此一案，以俟後學依而斷之。 風水之占法，詳《尋原》。

The judgment says: This burial site is located in the western mountains, and there is no true dragon or proper tomb, but among the "incomplete" lesson pattern there are still benefits. Why is it so judged? Xuanwu represents the terrain and landscape, it is at卯 and added to the戌 palace, which is exactly the western mountain ridge; 未 is the god of the dragon, although it falls into Kongwang, it is riding on the incoming energy; Teng Snake represents the tomb site, it is at亥 and falls into Kongwang, but it is good because it is riding on the current day's Ding deity and the growth, indicating the tomb site is lively and harmonious. Although it is not perfect, there are still merits: it is pleasing that the Nobleman rotates left and moves in order, forming a reverse water pattern. The conflicting sign of the寅 in the four lessons is申, which is the opposite mountain in front, which is in line with the principle of the mountain facing the earth, and also uses the division of gold at丑 and未. Gou Chen represents the bright hall, its yang and yin spirits both show wealth, official and minister signs and the minister of the nobleman; Zhu Que is the Hekui戌, the hidden stem is obtained by Bing and is at巳, indicating the mountain in front produces civilization and wealth, especially benefiting the middle branch. Unfortunately, the descendants' signs fall into Kongwang and are attacked, so the descendants will certainly have difficulties. You is the spirit of the day stem's birth, its yin spirit寅 wood generates巳 fire descendants' sign, so it is predicted that on the酉 day of the辰 year's eleventh month, a servant woman will conceive, and then give birth to two sons - because巳 has the meaning of being in pairs. But Xuanwu's卯 hidden stem is obtained by Xin, indicating the small path by the tomb site harms the equal, causing obstacles in the brother's palace; moreover, Qinglong and Baihu both fall into Kongwang and are attacked, so the eldest and youngest branches will not be prosperous in terms of descendants and wealth. Tianhou and Taiyin's position is the water mouth, Teng Snake forms the surrounding wall, it is pleasing that the barriers are tight and the enclosure is solid; however, the wealth and nobleman in the first and middle transmissions meet Kongwang, so the first two generations only have empty gains and empty fame. The final transmission's descendants' sign is the long life and school position of the house stem, its yin spirit Hekui戌 is also the host of civilization, so the descendants of the third generation's middle branch and eldest son will certainly produce scholars and officials, and also have military power and authority. Leave this case for later students to use for deduction. The detailed method of divining风水 is seen in the book "Xun Yuan".

周遍循環內外戰，占逢此課莫更移（遇此兩課，不宜更新，只宜守舊。），前空後盜同魁度，遷動家中悔吝隨。 不利移居是何課，初生末墓誰無破，墓刃臨身若動移，吉慶無兮有大過。 旺祿不空當守舊，返吟空動亦如之，昴星如遇傳蛇虎，舊宅迍邅新不宜（《畢法》云：虎視逢虎力難施是也。）。

The divination shows a lesson pattern of "comprehensive coverage" and "circular repetition," indicating internal and external conflicts. In such cases, one should not move or change. Encountering these two patterns suggests that renovation is not advisable, only maintaining the status quo is appropriate. The spirits of the past are in a state of emptiness, and the spirits of the future are being stolen away. This is further compounded by the presence of the "Kui Du Tian Men" pattern. If the household moves, regret and regret will follow. Which lesson patterns are unfavorable for moving? If the first transmission is riding on life qi and the final transmission enters a tomb, there will be no avoiding decline. If the "Tomb Spirit" and "Yang Ren" are present on the day stem and moving is forced, there will be no good fortune, only great mistakes. If the day stem's禄神 is prosperous and strong without falling into emptiness, it is appropriate to maintain the old. If the lesson is a "returning echo" pattern and the empty spirit is active, the reasoning is the same. If encountering the "Mao Star" pattern with the three transmissions riding on Teng Snake and White Tiger, the old residence is already in a difficult situation, and moving into a new one is even more inappropriate. This is exactly what the "Bi Fa Fu" says: "When the tiger watches, the tiger's power is difficult to apply."

干支乘旺莫圖遷，遷遭羅網禍憂連，兩儀（干支）但乘死絕氣，最利更新獲福全（日為人辰為宅，人宅俱不利，遷居是避禍之良法）。 貴坐乾宮（貴登天門也）罡入艮（罡塞鬼戶任謀為），自墓傳生新宅良（所謂“出於幽谷，遷於喬木”是也。萬事先經險阻，後登坦途），伏吟丁馬遷居吉，九丑如移未免殃。 斬關發用遠移近，眾虎入傳守舊安，兩蛇夾墓無沖破，毀舊更新作咎看。 總以干為舊宅，支為新宅，唯趨向吉方定其行止可也。

If both the day stem and day branch are in a strong position, one should not plan to move, as forced relocation will lead to being caught in a trap, with continuous misfortunes and worries. However, if the day stem and day branch are only in a state of death or decline, it is actually most favorable for renewal and can bring full blessings. The day represents the person, and the earthly branch represents the house. If both are unfavorable, moving is a good way to avoid misfortune. If the nobleman is in the Qian trigram, it means the nobleman has reached the heavenly gate. If the Tiangang (Chen) is in the Gen trigram, it means the Tiangang is blocking the ghost's gate, and all plans will proceed without obstruction. If the transmission starts from the墓神 (grave spirit) and moves to the long life position, it indicates the new house is favorable, which is called "coming out of the valley and moving to the tall tree." All affairs will first face difficulties and then reach a smooth path. If the伏吟 (hidden chant) lesson appears with the Ding god and the post-horse, moving is favorable. If the "nine shame" lesson is obtained and moving occurs, misfortune is inevitable. If the "cutting the gate" transmission is used, it indicates moving from a distant place to a nearby one. If many white tigers are in the transmission, staying put is safe. If two Teng snakes are surrounding the Tomb Spirit (grave spirit) without breaking through, renovating the old house should be considered as a misfortune. In summary, take the day stem as the old house and the day branch as the new house. As long as the direction is favorable, it will determine whether to move or stay.

天乙乘鬼斷神祗（《金口》云“天乙神像佛堂言。”，又云“天乙神祠並宅道”），天空作官評佛位。繪畫諸真當看玄（玄武亦主畫家。），塑成眾聖土星類。木將見金雕刻像（金木相見為木匠。），金神遇火煉熔成。相生相合禎祥斷，逢克逢沖禍患明。

Divination about the position of the family's ancestral shrine: the Nobleman is riding on the ghost爻, indicating the deity being worshipped. The "Jin Kou Jue" says "Heavenly Ethereal God's image is spoken of in the Buddhist hall," and also says "Heavenly Ethereal God's temple and the family's Daoist path." The Tian Kong is considered an official爻, evaluating the position of the Buddha image. When painting the images of various deities, one should consider the Black Tortoise (which also governs painters). Creating clay images of the saints belongs to the category of earth deities. The wood deity encountering the metal deity indicates carving wooden images (since metal and wood meet, it refers to a carpenter). When the metal deity meets the fire deity, it refers to casting golden bodies. These deities interact with each other through mutual generation and harmony, indicating auspiciousness. If they meet in conflict or opposition, misfortune becomes clear.

夫卜妻姻成不成，財居旬後總無情。女推夫婿將何斷，鬼坐天中同此祥。 傳將生合百年配，干支刑剋朝夕背。男女年命孰相加，欲知其事兩法對。 欲知偕老是何術，全憑財官虛與實。財乘旬後鳳孤飛，官坐空亡鸞失匹。

For a man to divinate whether his marriage will succeed, he should look at the wealth hexagram. If the wealth hexagram falls in the旬后, it will ultimately be cold and unfeeling, leading to failure. For a woman calculating her husband, she should look at the official hexagram. If the official hexagram is located in the sky or in the empty place, the meaning is the same. If the three transmissions and the spirits and generals are mutually generating and harmonizing, it indicates a match that lasts a hundred years. If the day stem and day branch mutually harm each other, it suggests that the couple will often quarrel and turn against each other. To determine this matter, both the positive and negative aspects should be considered. To know if they can live together until old age, it depends on the reality of the wealth and official hexagrams. If the wealth hexagram is multiplied by the旬后, it is like a phoenix flying alone without a mate. If the official hexagram is located in the empty place, it is like a lark losing its mate.

中不虛兮初末虛，冰人脫騙兩相欺。遞生干兮旁人贊，末傳合處驗成期。 財常日本必占姻（財乘太堂或常加日本來意皆占婚），水逢丁馬吉祥新。河魁渡亥風波動，牛女乘常晉合秦。 傳財生鬼必貪淫，財克生支悍侮情（背逆公姑也）。財乘暗鬼（遁鬼也）官訟起，財克明生（財克生爻）夫命傾。

The middle transmission is not empty, but the first and final transmissions are both empty, indicating that the matchmaker may deceive both parties, leading to mutual deception. If the three transmissions mutually generate and support the day stem, it suggests that others will support and facilitate the marriage. The time when the marriage is completed is indicated by the final transmission combining with the day branch. If the wealth hexagram is accompanied by Tai Chang and is located on the day stem, the intention is definitely about marriage (when wealth hexagram is accompanied by Tai Chang or Tai Chang is on top of the day stem, the intention is about marriage). If the water hexagram meets the Ding hexagram and the post-horse, it indicates a fortunate marriage. If Hekui (Xu) is placed on Hai, there will be sudden disturbances in the marriage. If the host of the Cow and Female (Niu Nu) is accompanied by Tai Chang, the marriage will be as harmonious as the alliance between Jin and Qin. If the three transmissions transform wealth hexagram into official ghost hexagram, the person is likely to be greedy and lustful. If the wealth hexagram overcomes the branch but supports the day stem, the wife is fierce and rebellious, opposing her in-laws. If the wealth hexagram is accompanied by the hidden ghost hidden in the遁干, it indicates legal disputes arising from marriage. If the wealth hexagram injures the visible life qi hexagram, the husband's life is in danger.

日辰逢引兩不良，后合干支丑行揚。龍傷支兮婦先損，后克干兮夫早亡。 印綬公姑安可犯，子孫嗣息忌刑臨。女貌妍媸尋後次（天后陰神），男才修短看龍陰。 四課無遙婚必舛，九丑有克定憂臨。蕪淫（陰陽不備）解離（干上神克支，支上神克干）心腹禍，外爭凶淺內爭深。

The day stem and the hour stem mutually attract each other, but both are unfavorable. The Heavenly Empress and Liu He are separately placed on the day stem and day branch, indicating that matters related to the cow (丑) will be exposed. The Azure Dragon harms the day branch, causing damage to the wife first; the Heavenly Empress harms the day stem, leading to the husband's early death. The印绶 represents the in-laws, how can they be offended? The子孙 represents the descendants, which is most忌 to have the刑神 present. The beauty or ugliness of a woman's appearance is determined by the Yin Spirit of the Heavenly Empress; the ability or lack thereof of a man is determined by the Yin Spirit of the Azure Dragon. If there is no remote harm in the four lessons, marital affairs will certainly lead to mistakes; if the lesson is nine丑 and accompanied by harm, calamity is certain to come. When yin and yang are not both present, it is called 'Wu Yin'; when the heavenly stem harms the branch and the branch's heavenly stem harms the day stem, it is called 'Jie Li', both are internal dangers. Disputes outside are less harmful, but disputes within the household cause deeper harm.

陽課不備女爭夫，陰課不備男競女（二課婚後主有詞訟）。孤辰寡宿多克刑（三會局前為孤，後為寡，如春寅卯辰前為巳，巳為孤；寅卯辰後為丑，丑為寡。克刑者非必剋死，只是不易溝通耳。見劫煞災煞、三傳財俱空方言剋死。），狡童泆女姦淫許（狡童者初合末後，主男誘女；泆女者初後末合，主女誘男。）。 傳將見妻復入空，中年絃斷無續嫗。空於其妻又見妻，初雖有傷復再娶。（此初末之妙用也。其餘占亦以初應始，末應中。）

When the yang course is incomplete, it indicates that several women compete for one husband; when the yin course is incomplete, it indicates that several men compete for one woman. In both cases, after marriage, there will be disputes and litigation. The terms 'Guchen' and 'Gusu' often indicate harm and punishment. In the trine of three elements, the one before the trine is 'Guchen', and the one after is 'Gusu'. For example, in the spring trine of Yin-Mao-Chen, the one before is Si, which is 'Guchen'; the one after is Chou, which is 'Gusu'.the so-called harm and punishment does not necessarily mean death, but usually refers to difficulty in communication. Only when 'Jiesha' and 'Zaisha' are present, and all the wealth hexagrams in the three transmissions fall into 'Kongwang', can it be concluded as death. 'Jiaotong' refers to the first transmission being 'Liuhe' and the last being 'Tianhou', indicating that a man is enticing a woman. 'Yiniu' refers to the first transmission being 'Tianhou' and the last being 'Liuhe', indicating that a woman is enticing a man. Both situations suggest there may be immoral relationships. If the first transmission shows the wife's position and the wife's hexagram falls into 'Kongwang', it indicates that the person will be widowed in middle age and not remarry. If the wife's position falls into 'Kongwang' first and then the wealth hexagram appears, although there may be initial loss of a spouse, eventually remarriage is possible. This is the wonderful use of looking at the first and last transmissions; the same applies to other divination matters. The first transmission corresponds to the beginning of an event, and the last transmission corresponds to the later part of the event.

占驗一、己丑五月癸酉日辛酉時，相知友人李庚自占：續絃婚姻成否，蒿矢、退茹，戌亥空、酉戌落空。 貴后 蛇 辰巳午未 陰 陰玄 空龍 鬼 辛未 陰 朱 卯 申 玄 未申 亥子 財 庚午 后 六 寅 酉 常 申酉 子癸 財 暗鬼己巳 貴 勾 丑子亥戌 白 青空

This is the divination board for the day of Guiyou in the fifth lunar month of the year Jichou, at the hour of Xinyou. A familiar friend named Li Geng divined the success of his upcoming marriage. The lesson pattern belongs to "Hao Shi" and "Tui Ru." In this旬, Xu and Hai are considered empty. The heavenly spirits of You and Xu fall on the empty earth plate. The surrounding circle consists of the earth plate's twelve palaces, with the heavenly spirits and the twelve heavenly generals riding upon them. In the middle, there are two rows of "four lessons," arranged from right to left as Zi added to Gui, Hai added to Zi, Shen added to You, and Wei added to Shen. On the right, there are three rows of "three transmissions," from top to bottom: the first transmission is Xinwei, representing official ghost riding Tai Yin; the middle transmission is Gengwu, representing wealth spirit riding Heavenly Empress; the final transmission is Jisi, representing wealth spirit, with the hidden day ghost revealed through the concealed dry branch, riding the nobleman. All the following interpretations are derived from this board.

斷曰：占婚必成，成後必有訟。蓋因干支上下相合（干支半三合，上神半三合），支上神又生干上神（支上申生干上子），女願與男連姻。喜財官旺相，夫婦偕老，有子之象也。有訟者何？中末生助初鬼，克害日上龍神。又財乘旬鬼（末傳巳財遁己為日鬼），必主因妻致訟。娶月餘，前夫之弟告理，破財百金；庚寅歲果生佳兒。

The divination says: This marriage will certainly succeed, but after the wedding there will certainly be legal disputes. Why? The day stem and day branch are in mutual combination, with the stem and branch themselves forming a half triple harmony, and the two upper spirits also forming a half triple harmony. The branch spirit Shen is also born to the day stem spirit Zi, indicating that the woman is willing to marry the man. It is fortunate that the wealth spirit and official spirit are both prosperous and strong, indicating that the couple will live together in old age and have children later. Why will there be legal disputes? The middle transmission and final transmission both support the initial transmission's official ghost, but in turn harm the azure dragon riding on the day stem. The final transmission Si, although it is the wealth spirit, when combined with the hidden stem, becomes a hidden ghost that harms the day, inevitably leading to legal disputes due to the wife. Later, after the wife was married in for more than a month, the husband's younger brother came to file a lawsuit, costing hundreds of taels of silver. In the year Gengyin, they indeed had a good son.

干支相合者，蓋申子、酉丑合作三合故也；如論六合，只有干上子與干宮丑合，申酉非合也。 此課斷法，以象為主。蓋三傳中末財生初官，兼之初男末女相生，成婚之象也。因妻致訟者，因遁暗鬼，非財助初鬼也。

The commentator says: The so-called combination of heavenly stems and earthly branches refers to the fact that Shen and Zi, You and Chou each form half of a Triple Harmony Formation. As for the Liu He (Liu He), only the Zi branch on the day stem combines with the Chou palace where the day stem resides; Shen and You are not Liu He. The method of interpreting this divination lesson focuses on imagery: among the three transmissions, the middle and final transmissions' wealth yao generate the initial transmission's official yao. Moreover, the initial transmission is of male and the final transmission is of female, and they generate each other, which is the image of marriage. As for disputes caused by the wife, it is due to the final transmission escaping into the hidden ghost, not because the wealth yao supports the initial transmission's ghost.

增補課例： 補談：連茹間傳婚多艱，羊刃孤寡煞妻言。干支兩儀逢刑戰，兩敗俱傷主斷絃。財陰見財多內寵，官次見官再頻醮。（連茹主夫多妻多，間傳不能貫通一氣，都主婚不順。干陽支陽相刑，主中途分離，若只見克，卻無此凶險。財之陰神見財男多情人，官之陰神見官女多偏夫。情人之方方面面，視課傳及陰神。如陰見玄武寅木，為虛詐不實之醫人或小吏或文人之類。）

This is an example of a modern addition to the divination lesson. To add a few remarks: if the three transmissions are connected as consecutive or intermittent, marital affairs often face difficulties. If there are ominous signs such as Yangren, Guchen, or Guasu, it indicates a sign of harming the wife. When the day stem and day branch interact with mutual conflict, both sides suffer, indicating a possible breakup in the middle of the relationship. If the hidden spirit of the wealth爻 also shows wealth, it suggests a man may have many concubines. If the hidden spirit of the official爻 also shows official, it suggests a woman may remarry. Consecutive transmissions indicate many husbands and wives, while intermittent transmissions show an inability to maintain harmony, both indicating an unsmooth marriage. If the day stem and day branch are both yang and conflict, it indicates separation in the middle of the relationship. If they only mutually control each other, it is not as dangerous. If the hidden spirit of wealth shows wealth, it suggests a man is sentimental. If the hidden spirit of official shows official, it suggests a woman has many husbands. The various situations of lovers depend on the transmissions and hidden spirits. For example, if the hidden spirit shows Xuanwu riding on寅wood, it indicates a person who is deceitful, such as a doctor, minor official, or scholar.

占例一戊寅年戌將戊戌日辰時問與其女友關係如何。 朱蛇貴后 四課： 六玄 常朱 亥子丑寅 戌辰 巳亥 六 戌 卯 陰 辰戌 亥戊 勾 酉 辰 玄 三傳：財 己亥 朱 申未午巳 父 空巳 常 龍空虎常 財 己亥 朱 斷：返吟課又得迴環，三番五次反覆。三傳皆空不成之象。辰上剋日，日入辰墓，男方不願意。 驗：果然。

In the year of Wuyin, with the general of Xuxu, on the day of Wuxu at the hour of Chen, the divination concerns the relationship between oneself and one's girlfriend. The outer circle of the chart consists of the Earth Plate twelve palaces, the added Heaven Plate spirits, and the twelve Heavenly Generals. The four lessons, from right to left, are:亥 added to Wu, Si added to Hai, Chen added to Xu, and Xu added to Chen. The three transmissions are as follows: the first transmission is Hai, representing wealth, riding on the Vermilion Bird; the middle transmission is Si, representing father, falling into Kongwang and riding on Tai Chang; the final transmission is again Hai, representing wealth, riding on the Vermilion Bird. The interpretation states: this is a reverse transmission lesson, forming a circular image, indicating that the matter will necessarily go through repeated cycles. All three transmissions fall into Kongwang, indicating that the matter cannot be realized. The spirit above the day branch injures the day stem, and the day stem itself is in the tomb of the day branch Xu, showing that the man is unwilling. A reverse transmission lesson indicates that the Heaven and Earth plates are in mutual conflict, causing the matter to be reversed and inverted. The circular image also shows the beginning and end connected, leading to uncertainty and repetition. When both are combined, they perfectly match the indecisive situation between a man and a woman. Later verification confirmed this to be true.

占例二、戊寅年未月壬申日申時未將，問其女同學之情況。 蛇貴后陰 辰巳午未 后陰常虎 鬼 戌 虎 朱 卯 申 玄 午未酉戌 父 酉 常 六 寅 酉 常 未申戌壬 父 申 玄 丑子亥戌 勾龍空虎 斷曰：日辰之上兩鬼相刑，又《指南》云“天魁度門風波動”，又斬關者掃地出門之象，發用空鬼剋日，斷其已離，且十月將有大病。 驗：果因夫外遇於六月離婚，亥月大病一場。正應了“兩敗俱傷主斷絃”之語。午年再婚。

In the year of Wuyin, month of Wei, day of Renshen, hour of Shen, using the general of Wei, the question was about the recent situation of a female classmate. The four lessons, from right to left, were戌 added to Ren, You added to Xu, Wei added to Shen, and Wu added to Wei. The three transmissions were: the first transmission was Wu, which was the official ghost riding the White Tiger and falling into the void; the middle transmission was You, which was the father's yao riding Tai Chang; and the final transmission was Shen, which was the father's yao riding the Black Tortoise. The interpretation said: the upper gods of the day and the hour have two layers of ghost yao that mutually punish and harm. This matches the saying in the "Six Rats Guide" that "the celestial guardian passes the gate, the wind moves and waves rise." Furthermore, the cutting gate lesson indicates that one will be forced to leave, and the initiating transmission's void ghost yao also harms the day. Therefore, it was concluded that she had already divorced, and in the tenth month, she would have a serious illness. The verification showed that she indeed divorced in June because her husband had an affair outside, and she had a major illness in the month of Hai, which exactly matched the previous saying "mutual defeat indicates the broken string." She remarried in the year of Wu.

受胎之期長生看，妻年上神此處算。月臨生年日歸月，時又歸日再一玩（如婦命乘木為胎神，看木之長生落何地盤，即知其月葉孕。又看月之長生落何地盤，即知孕日。又看日之長生落何地盤，即知孕時）。 婦孕中加天命上，婦行年上一詳推。陰神生女端可必，陽曜生男卻莫疑。

To determine the date of conception, one must consider the "Long Life" (长生). Start from the god riding on the wife's age: first, look at where the long life of this god falls on the Earth Plate, which indicates the month of conception. Then, look at where the long life of that month falls, which indicates the day of conception. Finally, look at where the long life of that day falls, which indicates the time of conception. For example, if the wife's destiny is associated with wood and it is the Fetal Spirit (conception god), then look at where the long life of wood falls on the Earth Plate to determine the month of pregnancy. Proceed in the same way to determine the day and the time. When a woman is pregnant, the Middle Transmission should be added to her destiny, and her age should be carefully examined. If a yin god initiates the transmission, it indicates a female child, which can be determined with certainty. If a yang god is present, it indicates a male child, and there is no doubt about it.

男女須觀日上神，剛干陽比是男身。若逢陰比知為女，不比陰陽兩處巡。 傳合西北為弄瓦（即從革潤下局），傳合東南定弄璋。二陽包陰女衣裼，二陰包陽男衣裳。 純陽之課多生女，課傳陰極復生男。罡加比日為男喜，不比端然作女參。

To determine the gender of a fetus, one must examine the heavenly stem above the day. If the heavenly stem is yang and matches the day stem in the Five Phases, it indicates a male fetus. If the heavenly stem is yin and matches the day stem in the Five Phases, it indicates a female fetus. If neither matches, one should look back and forth between the yin and yang spirits. If the three transmissions form the Western Metal Bureau or the Northern Water Bureau (i.e., the From-Revolution and Moistening-Down bureaus), it indicates a female birth. If they form the Eastern Wood Bureau or the Southern Fire Bureau, it indicates a male birth. If two yang spirits enclose a yin spirit, it indicates a female birth. If two yin spirits enclose a yang spirit, it indicates a male birth. A purely yang lesson pattern tends to indicate a female birth. If the lesson becomes extremely yin, it will eventually turn back to indicate a male birth. If the Tiangang (Chen) is placed on the day stem that matches, it is a sign of a male birth. If it does not match, it should be considered as a female birth.

陰陽昴星兩課舉，陰俯是男陽仰女。不備何能十月全，陽備（即陰不備）為男陰備（陽不備）女。 一乳二子理甚約，年命課傳須審確。重逢建將（日月建也）是雙胎，男女陰陽再思索。 建陰為女建陽男，卦象陰陽一法參（如酉胎為兌少女，卯胎為震長男也。以此卦象參斷）。男女雙生何處斷，干支胎位兩重探。

The昴星 lesson is divided into two types: yin days and yang days. On a yin day, the pattern is downward-facing, indicating the birth of a male child; on a yang day, the pattern is upward-facing, indicating the birth of a female child. If the lesson pattern is incomplete, how can the fetus develop for ten months? When yang is complete (and yin is not), it indicates a male child; when yin is complete (and yang is not), it indicates a female child. A single pregnancy resulting in two children is a simple principle, but it must be accurately determined through the year, destiny, and the transmission of the lesson. If both the day stem and the month stem are repeated within the lesson, it indicates twins. Whether they are male or female is then determined by yin and yang. The yin spirits of the day and month stems indicate females, while the yang spirits indicate males. The yin and yang of the hexagram can also be considered together. For example, if the fetal spirit is in酉 (You), which belongs to the hexagram Dui (Lake), it indicates a young girl; if it is in卯 (Mao), which belongs to the hexagram Zhen (Thunder), it indicates a young boy. The gender of twins should be determined by the overlapping positions of the day stem and day branch.

欲識產期何者善，勝光所臨最為便。又有沖胎一法看，女命納音沖處驗。 生養之下究產期，胎乘鬼死墮胎推。年命（夫婦）沖剋胎神者，生兒不育令人悲。 懷胎凶吉古今難，全憑落處地盤看。生旺比和祥可知，刑害克絕凶立驗。（胎神所落地盤，生合為吉，克刑衰絕死墓為凶。詳田妃生產占例）。

To determine the due date, the most convenient method is to look at the position of the Shengguang (Wu) and the Midday God. Another method is to use the concept of conflicting with the fetal god, by checking where the fetal god is being affected by the conflicting element of the mother's Nayin sound element. In the study of childbirth, if the fetal god is riding on official ghosts and death qi, it should be calculated according to miscarriage. If the years and birth years of the husband and wife conflict with the fetal god, it indicates that the child will not survive, causing sorrow. The fortune of pregnancy has always been the most difficult to determine, relying entirely on the position of the fetal god on the Earth Plate. If it falls in a place of mutual generation, prosperity and strength, or harmony, it is auspicious. If it falls in a place of punishment, harm, conflict, or decline, misfortune will immediately manifest. The Earth Plate position of the fetal god that generates and harmonizes is favorable, while that which is controlled, punished, declined, dead, buried, or in a tomb is unfavorable. Details can be found in the example of the Empress Tian's childbirth divination later on.

子母平安最為歡，須用干支細參照。支傷損母干損兒，兩處無傷母子笑。 又審盤中合後神，死生剋制細詳論。合受下克傷兒命，下制天后危母身。 生兒順逆理通玄，卯戌相加細細研。卯加戌上手指地，戌加卯位足朝天。

It is most delightful to have both mother and child safe and sound. One must carefully examine the Day Stem and Day Branch: if the Day Branch is harmed, it affects the mother; if the Day Stem is harmed, it affects the fetus; only when both are unharmed can mother and child be happy together. One must also carefully examine the Liu He and Heavenly Empress in the chart, considering their relationships of generation, death, overcoming, and control: if Liu He is overcome by the lower god, it harms the child's life; if the lower god controls 天后, it endangers the mother's life. Whether the infant is born normally or in reverse is very subtle, and one must carefully study the combination of卯 and 戌: if卯 is placed on 戌, it indicates the hand emerging first; if 戌 is placed on 卯, it indicates the feet facing upward, which is a reverse birth.

干加支上子戀母，支臨干位兒生運。胎加生方子生艱，兩儀（干支）夾傳產門塞。 羅網日墓母多憂，蛇夾月厭亦同求。年命乘神若沖破，轉凶為吉又何尤。 貴傳俱逆生頗難，貴傳俱順生最易。魁度天門阻滯多，煞沒神藏應快利。

The day stem is placed on the day branch, indicating that the child clings to the mother and refuses to be born; when the day branch is positioned at the day stem's place, the child is born smoothly. If the胎神 is placed in the direction of long life, it actually indicates a difficult delivery. When the day stem and day branch enclose the three transmissions, it is like the birth canal being blocked. If heaven net and earth net are present along with the day's墓, the mother will have much worry. If the Teng Snake is between the month's aversion, it is also analyzed in the same way. If the year of the mother's age and her own destiny can overcome these evil spirits, transforming them into good, there is nothing to worry about. If the nobleman and the three transmissions both move backward, the delivery will be difficult; if they both move forward, the delivery will be easiest. If the divination shows 'Kui Du Tian Men', there will be more obstructions; if evil spirits are hidden and good spirits are concealed, the time of delivery will be quick and smooth.

胎逢偏鬼及玄神，種子私妊斷卻靈。（玄武主偷盜闇昧，他占亦可言之。）天乙發傳名富貴，可知兒是石麒麟。（必要生干主可言之，克干洩干皆不美妙。） 戀胎五等詳宜忌，寅加亥上家祿利。臨子為敗巳病推，申辰衰絕君須記。

When the fetal god is confronted by a biased ghost or the Black Tortoise, it indicates a pregnancy obtained through private relations, and this is especially accurate. The Black Tortoise is originally associated with theft and secrecy, and this interpretation can also apply to other matters. If the Nobleman's transmission enters the transmission, it signifies a name of wealth and nobility, indicating that the child born will be a fine and valuable person. However, this can only be said if the Nobleman generates and supports the day stem; if it harms or drains the day stem, it is not a good omen. There are five types of attachment to the fetus, and their auspiciousness and inauspiciousness must be clearly distinguished: when寅 is placed on亥, it is the position of officialdom and prosperity, which is most beneficial to the family; when it is on子, it is the bathing and decline position; when on巳, it is the illness position; when on申, it is the decline position; and when on辰, it is the end position. These should be remembered clearly.

占驗一、丁丑十月癸丑日辛酉時，大司理諱化淳曹公奉上傳令靈臺牌子太監陳國用占東宮田妃六甲。元首、反吟，寅卯空、申酉落空。 勾六朱蛇 亥子丑寅 朱常 朱常 鬼 丁未 常 龍 戌 卯 貴 丑未 丑未 鬼 癸丑 朱 空 酉 辰 后 未丑 未癸 鬼 丁未 常 申未午巳 虎常玄陰

This is the divination chart for the day of Gui Chou in the tenth month of the year Ding Chou, at the hour of Xin You. The Grand Master of Ceremonies, Gao Hua Chun, received an imperial order to consult on the pregnancy of Princess Tian Fei of the Eastern Palace. The lesson pattern belongs to "Original Head" and "Reverse Chant." In this旬,寅 and卯 are empty. The Heaven Plate gods Shen and You fall on the empty Earth Plate. The four surrounding rows are the twelve Earthly Branches of the Earth Plate, the Heaven Plate gods superimposed upon them, and the twelve Heavenly Generals they ride. The middle two rows are the four lessons, arranged from right to left as Wei with Jia Kuí, Chou with Wei, Chou with Wei, and Wei with Chou. Wei and Chou are opposing and mutually superimposed, thus forming a Reverse Chant. The right three rows are the three transmissions: the first transmission is Ding Wei, an official ghost riding Tai Chang; the middle transmission is Jia Kuí, an official ghost riding Zhu Que; the final transmission is Ding Wei again, an official ghost riding Tai Chang. All three transmissions are ghosts that overcome the day.

斷曰：此男子之祥也，然生而難育，應在卯年。蓋因純陰返陽，支上神與支相比，故主男必矣。然而卯年不育者何也？胎神夾克無氣，此追魂之魔，卯為東宮子宿，受酉將陰殺沖剋，是以知其卯年不育。未幾田妃生第六子，卯年命殞。

The interpretation states: This is a favorable omen for a male child, but the child will be difficult to raise and will die in the year of the Rabbit. Why? The lesson pattern is entirely yin but turns out to be yang, and the heavenly stem on the day branch compares with the earthly branch's five phases, so it is determined to be a male fetus. Why can't the child survive in the year of the Rabbit? Because the fetal spirit is blocked and controlled, with no life qi, which is the凶魔 of chasing the soul; the Rabbit is the host of the Eastern Palace Prince, yet it is attacked and controlled by the酉 general's yin killing force, so it is known that the child will not survive in the year of the Rabbit. Soon, the field妃 indeed gave birth to her sixth son, and the child died in the year of the Rabbit.

明代皇帝信任宦官，雖有內閣，但因皇帝多在深宮不理政事，事多由太監傳達，故首輔之權，弱於太監，太監以司禮太監為最高，次即秉筆太監。魏忠賢即是天啟帝時之司禮太監，崇禎帝貶抑宦官，使首輔權重，但太監之權依然不小。曹大司禮者，司禮太監曹化淳也。 田妃，崇禎帝所龐幸之田氏妃子。

The commentator adds that during the Ming dynasty, emperors trusted eunuchs, although there was a cabinet, the emperors often remained secluded in the palace and did not attend to state affairs, which were mostly conveyed by eunuchs. Therefore, the power of the chief cabinet minister was actually weaker than that of the eunuchs. Among the eunuchs, the chief eunuch in charge of the palace rites held the highest position, followed by the ministers who held the brush (to write the emperor's edicts). Wei Zhongxian was the chief eunuch during the reign of the Tianxi emperor. The Chongzhen emperor reduced the power of eunuchs and increased the authority of the chief cabinet minister, but the power of the eunuchs was still considerable. The Gao Da Sili mentioned in the text refers to Gao Huachun, the chief eunuch in charge of the palace rites. Tian妃 is the concubine of the Chongzhen emperor named Tian.

占驗二、庚辰三月辛卯日丙戌時，予寓埂子街，鄰人江右傅姓者求占六甲，伏吟、龍虎，午未空，午未落空勾 勾青 六 巳午未申 空 蛇蛇 常常 財 辛卯 蛇 朱 辰 酉 虎 卯卯 戌戌 子 戊子 陰 蛇 卯 戌 常 卯卯 戌辛 財 辛卯 蛇 貴 寅丑子亥 玄 后陰

This is the divination chart for the day of Xin Mao on the third month of the year Geng Chen, during the hour of Bing Xu. At that time, I was staying in Gengzi Street, Yangzhou, and a neighbor from Jiangyou, the Fu family, came to consult about pregnancy. The lesson pattern belongs to "Hidden Chant" and "Dragon and Tiger." In this旬, the hours of Wu and Wei are empty. The Heaven Plate also falls on the empty Earth Plate. In a Hidden Chant lesson, the Heaven Plate and Earth Plate are the same, so the four lessons, from right to left, are Xu over Xin, Xu over Xu, Mao over Mao, and Mao over Mao. The three transmissions are: the first transmission is Xin Mao, a wealth hexagram riding on Teng Snake; the middle transmission is Wu Zi, a son hexagram riding on Tai Yin; and the final transmission is again Xin Mao, a wealth hexagram riding on Teng Snake. Hidden Chant lessons are characterized by stillness and no movement. The presence of both Dragon and Tiger generals indicates one good and one bad outcome. In a pregnancy divination, the determination of the gender of the child is made within this stillness.

斷曰：此必雙胎，皆男子也，主八月戌日辰時生，母子清吉。何以知為雙胎？以月建重疊，作胎神乘旺氣故也（此必二月建，以金胎在卯故也）。何以知為兩男？卯屬震為長男，日上河魁，乾宮所屬，亦男也。何以知八月生，酉沖卯胎，戌日辰時者，戌為養神，俟辰來沖干上戌也。 學者宜切記陳公獻此課起例。 江右者，長江之北。 占男女，以干上之支所寄之卦之陰陽斷之，非以支之陰陽為斷也。

The interpretation says: This must certainly be a set of twins, both boys, born on the day of Wu in the hour of Chen in the eighth lunar month, with mother and child both safe. Why do we know it is twins? Because the month builder appears twice, functioning as the fetal god riding on strong energy—here it must be the month builder of the second lunar month, because the birth position of metal is in Mao. Why do we know they are two boys? Because Mao belongs to the trigram Zhen, which represents the elder son, and the day stem is Hekui Wu, which belongs to the Qian trigram, also indicating a male. Why do we know they were born in the eighth lunar month? Because the month of You conflicts with the birth position of Mao. The reason for the day of Wu and the hour of Chen is that Wu is the nurturing god, and we need to wait for Chen to stir the day stem Wu. Scholars should remember the example given by Chen Gongxian. The term 'Jiangyou' refers to the area north of the Yangtze River. When determining the gender of a fetus, we use the yin and yang of the trigram associated with the day stem, not the day branch.

占驗三、丁丑年四月乙酉日乙酉時，嘉興馮爾忠占六甲，重審、斬關、伏吟，午未空、午未落空。 朱蛇 六 巳午未申 貴 后后 勾勾 財 壬辰 勾 勾 辰 酉 后 酉酉 辰辰 鬼 乙酉 后 青 卯 戌 陰 酉酉 辰乙 兄 辛卯 青 空 寅丑子亥 玄 虎常

This is the divination chart for the day and hour of Yiyou on the fourth month of the Dingchou year: Feng Erzhong from Jiaxing consulted about pregnancy. The lesson pattern belongs to "Rechecking," "Cutting the Gate," and "Hidden Chant." In this旬, the hours of Wu and Wei are empty. The Heaven Plate also places Wu and Wei on the Earth Plate's empty positions. The four lessons, from right to left, are Chen added to Yi, Chen added to Chen, You added to You, and You added to You. The three transmissions are: the first transmission is Renchen, a wealth hexagram riding on Gou Chen; the middle transmission is Yiyou, an official ghost hexagram riding on Heavenly Empress; and the final transmission is Xinmao, a brother hexagram riding on Azure Dragon. "Rechecking" is when the lower god steals the upper god and selects the use. "Cutting the Gate" indicates a conflict that opens and removes obstacles. "Hidden Chant" indicates stillness and immobility. With all three appearing together, the matter of pregnancy has both movement and stillness.

斷曰：產必雙胎，一男一女，然男必生，女必死。何也？酉為日之胎鬼死氣，偏房婢室之孕不言矣。但末傳卯作支之胎神生氣，中傳酉兌為少陰，末傳卯震為長男；其男子生者，胎財生氣也；女子死者，作死氣日鬼也。

The interpretation says: This pregnancy must result in twins, one boy and one girl, but the boy will survive while the girl will die. Why? The酉 (You) is the day stem's ghost in the womb and carries death qi, indicating that this is a pregnancy of a concubine or servant. There is no need to elaborate further. The final transmission卯 (Mao) is the day branch's ghost in the womb and rides life qi, while the middle transmission酉 (You) belongs to the Dui trigram, representing a young woman, and the final transmission卯 (Mao) belongs to the Zhen trigram, representing a mature son. The boy can be born because the卯 (Mao) corresponding to him is a womb treasure riding life qi; the girl will die because the酉 (You) corresponding to her carries death qi and is also the day ghost.

占驗四、己丑二月辛丑日己亥時，偶有一回子煩庠友孫石渠占生育，將所占課與予斷看吉凶，天獄、重審、退茹，辰巳空、卯辰落空。 六勾 朱 辰巳午未 青 玄陰 空虎 子 庚子 陰 蛇 卯 申 空 亥子 申酉 子 己亥 玄 貴 寅 酉 虎 子丑 酉辛 父 戊戌 常 后 丑子亥戌 常 陰玄

This is the divination board for the day of Xin Chou in the second lunar month of the year Ji Chou, at the hour of Ji Hai. A偶然 visitor, a Hui person, asked his classmate Sun Shiqu to divinate about having children, and Sun Shiqu brought the divination to me for a judgment on auspiciousness or inauspiciousness. The lesson pattern belongs to "Heavenly Prison," "Repeated Review," and "Retreating Grass." In this旬, the hours of Chen and Si are empty. The heavenly plate has the gods of Mao and Chen falling into the empty earth plate. The four lessons, from right to left, are You added to Xin, Shen added to You, Zi added to Chou, and Hai added to Zi. The three transmissions are: the first transmission, Geng Zi, which is the son's yao riding on Tai Yin; the middle transmission, Ji Hai, which is the son's yao riding on Xuan Wu; and the final transmission, Wu Xu, which is the father's yao riding on Tai Chang. Heavenly Prison indicates imprisonment and blockage, Repeated Review is when the lower god attacks the upper one and initiates the transmission, and Retreating Grass indicates that the three transmissions retreat step by step, resulting in a pattern of continuous backward movement and blockage.

斷曰；占產難生，子母皆亡。友人曰：一手先出矣，據課子必難保。予曰；不然，先母生子時，先一晚手出，次早腳出，母子無恙。此課河魁渡亥被阻隔，天獄無沖，其子何由而出？日干上虎來遁鬼，支上子乘游魂；天后象母，受寅貴劫煞制克，是以子母不保（天后地盤克天后也。與田妃占產參看）。未幾，子未出母已死矣。（天獄課，墓神發用，斗繫日本為之；天獄煞者正五九在子，二十六在卯……，依例推之。此課雖斗繫日本，便非墓神發用；若仍在寅月，則發用子為天獄煞。）

The interpretation says: This pregnancy will result in a difficult childbirth, and both mother and child will not survive. A friend said: The child has already stretched out one hand, according to this divination, the child must surely not survive. I said: Perhaps not so. The mother gave birth to the child previously, on the previous night she first stretched out her hand, and on the next morning she stretched out her foot, and both mother and child were safe and sound. But in this case, the Hekui (Xu) is crossing over the亥 position and is blocked, and the Heaven Jail is not opened, so how can the child come out? The White Tiger appears on the day stem, bringing forth a ghost; the子 position on the day branch is occupied by a wandering soul. The Heavenly Empress represents the mother, but is restrained and overcome by the Jiesha (calamity) from the寅 position carried by the Nobleman. Therefore, both mother and child cannot be saved—this is when the Heavenly Empress falls on the Earth Plate and reversely overcomes the Heavenly Empress, which can be compared with the example of the Lady Tianfei's pregnancy divination. Soon after, the child had not yet been born, and the mother had already died. The Heaven Jail lesson is formed when the tomb god initiates the transmission, and the handle of the dipper is tied to the day's original destiny. The arrangement of the Heaven Jail is: in the first, fifth, and ninth months, it is on the Zi position; in the second, sixth, and tenth months, it is on the Mao position, and so on. In this case, although the handle of the dipper is tied to the day's original destiny, it is not the tomb god initiating the transmission; if it were still in the寅 month, then the initiating Zi would be exactly the Heaven Jail.

占驗五、甲子四月癸卯日戊午時，予同公明長兄訪徽州戴羲宇占課，蒿矢、不備，辰巳空，午未落空。 六勾 朱 未申酉戌 青 朱貴 貴陰 鬼 乙未 朱 蛇 午 亥 空 未巳 巳卯 父 丁酉 勾 貴 巳 子 虎 巳卯 卯癸 兄 己亥 空 后 辰卯寅丑 常 陰玄

This is the divination chart for the day Guimao, in the fourth lunar month of the Jiazi year, at the hour Wuwu. I went with my elder brother Gongming to visit Dai Xiuyu in Huizhou, and he cast the divination. The lesson pattern belongs to "Hao Shi" and "Bu Bei." In this旬, the hours Chen and Si are empty. The Heaven Plate's Wu and Wei fall on the empty Earth Plate. The four lessons, from right to left, are卯 added to癸,巳 added to卯,巳 added to卯, and未 added to巳. The second and third lessons are the same, so the lesson pattern is incomplete. The three transmissions are: the first transmission is Yiwei, representing the official ghost riding the Vermilion Bird; the middle transmission is Dingyou, representing the father's yao riding Gou Chen; and the final transmission is Jihai, representing the brother's yao riding Tian Kong. The Hao Shi lesson is characterized by the absence of internal conflicts among the four lessons, with the external deity remotely attacking the day stem, resulting in weak influence. Combined with the incomplete lesson pattern, it is concluded that the fetus will not reach full term.

餘問戴曰：知來意否？曰：時為日之胎神（陳公獻用五行長生，占時午為癸之胎財，畢法云“胎財生氣妻懷孕”），必為六甲占也。余曰：然，男乎？抑女也？曰：干上卯屬震，長男之象。又是幕貴，三傳四課純陰極度陽，生貴兒必矣。且支加干，俯首見子，生必順利。但四課不備，未能足月。生於何時？曰：六月生。果一一如所斷。餘又細看之，子沖胎神，子上見寅，子日寅時生。

I asked Dai Xiuyu: Do you know our intention? He said: At the time of the noon hour, the day stem's胎神 is being used by Chen Gongxian with the method of the Five Phases and the concept of growth. At the time of noon, the癸 water is in its胎 position, which is also the财爻. As stated in the "Bi Fa Fu" ("The Book of Bi Fa"), "the胎 is the Life Qi of the wife's pregnancy," so it must be about a pregnancy. I said: Exactly. Then, is it a boy or a girl? He said: The卯 on the day stem belongs to the Zhen trigram, which represents the elder son, and it is also the幕贵. The three transmissions and four lessons are all pure yin, but they turn back to yang, so it must be a noble son. Moreover, the day branch is placed above the day stem, which is the image of looking down to see a child, indicating a smooth delivery. However, the four lessons are not complete, so the fetus has not yet reached full term. I asked when the child would be born. He said: In June. Later, everything turned out exactly as he predicted. I then carefully examined this divination: The子 is disturbing the Fetal Spirit, and there is also a寅 on the子, so the child is born on a子 day at a寅 hour.

病症之源尋虎鬼，沉痾之際看生龍（龍乘生氣）。須防虎鬼駕馬惡，死墓絕空最為凶。 福德（子孫爻）加臨名解厄，貴醫年命病全安。喪吊死常分內外，病符亡鬼死生看。 引鬼為生忌收魂（玄乘日墓），因妻致病嫌冢墓。全然脫敗身衰羸，鬼死兩逢痊癒痼。

To find the root of an illness, one must look at the White Tiger and the Official Ghost. In cases of long-term serious illness, one should check whether the Azure Dragon is riding on Life Qi. One must be especially cautious if the White Tiger and the Official Ghost are also riding on the Post-horse, which is a most evil combination. If the Three Transmissions fall in the areas of death, grave, end, or emptiness, it is extremely dangerous. If the Children Line (son and grandson爻) is added, it is called a relief from misfortune. If the Nobleman appears as the medical deity over the patient's year and destiny, the illness can be fully cured. The Sangche (funeral carriage) (funeral carriage) and Diaoke (mourning guest) (mourning guest), along with the Death Qi and Tai Chang, should be considered separately for internal and external factors. The Bingfu (Disease Symbol), Wangshen (Waning God), and Ghost line are used to determine life or death. If the Black Tortoise is riding on the day's grave to summon the ghost, it is called "retrieving the soul," which is most to be avoided. If illness is caused by wife-related matters, the tomb spirit (ancestral tomb spirits) are to be feared. If the Day Stem is completely drained, the person becomes weak and emaciated. If the Ghost line and Death Qi appear together, even if the illness temporarily improves, it will eventually turn into a chronic condition.

鬼戶宜關人惡入（日下年命加寅），天門魁忌貴登佳。生空退茹尋死格，逆間遲痊倒拔蛇（空連茹死格，逆間傳難愈）。 身尸入棺亡可斷（庚日申加卯），兩蛇夾墓疾難除。忌支血症多崩嘔，常後婚筵起病初。 金水逢丁須兩論，舊新疾病驗空亡（新病應上字，舊病應下字）。歲墓干墓並蛇虎，如臨卯酉犯重喪（此墓門開格，《大全》鬼墓課有例甚好，可參看。）。

The ghost gate should be closed, and the worst situation is when evil spirits enter from there - when the person's year and birth stem falls on the寅 position. The heavenly gate is a place disliked by Hekui, yet it is a favorable place for the nobleman to arrive. When the life qi falls into the empty position and the three transmissions retreat, one should look for the death pattern. When the intermediate transmission moves in reverse, the illness heals slowly, like pulling a long snake backwards. When the connected transmission falls into the empty position, it is a death pattern; when the intermediate transmission moves in reverse, the illness is hard to cure. "Body and corpse entering the coffin" can indicate death, such as when the庚 day stem is placed on the卯 position. When two Teng Snakes surround the tomb god, the illness is difficult to cure from the root. If the day branch carries the blood taboo, it often indicates symptoms like uterine bleeding and vomiting blood. When Tai Chang and Heavenly Empress are together, the illness comes from a wedding or celebration. When the metal and water spirits meet the Ding spirit, they should be considered from both sides. New and old illnesses are reflected in the empty position - new illness is indicated by the first character, old illness by the second. When the tomb of the year stem and the tomb of the day stem both appear with Teng Snake and White Tiger, and they are also on the卯 or酉 positions, it is a case of "tomb gate opened" - this is the pattern of "tomb gate opened," which is well explained in the "Complete Liuren," and can be referred to for further understanding.

網羅日墓覆支干，善神沖剋厄即安。閉口絕祿忌合絕，華蓋孝帛命年難。 蒿矢見金亦甚凶，浴盆（神煞）有水還須忌。自墓傳生危即安，初生末墓多憂事。 虎頭蛇尾重還輕，龍末虎初凶變吉。庸醫殺人官鬼乘，子爻丸散能療疾。

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) Life Qi is blocked by Heaven Net and Earth Net above the Day Stem and Day Branch. If auspicious deities come to break or overcome this, the danger is immediately resolved. "Closed Mouth" and "Cut-off Fortune" are most unfavorable if they meet with conjunction or termination again. If "Huagai" and "Xiao Bo" malevolent stars fall on the person's birth year, the patient will find it difficult to pass the crisis. In the Hao Shi lesson, encountering the Golden God is also very凶. "Yu Pen" malevolent star meeting water deities is also something to avoid. If the transmission starts from the Tomb Spirit and moves to the Long Sheng, the danger is turned into safety. If the first transmission carries Life Qi and the last transmission enters the墓, there will be many worries. If the first transmission is White Tiger and the last is Teng Snake, it signifies a bad beginning and a poor ending, meaning the illness worsens. If the last transmission is Azure Dragon and the first is White Tiger, it indicates a change from bad to good. If the deity riding the official ghost is involved, it signifies the work of an incompetent doctor. If the deity riding the son and grandson is involved, it indicates that pills and powders can cure the illness.

德喪祿絕最為凶，貴臨福集禍轉福（福集子孫爻也）。循環周遍二課名，占病逢之多反覆。 卯加戌逆主風搐，子臨巳位定死亡。六處還常逐類推，看課大吉（大吉課占官則宜，占病大凶）兩端詳。

The loss of the virtue god and the loss of the official god reaching its extreme is the most dangerous; when the nobleman is present and the descendants' elements gather, misfortune can turn into good fortune. "Cyclic" and "universal" are two types of lesson patterns. When illness is divined with these patterns, the illness tends to recur. If卯 is placed on戌 and moves in reverse, it indicates convulsions and spasms; if子 is at the position of巳, it indicates certain death. The other six places in the four lessons and three transmissions also follow this pattern for classification and deduction. As for the "Daji lesson," it is most suitable for divining official positions, but it is extremely dangerous for divining illness. Both aspects must be clearly understood.

占驗一、辛巳九月丁亥辛丑時，庠友張奉初為乃弟觀初占病，予袖傳一課答之，重審、鑄印。（午未空，亥子落空） 貴后 蛇 戌亥子丑 陰 朱白空后 比 癸巳 空 朱 酉 寅 玄 酉辰巳子 子 丙戌 蛇 六 申 卯 常 辰亥子丁 印 辛卯 常 勾 未午巳辰 虎 龍空

This is the divination plate for the day of Dinghai in the ninth month of the year Xinsi, at the hour of Xinchou. A student named Zhang Fengchui asked me to look at his younger brother's case. I answered him with the divination lesson I had passed down in my sleeve. The lesson pattern belongs to "Re-examination" and "Casting the Seal." In this旬, the hours of Wu and Wei are empty. The Heaven Plate's亥 and Zi fall on the empty Earth Plate. The surrounding circle consists of the Earth Plate's twelve palaces, the Heaven Plate's deities, and the twelve Heavenly Generals they ride. The four lessons, from right to left, are Zi over Ding, Si over Zi, Chen over Hai, and You over Chen. The three transmissions are: the first transmission, Guisi, which is the companion爻 riding Tiankong; the middle transmission, Bingxu, which is the son爻 riding Teng Snake; and the final transmission, Xinmao, which is the seal爻 riding Tai Chang.

斷曰：課得鑄印，占病不吉，三日必死，張友不言而去。頃焉，一人至，占得未亥卯三傳，白虎發用，喪吊全逢，用木空則折，病主風寒，三日內死者。曰：適家伯先已來占矣，因不吉，故復占之。張友又請仙，呂純陽下降，判白數合於數，吾無問而果三日死。

The divination statement says: The casting seal lesson indicates an unfavorable omen for illness, and the person will certainly die within three days. Zhang You said nothing and left. A while later, another person came and cast the three transmissions of Wei, Hai, and Mao, with the White Tiger initiating the transmission. The signs of a hearse and mourners all appeared. The wooden yao that initiated the transmission fell empty, indicating a break. The illness is caused by wind and cold, and also means death within three days. The person said: My elder uncle came earlier to cast the divination, but because it was unfavorable, he cast again. Later, the Zhang family invited a spirit medium, and Qu Dongbin descended from the altar. The verdict he gave matched exactly the number of days I had predicted. I did not need to ask further, for the sick person indeed died three days later.

占驗二、己卯六月己酉日戊辰時，維揚埂子街六如齋扇店浙江張澹寧相會占病，蒿矢、三交。（寅卯空，巳午落空） 六朱 勾 申酉戌亥 蛇 玄貴辰朱 鬼 乙卯 玄 龍 未 子 貴 卯子丑戌 父 丙午 空 空 午 丑 后 子酉戌己 子 己酉 六 虎 巳辰卯寅 陰 常玄

This is the divination chart for the day Ji You, sixth month of Ji Mao year, Wu Chen hour: meeting a man named Zhang Daning from Zhejiang at the Six Like Pavilion Fan Shop in Weiyang Gengzi Street, and divining his illness. The lesson pattern belongs to "Hao Shi" and "San Jiao." In this旬, Yin and Mao are empty. The Heaven Plate's Si and Wu fall on the empty Earth Plate. The four lessons, from right to left, are Xu added to Ji, Chou added to Xu, Zi added to You, and Mao added to Zi. The three transmissions are: the first transmission, Yi Mao, representing the official ghost riding the Black Tortoise; the middle transmission, Bing Wu, representing the father's yao riding the Heaven Void; and the final transmission, Ji You, representing the son's yao riding Liu He. "Hao Shi" indicates distant control and emptiness, while "San Jiao" signifies the intersection of heaven, earth, and humanity. When divining illness, it suggests confusion and entanglement.

斷：當年病無妨，何須再三詳，黑馬自夷來，跨上往酉方，早覓玄空徑，教爾接命長，宅上見胎喜，一陰並兩陽。蓋太歲發用作日破，勾空目今無妨，但嫌醫神發用剋日，主醫人用藥不當，但木火為虎鬼，脾肺受病，未能脫體，須東南錢劉之醫，平肝清心，其病漸愈。曰：何以言？玄門卯乃死，我門酉為生，我乘玄空，長生在傳，宜避初鬼就末生，須向玄空之門求接命延年之術。否則，壬午春必有他慮矣。曰：有胎者何：余曰：支上見胎神。曰：三兒婦俱懷妊矣。余曰：試言何命。曰：丁未、壬子、甲寅，餘以行年推之，丁未生女，餘二皆男。後果然，澹寧壬午春死。

The interpretation begins with a verse: This illness this year is not dangerous, there is no need for further detailed examination; a black horse comes from the distant east, ride it to the west towards the酉 position; seek early the path indicated by the Black Tortoise and the Sky Void, to continue your life; the house shows the joy of the fetal god, which is one yin line and two yang lines. This is because the year's ruler initiates the day break, and the affairs of Gou Chen and Tian Kong are not yet obstructed; only the medical god initiating the transmission is harmful to the day stem, indicating improper treatment by the doctor. Wood and fire form the White Tiger and official ghost, the spleen and lung meridians are affected, and one cannot escape for a while. One must consult doctors of the surname Qian and Liu from the southeast, to soothe the liver and clear the heart, then the illness will gradually improve. He asked: How does this work? I said: The Black Tortoise's gate is at卯, which is a dead position; my gate is at酉, which is a life position; I myself is riding the Black Tortoise and Sky Void, with the long life in the three transmissions, so it is suitable to avoid the initial transmission's ghost and approach the final transmission's life, to seek the art of prolonging life through the path of the Sky Void. Otherwise, in the spring of the Renwu year, there will be other troubles. He then asked: How do you know there is a fetal joy? I said: It is seen from the day branch. He said: All my three daughters-in-law are pregnant. I said: Please tell me their birth years. They said Dingwei, Renzi, Jiayin. I calculated according to their birth years, Dingwei will give birth to a daughter, the other two will give birth to sons. Later it turned out to be true; Zhang Daning died in the spring of the Renwu year.

占驗三、乙酉正月己亥己巳時，總漕漂官、召賢參將盧承山盟兄占病吉凶，重審、交車。（辰巳空，亥子落空） 后陰 貴 子丑寅卯 玄 后空六陰 父 甲午 空 蛇 亥 辰 常 丑午酉寅 兄 辛丑 后 朱 戌 巳 虎 午亥寅己 子 丙申 勾 六 酉申未午 空 勾青

This is the divination chart for the day of Ji Hai in the first lunar month of the year Yi You, at the hour of Ji Si. The divination is about the auspiciousness or inauspiciousness of a sickness, as asked by Lu Chengshan, a military commander and brother-in-law of the diviner. The lesson pattern belongs to "Chong Shen" and "Jiao Che." In this旬, the hours of Chen and Si are empty. The Heaven Plate's亥 and Zi fall on the empty Earth Plate. The four lessons, from right to left, are寅 added to Ji, You added to Yin, Wu added to Hai, and Chou added to Wu. The three transmissions are: the first transmission is Jiawu, representing the father yao riding Tian Kong; the middle transmission is Xinchou, representing the brother yao riding Tian Hou; and the final transmission is Bingshen, representing the son yao riding Gou Chen. "Chong Shen" is when the lower god steals from the upper god and initiates the transmission. "Jiao Che" is when the day stem and day branch mutually generate and overcome each other. The illness is occurring within this mutual interaction.

脾土受症，目今無慮。蓋木為官鬼，則脾經受症矣。以平清肺心為上，切勿健脾理肺，七月恐有不測。蓋祿臨絕地，馬入墓鄉，且子巳相加為陽（生）臨陽絕，又卯臨申位是木被金離，病人非宜，且年帶二死剋日，故斷其七月必死。已而果然。

The diagnosis states: This is a case of spleen earth being affected, and there is no need to worry at present. Wood acts as official ghost to overcome earth, thus the spleen meridian is affected; treatment should focus on balancing the lungs and clearing the heart, and one must not go to strengthen the spleen or regulate the lungs. By July, there may be unexpected developments. Because the day stem is in the place of its death, and the post-horse is in the tomb; the combination of zi and si indicates yang birth meeting yang death;卯 is in the position of shen, meaning wood is separated by metal, which is not suitable for the patient. Moreover, the flowing year brings two kinds of death qi to overcome the day stem, so it is predicted that he will die in July. Later, it indeed came true.

占驗四、辛卯二月丁未癸卯時，偶有楠姓者，為董晉侯占病，八專。（寅卯空，酉戌落空） 朱六 蛇 子丑寅卯 勾 陰六陰六 財 己酉 陰 貴 亥 辰 龍 酉寅酉寅 子 甲辰 青 后 戌 巳 空 寅未寅丁 鬼 辛亥 貴 陰 酉申未午 虎 玄常

This is the divination chart for the day of Dingwei in the second lunar month of the year Xinmao, at the hour of Guimao. The case is classified as "Eight Specials" (八专). In this旬, the branches of Yin and Mao are empty. The Heaven Plate (天盘) branches of You and Xu fall on the empty Earth Plate (地盘). The four lessons, arranged from right to left, are Yin added to Ding, You added to Yin, Yin added to Wei, and You added to Yin. The three transmissions are: the first transmission is Jiyou, a wealth hexagram riding on Tai Yin; the middle transmission is Jiachen, a son hexagram riding on Azure Dragon; and the final transmission is Xinhai, an official hexagram riding on Nobleman. In the Eight Specials lesson, the heavenly stems and earthly branches are in the same position, and the four lessons form only two distinct lessons. Human affairs are mixed and unclear, and when divining illness, it indicates internal and external complications.

斷：此病主手足不舉，全無一點生氣，因日祿臨絕地（日祿午加亥為絕地），驛馬投墓鄉（巳為馬臨戌入墓也），又行年游魂，子巳相加，合為死字，三傳死墓絕，安能有救乎？蓋因卯加申、戌加卯，故知主風癲發搐之症。在何日？久病，應卯加申申日子時死矣。

The diagnosis states: This illness causes the person to be unable to move their hands or feet, with absolutely no life qi. This is because the day's luck (day's stem) is at Wu, which is placed on Hai, and it falls in the绝 (decline) position. The post-horse (驿马) at Si is located on Xu and has entered the墓 (grave) position. Furthermore, the year stem meets the wandering soul (游魂), with Zi and Si combining to form the character '死' (death). The three transmissions (三传) are all death, grave, and decline, so how can there be a cure? Also, because Mao is placed on Shen and Xu is placed on Mao, it is known that the illness is one of wind epilepsy and convulsions. On which day does death occur? Since this is a long-term illness, it should happen on the day of Shen, at the hour of Zi, when Mao is added to Shen. Later, indeed, the person died on that day.

占驗五、乙丑十月辛亥甲午時，予往金陵成賢街會六壬王養吾索占之課，元首、玄胎。（寅卯空，亥子落空） 六朱 勾 寅卯辰巳 蛇 蛇陰朱后 鬼 乙巳 蛇 龍 丑 午 貴 巳申辰未 財 甲寅 勾 空 子 未 后 申亥未辛 子 辛亥 白 虎 亥戌酉申 陰 常玄

This is the divination chart for the day of Xin Hai, the tenth month of the year Yi Chou, at the hour of Jia Wu. I went to Jinling Chengxian Street to meet the renowned master of Liu Ren, Wang Yangwu, who cast this chart. The lesson pattern belongs to "Yuan Shou" and "Xuan Tai." In this旬, the trines of Yin and Mao are empty. The Heaven Plate of Hai and Zi falls on the empty Earth Plate. The four lessons, from right to left, are Wei added by Xin, Chen added by Wei, Shen added by Hai, and Si added by Shen. The three transmissions are: the first transmission, Yi Si, which is the official ghost riding the Teng Snake; the middle transmission, Jia Yin, which is the wealth hexagram riding Gou Chen and is exactly on the empty position; the final transmission, Xin Hai, which is the son hexagram riding the White Tiger. "Yuan Shou" is the correct pattern of superior controlling inferior and respect ruling over inferiority. "Xuan Tai" indicates a hidden illness that is developing but not yet apparent.

斷曰：公為陰人占病。主胸膈不寬，飲食少進。曰：果婦病，若何？傳得病玄胎，又四課德鬼發用，巳作閉口，食神乘空，依知病在胸膈，不能飲食。且祿臨絕地，何以養生？目今子支制鬼無妨，恐來年初夏太歲生鬼可慮；況夫占妻豈宜財空，主半路斷絃續娶也。辛日亦不宜占病，因辛作亡神故也。

The interpretation says: You are divining illness for a female relative. The symptoms are discomfort in the chest area and an inability to eat. He said: Indeed, my wife is ill, how serious is it? I said: The three transmissions show the image of a hidden embryo, and among the four lessons, the de ghost is the initiating transmission. The巳 is 'closed mouth', the food god is in an empty position, thus knowing the illness is in the chest area and unable to eat. Moreover, the day's fortune is in the place of decline, on what can the body be sustained? At present, the子 water is restraining the ghost爻, so it is still manageable; but beware that in the spring and summer of next year, the sovereign will assist the ghost爻, which is worrying. Moreover, when a husband divines for his wife, where is the fortune of wealth in an empty position? It indicates a broken string in the middle, and remarriage later. The day is辛, which is not suitable for divining illness, because the辛 is the lost spirit.

占驗六、辛未正月戊申己未時，同鄉彭城衛幕劉一純占病，元首、潤下。（寅卯空，午未落空） 六朱 勾 酉戌亥子 蛇 玄蛇貴勾 兄 甲辰 玄 龍 申 丑 貴 辰子丑酉 子 戊申 龍 空 未 寅 后 子申酉戊 財 壬子 蛇 虎 午巳辰卯 陰 常玄

This is the divination chart for the day of Wu Shen in the year Xin Wei, first lunar month, with the hour of Ji Wei. Liu Yichun, who is a clerk in the military office of Pengcheng, came to consult about his illness. The lesson pattern belongs to "Yuan Shou" and "Run Xia." In this旬, the empty position is寅 and卯. The heaven plate's午 and未 fall into the empty position of the earth plate. The four lessons, from right to left, are You added to Wu, Chou added to You, Zi added to Shen, and Chen added to Zi. The three transmissions are: the first transmission, Jiachen, which is the brother's yao riding on the Black Tortoise; the middle transmission, Wushen, which is the son's yao riding on the Azure Dragon; and the final transmission, Renzi, which is the wealth yao riding on the Teng Snake. The combination of Shen, Zi, and Chen forms a water trinity, so it is called the Run Xia lesson. Yuan Shou is the main lesson where the upper element overcomes the lower one. Run Xia refers to the water trinity, and when used for divination about illness, it indicates that the illness spreads downward and continues.

斷曰：病起少陰，目今無慮，但綿纏難脫體。微獨病也，且防賊至。病起少陰者何？從魁臨干為日之敗氣，是因少陰而敗身也。病難脫體者何？傳將合成敗局，生起日之官鬼也。 占病而言賊至者何？玄武發用傳歸支上，主賊人入我內室也。

The divination states: this illness originates from the woman, there is no need to worry at present, but it is persistent and difficult to recover from; moreover, it is not only an illness, but also there is a need to beware of thieves. Why is the illness said to originate from the Shaoyin? Congkui You is located on the day stem, which is exactly the day stem's declining energy, indicating that the body is ruined due to female desires. Why is the illness difficult to recover from? Because the three transmissions will combine to form a declining situation, and will reverse to generate the day stem's official ghost. Divination about illness mentions the coming of thieves, but where is this inferred from? The Black Tortoise initiates the transmission, and proceeds all the way to the day branch, indicating that thieves will enter my inner chamber.

醫當如何？木為官鬼，火作白虎，心脾二經受症，當覓東方之醫，理肝清心，切勿健脾補肺。 何時當愈？甲戌流年方且不保，遑問愈乎？緣戊日玄墓發用，是為收魂殺。又純財生卯木，死氣剋日，故是年冬可慮乎？

How should one treat this condition? Wood represents the official ghost, and fire represents the White Tiger, indicating illness in the heart and spleen meridians. One should seek a doctor from the east to regulate liver qi and clear heart fire; one must not strengthen the spleen and lungs. When will it get better? By the Jiaxu year, life itself is in danger, so talking about recovery is meaningless. This is because on the Wu day, the Black Tortoise is in the墓 position and initiates the transmission, which is called "receiving the soul killer." Also, pure wealth is used to generate the卯 wood, and death qi attacks the day stem, so there is great cause for concern during that year's winter.

果後三月一賊入室，劉復來言及。餘乃以原數斷云：賊北方道路往來，陳姓年少人也。作賊無伴一人耳，然必告官方獲，玄辰乘相氣，主年少，在子為道路，辰與陳姓同音，玄陰生水，水合一數也。官鬼遙克玄武，公命上神又制盜神，必告官然後捕捉也。何日可獲？告官三日即獲。果陳忠也。

Indeed, three months later a thief entered his house, and Liu Yichun mentioned this again. I used the same method of divination as before to interpret it: the thief came from the northern road, was named Chen, a young man, acting alone without any accomplices. However, he must be reported to the authorities in order to be caught. Why? The Black Tortoise is in the position of Chen, which is in the phase of the corresponding element, indicating youth. The position of Chen is in the position of Zi, which represents roads. The name Chen and the character Chen are homophones, so I concluded he was named Chen. The Black Tortoise's hidden spirit generates water, and the number of water is one, so it indicates only one person. The official ghost remotely restrains the Black Tortoise, and Liu's personal deity also controls the thief's deity, so it is necessary to report to the authorities in order to capture him. On which day will he be caught? Three days after reporting to the authorities, he will be caught. Later, it was indeed a man named Chen Zhong.

占驗七、己丑八月庚戌日壬午時，陳惟一占揚州道臺陳公祖病，伏吟、玄胎。（寅卯空，寅卯落空） 龍空 勾 巳午未申 虎 玄玄虎虎 兄 戊申 虎 六 辰 酉 常 戌戌申申 財 甲寅 蛇 朱 卯 戌 玄 戌戌申庚 官 乙巳 勾 蛇 寅丑子亥 陰 貴後

This is the divination chart for the day of Geng Xu, the eighth month of the year Ji Chou, at the hour of Ren Wu. Chen Wei Yi cast this divination for Master Chen, the governor of Yangzhou, and the lesson pattern belongs to "Hidden Chant" and "Mysterious Embryo." In this旬, the empty positions are Yin and Mao. The Heaven Plate also has Yin and Mao falling into the empty positions of the Earth Plate. In a Hidden Chant lesson, the Heaven Plate and Earth Plate are the same. The four lessons, arranged from right to left, are Shen added to Geng, Shen added to Shen, Xu added to Xu, and Xu added to Xu again. The three transmissions are as follows: the first transmission is Wu Shen, which is the brother's yao riding the White Tiger; the middle transmission is Jiayin, which is the wealth yao riding the Teng Snake and falling into the empty position; the final transmission is Yisi, which is the official's yao riding Gou Chen. Shen is in conflict with Yin, and Yin is in conflict with Si, indicating a sequence of punishments and harms leading to the three transmissions.

斷：此課不利占病，丁巳日必死。蓋因祿馬（申為驛馬日祿）發用入傳，中空絕之鄉（庚絕於寅），病人見驛馬，乃神氣出遊象。課傳玄胎，主別處投胎之象。虎鬼臨處為畏期。傳既無天醫而末傳巳火剋日，故以日決之。

The interpretation states: This divination is not suitable for predicting illness, as the person will surely die on the Dingsi day. Because the申 is both the day's stem's禄 and the Post-horse, it initiates the transmission and enters the transmission. The middle transmission寅 is both empty and a dead place (the庚 metal is in its dead position in寅). Seeing the Post-horse in the illness chart indicates a sign of the spirit leaving the body. The transmission forms a mysterious embryo, indicating the soul has moved to another place. The White Tiger and the ghost爻 are at the place of the response, which is a time of fear. Since there is no Tianyi in the three transmissions, and the final transmission巳 fire is attacking the day's stem, this day is used to determine the time of death.

占驗八、己丑八月乙未日辛巳時徽友程孝延為同鄉鄭姓占病，蒿矢、連茹。（辰巳空，巳午落空） 虎常 空 午未申酉 玄 玄常空龍 鬼 丁酉 玄 龍 巳 戌 陰 酉申午巳 財 戊戌 陰 勾 辰 亥 后 申未巳乙 父 己亥 后 六 卯寅丑子 貴 朱蛇

This is the divination chart for the day Yiwei (乙未) in the eighth month of the year Jichou (己丑), at the hour Xinsi (辛巳). A friend from Huizhou, Cheng Xiaoyan, cast a divination for a fellow townsman, Zheng, who was ill. The lesson pattern belongs to "Hao Shi" and "Lian Ru." In this旬, the hours Chen and Si are empty (kongwang). The Heaven Plate (tianpan) hour Si and Wu fall on the empty Earth Plate (dipan). The four lessons, from right to left, are Si added to Yi, Wu added to Si, Shen added to Wei, and You added to Shen. The three transmissions are: the first transmission, Dingyou (丁酉), which is the official ghost (guan gui) riding the Black Tortoise (xuanwu); the middle transmission, Wuxu (戊戌), which is the wealth hexagram (cai yao) riding Tai Yin; and the final transmission, Jihai (己亥), which is the father hexagram (fu yao) riding the Heavenly Empress (tianhou). You, Wu, and Hai follow each other in sequence, so it is called a Lian Ru lesson. Hao Shi indicates distant control and emptiness, while Lian Ru indicates the three transmissions connected one after another without interruption. In divination for illness, this pattern most often indicates a prolonged and difficult recovery.

占病不治，且臨於床，八九月之會是其死期乎？蓋干支互乘絕氣（支上申為干乙絕氣，干上巳為支未絕氣，由此知公獻用五行長生，且以土長生於申也），課傳革故從新，且二馬臨身宅，乘青龍太常，謂之孝服紙錢也。病人見驛馬又非所宜，故不起矣。又身加卯上為床為棺，故臥床也。二陰一陽，中傳戌加酉位，是八九交會之時。果交九月節日死矣。

The interpretation says: This illness cannot be cured, and the person is already lying in bed. The time of death will be around the transition between August and September. This is because the day stem and day branch are both in their dead positions. The day branch's Shen is the dead position for the day stem's Yi wood, and the day stem's Si is the dead position for the day branch's Wei earth. From this, we know that Chen Gongxian used the method of the Five Phases' growth. He fixed the growth of earth at Shen. The middle transmission indicates a renewal, and two post-horse signs are present on both the person and the house, riding on Azure Dragon and Tai Chang. This is called filial mourning and paper money. The presence of post-horse in the person's chart is not auspicious, so the person will not recover. The person's position is on Mao, which represents both the bed and the coffin, so the person will not get up. The lesson pattern has two yin and one yang, and the middle transmission's Xu is placed on You, which is exactly the time of the transition between August and September. Later, indeed, the person died when September began.

增補課例： 己卯四月壬申日酉將亥時聽說王國春老師有病住院，問吉凶如何。 貴后陰玄 卯辰巳午 蛇 寅 未 常 后玄常空 財 午 玄 朱 丑 申 虎 辰午未酉 鬼 辰 后 子亥戌酉 午申酉壬 子 寅 蛇 六勾龍空

This is an example of a divination case added by modern scholars. On the day of Renshen (壬申), in the fourth lunar month of the year Jimao (己卯), at the hour of Hai (亥) with the hour stem Youshang (酉将), someone heard that Teacher Wang Guochun was hospitalized and asked about the auspiciousness or inauspiciousness of the situation. The four lessons, from right to left, are: You added to Ren, Wei added to You, Wu added to Shen, and Chen added to Wu. The three transmissions are: the first transmission is Wu (财爻), riding on the Black Tortoise (玄武); the middle transmission is Chen (官鬼), riding on the Heavenly Empress (天后); the final transmission is Yin (子孙爻), riding on the Teng Snake (螣蛇). The transmissions Wu, Chen, and Yin are in reverse order, alternating with each other, which belongs to the category of reverse transmissions. On the day of Renshen, the旬空 (ten-day void) is in Xu and Hai. The day branch also has mutual depletion between its upper and lower parts. Additionally, the lesson pattern is Guzu (顾祖) with reverse transmissions, and the situation is progressively retreating, which is most unfavorable for divination regarding illness.

斷：《大六壬立成大全鈐》云：宅敗人衰，各乘破替。中墓末脫酉乘閉口，又被午克，斷然不利。課體顧祖退間，不吉之象。日空而辰落空，皆不吉，白虎乘金神主病在肝膽，中傳日墓，陽看墓，陰看絕，辰臨午，午年月日是其大限乎？ 驗：王老師於己卯年午月戊辰日下午未時去世。

The interpretation states: "The Great Complete Manual of Large Six壬 Divination" says "the house is ruined and people decline, each riding on destruction and replacement," which fits this lesson perfectly. The middle transmission enters the tomb, the final transmission is taken away, and the酉 position is also occupied by closed mouth, further being attacked by the fire of午. This is clearly unfavorable. The lesson pattern is Gu Zu retreating between, which inherently indicates an inauspicious situation; the day stem falls into the void, and the day branch also falls into the void, both being inauspicious. The White Tiger rides the metal god, indicating illness in the liver and gallbladder. The middle transmission is the tomb of the day stem; on a yang day, we look at the tomb, and on a yin day, we look at the extinction. The辰 is located on the午, and the year, month, and day of午 are likely his major limit. Verification: Master Wang indeed died on the afternoon of the未 hour on the Wuchen day of the Jimao year and午 month.

出行先看天干蹤（即天上日干所臨處也），務求地道五成逢（天干臨地盤生旺德合相也）。中末兩儀玩其意，七戰當須斷是凶（謂刑沖剋害空墓絕）。 中末逢空初不空，行人半路欲回程。初中空陷末傳助，在此艱難在彼豐。 更忌驛馬居天中，勸君不必似萍蹤。若逢臺土（月建）及關隔（天罡加四仲），道路四塞何時通。

Divination for travel begins by examining the trace of the heavenly stem, which is the palace where the day stem falls on the heaven plate. It is essential that this encounters the five beneficial conditions on the earth plate: birth, strength, virtue, harmony, and mutual assistance. Also, the meanings of the middle transmission and final transmission should be considered carefully. If the seven harmful elements—conflict, opposition, defeat, harm, emptiness, burial, and decline—are present, the outcome is considered dangerous. If the middle and final transmissions fall into emptiness while the first transmission does not, the traveler will want to return halfway. If the first and middle transmissions are empty while the final transmission receives support, then the journey will be difficult here but abundant there. It is especially dangerous if the post-horse falls in the sky palace, which advises against wandering like a floating water plant. If the month builder is earth or the tiangang is placed on the four central branches of zi, wu, mao, and you, forming a barrier, the road will be blocked on all sides; when will it be clear?

逼迫令人難進退，干前之神測何因。狐假虎威休妄動，若逢強動有憂辛。 遠行誰不渡江河，發用支干要合和。干逢生旺宜行陸，支上無傷聽棹歌。 河井相加不可往，卯辰覆立死不爽。太歲遭虛（子中有虛宿）宜避之，登明加季須放槳。

The divination shows a situation of being forced into a dilemma, where the person is caught between two difficult choices. The cause should be sought from the god preceding the day stem. The image of 'a fox borrowing the tiger's might' warns against rash actions; if one insists on taking action, there will be worries and hardships. For those traveling far, who can avoid crossing rivers? The initiating transmission god and the day stem and branch must be harmonious. If the day stem is strong and flourishing, it is suitable to travel by land; if there is no harm or conflict on the day branch, one may travel by water, listening to the songs of boatmen. The river god and well god combined indicate danger and should be avoided. The combination of卯 and辰 indicates a fatal outcome, and this has been repeatedly verified. If the year god meets the mansion of Emptiness (which is present in the Zi branch), it is advisable to avoid. When Dengming (Hai) is placed over the seasons of Chen, Xu, Chou, and Wei, it is an auspicious time to row a boat.

干乘玄劫克命年，陸路提防盜賊連。白虎臨干克命年，斷然抱病客中眠。 年命加支三與六，吾愛吾廬樂潛伏。驛馬居夜靜中看，必俟天明方駕椱。 滅沒（謂四季旺方也）飛符去不宜，長生日德遇合奇。方神最忌年相剋，丑酉未寅（丑加酉未加寅主有風雨）一探之。

The day stem is occupied by the Black Tortoise and Jiesha, which attack and injure the person's birth year, so when traveling by land, one must constantly be on guard against thieves. If the White Tiger is present on the day stem and attacks the birth year, it is certain that the person will fall ill while traveling away from home. If the birth year and the day branch form a Triple Harmony or Liu He, then one can enjoy staying at home and take pleasure in remaining indoors. If the post-horse is located in a quiet place at night, one must wait until morning before starting the journey. If "Mie Mo" (indicating the strong positions of the seasons of the earth) and "Fei Fu" are in charge, traveling is not advisable. However, if the direction has the Growth, Day Virtue, and Harmonizing Deity, it is considered favorable. The spirits in the direction should not be in mutual control with the birth year; if the birth year is added to the branch of the earth, such as丑 added to酉 or未 added to寅, it indicates that there will be rain and wind on the road, which should also be investigated.

干乘凶將支上吉，急往他鄉應有益。支見惡煞干上無，若安本分憂疑釋。 斗繫日本利家棲，天網張時急避宜。庶人占得大吉課，出門有益在家危。 初傳旺相末傳否，前去行藏嘆不偶。初傳囚死末傳旺，彼處機緣真個有。

The day stem is accompanied by a malevolent general, but the day branch has a favorable general; it is beneficial to go to another place. If the day branch has an evil spirit but the day stem does not, then one should stay in their current position, and worries and doubts will naturally disappear. The handle of the dipper is connected to the day's destiny; it is advantageous to stay at home and be secure. When the heavenly net is spread out, one should hurry to take shelter. Common people who receive the 'Daji' lesson will find it beneficial to go out, but staying at home is dangerous. If the first transmission is prosperous and strong but the final transmission is not, then going out will not meet with success, and one can only sigh. If the first transmission is in a state of captivity or death but the final transmission is prosperous and strong, there is indeed an opportunity in the other place.

未丁馬加季奔走，傳陰傳陽兩法推（謂二陰包陽、二陽包陰）。傳陽宜動傳陰靜，須求數理不須猜。 （似是遊子課之傳陰傳陰。） 喪亡道路死絕臨，羈絆旅程財墓見。善惡課體細推詳，神煞乘之吉凶驗。

The Unseen God, the God of the Heavenly Official, and the Post-horse are added to the four earthly branches of Chen, Xu, Chou, and Wei, indicating continuous travel. The three transmissions must also be analyzed using the methods of 'transmission of yin' and 'transmission of yang'—meaning two yin signs surrounding one yang or two yang signs surrounding one yin. Transmission of yang is suitable for movement, while transmission of yin is suitable for stillness; this must be determined through numerical reasoning, not by random speculation (it seems to refer to the Transmission of the Wandering Son lesson). If the Mourning-and-Condolence spirit and the Lost God appear on the road god and meet the dead or绝 positions, the journey will be obstructed; encountering the wealth sign entering a tomb is similar. The goodness or badness of the lesson pattern should be carefully examined, and then consider the accompanying deities and spirits; their auspicious or inauspicious effects will naturally manifest.

旺祿出門羅網加，墓空登路霧雲遮。虎蛇作鬼凶重至，貴德登門吉事誇。 補談：日祿歸支，日課歸支，自干傳支，皆在家不能行之象，即驛馬發用，亦不能行。但日祿、日課歸支而受支克，自支傳干，必是逼迫而行。 又：課得鑄印，亦是出行之象。只是不要破模。

The禄神 which is prosperous and strong is originally capable of going out, yet it is further hindered by the Heaven Net and Earth Net. The Tomb Spirit and Kongwang block the way, like fog obscuring the eyes at the start of a journey. The White Tiger and Teng Snake become ghostly lines, bringing many dangers. However, if the Nobleman and the Virtuous God arrive, good events are worth noting. To add a few more words: if the禄神 and the daily lesson return to the daily branch, or if they are transmitted from the daily stem to the daily branch, these are signs that one remains at home and cannot go out, even if the Post-horse is activated. But if the禄神 and daily lesson return to the branch and are then overcome by the branch, or if they are transmitted from the branch to the stem, it indicates being forced to go out. Also, a casting seal lesson indicates a journey, but one should not break the seal.

占驗一、庚寅五月庚申日丁丑時，徐盟鹿占得此課問遠行，攜有妻子同往，看吉凶，八專、絕嗣。 貴后 蛇 子丑寅卯 陰 六陰六陰 父戌六 朱 亥 辰 玄 戌卯戌卯 官巳常 六 戌 巳 常 卯申卯庚 子子蛇 勾 酉申未午 虎 青空

This is the divination chart for the day of Gengyin in the fifth lunar month of the year Gengyin, at the hour of Dingchou. Xu Menglu cast this chart to inquire about the fortune of a long journey, and he was traveling with his wife. The lesson pattern belongs to "Eight Specials" and "Discontinuation of Offspring." The four lessons, from right to left, are Mao over Geng, Xu over Mao, Mao over Shen, and Xu over Mao again. The three transmissions are: the first transmission is Xu as the father's yao riding on Liu He, the middle transmission is Si as the official's yao riding on Tai Chang, and the final transmission is Zi as the son's yao riding on Teng Snake. Zi is the death place for Geng metal and also falls into Kongwang.

斷：男女遠行俱不得意，中途被劫，死於他鄉，有沉溺破舟之虞。蓋因男干女支行入空墓之地，中傳劫煞旬丁刑剋支干，末傳日死加巳，是陽生臨陽絕，合為死字。且壬戌加卯發用，是河井相加，卯受干克，主車船破壞，其禍必矣。近江西百餘里，男女五人被盜而死。

The interpretation states that both spouses will not have a pleasant journey, and they will encounter robbery along the way, dying in a foreign land, with the additional risk of drowning in a boat. This is because the man is analyzed through the day stem and the woman through the day branch, both of which enter the empty and tomb positions. The middle transmission carries the jiesha and the ding spirit of the current ten-day period, which harms the day stem and day branch. The final transmission is the death deity of the day stem, placed on the巳 position, with yang birth meeting yang extinction, forming the character 'death'. Moreover, the renxu is placed on the卯 position as the initiating transmission, which is the combination of river and well, and the卯 is further harmed by the day stem, indicating damage to vehicles and boats. This misfortune is unavoidable. Later, they reached a place over a hundred miles west of Li Jiang, where five people, both men and women, were killed by bandits.

增補課例： 占例一、己卯年酉月辰將辛卯日酉時，占次日出門如何。 朱蛇貴后 子丑寅卯 玄勾朱玄 父 戌 勾 六 亥 辰 陰 巳戌子巳 鬼 巳 玄 勾 戌 巳 玄 戌卯巳辛 子 子 朱 酉申未午 龍空虎常 斷曰：馬星臨干克干，不得自由，加支克支為之贅婿，亦身不由己。初傳生日乘勾，有人來找，陰神官星乘玄，必難為於我，末傳見子孫朱雀，要多說些好話。總斷是出不了門，要在家裡等待。 驗：次日大隊支書讓去算提留款數目，幾次返工，二人略有口舌，門未出成。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The example is an added case by modern scholars. In the year Jimao, month You, with the hour Chen, on the day Xinmao at the hour You, the question is about going out the next day. The four lessons, from right to left, are: Si added to Xin, Zi added to Si, Xu added to Mao, and Si added to Xu. The three transmissions are: the first transmission is Xu, representing the father's yao riding on Gou Chen; the middle transmission is Si, representing the official ghost yao riding on Vermilion Bird; the final transmission is Zi, representing the son's yao riding on Vermilion Bird. The interpretation states: The Post-horse is on the day stem and also harms the day stem, indicating that the person has no freedom; it is also on the day branch and harms the branch, just like a son-in-law who is not free. The first transmission is born from the day stem and rides on Gou Chen, indicating someone will come; its hidden spirit is the official star riding on Vermilion Bird, meaning that person will cause trouble. The final transmission shows the son's yao riding on Vermilion Bird, suggesting the need to speak kindly. The overall interpretation is that the door will not open, and one can only wait at home. Verification: The next day, the head of the village called him to count the amount of the village levy, and he had to go back and forth several times, and there was some verbal argument, so the door indeed did not open.

己卯年酉月巳將戊子日子時，占次日如何。 六勾龍空 戌亥子丑 朱 酉 寅 虎 六陰常六 父 巳 陰 蛇 申 卯 常 戌巳卯戌 比 戌 六 未午巳辰 巳子戌戊 官 卯 常 貴后陰玄 斷：日課臨支而克支，又被支克其祿，又父爻太陰發用，雖空但為月將，主有婦人因公府中事找我。要坐車了去，且要去好幾個地方。 驗：身體不適，不想出門，但濰坊一老總之妻來，接去為之策劃升官事，又有幾個局長相請，轉了幾個地方，方始回來。 後記：身體不適未曾看出，後始悟，乃地網覆日，且陰不備，陰陽不調節之兆也。坐車者，鑄印乘軒也。轉好幾個地方，課得迴環也。

In the year of Jimao, month of You, with the hour of Si as the starting point, the divination is about the following day's activities. The four lessons, from right to left, are戌 added to Wu, Mao added to Xu, Si added to Zi, and Xu added to Si. The three transmissions are: the first transmission is Si, representing the father's element, riding on Tai Yin; the middle transmission is Xu, representing the companion, riding on Liu He; the final transmission is Mao, representing the official's element, riding on Tai Chang. The interpretation says: the lesson on the day is located on the day's stem and is also attacking the day's branch, while the day's stem's禄神 is being attacked by the day's branch. The father's element, riding on Tai Yin, initiates the transmission. Although it falls into an empty position, it is exactly the month's general. This indicates that a woman will come to me concerning matters related to the government office, and she will need to take a vehicle to go somewhere, and she will have to visit several places. Verification: On that day, I was unwell and did not want to go out, but a wife of a businessman from Weifang came to take me to help someone with an official promotion. There were also several bureau directors who invited me, and I had to visit several places before returning. After the event, I noted that the fact of being unwell was not noticed at the time, but later I realized it was a sign of the earth's net covering the day's stem, and the presence of Tai Yin without completeness, indicating an imbalance between yin and yang. The need to take a vehicle is an image of the seal and carriage, while visiting several places is an image of the lesson forming a circular pattern.

行人占法實多門，學者還當仔細論。二馬命年入傳課，歸期有法後詩存。 傳逆貴逆日用前，白虎催程返故園。更求末足即末傳抵辰日，干支互臨又何延。 支上傳干人固來，干傳支上亦同測。干若克支離彼方，反此卜歸歸未得。

There are many methods for divining the movement of a person, and scholars should carefully analyze them. Both the Post-horse and Heavenly Horse, along with the native's birth stem and the year stem, entering the transmission, have their own rules for determining the return date, all of which are included in the following rhymes. If the three transmissions go in reverse order, and the Nobleman is also arranged in reverse, with the Initiating Transmission occurring before the day stem, and the White Tiger following later to hasten the journey, then the traveler is about to return home. One should also check whether the final transmission reaches the day branch, that is, the day when the final transmission arrives at the day branch. When the day stem and day branch influence each other, the return date will not be delayed. If the heavenly stem on the day branch transmits to the day stem, the person will indeed come; if the day stem transmits to the heavenly stem on the day branch, the calculation follows the same principle. If the day stem overcomes the day branch, it indicates the traveler is about to leave; if this pattern appears when predicting the return date, the person will not be able to return.

剛日伏吟丁馬見，立刻遊人到草堂。柔日丁馬逢刑戰，關河雖遠亦還鄉。 初傳若是逢空陷，有阻還當逐類推。末遇天中鄰近滯，仍詳神將為何遲。 中傳空亡途路阻，詳察何神知為誰。返吟四絕人必至（剛日為四絕體，柔日不是），雖見天中亦不羈。

On a Yang day, if the divination shows a hidden chant and the presence of the Ding spirit and the post-horse, a person going out will arrive at the grass hall immediately. On a Yin day, if the Ding spirit and the post-horse are present and there is a clash, even if mountains, rivers, or rivers are far away, he will still return home. If the first transmission falls into an empty and trapped position, there will be an obstacle on the way, and one should continue to analyze according to the category. If the final transmission meets the sky void, the delay is near, but one should still carefully examine the spirit and general in charge to determine the reason for the delay. If the middle transmission is in the sky void, there will be an obstacle on the road, and one should carefully examine which spirit it is, thus knowing who is causing the hindrance. If it forms a four-absolute structure through a return chant, the person will definitely arrive (only on a Yang day does it form a four-absolute structure, not on a Yin day). Even if the sky void is seen, it will not be able to hinder him.

四季玄臨法最奇，六三合用地盤宜（以用神合處斷來期，近用六合，遠用三合）。玄神乘季傳末入，更在支辰下位知（斷來期）。 正時天乙入支干，湖海行人會不難。久出不知蹤跡處，游年分野細推看（以行人天上行年所加之分野測之）。 天干（原文作“吐”，當是干之誤）行年遇陷空，遊人染患客幃中。行年加孟他鄉吉，加仲為災臨季凶。

The Black Tortoise is located over the four seasons of Chen, Xu, Chou, and Wei, and this method is most extraordinary. To determine the time of arrival, one should use Liu He and Triple Harmony, checking where they fall on the Earth Plate to see what is suitable. Using the Useful God, if the time is near, use Liu He; if it is far, use Triple Harmony. When the Black Tortoise is combined with the four seasonal gods and the Final Transmission also enters among them, one should further determine the time by looking at the lower position of the Day Branch. If the time god and Nobleman both enter the Day Stem and Day Branch, then even a person far away in the lakes and seas will not be difficult to meet. If someone has been away for a long time and their whereabouts are unknown, one should carefully examine the division of the year they are in. Use the division of the year that the person's Heaven Plate year is located on to calculate. If the Day Stem meets the year of the person and it is empty or fallen, the person traveling is likely staying in a guest house and is ill. If the year of the person is added to寅,申,巳, or亥 (the first quarters), it is favorable in another place; if it is added to子,午,卯, or酉 (the middle quarters), it indicates disaster; if it is added to辰,戌,丑, or未 (the last quarters), it indicates misfortune.

年居生旺比和喜，刑剋墓絕悲哀擬。吉凶好向課傳看，此法從來為正理。 遙遙年命離支辰，地角天涯幾度春。巳亥若臨歸日近，無期因是在寅申（巳亥乃門戶之間，巳近於辰地網，亥居於亥天門，皆歸象。寅申乃道路之神也）。 不識行年何以分，又當辰上致殷勤。相生旺相俱為吉，惡煞刑沖作晦雲。

When the year of birth falls in a place of birth or prosperity and harmonizes with the day branch, it is a favorable omen; if it falls in a place of punishment, conflict, burial, or decline, it should be regarded as sorrowful. Whether good or bad fortune should be judged from the course of the transmission, and this principle has always been correct. If the year of birth is far from the day branch, it indicates that the person is far away, having passed through many springs. If巳 or亥 appear above it, the return is near; if there is no return, it is because it falls in寅 or申.巳 and亥 are between the gates, with巳 close to the earth net of辰 and亥 located at the heavenly gate, both indicating a return;寅 and申 are the gods of the roads. If one does not know how to distinguish the year of birth, one should diligently seek it from the day branch: mutual generation, prosperity and harmony are favorable, while encountering evil spirits and punishment brings clouds blocking the sun.

日與年神生合吉，日上年神刑害凶。支水干陸宜乘吉，玄劫並河禍事重。 年臨三四來期速，日之二課到時遲（日為外辰為內，行人行年居辰二課，是已進宅矣，故主速）。書信幾番人未至，支前四位上神知。 孟遲仲中罡季速，用神墓絕日歸來（陽日墓所臨之下來，陰日絕所臨之下來）。游神加孟歸期遠，仲在途間季速回。

The day stem and the heavenly stem of the year should be mutually generating or harmonious for good fortune, while the heavenly stem on the day and the heavenly stem of the year being punished or harmed indicates misfortune. The day branch represents water paths and the day stem represents land paths, both should be accompanied by auspicious generals. If Black Tortoise and Jiesha are also present along with the river god, the misfortune will be more severe. If the year stem falls on the third or fourth lesson, the arrival will be quick (as day represents the outside and the celestial stem represents the inside; if the year stem falls on the day branch's two lessons, it means the person has already entered, so it indicates a quick arrival). If the year stem falls on the first two lessons of the day stem, the arrival will be delayed. If several messages have arrived but the person has not yet come, one should look at the heavenly stem four positions before the day branch to understand. If the year stem is added to the four beginning lessons, the arrival will be delayed; if added to the four middle lessons, the person is still on the way; if added to the four final lessons, the arrival will be quick. The day when the useful god is in its tomb or dead position indicates the time of return. On a yang day, look at the position where the tomb is located; on a yin day, look at the position where the dead is located. If the wandering god is added to the four beginning lessons, the return time is still far; if added to the four middle lessons, the person is still on the way; if added to the four final lessons, the return will be soon.

所占若入課傳中，逐其類兮天盤探。將神之司各有門，子父財官須一勘。 發用前於本日支，便觀天上日臨時。若還發用居他處，旅次盤桓未動移。 三千里外卜將軍，千里須令看歲支。五百之遙看月建，百里干臨五十時。

If the matter being divined has already entered the course of transmission, then according to its category, look for it on the Heaven Plate. Each Heavenly General has its own domain, so examine each category one by one, such as sons, parents, wife's wealth, and officials. If the initiating transmission is before the day's branch, look at the hour indicated by the day stem on the Heaven Plate. If the initiating transmission is elsewhere, the person is still lingering in the inn and has not yet departed. When divining about a general three thousand li away, look at the year's ruler; a thousand li away, look at the branch of the year; five hundred li away, look at the month builder; within a hundred li, look at the hour indicated by the day stem; and within fifty li, look at the time of the divination.

須度門限與二至，不度何須望遙徵。更逢遊戲二馬到，生日之神定何程。 傳墓入墓不須疑，征途攬轡歸心迫。間進間退兩課名，他鄉阻隔分明白。 末傳與支會日干，三會歸時早晚間。魁罡二將乘二馬，雖不入傳回故山。

A traveler must cross the threshold and the winter and summer solstices; if he cannot cross them, there is no need to expect him to return from afar. If he encounters the upstream god along with the post-horse and the heavenly horse at the same time, then use the god of his birth day to determine his journey. If the three transmissions enter the tomb or the useful god enters the tomb, there is no need to hesitate, for this indicates that he will stop his journey and return home urgently. The lesson patterns "intermediate progress" and "intermediate retreat" clearly show that he has encountered obstacles in another place. When the final transmission combines with the day branch to form a triple harmony with the day stem, his return is either in the morning or the evening. If the river魁 and heavenly罡 generals are riding the post-horse and heavenly horse, even if they are not in the three transmissions, the person will still return to his hometown.

天罡加在日辰前，千里迢迢必著鞭。若要居在日辰後，縱然咫尺不思旋。 卯酉為隔子午關，魁罡加處事多艱。津樑風雨時時阻，中路行人未得還。（魁罡臨卯子為天關，為天時而隔；臨酉午為地格，為地利而隔。）

Tiangang and Hekui placed before the Day Branch indicate that even if the distance is a thousand miles, the traveler will surely urge his horse forward. If they fall after the Day Branch, even if the distance is close at hand, he will not wish to return.卯 and 酉 are considered as隔, 子 and 午 are considered as关. When Tiangang and Hekui are placed on卯 or 子, it is called 天关, meaning separation by heaven's timing. When they are placed on酉 or 午, it is called 地格, meaning separation by earth's advantage. The crossing points and bridges are often blocked by wind and rain, and the traveler cannot return halfway.

朱雀天雞及信神，課傳乘馬信音頻（白虎生日亦主有信或電話）。三神若或逢空陷，魚雁寥寥尺素淪。 剋日生合書必來（克我生我皆他干預於我，我生我克皆我干預於他。《金口》所云“上克下，外人徵用自己；下克上，自己徵用他人”，正與此相表裡。），干克用神書不寄。天日臨時有便鴻，逐類求之職何事。

The Vermilion Bird, the Heavenly Rooster, and the God of Trust, if they ride the Post-horse in the divination chart, will bring frequent messages. If these three deities are in an empty or hidden state, messages will be scarce, and even a single letter may disappear without a trace. If the Useful God is strong and overcomes the Day Stem, or if it harmonizes with the Day Stem, a letter will surely arrive. Whether the Useful God overcomes or harmonizes with the Day Stem, it indicates that the Useful God is interfering with the Day Stem. If the Day Stem overcomes the Useful God, then the message will not arrive. When the Day Stem is located on the Heaven Plate at the time of the divination, it means that a message will be delivered by a messenger passing by. By further analyzing the relationships, one can determine the specific matter involved.

循環周遍兩課名，旦夕遊人抵家下。初克末兮人已還，末克初兮車未駕。 傳將若合三六中，眷戀他鄉資斧豐。支干上逢羅網罩，淹留客舍嘆漂蓬。 遊子斬關退作傳，丁馬再動歸舊處。游煞丁馬行不停，退則來兮進則去。（順則遊，逆則歸，自然之理也。）

The lesson patterns "Circular Movement" and "Comprehensive Coverage" indicate that the person leaving home will return either in the morning or evening. If the first transmission overcomes the final transmission, the person has already returned; if the final transmission overcomes the first, he has not even hitched his horse yet. If the three transmissions and the divine generals are combined with the Triple Harmony or Liu He, it suggests a strong attachment to the homeland and sufficient funds for travel. If the day stem and day branch are covered by the Heavenly Net and Earthly Net, the person will be detained in a lodging, lamenting his wandering life like a floating蓬. In the lesson of a traveling person, if the three transmissions are arranged in a cutting-off manner and the Ding God and the Post-horse are activated, he will return to his original place. The traveling evil and the Ding horse indicate continuous movement. Retreating transmission signifies coming, while advancing transmission signifies going—moving forward means continuing to wander, while moving backward means returning, which is in accordance with natural principles.

更詳年月節旬候，日辰正時鱗次透（年發用主年內之類）。應期再向此中求，諸法精奇無注漏。 增補：若問行人來與否，先從課體看奇偶。生日為至克亦來，日生日克空心有。（我克他生他，都是我想他來也。）連茹鱗次有人至，空亡信息賴電傳。（連茹必連續有人到也。）

One must also carefully examine the year, month, seasonal period, and the day within the ten-day period, as well as the layers of the day stem and the exact hour. For example, if the sovereign year initiates the transmission, the matter should occur within the current year. The timing of the event should be sought from these factors, and there are various methods that are ingenious and unique, with nothing omitted. Modern additions state: if one asks whether a traveler will come or not, first examine the lesson pattern to determine odd or even. If the useful god is born to the day stem, the person will certainly arrive; if it controls the day stem, the person will also come. If the day stem goes to generate or control the useful god, then it is just empty hope—whether I control or generate, it is only my wish for the person to come. If the three transmissions are connected in sequence, it indicates that people will arrive one after another. If there is an encounter with kongwang, communication can only be through telephone—connected transmissions mean that people will arrive consecutively.

占驗一、乙酉七月庚子日甲申時，揚州兵鹽道諱漢式劉公祖占，不言某事，涉害、顧祖。（辰巳空，寅卯落空） 六勾 朱 卯辰巳午 龍 白玄六龍 鬼 甲午 龍 蛇 寅 未 空 申戌辰午 父 甲辰 六 貴 丑 申 虎 戌子午庚 財 壬寅 蛇 后 子亥戌酉 常 陰玄

This is the divination chart for the day of Gengzi in the seventh lunar month of the year Yiyou, at the hour of Jiashen. Liu Hanshi, a public official from Yangzhou's military and salt administration, came to consult, but did not mention the specific matter. The lesson pattern belongs to "Involved Harm" and "Looking Back to Ancestry." The base ten-day period has the hours Chen and Si as empty. The Heaven Plate has寅 and卯, which fall on the empty Earth Plate. The four lessons, from right to left, are午 over庚, 辰 over午, 戌 over子, and 申 over戌. The three transmissions are: the first transmission is Jiawu, representing the official ghost riding the Azure Dragon; the middle transmission is Jiachen, representing the father's爻 riding Liu He and falling into emptiness; the final transmission is RENYIN, representing the wealth爻 riding Teng Snake. In the "Involved Harm" lesson, the deity with the deepest involvement is used as the initiating transmission. In the "Looking Back to Ancestry" lesson, the final transmission looks back to the initial transmission as its ancestor. Both patterns indicate that the matter involves retrospection and entanglement, with the beginning difficult to conclude.

斷；勝光同天馬，來意問行人，過月望赤龍，眷屬到門庭。曰：然。蓋因中末空亡，是以月內不來，過月驛馬臨辰，故應丙辰日。 曰：此課占功名能復舊缺否？余曰：顧祖中末空，有初必無終。龍化為蛇例，請告始得榮。蓋因初龍末蛇，止於兵憲，龍神克下，上官不足，復任月餘，被劾逮問。 詳此課，占官之事分為二段：月將龍神作官星發用，官職必遷之象，以月將為當時之主宰也。此官不為長久，以課得顧祖且中末空亡也。此過程之法甚是精妙，宜詳思之。

The commentary says: Shengguang and Wu are joined with the Heavenly Horse, indicating the inquiry is about a traveler; after the full moon of this month, the family member will arrive at the door. Liu Gong said: Exactly. This is because both the middle and final transmissions fall into Kongwang, so they cannot arrive within the month; after the month, the Post-horse is on Chen, so it should be on Bingchen day. Liu Gong asked again: If this divination is about official rank, can it restore my former position? I said: When the lesson is of the type Gu Zu and the middle and final transmissions fall into Kongwang, there is a beginning but no end; this is an example of Qinglong transforming into Teng Snake. Only by resigning can one preserve the honor. Because the first transmission is riding Qinglong and the final transmission is riding Teng Snake, the official position only reaches the level of military inspector; Qinglong also overcomes the lower deity, indicating insufficient support from superiors. Later, he was appointed for more than a month, but was impeached and arrested. Careful examination of this lesson shows that matters concerning official rank should be divided into two parts for interpretation: the month general, riding Qinglong, as the official star initiating the transmission, indicates a sure promotion, because the month general was the ruler at that time; but this position cannot be held long, because the lesson pattern is Gu Zu and the middle and final transmissions are in Kongwang. This method of divided interpretation is very ingenious and should be carefully understood.

占驗二、戊辰十一月壬戌乙巳時，餘在上京，江都倪子玄占女何日到京，路途平安否，元首、玄胎。（子丑空，酉戌落空） 朱蛇 六 寅卯辰巳 貴 蛇陰貴玄 財 丁巳 貴 勾 丑 午 后 辰未巳申 子 甲寅 六 龍 子 未 陰 未戌申壬 比 癸亥 空 空 亥戌酉申 玄 虎常

This is the divination chart for the day Renxu, the 11th lunar month of the Wuchen year, with the hour Yisi. At that time I was in the capital, and a man from Jiangdu named Ni Zixuan consulted about the day his daughter would arrive in the capital and whether the journey would be safe. The lesson pattern belongs to "Yuan Shou" and "Xuan Tai." In this旬, the zodiac signs Zi and Chou are in Kongwang. The Heaven Plate酉 and 戌 fall on the Earth Plate's Kongwang. The four lessons, from right to left, are Shen added to Ren, Si added to Shen, Wei added to Xu, and Chen added to Wei. The three transmissions are: the first transmission Dingsi, which is the wealth hexagram riding on the Nobleman; the middle transmission Jiayin, which is the son hexagram riding on Liu He; and the final transmission Guihai, which is the companion hexagram riding on Tian Kong. Yuan Shou is the standard form of upper overcoming lower. Xuan Tai indicates that the matter is forming secretly. Divination about a traveler is suitable for predicting unexpected changes on the way.

斷曰：行人已抵燕界，丙寅日方到，但途過馬賊劫奪。蓋二馬見於課傳，末足臨寅，乃幽燕之分，二陰夾陽，中傳見寅，故主寅日到。玄武驛馬臨干，遙克庚午命神，主大路有馬賊劫奪之應。果寅日到平子門外，雪中遇雪賊，劫銀四十兩。

The interpretation states that the traveler has already reached the border of Yan region and will not enter the capital until the day of Bingyin. However, there will be bandits on the road who will rob him. This is because both the Post-horse and Heavenly Horse are present in the divination transmission. The final transmission has a complete number and is located on寅, which is the territory of Youyan. The lesson pattern shows two yin elements surrounding one yang, and the middle transmission also shows寅, so it is predicted that he will arrive on the day of Bingyin. The Black Tortoise along with the Post-horse is located on the day stem, and it remotely attacks his inherent god of Gengwu, indicating that there will be bandits on the road who will rob him. Later, he indeed arrived at the Pingzi gate on the day of Bingyin, and in the snow, he encountered thieves who robbed him of forty taels of silver.

占驗三、庚寅七月丁丑午將巳時，江西吉水少司馬李梅公先生住揚時占行人，重審、連茹。（申酉空，酉戌落空） 勾六 龍 午未申酉 朱 常玄朱六 財 甲申六 空 巳 戌 蛇 卯寅酉申 財 乙酉朱 虎 辰 亥 貴 寅丑申丁 子 甲戌蛇 常 卯寅丑子 后 玄陰

This is the divination plate for the day Dingchou of the seventh month in the year Gengyin, at the hour Si in the Wu hour section: When Li Meigong, a minor military official from Jiangxi Jishui, was staying in Yangzhou, he cast a divination for a traveler. The lesson pattern belongs to "Chong Shen" and "Lian Ru." In this旬, the empty positions are Shen and You. The Heaven Plate's You and Xu fall on the empty position of the Earth Plate. The four lessons, from right to left, are Shen added to Ding, You added to Shen, Yin added to Chou, and Mao added to Yin. The three transmissions begin with Jia Shen, which is a wealth hexagram riding on Liu He, then Yi You, which is a wealth hexagram riding on Vermilion Bird, both transmissions falling on the empty position. The final transmission is Jia Xu, which is a grandson hexagram riding on Teng Snake. "Chong Shen" is a case where the lower hexagram is attacking the upper one, and the initiating transmission is activated. "Lian Ru" indicates that the three transmissions are connected continuously, and the divination for a traveler suggests that the traveler will come in stages, arriving slowly.

行人尚未起程，九月節後子丑日方能到揚州。曰：何以遲來？蓋因連茹逢空，玄武劫殺入辰之陰陽，主當地及交界兵戈盜賊擾害，宅中眷屬退避山水之間，遲來必矣。果九月郎同親家劉左車臨揚。

The divination says: The traveler has not yet set out and will not arrive at Yangzhou until after the September solar term, on a day of Zi or Chou. Li Gong asked: Why is it so late? The answer says: The consecutive eclipses happen precisely when the sky is empty, and the Black Tortoise is accompanied by Jiesha entering the day branch's yin and yang spirits, indicating that there will be disturbances from soldiers and bandits in the local area and its borders. The family members have to take refuge in mountainous and riverous areas, so the delay is inevitable. Later, indeed, in September his son arrived at Yangzhou together with his son-in-law Liu Zuoche.

占驗四、辛卯九月辛巳日辛卯時，莊公遠在江寧，占看東翁程翔雲先生何日到省，蒿矢。 后陰 貴 午未申酉 玄 后貴空白 鬼 壬午 貴 蛇 巳 戌 常 未午子亥 印 癸未 后 朱 辰 亥 虎 午巳亥辛 兄 甲申 陰 六 卯寅丑子 空 勾龍

This is the divination chart for the day of Xin Mao in the ninth month of the year Xin Mao, with the hour of Xin Mao. The question is about when Mr. Cheng Xiangyun from the east house will arrive at the provincial capital. The lesson pattern belongs to "Hao Shi." The four lessons, from right to left, are Hai added to Xin, Zi added to Hai, Wu added to Si, and Wei added to Wu. The three transmissions are: the first transmission is Ren Wu, which is the official ghost riding the nobleman; the middle transmission is Gui Wei, which is the official seal riding the Heavenly Empress; and the final transmission is Jia Shen, which is the brother riding Tai Yin. The Hao Shi lesson is characterized by the four lessons having no mutual conflicts, but being remotely conflicting with the day stem through external spirits. Although the power is weak, the effect comes quickly. In divining about a traveler, it indicates that the person is already on the way.

公遠斷曰：行人自宅中已起程，應於丙戌日到。蓋驛馬臨干，貴人入辰。又蒿矢為用，行人速來，故知其起程。丙戌者，因馬臨戌地，又為發用之墓絕，且寅為本命，午為用神，與戌作合也，後果丙戌日至。

Zhuang Gong Yuan predicted: The traveler has already left home and will arrive on the day of Bingxu. This is because the Post-horse is connected to the day stem, the Nobleman is in the day branch, and the lesson is initiated by the蒿矢 chart, indicating the traveler is coming soon, so he knows he has already started his journey. Why specifically on Bingxu? Because the Post-horse is exactly at Xu, and Xu is the place where the initiating god is buried; furthermore, his true birth is in Yin, and his useful god is in Wu, Yin, Wu and Xu form a complete set. Later, he indeed arrived on the day of Bingxu.

增補占例： 占例一、辛巳二月辛未日丁酉時，問王懷志今晚來否。彈射。 龍空虎常 未申酉戌 玄白 貴后 財 寅 貴 勾 午 亥 玄 亥酉 寅子 父 辰 朱 六 巳 子 陰 酉未 子辛 官 午 勾 辰卯寅丑 朱蛇貴后 斷：彈射課為己謀人，非人謀己，故不來也。 驗：果未來。

In the year Xin Si, second lunar month, day Xin Wei, hour Ding You, the question was asked whether Wang Huazhi would come tonight. The lesson pattern belongs to "Shan She" (Projectile). The four lessons, from right to left, are Zi with Xin, Yin with Zi, You with Wei, and Hai with You. The three transmissions are: the first transmission is Yin (wealth yao) with the nobleman, the middle transmission is Chen (father yao) with the Vermilion Bird, and the final transmission is Wu (official yao) with Gou Chen. The outer circle consists of the earth disk twelve palaces, the heavenly disk deities, and the twelve heavenly generals they are riding. "Shan She" is a type of remote attack lesson, where the day stem remotely attacks the useful god, and the power originates from oneself. The interpretation states: "Shan She" lesson is oneself taking initiative to deal with others, not others taking initiative to deal with oneself, so the person will not come. Verification: indeed, he did not come.

占例二、戌將二月己丑日卯時問：本村小學陳清云耳鳴請假，於校長問按時銷假否。斫輪 貴后陰玄 子丑寅卯 蛇 亥 辰 常 玄勾六陰 卯 玄 朱 戌 巳 虎 卯申酉寅 戌 朱 酉申未午 申丑寅己 巳 白 六勾龍空 斷：斫輪主遲，必不能來也。 驗：果然。

On the day of Jichou, at the卯 hour, with the戌 general and the question asked, the divination revealed that the lesson pattern belongs to "Zhuan Lun" (Chopping the Wheel). The four lessons, from right to left, are:寅 added to己,酉 added to寅,申 added to丑, and卯 added to申. The three transmissions are: the first transmission is卯 with the Black Tortoise, the middle transmission is戌 with the Vermilion Bird, and the final transmission is巳 with the White Tiger. The outer circle shows the twelve earthly branches, the heavenly generals, and the heavenly spirits added upon them. The name "Zhuan Lun" comes from the action of cutting wood to make a cart wheel, where the axe slowly descends, indicating that the matter will certainly be slow and difficult to complete quickly. The interpretation states: "Zhuan Lun" indicates slowness, so he will certainly not return on time. Verification: indeed, he did not return to school on time to cancel his absence.

干謁之利三六合，彼我兩儀欲相洽。六陽公事和諧看，六陰私謀素親狎。 舍益就損忌動用，根斷源消防耗失。逼迫旺祿守舊宜，周遍循環所求得。 初空末吉終有獲，首上尾加干何益（旬尾加旬首）。度亥塞鬼二者推，有阻無阻此處繹。 引從告謁往必唔，任信尋訪必難諧。二貴合害分輕重，六親生克吉凶排。 日德陰神見長短，末傳合處是成期。斫輪空亡須圖改，昴星蛇虎安舊宜。

Seeking an audience with an official and making requests, it is advantageous when the Triple Harmony and Liu He are favorable. The two principles should harmonize with each other. For a hexagram of six yang, it indicates harmony in official matters; for a hexagram of six yin, it suggests private seeking and prior familiarity. If the divination shows "abandoning gain for loss," it is unfavorable for action. If it shows "the root is cut off and the source is exhausted," one should beware of loss. If there is pressure and the day's fortune is prosperous and strong, it is suitable to maintain the status quo. If it shows "comprehensive" or "cyclic," the desired outcome can be achieved. If the first transmission falls into Kongwang but the final transmission is favorable, there will eventually be some gain. If the end of the ten-day period is placed on top of the beginning, going there brings no benefit. "Kui crossing the heavenly gate" and "Gang blocking the ghost's gate" should be analyzed separately; whether this journey is obstructed or not is determined here. If it shows "leading and following," going to request a meeting will surely result in a meeting. If it shows "trust and reliance," going to seek will certainly not be successful. Whether the two noblemen are harmonious or harmful should be weighed; the generation and overcoming among the six relations determine the fortune. The length of the desired outcome can be seen from the hidden spirit of the day's virtue, and the time for success is determined by the final transmission's harmony. If it shows "cutting the wheel" and encounters Kongwang, one must plan a different approach; if it shows "the star of the constellation" and is accompanied by Teng Snake and White Tiger, it is better to remain in the existing situation.

簾幕貴逢黃榜策，魁罡將遇青雲客。鬼斗臨干魁可掄，文華克歲犯時責。 從魁生扶亞魁中，辰未來臨解首逢。萬里風雲看龍奮（蛇化龍），一生泉石有蛇封（龍化蛇）。 六陽月將生光輝，兩貴拱夾榮名遂。墓神覆日文理差，羅網纏身書旨晦。

The presence of the Curtain and Nobleman in the lesson indicates success in the imperial examination; the meeting of Hekui and Tiangang generals signifies a person who rises straight to the clouds. The Dipper and Ghost mansions appearing on the day stem can lead to winning the top prize; however, if the God of Culture and Huagai deity are in conflict with the year stem, it indicates a violation of superiors and a risk of being disliked by the time. If Congkui from You comes to generate and support, one may achieve a secondary top prize; if the gods of Chen and Wei arrive, one may meet the top prize. If the three transmissions transform from Teng Snake to Azure Dragon, it signifies a grand scene of dragons rising amidst stormy skies; if they transform from Azure Dragon to Teng Snake, one's life will only be spent in mountains and forests. A lesson with six yang elements receiving support from the month general indicates a bright future; with two noblemen on both sides, honor and fame can be achieved. If the tomb deity covers the day stem, the reasoning will be poor; if the heaven and earth net surrounds the position, the meaning of the text will be obscure.

德入天門中必崇，河魁度亥失登庸。旬首冠群詳五甲（甲戌甲子甲寅甲辰甲午也），真朱超眾忌三凶（一克太歲，一克幕貴，一榜將出而乘丁馬）。 格見天心貴異常，源消根斷（四下生上也）費商量。雨露潤澤（謂四上生下也）中無慮，刑害空亡取次詳。

The Deity God enters the Heavenly Gate, indicating a high and noble outcome; the Hekui (Xu) crosses the亥 position, losing the opportunity to be recommended. The god at the beginning of the ten-day period is the one who leads all others, so it is necessary to carefully distinguish among Jia Xu, Jia Zi, Jia Yin, Jia Chen, and Jia Wu. The true Vermilion Bird is one that surpasses others, but it is to be avoided if there are three ominous signs: first, if it overcomes the year god; second, if it overcomes the noble official; third, if it appears when the list of candidates is about to be published, riding on the Ding god and the Post-horse. If the lesson conforms to the "Heavenly Heart" pattern, then the status gained is extraordinary; if it is "source exhausted and root cut off," meaning all four lessons are lower gods generating upper gods, then it requires careful consideration. If it is "rain and dew nourishing," meaning all four lessons are upper gods generating lower gods, then the outcome is not to be worried about; as for punishments, harms, and Kongwang (void), they should be examined one by one in order.

占驗一、庚寅七月甲申日丙寅時，宜陵景兄占府院試可入泮否，交車、重審、玄胎，午未空，酉戌落空。 勾六 龍 申酉戌亥 朱 后朱 龍常 鬼 甲申 龍 空 未 子 蛇 寅亥 申巳 父 丁亥 朱 虎 午 丑 貴 亥申 巳甲 兄 庚寅 后 常 巳辰卯寅 后 玄陰

This is the divination board for the day of Jiashen (甲申) in the year Gengyin (庚寅), seventh month, third watch. Jing Brother from Yingle came to consult about whether he can pass the county examination and the prefectural examination. The lesson pattern belongs to "Interchange of Vehicles," "Re-examination," and "Mysterious Fetus." In this旬, the hours of Wu and Wei are empty. The Heaven Plate's酉 and 戌 fall on the empty Earth Plate. The four lessons, from right to left, are巳 added to Jiā, Shen added to Sì, Hai added to Shen, and Yin added to Hai. The three transmissions are: the first transmission is Jiashen (甲申) as the official ghost riding the Azure Dragon, the middle transmission is Dinghai (丁亥) as the father's yao riding the Vermilion Bird, and the final transmission is Gengyin (庚寅) as the brother's yao riding the Heavenly Empress. "Interchange of Vehicles" indicates mutual generation and destruction between the day stem and day branch. "Re-examination" means the lower is attacking the upper and the transmission begins. "Mysterious Fetus" indicates the matter is completed secretly, and it is most auspicious for predicting academic success.

斷曰：不但府試高取，院考定然首薦。蓋因月建旬首發用。龍朱乘旺相（龍乘申月建旺，朱乘亥相），現於初中，末傳德祿驛馬，又干支交車生合，傳將進引，斗罡天喜加行年（秋三月天喜在辰，加行年丑上），朱雀乘丁神進氣，文字必貼主司之意。且格合天心（年寅、月申、日申、時寅皆在四課之內），主非常喜慶，掀天揭地也，是以首薦無疑。又問：該就府送考，該就司送考？予曰：六合加於辰未酉籍穩妥，後果首進。

The interpretation says: Not only will the candidate pass the county examination, but he will certainly rank first in the prefectural examination. This is because the initiating transmission is exactly the month builder combined with the first day of the month deity; the Azure Dragon and Vermilion Bird are both riding on prosperous and strong energies (the Azure Dragon riding on Shen is the month builder and in its prime, the Vermilion Bird riding on Hai is in a secondary strong position), appearing in the first and middle transmissions. The final transmission is the virtue deity, the禄 deity, and the post-horse deity. The day stem and day branch also interact with each other through generation and combination. The three transmissions are guided by the heavenly generals, advancing step by step. The handle of the Big Dipper and the Tiangang are combined with Heavenly Joy on the year position (in the autumn months, Heavenly Joy is in Chen, and it is added to the year position Chou). The Vermilion Bird rides on the deity of the Ding and brings in the advancing energy, so the article written will certainly meet the examiner's intention. Moreover, the lesson pattern matches the "Heavenly Heart" (the sovereign year is in Yin, the month builder is in Shen, the day builder is in Shen, and the time of divination is in Yin, all within the four lessons), indicating an extremely joyful outcome, with a tremendous reputation, so ranking first is certain. He then asked: Should the candidate be sent for examination by the county or by the department? I said: When the Liu He is added to the positions of Chen, Wei, and You, it is safe to send the candidate for examination through the official records. Later, he indeed ranked first.

占驗二、壬子五月丙戌日己丑時，予住淮安都府前，有江陰六壬袁友，為宿遷陸庠友諱奪翼者占考試，不備、知一、度厄，午未空，丑寅落空。 朱六 蛇 子丑寅卯 勾 蛇空 常蛇 鬼 戊子 蛇 貴 亥 辰 龍 子巳 未子 兄 乙未 常 后 戌 巳 空 巳戌 子丙 父 庚寅 六 陰 酉申未午 虎 玄常

This is the divination chart for the day of Bingxu, on the fifth month of the year Renzi, at the hour of Jichou. I live in Huai'an, Dufuqian. A friend named Yuan You from Jiangyin, who is also interested in the Six壬, divined for Lu Duoyi, a student from Suqian, regarding an examination. The lesson pattern belongs to "Not Complete," "Knowing One," and "Passing Through Obstacles." In this旬, the hours of Wu and Wei are empty. The Heaven Plate's Chou and Yin fall on the Earth Plate's empty positions. The four lessons, from right to left, are Zi over Jia, Wei over Zi, Si over Xu, and Zi over Si. The three transmissions are: the first transmission is Wu Zi, representing the official ghost riding the Teng Snake; the middle transmission is Yi Wei, representing the brother's yao riding the Tai Chang and falling into the empty position; the final transmission is Geng Yin, representing the father's yao riding the Liu He. "Not Complete" refers to the absence of one of the four lessons. "Knowing One" selects one god as the main focus. "Passing Through Obstacles" indicates overcoming difficulties. When these three are present together, it suggests that matters of official rank involve both gains and losses.

斷曰；院試必取，科舉省試未能遂志。問曰：史撫臺已升鳳督去否？余曰：必不能去。蓋因驛馬坐墓（寅為馬臨未），干神歸支（不惟歸支，且為支所墓，為在家不動之象），靜象也。 又問女病，余曰：胎鬼發用，血忌加支（血忌者，正月丑二未三寅四申五卯六酉，五月應在卯；血支者正月自丑順行，五月在巳，此血忌乃血支之誤也。），又四課不備，病主脈息虛弱，心胸不利，以致失血，必因胎產所致，冬月不保。

The interpretation says: The county examination will certainly result in admission, but the provincial examination in the provincial capital will not be fulfilled. The person then asked: Has the governor of the historical office already been promoted to the governor-general of Fengyang? I said: He certainly cannot go. Because the post-horse is sitting on the墓 (the墓 of寅 is 未, and the post-horse is located on 未), and the day stem's spirit returns to the day branch — not only returning to the branch, but being buried by the day branch, which is a sign of stillness at home. Another question was asked about the illness of the woman in the family. I said: The fetal ghost is the initiating transmission, and the blood taboo is added on the day branch. (The arrangement of the blood taboo is: in the first month it is in 丑, in the second month in 未, in the third month in 寅, in the fourth month in 申, in the fifth month in 卯, in the sixth month in 酉. In the fifth month it should be in 卯; the blood branch starts from 丑 in the first month and proceeds in order, so in the fifth month it is in 巳. Therefore, the blood taboo here is actually a mistake for the blood branch.) In addition, the four lessons are not complete. The illness shows weak pulse, discomfort in the chest, and blood loss, which must be due to childbirth, and she will not survive the winter month.

又問：宿遷邊合戰，安堵否？余曰：賊符加干支，冬月必有兵警，然日之陰陽自戰，中傳制初，來兵敗怯而退。干神生支，居守保固，無破城之患（此又不以日祿臨支徒妄作論）。後四事皆驗。

That person asked again: There is warfare on the border of Suyuan, can it remain safe and unharmed? I said: The贼符 is added to the day stem and day branch, there will certainly be military alerts in the month of Winter; but the yin and yang spirits of the day are fighting against each other, and the middle transmission restrains the first transmission, so the attacking army will be timid and retreat. The spirit of the day stem generates and supports the day branch, indicating that the defenders will hold firm and remain secure, with no danger of the city being captured--here, it is not because the day's禄 is present at the day branch that we should wrongly conclude that it will be entirely passive. Later, these four things all came true one by one.

驗一、癸酉七月辛卯日庚寅時，揚州明經宗開先先生偕張向之占科場事，報寅時。（午未空，戌亥落空） 勾龍 六 酉戌亥子 空 涉 龍蛇 貴常 父 乙未 蛇 朱 申 丑 白 害 亥未 午寅 子 丁亥 龍 蛇 未 寅 常 曲 未卯 寅辛 財 辛卯 玄 貴 午巳辰卯 玄 直 后 陰 斷曰；即今中矣。曰：何以報一時即知其中。蓋因先鋒為幕貴（雖寅時，用晝貴，故寅時為幕貴），且臨日上。（寅加戌）月將官貴又加寅命（蓋命在寅，午為月將，乘貴神加之），是以必中無疑。然發用未作旬空，必俟未年太歲填實，方中甲榜。

In the sixth year of the Chongzhen era, on the Guiyou year, seventh month, Xinmao day, Gengyin hour, Mr. Zong Kaiqian, a scholar of the Ming dynasty from Yangzhou, and Zhang Xiangyi came together to inquire about the local examination. The time reported was Gengyin hour. Xinmao day belonged to the Jiashen decade, and the "kongwang" (two branches in the current decade without a matching heavenly stem) were in Wu and Wei. The heavenly gods on the heaven plate, Wu and Hai, were located in the kongwang palace. In the attached divination chart, the twelve palace boxes were arranged with the heaven and earth plates and the twelve "heavenly generals" (nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, Bai Hu, Tai Chang, Xuan Wu, Tai Yin, Tian Hou). On the right, three columns were arranged in order as the "four lessons" (four groups formed by the day stem, day branch, and the heavenly gods above them) and the "three transmissions" (the initial, middle, and final useful gods selected from the four lessons). The four lessons, arranged from right to left, were Yin added to Xin, Wu added to Yin, Wei added to Mao, and Hai added to Wei. The three transmissions were Wei, Hai, and Mao. The initial transmission, Wei, was accompanied by Teng Snake, representing parents; the middle transmission, Hai, was accompanied by Azure Dragon, representing children; the final transmission, Mao, was accompanied by Xuan Wu, representing wife and wealth. The lesson pattern belonged to "she hai" (involving harm) combined with "qu zhi" (straight and curved). Chen Gongxian concluded that he would definitely pass this examination. When someone asked him why he could determine with just one hour, he said that the hour of Gengyin was actually the hidden nobleman. Although it was Gengyin hour, the lesson used the day nobleman, so Gengyin became the hidden nobleman. Moreover, the Gengyin was located on the day stem (the heaven plate Gengyin was placed in the Xu palace where Xin was located). Furthermore, the "month general" of July, Wu, carried the noble god and added to his birth sign, Gengyin. The official star and nobleman both arrived, so he was definitely destined to pass. However, the initial transmission, Wei, was in the kongwang, and it would have to wait until the year of Wei, the great age, filled this void before he could pass the first rank.

占驗二、戊子八月丙辰日，餘住金陵時右方伯東省孫興功老師寫本日辰時，又寫酉時，占兩人鄉試。 虎 常 （子丑空，未申落空） 空 巳午未申 玄 玄胎 青青 勾勾 比 丁巳 勾 青 辰 酉 陰 斬關 辰辰 巳巳 財 庚申 玄 勾 卯 戌 后 伏吟 辰辰 巳丙 父 甲寅 六 六 寅丑子亥 貴 朱蛇 斷曰：辰時者前，列酉時者次之。蓋緣天罡為領袖之神，從魁幕貴在後（天罡乘龍為前五，從魁乘陰為後二），故云。及排辰時課，三傳巳申寅，干乘德祿，支見月將青龍（八月將在辰，乘龍臨支），又祿馬入傳（巳祿寅馬），凡士子已試後得伏吟，必中。

In the fifth year of the Shunzhi era, on the day of Wuzi in the eighth month, while the author was living in Jinling, Master Sun Xinggong from Shandong wrote down this day's time of辰 (chén) and also酉 (yǒu). He asked him to divinate for two people taking the local examination. On the day of Bingchen, the empty period was in Zi and Chou. The Heaven Plate's Wei and Shen deities fell into the Kongwang palace. First, let's examine the lesson at the time of辰: the month general Chén was placed on the time of Chén, the Heaven and Earth plates overlapped, forming a "Hidden Chant" lesson, combined with the "Xuanyu" and "Zhanguan" patterns; the four lessons were Chén added to Si, Si added to Bing, and the three transmissions were Si, Shen, and Yin. The first transmission Si was riding on Gou Chen, representing brothers; the middle transmission Shen was riding on Xuanyu, representing wife and wealth; the final transmission Yin was riding on Liu He, representing parents. Chen Gongxian interpreted that the one who wrote at the time of Chén would rank ahead, while the one who wrote at the time of You would be next. The reason was that Chén was the Tiangang, the leading deity among the twelve deities; You was Congkui, acting as a hidden nobleman in this lesson, and its position was later (Tiangang riding Qinglong occupied the first five positions, while Congkui riding Taiyin occupied the last two positions), thus there was a difference in order. Then arranging the lesson at the time of Chén, the day stem Bing was riding on the day virtue and the禄神 Si, and on the day branch Chén, there was also the month general Chén riding on Qinglong. The禄神 Si and the驿马 Yin both entered the transmission. Anyone who takes the examination and receives a "Hidden Chant" lesson will certainly pass. In the outer circle of the twelve palaces, Qinglong was in the Chén palace, and Taiyin was in the You palace. The two heavenly generals were in front and behind respectively, and the order of rank was determined from here.

酉時三傳子未寅也。初傳太歲空戰，墓貴又入墓庫（用夜貴酉，故亥為幕貴，臨辰為入庫），故次之。放榜時，辰時者陸可球中二十二名，酉時者常熟趙姓中副卷，此二者俱以時斷中也。 六勾青空 子丑寅卯 朱 亥 辰 虎 玄朱 陰六 甲子 六 蛇 戌 巳 常 午亥未子 己未 陰 酉申未午 亥辰子丙 甲寅 青 （似應是三傳午丑申） 貴后 陰玄

The "Three Transmissions" for the lesson at the You hour are Zi, Wei, and Yin. The first transmission, Zi, is both the Tai Su of the Wu Zi year and sits in the empty space of the ten-day cycle, thus clashing with the day. The hidden Nobleman, Hai, falls into the Storage (the Storage is determined by the night Nobleman, You, so Hai becomes the Storage Nobleman, and Hai entering the Chen palace means water entering the Chen Storage). Therefore, this transmission is of secondary importance. When the results were announced, the person who reported the Chen hour, Lu Keqiu, ranked 22nd, while the person who reported the You hour, a Zhao from Changshu, only made it to the supplementary list. Both were determined based on the time they reported. The arranged lesson for the You hour has the Moon General, Chen, added to the You hour. The Heaven Plate includes Zi, Chou, Yin, and Mao above. The four lessons are Zi with Bing, Wei with Zi, Hai with Chen, and Wu with Hai. The riding Heavenly Generals are Liu He, Tai Yin, Zhu Que, and Xuan Wu. The three transmissions are Jia Zi riding Liu He, Ji Wei riding Tai Yin, and Jia Yin riding Qing Long. Later commentators suspect that the three transmissions should actually be Wu, Chou, and Shen. Comparing the two lessons side by side, it is most evident that different times lead to markedly different fortune.

占驗三、丁卯八月乙巳日甲申時，浙江金華何伴鶴來揚相訪，予老母求占：汝兄弟鄉場中否？蒿矢、從革，寅卯空、戌亥落空。 朱六 蛇 丑寅卯辰 勾 玄蛇 常貴 鬼 己酉 玄 貴 子 巳 青 酉丑 申子 子 乙巳 龍 后 亥 午 空 丑巳 子乙 財 癸丑 蛇 陰 戌酉申未 虎 玄常 斷：昆弟皆中，午命在前，亥命在後。蓋因蒿矢見金，如箭有簇，自四發用，箭數合式。朱雀翱翔，文事武備皆得之矣。且貴臨貴位，必得兩貴周旋推薦，後果前後一一不爽。問何以分前後，因三傳逆合，又午命甲寅亥命丁未，故知之。（畢法云：兩貴相逢求兩貴，誠不虛也。）

In the seventh year of Tianchi, on the fourth day of the eighth lunar month, during the hour of Jiashen, He Banhe from Jinhua, Zhejiang, came to Yangzhou to visit. The author's mother asked him to cast a divination: can your brothers pass the examination this time? The lesson pattern is "Hao Shi" combined with "Cong Ge." The empty palace of this旬 is in Yin and Mao. The Heaven Plate's Wu and Hai fall into the empty palace. The four lessons are Zi with Yi, Shen with Zi, Chou with Si, and You with Chou, each riding on "Guiren," "Tai Chang," "Teng Snake," and "Xuanwu" respectively. The three transmissions are You, Si, and Chou, forming a metal pattern. The first transmission is Ji You riding on Xuanwu as official ghost, the middle transmission is Yi Si riding on Qinglong as son, and the final transmission is Gui Chou riding on Teng Snake as wife wealth. The interpretation says: both brothers will pass, the one born in the year of Wu will come first, and the one born in the year of Hai will come later. Because the Hao Shi lesson also sees metal, it is like an arrow with a tip, and since the fourth lesson initiates the transmission, the number of arrows is exactly appropriate. "Zhu Que" flies high, indicating both literary and military affairs are complete. Moreover, the nobleman is exactly in his own position, so two noblemen must be involved in recommending him. Later, the brothers indeed passed the examination one after another, exactly as predicted. Someone asked how to determine the order, and he said that the three transmissions move in reverse and combine, and the one born in the year of Wu has a hidden Ji Yin, while the one born in the year of Hai has a hidden Ding Wei, so the order is clear. The "Bifa Fu" says "Two noblemen meeting, seek two noblemen," which is indeed not empty talk. In the lesson, the nobleman and Tai Chang are at opposite ends, which also corresponds to the idea of two noblemen assisting in sequence.

占驗四、丁丑正月己巳日己巳時子將，滕縣諱盛美張公祖有八門生會試，請六壬諸友所斷之課持出與餘占，無祿，戌亥空、午未落空。 后陰 貴 子丑寅卯 玄 青貴 六陰 子 癸酉 六 蛇 亥 辰 常 未子 酉寅 比 戊辰 常 朱 戌 巳 虎 子巳 寅己 財 乙亥 蛇 六 酉申未午 空 勾龍 斷曰：惟戊戌者必中，其餘皆不然。眾友與餘爭，雲屬牛屬虎者中。予云：放榜時自驗。張公曰：公之斷即與眾不同，此乃吾本房首卷，亦望其中，然昨閱其文，恐未必然。予曰：初末暗拱戌命，月將貴人臨年，是以中甲無疑，朱雀又生墓貴（朱雀乘戌，生幕貴申），其文甚貼主司之意。及放榜果中，始知為常熟蔣畹仙也。（戊戌年生，丁丑年四十歲，行年在巳，貴神乘子臨之，可見，公獻用一歲起丙寅行年法，不用金口訣換旬法。）（又：課名雖為無祿，但亦有中者，可見不可全憑課體。）

In the tenth year of the Chongzhen era, on the fourth day of the first lunar month, at the fourth hour, using the Zi general, a man named Zhang Gongzu from Teng County, whose name is Shengmei, had eight students preparing for the imperial examination. He asked the author to re-cast the divination lesson, as the six壬 (Rén) enthusiasts had already given their interpretations. The lesson is called "No Official Rank," and in this旬 (decade), the empty (kongwang) is in Xu and Hai. The Heaven Plate's Wu and Wei fall into the empty (kongwang) palace. The four lessons are: Yin added to Ji, You added to Yin, Zi added to Si, and Wei added to Zi, each riding on "Tai Yin," "Liu He," "Nobleman," and "Azure Dragon" respectively. The three transmissions are You, Chen, and Hai. The first transmission is Gui You riding on Liu He as the son; the middle transmission is Wu Chen riding on Tai Chang as the brother; the final transmission is Yi Hai riding on Teng Snake as the wife's wealth. Chen Gongxian concluded that only the one born in Wu Xu year would pass, the rest would not. The friends argued with him, saying that those born in the Ox and Tiger years would pass. He replied that the results would be clear when the list was published. Zhang Gongzu said: Your divination is different from everyone else's. This is the first scroll of my family, and I also hope he will pass, but yesterday I read his essay and was worried he might not. He answered: The first transmission You and the final transmission Hai secretly form a Xu, which matches the birth year Wu Xu. The month general and Nobleman also fall on his birth year, so he will certainly pass the first imperial examination. The Vermilion Bird rides on Xu to generate the hidden Nobleman Shen, indicating his essay is very in line with the examiner's intention. After the list was published, he indeed passed, and it turned out to be Jiang Wanxian from Changshu. The annotator said: This person was born in the Wu Xu year, and at the time of the Chongzhen tenth year, he was forty years old, with his birth year in Si. The Nobleman riding on Zi confirms this, showing that Chen Gongxian used the method of starting the birth year from Bing Yin, not the method of changing the decade in the Jin Kou Jie. Also, although the lesson is called "No Official Rank," someone still passed, showing that one cannot solely determine fortune and misfortune based on the lesson pattern. The outer circle of the lesson has Azure Dragon in Zi, Tai Yin in Yin, and Nobleman in Si, with several auspicious signs gathering on the birth year Wu Xu, so others could not benefit from them, hence only one of the eight would pass.

占驗五、甲戌二月戊辰日丙辰時，長興前刑垣禮部諱繼廉王公祖，令小童持字來占，反吟、玄胎，戌戌亥空、辰巳落空。 蛇貴 朱 亥子丑寅 后 玄六 常朱 父 己巳 常 六 戌 卯 陰 辰戌 巳亥 財 乙亥 朱 勾 酉 辰 玄 戌辰 亥戊 父 己巳 常 青 申未午巳 常 空虎 斷曰；素所占者皆不許中，惟此君必中高魁。曰：何也？蓋因戊日返吟是德入天門發用，又丑未兩貴相加，斗鬼相合為魁字，是以必中高魁，不須疑慮沖剋生空，必荷聖恩之象。及發榜后王公祖三公子偕來相顧，乃長興周仲璉先生也。

In the seventh year of the Chongzhen era, on the day of Jia Xu in the second lunar month, at the hour of Bing Chen, Wang Gongzu, a man from Changxing who had once served as a judicial affairs official and held a position in the Ministry of Rites, named Ji Lian, sent a boy with a note to seek divination. The lesson pattern was "Reverse Chant" combined with "Black Tortoise's Embryo." The original record noted "Xu Hai Sheng Kong" (which is likely a mistake for "Xu Hai Kong"). The Heaven Plate's Chen and Si fell on the Kongwang palace. The four lessons were: Hai added to Wu, Si added to Hai, Xu added to Chen, and Chen added to Xu, in sequence, with the "Vermilion Bird," "Tai Chang," "Liu He," and "Black Tortoise" respectively. The three transmissions were Si, Hai, and Si. The initial and final transmissions were both Jisi with Tai Chang, representing parents, while the middle transmission was Yihai with Vermilion Bird, representing wife and wealth. The divination stated that usually those who sought divination were not allowed to succeed, but this person would certainly achieve high rank. Why? The daily virtue on Wu day was in Si, and in the Reverse Chant lesson, this virtue was used and fell on Hai, which is "virtue entering the heavenly gate." The two noblemen, Chou and Wei, were interrelated, and the characters "Dou" and "Gui" formed the character "Kui." Therefore, it was concluded that he would certainly achieve high rank, without worrying about the conflicts, clashes, generation, or emptiness in the lesson. He would surely receive imperial favor. After the list of successful candidates was published, Wang Gongzu's third son accompanied him to express gratitude, and they learned that the person divined was actually Zhou Zhonglian from Changxing. The Reverse Chant lesson usually indicates turmoil and reversal, but this lesson, due to the daily virtue being in a favorable position and the two noblemen being interrelated, turned into a sign of achieving high rank.

占驗六、癸未二月乙丑日己卯時，何九敘為泰州孝廉宮子玄占會試，從革、周遍，戌亥空，午未落空。 朱六 蛇 丑寅卯辰 勾 青玄 常貴 子 己巳 青 貴 子 巳 青 巳酉 申子 財 乙丑 蛇 后 亥玄常午 空 酉丑 子乙 鬼 癸酉 玄 陰 戌酉申未 虎 斷曰：此課占會試，必中無疑。緣傳將遞生，格合周遍，且干支交車生合，文思滔滔，題目合舉干之意。又喜朱雀遁丙乘旺，主文章華藻，正合時宜。主試言推薦高甲，當寄聲卓翁。

In the year of Guiwei in the sixteenth year of the Chongzhen era, on the second month, the day of Yichou, and the hour of Jimao, He Jiuxu divined for Gong Zixuan, a candidate from Taizhou, regarding the imperial examination. The lesson pattern is "From Reform" combined with "Comprehensive," and the empty palace of this旬 is in Xu and Hai. The Heaven Plate's Wu and Wei fall within the empty palace. The four lessons are Zi with Yi, Shen with Zi, You with Chou, and Si with You. The three transmissions are Si, Chou, and You. The first transmission is Ji Si, riding the Azure Dragon, representing descendants; the middle transmission is Yi Chou, riding the Teng Snake, representing wife's wealth; the final transmission is Gui You, riding the Black Tortoise, representing officials and spirits. The divination states that this lesson regarding the imperial examination certainly indicates success. The three transmissions, along with the heavenly generals they ride, show a continuous generation, and the pattern perfectly matches "Comprehensive." The day stem and day branch interact and support each other, indicating that the candidate's thoughts flow continuously, and the examination topics align with his strengths. Moreover, the Vermilion Bird hides the fire and rides a strong position, indicating that his writings will be elegant and beautiful, in line with the prevailing style of the time. The chief examiner will certainly recommend him for a high rank. One should send a message to Zhu翁 on his behalf. The outer circle has the Azure Dragon at Si, the Teng Snake at Chou, and the Black Tortoise at You. Although the three transmissions involve officials and spirits, they are transformed by the wood and fire energies, with no obstruction, so the divination is so decisive.

占驗七、丁丑二月癸未日戊午時，同鄉孝廉孫大宜先生口報午時，占會試中否，予袖傳一課，涉害、從革，申酉空、子丑落空。 青空 勾酉戌亥子 虎 陰空 勾青 印 乙酉 勾 六申 丑 常 卯亥 酉巳 官 丁丑 常 朱未貴后 寅 玄 亥未 巳癸 財 辛巳 貴 蛇午巳辰卯 陰 斷曰：貴德財馬臨身，且居太歲之位，必應今年甲榜。況年上月將青龍主片言入相，又旬首河魁為官乃文明之宿，二者會於行年定是今年甲榜（月將河魁乘青龍臨於行年午上）。後果然。

In the tenth year of the Chongzhen era, on the day of Guiwei in the second lunar month, at the hour of Wuwu, a fellow townsman named Sun Dayi, a scholar of virtue, orally stated that the time was noon, and asked whether he would pass the imperial examination. The author then cast a divination lesson in his sleeve. The lesson pattern was "Involvement of Harm" combined with "Metallurgical Transformation." The empty position of this ten-day period was in Shen and You. The heavenly plate's Zi and Chou fell on the empty position. The four lessons were: Si added to Gui, You added to Si, Hai added to Wei, and Mao added to Hai. The three transmissions were You, Chou, and Si. The first transmission was Yi You, riding on Gou Chen, representing the official seal; the middle transmission was Ding Chou, riding on Tai Chang, representing the official star; and the final transmission was Xin Si, riding on Nobleman, representing the wife's wealth. The interpretation stated that the Nobleman, the daily virtue, the wealth爻, and the Post-horse all fell on him, and he also occupied the position of the current year's sovereign. Therefore, it was certain that he would pass the examination this year and be listed among the top ranks. Moreover, the month general of the current year was accompanied by the Azure Dragon, which matched the saying "The Azure Dragon of the month general, a single word leads to a ministerial position." The beginning of the ten-day period, Hekui (Xu), also became the official star, which is a star associated with civilization. The two combined on the current year's position, confirming that he would pass the examination this year. Later, it was indeed verified. This lesson used the current year's position as the key to the divination. The Azure Dragon and Hekui both fell on the position of Wu, and with just one position on the year, the entire situation was determined. This is a typical example in the Six壬 system of using the year's destiny to predict the outcome.

占驗八、丁丑二月乙未日丙戌時，安慶保舉明經，阮實夫代劉若宜先生占會試，蒿矢、連茹，辰巳空、巳午落空。 蛇貴 朱 午未申酉 后 后常 朱六 鬼 丁酉 后 六 巳 戌 陰 酉申 午巳 財 戊戌 陰 勾 辰 亥 玄 申未 巳乙 父 己亥 玄 青 卯寅丑子 常 空虎 斷：為人代占，今年必中。蓋發用日鬼皇恩，中傳河魁天喜，末見長生太陽，最利試場之象，支見幕貴官星。又朱雀生太歲（朱乘午生太歲丑故也），文字華藻合時。課名革故從新，更鄉科而中甲榜必無疑矣。但嫌干支上乘互絕，居官未能遠大。後補刑部主政，恬退不仕。又代占會武中兩名亦此課。予曾占病亦死二人。（此以土絕在巳論，以水土同長生。）

In the year Dingchou of the tenth year of the Chongzhen era, on the day Yiwei of the second lunar month, at the hour Bingxu, Ruan Shifu, a candidate for the imperial examination recommended by the local authorities in Anqing, cast a divination for Liu Ruoyi. The lesson pattern was "Hao Shi" combined with "Lian Ru," and the empty palace of this ten-day period was in Chen and Si. The Si and Wu in the Heaven Plate fell on the empty palace. The four lessons were Si added to Yi, Wu added to Si, Shen added to Wei, and You added to Shen. The three transmissions were You, Xu, and Hai, connected in sequence. The first transmission was Dingyou, riding on "Heavenly Empress" as official ghost; the middle transmission was Wuxu, riding on "Tai Yin" as wife wealth; the final transmission was Jihai, riding on "Black Tortoise" as parents. The divination said: This is for someone else, and he will certainly pass this year. The initiating transmission You is both the day's ghost and carries imperial favor. The middle transmission Xu is "Hekui" and meets "Heavenly Joy." The final transmission Hai is both the long life of Bing wood and meets the solar month general of February, which is most favorable for the examination hall. The day branch also shows ministerial dignity and official stars. Moreover, "Vermilion Bird" rides on Wu to generate the old age of Dingchou's year, indicating elegant and fashionable writings. The lesson name implies renewal, and passing the imperial examination from the local exam to the first class is certain. Only the day stem and day branch's riding spirits are mutually in the state of exhaustion, suggesting that official career cannot be long. Later he was appointed as the chief official of the Ministry of Punishment, then withdrew from official life. The author also used the same lesson to cast for the military examination, and two people passed. He also used it to cast for illness, and two people died. The commentator said that this is calculated based on the earth's exhaustion in Chen and the simultaneous long life of water and earth. The same lesson can result in passing when used for the examination, but death when used for illness, showing that the fortune of the lesson must change according to the matter being asked, and cannot be judged generally.

占驗九、丁丑二月乙未日辛巳時，太倉吳孝廉諱克孝者，偶至安慶阮實夫寓中，相晤間占會試，稼穡、反吟、斬關，辰巳空、戌亥落空。 貴后 蛇 亥子丑寅 陰 龍后 常朱 財 戊戌 朱 朱 戌 卯 玄 未丑 辰戌 財 甲辰 常 六 酉 辰 常 丑未 戌乙 財 戊戌 朱 勾 申未午巳 虎 青空 斷：三傳年命魁罡俱空，如何敢許甲榜？但丑未年丑未日丑未合而為魁，又是必中之象。但中後居官末能滿任，即有丁艱之事。蓋傳課純財，則印爻被克矣，吾鄉閆和陽先生辛未會試，乙丑日占得返吟而中，亦此課也。 （河魁朱雀臨日而發用，亦為關鍵之處。）

On the same day, the second month of the tenth year of the Chongzhen era, the day being Dingchou, the scholar Wu Kexiao from Taicang, by chance visited the residence of Yan Shifu in Anqing and cast a divination for the imperial examination. The lesson pattern was "Jia Se" combined with "Reverse Chant" and "Cutting the Gate." The empty palace of this旬 was in Chen and Si. The Heaven Plate's Wu and Hai fell into the empty palace. The four lessons were Wu over Yi, Chen over Wu, Chou over Wei, and Wei over Chou. The three transmissions were Wu, Chen, and Wu. The first and last transmissions were Wu over Wu, riding the Vermilion Bird, while the middle transmission was Jiachen over Tai Chang. All three transmissions were wealth yao. The interpretation said: the three transmissions and the year's heavenly stem both had the Hekui Wu and Tiangang Chen falling into the empty palace, so it was originally not safe to predict that he would pass the examination. However, the year was Dingchou and the day was Yiwei, with Chou and Wei combining to form the character "Kui," which is a sign of certain success. However, after passing, he would not be able to serve his official term fully, as he would meet the death of his parents, because all the four lessons and three transmissions were wealth yao, and the official yao was injured. The author's fellow townsman Yan Heyang, when taking the examination in the year Xinwei, cast a divination on the day Yichou, which also resulted in success with the same lesson. The commentator reminded that the Hekui Wu riding the Vermilion Bird and initiating from the day stem was also a key point of this lesson. The key point of this lesson is that falling into the empty palace does not necessarily mean it is useless: the two branches Chou and Wei combine to form the character "Kui," thus producing actual results from the empty; however, the three transmissions having too much wealth yao will injure the official yao, making it impossible to have both official success and filial piety.

蛇蚓（巳）象弓空最忌，觜參（申）如矢要如意。仲為中垛孟角花，午貫正鵠季落地。 一課一矢二課二，三課三矢四課四。 發用箭數課中詳，旺相休囚加減記。

The branch Si (Snake) resembles a bow, and it is most unfavorable if it falls empty; the branch Shen (Monkey) resembles an arrow, and it is desirable if it finds a suitable place. The deities of the four middle months (Zi and Wu) are associated with hitting the center of the target, the deities of the four first months (Yin, Shen, Si, and Hai) are associated with hitting the corners and edges of the target, and the deity Wu (Dragon) is associated with penetrating the bull's eye. The deities of the four seasonal months (Chen, Xu, Chou, and Wei) are associated with arrows falling to the ground. The first lesson counts as one arrow, the second as two arrows, the third as three arrows, and the fourth as four arrows. The number of arrows corresponding to the initiating transmission should be carefully examined within the lesson, and then adjusted according to the strength, prosperity, rest, and captivity of the four seasons.

占驗一、戊辰八月甲戌日丁亥時，占長兄公明進京會試，炎上、重審、斬關，申酉空、辰巳落空。 虎常 空 丑寅卯辰 玄 白後 后六 財 甲戌 六 青 子 巳 陰 寅午 午戌 子 壬午 后 勾 亥朱蛇午 后 午戌 戌甲 兄 戊寅 白 六 戌酉申未 貴 斷：吾兄必聯捷而去。蓋因河魁臨干發用，貴居命年上下；又太陰臨卯，傳將遞生，格合盤珠，喜朱雀遁乙奇乘長生旺氣，文字甚貼試官之意，傳送加子箭中中垛，是以中甲無疑。放榜時果中三十九名。後官至大元戎，晉官銜，封治安伯。（此課用月將加時法不符課，貴神亦不符課。若照公獻所斷，課體應是： 后陰 貴 丑寅卯辰 玄 后虎 虎六 財 甲戌 六 蛇 子 巳 常 寅午 午戌 子 壬午 虎 朱 亥 午 虎 午戌 戌甲 兄 戊寅 后 六 戌酉申未 空 勾青 太陰乘卯臨未；甲戌旬，亥遁乙乘朱雀。

In the first year of the Chongzhen era, on the 12th day of the eighth month, the day stem was Jia Xu and the hour was Ding Hai. The author cast a divination for his elder brother, Gongming, who was going to take the imperial examination in the capital. The lesson pattern was "Inflaming Ascending" combined with "Re-examining" and "Cutting the Gate." The empty void of this旬 was in Shen and You, and the Heaven Plate's Chen and Si fell on the empty void palace. The four lessons were戌 added to Jia, Wu added to Xu, Wu added to Xu again, and Yin added to Wu. The three transmissions were Wu, Wu, and Yin, forming a fire trinity. The first transmission was Jia Xu riding the Liu He (Six Harmony), representing wife and wealth. The middle transmission was Ren Wu riding the Heavenly Empress, representing children. The final transmission was Wu Yin riding the White Tiger, representing brothers. The divination said: My elder brother will certainly achieve success and pass the examination. Because the Hekui (Xu) was on the day stem and initiated the transmission, the Nobleman was in the upper and lower positions of the native's destiny. The Tai Yin was on Mao, and the three transmissions and the Heavenly General were in successive generation, forming a "Disc" pattern. It was also favorable that the Zhu Que (Vermilion Bird) concealed the Yi Qi and rode the growth and strength of the fire, indicating that the written words would be in harmony with the examiner's mind. The Chuansong (Shen) was Shen added to Zi, which is the image of an arrow hitting the center. Therefore, it was concluded that he would certainly pass the first rank. When the list was published, he indeed ranked 39th. Later, he rose to the position of Grand General, received an official title, and was enfeoffed as the Marquis of Security. The commentator pointed out: This lesson, according to the method of adding the month general to the hour, does not match the original plate listed in the book, and the arrangement of the twelve heavenly generals is also incorrect. If we reverse the lesson according to the explanation in Chen Gongxian's divination, the lesson pattern should be the one attached later: the four lessons remain Wu added to Jia, Wu added to Xu, Wu added to Xu again, and Yin added to Wu. The three transmissions remain Jia Xu, Ren Wu, and Wu Yin. However, the heavenly generals riding them are changed to Liu He, Bai Hu, and Tianhou, and the outer circle of the twelve palaces' heavenly generals are also rearranged accordingly. This would match the statement "Tai Yin is on Mao and is on Wei" and "In the Jia Xu decade, the Yi Qi is concealed in Hai and rides Zhu Que." For a martial arts examination, the emphasis is on the number of arrows and the image of the bow and arrow: in this lesson, the metal Shen is the arrow, added to Zi and hitting the center, and it is supported by the fire trinity, so it was concluded that he would achieve success. Later, his elder brother was enfeoffed as a marquis due to his military achievements, which is consistent with the statement about Chuansong (Shen) added to Zi. This shows that for martial arts divination, one must not only consider the strength of the lesson pattern but also where the bow and arrow fall in the palace.

欲問前程有與無，日辰虛實定榮枯。臨官帝旺干支遇，爵祿崢嶸任帝都。 六陽數足功名顯，前後引從卿相薦。傳神互克防諍章，課將遍生聲譽遍。 三傳退間蛇倒拔，三傳引進龍飛天。將逢內戰官超轉，德祿天門名顯傳。 鬼曜逢虎號催官，祿神臨支當替役。凶喪羅網返遭遲，富貴日辰丁見疾。

To inquire about prospects in official career, first examine the reality or emptiness of the day stem and day branch to determine prosperity or decline: if the day stem and day branch fall in the positions of officialdom or prosperity, there will be prominent titles and positions in the capital. If the six yang numbers in the lesson are all complete, there will be great achievements in fame and status; if there is a guiding deity in front and a following deity behind, one will be recommended by high officials. If the three transmissions are mutually controlling, beware of someone lodging petitions or accusations; if the three transmissions are all supported by the heavenly generals, reputation will spread far and wide. If the three transmissions gradually retreat, it is called 'snake pulling up its tail'; if they advance step by step, it is called 'dragon flying to heaven'. If the heavenly generals meet internal conflict, it indicates rapid promotion in official position; if the day virtue and day fortune fall on the heavenly gate Hai, it indicates widespread fame. The official ghost line with the 'White Tiger' is called promoting official position; if the fortune deity is on the day branch, it indicates being replaced in duty. If the inauspicious mourning deity and Heavenly Net and Earthly Web appear, it causes delay; if a prosperous lesson has the day stem and day branch meeting the ding deity, there will be troubles of change.

魁度天門龍化蛇，貴臨鬼戶蛇成龍。吉課殊情分仕庶，大格異用別賢庸。 天乙卯酉號蹉（蹉跎格）微（微服格），朱雀值鬼防黜落。六處生旺遠大推，凡占墓絕虧官爵。 武視太常文視龍，二神切忌怕逢空。龍常克下鴛班憎，丁克龍常災廢從。 帝旺臨官日辰上，城吏龍常仕途暢。遷期干年支月推，內外日用生克量（龍常生日比日剋日升有內，日生龍常克龍常遷在外）。

The Hekui (Xu) passes through the Heavenly Gate (Hai), and the Azure Dragon transforms into the Teng Snake; the Nobleman is located at the Ghost Gate, and the Teng Snake turns back into the Azure Dragon. It is the same divination lesson, but the official and the common people have different rulers; it is the same pattern, but different Useful Gods can distinguish between the virtuous and the mediocre. If the Nobleman is in the卯 (Mao) or酉 (You) palace, it is called the "Treading Water Pattern" or the "Disguised Pattern." If the Vermilion Bird governs the official ghost, be cautious of failure in exams or dismissal. If all six places in the lesson are in a state of birth and prosperity, one can predict a bright future. However, if an official divination shows the presence of墓 (burial) or绝 (decline), official rank will suffer loss. For military positions, look at Tai Chang; for civil positions, look at the Azure Dragon. These two Heavenly Generals are most afraid of being empty. If the Azure Dragon and Tai Chang overcome the lower, colleagues will dislike each other; if the Ding God overcomes the Azure Dragon and Tai Chang, there will be disasters or dismissal. If the Prosperity and Officialdom positions are on the Day Stem and Day Branch, and the City God, Official God, and Azure Dragon and Tai Chang are all present, the official career will naturally be smooth. For the period of promotion, the year is determined by the Day Stem, the month by the Day Branch. Whether it is an internal promotion or an external appointment is determined by the relationship between the Day Stem and the Useful God— if the Dragon and Tai Chang are born by the Day Stem, or harmonize with or overcome the Day Stem, the promotion is internal; if the Day Stem is born by the Dragon and Tai Chang or overcomes them, the promotion is external.

占驗一、辛未三月甲申日辛未時，萊陽運芝萊、吉安王旋官兩父師代占升遷，重審、玄胎，午未空、酉戌落空。 勾六 青 申酉戌亥 朱 后朱 龍常 鬼 甲申 龍 空 未 子 蛇 寅亥 申巳 父 丁亥 朱 虎 午 丑 貴 亥申 巳甲 兄 庚寅 后 常 巳辰卯寅 后 玄陰 斷：此課大吉，推升官爵必的。何以言之？課中龍常並見，城吏全逢，初傳青龍內戰，必有奇遇趨遷。中傳朱雀生日，公卿交譽。末傳驛馬德祿俱入天門，居官定然顯赫。寅為天吏，天后為恩澤，非天官而可？後屢旨另推七次，終點閔總憲為冢宰。然式中貴履地網，龍神下賊，主自欲退位，次年果請旨歸里。

In the fourth year of the Chongzhen era, on the day of Jiashen in the third lunar month of the Xinwei year, two teachers, Yu Yuzhai from Laixiang and Wang Xuan Guan from Jiangan, asked someone to divinate their promotion. The lesson pattern was "Chongshen" combined with "Xuanyai." In this旬, the empty position was in Wu and Wei. The Heaven Plate's You and Xu fell into the empty position. The four lessons were: Si added to Jia, Shen added to Si, Hai added to Shen, and Yin added to Hai. The three transmissions were Shen, Hai, and Yin. The first transmission was Jiashen, riding the Azure Dragon, representing official ghosts. The middle transmission was Dinghai, riding the Vermilion Bird, representing parents. The final transmission was Gengyin, riding the Heavenly Empress, representing brothers. The interpretation said: This lesson is very auspicious, and the promotion of official rank will surely come true. Why? In the lesson, the Azure Dragon and Tai Chang both appear, and the city god and official god are complete. The first transmission's Azure Dragon fighting within itself indicates a fortunate encounter leading to promotion. The middle transmission's Vermilion Bird is born on the day stem, and the ministers and officials will all praise him. The final transmission's Post-horse, along with the day's virtue and fortune, all enter the Heaven Gate亥宫, ensuring official success. Yin is the Heavenly Official, and the Heavenly Empress is the god of grace, so this is not anything but a heavenly appointment of official rank. Later, the court repeatedly recommended others, and after seven times, finally appointed Min Zongxian as the chief minister. However, in the lesson pattern, the nobleman was on the ground web, and the dragon god was in the lower position, indicating that the person himself wanted to resign. The next year, he indeed requested to return home. This lesson is auspicious but also includes retreat: the promotion in the first half and the resignation in the second half both come from the same lesson. The key lies in the nobleman's position and the direction of the dragon god above and below. Readers should not only look at the auspicious signs in the first transmission.

占驗二、丁丑七月戊辰日丁巳時，淮陰蔡熙陽任漢中府時，占楚省楊大司馬何日罷官，連茹、別責，戌亥空、亥子落空。 空虎 青 午未申酉 常 龍勾 空龍 鬼 甲寅 蛇 勾 巳 戌 玄 午巳 未午 印 戊午 龍 六 辰 亥 陰 巳辰 午戊 印 戊午 龍 朱 卯寅丑子 后 蛇貴 斷：司馬尋入相出將矣。而以去任卜之，可乎？蓋因發用驛馬，太歲貴人居命，皆入相之征也。天罡加卯，靜有動機，況課傳天吏天馬全逢，干支上乘羊刃勾陳，出入將相無疑。戊寅六月，思宗召對稱旨，果入相；己卯歲督師討賊，果出將。 本命戊子，行年在卯。 楊嗣昌，（1588—1641年）湖南武陵人，故稱楚省，1641年（辛巳）畏罪自縊。

In the tenth year of the Chongzhen era, on the fourth day of the seventh month, the day being Dingyou and the hour Dingsi, Cai Xiyang, who was serving as an official in Hanzhong, divined the day when Yang Dashima from Hubei province would be dismissed from office. The lesson pattern was "Lian Ru" combined with "Bie Ze." In this旬, the empty (kongwang) was in the戌 and亥. The Heaven Plate's亥 and子 were located in the empty palace. The four lessons were: Wu added to Wu, Wu added to Wu, Si added to Chen, and Wu added to Si. The three transmissions were: Yin, Wu, and Wu. The first transmission was Jiayin riding on Teng Snake, representing official ghosts. The middle and final transmissions were Wuwu riding on Azure Dragon, representing official seals. The interpretation said: This official will soon enter the court as prime minister and go out as a general. To inquire about his dismissal, is it appropriate? Because the initiating transmission was the Post-horse, and the year's master and the nobleman were located on his birth stem, both indicating signs of entering the government. The Tiangang (Chen) was placed on the卯, indicating a hidden motive even in stillness. Moreover, the lesson and transmissions included Heavenly Official and Heavenly Horse, and the day stem and branch were riding on Yangren and Gou Chen, indicating clearly that he would both enter the government and become a general. In the sixth month of the eleventh year of Chongzhen, the emperor summoned him for a meeting and he was in accord with the imperial will, so he indeed entered the cabinet as prime minister. In the twelfth year of Chongzhen, he commanded an army to suppress rebels and indeed became a great general. This person's birth stem was Wu Zi, and his age was in the卯. The person consulted was Yang Dashima, who was born in the sixteenth year of Wanli (1588), from Wuling in Hunan. Hubei was once part of the Chu region, so the book referred to him as from the Chu province. In the fourth year of the Chongzhen era (1641), he committed suicide due to military defeat and fear of punishment. The person consulted was asking about the day of dismissal, but the interpreter answered about entering the government and becoming a general. This is exactly the method of using the lesson pattern even when it does not match the intended question.

占驗三、戊辰十二月庚寅日庚辰時，徽州汪仙民、邵無奇在京，占少宗伯馬康莊能入相否，涉害、顧祖，午未空、寅卯落空。 六勾 朱 卯辰巳午 青 玄后 六龍 鬼 甲午 龍 蛇 寅 未 空 戌子 辰午 印 壬辰 六 貴 丑 申 虎 子寅 午庚 財 庚寅 蛇 后 子亥戌酉 常 陰玄 斷：不但不能入相，且不日歸鄉。凡在朝為官占得顧祖，多不滿仕。又初中空亡，龍化為蛇，只宜猛省退步，且龍神克下，倘欲強進，定遭不足。後果枚卜不就，次年察處歸里。未久棄人間事從赤松子遊矣。 枚卜者，看能否做得宰相之意也。“顧祖空傳歸里門”，此課之謂也，觀陳分獻所占仕宦三課顧祖，皆以凶斷，可見此定論也，不可以末助初官論之。

In the first year of the Chongzhen era, on the day of Gengchen in the twelfth lunar month, at the hour of Gengchen, Wang Xianmin and Shao Wuqi from Huizhou were in the capital and divined whether Ma Kangzhuang, the junior minister, could enter the cabinet and become prime minister. The lesson pattern was "Shehai" combined with "Guzu". In this ten-day period, the empty palace was in Wu and Wei. The Heaven Plate's Yin and Mao fell into the empty palace. The four lessons were Wu added to Geng, Chen added to Wu, Zi added to Yin, and Xu added to Zi. The three transmissions were Wu, Chen, and Yin, each step going backward. The first transmission, Jiawu, was carried by the Azure Dragon as the official ghost; the middle transmission, Renchen, was carried by Liuhe as the official seal; the final transmission, Gengyin, was carried by Teng Snake as the wife's wealth. The interpretation said: not only would he not enter the cabinet, but he would return home within a short time. Those who are officials in the court and receive the Guzu lesson usually do not complete their term. Moreover, the first and middle transmissions fell into the empty palace, the Azure Dragon transformed into Teng Snake, which indicated he should suddenly realize and withdraw early. The dragon god was below and overcame, so if he insisted on advancing, he would certainly suffer misfortune. Later, he indeed failed in the selection for the prime minister's position, and in the following year he was dismissed from office and returned home. Soon after, he gave up worldly affairs and followed Chisongzi to study Daoism. The commentator said: the term "mei bu" refers to whether one can become a prime minister. "Guzu kong chuan gui li men" describes exactly this lesson. Looking at the three times Chen Gongxian encountered the Guzu lesson in the section on official careers, he always made a bad prediction, showing that this is a fixed conclusion. One should not take the final transmission helping the initial transmission as a sign of promotion. The name "Guzu" comes from the idea of the three transmissions looking back to their original clan. When applied to official careers, it means not advancing but retreating. In this lesson, Wu, Chen, and Yin move step by step backward, and they also meet the empty palace, making the retreat very clear. Therefore, the interpretation immediately stated that he would return home soon.

占驗四、丁丑十一月甲子日己巳時，雲間楊方壺太史自燕京抵揚索占，三交、元首、高蓋，戌亥空、未申落空。 朱六 蛇 寅卯辰巳 勾 龍常 白陰 子 庚午 龍 貴 丑 午 青 午酉 申亥 比 丁卯 朱 后 子 未 空 酉子 亥甲 父 甲子 后 陰 亥戌酉申 虎 玄常 斷：龍神發用無氣，又上克下，是以暫歸林下；明春祿馬生龍神（寅年寅月，寅為日祿驛馬，生龍神勝光），定然出山，由此位踐公卿。太史曰：星家云，十二月久利日，更有當塗雅薦。曰：前此何月不利？余曰：勾龍刑剋申酉，七八月間不利。曰：因何不利？答：嫌德蛇相加（蛇乘日德寅臨巳），有邪正同途之非。又問何如，曰：傳中太歲朱雀遙克年上貴人，必為門戶是非。太史遂默然。次年果起官，歷轉宮詹。 雲間者，上海古為松江府，別稱雲間。

In the tenth year of the Chongzhen era, on the day of Dingchou in the eleventh lunar month, at the hour of Jisi, Yang Fanghu, a high-ranking official from Yunjian, traveled from Yanjing to Yangzhou and consulted the author. The lesson pattern was "Sanjiao" combined with "Yuanshou" and "Gaugai". The empty palace of this旬 was in Xu and Hai. The Heaven Plate's Wu and Shen fell within the empty palace. The four lessons were: Hai added to Jia, Shen added to Hai, You added to Zi, and Wu added to You. The three transmissions were Wu, Mao, and Zi. The first transmission was Gengwu riding the Azure Dragon as the son; the middle transmission was Dingmao riding the Vermilion Bird as the brother; the final transmission was Jiazi riding the Heavenly Empress as the parent. The interpretation said: the Azure Dragon initiated the transmission but lacked strength, and the upper god was also defeating the lower god, so at present one should temporarily retreat to the woods. In the spring of the next year, the禄 god and the Post-horse would come to nourish the Azure Dragon - in the year of Wuyin, the month of Yin, Yin was both the禄 god of Jia day and the Post-horse, which would exactly nourish the initial transmission's Shengguang Wu. Thus, one would definitely re-emerge and eventually attain a position among the ministers. The official said: According to star and destiny masters, December is long favorable, and there would also be the favor of a powerful person's recommendation. The author asked back: What about the previous months? He answered himself: Gou Chen and Azure Dragon were in conflict with Shen and You, so the months of July and August were unfavorable. The official asked why they were unfavorable, and he said: Because the day's virtue and Teng Snake were combined (Teng Snake was riding the day's virtue,寅, which was located on Si), there was a suspicion of good and evil traveling together. The official asked again about the future, and he said: The heavenly year and Vermilion Bird in the three transmissions would remotely defeat the nobleman on the personal year, which would certainly lead to disputes within the family. The official remained silent. The next year he indeed resumed his position, and later held various posts, eventually reaching the position of Minister of the Imperial Academy. Yunjian was the old name for Shanghai, and this area was once part of Songjiang Prefecture. The lesson was skillful in linking the meanings of departure, staying, rising, and returning with each month: the Azure Dragon lacked strength now, so one should retreat; in the spring of the next year, the禄 god and Post-horse would nourish the Azure Dragon, so one should emerge again; the middle months of July and August were unfavorable due to conflicts, all derived from the relationships of generation and defeat and the alignment or opposition of the gods and generals.

占驗五、庚午十二月丁未日庚戌時遲王兩父師偕予入覲，行到東門索占，八專、斬關，寅卯空、巳午落空。 貴后 蛇 申酉戌亥 陰 常后 常后 官 辛亥 陰 朱 未 子 玄 丑戌 丑戌 子 庚戌 后 六 午 丑 常 戌未 戌丁 子 庚戌 后 勾 巳辰卯寅 虎 青空 斷：所占必是顯宦。蓋發用官貴日德，而式中貴人又居歲君日祿旺位，斷非尋常之官。曰；此公將來何如？曰：不能久任。干支乘墓，祿馬空陷，又太陽入山（月將丑加戌），豈能久居廟堂？次年三月因言請歸。後知為大冢宰王射斗先生也。 干支乘墓，太陽落山，勢力已衰。祿馬空陷，則不可食此祿矣。此辨象而斷事，不以五行生剋為主也。

In the third year of the Chongzhen era, on the day of Gengwu in the twelfth lunar month, when the two fathers and teachers, Che and Wang, and the author went to the capital together, they reached the eastern gate and cast a divination. The lesson pattern was "Eight Specials" combined with "Cutting the Gate," and in this旬, the empty position was in the Yin and Mao. The Heaven Plate's Si and Wu were located in the empty position. The four lessons were戌 added to Ding, Chou added to Xu, Xu added to Wei, and Chou added to Xu again. Since the day stem and day branch were in the same palace, it formed the "Eight Specials" pattern. The three transmissions were Hai, Xu, and Xu. The first transmission was Xinhai riding the Tai Yin, which was the official star. The middle and last transmissions were both Gengwu riding the Heavenly Empress, which were the sons and grandsons. The interpretation said that the person being divined was certainly a high-ranking official. The initiating transmission was both the official star and a noble god, and the noble person in the lesson pattern was also in the strong position of the year and the day's禄. It was not an ordinary official position. Someone asked, "What will happen to this man?" He replied, "He will not hold the position for long." The day stem and day branch were both riding the tomb god, and the禄 god and the post-horse were empty and hidden. Moreover, the sun had entered the mountain (the month general Chou was added to Xu in December), so how could he stay in the court for long? In the third month of the following year, this person indeed requested to return home because of his remarks. Later it was known that the person divined was the great official Wang She Dou, the Master of the Grand Secretariat. The annotator said that when the dry and branch ride the tomb and the sun enters the mountain, it is a sign of declining power; when the禄 and post-horse are empty and hidden, one cannot enjoy the salary. This is judging matters based on the lesson image, not primarily on the five phases' generation and overcoming. When divining about officials and nobles, the most important thing is the high or low position of the sun and the month general. When the month general Chou is added to Xu, the sun has already entered the mountain. Even if there are official stars and virtue gods, it can only be a temporary situation. This point is most worth pondering.

占驗六、丁丑四月丙申日丁酉時，安慶阮實夫在燕京索占，不言所事，伏吟、玄胎，辰巳空、辰巳落空。六朱 勾 巳午未申 蛇 蛇蛇 勾勾 兄 乙巳 勾 青 辰 酉 貴 申申 巳巳 財 丙申 蛇 空 卯 戌 后 申申 巳丙 父 壬寅 虎 虎 寅丑子亥 陰 常玄 曰：仕途得此，主有臺省參劾，秋解任去，然繫何命？曰癸酉。此公必居相位，但不久矣。以太陽日貴臨命（月將從魁乘貴人居酉命），非相而何？獨嫌遞克伏吟丁馬，定有參劾行動之事。況太陽西墜，揮戈返景有幾人乎：後知為烏程溫首揆，占後果被論，秋月準馬驛而歸。（任信丁馬須言動，三傳遞克眾人欺，所以斷為參劾行動。） 首輔溫體仁，1628年誣陷錢謙益，1629年誣陷處死袁崇煥，入閣，《明史》列入奸臣類。

In the tenth year of the Chongzhen era, on the fourth month, seventh day, and fourth hour of Dingchou, Ruan Shifu of Anqing sought a divination in Yanjing, but did not state the matter he was inquiring about. The lesson pattern was "Hidden Chant" combined with "Mysterious Embryo." The empty void of this旬 was in Chen and Si, and the Heaven Plate's Chen and Si also fell into the empty void palace. The Heaven and Earth plates overlapped. The four lessons were Si added to Bing, Si added to Si, Shen added to Shen, and Shen added to Shen. The three transmissions were Si, Shen, and Yin. The first transmission was Yi Si riding Gou Chen, representing brothers. The middle transmission was Bing Shen riding Teng Snake, representing wife's wealth. The final transmission was Ren Yin riding Bai Hu, representing parents. The author said: Officials who receive this lesson will be subject to impeachment by the censors, and they will be dismissed in autumn. But what is the person's true birth year? The answer was Guiyou. He then said: This man must certainly hold a position as prime minister, but will not hold it for long. Because the sun, the month general, and the day's nobleman are all located on his birth year (the month general "Congkui" in You, with the nobleman located in You's birth year). What else could it be but a prime minister? However, the three transmissions are in mutual control, and it is also a Hidden Chant with Ding Ma. Therefore, there will certainly be matters of being impeached and having to flee. Moreover, the sun has already set westward; how many people can reverse the sun's shadow with a spear? Later it was known that the divination was about Wen Shoukui of Wucheng. After the divination, he was indeed impeached, and in autumn he left according to the post-horse period. The annotator said: Ding Ma governs speech and action, and the mutual control of the three transmissions indicates being oppressed by many people, so it was concluded to be an impeachment matter. This chief minister was Wen Tiren. In the first year of Chongzhen (1628), he falsely accused Qian Qianyi; in the second year (1629), he falsely accused and killed Yuan Chonghuan, thus entering the cabinet. The "History of Ming" classifies him among the villains. The author did not know who the person was, yet he first concluded that he would hold a position as prime minister, relying precisely on the sun, the month general, and the day's nobleman all being located in the same palace as his birth year.

占驗七、丙子二月辛巳日辛卯時，湖州陸金吾占總鎮陳東明奉命出師江東，元首、炎上，申酉空、辰巳落空。 勾六 青 丑寅卯辰 朱 玄青 勾貴 官 壬午 貴 空 子 巳 蛇 酉丑 寅午 財 戊寅 勾 虎 亥 午 貴 丑巳 午辛 印 甲戌 常 常 戌酉申未 后 玄陰 斷曰：春得炎上進氣，又合元首三奇，高爵宰官不復言矣。但干敗支墓且乘火鬼，天魁合中犯煞，易旅九三旅焚其次，喪其童僕，貞厲。不惟興師無濟，且有他虞。即官至卯年亦不見利。由卯上乘白虎驛馬，名為回馬。雖是剝官之煞，幸結貴木局生起初傳官星，故僅撤回討賊。庚辰太歲受克，子水司令制傷火局退位俱驗。 此課之切入點，在於合中犯煞，發用午火刑干害支，為凶兆。而吉凶之兆，不可全憑此處，看此蜜中之砒毒性如何。干敗支墓，貴履地網，驛馬加臨三合之地，不宜行動，故以凶斷之。 陳東明，總兵陳洪範。

On the day of Xin Ma (辛巳) in the second month of the year Bing Zi (丙子), the ninth year of the Chongzhen era, Lu Jinwu of Huzhou divined for General Chen Dongming, who was ordered to lead an expedition to Jiangdong. The lesson pattern was "Yuan Shou" combined with "Yan Shang," and the empty palace of this ten-day period was in Shen and You. The Heaven Plate's Chen and Si fell on the empty palace. The four lessons were: Wu added to Xin, Yin added to Wu, Chou added to Si, and You added to Chou. The three transmissions were Wu, Yin, and Xu, forming a fire trinity. The first transmission was Ren Wu riding the Nobleman, representing an official star; the middle transmission was Wu Yin riding Gou Chen, representing wife and wealth; the final transmission was Jia Xu riding Tai Chang, representing official seal. The interpretation said: In spring, the fire trinity lesson is appropriate for rising energy, and it also combines with Yuan Shou and the Three Marvels. High official rank is not something that needs to be mentioned again. However, the day stem is in a losing position, the day branch is in a tomb, and it is riding the fire ghost. The Heaven魁 is in the trinity but is afflicted by a凶煞, just like the third line of the Travel卦 in the Zhou Changes, which says, "Traveling, the house is burned, losing servants, the divination is dangerous." Not only will the military campaign be ineffective, but there will also be unexpected troubles. Even if he holds office until the year of Ma (卯), it may not be beneficial. Because Ma is ridden by the White Tiger and the Post-horse, known as "Hui Ma," which is a凶煞 that strips away official rank. Fortunately, the noble trinity generates wood energy, which nourishes the first transmission's official star, so he was only recalled to suppress rebels. In the year of Geng Chen, the heavenly stem is harmed, and Zi water is in command, restraining the fire trinity and causing his resignation, all of which were fulfilled. The commentator said: The key point of this lesson is that the Inauspicious Sha is present within the trinity. The initiating transmission's fire harms the day stem and harms the day branch, which is a bad omen. However, good and bad cannot be judged by one aspect alone; one must also consider how poisonous the poison in the honey is. The day stem is in a losing position, the day branch is in a tomb, the Nobleman is on the ground, and the Post-horse is added to the triple harmony, all of which are not suitable for action, so the divination is bad. The person mentioned here, Chen Dongming, is General Chen Hongfan. This lesson is a model of hidden danger within a good omen: the fire trinity naturally indicates success, but once the official star's riding god harms the day stem and day branch, even the best structure is greatly reduced. In military affairs, especially, one must look for the Inauspicious Sha within the trinity.

占驗八、丁丑八月己未日戊辰時，經筵講官阮胤平曰：先日吳門申相公以八年講官拜相，吾今亦八年，枚卜如何，八專，子丑空、丑寅落空。 虎常 空 午未申酉 玄 玄常 玄常 比 己未 虎 青 巳 戌 陰 酉申 酉申 子 庚申 常 勾 辰 亥 后 申未 申己 子 庚申 常 六 卯寅丑子 貴 朱蛇 斷：太史雖有公卿推薦，恐不能也。蓋因日比虎刃自他處發用，突有秦人，任風憲兵刑之職者，不由詞館入閣；且中末干支年命俱見羅網，是秦晉梁益之人在中阻隔。又夜貴居本命，太史必賦歸來矣。後果黜。秦中薛國觀先生、蜀中劉宗伯入閣。

In the tenth year of the Chongzhen era, on the day of Jiwei in the eighth lunar month, at the hour of Wuchen, the court lecturer Ruan Yinpingsaid: In the past, the official Shen Xianggong from Wumen served as a lecturer for eight years and then was appointed to a high position, and now I have also completed eight years. How will this time's selection go? The lesson pattern is "Eight Specials." In this旬, the empty亡 is in the Zi and Chou. The Chou and Yin on the Heaven Plate fall into the empty亡 palace. The four lessons are Shen plus Ji, You plus Shen, Shen plus Wei, and You plus Shen. The three transmissions are Wei, Shen, and Shen. The first transmission is Jiwei riding the White Tiger as a brother, while the middle and final transmissions are Gengshen riding the Tai Chang as a son and grandson. The interpretation says: Although the historian has recommendations from high officials, it is likely he will not succeed. Because the day's stem is accompanied by the White Tiger and the Yang Ren, which originate from elsewhere, suddenly a man from Shaanxi appears, taking the positions of inspector general and military and criminal affairs, bypassing the Hanlin Academy and directly entering the cabinet. Moreover, the middle and final transmissions, along with the day's stem and branch, and the person's birth year, all show a situation of being caught in a web, indicating that people from the regions of Qin, Jin, Liang, and Yizhong are obstructing him. Also, the night's noble is on his birth year, so the historian will definitely have to resign and return home. Later, he was indeed dismissed, and those who entered the cabinet were Xue Guoguan from Guanzhong and Liu Zongbo from Shu. The key to the Eight Specials lesson is that the companion stem originates from elsewhere, thus the matter is transferred to someone else. Then, by analyzing the division of the Wei and Shen branches, it is possible to determine that the obstructing person comes from the regions of Qin, Jin, Liang, and Yizhong, even identifying their hometowns. This is a typical method in the Six壬 system of using the division of regions to determine people.

吳門申相公，申時行，長洲人，以萬曆年間繼張居正為首輔。 蓋仕宦忌羅網，以羅網為丁憂之象，主退職也。 八專課不從四課上發傳，而自他處發用，有驀然之意。未分秦地雍州，申分晉地（晉地為今山西地）梁州（為今陝西漢中、安康二地區及四川省），後梁又分出益州。 《六壬粹言》一例可參看。

The person referred to as Wu Men Shen Xianggong is Shen Shixing, from Changzhou, who became the chief minister after Zhang Juzheng during the Wanli period. In divination, the career path is most忌 (to be avoided) when the heavens form a net, which symbolizes mourning and retirement. The Eight Special Transmission does not derive the Three Transmissions from the Four Lessons, but from elsewhere, indicating something happening suddenly. According to the division of regions, the hexagram of Wei corresponds to the area of Qin and Yongzhou, while Shen corresponds to the areas of Jin (present day Shanxi) and Liangzhou (present day Hanzhong, Ankang, and Sichuan in Shaanxi). Later, Liangzhou split off to form Yizhou, so the divination suggests that people from Qin, Jin, Liang, and Yizhou are interfering. The following is a lesson from "Essential Words on Liuren" for reference.

庚辰十二月己未日寅時子將，紹友蕭季思占施南府嵩菽圃太守能調首府否。 比 空丑 勾 父 丁巳 常 父 丁巳 常 空 常 空 常 卯 巳 卯 巳 巳 未 巳 己 空虎常玄 卯辰巳午 龍 寅 未 陰 勾 丑 申 后 子亥戌酉 六朱蛇貴 首府必為吳越人所得，太尊未必能調。然卻有別缺署理。且不至一次。蓋因日比月建自別處發用，丑為揚分，是以知為吳越人所得也。中末干支行年得五驛馬，又係皇恩，命上貴登天門，太歲月建，又生其命上神，是以有署理別缺。不止一次也，後果署理鹽法及督糧道事。首府丁公兆祺，江蘇人。

In the year Gengchen, the twelfth lunar month, on the day Jiwei, at the hour Yin, using the Zi general, Xiao Jisi from Shaoxing divined whether the magistrate of Songshupu in Shanyin could be transferred to the capital. In this divination, the day stem and day branch are in the same palace, forming the Eight Special Palace. The four lessons are:巳 over 未, 卯 over 巳, 巳 over 未, and 卯 over 巳. The heavenly general appears as Tai Chang and Tian Kong. The three transmissions are Chou, Si, and Si. The first transmission is Chou, which is the day stem's fellow and meets the旬空, and is occupied by Gou Chen. The middle and final transmissions are both Dingsi, acting as parents, and are occupied by Tai Chang. The interpretation states that the position of the capital will certainly be taken by someone from Wu-Yue, and this official is unlikely to be transferred. However, there are other vacancies that he can be temporarily appointed to, and this will happen more than once. This is because the day stem's fellow is also the month builder, and the transmission originates from elsewhere. Chou is the territory of Yangzhou, so it is known that the position will be taken by someone from Wu-Yue. The middle and final transmissions form five The Post-horse with the day stem and day branch and the year's stem, and it is related to imperial grace. The nobleman of the native stem ascends the heavenly gate, and the year stem and month builder also generate the nobleman of the native stem. Therefore, there will be temporary appointments to other positions, and this will happen more than once. Later, he indeed temporarily managed the salt law and the supervision of grain transportation. The person who obtained the position of the capital was Ding Zhaoqi, a native of Jiangsu. This divination is exactly the same as the one by Ruan Yinpings, both cases involve the person falling into emptiness while another takes the position. They can be compared to understand the differences.

據此課推，嵩太守為亥年生，行年在未。以上二課，皆是八專，比肩不從四課發用，故斷事屬他人。與納甲官臨應爻同斷，《畢法云》“兩貴皆空虛喜期”，亦有此意。 此二課，皆宜分兩段觀之。日比自別處發用，一段也，主己不得此職。中末之神，為干上神，則應己事矣。阮課中末太常洩氣，嵩課中末太常生我，太常者貴官也，形勢異矣。加之年命，高下立判。 嵩課亦末助初傳，但初空亡且是日比，故己無成而預於他人穎。故凡末助初傳者，或二次方成，或當時不得也。 此課宜深思之。

According to this lesson, the official Shong was born in the亥 year and his current age is in the未. Both lessons belong to the category of eight special cases, and the parallel lines do not follow the initiating transmission of the four lessons, so the judgment relates to others. This is the same as the method in the six yao divination where the official star is on the response line. The saying in the "Bi Fa Fu" that "two dignitaries are empty and the auspicious time is empty" also contains this meaning. Both lessons should be viewed in two parts: the parallel line following the initiating transmission from elsewhere is one part, indicating that the person himself cannot obtain the position; the middle and final transmissions are spirits on the day stem, so they relate to the person himself. In the lesson of Ruan Yinping, the middle and final transmissions of "Tai Chang" drained my energy, but in Shong's lesson, the middle and final transmissions of "Tai Chang" generated energy for me. "Tai Chang" is originally the spirit of a noble official, and the situation is completely different. Referring to the year and destiny, the difference becomes clear. Shong's lesson also has the final transmission generating and supporting the initial transmission, but since the initial transmission falls into kongwang and is also the parallel line of the day stem, the person himself does not achieve it but helps others. In general, when the final transmission generates and supports the initial transmission, either the matter will be completed in the second instance or not achieved at the moment. This lesson is worth deep consideration. Scholars should especially carefully distinguish the division of responsibilities between the initial transmission and the middle and final transmissions in the method of judgment.

占驗九、辛未四月己未日戊辰時，東省兵長垣仇庸足先生占，八專、曲直，子丑空、辰巳落空。 朱蛇 六 酉戌亥子 貴 玄蛇 玄蛇 財 癸亥 蛇 勾 申 丑 后 卯亥 卯亥 鬼 乙卯 玄 青 未 寅 陰 亥未 亥己 兄 己未 龍 空 午巳辰卯 玄 虎常 斷：此課占功名，將來遠大，非常格也。傳將木局，官星崢嶸，喜本命丁馬恩星以化之，為逢凶化吉也。且木逢初夏，正在榮旺之時，又蛇化為龍，將來事業日新，功名顯赫，不待言矣。後歷任通州，擢南大司農、大司馬，請告歸里。

In the fourth month of the fourth year of the Chongzhen era, on the day of Jiwei and the hour of Wu Chen, Wu Guan Yu, a military officer from Changyuan, Shandong, came for a divination. The lesson pattern was "Ba Zuan" combined with "Qu Zhi." The empty palace of this旬 was in Zi and Chou. The Heaven Plate's Chen and Si fell within the empty palace. The four lessons were:亥 added to Ji, Mao added to Hai, Hai added to Wei, and Mao added to Hai again. The three transmissions were Hai, Mao, and Wei, forming a wood pattern. The first transmission, Gui Hai, rode on Teng Snake, representing wife and wealth. The middle transmission, Yi Mao, rode on Xuan Wu, representing official ghosts. The final transmission, Ji Wei, rode on Qing Long, representing brothers. The interpretation said: This lesson concerning official rank will certainly achieve great success, not an ordinary pattern. The three transmissions and the Heavenly General formed a wood pattern, with the official star rising high. Moreover, the native's birth chart had Ding Shen, the Post-horse, and the Favor Star to resolve the unfavorable aspects, turning danger into good fortune. Furthermore, wood was flourishing in early summer, and Teng Snake transformed into Qing Long. Therefore, his career would constantly renew and his official rank would become prominent, which is self-evident. Later, this person successively held posts in Tongzhou, was promoted to the Grand Minister of Nanjing, and finally resigned to return home. There are two notable points in this lesson: first, although Ba Zuan is a miscellaneous pattern, encountering a wood pattern at the right time led to great achievement. Second, although the official ghost riding Xuan Wu is not a good sign, the native's Ding Shen, Post-horse, and Favor Star dispelled the bad influence, showing the importance of the native's birth chart in Six壬 divination.

占驗十、癸酉七月甲寅日壬申時，浙嘉善諱龍正陳先生在京會試時，占同鄉少宗伯諱士升錢太史可能入相否，元首，子丑空、戌亥落空。 六勾 朱 卯辰巳午 青 玄后 玄后 財 壬戌 玄 蛇 寅 未 空 戌子 戌子 鬼 庚申 虎 貴 丑 申 虎 子寅 子甲 子 戊午 龍 后 子亥戌酉 常 陰玄 斷：發用干支旬空日敗，本不許入相。然餘終以入相許之。因中傳驛馬皇詔，末傳月將青龍，又歲建乘太常作官星加臨年命。經曰；太常入官鄉當朝執政，月將乘青龍片言入相。非宰執而何？嫌龍神克歲君（龍乘午克太歲酉），將來未必不獲意於君上而退位。後如其占。 據《明史》，南京禮部侍郎錢士升（1575—1652年）、以九月庚戌日升禮部尚書、東閣大學士，丙子年致仕。禮部尚書的職責類似於古代的“宗伯”，故尚書稱大宗伯，其副手侍郎稱少宗伯。

In the sixth year of the Chongzhen era, on the day of Jiayin in the seventh lunar month of the year Guiyou, Mr. Chen, a renowned scholar from Jia Shan in Zhejiang province, was taking the imperial examination in the capital. He divined whether Mr. Qian, a fellow native and esteemed official, could be appointed as a grand secretary. The lesson pattern was "the first sovereign," with the empty palace in the Zi and Chou branches for this旬. The Heaven Plate's Wu and Hai branches fell into the empty palace. The four lessons were Zi with Jia, Xu with Zi, Zi with Yin, and Xu with Zi. The three transmissions were Wu, Shen, and Wu. The first transmission was Renshen with the Black Tortoise as the wife's wealth, the middle transmission was Gengshen with the White Tiger as the official ghost, and the final transmission was Wuwu with the Azure Dragon as the son and grandson. The divination said: the initiating transmission's god was both in the empty palace and in the day's decline, so it was not supposed to be allowed to become a prime minister. However, the diviner still predicted that he would be appointed. This was because the middle transmission was the post-horse and carried the imperial decree, and the final transmission was the month's general with the Azure Dragon. The sovereign also rode the Tai Chang and added the official star to his year's destiny. The classics say that when Tai Chang enters the official's territory, he should govern the court. When the month's general rides the Azure Dragon, a single statement can lead to becoming a prime minister. Is this not the position of a prime minister? The only concern was that the Azure Dragon (which rides the Wu branch) was in conflict with the sovereign (which rides the You branch). In the future, he would inevitably not meet the emperor's will and be dismissed. Later, it indeed turned out as predicted. According to the "History of the Ming Dynasty," Qian Shisheng, the former Minister of Rites of the Nanjing, was appointed Minister of Rites and Grand Secretary of the Eastern Hall on the day of Gengxu in the ninth lunar month, and retired in the year Bingzi. The Minister of Rites' duties were close to those of the ancient Grand Master of Rites, so the Minister of Rites was called the Grand Master of Rites, and his deputy, the Minister of Rites, was called the Lesser Master of Rites. The most skillful part of this divination was that the initiating transmission was both empty and declined, yet the diviner still predicted he would become a prime minister. Instead of taking the decline of the first transmission, he took the post-horse and imperial decree of the middle and final transmissions, and used the Tai Chang riding the sovereign and adding the official star to his year's destiny as the basis. First, he looked at the location of the useful god, then at the conjunctions of the year and destiny, and balanced both before making the judgment. This is the consistent method of Mr. Chen Gongxian in divining official positions.

占驗十一、癸酉二月甲子日己巳時，丹陽賀中憐先生居大寅臺時請占，反吟、玄胎、見機，戌亥空、辰巳落空。 蛇貴 朱 亥子丑寅 后 蛇虎 后龍 兄 丙寅 后 六 戌 卯 陰 子午 寅申 鬼 壬申 龍 勾 酉 辰 玄 午子 申甲 兄 丙寅 后 青 申未午巳 常 空虎 斷：朝官占此必主去位。賀曰：未去。曰：是何年生。己丑日。此必會狀之命，但不能久居於朝堂矣。蓋見任得夜貴即為不仕閒官也。況干支乘死絕，又德喪祿絕，四月尚有溫旨留，交秋必馳驛而去。朱雀月將加巳生日，我知其四月有溫旨相留。課傳二馬沖我，知其秋交馳驛而去。後知為宜興周首揆占。

In the sixth year of the Chongzhen era, on the day of Jiazi in the second lunar month of the year Guiyou, Mr. He Zhonglian of Danyang, while serving as the official in Dayin Terrace, sought a divination. The lesson pattern was "Reverse Chant" combined with "Xuan Tai" and "Jian Ji." The empty void of this旬 was in Xu and Hai. The Heaven Plate's Chen and Si fell on the empty void palace. The four lessons were Shen added to Jia, Yin added to Shen, Wu added to Zi, and Zi added to Wu. The three transmissions were Yin, Shen, and Yin. The initial and final transmissions were both Bingyin, riding on "Heavenly Empress" as brothers. The middle transmission was Renshen, riding on "Azure Dragon" as official ghosts. The interpretation said: a person in official position who receives this lesson will certainly lose his position. He said: he has not yet left. The questioner asked which year he was born in, and the answer was Jichou. He then said: this must be a person with a destiny of a top scholar or状元, but he cannot stay in the court for long. Because the current official received the night noble, becoming an inactive official; moreover, the day stem and day branch both rode on dead and absolute positions, losing the day virtue and the禄神 entering absolute. In April there would be a gentle imperial edict to retain him, but by the time autumn came, he would certainly leave by post-horse. The "Vermilion Bird" rode on the month general and added to Si to birth the day stem, so it was known that in April there would be a warm imperial edict. The two The Post-horse in the lesson transmissions conflict with me, so it was known that in autumn he would leave the capital by post-horse. Later it was found out that the person divined was Zhou Shoukui of Yixing. This lesson also predicted the month of leaving office: staying in April and leaving when autumn began. The basis were the Vermilion Bird on Si giving birth to the day stem and the two The Post-horse in the lesson transmissions, showing that within the same lesson, different deities and generals manage different periods of time.

由此例可知斷月令之法，學者識之。 宜興，縣名，在江蘇省。 周首輔，周延儒，公訟章占驗五亦是為此人所占，生年己丑，萬曆四十一年（1613）癸丑狀元，癸酉年行年在午。此課是歸鄉之占，因同黨溫體仁打擊，後復出仕，因欺上瞞下，於1643年癸未被賜死。 此課斷秋交，而公訟章斷六月後，說法略有不同，不知以何為是。據《明史》莊烈帝紀，六月庚辰日，周延儒致仕。 此課大勢，為德喪祿絕的四絕體，主凶。雖龍神居於日上，但不以吉論。且變體門中，未為幕貴，加於年上與加於日上同斷，在朝官不宜。 巳上朱雀亥水生日，故主有溫旨相留，雖乘月將但空，故只是虛與恩澤，溫旨而已。但為何突然說四月？以巳為占時先鋒，故言之，若巳不為之，則不可此斷矣。 二馬者，寅為驛馬沖干上龍神，申為天馬沖日干寄宮，干與干上神皆我之象也，故曰二馬沖我。

From this example, one can see the method of determining the month. Scholars should remember it. Yixing is a county in Jiangsu Province. The person referred to as Zhou Shoufu is Zhou Yanru: he was born in the Jichou year, passed the imperial examination as the top candidate in the Guichou (Guiyou) year, 1613, and in the Guiyou (Guiyou) year, his age was in the Wu (午) position. The fifth divination in the Gongsong chapter of this book is also for him. This divination concerns his return to his hometown. He was dismissed from office due to the attacks from his colleague Wen Tiren, but later regained his position as an official. Eventually, he was executed in the Guiwei (Guiwei) year, 1643, for deceiving the emperor and misleading the court. This divination was cast in the time of the transition to autumn, while the Gongsong chapter cast it after June, and there is a slight discrepancy between the two accounts. It is unclear which is correct. According to the "Ming History · Zhuanglie Emperor's Annals," Zhou Yanru resigned on the庚辰 (Gengchen) day of June. The overall situation of this divination is the four absolute losses: the day stem is in decline, its fortune is cut off, and it is in the position of loss. This indicates an ominous outcome. Although there is a dragon god residing above the day stem, it cannot be considered auspicious. Moreover, according to the theory of transformation, the Wei (未) is considered a minister of the court, and when it is added to the age position or the day stem, it is interpreted the same way. It is not suitable for officials in office. The巳 (Si) position has the "Zhuque" (朱雀) with the亥 (Hai) water coming to birth the day stem, so it indicates the emperor's imperial edict to retain him. However, since the亥 water is both under the month general and falls into an empty position, it is only a superficial grant of favor and an imperial edict. Why is the time suddenly specified as April? Because the巳 (Si) is the vanguard of the time, so it is used to determine the month. If the巳 were not the vanguard, then such a determination could not be made. The term "two post-horses" refers to the寅 (Yin) as the post-horse conflicting with the dragon god on the day stem, and the申 (Shen) as the heavenly horse conflicting with the palace where the day stem resides. The day stem and the god above it both represent the self, so it is said that two horses are attacking me. The commentator compares the two interpretations to show that one should not rely on a single method to determine the timing.

占驗十二、戊子四月丙子日壬辰時，予住金陵時，東省孫興功老師占左方伯趙福星公祖何日升遷，知一、反吟，申酉空、寅卯落空。 后陰 貴 亥子丑寅 玄 后龍 空貴 比 壬午 龍 蛇 戌 卯 常 子午 巳亥 鬼 丙子 后 朱 酉 辰 虎 午子 亥丙 比 壬午 龍 六 申未午巳 空 勾青 斷：在仕者占得此課，不惟官難滿任，且有意外之憂。何言之？龍神乘旺氣發用，理應升遷，但惡太歲作鬼，沖剋青龍，驚災所不免。且財官祿馬俱入空絕，意外之虞必應。六月升揚州撫臺，餘自嘆所占不驗，未幾疽發於背而死。餘然後信其數之莫能逃也。 越福星，清廷之鳳陽巡撫。

In the fifth year of the Shunzhi era, on the day of Bingzi in the fourth month of the Wu Zi year, at the hour of Ren Chen, the author was living in Jinling. Master Sun Xinggong from Shandong divined for Left Governor Zhao Fuxing, asking on which day he would be promoted. The lesson pattern was "Zhi Yi" combined with "Fan Yin." In this旬, the empty palace was in Shen and You. The Yin and Mao in the Heaven Plate fell into the empty palace. The four lessons were:亥 added to Bing,巳 added to Hai,午 added to Zi, and Zi added to Wu. The three transmissions were Wu, Zi, and Wu. The initial and final transmissions were both Ren Wu, with the Azure Dragon riding, indicating a fellow official. The middle transmission was Bing Zi, with the Heavenly Empress riding, indicating an official ghost. The interpretation said: a person in officialdom who receives this lesson will not complete their term in office and will also face unexpected troubles. Why? The Azure Dragon is riding a strong and prosperous force, which should indicate promotion. However, the year's master has become an official ghost, clashing and controlling the Azure Dragon, leading to fear and disaster. Moreover, wealth, officialdom, fortune, and horse all fall into the empty palace and the terminal place, so unexpected troubles are certain. In June, this person was indeed promoted to the governor of Yangzhou. The author initially thought the divination was not accurate, but soon after, the person developed a boil on his back and died. Only then did the author believe that fate is unavoidable. In the text, "Yue Fuxing" should be "Zhao Fuxing," who was the governor of Fengyang in the Qing court. This is a rare case of a failed divination in the entire book, and the author does not hide this. In the lesson, the Azure Dragon riding a strong force indicates a promotion, yet the author predicted unexpected troubles because wealth, officialdom, fortune, and horse all fell into the empty and terminal places. The result was that both the promotion and the misfortune came true: in June he was indeed promoted, and soon after he died from a boil on his back. Both good and bad omens appear in the same lesson, showing the difficulty of choosing between them.

此課是陳公獻失手的課例之一。實則龍神乘午為進氣，以巳月午為進氣，日上貴人，德祿臨月建入天門，升官之兆也。為何斷六月？以返吟六沖，太歲子水沖龍神，未上丑合子不沖龍神也。 在仕者得返吟，多不滿任。 但吉中藏凶，此課德喪。祿絕，驛馬空陷，太歲又制龍神，故凶。但凶時必在冬月水旺之時。 由此可知，縱太歲在一年中亦要乘旺時方有作用，“變”之一詞，有過程之意，則變死為活矣，宜深思之。

This is one of the examples where Chen Gongxian made a mistake. In reality, the dragon god is riding the horse of the fifth heavenly stem, which is in the process of rising. In the fourth lunar month, the fifth heavenly stem is ascending. The day stem also has a nobleman, and the day virtue and day fortune are approaching the month builder and entering the heavenly gate, all signs of promotion. Why was the judgment made for the sixth month? Because reverse chant indicates six clashes. The sovereign's water is originally clashing and controlling the dragon god, but by the sixth month, the earth branch of the sixth month, which is the earth ox, combines with the water of the sovereign, so it no longer clashes with the dragon god. Officials who receive the reverse chant lesson are mostly not able to complete their term. However, among the good signs there is hidden danger: in this lesson, the day virtue is lost, the day fortune enters the period of decline, the post-horse is empty and lost, and the sovereign's water controls the dragon god, so the outcome is ultimately bad. The bad outcome should occur in the winter month when water is strong. From this we can see that even the sovereign needs to be in its strong period during the year to have an effect. The character "change" implies a process. Understanding this level brings the meaning to life, and it is worth deep consideration. The commentator's analysis here is meant to correct the bias of only looking at the sovereign without considering the seasonal influence.

占驗十三、丁丑七月甲戌日己巳時，浣中阮胤平太史占經筵講官曲沃李括蒼太史枚卜如何，重審、升階，申酉空、酉戌落空。 空虎 青 午未申酉 常 后陰 六朱 財 庚辰 六 勾 巳 戌 玄 子亥 辰卯 子 辛巳 勾 六 辰 亥 陰 亥戌 卯甲 比 壬午 龍 朱 卯寅丑子 后 蛇貴 斷：太史將來大拜，目今未可得，還有丁艱事。劉曰：其人無父母，如何丁艱。答曰；仕宦逢羅網，主有此應，日下未得入相者，蓋嫌初傳辰卯相害，中傳勾陳脫氣，喜末傳月將青龍，是以將來可。後屢次枚卜，未點入閣，己卯丁庶艱，至癸未冬始入閣，奉命督師討賊。

In the tenth year of the Chongzhen era, on the day of Jiaxu, seventh month, Dingchou, the diviner Yuan Yiping, a high-ranking official, predicted the outcome of the selection process for the imperial court's lecturers, concerning Li Kuocong, a high-ranking official from Quwu. The lesson pattern was "Chongshen" combined with "Shengjie." In this旬, the empty palace was in Shen and You. On the Heaven Plate, You and Xu fell within the empty palace. The four lessons were卯 added to Jia, Chen added to Mao, Hai added to Xu, and Zi added to Hai. The three transmissions were Chen, Si, and Wu, each rising step by step. The first transmission was Gengchen riding the Liuhe, representing wife and wealth; the middle transmission was Xinsi riding the Gouchen, representing sons and daughters; the final transmission was Renwu riding the Qinglong, representing a colleague. The divination said: This official will eventually be appointed as a prime minister, but not yet. In between, he will experience a period of mourning. Mr. Liu said: His parents are both dead, how can he experience mourning? The answer was: Officials who encounter the heavenly and earthly net in their divination will have such an outcome. He is not yet appointed to the cabinet because the first transmission, Chen, harms Mao, and the middle transmission, Gouchen, weakens the energy. However, the final transmission is the month general riding the Qinglong, so he will eventually succeed. Later, he repeatedly participated in the selection process but was not appointed to the cabinet. In the year Jimao, he suffered the loss of his stepmother, and only in the winter of Guiwei year did he enter the cabinet and was ordered to lead an army against rebels. This divination was extremely accurate in predicting the mourning period even though he had no parents left, relying solely on the heavenly and earthly net in official divination. Later, the mourning was for his stepmother, showing that the heavenly and earthly net refers to retirement and mourning, not specifically for one's biological parents.

李建泰，曲沃人，天啟五年（1626丙寅年）進士，歷官國子祭酒，頗著聲望，祟禎十六年（癸未）五月擢吏部右侍郎，十一月辛亥以本官兼東閣大學士。十七年（甲申）春正月（庚寅朔），李自成逼山西，建泰慮鄉邦被禍，而家富於貲，可藉以佐軍，庚子日自請措餉治兵討賊，許之。乙卯，幸正陽門樓，餞李建泰出師。建泰以宰輔督師，兵食並絀，止五百人，甫出都，則曲沃已破，家貲盡沒，驚怛而病，抵保定，農民軍破城，自刎不殊，被執。後清召為內院大學士，未幾罷歸。姜反大同，據太平遙應之，兵敗被擒，伏誅。

The person being referred to as Li Kuacang is Li Jiantei, from Quwo, Shanxi. He passed the imperial examination in the third year of Tianxi (1626), which was the year Bingyin. He held various official posts, including that of Director of the National Academy, and was well respected. In the sixth year of Chongzhen (1636), which was the year Guiwei, in the fifth lunar month, he was promoted to the Deputy Minister of Personnel. In the eleventh lunar month of that year, on the day Xinhai, he was appointed as a Grand Secretary of the Eastern Pavilion while holding his previous post. In the seventh year of Chongzhen (1637), on the first day of the first lunar month of spring, which was the day Gengyin, Li Zicheng's army approached Shanxi. Li Jiantei feared that his hometown would suffer disaster, and also considered that his family had considerable wealth which could be used to support the military effort. Therefore, on the day Gengzi, he volunteered to raise funds and train troops to suppress the rebels, and the emperor approved his request. On the day Yimao, Chongzhen personally came to the Zhengyang Gate to see him off. As a Grand Secretary, he led the military campaign, but his forces and supplies were insufficient, and he only had five hundred men accompanying him. Just after leaving the capital, Quwo had already fallen, and all his family's property was lost. He became frightened and fell ill, and when he reached Baoding, the rebel army captured the city, and he committed suicide but was captured alive. Later, the Qing court invited him to serve as a Grand Secretary of the Inner Council, but he was soon dismissed and returned to his hometown. When Jiang Xiang rebelled against the Qing in Datong, he occupied Pingyang County and supported Jiang Xiang from a distance. After his defeat, he was captured and executed. The two events predicted by Chen Gongxian, namely the grand ceremony and the mourning for parents, both came true in his life.

占驗十四、丁丑八月丙申日癸巳時，浣中阮胤平太史占楚省袁副鯨及同鄉大司空鄭玄嶽兩先生枚卜如何，伏吟、玄胎，辰巳空、辰巳落空。 虎常 空 巳午未申 玄 玄玄 空空 比 乙巳 空 青 辰 酉 陰 申申 巳巳 財 丙申 玄 勾 卯 戌 后 申申 巳丙 父 壬寅 六 六 寅丑子亥 貴 朱蛇 斷：兩公俱不能入相，且主臺省彈劾而回。何也？蓋三傳遞互刑剋，全無和洽之氣，剛日伏吟見馬，歸象已現。此非臺省有言而何？後兩公枚卜不果，袁公當被參去，鄭公為欽仵 獄擬罪而歸。因鄭命見地網日墓，是以罹禍尤重。

In the tenth year of the Chongzhen era, on the day of Bingshen in the eighth month of Dingchou, at the hour of Guisi, Huanzhong's Ruan Yinpeng, the Grand Astronomer, divined the fate of two gentlemen, Yuan Fujing, the deputy commander of Huguang, and Zheng Xuanyue, the great minister of the Ministry of Works, who were both participating in the imperial examination for high office. The lesson pattern was 'Fuyin' combined with 'Xuanyai'. The empty palace of this旬 was in Chen and Si, and the heaven plate's Chen and Si also fell into the empty palace. The heaven and earth plates overlapped, with the four lessons being Si added to Bing, Si added to Si, Shen added to Shen, and Shen added to Shen again. The three transmissions were Si, Shen, and Yin. The first transmission, Yi Si, was accompanied by 'Tiankong' and represented a fellow official. The middle transmission, Bing Shen, was accompanied by 'Xuanwu' and represented wife and wealth. The final transmission, Ren Yin, was accompanied by 'Liuhe' and represented parents. The interpretation stated that both men would not be appointed to the cabinet, and they would be impeached by the censors and dismissed. Why? The three transmissions mutually attacked and restrained each other, showing no harmonious energy. On a day of yang energy, with Fuyin and the post-horse, the sign of returning home was already evident. Is this not the sign of the censors speaking out? Later, neither of the two men was appointed. Yuan was impeached and dismissed, while Zheng was officially charged with imprisonment and returned. This was because Zheng's native palace was under the earth net and also met the day's burial, so his misfortune was especially severe. On the same day, two people were divined, and their fates were distinguished by the palace positions of their native stars. Yuan was only impeached and dismissed, but Zheng's native palace was under the earth net and also met the day's burial, so he was brought to prison and charged. Fuyin usually indicates stillness and no movement, but once the post-horse is added, the stillness becomes a desire for movement, leading to the sign of leaving office and returning home.

凡占仕，三傳遞克是大凶之象。此課縱發用德祿月將，但旬空乘空，空之極矣。此太陽又非在夜方，但竟一毫無用，可見月將不空之說，大謬也，切記，切記！ 由課推論鄭率嶽為戌年生，陰神戌乘天后，戌為地獄，戌為陰暗滯凝之神，黑暗何如之也。

Whenever divining about official careers, if the three transmissions mutually control each other, it is a very ominous sign. In this case, although the initiating transmission carries the day's virtue, day's honor, and the month's general, it has fallen into the empty period and is riding on the heavenly general Tian Kong, which is extremely empty. The sun and the month's general are not in the night direction, yet they are completely ineffective. This clearly shows that the saying "the month's general is not empty" is entirely wrong and must be remembered. According to the divination, Zheng Xuan's birth year is戌, his inherent shadow is戌, which rides on the heavenly empress. The position of戌 is the hell position, and it is also a dark and stagnant deity. The darkness of the situation can be imagined.

占驗十五、甲申十月辛亥日丁亥時，予在無為州時，長兄公明占藩鎮黃虎山功名，知一、曲直，子丑空、辰巳落空。 勾六 青 酉戌亥子 朱 虎后 常貴 父 丁未 虎 空 申 丑 蛇 未卯 午寅 子 辛亥 六 虎 未 寅 貴 卯亥 寅辛 財 乙卯 后 常 午巳辰卯 后 玄陰 斷：據此課，藩臺不得善後矣。蓋課中干乘絕氣，支見死神，兩貴空亡，祿神受制，功名安得久長。且官得空矣，誰與居位？營壘空矣，（支上卯空）誰與禦侮？財星空矣，誰與生官？況太陽西墜，桑榆之返照無多。冬木逢空，腐朽之折傷必應；歲在大梁，餘言必驗。何故也？明歲行年酉為自刑，破壞木局，次年五月御敵自刎。

In the seventeenth year of the Chongzhen era, on the 10th day of the tenth lunar month, at the hour of Xinhai, the author was in Wuzhong State. His elder brother, Gongming, divined the official status of the governor of Huanghuashan. The lesson pattern was "Zhiyi" combined with "Quzhi," and the empty palace of this旬 was in Zi and Chou. The Heaven Plate's Chen and Si fell on the empty palace. The four lessons were:寅 added to Xin, Wu added to Yin, Mao added to Hai, and Wei added to Mao. The three transmissions were Wei, Hai, and Mao, forming a wood pattern. The first transmission, Dingwei, rode the White Tiger as parents; the middle transmission, Xinhai, rode Liuhe as children; the final transmission, Yimao, rode Heavenly Empress as wife and wealth. The divination said: According to this lesson, the governor will not end his life well. The day stem is at its end, the day branch meets the Death Deity, and both noblemen fall into the empty palace. The禄神 is also restrained, how can his official status last long? The official star is empty, who will take the position? The military camp is empty (the卯 on the day branch falls into the empty palace), who will defend against foreign enemies? The wealth爻 is empty, who will generate the official? Moreover, the sun is setting west, and the light of桑榆 is already fading; in winter, the wood also meets the empty palace, so decay and breakage will surely happen. The year god is at the Big Beam, my words will surely come true. Why? Because next year, the year stem is in You, which is self-punishment, destroying the wood pattern in the lesson. In the second month of the following year, this person indeed committed suicide while defending against enemies. This lesson clearly points out the emptiness of the official star, military camp, and wealth爻, and then uses the setting sun and the empty winter wood as a summary, layer by layer pointing to failure. Finally, it uses the self-punishment of the year stem to determine the time of the event. This is the most rigorous example of the method of breaking down the lesson in the entire text.

支為營，支陰為士卒，發用乘虎，雖生干，《畢法》云“虎乘遁反殃非淺”、“金日逢丁凶禍動”，變吉為凶。所以部下叛變，只得自刎。凡支陰克支者，均為屬下害主之象。 黃虎山，總兵黃得功也，封伯爵。1645年6月3日夜，弘光皇帝帶著少數人秘密出城，向西南方向蕪湖附近的黃得功駐地逃去。6月16日在蕪湖的弘光皇帝和留下來的少數支持者打算去杭州。但他還沒來得及動身，劉良佐就領著一支清軍到了。黃得功由於部下的背叛和受了重傷而自殺，皇帝被劉良佐捉去。 占課不知一葉障目，要看方方面面，方可斷之。占功名，干為我，支為宅，貴人為貴氣，祿神為傣祿。 大梁，黃道十二宮之一，對應地支為酉。

The day branch represents the camp, and the hidden spirits of the branch represent soldiers. The initiating transmission spirit rides on the White Tiger, although it is beneficial to the day stem, but according to the "Bi Fa Fu," "the White Tiger riding the hidden transmission brings serious misfortune," and "a metal day stem encountering the Ding spirit brings calamity." Good fortune turns into misfortune, so the subordinate rebels, and he is forced to commit suicide. Whenever the hidden spirits of the branch overcome the day branch, it indicates that subordinates harm the commander. Huanghuashan refers to General Huang Degong, who was granted the title of Marquis. On June 3rd of the first year of Hongguang (1645), the Hongguang Emperor secretly left the city with a small group of attendants, heading southwest towards Huang Degong's base near Wuhu. On June 16th, the Hongguang Emperor and the remaining supporters at Wuhu planned to move to Hangzhou, but had not yet departed when Liu Liangzuo led a Qing army to arrive. Huang Degong committed suicide due to betrayal by his subordinates and serious injuries, and the emperor was captured by Liu Liangzuo. Divination should not be based on a narrow perspective; one must consider all aspects before making a judgment. When divining about achievements, the day stem represents oneself, the day branch represents one's residence, the nobleman represents prestige, and the禄神 represents salary. Daliang is one of the twelve Yellow Paths, corresponding to the earthly branch You. The lesson from this case is that although the initiating transmission spirit is beneficial to the day stem, if the riding heavenly general is凶 and meets the Ding spirit, benefit turns into harm. When divining military affairs, particular attention should be paid to the relationship between the hidden spirits of the branch and the day branch, as this reflects the loyalty or betrayal of subordinates towards the commander.

占驗十六、辛未四月丁酉日癸卯時，同鄉彭城衛經歷劉一純占梁大司馬推冢宰可允否，重審、斬關，辰巳空、亥子落空。 朱六 蛇 子丑寅卯 勾 貴龍 陰六 鬼 己亥 貴 貴 亥 辰 青 亥辰 酉寅 比 甲午 虎 后 戌 巳 空 辰酉 寅丁 子 辛丑 朱 陰 酉申未午 虎 玄常 斷：不惟不遷，尋常退位。蓋日馬坐墓庫，祿神臨絕地，傳將又逆行故耳。況命上官貴履天羅，年上蛇做日鬼，交夏月應有一番風波。幸官鬼俱空，官祿退位卻無大咎。後以浙省大行水公參劾，請告而退。東省萬公名應斗者，在辰時壬申又占此，亦逮問擬罪而回。

In the fourth month of the fourth year of the Chongzhen era (Xinwei), on the day of Dingyou and the hour of Guimao, Liu Yichun, the magistrate of Pengcheng Garrison, divined whether Liang Da Sima would be approved for promotion to the position of Grand Secretary. The lesson pattern was "Chongshen" combined with "Zhangguan." The empty palace of this ten-day period was in Chen and Si, with the Heaven Plate's亥 and Zi falling into the empty palace. The four lessons were寅 added to Ding,酉 added to寅,辰 added to酉, and亥 added to辰. The three transmissions were亥, Wu, and Chou. The first transmission was Ji Hai, riding on the Nobleman, representing official ghost; the middle transmission was Jia Wu, riding on the White Tiger, representing companion; the final transmission was Xin Chou, riding on the Vermilion Bird, representing son and grandson. The divination said: not only would he not be promoted, but he would soon be dismissed. Because the驿马 of the day was sitting in the墓库, the禄神 was in the绝地, and the three transmissions and the Heavenly General were moving in reverse. Moreover, the official and nobleman of his birth day were stepping on the天罗, and the螣蛇 became the day's ghost in his year. At the beginning of summer, there would be some disturbance. Fortunately, the official ghost fell into the empty palace, so although he was dismissed, there would be no great disaster. Later, he was impeached by the great water official of Zhejiang and had to resign. There was also a famous official named Wen Gong Yingdou in Shandong, who on the day of Renshen in the辰 hour also got this same lesson, and was also arrested and charged but eventually released. The two men received the same lesson and experienced the same event, showing that once the lesson pattern is determined, even though the people involved are different, the outcome will be the same. The key to this lesson lies in the official and nobleman entering the Storage and the禄 and The Post-horse losing their proper positions. When divining about promotion, these are the most to be avoided.

占升遷之要者，日干是否落空受克、日官貴、日祿、日馬、龍常如何。今發用官貴，看似吉利，但亥加於辰，是官、德、馬、貴皆和墓，不能為我所用也。官貴加天羅為退位得罪之徵。故不能升遷而有災。 本命在辰，行年在巳，巳上鬼乘蛇，被太歲克而害，亦主官職發生變化。變化於何時？子臨巳上，巳月有災。故“交夏月應有一番風波”。 《畢法》云“天羅自裹己招非”，此課梁之本命即是官鬼之墓，意義接近，亦是自找麻煩，自投網羅。

The key to divining promotion lies in whether the day stem is falling into emptiness or being overcome, and the status of the day's official, nobleman, day's fortune, day's post-horse, and the positions of the Azure Dragon and Tai Chang. In this lesson, the initiating transmission is the official and nobleman, which seems auspicious. However, the亥 (Hai) is placed on the辰 (Chen), and the official star, day virtue, post-horse, and nobleman all enter the tomb, thus becoming ineffective for me. The official and nobleman are placed on the Heavenly Net, which is a sign of losing position and being punished, so promotion is not possible and disaster is expected. The person's birth stem is in the辰 (Chen), and their current year stem is in the巳 (Si). In the巳 (Si), the official ghost is riding the Teng Snake and is also harmed by the sovereign year, indicating a change in official position. When will this change occur? The子 (Zi) is placed on the巳 (Si), so disaster will occur in the巳 (Si) month, meaning there will be trouble in the summer month. The "Bi Fa Fu" says "Heavenly Net wraps itself, inviting trouble," and in this lesson, the person's birth stem exactly matches the tomb of the official ghost, which is similar in meaning, indicating self-inflicted trouble and falling into a trap. The birth stem coinciding with the tomb of the official ghost is the most important point in this lesson.

梁廷棟，鄢陵人。萬曆四十七年進士，崇禎（辛巳）三年正月特召掌兵部事。廷臣見其驟用，心嫉之。給事中陳良訓首刺之，同官陶崇道其不知兵，崇禎帝不納。五月，永平四城復，賞廷棟調度功，加太子少保，世蔭錦衣僉事。其秋，以兵食不足加賦，得戶部尚書畢自肅助，得錢眾而海內怨，然帝無不從。後給事中葛應斗劾御史袁革納參將胡宗明金，請囑兵部。廷棟亦劾袁某及錦衣衛張某賄狀，二人下獄。並去吏部尚書王永光，以己代之。御史水佳胤者，經勳郡人，劾交接奸人，納賄營私，廷棟疏辯求去，帝猶慰留。有安國棟者，初以通判主插漢撫賞事，廷棟薦其才，特擢職方主事，仍主撫賞，頗為奸利。廷棟庇之，後佳胤坐他事左遷行人司副，復上疏發兩人交通狀，並列其賄鬻將領事，事俱有跡，廷棟危甚，賴中人左右之，得閉往去，能熊某代。八年又為兵部佳郎及右都御史，代總宣大，九年七月兵敗，服大黃藥，數月而死。法司定罪坐大辟，以死不究。

The divination text refers to Liang Tindong, who was the Grand Minister of War. He was from Yancheng, Henan, and became an imperial scholar in the forty-seventh year of Wanli. In the first month of the third year of Chongzhi, he was specially summoned by imperial decree to take charge of the War Department. The court officials saw his sudden rise to power and felt jealous. The imperial censor Chen Liangxun was the first to impeach him, and his colleague Tao Chongdao also said he was not skilled in military affairs, but the emperor did not accept these accusations. In the same year, in May, the four cities of Yongping were recovered, and the court rewarded him for his effective military arrangements, granting him the title of Deputy Grand Tutor to the Crown Prince and hereditary appointment as Deputy Inspector of the Imperial Guard. That autumn, due to insufficient military funds, additional taxes were imposed, with the support of the Minister of Revenue Bi Zisù. Although the money was collected, the people throughout the country were greatly resentful, yet the emperor still approved everything. Later, the imperial censor Ge Yingdu impeached a certain imperial censor Yuan for accepting bribes from General Hu Zongming and helping others to influence the War Department; Liang Tindong also turned the tables by impeaching Yuan for accepting bribes with a certain official Zhang from the Imperial Guard, and both were imprisoned. Liang Tindong then removed the Minister of Personnel Wang Yongguang and took his place. The censor Shui Jiayin, from the Xun Jun clan, impeached him for associating with villains and accepting bribes for private gain. Liang Tindong submitted a memorial to defend himself and requested to resign, but the emperor still retained him. There was a man named An Guodong, who initially served as a deputy magistrate in charge of the affairs of the Jiaodong region, and Liang Tindong recommended him for his talent, specially promoting him to the position of Director of Military Affairs, still in charge of the Jiaodong affairs, and he made a great profit from it, and Liang Tindong always protected him. Later, Shui Jiayin was demoted to the position of Deputy Inspector of the Office of Imperial Messengers due to other matters, and he submitted another memorial exposing the collusion between the two men and listing their bribery and selling military positions, all of which were verifiable. Liang Tindong was in a very dangerous situation, but he managed to avoid punishment through the mediation of eunuchs and resigned, with Xiong someone taking over. In the eighth year of Chongzhi, he was again appointed as Deputy Minister of War and Right Grand Censor, in charge of the areas of Xuanfu and Datong. In July of the ninth year, he suffered a military defeat, took a large dose of Da Huang medicine, and died several months later. The legal authorities originally intended to sentence him to death, but since he was already dead, the matter was not pursued further.

占驗十七、戊寅三月丙寅日辛卯時，東省沂州諱昌時王大行來燕京寓中索占，知一、涉害、周遍，戌亥空、巳午落空。 朱六 蛇 子丑寅卯 勾 青陰 常蛇 子 甲子 蛇 貴 亥 辰 青 辰酉 未子 父 辛未 常 后 戌 巳 空 酉寅 子丙 財 丙寅 六 陰 酉申未午 虎 玄常 斷：在朝官占得此課，主有臺省參劾。蓋因官貴履天羅之地，祿馬入空墓之鄉。且身宅坐墓，必自甘受人欺紿，終難解脫。又傳將逆行，仕途得此理應請告而退，否則必掛彈章矣。後知為田大冢宰而占。果如其言，伊子仍被逮下獄。

In the tenth year of the Chongzhen era, the fifth month, the second day of the fifth month, and the third hour of the day, Wang Daxing from the name Changshi in Yizhou, Shandong, came to the lodging in Yanjing to seek a divination. The lesson pattern was "Zhi Yi" combined with "She Hai" and "Zhou Bian." The empty void of this ten-day period was in Xu and Hai, and the heavenly plate's Si and Wu fell into the empty void palace. The four lessons were Zi over Jia Bing, Wei over Zi, You over Yin, and Chen over You. The three transmissions were Zi, Wei, and Yin. The first transmission was Jia Zi riding the Teng Snake as the son and grandson, the middle transmission was Xin Wei riding the Tai Chang as the father and mother, and the final transmission was Bing Yin riding the Liu He as the wife and wealth. The interpretation said: if a court official received this lesson, it indicated that he would be impeached by the censors. Because the official and noble were on the Heavenly Net, the禄神 and The Post-horse fell into the empty void and the storage place; the self and residence were both in the墓, which meant he would willingly be oppressed by others and ultimately be unable to escape. Moreover, the three transmissions of the heavenly general were in reverse order, so for those in official positions, this indicated that they should report illness and retire, otherwise they would certainly be implicated by official accusations. Later it was found out that this was for Tian Da Zongzai, and indeed, the prediction came true, even his son was arrested and imprisoned. The author did not know beforehand who was being divined, yet he could deduce from the lesson pattern the meanings of being impeached by the censors and willingly being oppressed. Later, these predictions were fully realized in Tian Da Zongzai. The three transmissions in reverse, the official and noble on the Heavenly Net, and the禄神 and The Post-horse entering the墓, these three factors together in the official world almost certainly lead to resignation from office.

“傳將遞克防諍章”，“三傳遞克眾人欺”，三傳遞剋日干大不吉之象。占官祿要看官、祿、龍、常、日、馬，今官亥貴人入辰庫，祿巳加戌入墓地網，龍常入日陰辰陰洩干氣克官星，在上之人反對我升遷。《畢法》云“人宅坐墓甘昏晦”，主自甘受人欺紿。今傳內六合又俯仰仇丘，故子孫亦不利，因而伊子仍被逮下獄。

The song says, "The transmission of the official will lead to mutual control and prevent disputes," and "Three transmissions leading to mutual control will cause others to take advantage." When the three transmissions mutually control each other and harm the day stem, it is a very inauspicious sign. When predicting official positions, one should look at the official star, the禄神 (Lùshén,禄神), the Azure Dragon, Tai Chang, the day stem, and the post-horse. In this case, the official star, which is亥 (Hài), has entered the辰 (Chén) warehouse with the nobleman. The禄神, which is巳 (Sì), is placed on戌 (Xū) and has entered the tomb and the earth net. The Azure Dragon and Tai Chang are located on the hidden spirit of the day and the hidden spirit of the branch, which both exhaust the energy of the day stem and control the official star. This indicates that the person above is opposing his promotion. The "Bi Fa Fu" says, "When the person's dwelling is in the tomb, it brings darkness and confusion," which suggests that he is willing to be deceived by others. Moreover, the "Liu He" (Six Harmony) in the three transmissions is encountered by enemies both above and below, so it is also unfavorable for his descendants. Therefore, his son was still arrested and imprisoned.

占驗十八、壬午九月丁亥日丁未時，予住埂子街，一僧人偕十餘人相顧，丙午命人索占，元首、玄胎，午未空、卯辰落空。 勾青 六 寅卯辰巳 空 空玄 朱龍 比 癸巳 空 朱 丑 午 虎 巳申 丑辰 父 庚寅 六 蛇 子 未 常 申亥 辰丁 鬼 丁亥 貴 貴 亥戌酉申 玄 后陰 斷：來意必為功名，公乃未年甲榜。曰然。蓋因貴德官星臨年，月將青龍居丁，且羊角相加，故應未年高第。曰：該做京官做外官。曰：歲居干後，日生青龍，理宜先京城而後外任；嫌身祿不得地。此去身不安而祿不養，況歲君臨嗔怒之所，此番當為國家起見耳。後知為吳門錢大鶴先生也。李賊破京遂歸。

In the 15th year of the Chongzhen era, on the day of Dinghai in the ninth lunar month, at the hour of Dingwei, the author was staying on Gengzi Street. A monk came with more than ten people, among whom a man born in the year of Bingwu sought divination. The lesson pattern was "Yuan Shou" combined with "Xuan Tai." In this旬, the empty and void (kongwang) was in the Wu and Wei positions. The Heaven Plate's卯 and辰 fell on the empty and void palace. The four lessons were: Chen added to Ding, Chou added to Chen, Shen added to Hai, and Si added to Shen. The three transmissions were: Si, Yin, and Hai. The first transmission was Gui Si riding the Tian Kong (sky void), representing a companion. The middle transmission was Geng Yin riding Liu He (six harmony), representing parents. The final transmission was Ding Hai riding Guiren (nobleman), representing official ghost. The interpretation said: The intention must be for official rank. You are among the top candidates of the year Wei. The person confirmed this. Because the Guiren, day virtue, and official star all fell on the year pillar, and the month general Qinglong (Azure Dragon) was located at Ding, with the addition of the sheep horn, it should be in the year Wei for high school. The person asked: Should he take a position in the capital or outside? He said: The sovereign is located after the day stem, and the day stem generates the Qinglong. By reasoning, he should first serve in the capital and then be assigned to an outside post. However, he himself and his official luck are not in a favorable position, so his journey will be unstable, and his salary will not be enough to support his family. Moreover, the sovereign is located in the place of anger, so this trip is likely for the country's affairs. Later it was known that the person was Mr. Qian Dach鹤 from Wumen. After Li Zicheng captured the capital, he returned to his hometown. The author did not wait for the person to speak and immediately revealed the intention, relying on the relationship between the day stem's hidden spirit and the month general Qinglong, which was in harmony with the day stem.

來意占功名者，以時起三傳，陰神辰為月將青龍，干生龍，主人追求官階。羊角相加者，辰未相加也，《類纂》云“辰未加臨解首逢”，以羊角合為解字故也。未年上見月將青龍，《指掌賦》曰“月將青龍，片言入相”，陰神又見朱雀，文學之象，故主未年高第。凡占功名，干支空大為不利。今丁寄宮未空。又不宜祿空，今午祿又空。故曰“嫌身祿不得地”以空，兼之午虎祿臨酉死地，日未臨戌入地網，此皆不利之徵。

The question is about official rank, so we use the three transmissions based on the time of divination. The day stem's hidden spirit is on the hour stem, which is occupied by the month general 'Azure Dragon'. The day stem also generates the Azure Dragon, indicating that this person is currently seeking an official position. The phrase 'sheep horn added together' refers to the combination of the hour stem and the hour branch, specifically the combination of Chen and Wei. The book 'Lei Zuan' says 'Chen and Wei added together, the first solution meets', because the characters for sheep and horn together form the character for 'solution', so it indicates he will achieve the first place in the examination. Wei year above sees the month general 'Azure Dragon', and the book 'Zhi Zhang Fu' says 'the month general and Azure Dragon, a single word leads to the position of prime minister'. The hidden spirit also sees 'Vermilion Bird', which represents literary knowledge, so it is predicted that he will achieve success in the examination in the Wei year. In general, for divination about official rank, the day stem and day branch falling into empty positions are very unfavorable. In this case, the day stem is in the Wei palace, which is an empty position, and the禄神 (favorable position for official rank) is also not suitable to be empty. The午禄 (favorable position for official rank) is also empty, so it is considered unfavorable for both the self and the禄神. Moreover, the White Tiger is on the午 position, and the禄神 is in the酉 position, which is a dead position. The day branch, which is in the Wei position, does not reach the戌 position and enters the earth net, all of which are signs of unfavorable outcomes.

占驗十九、壬午十二月甲午日辛未時，江西南大司馬熊潭石先生因河北聲息緊迫，急聘予上金陵，隨占一課，知一、鑄印，辰巳空、酉戌落空。 朱蛇 六 戌亥子丑 貴 玄朱 蛇空 父 庚子 蛇 勾 酉 寅 后 辰亥 子未 子 乙巳 常 青 申 卯 陰 亥午 未甲 財 戊戌 六 空 未午巳辰 玄 虎常 斷：熊大司馬功名非久遠之象，來年秋初必解任去。蓋初傳歲破內戰，命上龍馬克下，必因宰執招非，上臺不足，燕京有奏，自欲請退。且斗繫日本，幕貴臨干，為仰丘俯仇，干墓支絕，種種不佳。喜奇儀天赦發用，朱雀皇詔作恩，定然好旨歸里。後果如所占。

In the eleventh year of the Chongzhen era, on the day of Jiawu in the twelfth lunar month, at the hour of Xinwei, Mr. Xiong Tan Shi, a senior official from Jiangxi province serving as the Grand Minister of the Southern Capital, urgently summoned the author to Jinling due to urgent military affairs in Hebei. He then cast a divination. The lesson pattern was "Zhi Yi" combined with "Zhu Yin." In this旬, the empty (kongwang) was in the Chén and Sì positions. The Heaven Plate's You and Xu were located in the empty positions. The four lessons were: Wei added with Jia, Zi added with Wei, Hai added with Wu, and Chen added with Hai. The three transmissions were Zi, Si, and Xu. The first transmission was Gengzi, riding the Teng Snake, representing parents; the middle transmission was Yisi, riding the Tai Chang, representing children; the final transmission was Wuxu, riding the Liu He, representing wife and wealth. The interpretation stated that Mr. Xiong's official position would not last long, and he would certainly resign in the early autumn of the next year. This was because the first transmission was the year's destruction and involved internal conflict, and his own destiny had a dragon mark beneath, which would certainly cause trouble due to the ministers, leading to dissatisfaction from his superiors. Someone in Yancheng would submit a report, and he himself also wished to resign. Moreover, the fighting god was in the position of the day, and the minister of the tent was on the day stem, forming the image of looking up at a hill and encountering an enemy below. The day stem was buried, and the day branch was in its decline, all indicating unfavorable conditions. However, the odd instruments and Heavenly Pardon were in use, with the Vermilion Bird bringing imperial edicts as a benevolent deity, ensuring a favorable imperial decree allowing him to return home. Later events confirmed the prediction. This lesson was ominous yet favorable: the year's destruction and internal conflict, along with the burial of the stem and the decline of the branch, determined his resignation. However, the odd instruments, Heavenly Pardon, and the Vermilion Bird with imperial edicts preserved his dignity, so he was ordered to return home, not dismissed from office.

熊明遇，字良孺，進賢人，萬曆二十九年進士，崇禎四年（壬申）繼梁廷棟為兵部尚書，因私庇擅自與清兵議和之宣府巡撫沈某，被給事中孫三傑等劾，乞休，帝責以疏庸誤事，解任候勘，尋以故官致仕。久之，用薦起南京兵部尚書（即所謂南大司馬），改工部，引疾歸，國變後卒。

Xiong Tan Shi was Xiong Mingyu, style name Liangru, from Jixiang Jinxian, who became a jinshi in the 29th year of Wanli. In the fourth year of Chongzhen, he succeeded Liang Tingdong as Minister of War. Because he favored Xuanshu Prefectural Governor Shen, who had secretly negotiated peace with the Qing forces, he was impeached by officials such as Sun Sanjie, and had to request retirement. The emperor criticized him for negligence and incompetence, causing harm to the state, and ordered him to resign and await investigation. Soon after, he retired with his original rank. After a long time, he was recommended by others and restored to his former position as Minister of War in Nanjing, which is referred to as the Southern Grand Commander in the book. Later, he was transferred to the Ministry of Works, but then claimed illness and returned to his hometown. He died after the fall of the Ming dynasty.

占驗二十、戊寅二月辛丑日癸巳時，東省劉太史諱正宗者相召，座間索占，餘袖傳答之，重審、周遍，辰巳空、酉戌落空。 龍空 勾 戌亥子丑 虎 龍貴 朱玄 財 癸卯 玄 六 酉 寅 常 亥午 申卯 比 丙申 朱 朱 申 卯 玄 午丑 卯辛 父 辛丑 虎 蛇 未午巳辰 陰 貴后 斷：太史所占定是一外官，曾經降罰者。因日生青龍，又上克下故也。曰：家兄任太平知府，為錢糧降罰，看有礙遷升否。曰：支首干尾，格合周遍，何礙升遷。當在何時？余曰：青龍離支六位，初傳月建催官，中傳天馬，傳送為驛郵，為兵馬，為直符，七月內必升吳分兵憲。後果升嘉湖驛傳兵憲。 支為任所，丑應吳越揚州，故斷此也。祿臨辰上，亦是東南之徵。 劉正宗，字可宗，山東安丘人。明崇禎進士，自推官授編修。後降清，官至大學士，蠹國亂政。

In the year of Wuyin, the tenth year of the Chongzhen era, on the day of Xinchou in the second lunar month, at the hour of Guisi, Liu Taishi, whose name was Zhengzong, from Shandong, invited the author to a discussion. During their conversation, Liu asked for a divination. The author cast a divination chart in his sleeve and answered. The pattern of the chart was "Chongshen" combined with "Zhou bian." In this旬, the empty position was in the Chén and Sì positions. The Heaven Plate's You and Xū were located in the empty position. The four lessons were: Mǎo added to Xin, Shen added to Mǎo, Wǔ added to Chǒu, and Hai added to Wǔ. The three transmissions were Mǎo, Shen, and Chǒu. The first transmission was Guimǎo, riding on the Black Tortoise, representing wife and wealth. The middle transmission was Bingshen, riding on the Vermilion Bird, representing a colleague. The final transmission was Xinchǒu, riding on the White Tiger, representing parents. The interpretation said: The person Liu was consulting about was certainly an official serving outside the capital, and had previously been demoted. This was because the day stem was born by the Azure Dragon, and the upper god was overcoming the lower god. Liu said: My elder brother was the magistrate of Taiping, and was demoted for financial matters. Is there any hindrance to his promotion? The answer was: The day branch was the head, and the day stem was the tail, and the pattern matched "Zhou bian." What hindrance is there to promotion? When will this happen? The author said: The Azure Dragon was six positions away from the day branch. The first transmission was the month builder, which urged promotion. The middle transmission was the Heavenly Horse. The transmission of Shen was both a post station, a military unit, and a direct symbol. Therefore, within seven months, he would certainly be promoted to the military supervisor of the region corresponding to Wu. Later, he was indeed promoted to the military supervisor of Jiaxing and Huzhou, responsible for postal services and military affairs. The day branch represented the place of office, and Chǒu corresponded to Wu and Yangzhou, so the prediction was accurate. The禄神 was located on Chén, which was also a sign of the southeast. Liu Zhengzong, whose name was Kezong, was from Anqiu, Shandong. He was a Jinshi in the Chongzhen era, was appointed as a judicial official and then promoted to a Hanlin scholar. Later, he submitted to the Qing dynasty and held high office, becoming a grand secretary and causing harm to the state. The remarkable aspect of this case was that both the time and place of promotion were accurately predicted: within seven months, the promotion was accelerated by the middle transmission, the Heavenly Horse, and the transmission of Shen. The region of Wu was determined by the day branch Chǒu's corresponding region. Later, the prediction was exactly correct.

占驗二十一、癸酉八月壬戌日戊申時，丹陽賀中令先生任大寅臺時，占升遷吉凶，元首、玄胎，子丑空、酉戌落空。 朱蛇 六 寅卯辰巳 貴 蛇陰 貴空 財 丁巳 貴 勾 丑 午 后 辰未 巳申 子 甲寅 六 青 子 未 陰 未戌 申壬 比 癸亥 空 空 亥戌酉申 玄 虎常 斷：目今必然榮轉，日後因他人之事請告。蓋因傳將遞互相生，城吏二馬出現，定有公卿推薦，但嫌鬼臨三四，必主他非退位。應於何年？丁丑行年蛇墓剋日，必自驚憂而退。月內昇天津撫臺，後以標官劫皇銷事發，請告歸里。

In the sixth year of the Chongzhen era, on the day of Renxu in the eighth lunar month of the year Guiyou, Mr. He Zhongling of Danyang was serving as the magistrate of Dayin Platform and divined the fortune of his promotion. The lesson pattern was "Yuan Shou" combined with "Xuan Tai." In this旬, the empty palace was in Zi and Chou. The Heaven Plate's You and Xu were in the empty palace. The four lessons were Shen added to Ren, Si added to Shen, Wei added to Xu, and Chen added to Wei. The three transmissions were Si, Yin, and Hai. The first transmission was Ding Si riding the Nobleman, representing wife and wealth. The middle transmission was Jiayin riding the Liu He, representing children. The final transmission was Gui Hai riding the Tian Kong, representing a fellow official. The interpretation said: at present, there would certainly be a promotion and transfer, but later he would have to resign due to matters involving others. Because the three transmissions and the Heavenly General were successively generated, the city god, the official god, and two驿马 were all present, indicating that there would certainly be recommendations from high officials. However, the official ghost was present on the third and fourth lessons, indicating that he would eventually resign due to the faults of others. When would this happen? In the year Dingchou, the year pillar's Teng Snake would enter its tomb and come to克 the day stem, which would certainly cause him personal worry and resignation. In that month, he was promoted to the governor of Tianjin, but later, due to the embezzlement of imperial funds by officers under his command, he resigned and returned home. This lesson first showed good fortune and then bad fortune, with a clear boundary: the three transmissions successively generating each other indicated immediate promotion, while the official ghost on the third and fourth lessons indicated future troubles caused by others. The timing was determined by the Teng Snake entering its tomb in the year Dingchou on the year pillar, and this method can be used for all divinations regarding promotion.

占驗二十二、戊子六月乙未日癸未時，山右司化南在淮陰占得此課；己丑正月寫出，求斷何官所占，重審、曲直，辰巳空、申酉落空。 朱蛇 六 酉戌亥子 貴 玄蛇 貴勾 父 己亥 蛇 勾 申 丑 后 卯亥 子申 兄 癸卯 玄 青 未 寅 陰 亥未 申乙 財 乙未 青 空 午巳辰卯 玄 虎常 斷：此必林木舟車官也，非科甲中人，卻作科甲之官。將來功名遠大。蓋夏占木局枝葉正見茂盛，況蛇化為龍，定然居官榮耀。因幕貴坐空，是以不由科甲也。卯為林木舟車見於中傳，故知為舟車之官。問果何官？曰：印爻發用，末傳皇恩必是恩蔭之官。問能升兵憲否。答曰：正官在日，偏印居支，先升知府，後轉司道。曰：此清江劉工部所占也。後果升鎮江太守。

In the fifth year of the reign of Shunzhi, during the fifth month of the Wuzi year, on the Yiwei day and Guiwei hour, Si Hua Nan from Shanxi divined this lesson in Huaiyin. He did not write it down until the first month of the Jichou year in the sixth year of Shunzhi. The question is to determine which official cast this lesson. The lesson pattern is "Chongshen" combined with "Quzhi." In this旬, the empty palace is in Chen and Si. The heavenly plate's Shen and You fall into the empty palace. The four lessons are Shen added to Yi, Zi added to Shen, Hai added to Wei, and Mao added to Hai. The three transmissions are Hai, Mao, and Wei, forming a wood pattern. The first transmission is Ji Hai, riding on Teng Snake, representing parents. The middle transmission is Gui Mao, riding on Black Tortoise, representing brothers. The final transmission is Yi Wei, riding on Azure Dragon, representing wife and wealth. The interpretation says: this must be an official in charge of forests, boats, and vehicles. The person is not from the imperial examination system, yet holds an office usually held by those from the examination system. In the future, his official rank will be great. Because in summer, the wood pattern is formed, and the branches and leaves are flourishing. Moreover, Teng Snake transforms into Azure Dragon, indicating honor in officialdom. The ministerial noble sits in the empty palace, so he did not come from the examination system. The Mao represents forests, boats, and vehicles, appearing in the middle transmission, so it is known that he is an official in charge of boats and vehicles. The question is, what specific office is it? The answer is: the imprint爻 initiates the transmission, and the final transmission also carries imperial favor, so it must be an office obtained through imperial favor. Another question: can he be promoted to the position of military governor? The answer is: the official is in the day stem, and the biased imprint is in the day branch. He will first be promoted to the position of prefect, then later to a provincial commissioner. The person said: this is the lesson of Liu Gongbu from Qingjiang. Later, he indeed became the magistrate of Zhenjiang. This is an example of retroactively interpreting an old lesson after half a year: not knowing who cast it, yet from the Mao representing forests, boats, and vehicles, the ministerial noble sitting in the empty palace, and the imprint爻 initiating the transmission, the person's duties, origin, and promotion sequence were deduced. This shows the detailed imagery used in the Six壬 system.

占驗二十三、丁卯正月丁巳日癸卯時，京營參將塗松亭先生為彭南溟占升遷，蒿矢、玄胎，子丑空、酉戌落空。 勾青 六 寅卯辰巳 空 貴六 常青 鬼 癸亥 貴 朱 丑 午 虎 亥寅 丑辰 財 庚申 玄 蛇 子 未 常 寅巳 辰丁 兄 丁巳 空 貴 亥戌酉申 玄 后陰 斷：太歲月建生日，目今必然遷擢，多是山環水繞之地。蓋支為任所，寅艮為山，與亥水相合，故應此也。蒿矢逢金即箭有簇，又貴德驛馬入傳，財官城吏全逢，催官迅速之象。但忌日之陰陽制官，須防陳王田姓人為祟。癸亥日隨授南京巡捕營都司，未幾田大司馬以添注參將罷之。

In the seventh year of Tianxi, on the fourth day of the first lunar month, at the hour of Dingmao, Tu Songting, a senior officer of the capital garrison, divined for Peng Nanming regarding his promotion. The lesson pattern was "Hao Shi" combined with "Xu Tai," and in this旬, the empty palace was in the Zi and Chou. The Heaven Plate's You and Xu fell into the empty palace. The four lessons were Chen added to Ding, Chou added to Chen, Yin added to Si, and Hai added to Yin. The three transmissions were Hai, Shen, and Si. The first transmission was Guihai riding the Nobleman, representing official ghosts; the middle transmission was Gengshen riding the Black Tortoise, representing wife wealth; and the final transmission was DingSi riding the Sky Void, representing brothers. The interpretation stated that the sovereign and the month builder both came to the day stem, indicating that promotion was certain, and the place of assignment was likely surrounded by mountains and water. Since the day branch represents the position, Yin belongs to Gen, which is mountain, and also combines with Hai water, thus confirming this prediction. The Hao Shi lesson meets the metal, meaning the arrow has a tip; the Nobleman, day virtue, and post-horse all entered the three transmissions, with wealth, official, city, and officials all present, indicating a rapid promotion. However, the day's yin and yang spirits restrained the official star, so one should be cautious of people surnamed Chen, Wang, and Tian. Soon after, Peng Nanming was appointed as a deputy commander of the Nanjing patrol garrison, but soon Tian the Grand Minister of War dismissed him on the grounds of adding a supplementary appointment. The interpretation even named the people causing trouble, based on the day's yin and yang spirits restraining the official star. Later, this indeed happened to Tian the Grand Minister of War, showing that divination based on images of people is not empty talk.

占驗二十四、庚辰正月丁丑日癸卯時，同鄉潘雲從占安慶撫臺鄭潛奄公祖升遷，元首、從革，申酉空、辰巳落空。 六勾 朱 丑寅卯辰 龍 空陰 貴勾 比 辛巳 空 蛇 子 巳 空 巳酉 亥卯 子 丁丑 朱 貴 亥 午 虎 酉丑 卯丁 財 乙酉 陰 后 戌酉申未 常 陰玄 斷曰：不惟難以遷轉，且當請退。蓋傳將遞生空亡，太歲龍神落陷（太歲辰乘龍臨申落空），互乘死氣（干上卯為支丑之死地，支上酉為干丁之死地，公獻只用五行長生且以土長生在申也）。諸事只宜休息，況春得金局為四時返本，定然官難滿任。一交巳年即宜請告。巳年果被安慶縉紳參劾而回，又被徐撫臺接參，奉旨逮問，李賊破燕方歸。（朱雀臨巳，是斷應期之法也。不用行年。）

In the thirteenth year of the Chongzhen era, on the day of Dingchou in the month of Zhengyue, at the hour of Guimao, a fellow townsman named Pan Yuncong divined the promotion prospects of the ancestor of Zheng Qianyan, the governor of Anqing. The lesson pattern was "Yuan Shou" combined with "Cong Ge," and the empty void of this旬 was in Shen and You. The Heaven Plate's Chen and Si fell within the empty void. The four lessons were卯 added to Ding,亥 added to Mao, You added to Chou, and Si added to You. The three transmissions were Si, Chou, and You, forming a metal trinity. The first transmission was Xin Si riding the Tian Kong as a companion, the middle transmission was Ding Chou riding the Vermilion Bird as a son, and the final transmission was Yi You riding the Tai Yin as a wife's wealth. The interpretation stated that not only would promotion be difficult, but he should be asked to resign. Because although the heavenly generals of the three transmissions successively generated each other, they fell within the empty void. The sovereign and dragon god both fell into the void (the year's sovereign, Gengchen, rode the Azure Dragon and fell into the void). Moreover, they both rode the death qi (the day stem's Mao is the death place of the day branch's Chou, and the day branch's You is the death place of the day stem's Ding; Chen Gongxian only used the method of the five phases' growth, and considered earth's growth to be in Shen). Therefore, all matters are suitable only for rest. Moreover, in spring, getting a metal trinity is the sign of returning to the original state in the four seasons, and being an official will certainly not complete the term. As soon as the year of Si comes, he should resign. In the year of Si, this person was indeed impeached by the scholars and officials of Anqing, then further impeached by Xu the governor, and ordered to be arrested by imperial decree, until Li Zicheng captured Yanzheng, he was finally allowed to return home. The annotator said: the Vermilion Bird riding Si is the method for determining the time of the event, without using the years' progression. The key point of this lesson is: the three transmissions successively generated the main subject, but the places they generated all fell into the empty void, so the recommendation became empty talk. Moreover, the metal trinity conflicted with the stem and harmed the branch, turning joy into worry, so not only could promotion not be achieved, but he should be asked to resign. The author was able to predict the disaster in the year of Si, relying precisely on the Vermilion Bird riding the Ding spirit on Si.

詳此課，可思量者多矣。 《畢法》云“三傳遞生人舉薦”，必因推薦，故問升遷也。又云“合中犯煞蜜中砒”，三傳合金局，沖干刑支，一片不和之氣。此喜裡生憂，功敗垂成這象也。 但此象尚不足以言凶，今三傳遞生空亡，主推薦之人自身朝不保保夕，或不出實力也。又貴臨卯酉，動搖不定，此象更明。中陷末空，只餘中傳丑土，丁寄未宮，是丁馬乘朱雀沖我，為有人言沖我也。貴人加卯，受三傳沖剋，貴人不安，官職不穩矣。且青龍乘太歲而落空，是貴氣全無。 《會纂》云“丁動刃逢遭縲紲”，“朱勾剋日莫興詞”，日上勾刃，中傳雀丁神沖我，是牢狼之征也，故被參拿問。應巳年者，以巳上丁神朱雀也。 為何不應於巳月，以應近不應遠，應旺不應衰，切記！ 月將貴人臨干陰，竟是無喜事，可思之。

Looking closely at this divination, there are many points to consider. The "Bi Fa Fu" says, "Three transmissions indicate recommendations from others," which must be because someone recommended him, so he is asking about promotion. It also says, "Harmony is tainted by malevolent forces, like honey mixed with arsenic." In this case, the three transmissions form a metal formation, yet they clash with the day stem and injure the day branch, creating an atmosphere of discord, which symbolizes joy turning to worry and failure at the last moment. However, this alone is not enough to determine misfortune. Now, the three transmissions, although they generate each other, fall into the empty position, indicating that the person making the recommendation is unstable or unwilling to commit. The nobleman is located on the卯 and酉 positions, which are unstable, making this meaning even clearer. The middle transmission is trapped and the final transmission is empty, leaving only the middle transmission's丑 earth. The 丁 is located in the未 position, which means the 丁 is riding on the Vermilion Bird to attack me, indicating that someone is making false accusations. The nobleman is placed on the卯, which is attacked by the three transmissions, showing the nobleman's instability, thus the official position is unstable. Additionally, the Azure Dragon is riding on the year and falls into the empty position, meaning there is no auspicious influence. The "Hui Zuan" says, "The 丁 moves with the blade and meets imprisonment," and "The Vermilion Bird attacks the day, and no words can be spoken." In this case, the day stem has the Gou Chen and Yang Ren, and the middle transmission's Vermilion Bird and 丁 spirit attack me, indicating a sign of imprisonment, so he is accused and investigated. The year should be in巳 because there is the 丁 spirit and Vermilion Bird in巳. Why should it not be in巳 month? Because the response should be close rather than distant, and strong rather than weak. This must be remembered. The month general and nobleman are located on the阴神 of the day stem, yet there is no good news, which is worth considering. This passage can serve as a commentary on Chen Gongxian's interpretation of official careers, and it should be read carefully layer by layer.

占驗二十五、庚寅二月癸卯日壬子時，偶會徽友程孝延程翔云，因引部孫楊二公京師議論未定，占看來否，重審、亂首、迴環，辰巳空、寅卯落空。 后陰 貴 卯辰巳午 玄 勾朱 空勾 鬼 辛丑 朱 蛇 寅 未 常 亥丑 酉亥 兄 己亥 勾 朱 丑 申 虎 丑卯 亥癸 父 丁酉 空 六 子亥戌酉 空 勾龍 斷曰：引部四月必來赴任，但居官不久耳。以兩貴旺相，且虛巳貴以合三傳之局，故知其四月赴任也。但嫌太歲克戰，三貴空陷，虛喜而已。況傳將退入極陰，格合迴環，必主來而復去。故知其居官不久也。又干神臨支，被支所克，縱來亦失意。果五月奉旨撤回，六月驛馬加未行矣。 按：干神歸支受克，無有不被迫動者。

In the seventh year of the Shunzhi era, Gengyin month, second lunar month, Guimao day, Renzi hour, the author met by chance his friend from Huizhou, Cheng Xiaoyan and Cheng Xiangyun. Because the two elders, Sun and Yang, in the Yinfu were still discussing matters in the capital, he divined a lesson to see whether they would come or not. The lesson pattern was "Chongshen" combined with "Luan Shou" and "Huian". The empty position of this ten-day period was in Chen and Si, and the heavenly plate's Yin and Mao fell on the empty position. The four lessons were: Zi added to Gui, You added to Zi, Chou added to Mao, and Zi added to Chou. The three transmissions were Chou, Zi, and You, each successively retreating. The first transmission was Xin Chou riding the Vermilion Bird, representing official ghosts; the middle transmission was Ji Hai riding Gou Chen, representing brothers; and the final transmission was Ding You riding Tian Kong, representing parents. The divination said that the two elders would certainly come to take office in the fourth lunar month, but they would not hold office for long. Because the two noblemen were prosperous and strong, and a nobleman borrowed from the position of Si to complete the three transmissions, it was known that they would come in the fourth month. However, the year's stem was in conflict, and the three noble spirits were empty and trapped, so it was just empty joy. Moreover, the three transmissions' heavenly generals retreated step by step into extremely yin positions, forming the pattern of "Huian", which inevitably meant that they would come and then leave, so it was concluded that they would not hold office for long. Also, the day's stem was located on the day's branch and was thus defeated by the day's branch, so even if they came, they would not be successful. Later, they indeed received an imperial decree to withdraw in the fifth month, and departed in the sixth month with the post-horse added to Wei. The commentator said: when the day's stem is located on the day's branch and is defeated by it, there is no way to avoid forced change. When divining whether someone will come or not, one must not only determine whether they will come, but also whether they can stay. This lesson used the two noblemen being prosperous and strong to determine that they would certainly come, and the pattern of Huian and the retreating transmissions to determine that they would leave again. Both coming and going were contained within the same lesson.

占驗二十六、辛未四月己未日戊辰時，東省吏科宋太斗先生，在仇兵科宅中占功名，八專、絕嗣、鑄印，子丑空、巳午落空。 蛇貴 朱 戌亥子丑 后 白貴 虎貴 父 丁巳 虎 六 酉 寅 陰 巳子 巳子 兄 壬戌 朱 勾 申 卯 玄 子未 子己 鬼 乙卯 玄 龍 未午巳辰 常 空虎 斷曰：月內定轉長垣，居官難以久任。蓋因月建虎馬發用，其力更見雄矣。又鑄印乘軒定應遷轉。但嫌貴臨空害，故難久任耳。果隨轉吏長垣，後因提武場事，降大行。 宋太斗者，宋玫，字文玉，萊陽人，“玫方值母喪，起故官（吏科給事中），歷刑科都給事中。”

In the fourth month of the fourth year of the Chongzhen era, on the day of Jiwei and at the hour of Wu Chen, Song Taodu, a senior official in the personnel department of Shandong, divined about his official career in the residence of Qiu Bingke. The lesson pattern was 'Eight Special' combined with 'No Succession' and 'Casting Seal', and the empty palace of this ten-day period was in Zi and Chou. The Heaven Plate's Si and Wu fell on the empty palace. The four lessons were Zi over Ji, Si over Zi, Zi over Wei, and Si over Zi. The three transmissions were Si, Xu, and Mao. The first transmission, Si with the White Tiger, represented parents; the middle transmission, Ren Xu with the Vermilion Bird, represented brothers; and the final transmission, Yi Mao with the Black Tortoise, represented official ghosts. The interpretation said that within this month he would certainly be transferred to Changyuan, but his official position would not last long. This was because the monthly builder of April carried the White Tiger and the Post-horse, which had great strength; and the pattern of casting a seal and riding a carriage was the most desirable in the official career section, indicating that he would certainly be transferred. However, the nobleman was in the empty palace and met with a harmful aspect, so he could not hold the position for long. Later, he was indeed transferred to Changyuan in the personnel department, and later, due to his involvement in the examination of the military department, he was demoted. Song Taodu was Song Mei, whose courtesy name was Wenyu, from Laeyang. History records that he was appointed to his original position as a senior official in the personnel department after mourning his mother and completing his mourning period. He also held various posts, including the senior official in the criminal department. The pattern of casting a seal and riding a carriage is the most desirable in the official career section, indicating that the seal would be obtained and the official position would be transferred. However, in this case, the nobleman was both empty and harmful, meaning that although the seal was cast, it could not be held for long, so the divination predicted that although his transfer would be quick, his tenure would be short. Later, his demotion due to the military examination incident exactly matched this interpretation.

占驗二十七、辛巳十月己未日癸酉時，東省莘縣孫興功父師仕揚刻文時占功名，八專、鑄印、絕嗣，子丑空、巳午落空。 蛇貴 朱 戌亥子丑 后 虎貴 虎貴 父 丁巳 虎 六 酉 寅 陰 巳子 巳子 兄 壬戌 朱 勾 申 卯 玄 子未 子己 鬼 乙卯 陰 龍 未午巳辰 常 空虎 斷曰：仲冬月令必有起膏之徵。因子上貴雖空，幸乘進氣，交仲冬子水司令，填實旬空矣。且喜虎馬丁神發用，作歲君生日，又四墓覆生，已廢復興之象。起官何疑？後果然。凡有官君子得此，定主遷官轉職，面君奏事。次年冬，推補兵部車駕司。

In the 14th year of the Chongzhen era, on the 16th day of the 10th lunar month, at the hour of Guiyou, Sun Xinggong, a father and teacher from Sheng County, Shandong, who was serving as an official in Yangzhou and engaged in printing books, divined about his official career. The lesson pattern was "Eight Specials" combined with "Casting Seal" and "No Succession," and the empty palace of this旬 was in Zi and Chou. The Heaven Plate's Si and Wu fell on the empty palace. The four lessons were Zi over Ji, Si over Zi, Zi over Wei, and Si over Zi; the three transmissions were Si, Xu, and Mao. The first transmission was Ding Si riding the White Tiger, representing parents; the middle transmission was Ren Xu riding the Vermilion Bird, representing brothers; and the final transmission was Yi Mao riding the Tai Yin, representing officials. The divination said that in the middle of winter there would certainly be signs of revival. Although the nobleman on Zi was in the empty palace, it was fortunate that it was riding an advancing qi. When the middle of winter arrived, Zi water would be in command, filling the empty palace. Also, the White Tiger, the Post-horse, and the Ding spirit all initiated the transmission together. The heavenly stem was born by the day stem, and the four burial spirits repeatedly generated each other, indicating a situation where something that had been abandoned would be revived. So, how could there be any doubt about being revived in official position? Later, it indeed happened. Anyone with an official position who receives this lesson is certain to be promoted or transferred, and to have an audience with the emperor. In the following winter, he was recommended and appointed to the position of the Vehicle Department in the Ministry of War. This lesson and the previous one had almost the same four lessons and three transmissions, except that the final transmission was riding the Tai Yin instead of the Black Tortoise, and the time of the divination was moved from April to October. The divination changed from being difficult to hold a position for long to being revived from abandonment, showing that the same lesson pattern can have completely different fortune outcomes depending on the month.

為什麼斷他有膏之徵呢？課得鑄印，這種課最適宜問功名仕宦，課中見鬼，說明當官的事已經提到了上司面前，但遭到一些暗中的反對，因為鬼乘太陰。恰好發用生身，雖然巳火印綬落空，但太歲填實，則不為空，此謂天恩，皇上降恩澤，所以可斷官運有利。 起在何時呢？古法云，太歲發用應在當年，又太歲乘丁馬，會很快有好消息，因為白虎驛馬信息乘丁來生我，這個消息還能慢嗎？當在哪個月呢？巳落在子上，現在是亥月，巳落在建前一位上。一般情況下，發用落在月建上，與月建發用是一樣的。而落在建前一位，也與建前一位發用同。而建前一位發用，事必應在下個月，故斷他子月會有好消息。

The commentator further explains why it is indicated that he will be reinstated: this divination pattern is of the casting seal type, which is most suitable for questioning about official rank and government service. The appearance of the official ghost in the chart indicates that the proposal to appoint him has already been presented to his superior, but it is encountering some hidden resistance, because the official ghost is riding on Tai Yin. Fortunately, the initiating transmission god is coming to support the day stem. Although the巳 fire seal is falling into emptiness, the year stem fills it in, so it is not completely empty. This is called Heavenly Grace, which is the grace bestowed by the emperor, so it can be concluded that his official career is favorable. As for the time of his reinstatement: according to ancient methods, the year stem as the initiating transmission should occur in the current year, and since the year stem is riding on the丁 god and the post-horse, the message comes very quickly. The White Tiger, a god associated with messages, is riding on the丁 to support me, so how could the message be slow? As for the specific month: the巳 is located on the子, and at that time it was the亥 month. The巳 is exactly on the previous position of the month builder. Usually, if the initiating transmission falls on the month builder, it is treated the same as the month builder itself; if it falls on the position before the month builder, it is treated the same as the position before the month builder. When the initiating transmission is on the position before the month builder, the event must occur in the following month. Therefore, it is concluded that he will have good news in the子 month. This passage explains most clearly the relationship between the initiating transmission god and the month builder, and is the most practical rule in the entire chapter for calculating the timing of events.

合起來斷，就是巳年子月會有驛馬來。 所謂遷官轉職者，面君奏事者，因為馬星丁馬臨太歲發用，當然要見皇上了。 推補車駕司者，因卯木官星是林木舟車之官，又是二馬發用也。 為什麼“仕揚刻文”呢？因為日辰之上貴人空，貴者貴人，日克之，是自以為是，得罪了貴人。被貴人無中生有（貴人空克），矇騙皇上（貴人克太歲即是欺瞞之意），當然沒有好果子吃。 為什麼要這麼看呢？因為“四課現狀，三傳看發展”，事情的原因，可以從四課上去找。

The commentator continues the explanation from the previous lesson: combining the year stem and the month stem for divination indicates that in the year of Si and the month of Zi, the "Post-horse" (Yi Ma) will arrive. This "Post-horse" is a divine sign associated with movement and travel. The reason for promotion or change of position and the opportunity to present matters to the emperor is because the "Post-horse" star and the "Ding" deity are both in the first transmission, which naturally relates to court affairs. The prediction of a transfer to the carriage office is because the wood of Mao is an official star and belongs to the category of forests, boats, and vehicles. Moreover, the presence of both the "Heavenly Horse" and the "Ding Horse" stars in the initiating transmission reinforces this. As for why it is predicted that he will face difficulties while engraving texts in Yangzhou, it is because the "Nobleman" (Guiren) above the day branch falls into "Kongwang" (void). The "Nobleman" is a superior authority, but the day stem is attacking it, indicating self-assurance and offending the superior. When the "Nobleman" falls into "Kongwang" and is attacked, it signifies being falsely accused without cause. Furthermore, the "Nobleman" attacking the year stem implies deceit towards the sovereign, leading to inevitable misfortune. Why is it interpreted this way? Because the "Four Lessons" reflect the current situation, while the "Three Transmissions" indicate future developments. The cause of the matter must be sought in the "Four Lessons."

占驗二十八、戊子七月丙寅日己亥時，揚州兵鹽道胡公祖相召未去，隨令喬中軍來占，指一晚字算十二筆，用亥時，涉害、周遍，戌亥空、巳午落空。 勾龍 六 子丑寅卯 空 白貴 陰六 鬼 甲子 六 朱 亥 辰 虎 辰酉 未子 子 辛未 陰 蛇 戌 巳 常 酉寅 子丙 父 丙寅 龍 貴 酉申未午 玄 后陰

This divination was cast on the day of Jihai in the seventh lunar month of the year Wuzi. Hu Daotai, who was in charge of military affairs and salt policy in Yangzhou, invited Chen Gongxian but he could not attend, so Hu sent Qiao Zhongjun to inquire instead. The visitor casually pointed to the character "晚" (late), which has twelve strokes, twelve corresponding to the hour亥, so the divination was started from the hour of Jihai. The pattern of the lesson belongs to "涉害" (involving harm), meaning that in the four lessons, several instances of upper overcoming lower occur, and the most deeply involved harmful deity is taken as the first transmission. The structure also forms "周遍" (comprehensive). In this旬, "空亡" (void) falls on Xu and Hai. The two deities巳 and午 on the heaven plate happen to be located in the Xu and Hai mansions, so it is said that巳 and午 fall into the void. The following lines show the arranged lesson chart: the twelve square grids represent the twelve mansions. The earthly branches inside the grids are the heaven plate deities derived from the month general added to the hour and rotated. The characters "六" (six), "朱" (Zhu), "蛇" (she), "贵" (gui), etc., outside the grids are the twelve heavenly generals: Liu He, Zhu Que, Teng She, and Guiren. The middle two columns, read from right to left, are the first to fourth lessons. The upper character is the heaven plate deity, and the lower character is the day stem or the branch it is resting on. The rightmost column, read from top to bottom, is the first, middle, and final transmissions, each noting the six relations, the hidden stem and branch, and the deity it rides upon.

斷曰：日得夜時，見官貴旬空，返為不祥。蓋因太歲發用剋日，傳將遞互相剋，提防臺諫封章。且龍神克下，主君上臺諫不喜。況干支俱傷，日祿空墓，秋末冬初定有他憂。後請告未久，隨被北臺參劾勘問。

Chen Gongxian interpreted that the day branch fell in the hour of night, and both the official star and nobleman were in the旬空, which became an ominous sign. Since the Tai Suai started the first transmission and controlled the day stem, the three transmissions and the heavenly generals they rode upon successively controlled and fought each other. One should beware of accusations from the court censors. The "Azure Dragon," which is a favorable deity, turned around to control the lower deity, indicating that the sovereign and the officials would not like him. Moreover, both the day stem and day branch were harmed, the day's fortune fell into the旬空 and also entered the tomb. There would certainly be another worry in late autumn and early winter. Later, the official Hu Daotai returned home on leave soon after, and indeed was impeached by the Beijing Ducha Yuan.

此為殃咎課，三傳遞剋日干，太歲克我為天禍課，豈能不大倒其黴？

The commentator points out that this lesson belongs to the "Yangjue Lesson," where the three transmissions successively attack the day stem; the sovereign year also attacks me, making it a "Tianhuo Lesson." When a person encounters such a lesson pattern, how could they not suffer great misfortune.

占驗二十九、戊寅二月丙午日戊戌時，淮陰蔡熙陽任漢中府時占推吳淞總戎可得否，涉害、斬關，寅卯空、未申落空。 貴后 蛇 戌亥子丑 陰 白貴 常蛇 子 甲辰 白 朱 酉 寅 玄 辰亥 卯戌 財 己酉 朱 六 申 卯 常 亥午 戌丙 父 甲寅 玄 勾 未午巳辰 虎 龍空

This divination was cast on the day of Bingwu in the year Wuyin, during the second lunar month. Cai Xiyang, a native of Huaiyin and currently serving as the governor of Hanzhong, consulted about whether he would be appointed to the position of general commander (zongbing) at Wusong. The lesson pattern still belongs to the category of "shihai" (involving harm), and it also violates the "zhangguan" pattern, which occurs when the qiu gang (a celestial stem) is placed on the day branch and initiates the transmission. This indicates matters of breaking through barriers, moving about, and changing positions. In this旬, the empty position (kongwang) is in the branches of Yin and Mao, and the heavenly generals in the heaven plate, namely Wei and Shen, are located in the positions of emptyness. The following is the divination chart for that day: within the twelve positions of the square, there are the twelve earthly branches of the heaven plate, and outside the square, the twelve heavenly generals are noted for each branch. In the middle, the two columns from right to left represent the four lessons, and the rightmost column, from top to bottom, represents the initial, middle, and final transmissions, each with notes on the six relations, hidden stems, and heavenly generals. The initial transmission is Jiachen, representing the son, riding on the White Tiger; the middle transmission is Jiyou, representing wealth, riding on the Vermilion Bird; the final transmission is Jiayin, representing the father, riding on the Black Tortoise.

斷曰：先推吾兄後推翁也。何以見之？蓋因亥貴作官星臨支，亥乃吾兄之命，辰乃翁之命，辰入辰陰發用，是以先推亥命者，且辰自亥發傳，與陳同姓同音，故知如此。果未及旬日推吾兄吳淞總鎮，兩月後，推蔡狼山提督。

Chen Gongxian explained: In this election, the first person recommended was my elder brother, and later it was Cai Gong. Why? Because the nobleman is riding on the亥 branch and acting as an official star, and it is also located on the day branch. The亥 branch is the true birth year of my elder brother, while the辰 branch is the true birth year of Cai Gong. Now the辰 branch is entering the辰 branch's hidden spirit and initiating the first transmission, so it first applies to the person born in the亥 branch. Moreover, the transmission comes from the亥 branch to the辰 branch, and the辰 branch sounds the same as "Chen," which refers to the Chen family. Therefore, this conclusion was reached. Indeed, within ten days, my elder brother was appointed as the commander of Wusong. Two months later, Cai Xiyang was appointed as the commander of Langshan.

占驗三十、丁丑六月己未日甲戌時，浣中阮胤平太史占推皖撫成否，日後結局如何，曲直、八專，子丑空、申酉落空。 朱六 蛇 丑寅卯辰 勾 后六 后六 鬼 乙卯 六 貴 子 巳 龍 亥卯 亥卯 財 癸亥 后 后 亥 午 空 卯未 卯己 比 己未 虎 陰 戌酉申未 虎 玄常

On the day of Jiwei (己未) in the sixth lunar month of the Dingchou (丁丑) year, at the hour of Jiaxu (甲戌), the divination was performed by Huan Zhong person Ruan Yinping, a historian of the Hanlin Academy, to inquire whether he would be successfully appointed as the governor of Anhui and what his future outcome would be. The three transmissions form the trinity of wood (亥, Mao, Wei), so the lesson pattern is called "Quzhi" (曲直). The day stem and day branch are in the same position, forming the "Bazhuan" (八专) lesson. In this旬, the empty position (kongwang) is in Zi and Chou. The heavenly generals Sheng and You fall into the empty positions. The following is the divination chart for that day: within the squares are the twelve heavenly branches of the heaven plate, and outside each is noted the heavenly general riding it. The middle two columns, from right to left, are the four lessons. The rightmost column, from top to bottom, is the initial, middle, and final transmissions, along with their six relations, hidden stems, and heavenly generals. The initial transmission is Yimao (乙卯), representing official ghost, riding the Liuhe (六合). The middle transmission is Guihai (癸亥), representing wealth, riding the Tianhou (天后). The final transmission is Jiwei (己未), representing companion, riding the Bahu (白虎). The three characters Hai, Mao, and Wei form the trinity of wood.

斷曰：目今會推必遂，但結局不佳耳。蓋因用合干支，傳成官局，推升必矣。但干支死傷喪吊全逢，又貴履天羅，斗繫日本，且行年酉金沖破官局，未受大有不如意事，若出兵擊賊，必有被圍失利也。其後流賊犯界，統副將程龍、潘可大敵之，全軍覆沒。己卯歲撫軍丁艱而歸。

Chen Gongxian interpreted that this particular divination indicates smooth progress at the beginning, but an unfavorable ending. This is because the first transmission aligns with the day stem and day branch, and the third transmission forms an official structure, indicating certain promotion; however, death qi, injury qi, the mourning-and-condolence spirit, and the spirit of mourning and guests all gather together, while the nobleman stands on the heavenly net hour, the star of destiny is attached to the day stem itself, and the year branch酉 metal clashes with the wooden official structure, leading to great dissatisfaction within the official position. If military action is taken against rebels, it will certainly result in being surrounded and defeated. Later, when bandits invaded the territory, he led his deputy generals Cheng Long and Pan Ke Da to resist, and indeed the entire army was destroyed. By the year Jimao, this governor also resigned from his post due to the mourning of his parents and returned home.

兵敗事在崇禎十年（戊寅）。 問官者喜見官也。

The annotator added a note: This military defeat occurred in the tenth year of the Chongzhen era, Wuyin. It also pointed out: Whenever someone asks about their official position, it is a good omen if the official star appears in the divination chart.

占驗三十一、辛卯三月癸酉日乙卯時，揚州府糧廳周公祖相召占課，涉害、斬關，戌亥空、巳午落空。 勾六 龍 子丑寅卯 朱 空蛇 朱玄 子 卯 朱 空 亥 辰 蛇 亥辰 卯申 官 戌 虎 虎 戌 巳 貴 辰酉 申癸 財 巳 貴 常 酉申未午 后 玄陰

In the year Xinmao, third month, day Guiyou, and time Yimao, Chen Gongxian was asked to cast a divination by Zhou Daotai, the official in charge of grain storage in Yangzhou. The lesson pattern belongs to the category of involved harm, and it also violates the cutting gate pattern. In this旬, the empty place is in Xu and Hai, and the Heaven Plate's巳 and午 deities are located in the empty place. The following is the divination board at that time: the twelve branches within the square are the Heaven Plate, and the annotations outside are the deities riding the Heavenly Generals. In the middle, from right to left, are the four lessons. On the right, from top to bottom, are the first, middle, and final transmissions, each with annotations of the Six Relations, hidden stems, and Heavenly Generals. The day stem is Gui, and the day branch is You. Both the stems and branches above the Heaven Plate must be combined with the three transmissions to determine the location of good or bad fortune.

斷曰：太歲乘朱雀發用，主有文書動事於朝廷，嫌中末財官空陷，占功名必有始無終。第支上月建蛇墓剋日，主上臺不足，幸初末兩貴拱支，中傳虎鬼沖蛇，以凶制凶，目今修為少解。然貴人入空墓，龍祿克絕，終非善後之象。且太歲坐克方，玄申臨日上，必有喜裡成憂，貪汙敗名之事。後果被總漕吳公祖參罷。

Chen Gongxian interpreted that the Tai Sui (Celestial Stem) riding the Vermilion Bird (a deity associated with documents and speech) was the first transmission, indicating actions related to documents in the court. Unfortunately, the wealth hexagram and official star in the middle and final transmissions were both empty and trapped, suggesting that efforts for official rank would start but not finish. The day branch was also under the influence of the Month Builder riding the Teng Snake into a grave, which attacked the day stem, indicating dissatisfaction from the superior. Fortunately, the first and final transmissions had two noblemen supporting the day branch, and the ghost ridden by the White Tiger in the middle transmission attacked the Teng Snake, turning a bad situation into a less severe one. However, the noblemen were both empty and buried, the Azure Dragon and the day's fortune were attacked and in a dead place, indicating an unfavorable outcome. Moreover, the Tai Sui was sitting in a position being attacked, and the Black Tortoise riding the Shen was placed on the day stem, leading to a situation of initial joy followed by worry, and failure due to greed and corruption. Later, he was indeed impeached and dismissed from office by Wu Gongzu, the Grand Superintendent of the Grand Canal.

太歲乘朱雀，主文書涉於明廷，如生我則有益於我，克我則不利於我，我生則送信去也。 此月將在戌，且虎乘官鬼，乃催官使者，最利仕途，以月將不空論之，鑄印課成矣，大吉之征也。但竟以凶斷，可見月將不空者，全不可憑。月將入課者，一神煞耳。 又大象為凶，雖有一二吉處，亦不過減其凶勢而已，主次之法不可忽也。

The commentator explains: The sovereign year riding the Vermilion Bird indicates matters related to official documents involving the court. If the Vermilion Bird is born to the day stem, it is advantageous for me; if it comes to overcome the day stem, it is disadvantageous. If the day stem goes on to generate the Vermilion Bird, it signifies sending out messages. This divination lesson has the "Month General" (the palace where the sun resides, which changes each month) in戌, and the White Tiger also occupies the official ghost, which is exactly the messenger for official positions, and this should be most favorable for official career. However, if we consider the Month General not falling into an empty position, it becomes the "Great Favor" lesson of casting the seal. But Chen Gongxian strangely interprets it as凶, showing that the principle of the Month General not being empty is completely unreliable. The presence of the Month General in the lesson is no more than a deity sign. Moreover, since the overall image of the lesson is凶, even if there are a couple of favorable aspects, they can only alleviate the凶 aspect. The method of distinguishing main and secondary, and the weight of importance, cannot be ignored.

占驗三十二、癸未正月己亥日辛未時，予在金陵卞聖瑞書房，偶有兩客進坐索占，涉害、曲直、迴環，辰巳空、申酉落空。 朱蛇 六 酉戌亥子 貴 龍玄 玄蛇 比 乙未 青 勾 申 丑 后 未卯 卯亥 財 己亥 蛇 龍 未 寅 陰 卯亥 亥己 鬼 癸卯 玄 空 午巳辰卯 玄 虎常

On the day of Jihai in the first lunar month of the Guiwei year, at the hour of Xinwei, Chen Gongxian was in the study of Bian Shengrui in Jinling when two guests happened to come in and sit down to seek divination. The lesson pattern belongs to the category of "involved harm," and the three transmissions form a wood pattern, thus being called "curved and straight." The beginning and end connect to form a "circular return." In this旬, the empty position is in Chen and Si, and the heavenly generals of Shen and You fall into the empty positions. Here is the divination board at that time: the square boxes contain the twelve earthly branches of the heaven plate, with the heavenly generals they ride noted outside. The middle two columns, read from right to left, are the four lessons. The rightmost column, read from top to bottom, is the initial, middle, and final transmissions, along with their six relations, hidden heavenly stems, and heavenly generals. The initial transmission is Yiwei, a companion riding the Azure Dragon; the middle transmission is Jihai, a wealth hexagram riding the Teng Snake; the final transmission is Guimao, an official ghost riding the Black Tortoise. The combinations of Hai, Mao, and Wei form a wood pattern, indicating a complete image of official stars.

斷曰：龍神發用，傳課結成官局，來意必占今年功名事。六月即有欽召之應。蓋春得進旺之木，遇夏則枝葉茂密，將來事業遠大。早：六月之說何也？緣歲建皇恩發用，中傳天詔，是以六月定有佳音。後知來占者即趙忻城昆弟也。果於是月奉詔進京授京營提督，甲申又升京營戎政。

Chen Gongxian explained: The Azure Dragon serves as the first transmission, and the four lessons and three transmissions form an official star pattern, indicating that the person consulted is asking about his official rank this year. There will be verification of an imperial summons in June. This is because the wood obtained in spring is currently flourishing, and by summer the branches and leaves will naturally be abundant, ensuring a great future. Someone asked: Where does the mention of June come from? The answer is: Because the year's stem and the imperial favor serve as the first transmission, and the middle transmission is the imperial decree, so it is concluded that there will certainly be good news in June. Later it was found out that the person consulted was indeed Zhao Xincheng's brother. Indeed, he was summoned to the capital in this month and appointed as the commander of the capital's military, and in the Jiashen year he was promoted to the military affairs of the capital.

此以神煞斷，可見靈機通變，在乎一心。

The commentator says: This divination is based on the spiritual influences and omens, showing that the flexibility and adaptability in divination entirely depend on the mind of the diviner.

占驗三十三、壬午十月辛未日甲午時，桐城大中丞方潛夫先生奉詔進京，住楊柳巷羅宅索占，無路、無祿，戌亥空、巳午落空。 虎常 空 子丑寅卯 玄 六常 空后 兄 癸酉 六 龍 亥 辰 陰 酉寅 子巳 印 戊辰 陰 勾 戌 巳 后 寅未 巳辛 子 乙亥 貴 六 酉申未午 貴 朱蛇

In the year Renwu, tenth lunar month, day Xinwei, and time Jiawu, a divination was made. Fang Qianfu, a high-ranking official from Tongcheng, was summoned to the capital and stayed at Luo's house in Yangliu Lane. Chen Gongxian was consulted. The divination pattern belongs to "No Way" and "No Salary," both indicating obstacles in career advancement and lack of financial support. In this ten-day period, the empty place is in Xu and Hai. The Heaven Plate has the巳 and午 spirits falling into the empty place. The following is the divination chart for that day: In the square box, the twelve branches are the Heaven Plate, and the notes outside are the Twelve Heavenly Generals. The middle two columns, from right to left, are the Four Lessons. The rightmost column, from top to bottom, is the first, middle, and final transmissions, each noting the Six Relations, hidden stems, and the Heavenly Generals they ride. In this divination, the first transmission is Guiyou, representing a brother riding the Liuhe; the middle transmission is Wuchen, representing a minister riding Taiyin; the final transmission is Yihai, representing a child riding the Nobleman. The day stem is Xinwei, and both the stem and branch carry the burial qi, so Chen Gongxian immediately concluded that this was a course of unsatisfactory affairs.

斷曰：此去必不得意而歸，前途且遇大兵侵界。蓋游都臨支，賊符克干，課格無路無祿，安能得意？曰：病乎？余曰：病符坐空，陰神又制之，何慮乎病。所慮者，老母病耳，然母年生於甲子，壽合九九之數。因子命行年到申見財，母被克矣。果至青州遇兵不能進，反至京，授天津屯田巡撫。李賊破京遂歸，母乙酉壽終。

Chen Gongxian predicted: This journey north will certainly end without success, and there will be a large military force invading along the way. Because the thief god of bandits is present in the day branch, and the thief symbol is attacking the day stem. The structure of the divination indicates both no path and no salary, how can it be smooth? Fang Gong asked: Will there be illness? I said: The disease symbol is sitting on the empty position, and its hidden spirit is controlling it, so there is no need to worry about illness; what one should really be concerned about is the illness of the mother. However, the mother was born in the year Jiazi, and her lifespan coincides with the number of nine nines. Because the person born in the year Zi has his destiny reaching the position Shen, where wealth is seen, and wealth can harm the mother, so the mother will have difficulties. Later, he indeed encountered military resistance in Qingzhou and could not proceed further, then turned to the capital and was appointed as the Inspector of屯田 in Tianjin; after Li Zicheng captured Beijing, he returned home, and his mother died in the year Yiyou.

方孔炤，字潛夫，桐城人。萬曆四十四年進士，崇禎十一年（戊寅）以右僉都御史巡撫湖廣擊農民軍，軍敗，為楊嗣昌陷害，逮下詔獄，子檢討以智，伏闕訟父冤，膝行沙礫者數年，減死戌紹興。久之，用薦復官，以右僉都御史屯田山東、河北，馳至濟南，復命兼理軍務，督大名、廣平二監司與農民軍戰，命甫下而京師陷，遂南奔，馬士英、阮大鋮亂政，歸隱十餘年而終。

The commentator appended a brief biography of Fang Kongzhao: Fang Kongzhao, style name Qianfu, was from Tongcheng. He became an imperial examiner in the forty-fourth year of Wanli. In the eleventh year of Chongzhen, during the year Wuyin, he served as the right censor-general of the imperial censors and governed Huguang. He engaged in battle against the peasant rebels but suffered a defeat. He was later falsely accused by Yang Sichang and arrested in the imperial prison. His son, Fang Yizhi, who held the position of jian tuo, appealed for his father's innocence, kneeling on gravel for several years until his father's death sentence was reduced to exile to Shaoxing for border defense. Later, he was recommended by others and restored to his official post, serving as the right censor-general in Shandong and Hebei, where he promoted land reclamation. He rushed to Jinan, and the court ordered him to also manage military affairs, directing the officials of Daming and Guangping to fight the peasant rebels. However, just as the order was issued, the capital fell, and he fled south. At that time, Ma Shiying and Ruan Dacheng were causing chaos in the government, so he retired from public life for over ten years and died.

占驗三十四、庚午十一月己丑日辛未時寅將，予謁山陽父師富平朱酉昆，占入覲考選何官，重審、斫輪，午未空、未申落空。 后陰 貴 子丑寅卯 玄 玄勾 六陰 官 辛卯 六 蛇 亥 辰 常 卯申 酉寅 兄 丙戌 朱 朱 戌 巳 虎 申丑 寅己 父 癸巳 虎 六 酉申未午 空 勾龍

In the year Gengwu, on the eleventh month, on the day Jichou, at the hour Xinwei, using the寅 general, Chen Gongxian consulted the divination to inquire about the official position he would receive if he went to the capital for an examination. The lesson pattern belongs to "Chong Shen" (lower thief upper and taking the ruler), and also forms the "Zhuo Lun" pattern. In this旬, the empty position is in Wu and Wei. The Wu and Shen gods on the heaven plate fall into the empty position. The following is the divination chart for that day: the twelve branches in the square are the heaven plate, with the heavenly general noted outside. In the middle, the four lessons are arranged from right to left, and the first, middle, and final transmissions are listed from top to bottom on the rightmost column, along with their six relations, hidden heavenly stems, and heavenly generals. The first transmission, Xinmao, is the official star, the middle transmission, Bingxu, is the brother, and the final transmission, Guisi, is the parent. The heavenly generals accompanying the three transmissions are the key used in the interpretation to distinguish the level of the official position.

斷曰：考選不得銓部詞林，定是風憲言官，且有貴子由科甲入翰院。蓋因日上天吏官德空墓，陰神又制之，必有明暗相攻不得銓部也。發用卯乘玄武為官，中傳朱雀，末見白虎，是以主黃門金瑣、風憲言官。果後考入垣中，歷轉山海巡撫，都御史。因支上子乘幕貴，貴人又作長生學堂，應子由科甲入內院也。

Chen Gongxian predicted that this examination would not result in a position in the Ministry of Personnel or the Hanlin Academy, but rather a position as a censor responsible for discipline and integrity, and there would be a son entering the Hanlin Academy through the imperial examination. This is because the day stem's Heavenly Official, official star, and day virtue are both fallen and buried, and its hidden spirit is restraining it, leading to open and secret attacks, thus preventing entry into the Ministry of Personnel. The first transmission is卯乘 'Xuanwu', representing the official star, the middle transmission is Zhuque, and the final transmission is Baihu, indicating a position such as the Yellow Gate Attendant or the Golden Lock Supervisor of the palace walls, which are types of censors. Later, he indeed passed the examination and became a member of the Six Departments Attendant, serving as the governor of Shanhai and the Grand Censor. Also, because the day branch's Zi is riding on the hidden virtue, and the nobleman is sitting at the position of growth and the academy, it indicates that his son will enter the Hanlin Academy through the imperial examination.

銓部，吏部；詞林，翰林院；皆文職也。風憲，御史；言官，六科給事中，掌風紀糾察，屬秋官，有肅殺之威，以虎類之。可見德者，文官也。德主生而刑主殺，宜深思之。

The commentator explains these official titles: the铨部 is the Ministry of Personnel, and the词林 is the Hanlin Academy, both belonging to the category of civil offices. 风宪 refers to the censors, and 言官 refers to the Six Boards of Imperial Counselors, who are responsible for maintaining discipline and conducting investigations. These officials are classified under the autumn official system in the bureaucratic structure, and they carry an atmosphere of severity and punishment, hence the comparison with the White Tiger. This shows that the sun and virtue are associated with civil officials: virtue is responsible for nurturing and fostering life, while punishment is responsible for execution and suppression. The distinction between these two is worth careful consideration.

占驗三十五、壬午十月己亥日辛未時，徽友程孝延與沂州明經、任秦中州首王米山先生到埂子街訪顧，涉害、迴環、曲直，辰巳空、子丑落空。 朱六 蛇 丑寅卯辰 勾 六虎 后六 兄 未 虎 貴 子 巳 龍 卯未 亥卯 鬼 卯 六 后 亥 午 空 未亥 卯己 財 亥 后 陰 戌酉申未 虎 玄常

On the day of Jihai in the tenth month of the year Renwu, at the hour of Xinwei, a divination was performed. A friend from Huizhou, Cheng Xiaoyan, and Mr. Wang Misha, who had passed the Mingjing examination from Yizhou and once served as the head of a county in Shaanxi, visited the Gengzi Street together. The lesson pattern belongs to the category of 'involved harm,' with the beginning and end connected to form a 'loop.' The three transmissions meet the wood element and thus form a 'curved and straight' pattern. In this旬, the empty void is in Chen and Si, with the heavenly plate's Zi and Chou falling into the empty void. The following is the divination board at that time: the twelve branches in the square grid represent the heavenly plate, while the twelve heavenly generals are noted outside. The two columns in the middle, read from right to left, are the four lessons, and the rightmost column, read from top to bottom, is the first, middle, and final transmissions, along with their six relations, concealed dry branches, and heavenly generals. The first transmission is Wei, representing a brother riding the white tiger; the middle transmission is Mao, representing an official ghost riding the six relations; the final transmission is Hai, representing wealth riding the heavenly empress. The Hai, Mao, and Wei also form a wood trinity, thus also having the name 'curved and straight.'

王米山攜子某，來謁陳東明求官，過小齋訪道。余曰：先生少間，須臾有三客至，內必楊姓者。果如言。余曰：干神歸支，傳將逆行，郎君宜回東省取功名。且貴地不日兵動，且有攻城破邑之事，眷屬宜遷他處避之。曰：祝老母九十壽，方可遷也。曰：尊堂壽止八十有九，因乙發用與地盤己字合斷為八九之數也。此皆日後事，目今須防失脫也。米山接住灣子街舊同寅陳宅書房，果被盜。復來，余曰：玄武脫氣居丑命，所盜者郎君物耳。曰：然。還防賊復來。果三日又來，將物盡盜去，曰：何以明其然也？余曰：課傳回環，故知其改之復來。米山問曰：山東兵動者何？蓋因三傳純官鬼，又魯都虎鬼克支，賊符將星克干，是以知貴省中外兵動，攻城破邑也。果冬月一一如占。米山遷居淮安新安鎮，其母未度九十而終。

Wang Mishan came to visit me with his son seeking an official position, passing by my small study on the way. I said: Please wait a moment, there will soon be three guests coming, among them there must be someone surnamed Yang. Indeed, it turned out to be true. I also said: The day stem's deity is incorporated into the day branch, the three transmissions and the heavenly general are in reverse order, so your son should return to Shandong to seek official success; also, there will be military movements in your area soon, and there will be attacks on cities and towns, so your family should move to another place to avoid danger. He said: We would like to wait until my mother's ninety birthday to move. I said: Your mother's lifespan is only up to eighty-nine - because Yi is the first transmission, and it combines with the earth plate's Ji, forming the number eight and nine. These are things that will happen later, for now you should be cautious about theft. Wang Mishan stayed in the old colleague Chen's study on Wanzizheng Street, and indeed he was robbed. When he came again, I said: The Black Tortoise is riding on a deity of declining energy, located on your son's birth branch Chou, so the stolen items must be your son's. He said: Exactly. I said that there would be another thief coming. Indeed, three days later the thief came again and stole everything. He asked: How did you know this would happen? I said: Because the four lessons and three transmissions form a circular pattern, so I knew the thief would return. Wang Mishan then asked: How did you know there would be military movements in Shandong? Because the three transmissions are all official ghosts, which belong to the territory of Lu, and the White Tiger with ghosts is attacking the day branch, and the thief symbol and general star are attacking the day stem, so I knew that there would be military movements both inside and outside your province, with attacks on cities and towns. By the end of the twelfth lunar month, everything came true as predicted. Later, Wang Mishan moved to Huai'an Xinnanzhen, but his mother did not live to see her ninetieth birthday and passed away.

占驗三十六、甲申二月乙丑日亥將申時，如皋銓部季大生先生，持丹陽孫友所占進京課與餘看，重審、稼穡、不備，戌亥空、丑寅落空。 六朱 勾 申酉戌亥 蛇 龍常 朱龍 財 辛未 龍 龍 未 子 貴 未辰 戌未 財 甲戌 朱 空 午 丑 后 辰丑 未乙 財 乙丑 后 虎 巳辰卯寅 陰 常玄

On the day of Yichou in the second month of the Jiashen year, the divination was performed at the hour of Hai under the general of Shen. A person named Jiada Sheng, an official in the Ministry of Personnel from the place of Gaoyao, brought a divination lesson on traveling to the capital, which had been cast by a friend of his named Sun from Danyang, to be examined by Chen Gongxian. The pattern of this lesson belongs to the category of repeated review. All three transmissions are earth elements forming the pattern of 'cultivating crops and grains', and the four lessons are not complete, hence also called 'incomplete'. In this旬, the empty position is in Xu and Hai. The two heavenly spirits of Chou and Yin on the heaven plate fall into the empty position. Below is the divination chart of this lesson. The twelve branches in the grid are the heaven plate, and the annotations outside are the heavenly generals they ride. The middle two columns, from right to left, are the four lessons. The rightmost column, from top to bottom, is the first, middle, and final transmissions, along with their six relations, hidden heavenly stems, and heavenly generals. In this lesson, all three transmissions are wealth lines. The first transmission is Xinwei riding the Azure Dragon, the middle transmission is Jiaxu riding the Vermilion Bird, and the final transmission is Yichou riding the Heavenly Empress. The characters Wei, Xu, and Chou all belong to the earth element, so it is called 'cultivating crops and grains'. Among the four lessons, there are repeated elements, hence it is also called 'incomplete'.

斷曰：必不能北行，行亦中途回也。蓋干支乘墓，所為不通。況傳課年命未見三馬，干神歸支，利靜不利動。又中末二傳空陷，主半道言旋。青龍居干發用，今年卻要起官，必補尚寶之職。因年上酉乃印也，陰神見貴生日，豈非司明乎？弘光時果官尚寶。

Chen Gongxian explained: This person certainly cannot go north, even if he starts out, he will have to turn back halfway. This is because both the day stem and day branch are riding the Tomb Spirit (burial god), making his actions obstructed and unsmooth. Moreover, the three transmissions and four lessons, along with his age and true birth, do not show the three types of horse stars: Heavenly Horse (Heavenly Horse), The Post-horse (Post-horse), and 丁马 (Ding Horse). The day stem's god also enters the day branch, which favors stillness rather than movement. In addition, the middle and final transmissions both fall into empty and trapped positions, indicating that he will turn back on the way. The Azure Dragon is located on the day stem and initiates the transmission, but this year he will resume official duties, and he will certainly be appointed to a position in the Shangbao Si (Office of the Imperial Seal). This is because the酉 (You) in his age is the印绶 (seal), and its hidden god also sees a nobleman benefiting the day stem. Is this not exactly the official who holds the seal? Later, during the Southern Ming Hongguang period, he indeed held an official position in the Shangbao Si.

銓部，吏部也，主人事安排。 據課推斷，此人為辰年生，行年在午。命上為未乘龍，年上為酉乘六。

The commentator explains: The Quanbu refers to the Personnel Department, which oversees personnel appointments. According to this divination, the person was born in the Year of the Dragon, with their age cycle in the Year of the Horse. Their birth year is associated with the Earthly Branch Wei, which is under the Azure Dragon, while their age cycle is associated with the Earthly Branch You, which is under the Liu He.

此課實際上斷了兩件事：一者，北行進京如何；二者，將來如何。屬一課多斷。凡出行，首重馬星，今驛馬在亥而旬空，故不得行也。又且，三傳為進退行止過程，《指掌》云“初為發端之門，中為移易之府。末為歸結之宮”，初實、中空、末陷，多主半道言旋。干神歸支，為在家不動之象，亦不動。干支乘墓，逢墓則止，無沖無馬，故終不果行。

The interpreter explains: This divination actually addresses two matters, namely the success or failure of going north to the capital and the future prospects, which is a case of multiple interpretations in one reading. When divining about travel, the first thing to examine is the horse star. Now the post-horse is in亥 and happens to be in the empty period, so the journey cannot proceed. Furthermore, the three transmissions indicate the process of advancing, retreating, moving, and stopping. The "Pointer and Palm" states that the first transmission is the gate of beginning, the middle transmission is the hall of change, and the final transmission is the palace of conclusion. In this case, the first transmission is solid, the middle transmission is empty, and the final transmission is trapped, which often indicates a return halfway. The day stem is incorporated into the day branch, indicating a stationary state at home, which also suggests no movement. Both the heavenly stem and earthly branch are in a state of burial, and when encountering burial, movement is halted. Since there is no impulse and no horse star, the journey ultimately does not take place.

起官者，龍神加於干，第一徵兆；發用且遁官星，第二徵兆；加於本命之上，第三徵兆；酉為官星且為皇恩，陰神為日貴，第四徵兆，故必升無疑。但中末空陷，不長久，按弘光是南明年號，維持不到一年，此人為尚寶（掌璽官）最多不過一年而已。

The commentator then explains that there are four signs indicating his revival and official career: the Azure Dragon approaching the day stem is the first sign; the first transmission escaping and obtaining the official star is the second sign; the official star also appearing on his birth stem is the third sign; and酉 is both the official star and imperial grace, with its hidden spirit also being the day's noble quality, which is the fourth sign. Therefore, promotion is certain. However, the middle and final transmissions being empty and trapped indicate that his official career cannot last long. Hongguang was the era name of the Southern Ming, which lasted less than a year, so this person's position as the official in charge of the imperial seal would not last more than a year.

占驗三十七、癸酉六月戊寅日巳未時，餘往昌平會陳東明總鎮府時，寇道臺聞東明言及六壬故索占，伏吟、玄胎，申酉空、申酉落空。 龍空 勾 巳午未申 虎 蛇蛇 勾勾 印 辛巳 勾 六 辰 酉 常 寅寅 巳巳 子 甲申 虎 朱 卯 戌 玄 寅寅 巳戊 鬼 戊寅 蛇 蛇 寅丑子亥 陰 貴後

On Guiyou year, sixth lunar month, Wuyin day, at the time of Si and Wei, Chen Gongxian was going to Changping to meet General Chen Dongming. At the general's headquarters,寇 DaoTai heard Chen Dongming talk about the Great Six壬, and thus requested a divination. The lesson pattern is "Hidden Chant," with the Heaven Plate and Earth Plate in the same position, so all matters are hidden and unmoving, forming the "Xuan Tai" pattern. In this旬, the empty position is in Shen and You, and the Heaven Plate's Shen and You deities are also in the empty position. The following is the divination board at that time: the twelve branches in the square grid are the Heaven Plate, the twelve Heavenly Generals noted outside are the outer annotations, the two columns in the middle from right to left are the four lessons, and the rightmost column from top to bottom is the first, middle, and final transmissions, along with their six relations, concealed dry branches, and Heavenly Generals. In this lesson, the four lessons have Yin added to Yin and Si added to Si, with the Heaven and Earth Plates in the same position, forming the image of Hidden Chant; the first transmission is Xinsi, which is the official seal riding Gou Chen, the middle transmission is Jiashen, which is the son and grandson riding Bai Hu, and the final transmission is Wuyin, which is the official ghost riding Teng Snake.

斷曰：仕途占得此課，當防臺諫封章所劾，必解任而去。左右駭然，寇公隨進後衙相晤，曰：舊事乎，未來事乎？曰：歲君在日後，斗罡又居支前，異日定有劾者。蓋因傳課互相刑剋，且蛇雀官鬼入宅臨門，龍神又克歲建，今秋餘官必應。後果被侯大司農參職解任。

Chen Gongxian interpreted that in matters of official career, this divination indicated the need to beware of accusations from the court censors, and that he would certainly be relieved of his post. Those around him were surprised, and Cuo Daotai immediately invited me to meet him in the rear courtyard, asking whether this was something that had already happened or something that would happen in the future. I replied that the Tai Su was after the day branch, and the Dou Gang was before the day branch, so someone would certainly accuse him later. Because the four lessons and three transmissions mutually harmed each other, the official ghost governed by Teng Snake and Zhu Que would enter the house and approach the gate, and Qing Long would also harm Tai Su. This would certainly come true in the autumn of this year. Later, he was indeed impeached by Hou Mou, the Minister of Agriculture, and was relieved of his post.

此課凶處，最大之處在於兩點，一者，伏吟見馬，最不利仕宦；二者《畢法》云“三傳遞克眾人欺”，為眾口一詞，痛加攻訐，為官者得此，必被參劾。有此二點，可論大凶。

The commentator points out that the danger of this divination is mainly due to two factors. First, the Hidden Chant indicates that nothing will move, and the appearance of the horse star is particularly unfavorable for those in official positions. Second, the "Bi Fa Fu" states "three transmissions successively overcoming others will lead to being slandered by many," which signifies a situation where people speak in unison and attack together. If an official encounters this, he will certainly be impeached. With these two factors, it can be concluded as a great misfortune.

又支為宅，今寅乘蛇加之，蛇為壬占第二凶神，故主驚怪憂疑，是大災要發生在災舍之中，實際上凶神惡煞加於支上，與加於干上同斷，且不可忽視；卯為門戶，朱乘卯加之，《大六壬大全心印賦》云“卯乘前二招唇吻”，千夫所指，三凶也；龍神為歡喜之神，乘午克歲，是君上不喜也。

The commentator continues: the day branch represents the house. Now, the branch of yin is occupied by the Teng Snake, which is the second Inauspicious Spirit in the Six Rén divination method, second only to the White Tiger. Therefore, it indicates fear, strange occurrences, worry and suspicion, meaning great calamity will occur within one's own house. In fact, when凶神 or evil spirits are added to the day branch, they should be interpreted in the same way as when they are added to the day stem, and should not be overlooked. The branch of mao represents the gate, and the Vermilion Bird is on mao. The "Heart Seal Treatise" from The Complete Liuren says "the branch of mao with the previous two indicates criticism and slander," which is the image of being criticized by many people, forming the third level of misfortune. The Azure Dragon is originally a joyful deity, but now it is on wu and attacks the year stem, indicating that the superior does not like it.

“歲君在日後，斗罡又居支前”者，此前後以貴神論之，歲君酉乘太常為後四，干寄巳宮，乘勾陳為前四，故曰歲君在日後。斗罡者辰也，乘六合前三，而支辰寅木乘蛇為前二，前三在前二之前，故言斗罡居支前也。 庚寅冬或點總漕吳公祖亦得此課，辛卯春被臺省參劾退位。

The commentator explains the phrase "the year ruler is behind, and the star pole is in front of the branch": here, the terms before and after are determined according to the order of the Twelve Heavenly Generals. The year ruler, which is in the酉 position, is riding on Tai Chang, and is located fourth after the Nobleman; the day stem Wu is located in the巳 position, riding on Gou Chen, and is located fourth before the Nobleman, so the year ruler is behind the day branch. The star pole refers to the辰 position, which is riding on Liu He, and is located third in front; while the day branch寅 wood is riding on Teng Snake, and is located second in front. The third position is before the second, so the star pole is in front of the day branch. The commentator also gives an example: in the year Gengyin, during winter, someone divined for Wu Gongzu, the director of the grain transport, and got this lesson. In the year Xinmao, spring, Wu Gongzu was indeed impeached by the provincial authorities and resigned from his position.

財明休旺生官忌，彼我干支害合論。旺祿受脫名償債，干財傳助號還魂。 順克非凶遞生吉，妻防生計兄爭力（比肩大旺）。末助初財暗助多，支干相加彼我益。 艱難（謂初中空陷也，要末傳見財德長生）避難（謂財坐空絕克脫處也，如是便有，看日干下坐財，此謂避難之財坐身下也）詳坐末，塞戶度門驗發端。貴坐生合求財吉，財逢空墓最為難。

The song of the chapter on seeking wealth says: When divining about seeking wealth, first look at the wealth爻 whether it is bright or hidden, strong or weak. Wealth can generate official power, so if the official ghost is too strong in the lesson, it is undesirable. To assess mutual gains and losses, take the day stem as self and the day branch as other, and see if they are mutually harmful or mutually harmonious. If the day stem's fortune is in its旺 period but is taken away, this is called "repaying debts," meaning I give money to others. If the day stem has wealth and the three transmissions come to help, this is called "returning soul," meaning lost wealth is regained. Successive mutual control is not considered凶, but successive mutual generation is considered吉. One must beware of the wife wealth being harmed, which hinders livelihood, and also beware of brothers and rivals competing for wealth, especially when brothers are too strong. If the final transmission goes back to help the initial transmission's wealth, it often means getting help from others secretly. If the day branch and day stem are in mutual addition, both sides gain benefit.the so-called "difficulty" refers to the initial and middle transmissions falling into emptiness or being trapped, and it is good if the final transmission shows the wealth god, day virtue, or growth.the so-called "avoiding difficulty" refers to the wealth爻 sitting in empty,绝, controlled, or taken away positions, seeming to have no wealth but actually having it. One should look at the day stem having the wealth爻 beneath it, which is called wealth sitting beneath oneself — these two things should be carefully examined in the final transmission. The patterns of "blocking the gate" and "measuring the door" should be checked in the initial transmission. If the nobleman is sitting in a position that generates or harmonizes with me, seeking wealth will be smooth. If the wealth爻 falls into emptiness or enters a tomb, seeking wealth will be the hardest.

交車十法損益配（三吉七凶），喜遇生合愁破碎。財乘丁馬忌庚辛，壬癸見丁看事類。 鬼財險出須急求，絕財了結入墓憂。玄武防失內爭畏，龍生值喜徐徐收。 奇儀周遍枯木榮，閉口昴星皆不成，網羅任信空費力，成期須將末合詳。

The ten methods of intersecting vehicles should be considered together with gains and losses. Among them, three are favorable and seven are unfavorable. When there is mutual generation or harmony, it is a cause for joy, but when there is punishment and clash, it brings worry. If the wealth hexagram is accompanied by the Ding spirit and the post-horse, it is most unfavorable on days of Geng and Xin. On days of Ren and Gui, encountering the Ding spirit should be analyzed according to the specific matter being inquired. Wealth is generated from the ghost hexagram, which is a dangerous source, so one should hurry to seek it. If the wealth hexagram enters the absolute state, the matter will conclude; if the wealth hexagram enters the tomb, there will be worry. Seeing the Black Tortoise indicates the risk of loss, and seeing internal conflict indicates the risk of contention. The Azure Dragon indicating mutual generation is a favorable sign, and wealth can then be gradually obtained. The odd instruments and the full coverage pattern can bring new life even to withered wood; the closed mouth and the昴star patterns are unfavorable for seeking wealth. The heaven net and earth net, along with the trust pattern, often result in wasted effort. The favorable day should be carefully examined based on the compatibility between the final transmission and the relevant spirit.

占例一、己卯年未月甲戌日未將亥時，功友王某來，代其兄問所購貨物能否得利。 朱六 蛇 丑寅卯辰 勾 朱空 空六 財 甲戌 六 貴 子 巳 青 寅午 午戌 子 壬午 后 后 亥 午 空 午戌 戌甲 比 戊寅 虎 陰 戌酉申未 虎 玄常

This is an example of a modern divination case added by a commentator. On the day of Ji Mao (己卯) in the month of Wei (未) and the day of Jia Xu (甲戌), with the hour of Hai (亥) under the general of Wei (未), Wang, a friend, asked on behalf of his elder brother whether the goods he had purchased would make a profit. The following is the divination chart arranged at that time: the twelve branches within the square are the Heaven Plate, and the twelve Heavenly Generals noted outside are the Heavenly Generals. The two columns in the middle, read from right to left, represent the first to fourth lessons. The rightmost column, read from top to bottom, is the initial, middle, and final transmissions. The initial transmission is Jia Xu (甲戌), a wealth hexagram riding on Liu He (六合); the middle transmission is Ren Wu (壬午), a son hexagram riding on Heavenly Empress (天后); the final transmission is Wu Yin (戊寅), a companion hexagram riding on White Tiger (白虎). The day stem is Jia, and the day branch is Xu. Xu represents wealth, Wu represents son, and Yin represents companion. The wealth hexagram is in the initial position, and the companion hexagram is in the final position, which corresponds exactly to the conclusion that profit will be made but shared with others.

斷：《指南》云：“干財傳助號還魂”，索還魂債格，必能得利。甲九數，戌五數，應得五千元，但由於初財遭夾克，必有損傷。甲乃功曹，必是公家人員，六合克財，中間人亦要得些好處。 果以五千元成交，但打發工商所和中間人共用去八百多元，實得四千元多一點。

The commentator's statement: The "Guide" says "The dry earth wealth transmission assists and calls back the soul," this case is exactly of the pattern of reclaiming a soul debt, and it will certainly bring profit. Jia is the ninth number, and Xu is the fifth number, so the amount should be five thousand yuan; however, the first transmission's wealth is squeezed by both sides, so there will be some loss. Jia represents Gongcao (Yin), indicating the other party is a government official; Liu He also attacks the wealth, showing the intermediary will also get some benefit. The result was indeed a five thousand yuan transaction, but bribing the industrial and commercial office and the intermediary cost over eight hundred yuan, resulting in actually receiving about four thousand yuan.

占例二、丁丑年未月乙巳日巳時午將，濰坊工商局稽某來占近來財運，彈射、進茹。 空虎常玄 午未申酉 虎空空龍 財 未 虎 龍 巳 戌 陰 未午午巳 官 申 常 勾 辰 亥 后 午巳巳乙 鬼 酉 玄 卯寅丑子 六朱蛇貴

This is an example added by commentators in recent times. The divination was performed on the day of Yisi in the year Dingchou, during the month of Wei, at the hour of Si, with the hour general Wu. A person named Ji from the Weifang Administration of Industry and Commerce asked about his recent financial fortune. The lesson pattern belongs to "Shanshe" (a type of divination pattern), and the three transmissions proceed in order, also called "Jinru" (progressive transmission). Here is the divination board: the twelve branches within the square are the Heaven Plate, the twelve Heavenly Generals are noted outside, and the two columns in the middle, from right to left, are the four lessons. The rightmost column, from top to bottom, represents the initial, middle, and final transmissions. The initial transmission is the branch Wei with the stem Bei, which is the wealth element riding the White Tiger. The middle transmission is the branch Shen with the stem Wu, which is the official star riding Tai Chang. The final transmission is the branch You with the stem Wu, which is the official ghost riding the Black Tortoise. The day stem is Yi, and the day branch is Si. The four lessons, from right to left, are Si added to Yi, Wu added to Si, Wu added to Si, and Wei added to Wu. The three transmissions proceed in order: Wei, Shen, You, so it is called "Jinru," indicating that the matter unfolds gradually.

斷：發用財乘白虎，錢財之象，但多驚憂奔波，未居午地，五月必發大財。中傳見官，主六月財來財去，收益不小但多半交給了單位。末傳酉鬼乘玄，七月份必破大財。因何而破，陰神亥乘天后，主因女人找而破財。 驗：五月得財甚大。六月吃吃喝喝。七月因妻子調節工作事，花去四千元但沒辦成事。天后乘馬主夫人調動，動入鬼鄉主不成也。

The interpreter explained: The first transmission shows the wealth hexagram riding the White Tiger, which is a sign of wealth, but there is much worry and toil. Since the wealth is not in the position of the horse, in May there will certainly be a great gain. The middle transmission shows the official star, indicating that in June wealth comes and goes, with considerable income, but most of it goes to the organization. The final transmission shows the metal hexagram at酉, riding the Black Tortoise, meaning that in July a large sum of money will be lost. Why? Its hidden spirit is亥, riding the Heavenly Empress, indicating that the loss is due to matters involving women. It proved true: in May there was indeed a great gain, in June most of it was spent on eating and drinking, and in July four thousand yuan was spent on the wife's job transfer, but the matter did not succeed. The Heavenly Empress riding the horse indicates the wife's movement; once it moves, it enters the territory of official ghosts, so the matter could not be completed.

交車生合動無迷，末助三般遞生奇。互相生旺愁羅網，死墓如逢怕關妻（財墓並關）。 進步艱難喜末吉（謂初中空末不空要見財德長生），病符遇生舊更新。生涯遂意兩貴拱，祿神乘旺靜無屯。 登天度門分善惡，內戰外戰察重輕。生氣青龍財疊疊，常乘財印喜盈盈。 龍背興舟獨足利，虎頭覓利九丑忌。閉口源消自不佳，天心周遍財如意。 傳進當行間退止，有防生計為財多。損耗資財因劫重，財爻它絕必蹉跎。

The Buying and Selling Chapter says: When the day stem and day branch interact with each other, and they generate and harmonize, business actions will not be confused; if the final transmission supports the third transmission, and each level generates the next, it is a very auspicious sign. If both sides mutually generate and flourish, one should be cautious of falling into the heaven net and earth trap; if death qi enters the grave, it is even more dangerous if the barrier and the grave of wealth both trap the wealth. For a course that progresses with difficulty, it is good if the final transmission is favorable, even if the first and second transmissions are empty, but the final transmission is not empty, and also seeing the wealth god, day virtue or growth. If the disease symbol is supported and assisted, the old situation can be renewed. For a smooth livelihood, it depends on two noblemen supporting each other; if the禄神 is strong, then it is peaceful and stable without difficulties. The nobleman entering the heavenly gate and the degree gate should be distinguished as good or bad; internal and external conflicts should be examined for their severity. If the life qi meets the azure dragon, the source of wealth is abundant; if the Tai Chang rides on the wealth爻 and the seal, it is full of joy. The dragon back sailing boat pattern is beneficial only when acting alone; the tiger head seeking profit is most dangerous on the ninth evil day. The closed mouth and source elimination patterns naturally are not good; the heavenly heart and all around patterns are favorable for seeking wealth. If the three transmissions advance, one should take action; if the course retreats, one should stop. When wealth is abundant, one should be cautious of it hindering the livelihood. Wealth loss is due to heavy jiesha; if the wealth爻 falls in the绝地 of another god, it will certainly be wasted and unsuccessful.

討債主客定虧盈，主若克客事須成。宅上空亡無攸利，日逢辰克力必傾。 交車十法看損益，三傳制救定違從。初實中陷宜急取，進步艱難喜末逢。 虎蛇帶鬼克干懼，歲破加臨月破中。青龍克我終有禍，傳財化鬼最無明。

The Song诀 on debt collection says: To determine who is in loss and who is in gain, one must distinguish between the main and the guest. The day stem represents the guest, and the day branch represents the main. If the main can overcome the guest, the matter will succeed. The day branch represents the house; if the house falls under Kongwang, there will be no benefit. If the day stem is overcome by the day branch, the strength of the debt collector will certainly weaken. Still use the ten methods of crossing the carriage to look at gains and losses, and then check if there is control or assistance in the three transmissions, to determine whether the other party is obedient or resistant. If the first transmission is solid and the middle transmission falls into an empty position, one should hurry to collect the debt. For a difficult course of progress, it is favorable if the final transmission meets a good omen. White Tiger and Teng Snake bringing officials and ghosts to overcome the day stem are most terrifying. If the year break is added to the month break, it is an even more ominous sign. Qinglong, which usually signifies joy, turning to overcome me will eventually bring misfortune. When the wealth hexagram in the three transmissions turns into officials and ghosts, it is the most unwise and hardest to achieve.

課例一、九八年五月初三晚十點，楊家埠支書楊維新打電話來，因區裡徵用土地，但未給現款，而是劃給投資公司，今投資公司倒臺，故欲找其主管單位財政局歸還，問能討到否。 問討債事。時為戊寅年巳月乙亥日亥時申將。

this is an example of a modern case added by the commentator. on may 3rd, 1998, at ten pm, yang weixin, the head of yangjiabu village, called to say that the district had requisitioned land but did not pay cash, instead transferring the funds to an investment company. now that the investment company has collapsed, he wants to claim the money from the fiscal bureau, the supervisory unit of the investment company, and is asking whether he can recover it. the question concerns debt collection, and the time is wuyin year, si month, yihai day, hai hour, with shen as the starting element.

財 丁丑 龍 財 甲戌 朱 財 空未 后 玄 貴 朱 龍 巳 申 戌 丑 申 亥 丑 乙 空虎常玄 寅卯辰巳 龍 丑 午 陰 勾 子 未 后 亥戌酉申 六朱蛇貴

This lesson's divination board is arranged slightly differently from the previous ones, with the three transmissions placed at the top. The top three rows, from top to bottom, are the first, middle, and final transmissions. All three transmissions are wealth hexagrams. The first transmission is Dingchou with the Azure Dragon, the middle transmission is Jiaxu with the Vermilion Bird, and the final transmission is Wei, which falls into Kongwang and is ridden by the Heavenly Empress. The middle three rows are the four lessons, arranged from right to left as the first to fourth lessons. The upper character is the Heaven Plate god, and the lower character is the day stem or the branch it governs. The annotation above indicates the Heavenly General ridden by the Heaven Plate god of each lesson. The bottom square is the Heaven and Earth Plate. Inside the square are the twelve branches of the Heaven Plate, and outside are the twelve Heavenly Generals ridden.

斷曰：發用丁馬日財乘龍，財動極矣。但三傳俱財，生支上官星，《畢法》云“傳財化鬼財休覓”。申為大耗，加於月破之上，占財必空。而干支交車相剋，貴人克干，有公家之人出而為難，貴登天門，是有身份之人官僚作風，高高在上而不做實事也，必不能討回。 驗：果然各處扯皮，到今未得。今復看之，扯皮者，三傳三刑故也。

The interpreter explained: The first transmission is the spirit of Ding, which is the post-horse, and also represents wealth related to the day stem. It is also accompanied by the azure dragon, indicating that wealth has reached its peak. However, all three transmissions are wealth divinatory signs, all supporting the official star in the day branch. The "Bi Fa Fu" states, "When wealth transforms into ghosts, wealth is lost." The branch of Shen is the great loss, and it is placed on top of the month breaker, indicating that seeking wealth will certainly be in vain. Moreover, the day stem and day branch are in mutual control, and the nobleman is also attacking the day stem, indicating that someone from the government is causing trouble. The nobleman also opens the heavenly gate, showing that a person of high status is acting in an official manner, being aloof and not doing actual work, and this money will certainly not be recovered. It was verified: later on, there was indeed a lot of shirking and disputes, and until now, the money has not been recovered. Now looking back at this divination, the reason for the continuous disputes is that the three transmissions have formed the three punishments.

課例二、（《六壬粹言》求財占）辛巳四月己酉日戌時申將，湖友蔡光德遣僕赴州城討取銀兩，占可即付否。 鬼 空卯 龍 比 癸丑 虎 財 辛亥 玄 六 蛇 龍 六 巳 未 卯 巳 未 酉 巳 己 龍勾六朱 卯辰巳午 空 寅 未 蛇 虎 丑 申 貴 子亥戌酉 常玄陰后

The commentator cites an example from "Essential Words on Liuren" regarding a divination for seeking wealth. On the day of Jiyou in the fourth lunar month of the year Xinsi, at the hour of Xu, with the general Shen, the divination was made: A friend of the lake, named Cai Guangde, sent a servant to the prefectural city to collect silver, and the question was whether the other party could pay immediately. The following is the divination chart, with the three transmissions listed at the top: The first transmission is Mao, representing official ghosts, falling into the旬空 and riding the Azure Dragon; the middle transmission is Guichou, representing a companion, riding the White Tiger; the final transmission is Xinhai, representing wealth, riding the Black Tortoise. The middle three lines, from right to left, are the four lessons. The upper characters are the heavenly plate spirits, the lower characters are the day stem or the branch it is riding, with the heavenly generals noted above. The bottom section is the heaven-earth plate, with the twelve branches of the heavenly plate inside the grid and the twelve heavenly generals outside.

不能即付，當從別處兌交也。蓋因龍神乘官星發用，奈屬旬空，迄邐至末傳，始逢財爻。又遙克為用，傳將間退，末傳亥為圖書，主使人持券而回，向別處交兌也。且三傳缺未，得支上神湊合，其銀必係兩次湊合，後果如所占。

The Essential Words on Liuren state: Silver cannot be paid immediately, but must be exchanged from another place. This is because the Azure Dragon is riding the official star in the first transmission, yet it is unfortunate that it meets the旬空, leading to a winding path until the final transmission, where the wealth爻 is encountered. Moreover, it is a remoterestrain, with the three transmissions and the Heavenly General forming a situation of mutual retreat. The亥 in the final transmission also represents documents and contracts, indicating that someone sent with the written evidence will return and exchange the silver from another place. Additionally, the three transmissions lack a 未, requiring compensation from the day branch's heavenly stem. Therefore, this silver will certainly be collected in two installments. Later, it indeed matched the prediction.

此課恰如靈活遊于山路，曲折圓轉，變化多端，於課理指要之處多矣，學壬者最宜詳審。 課體大勢，干神加支而生支，正是求人之象，不得自專也。 首斷能否得之。財現於末傳，雖生初鬼，但初鬼旬空，此為枉作惡人格，艱難有成。若初傳鬼實，不可求也。

The commentator says: This lesson is like a person skillfully moving along a mountain path, winding and turning, with many variations that conform to the essential principles of the lesson. Those studying the Six Rats should carefully reflect on this. In terms of the overall pattern of the lesson, the day stem's spirit is added to the day branch and then generates the day branch, which represents a situation where one is dependent on others and cannot make decisions independently. First, we determine whether the matter can be achieved: the wealth hexagram appears in the final transmission. Although it goes to generate the initial transmission's official ghost, the initial transmission's ghost is in the empty period, which is called the "wrongly acting as an evil person" pattern. Although it is difficult, the matter will eventually succeed. If the initial transmission's ghost is real and not empty, then the matter cannot be pursued.

初中空陷，又末助初傳，大凡此等課體，必須二次方成。且類神現於末傳，故斷不能即付，必待後來。 課得間退，局名斷澗，半途而廢之象。但此退、此半途而廢，非此事也，乃應於使人也。

The commentator continues: If both the first and middle transmissions are empty and trapped, and the final transmission turns back to assist the first, then all such lesson patterns must be settled twice. Moreover, the deity associated with the category of the thing sought appears in the final transmission, so it is certain that payment cannot be made immediately, and it must be postponed until later. This lesson also shows the image of intermittent retreat, and the pattern is called 'Broken Stream,' which is an omen of things being abandoned halfway. However, this retreat and this abandonment halfway does not pertain to the matter of debt collection, but rather applies to the servant sent on the task.

占訟日辰分主客（日為客，辰為主，先動為客後應為主），課傳官鬼斷輸贏（日上有鬼不利客，支上有鬼不利主。發用剋日客輸，克辰主輸。如干支上神受克及干支上下交互相剋亦然）。勾陳帶木虎壬並（謂白虎帶旬遁或壬不中之壬也），庭成須如犯有刑。 子孫制鬼患有救，父母化官禍無傷。害合區分窺解結（逢合事解，逢害事結），仍觀旺敗定災祥（逢旺者祥，逢敗者災）。 空亡喜懼推亨患，墓庫欣檜分結散。傳互克干有災欺，用神內戰窩相犯。

The chapter on divination for lawsuits says: When divining lawsuits, first use the day branch to distinguish between the parties — the day stem represents the guest, and the day branch represents the host. The one who initiates the action is the guest, and the one who responds is the host. Then examine the four lessons and three transmissions to determine the outcome: if the ghost is present on the day stem, it is unfavorable for the guest; if the ghost is present on the day branch, it is unfavorable for the host. If the first transmission overcomes the day stem, the guest loses; if it overcomes the day branch, the host loses. If the heavenly stem or earthly branch of the day stem and day branch is overcome, or if the heavenly and earthly branches mutually overcome each other, the same reasoning applies. If Gou Chen is accompanied by the wood deity, and White Tiger is combined with the壬 (Jin) deity (meaning White Tiger is associated with the hidden壬 or the壬 not in the middle), then there will certainly be injuries in court. If the sons overcome the ghosts, there is a chance of salvation from misfortune; if the parents generate the official star, the disaster will not affect the person. Harm and conjunction should be considered separately to understand whether the matter is resolved or unresolved — encountering conjunction indicates resolution, while encountering harm indicates entanglement. Further examine the strength and decline to determine fortune or misfortune — encountering strength brings good fortune, while encountering decline brings disaster. Kongwang should be considered in terms of joy and fear to determine whether the matter will be resolved or cause trouble. Storage and burial should be considered in terms of joy and sorrow to determine whether the matter will conclude or disperse. If the three transmissions mutually overcome the day stem, there will be disasters and oppression. If the useful deity is in conflict, it indicates internal conflict.

末初三般仔細論（忌末生初鬼），將傳間逆禍難伸。貴罡杜戶知殃退，虎鬼乘騏（即馬載虎鬼）識禍頻。 朱勾剋日莫興詞，妄舉輕為自投死。二將若也生日干，勘官昭雪人欣喜。 虎頭蛇尾（初虎末蛇）禍不凶，雀入勾鄉（午加辰也）訟為最（事情重大）。若犯歲君坐死推（朱雀克太歲也），螣蛇夾墓小翻大。 丁動刃逢（即羊刃煞也）遭縲紲，龍陽生遇禍消時（青龍太陽生氣也）。五行決罪（木主笞杖，火說流血，金主針刃，土主徒刑，水主流罰）明天將，二赦（即四季天赦及皇恩）解凶分地支。

The relationship between the first, second, and third transmissions should be carefully analyzed, as it is most unfavorable if the third transmission generates the first transmission's official ghost. When the three transmissions and the heavenly general are separated and move in reverse, misfortunes are difficult to resolve. If the nobleman and the star of the pole star guard the entrance, it indicates that calamities will subside. If the white tiger accompanies the ghost and rides the star of the horse, it suggests continuous misfortunes. If the vermilion bird and the gou chen star overcome the day stem, one should not initiate lawsuits or act recklessly, as it is like throwing oneself into danger. However, if these two heavenly generals instead support the day stem, the official handling the case will clear the matter, bringing joy to all. If the first transmission is the white tiger and the third transmission is the teng snake, it signifies a situation that starts strong but ends weak, and the misfortune is not severe. If the vermilion bird enters the territory of the gou chen (with the horse star on the fifth position), the legal case becomes most serious. If the vermilion bird conflicts with the year's master and sits on the death qi, or if the teng snake is sandwiched between graves, a minor matter may turn into a major one. If the ding spirit is activated and meets the yang ren, one will certainly face imprisonment and punishment. When the azure dragon, the sun star, and the life qi meet, it is the time when misfortunes are resolved. The five phases can determine the nature of the crime—wood corresponds to caning and beating, fire to bleeding, metal to cutting with a blade, earth to imprisonment, and water to exile. One should also consider the heavenly general accompanying them. The heavenly pardon and imperial grace, which are the two types of forgiveness deities in the four seasons, can resolve misfortunes, but one must also examine the earthly branches.

兔犬（卯手戌足）加臨防弔拷，雞蛇（酉巳相加為配）發用定成徒。循環周遍日纏紲，根斷源消終罄無。 勾陳白虎同剋日，犯法之人遭刑戮。太歲貴人作恩星（謂生日也），罪雖至重還輕逐。 格凶定當以凶斷，課吉還須作吉推。鬼賊絕處訟瞭解（要在官鬼絕上字定絕期），末傳沖處定散期（要在末傳沖處上字定散期）。

The trigram卯 represents the hand and戌 represents the foot; when the rabbit and dog are added, one should be cautious of being beaten or tortured. When酉 and巳 combine and initiate the transmission, it is certain that the person will be sentenced to imprisonment. The lesson forms a cycle and spreads throughout, leading to continuous legal troubles; if the root is cut off and the source is eliminated, in the end, there will be nothing left. When Gou Chen and White Tiger both attack the day stem, the lawbreaker will suffer punishment. If the sovereign, nobleman, or other auspicious stars act as benevolent stars to birth the day stem, even though the crime is serious, it can still be mitigated. If the pattern is凶, it should be judged as凶; if the pattern is吉, it should be interpreted as吉. When the official ghost, which is the harmful force, reaches its end, the lawsuit will be resolved; the time of resolution is determined by the deity associated with the official ghost reaching its end. The time of dispersal is determined by the place where the final transmission is in conflict; the deity associated with the place where the final transmission is in conflict determines the time of dispersal.

占驗一、辛未四月丙辰甲午時，萊陽運芝萊父師在京考選相會時偶占。重審、玄胎。（子丑空，卯辰落空） 朱蛇 六 申酉戌亥 貴 蛇勾 貴六 財 庚申 六 勾 未 子 后 戌未 亥申 官 癸亥 貴 龍 午 丑 陰 未辰 申丙 父 甲寅 玄 空 巳辰卯寅 玄 虎常

On the day of Xinwei, fourth month, the day of Bingchen, and the hour of Jiawu, a divination was cast. Master Lai Zhilai from Laiyang was in the capital for an examination and met Chen Gongxian. He cast this lesson casually. The lesson pattern belongs to a review type, and the formation is called Xuantai. In this旬, the empty position is in Zi and Chou. The Heaven Plate's Mao and Chen are located in the empty positions. The following is the lesson board: the twelve branches are the Heaven Plate in the square, the twelve Heavenly Generals are noted outside, the middle two columns from right to left are the first to fourth lessons, and the rightmost column from top to bottom is the initial, middle, and final transmissions. Each transmission notes the Six Relations, the hidden stem, and the Heavenly General it rides. The initial transmission is Gengshen, representing wealth, riding the Liuhe; the middle transmission is Guihai, representing official star, riding the Nobleman; the final transmission is Jiayin, representing parents, riding the Black Tortoise. Wealth, official star, and horse are all present.

斷：傳將財官驛馬（初傳申財，中傳亥官，末傳寅馬），城吏遞互相生，大吉。芝翁曰：曰：此公已攖重戮，付刑部獄，生全即出望外，矧敢非乎？曰：月德發傳，中傳貴絕，末見長生，此為絕處逢生，支上皇恩化戌，斗罡居命，指日出獄，難免謫戍，然後來仕途顯遠。思宗因旱祈雨，壬戌日赦文武大臣七人，此公在赦內。後知為張逢玄先生也。十二年後，果歷仕途顯要，今為少冢宰，尋轉大司空。

Chen Gongxian interpreted: The three transmissions and the heavenly general carry wealth, official stars, and the post-horse. The first transmission is Shen, representing wealth; the middle transmission is Hai, representing official stars; and the final transmission is Yin, representing the post-horse. The spirit of the city official is successively generated, indicating great auspiciousness. Zhi翁 said: This gentleman has committed a serious crime and is imprisoned in the Ministry of Punishment. To survive is already unexpected, how could he dare to hope for anything else? I said: The monthly virtue is the first transmission, the nobleman is in the middle transmission but in the state of extinction, and the final transmission shows growth. This is a case of turning a dire situation into a favorable one. The day branch's imperial grace transforms into Xu, and the star of the pole is located at his birth star. He will soon be released from prison, although he may be exiled to the border, his future career will be prosperous. Later, when the emperor sought rain due to a severe drought, he pardoned seven officials on the Renxu day, and this gentleman was among those pardoned. Only later did we learn that he was Mr. Zhang Fengxuan. Twelve years later, he indeed held important positions, and now he is the deputy minister of the Ministry of Personnel, and soon he will be transferred to the Ministry of Works as the minister.

占驗二、丙子三月乙未日己卯時，御馬監太監馮允升被逮，刑部已定重闢，求占。重審。（辰巳空，亥子落空） 后陰 貴 子丑寅卯 玄 六陰 空蛇 子 甲午 空 蛇 亥 辰 常 酉寅 午亥 財 辛丑 后 朱 戌 巳 虎 寅未 亥乙 官 丙申 勾 六 酉申未午 空 勾龍

In the year Bingzi, third month, day Yiwei, hour Jimao, a divination was made. The eunuch Feng Yunsheng of the Imperial Stables was arrested, and the Ministry of Justice had already sentenced him to death. He therefore sought divination. The lesson pattern belongs to a case of re-examination. In this ten-day period, the empty (kongwang) is in Chen and Si. The Heaven Plate's亥 and Zi deities fall into the empty (kongwang) palace. The following is the divination chart for that day: the twelve branches in the square are the Heaven Plate, with the deities riding on the Heavenly Generals noted outside. The middle two columns, from right to left, are the Four Lessons. The rightmost column, from top to bottom, is the first, middle, and final transmissions, along with their Six Relations, hidden stems, and Heavenly Generals. In this lesson, the first transmission is Jiawu, a son's deity riding on Tian Kong; the middle transmission is Xinchou, a wealth deity riding on Heavenly Empress; the final transmission is Bingshen, an official deity riding on Gou Chen. The day stem is Yiwei. The deity above the day stem and the deity above the day branch must both be compared with the three transmissions to determine whether a pardon will be granted or not.

斷曰：必遇恩宥，仍拔重用之兆。蓋以日主皇恩，支見天赦（春三月天赦在寅，此不必以太寅為天赦也），又太歲貴人生日，罪雖至重，亦能轉凶為吉。傳將遞生，初末引從子命（子命上見未，初末午申拱之），定主上臺推薦。 果五月奉旨熱審，開豁謫戍，發京營立功，後監洪黑二將及予追剿，有功復職。

Chen Gongxian interpreted that this person would certainly encounter a pardon and have signs of being promoted and given important responsibilities. Because the day stem is imperial grace, and the day branch meets the heavenly pardon (in spring, the heavenly pardon is in the寅 branch, not necessarily the寅 of the sovereign's year), the sovereign's year and nobleman are also born to the day stem. Although the crime is extremely serious, it can turn from bad to good. The three transmissions and heavenly general are successively generated, and the first and final transmissions lead from the zodiac year of the rat (the rat's year meets the sheep, the first transmission is the horse and the final transmission is the monkey, which surround it). Definitely, a superior will recommend him. In May, he was summoned to the hot examination and was pardoned from death, instead being exiled to serve in the capital garrison to establish merit. Later, he supervised the Hong and Hei generals and followed Chen Gongxian to suppress bandits, and due to his merits, he was restored to his position.

占驗三、丙子三月己酉丁卯時，粵東少伯陳秋桃太史，為宗藩建言被逮刑部，占出獄。驀越、重審。（寅卯空，酉戌落空） 后陰 貴 子丑寅卯 玄 蛇常 六陰 財 辛亥 蛇 蛇 亥 辰 常 亥辰 酉寅 印 丙午 空 朱 戌 巳 虎 辰酉 寅己 兄 癸丑 后 六 酉申未午 空 勾龍

In the year of Bingzi, third month, day of Jiyou, and hour of Dingmao, a divination was made. Chen Qiutao, a scholar from Guangdong, was arrested by the Ministry of Justice for submitting a memorial on behalf of the royal family. He asked when he would be released from prison. The lesson pattern belongs to "Moyue" with a secondary review. In this旬, the empty position is in the Yin and Mao branches, and the Heaven Plate's酉 and戌 deities fall into the empty position. The following is the lesson disk for that day: the twelve branches are the Heaven Plate in the square boxes, the twelve Heavenly Generals are noted outside, the middle two columns from right to left are the four lessons, and the rightmost column from top to bottom is the first, middle, and final transmissions, along with their six relations, hidden heavenly stems, and Heavenly Generals. The first transmission is Xin Hai, a wealth爻 riding the Teng Snake; the middle transmission is Bing Wu, an official seal riding the Tian Kong; the final transmission is Gui Chou, a brother riding the Heavenly Empress. The亥 in the first transmission is the post-horse, but it sits on the Chen墓, which is the key to the entire lesson. Therefore, his release will have to wait until the month that opens the storage.

斷：目今不能脫難，交四月甲戌日巳時方出獄。同難諸縉紳皆曰：指日即出，余曰；不然，發用驛馬坐墓（驛馬亥坐辰上也），且赤鳥犯歲君（朱雀戌克太歲子也），如上疏旨意必駁。眾不然其說，三月馮大司寇上疏，旨意駁下，四月上疏，依擬脫離。因四月建沖初傳墓中驛馬，方有出獄之應也。

Chen Gongxian said: At present, one cannot yet escape from trouble, and it will not be until the day of Jiaxu in the fourth lunar month at the hour of Si that one can be released from prison. All the gentry who were imprisoned with me said that they would soon be released. I said otherwise: the initial transmission of the Post-horse is sitting on the墓 (a term for a grave or resting place). The Vermilion Bird is conflicting with the year's ruler, as the branch of the Vermilion Bird, which is Xu, is attacking the year's ruler, which is Zi. At this time, if one submits a memorial to plead one's case, the imperial decree will certainly be rejected. Everyone did not believe this. In the third lunar month, the Minister of Justice Feng submitted a memorial, and the imperial decree indeed rejected it. When another memorial was submitted in the fourth lunar month, the case was finally resolved according to the proposed judgment. This was because the month's ruler in the fourth lunar month stirred the Post-horse in the initial transmission's墓, thus fulfilling the prediction of release from prison.

可見脫難之事，馬星十分重要，以其亦逃脫之意也。凡坐墓則不能動也，合亦然；受沖為動機。 宗藩，皇家宗室，為分封到各處的各代皇帝子孫，如福王朱常洵、桂王朱由榔、唐王朱聿建等。為宗藩建言者，上書請為某宗藩聽某件事說好話，如請求增加封地、提高官階等等。

The commentator points out that in matters of escaping difficulties, the position of the horse star is very important, because the horse also implies the meaning of escape; if someone is sitting on a tomb, they cannot move, and being enclosed in a way is the same, while being confronted is the opportunity for movement. The commentator also explains the term "zongfan": zongfan refers to the royal family's descendants, meaning the descendants of emperors who were granted fiefs in various regions, such as Fu Wang Zhu Changxun, Gui Wang Zhu Youlang, and Tang Wang Zhu Yujian, etc.所谓 replacing zongfan's advice means submitting a memorial to speak well for a particular matter of a certain zongfan, such as requesting an increase in the fiefdom or a promotion in rank.

占驗四、壬午七月甲午日庚午時偶有一客至埂子街寓中，坐定時餘為袖傳課。退茹。（辰巳空，卯辰落空） 勾龍 六 辰巳午未 空 六勾 后貴 父 庚子 后 朱 卯 申 虎 辰巳 子丑 父 己亥 陰 蛇 寅 酉 常 巳午 丑甲 財 戊戌 玄 貴 丑子亥戌 玄 后陰

On the day Jiawu of the seventh month in the year Renwu, at the hour Gengwu, a divination was cast. By chance, a guest arrived at the residence on Gengzi Street, sat down, and Chen Gongxian began to cast the divination lesson while secretly calculating in his sleeve. The lesson pattern belongs to "retreating herbs," with the three transmissions each successively retreating. In this旬, the empty void is in the hours of Chen and Si, and the Heaven Plate's卯 and辰 spirits fall into the empty void palace. The following is the divination chart at that time: within the square, the twelve earthly branches are the Heaven Plate, with the twelve Heavenly Generals noted outside. In the middle, the two columns from right to left are the four lessons, and the rightmost column from top to bottom is the first, middle, and final transmissions, along with their six relations, hidden heavenly stems, and Heavenly Generals. In this lesson, the first transmission Gengzi and the middle transmission Jihai are both parents, while the final transmission Wuxu is the wealth spirit, each riding the Heavenly Empress, Tai Yin, and Black Tortoise respectively. The Zi, Hai, and Wu hours each retreat step by step, forming the image of retreating herbs, indicating that the matters being planned will retreat rather than advance.

斷：公科第中人，非田姓即王姓也，然有朝廷事連累。蓋臨身貴人，必科甲中人；然貴被干克，歲破發用，課傳退茹，是以有獲罪朝廷事。喜初中後陰為恩赦，然而無大咎也。後知為荊州知府王承曾，甲戌進士，以失城逮問，賊破燕京始出。

Chen Gongxian explained: You are a person who passed the imperial examination, either surnamed Tian or Wang, but you are involved in a case with the court. Because the Nobleman is present at your own position, you must be someone who passed the examination; however, the Nobleman is overcome by the Day Stem, and the year's destruction becomes the First Transmission. The Four Lessons and Three Transmissions all show signs of retreat and retreat, so there is an incident of being guilty before the court. Fortunately, the First Transmission, Middle Transmission, Heavenly Empress, and Tai Yin all act as gods of mercy and pardon, so there is no great calamity. Later it was known that he was Wang Chengzeng, a Jiaxu graduate, who was arrested for losing the city, and was only released after the bandits broke through Beijing.

占驗五、癸酉四月癸亥丙辰時，宜興周首輔因陳科長彈論，命醫者周誠生來占，重審。（子丑空，巳午落空） 空虎 龍 戌亥子丑 常 勾后 空蛇 財 戊午 蛇 勾 酉 寅 玄 酉辰 亥午 兄 癸亥 空 六 申 卯 陰 辰亥 午癸 官 丙辰 后 朱 未午巳辰 后 蛇貴

On Guiyou year, fourth month, Guihai day, Bingchen hour, a consultation was made. Zhou Shoufu, a native of Xing, was accused by Chen the head of the department, and he summoned Doctor Zhou Chengsheng to consult the divination. The lesson pattern belongs to the category of repeated review. In this旬, the empty position is in Zi and Chou, and the Heaven Plate's Si and Wu deities fall into the empty position. The following is the divination chart for that day: the twelve branches in the square are the Heaven Plate, the twelve Heavenly Generals noted outside, and the four lessons are listed from right to left in the middle. On the right, from top to bottom, are the first, middle, and final transmissions, along with their six relations, hidden stems, and Heavenly Generals. The first transmission is Wuwu, a wealth deity riding the Teng Snake; the middle transmission is Guihai, a brother riding the Tian Kong; the final transmission is Bingchen, an official star riding the Heavenly Empress. The day stem Gui and the day branch Hai are in the same palace. The positions of the nobleman,禄神, wealth deity, and horse star in the entire lesson are precisely where the following interpretation focuses.

斷：朝官占此，必主去位。蓋因傳將遞克，德不勝刑（德在巳而刑在亥，亥克巳太耳。），主小人進用而君子退位。且貴祿財馬俱逢空陷（貴、財、馬俱在巳，臨子落空；祿子旬空，臨未非落空。），豈能善後乎。又夜貴臨行年（行年必在戌，卯臨之。），即不仕閒官也。六月後，年上日祿天馬沖動身命，是其行期矣。喜四墓覆生，仍有復起之象。果六月準辭，馳驛回里。

Chen Gongxian interpreted that if an official in court comes across this divination, he is bound to lose his position. Because the three transmissions and the heavenly general are successively defeated, the day's virtue cannot withstand the criminal god (virtue is in Si and the criminal is in Hai, Hai heavily defeats Si). This indicates that petty people will gain power while the virtuous are forced to step down. Moreover, the nobleman, the禄神, the wealth爻, and the heavenly horse are all empty and trapped (the nobleman, wealth, and heavenly horse are all in Si, but they fall into the position of Zi; the禄神 Zi itself is empty in the旬, but it is not considered empty because it is on Wei). How can there be a good outcome? Also, the night nobleman is on the personal year (the personal year must be in Xu, coming from Mao), so even if he holds an office, it is only a minor position. After June, the day's禄 and the heavenly horse will clash with his personal year, which is the date he will leave. Fortunately, the four graves repeatedly generate each other, indicating a possibility of revival. Indeed, in June the court approved his resignation, and he returned home by riding the official carriage.

十四年辛巳九月，復入閣，十六年賜死。

The annotator adds: By the ninth month of the Xinsi year, the fourteenth year of the Chongzhen era, this Zhou prime minister was once again recalled to the cabinet, and in the sixteenth year he was赐死 (ordered to commit suicide).

占驗六、丙子二月乙未日己卯時，東省登州戚都司諱司宗者因失機已定重闢八載，占吉凶若何。重審。（辰巳空，亥子落空） 后陰 貴 子丑寅卯 玄 六陰 空蛇 子 甲午 空 蛇 亥 辰 常 酉寅 午亥 財 辛丑 后 朱 戌 巳 虎 寅未 亥乙 官 丙申 勾 六 酉申未午 空 勾龍

On the day of Ji Mao in the year Bing Zi, the divination was performed for Qi Si Zong, a military official from the Dengzhou Military Command in Shandong. He was sentenced to death for mishandling military affairs and has been imprisoned for eight years. He asked about his fortune. The lesson pattern belongs to the category of repeated review. In this旬, the empty position is in Chen and Si, and the Heaven Plate's亥 and Zi deities fall into the empty positions. Here is the daily lesson board, which has the same structure as the previous one: the twelve branches are in the square grid as the Heaven Plate, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden heavenly stems, and Heavenly Generals. This lesson is the same as the second one, both on the day of Yi Wei and the hour of Ji Mao. The lesson board is exactly the same: the initial transmission is Jiawu, representing the son's relationship with Tian Kong; the middle transmission is Xinchou, representing the wealth relationship with Tian Hou; the final transmission is Bingshen, representing the official relationship with Gou Chen. The same lesson board, due to the difference in the question, leads to different interpretations.

斷曰：六月遇赦，轉凶為吉。緣長生臨身（亥為木長生，臨日故也，此不以長生坐墓看。），天赦加支，況太歲貴人俱作恩星，罪雖重，亦減輕矣。尤可喜者，傳將遞生，初末暗拱未命（此又不以拱上神論。），仍有公卿推薦，他日出仕之象也。果六月奉命熱審，豁罪謫戍，發京營立功處贖，後辛巳年升甘肅鎮中軍參將。

Chen Gongxian interpreted that in June, there would be a pardon, turning misfortune into good fortune. This is because the long life is on the self (the亥 is the long life of wood, and it is also on the day stem, here not considering the long life sitting in the tomb), and the heavenly pardon is on the day branch. Moreover, the year stem and nobleman are both benevolent stars, so even though the crime is serious, it will be mitigated. Especially pleasing is that the three transmissions and the heavenly general are successively mutually generated, and the first and final transmissions secretly support the year of the native's birth (here also not considering supporting the upper god). There is still an appearance of recommendation by officials and reemployment in the future. Indeed, in June, he was ordered to conduct a hot review, his crime was pardoned and changed to exile and military service, sent to the capital garrison to redeem his guilt, and later in the year of Xinsi, he was promoted to the position of assistant general in the military command of Gansu.

占驗十五、辛未四月戊午辛酉時，山東吏垣宋太斗先生相召占課，雲非己占、代占，玄胎、伏吟。（子丑空，子丑落空） 蛇貴 朱 巳午未申 后 蛇蛇 朱朱 父 丁巳 朱 六 辰 酉 陰 午午 巳巳 子 庚申 后 勾 卯 戌 玄 午午 巳戊 鬼 甲寅 龍 青 寅丑子亥 常 空虎

On the day of Wuwu in the fourth lunar month of the Xinwei year, a divination was performed. The lesson was requested by Mr. Song Taodu, a censor from Shandong, who stated that he was not divining for himself but for someone else. The pattern formed is Xuantai, and the lesson pattern is Fuyin. In this旬, the empty position is in Zi and Chou. The Heaven Plate also has the Zi and Chou deities in the empty position. The following is the lesson chart: the twelve branches are on the Heaven Plate, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden stems, and Heavenly Generals. In this lesson, both the upper and lower lessons are Wu added to Wu and Si added to Si, with the Heaven and Earth Plates in the same position, which is Fuyin. The initial transmission is Dingsi, representing parents with the Vermilion Bird, the middle transmission is Gengshen, representing children with the Heavenly Empress, and the final transmission is Jiayin, representing officials with the Azure Dragon. A Fuyin lesson indicates that matters are hidden and unmoving, and a change of fortune can only occur when there is a conflict.

斷：在朝官占此提防臺諫而回還得好 旨歸里。蓋因傳將互克，伏吟丁馬，且太陽無光矣（月將酉臨酉地，是西墜之象也），豈能久居廊廟乎？然喜朱雀德祿生日（朱乘巳作日德日祿臨日），故得好旨歸里。後知為四明諱象坤錢相公所占。果因人言請告而去。

Chen Gongxian interpreted that if a person in office divined this lesson, he should beware of being impeached by the censors, but he would still receive a favorable imperial decree to return home. This is because the three transmissions and the heavenly general mutually control each other, the lesson forms a hidden chant, and the Ding deity and the post-horse are present. Moreover, the sun has already lost its light (the month general is You, which is in the You palace, symbolizing the sunset in the west). How can one remain in court for long? Fortunately, the Vermilion Bird brings the day's virtue and day's fortune to the day stem (the Vermilion Bird is in Si, which is both the day's virtue and day's fortune, and it is directly over the day stem). Therefore, he can receive a good decree to return home. Later it was found out that this was for Qian Xiangkun, a gentleman from Siming. Indeed, he was later dismissed from office due to being criticized.

錢象坤（1559——1640），崇禎二年（1629，己巳）十二月丁丑日以禮部侍郎入閣，四年六月丁未，與周延儒爭吵而致仕。

The commentator notes: Qian Xiang Kun was born in 1559 and died in 1640. In the second year of the Chongzhen era, on the twelfth month of Jisi, on the day of Dingchou, he entered the cabinet as a minister of the Ministry of Rites. In June of the fourth year of Chongzhen, on the day of Dingwei, he resigned from his post and returned to his hometown due to a dispute with Zhou Yanru. He is precisely the person involved in this divination case.

占驗十六、丙子二月乙酉日辛巳時，淮陽巡撫諱振纓浙湖吳公祖，因賊焚鳳靈被逮，刑部已定重闢索占，涉害、天獄，午未空、亥子落空。 蛇貴 朱 戌亥子丑 后 龍陰 陰六 財 乙未 龍 六 酉 寅 陰 未寅 寅酉 父 戊子 貴 勾 申 卯 玄 寅酉 酉乙 子 癸巳 虎 青 未午巳辰 常 空虎

On the day of Yiyou in the second month of the Bingzi year, the divination was performed for Wu Zhenying, the governor of Huaiyang and a native of Zhejiang's Huzhou, who was arrested for the destruction of the Fengyang imperial tombs by bandits. The Ministry of Justice had already sentenced him to death, so he sought divination. The lesson pattern belongs to the category of "involved harm," and the formation is "Heavenly Prison." In this旬, the empty position is in Wu and Wei, and the Heaven Plate's Hai and Zi are located in the empty positions. The following is the divination chart for that day: the twelve branches are the Heaven Plate in the square grid, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the center. On the right, the first, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden heavenly stems, and Heavenly Generals. The first transmission is Yiwei, a wealth hexagram riding the Azure Dragon; the middle transmission is Wuzi, a parent hexagram riding the Nobleman; the final transmission is Guisi, a son hexagram riding the White Tiger. The Zi in the middle transmission is the Tai sui of the Bingzi year, so the following is interpreted with the Tai sui as the favoring star.

斷：目今必遇赦，在六月便有出獄之徵。蓋因皇恩臨干，天赦居支，又中傳太歲作貴人生日，罪雖至重，亦能轉凶為吉。但嫌戌臨孟位，又為本命，謫戍未能免。後曹大司禮奉命熱審，開豁謫戍。

Chen Gongxian interpreted that there was certainly a pardon in sight, and there were signs of release by June. This was because the royal grace fell upon the day stem, the heavenly pardon resided in the day branch, and the middle transmission's sovereign came as a nobleman to be born with the day stem. Although the crime was extremely serious, it could turn misfortune into good fortune. However, it was regrettable that the戌 was positioned in the first third, and since戌 was also his own destiny, exile to the border was inevitable. Later, when Gao of the Office of Imperial Ceremonies was ordered to conduct the hot review, he indeed pardoned the death sentence and changed it to exile to the border.

熱審，明代錄囚制度，重新審理，一般從輕發落，《明史》載：“每年熱審自小滿後十餘日，司禮監傳旨下刑部，即會同都察院、錦衣衛題請，通行南京法思，一體審擬具奏，京師自命下之日至六月終止，南京自部移至日為始，亦滿月而止。”

The commentator explains "reheating review": Reheating review was a system of reviewing prisoners in the Ming dynasty, during the hot season, where cases were reconsidered and generally dealt with leniently. The "Ming History" records that the reheating review began about ten days after the beginning of summer, when the Grand Secretariat issued an imperial decree to the Ministry of Justice. Then the Ministry of Justice, together with the Censorate and the Imperial Bodyguard, submitted a memorial for approval, and the review was carried out simultaneously by all the judicial offices in Nanjing. In the capital, the review was conducted from the day the order was issued until the end of June. In Nanjing, the review period started from the day the official document was received and also lasted for a full month.

《明史》八年正月，流賊陷鳳陽，毀皇陵。巡撫楊一鵬，（王）應熊座主；巡按吳振纓，（溫）體仁姻也。二人恐帝震怒，留一鵬、振纓疏未上，俟恢復報同奏之，遂擬旨令撫按戴罪。後一鵬棄市，振纓謫配。

The commentator cites the "Ming History" which records that in the first month of the eighth year of the Chongzhen era, bandits attacked and captured Fengyang, destroying the imperial tombs. At that time, Yang Yipeng, the governor, was the examiner of Wang Yingxiong, and Wu Zhenying, the imperial inspector, was a relative-in-law of Wen Tiren. Both feared the emperor's anger, so they withheld Yang Yipeng's and Wu Zhenying's memorials, intending to submit them together with the news of recapturing the lost territories. Therefore, they drafted an imperial edict ordering the governors and inspectors to carry out their duties while bearing guilt. Later, Yang Yipeng was executed and publicly displayed, while Wu Zhenying was demoted and exiled to military service.

此課發用死氣，斗繫日本，為天獄課，甚符問課之意。 三傳遞克，必有人參劾。支加干而克干，為上門亂首，必有人落井下石。焚鳳靈者，明帝之祖墳在鳳陽，專設廬鳳總督以護之，張獻忠、李自成兵發鳳陽，焚其祖墓，守土官失責，被參拿問，應是死罪。 此課之關節，在於太歲作恩星乘貴人，雖臨空害之地，不以凶論也。可見壬學於太歲甚重視，而月建則否。

The commentator analyzes: In this lesson, the first transmission is riding on death qi, and the star is attached to the day stem itself, forming a heavenly prison lesson, which matches very well with the inquiry about litigation. The three transmissions successively overcome each other, indicating certainly that someone will submit a memorial to accuse another. The day branch is added upon the day stem and then overcomes the day stem, forming the image of 'a superior disturbing the head', meaning certainly that someone will take advantage of the situation. The term 'burning the phoenix spirit' refers to the fact that the ancestral tomb of the Ming dynasty emperor was in Fengyang, and the court specially appointed the governor of Lu and Fengyang to guard it. Zhang Xianzhong and Li Zicheng led troops to Fengyang, burning the ancestral tomb of the Ming dynasty, and the local officials failed in their duties and were accused and investigated, and should have been executed. The key point of this lesson lies in the fact that the year stem acts as an auspicious star and rides on the nobleman, although it is located in a place of loss and suffering, it is not treated as凶. This shows that the Six Rats school places great emphasis on the year stem, and is not so concerned with the month builder.

占驗十七、癸未七月丁未丁未時，丹陽葺村盛順因逮進京，舟泊邦關請占，八專、斬關。（寅卯空，亥子落空） 勾龍 六 寅卯辰巳 空 朱龍 朱龍 鬼 辛亥 貴 朱 丑 午 虎 丑辰 丑辰 子 甲辰 龍 蛇 子 未 常 辰未 辰丁 子 甲辰 龍 貴 亥戌酉申 玄 后陰

On the day of Dingwei in the seventh lunar month of the year Guiwei, Sheng Shun, a person from Dan Yang Qicun, was arrested and transported to the capital by boat, which was anchored at Banguan. He consulted Chen Gongxian. The lesson pattern is eight specialization, and it also violates the cutting gate. In this旬, the empty position is in Yin and Mao. The Heaven Plate has the spirits of Hai and Zi falling into the empty position. The following is the current lesson chart: the twelve branches are the Heaven Plate in the square, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the first, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden stems, and Heavenly Generals. The first transmission is Xinhai, which is the official ghost riding the nobleman. The middle and final transmissions are both Jiachen, which are the sons riding the Azure Dragon. In the eight specialization lesson, the stem and branch are the same position, and the three transmissions often repeat. The month general Chen rides the Azure Dragon and is placed on top of the stem and branch, which is the basis for the following interpretation.

斷：其事定然辯雪，到京公訟前休。蓋因月將青龍加臨干支（八專課，月將辰乘龍臨干支），勾陳生日（勾乘卯生日干丁），官鬼空陷（亥子官鬼臨寅卯落空也），是以公訟辯雪白休息矣。

Chen Gongxian concluded: This case can certainly be cleared up and resolved. When it reaches the capital, the lawsuit will be settled first. Because the Month General is accompanied by the Azure Dragon and is placed on the Day Stem and Day Branch (in the Eight Special Lessons, the Month General in the辰 position is accompanied by the Azure Dragon and is placed on the Day Stem and Day Branch), the Gou Chen also comes to generate the Day Stem (the Gou Chen is in the卯 position, and the卯 wood generates the Day Stem丁 fire). The official ghost is fallen and trapped (the亥 and子 two official ghosts are placed on the寅 and卯 positions and thus fall into emptiness), so the lawsuit can be cleared up and resolved.

自為周相公占課何如，手取棋子三十二枚，以十二除之，餘八枚，亦是此課。曰：己丑命見日墓（丁墓戌臨丑），年乘三刑（命上戌，太歲未，三刑故也），與寅命相去甚遠，烏能無罪？後相國賜死，李賊破北京，盛脫自歸。

Chen Gongxian also cast another divination for Zhou Xiangong to see the final outcome: he picked up thirty-two pieces of chess, divided them by twelve, and had eight left over, and the ones he drew were exactly this lesson. I said: Zhou Xiangong was born in the year Jichou, his birth year's stem is Ji, and the day's墓 is in Xu, which is located in Chou. The current year also involves the Three Punishments, as his birth year is Xu and the heavenly stem of the current year is Wei, which are mutually punishing. His destiny is far from the year Yin, so how could he be innocent? Later, this minister was indeed executed. When Li Zicheng captured Beijing, Shengshun managed to escape and returned to his hometown on his own.

周相公者，前述之周延儒也，《明史莊烈帝紀》曰：“十六年，賜周延儒死。”盛順，周延儒之門客，故為盛順占而想起周延儒。

The commentator explains: here, Zhou Xianggong refers to the Zhou Yanchu mentioned earlier. The "Ming Shi · Zhuanglie Di Ji" records that in the sixteenth year of the Chongzhen era, Zhou Yanchu was executed. Shengshun was a guest of Zhou Yanchu, so when casting a divination for Shengshun, the mind naturally associated with Zhou Yanchu. Such associations during divination often serve as clues to the fulfillment of the prophecy.

占驗十八、丁丑五月甲子日巳時申將，浙上虞顧友與徽友吳子達為人代占吉凶，重審、玄胎，戌亥空、丑寅落空。 龍勾六朱 申酉戌亥 空 未 子 蛇 虎陰龍常 鬼 壬申 龍 虎 午 丑 貴 午卯申巳 父 乙亥 朱 巳辰卯寅 卯子巳甲 比 丙寅 后 常玄陰后

On the day of Jiazi in the fifth lunar month of the year Dingchou, at the hour of Si, with the month general Shen, a divination was made. The person consulted was a Gu surname friend from Shangyu, Zhejiang, who was assisting Wu Zida from Huizhou in divining the fortune of others. The lesson pattern belongs to the category of Reexamination, and the formation is of the Pyrenean pattern. In this旬, the empty position is in Xu and Hai. The heavenly plate has the two gods Chou and Yin falling into the empty position. The following is the current lesson chart: within the square grid, the twelve branches are the heavenly plate, with the twelve heavenly generals noted outside. In the middle, from right to left, are the four lessons. On the right, from top to bottom, are the three transmissions, their six relations, hidden heavenly stems, and the heavenly generals they ride. The first transmission is Renshen, representing official ghost, riding the Azure Dragon. The middle transmission is Yihai, representing parents, riding the Vermilion Bird. The final transmission is Bingyin, representing a companion, riding the Heavenly Empress. The month general, Azure Dragon, and official star all appear together, which serves as the basis for the subsequent interpretation of the conflict among high officials.

斷：月將龍官內戰，必因宰輔窩裡生非而敗事。但龍官與年神生合，斷非尋常可比，嫌干乘飛符，支見游魂，目今人宅必有災非之事。且年命勾神為祟，又丁動刃逢，貴履地網，公訟拘繫必見。喜勾陰生日，事可辨雪。曰：日後何如？予云：喜德神祿馬會入天門，定然位居顯要，忌見旬空，難以久遠。後知為常熟錢牧齋太史也，甲戌（申）歲官至大宗伯。

Chen Gongxian interpreted that the Month General was in conflict with the Azure Dragon and the official star, which surely resulted from internal strife among the ministers and caused trouble. However, the Azure Dragon and the official star also harmonized with the current year's heavenly spirit, indicating that this was no ordinary matter. It was regrettable that the Day Stem was afflicted by a flying symbol, and the Day Branch showed a wandering soul, meaning both people and homes would surely face calamities and disputes. Moreover, the native's year pillar was troubled by Gou Chen, the Ding spirit was activated and met with Yangren, and the Nobleman was standing on the earth net, meaning legal troubles and arrests were inevitable. Fortunately, Gou Chen and Tai Yin were able to nourish the Day Stem, allowing the matter to be cleared up. He asked, "What about the future?" I replied, "It is fortunate that the Day Virtue, the禄神, and the horse star all gathered at the heavenly gate, indicating a future position of prominence. However, the presence of the ten-day void is a concern, suggesting difficulty in maintaining this position for long." Later it was confirmed that the prediction referred to Qian Muzhai, a famous historian from Changshu, who became the Minister of Rites in the Jiashen year.

錢牧齋，錢謙益（1582—1684年）字，1628年曾罷官消籍，1637年遭溫體仁誣陷而被下獄，東林黨人救之，迫使溫於1637年七月辭職，錢於甲申年為南明禮部尚書，次年降清。本命午，行年酉。

The commentator notes: Qian Muzhai was the courtesy name of Qian Qianyi, who was born in 1582 and died in 1684. In 1628 he was dismissed from office and expelled, and in 1637 he was falsely accused by Wen Tiren and imprisoned. The Eastern Forest Party members worked hard to save him, forcing Wen Tiren to resign in July of that year. Qian Qianyi served as Minister of Rites for the Southern Ming in the year Jiashen, and the following year he surrendered to the Qing. His birth sign was Wu, and his age sign was You. These experiences exactly match the divination's conclusion that he held a prominent position but could not maintain it for long.

占驗十九、丁丑七月丁亥日甲辰時，太倉中翰錢是奄占常熟陳南洲逮問事，重審、進茹，午未空、未申落空。 勾六 龍 午未申酉 朱 空 巳 戌 蛇 陰后朱六 財 甲申 六 虎 辰 亥 貴 丑子酉申 財 乙酉 朱 常 卯寅丑子 后 子亥申丁 子 丙戌 蛇 陰后

On Dingchou year, seventh lunar month, Dinghai day, Jiachen hour, a divination was performed. The person consulted was Qian, a mid-level official in the Ministry of Revenue, who was representing Chen Nanzhou from Changshu, regarding an investigation into his case. The lesson pattern belongs to the category of repeated review, and the three transmissions proceed in a progressive manner, indicating a gradual development. In this旬, the empty position is in Wu and Wei. The Heaven Plate's Wu and Shen deities fall into the empty position. The following is the divination board for that day: within the square grid, the twelve earthly branches are the Heaven Plate, with the twelve Heavenly Generals noted outside. In the middle, the four lessons are listed from right to left. On the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden heavenly stems, and Heavenly Generals. The initial transmission is Jiashen, which is a wealth爻, riding on Liu He; the middle transmission is Yiyou, also a wealth爻, riding on Vermilion Bird; the final transmission is Bingxu, which is a son爻, riding on Teng Snake. Shen, You, and Xu proceed in order, hence called "progressive development," indicating that the matter is approaching step by step.

斷曰：占訟最凶，全無救解。蓋因發用皇詔坐空，又蛇虎二墓加臨卯酉，此為冢墓門開，必主重重死喪也。又傳將純劫殺，丁火病死墓絕俱見，原何有救？且年上勾刃帶木，是用刑人執杖，定遭凶死。其後果奉旨廷杖，枷死二人。

Chen Gongxian interpreted that obtaining this divination lesson for legal matters is extremely dangerous and there is no way to escape it. Because the first transmission, the imperial decree, is sitting on Kongwang, and the two tomb deities, Teng Snake and White Tiger, are added upon the branches Mao and You, which is called the opening of the tomb gate, inevitably leading to continuous deaths and funerals. Moreover, the three transmissions and the Heavenly General are all劫killings, with the death, burial, and decline of Ding fire all appearing together, where is there any salvation? Furthermore, the year of the person's birth has Gou Chen accompanied by Yangren and wood, which is exactly the image of an executioner holding a stick, inevitably suffering a violent death. Later, they indeed received an imperial decree for the punishment of beating with sticks, and two people were shackled and beaten to death.

占驗二十、丁丑十一月癸未日日丙辰時，山東撫臺諱懋芳與興化李父母被總鎮劉澤清參劾逮問，占何日脫難，元首，申酉空空、巳午落空。 朱蛇 六 寅卯辰巳 貴 勾 丑 午 后 勾蛇陰虎 官 丙戌 虎 龍 子 未 陰 丑辰未戌 鬼 乙未 陰 空 亥戌酉申 玄 辰未戌癸 官 壬辰 蛇 虎常

On Dingchou year, eleventh lunar month, Guiwei day, Bingchen hour, a divination was made. Shandong Governor Maofang and County Magistrate Li of Xinghua were impeached by General Liu Zeqing and arrested. The question was asked about which day they could be released. The lesson pattern belongs to "Yuan Shou." In this ten-day period, the empty void is in Shen and You. The Heaven Plate's Si and Wu deities fall into the empty void's palace. The following is the divination chart for that day: the twelve branches are in the square grid as the Heaven Plate, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the first, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden deities, and Heavenly Generals. The first transmission is Bingxu, the middle transmission is Yiwei, and the final transmission is Renchen. All three transmissions belong to the category of official ghosts, each riding the White Tiger, Tai Yin, and Teng Snake respectively. Chen, Wei, and Xu are all storage places, so the conclusion states that it is most difficult to clear the case, and only a narrow chance of survival is left by using the first and final transmissions to counteract evil with evil.

斷曰：占訟最難辨雪，後卻虎頭蛇尾。蓋課傳蛇虎鬼賊，又太歲歲破剋日，主君相見責；所喜者，支上皇恩，命乘天赦；又以初末觀之，以凶制凶，反無凶矣。但只今行年恩星洩鬼之氣，明春太歲為救，脫難出禁當在彼時。丑年冬月上疏，新正下旨謫戍。

Chen Gongxian explained: Divination regarding official affairs is the hardest to clarify, but in the end it will be a case of a tiger's head and a snake's tail. Because among the four lessons and three transmissions, both Teng Snake and White Tiger are present along with official ghosts and thieves' spirits, and the sovereign and ministers will both be blamed as the master stem and the master branch are being attacked by the heavenly stem and the yearly destruction. Fortunately, the day branch has imperial grace, and the personal destiny is protected by Heavenly Pardon. Moreover, looking at the first and final transmissions, using a凶 to control another凶, it turns out not to be a great misfortune. However, currently the year's star is leaking the energy of official ghosts, but in the spring of next year the heavenly stem will save, and the escape from prison should happen at that time. Indeed, in the winter of the丑 year, a petition was submitted, and in the first month of the new year, an edict was issued to change the punishment to exile.

占驗二十一、辛未四月癸亥日戊午時，商城諱奮渭熊兵長垣為戊寅命人代占，斬關、稼穡，子丑空、卯辰落空。 勾龍 六 申酉戌亥 空 朱 未 子 虎 貴玄朱后 官 丙辰 后 蛇 午 丑 常 巳寅未辰 鬼 己未 朱 貴 巳辰卯寅 玄 寅亥辰癸 官 壬戌 龍 后陰

On the day of Guihai in the fourth lunar month of the year Xinwei, the divination was performed for a person whose destiny is in the year Wuyin. The case involves a man named Fengwei from Shangcheng, who is acting on behalf of this person. The divination shows a violation of the "Zhang Guan" pattern, with all three transmissions being earth elements, forming the image of farming and reaping. In this旬, the empty position is in Zi and Chou, with the Heaven Plate's卯 and辰 falling into the empty position. The following is the current divination chart: within the square, the twelve branches are the Heaven Plate, with the twelve Heavenly Generals noted outside. In the middle, the four lessons are listed from right to left, and on the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden stems, and Heavenly Generals. The initial transmission is Bingchen, representing the official star riding the Heavenly Empress; the middle transmission is Jiwei, representing the official ghost riding the Vermilion Bird; the final transmission is Renxu, representing the official star riding the Azure Dragon. The characters Chen, Wei, and Xu are all earth elements, forming the image of farming and reaping, and also indicating a pattern of three transmissions all being ghosts. Therefore, the interpretation first states that the case appears to be unfavorable.

斷：課象雖凶，終不為畏。曰：較張逢玄課何如？予曰：張公課好，太歲剋日，君上不喜，須得木姓人求解，方可釋荷也。三傳純官鬼，又關墓覆日，豈不為凶？喜兩貴拱身，福德儀神臨支；又丁馬貴德居命，且是皇恩天詔，定轉凶為吉。其後刑長垣諱覺斯李先生上疏救之，減死謫戍，後知為雲間錢相公也。

Chen Gongxian said: The divination image although dangerous, is ultimately not to be feared. The person asked: Compared to Zhang Fengxuan's divination, which one is better? I said: Zhang's divination is better; this one has the year stem overcoming the day stem, the sovereign dislikes him, so a person with the surname of wood must appear to resolve it, in order to remove the blame. The three transmissions are all official ghosts, the gate and the tomb god cover the day stem, how could it not be dangerous? Fortunately, there are two noblemen supporting it, fortune virtue and ritual spirit are on the day branch; there is also the ding horse, nobleman, and day virtue in the native's chart, and it is accompanied by imperial grace and heavenly decree, surely it can turn danger into good fortune. Later, Li Juos先生 from Changyuan submitted a memorial to rescue him, and the death penalty was reduced to exile. After the fact, it was known that the divination was about Qian Xianggong from Yunjian.

雲間，今上海，明稱松江府。 《明史》（丁卯年）十二月，前南京吏部侍郎錢龍錫（1575——1645）、禮部侍郎李標、禮部尚書來宗道、吏部侍郎楊景辰、禮部侍郎周道登、少詹事劉鴻訓俱禮部尚書兼東閣大學士，預機務。二年（1629）十二月壬申日罷官，三年九月己卯逮下獄，四年五月甲戌朔，庚辰謫戍定海衛，十二年中，兩逢大赦而不宥，弘光間方回鄉，尋卒，年六十有八。

The commentator explains that Yunjian refers to today's Shanghai, known as Songjiang Prefecture in the Ming dynasty. He also cites the "History of the Ming Dynasty": On the Dingmao year, December, the former Deputy Minister of Personnel in Nanjing, Qian Longxi (born in 1575, died in 1645), along with the Deputy Minister of Rites Li Biao, the Minister of Rites Lai Zongdao, the Deputy Minister of Personnel Yang Jingchen, the Deputy Minister of Rites Zhou Daodeng, and the Junior Vice Minister of the Imperial Academy Liu Hongxun, all participated in the affairs of state together with the title of Minister of Rites and Chancellor of the Eastern Study. They were dismissed from office on the Renshen day of December in the second year of Chongzhen, arrested and imprisoned on the Jimao day of September in the third year, and exiled to Dingshai Garrison on the Gengchen day of the first day of the fifth month in the fourth year. Within twelve years, they encountered two general pardons but were not granted clemency, until the Hongguang period when they returned to their hometown and died shortly afterwards at the age of sixty-eight. The commentator cites this passage to confirm the judgment in the lesson regarding reduced death penalty and exile, as well as long-term imprisonment without pardon.

天羅地網欲何之，塞鬼登天可遁馳。傳將見凶干上吉，逃生無困不須疑。 干上子孫傳鬼賊，患門有救便無傷。丁馬最喜加年命，虎鬼臨身禍急防。 有墓昏迷忌兩蛇，無遙混沌防蛇虎（即昴星是蛇虎）。長生月德避之佳，天目直符逃者佳。 暗鬼剋日災患侵，明犬當門（戌加亥上）禍自深。斬關遊子天涯去，內戰天心途路禁。 遠近發用憑休旺（休囚遠旺相近），傳將最嫌逢墓空。天地兩儀須細玩，避凶趨吉用無窮。

The Hidden Retreat Chapter says: If the divination falls into the Heavenly Net and Earthly Trap, where else can one go? Only by the White Tiger and Nobleman ascending the Heavenly Gate can one escape and flee. Although the Three Transmissions and Heavenly General may appear as Inauspicious Spirit, as long as the Day Stem's superior is auspicious, one can escape without being trapped, so there is no need to worry. If the Day Stem's superior is the son or grandson and the Three Transmissions are ghosts or thieves, the door of hardship will have rescue, so one will not be harmed. The丁神 and The Post-horse are most favorable when they are added to the current year or one's own destiny. If the White Tiger brings ghosts and is present, one must urgently prevent misfortune. If there is a Tomb Spirit, one will be confused and unable to move; it is to be avoided to see two Teng Snakes. If there is no remote attack in a chaotic divination, one should beware of Teng Snake and White Tiger (the昴星 lesson is when the snake and tiger are at the head). It is best to hide towards the direction of Growth and Monthly Virtue, and to escape by relying on the Heavenly Eye and Straight Symbol. If the hidden ghost attacks the Day Stem, disaster will affect oneself; if the dog is at the gate, that is when戌 is placed on亥, calamity will naturally be severe. The斩关 and游子 patterns indicate that one will travel far away; the internal warfare and天心 patterns indicate that the journey will be blocked. Whether one escapes far or near depends on the state of prosperity and strength—when in a weak and confined state, one will escape far; when prosperous and strong, one will escape near. The Three Transmissions and Heavenly General most dislike falling into the墓 or empty positions. The two principles of Heaven Plate and Earth Plate must be carefully considered, as their use for avoiding misfortune and seeking auspiciousness is endless.

占驗一、甲申五月乙未癸未時，東省費縣諱四知張相公因高鎮兵馬屯北城外，借住府河廳公署，占進退行，蒿矢、連茹，辰巳空、巳午落空。 虎常 空 午未申酉 玄 玄常 空龍 鬼 丁酉 玄 青 巳 戌 陰 酉申 午巳 財 戊戌 陰 勾 辰 亥 后 申未 巳乙 父 己亥 后 六 卯寅丑子 貴 朱蛇

On the day of Jiawen in the fifth lunar month of the year Jiashen, a man named Zhang Si from Feixian County in Shandong consulted a divination. He was staying in the official residence of the Fuhe Hall because the military forces of Gao Zhen were stationed outside the northern city. He asked whether he should advance or retreat, stay or leave. The lesson pattern belongs to "Hao Shi," and the three transmissions are connected as "Lian Ru." In this旬, the empty position is in Chen and Si, and the heaven plate's Si and Wu spirits fall into the empty position. Here is the divination board: the twelve branches are in the square grid as the heaven plate, the twelve heavenly generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, concealed dry branches, and heavenly generals. The initial transmission is Dingyou, representing official ghost, riding on the Black Tortoise; the middle transmission is Wuxu, representing wealth, riding on Tai Yin; the final transmission is Jihai, representing parents, riding on Heavenly Empress. The branches You, Xu, and Hai are connected continuously, so it is called Lian Ru.

曰：東南水鄉居住安穩。蓋因歲貴劫殺臨支，賊符驛馬加干，此地異日還有兵戈擾攘。幸日上羅網逢空，相公必當解脫而去。然昴星乘玄武剋日來年太歲，革故從新，應在酉年必矣。相公遂渡江而南。

Chen Gongxian said: One should move to the southeastern water town for stability. Because the Tai Su and Gui Ren are with the Jie Sha at the day branch, and the Ze Fu and Yì Ma are also on the day stem, there will be military disturbances in the future. Fortunately, the Tian Luo Di Wang on the day stem coincides with Kongwang, so the official will certainly be able to escape. However, the Maoming star riding the Black Tortoise will attack the day stem and the Tai Su of the following year, indicating a renewal. The time of this change will surely be in the You year. Zhang official thus crossed the river to the south.

張四知，山東費縣人，天啟二年進士，貌甚丑，嘗患惡瘍。崇禎十一年廷推閣臣忽及之，得薛國觀援，於十二年入閣為相。庸劣充位而已經，執政四年，為人所謐，十五年致仕，後降於清。

The commentator adds a brief biography of Zhang Sizhi: Zhang Sizhi was from Feixian County, Shandong. He became an imperial scholar in the second year of Tianqi era. He had an ugly appearance and once suffered from a severe skin disease. In the eleventh year of Chongzhen, when the court was selecting ministers for the cabinet, he was suddenly mentioned. With the support of Xue Guoguan, he entered the cabinet as prime minister in the twelfth year of Chongzhen. He was only a mediocre and inferior person occupying the position, and during his four years in office, he was criticized by others. In the fifteenth year of Chongzhen, he resigned from his post. Later, he surrendered to the Qing dynasty.

占驗二、乙酉四月癸亥戊午時，予住淮陰，欲回揚州搬家眷，田百原恩師占課看該城住鄉住，元首、斬關。（子丑空，卯辰落空） 勾龍 六 申酉戌亥 空 貴玄 朱后 官 丙辰 后 朱 未 子 虎 巳寅 未辰 鬼 己未 朱 蛇 午 丑 常 寅亥 辰癸 官 壬戌 龍 貴 巳辰卯寅 玄 后陰

In the year Yiyou, fourth month, day Guihai, time Wuwu, Chen Gongxian, who was living in Huaiyin, wanted to return to Yangzhou to move his family, and asked Master Tian Baiyuan to cast a divination to determine whether it was better to live in the city or the countryside. The lesson pattern belongs to the category of Yuan Shou, and it also involves the offense of Zhan Guan. In this旬, the empty position is in Zi and Chou, and the heavenly plate's卯 and辰 are located in the empty position. The following is the divination board: the twelve branches are the heavenly plate within the square, the twelve heavenly generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden stems, and heavenly generals. The initial transmission is Bingchen, which is the official star riding the Heavenly Empress; the middle transmission is Jiwei, which is the official ghost riding the Vermilion Bird; the final transmission is Renxu, which is the official star riding the Azure Dragon. All three transmissions are earth; the辰 is added to the day stem and initiates the transmission, which is exactly the image of Zhan Guan.

斷曰：此課正宜歸隱住鄉安穩，住城雖有眾賊飛攻，亦不足畏。因遊子斬關（魁罡加日辰發用為斬關課，此正辰加日發用也；而遊子必三傳皆土，見天驛二馬方的，蓋此時仍在辰月，天馬在戌也），發用陽將傳入陰位，理應歸隱之象。住城雖有賊攻，賴支上寅木以敵之（正所謂一人當關，萬夫莫開也。），不若就西北水鄉卜居安穩。及到邦關，船被兵據，入城，史閣部命守西城，城破一家投水未死。

Divination indicates that this lesson suggests retreating to the countryside for stability; although living in the city would bring many bandits attacking swiftly, there is no need to fear. The lesson forms a 'Wandering Son' pattern, and 'Cutting the Gate' is formed when the魁罡 (a specific combination) is placed on the day branch and initiates the transmission. This particular lesson is initiated with the辰 (Dragon) on the day stem. For a true 'Wandering Son' pattern, all three transmissions must be earth elements, and both the Heavenly Horse and the Post-horse must be present. Since it is still the month of辰, the Heavenly Horse is in戌. The first transmission is a yang general moving into a yin position, which naturally indicates a retreat. Although living in the city brings attacks, the寅 wood on the day branch can defend, as it is said that one person guarding the pass can stop thousands. However, it is still better to settle in the water town of the northwest. Later, when he reached the border town, his boat was seized by soldiers, so he had to enter the city. The commander ordered him to defend the western part of the city, but after the city fell, his whole family jumped into the water but survived.

田百原，原名田仰，南明漕運總督。

The annotator notes: Tian Baiyuan's original name was Tian Yang, and he served as the Grand Commissioner of the Grand Canal during the Southern Ming dynasty.

追尋達士詳日德，捕捉逃奴看支刑。德克刑神必易獲，刑剋日德定難尋。 父子夫妻屬六親，還將逐類細詳因。酉婢戌奴觀異姓，空陰兩魁落處真。 盜竊姦淫論賊邪，伏吟主近無依遐。裡數多寡測魁坐（看戌臨何宮上下數乘之），課格善惡定凶嘉。

The chapter on escape says: To search for a virtuous person who has fled, one should examine the day's virtue; to capture a runaway servant, one should look at the day's branch and its punishing deity. If the day's virtue can overcome the punishing deity, it is certain that the person can be caught easily; if the punishing deity overcomes the day's virtue, then it is certain that the person will be hard to find. Father and son, husband and wife belong to different six relations, and one must examine each category carefully to determine the cause.酉 represents female servants, 戌 represents servants; if the person is of a different surname, then these two branches should be considered. The true and accurate location is determined by the positions of Tian Kong, Tai Yin, Hekui (Xu), and Tiangang (Chen), the two great deities. If the case involves theft or adultery, then it should be judged according to the thief and the wicked. If the lesson forms a Hidden Chant, the person has fled nearby, is without support, and will not go far. The distance traveled can be estimated by looking at the position of Hekui (Xu); observe where 戌 is located in the palace, multiply the numbers above and below to determine the distance. As for fortune or misfortune, it is determined by the goodness or evil of the lesson's structure.

占驗一、庚寅四月乙酉辛巳時，彎子街二人來占子逃看何方找尋、何日得見，元首、九丑、潤下。（午未空，戌亥落空） 朱蛇 六 酉戌亥子 貴 虎后 貴勾 官 甲申 勾 勾 申 丑 后 巳丑 子申 父 戊子 貴 龍 未 寅 陰 丑酉 申乙 財 壬辰 常 空 午巳辰卯 玄 虎常

In the year Gengyin, fourth month, day Yiyou, hour Xinsi, a divination was performed. Two people from Wanzizi Street came to inquire about their son who had run away. They wanted to know in which direction to search and on which day they might see him again. The lesson pattern belongs to the category of "Yuan Shou," and it also violates the "Jiu Chou" pattern. The three transmissions form a water assembly, resulting in the "Run Xia" pattern. In this旬, the empty position is in Wu and Wei. The heavenly generals Wu and Hai fall into the empty position. The following is the current lesson chart: the twelve branches are on the grid as the heaven plate, the twelve heavenly generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the initial, middle, and final transmissions are listed from top to bottom, along with their six relations, hidden heavenly stems, and heavenly generals. In this lesson, the initial transmission is Jiashen, representing the official star riding on Gou Chen; the middle transmission is Wuzi, representing the parents riding on the nobleman; the final transmission is Renchen, representing the wealth爻 riding on Tai Chang. The characters Shen, Zi, and Chen form a water assembly, so it is called Run Xia. In the following analysis, it is concluded that the person who ran away lives near water. The direction and distance are also determined from this lesson chart.

斷：此子逃於西南四十八里親戚之家，其家近水樓房，門前有羊二隻，柳數株，爾子與金山僧往來，尋之丙丁日可見。蓋申為金，加辰為山又水局圍繞，豈非金山乎？玄卯居亥即近水樓房，亥支居未，上下相乘，即西南四十八里；玄陰未加卯，門內有鬼柳二宿，故言門前有羊有柳。後四日，其子方自金山回，於所云處見之。

Chen Gongxian explained: This child has fled to the southwest forty-eight miles away to a relative's house, which is a building by the water, with two sheep and several willow trees in front of the door; your son has had contact with the monks of Jinshan Temple, and he can meet them on the third and fourth days of the Bing and Ding stems. Why is this so? The Shen stem belongs to metal, placed on the Chen stem forms a mountain, and is surrounded by water, which is not exactly Jinshan? The Xuanwu and Tai Yin are located on the Wei stem, which represents a building by the water; the Wei stem falls on the Hai stem, which is the location of the building. The Hai stem's branch falls on the Wei stem, and the upper and lower numbers multiplied together are exactly forty-eight miles to the southwest. The Xuanwu and Tai Yin on the Wei stem combined with the卯 stem, the door corresponds to the Ghost Mansion and Willow Mansion, so there are sheep and willows in front of the door. Four days later, his son returned from Jinshan, and indeed he found him at the place mentioned.

占賊行藏須視鬼，玄神生克看加臨。卜贓失得憑財斷，子孫休旺定追尋。 玄武來方看所佇，地支臨處知賊去（謂玄武所臨地盤之支遊於何方也）。穿戶越窗是懸繩，鑿壁逾牆因馬御（玄乘驛馬）。 玄居夜地越關梁，午在晝方（申）身莫藏。丁馬交加遁必遠，太陽照曜捉還鄉。 旬首乘玄度四獲，河魁度亥隔難捕。游都之下訪賊人，公勝盜時官克武。 宅逢盜脫人家竊，鬼乘生氣去來頻。子孫出現為趕賊，鬼遇刑沖自敗擒。 發用為偷即賊身，中傳為贓末捕人。一數至陰詳數目，五行生處物藏真。

The Song Thief Chapter verse says: To determine the whereabouts of a thief, first look at the official ghost; the birth and death of the Black Tortoise, the thief's deity, depends on where it is placed. To determine the loss or gain of stolen property, rely on the wealth hexagram; whether it can be recovered depends on the strength and decline of the son hexagram. The direction where the Black Tortoise comes from is where the thief stays; by looking at which branch it is placed on the earth plate, one can know where the thief is going. Breaking through doors and windows is indicated by a suspended rope; digging through walls and climbing over fences is due to the Black Tortoise riding the post-horse. When the Black Tortoise is in the night position, the thief will cross borders and flee far away; if the Wu hexagram is in the day position at the Shen branch, the thief cannot hide. If the Ding deity and the post-horse are combined, the thief definitely flees far; if the sun shines, the thief can be captured. If the first day of the ten-day period is occupied by the Black Tortoise, after passing four positions, the thief can be captured; if the Hekui deity reaches the Hai branch, there will be difficulty in capturing. Go to the place where the wandering deity is located to search for the thief; when the official ghost overcomes the Black Tortoise, it is the time when the authorities win and the thief is caught. If the house is experiencing a loss of energy, it is a case of family members stealing; if the official ghost is riding the life energy, the thief comes and goes frequently. If the son hexagram appears, someone is chasing the thief; if the official ghost is subjected to punishment or conflict, the thief will be exposed and captured. The first transmission represents the thief himself, the middle transmission represents the stolen property, and the final transmission represents the person capturing the thief. Counting from one to the hidden deity can determine the number of thieves; the place where the five elements are generated is where the stolen property is truly hidden.

歲月克玄彌年月，日時傷彼期日時。首尾相加問不說，財爻空陷贓難尋。 六處無武難妄擬，貴順玄藏自失憂。課見螣蛇鄉邑寇，年乘玄武室人偷。 循環周遍去復來，羅網破敗失資財。鬼脫乘玄遭盜竊，伏支前後返沖排（伏吟貴順支前一位捕之，逆支後一位尋。返吟賊在玄武對沖處也）。 貴人順治終玄捉（玄武末傳），天乙逆行初武尋（玄武初傳）。初將比和賊安處，玄神內戰分贓爭。 歲勾朱虎應自首（如玄陰見太歲勾朱虎主自首官），龍合陰丁助有神。玄武三傳日辰士，賊人還歸莫告陳。

The sovereign year and month builder both harm the black tortoise, so catching the thief will take a year or so; if the day branch and time harm it, then the thief can be caught on a specific day and time. In the case of the first and last transmissions being added together, even if the thief is caught, he will not speak; if the wealth爻 is empty and trapped, the stolen goods will be hard to find. If the four lessons and three transmissions do not show the black tortoise, it is difficult to make assumptions; if the nobleman moves in the same direction and the black tortoise is hidden, the owner need not worry. If the lesson contains the teng snake, it indicates a thief from the local area; if the current year is occupied by the black tortoise, it is a family member who stole. If the lesson forms a cycle and covers all areas, the thief will leave and return again; if caught in a net and the situation breaks down, the wealth will eventually be lost. If the official ghost is accompanied by a weakened energy and rides the black tortoise, there will be theft; for a hidden chant lesson, search for the thief before or after the day branch; for a reversed chant lesson, look for the thief at the opposite position. For a hidden chant lesson, if the nobleman moves forward, search for the thief one position before the day branch; if the nobleman moves backward, search one position after the day branch. For a reversed chant lesson, the thief is at the place opposite the black tortoise. If the nobleman moves forward, the thief will be caught at the end of the black tortoise's transmission; if the heavenly general moves backward, search for the thief at the beginning of the black tortoise's transmission. If the first transmission heavenly general is harmonious with the thief, the thief is well hidden; if the black tortoise fights internally, it indicates the thief is fighting over the stolen goods. If the sovereign year, gou chen, vermilion bird, and white tiger are in harmony, the thief will surrender; if the azure dragon, liuhe, tai yin, and ding spirit assist, there will be divine help. If the black tortoise is connected to all three transmissions and belongs to the day branch, it is a family member who stole, and the stolen goods will be returned naturally, so there is no need to report to the authorities.

三傳玄神賊居處，初中有克末神尋。行年上神傷武盜，發使追求早見擒。 盜神末虎勾蛇合，不死遭官被吏捉。更將玄武三傳算，上克下賊即敗旋。 天乙順行賊遊走，逆行方識賊藏瞞。裡數但知玄武上，上下相乘數若干。 大賊亡神天目星（如捕大賊視此二神），賊居其下莫教驚。亡神旬內甲居乙，天目春辰順季行。

In the three transmissions, wherever the Black Tortoise is located, that is where the thief is hiding. If there is a conflict in the first and middle transmissions, look for the thief in the final transmission. The god of the year can injure the Black Tortoise, which represents the thief. If people are sent to capture the thief, they can apprehend him quickly. If the thief's god is in the final transmission and combines with the White Tiger, the Gou Chen, or the Teng Snake, the thief will either die or be captured by officials. To calculate the number, look at the palace where the Black Tortoise is located, and multiply the numbers above and below. To catch a major thief, look at the Wangshen and Tianmu Star. The thief is located under these two gods, so do not disturb him. The Wangshen moves from Jia to Yi within the current ten-day period, while the Tianmu Star starts from the辰 (Chen) in spring and moves in order by season.

占驗一、丙寅四月丙寅日庚寅時，維揚關外建龍寺僧麗天在藍園住靜，偶晤求占，涉害、周遍。（戌亥空，巳午落空） 朱六 蛇 子丑寅卯 勾 虎貴 常蛇 鬼 甲子 蛇 （雖寅時，仍用晝貴） 貴 亥 辰 龍 辰酉 未子 子 辛未 常 后 戌 巳 空 酉寅 子丙 父 丙寅 六 陰 酉申未午 虎 玄常

In the year of Bingyin, fourth lunar month, day of Bingyin, and hour of Gengyin, a Buddhist monk named Litian from Long Temple outside Yangzhou's gate was meditating in Lanyuan when they met by chance and asked for a divination. The lesson pattern belongs to the category of "involved harm," and the structure forms a complete cycle. In this旬, the empty position is in Xu and Hai. The Heaven Plate's Si and Wu are located in the empty positions. The following is the divination board at that time: the twelve branches are in the square grids as the Heaven Plate, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, from top to bottom, are the first, middle, and final transmissions, along with their six relations, hidden stems, and Heavenly Generals. Next to the three transmissions, it is noted that although the divination was done at the hour of Yin, the daytime nobleman was still used. The first transmission, Jiazi, is the official ghost riding the Teng Snake; the middle transmission, Xinwei, is the son's relation riding the Tai Chang; the final transmission, Bingyin, is the parent's relation riding the Liu He. The day stem's Zi is the beginning of the旬, and the day branch's You is the end of the旬. The beginning and end meet, forming the image of a complete cycle.

斷曰：神后蛇鬼臨干發用，必有陰人往來纏擾。僧默然久之，曰：凶吉若何？曰：干支首尾相見（此甲子旬課，干上子為旬首，支上酉為旬尾。），一時不能拆離；且河魁加卯命，驛馬臨行年，必有相攜而逃之意。然而傳將互克，提防有人攻訐事。因而眾施主送僧渡江，後復來揚，

Chen Gongxian explained: Shenhou and Teng Snake ghost are present on the day stem and initiating transmission, indicating there will certainly be a woman纠缠. The monk remained silent for a long time and asked: is this a good or bad omen? I replied: the day stem and day branch meet at the beginning and end of the Jiazi decade, which cannot be resolved at once; furthermore, Hekui is added to the卯 year of the person's birth, and the Post-horse is present on the year of the person's age, indicating a desire to run away together. However, the three transmissions and Heavenly General are in mutual control, so one must be cautious of someone making accusations. Later, the various benefactors sent this monk across the river, and after that he returned to Yangzhou.

此課的判斷，主要集中在三個象上： 一是干上蛇鬼發用；二是課為一旬周遍；三是末傳逢六合。

The commentator says: The judgment of this lesson mainly focuses on three aspects — first, the ghost of Teng Snake arising from the day stem; second, the lesson completes a full cycle of ten days; third, the final transmission meets Liu He. The following will explain these three points one by one.

干上蛇鬼發用，蛇虎為最凶之將，蛇虎作鬼凶甚，只是虎鬼如排山倒海，見血封喉；蛇鬼似零刀碎斫，於驚恐萬狀之中慢慢喪失一切。所以，故人以蛇為纏繞之煞，取其初來神不知鬼不覺，然越纏越緊，無以解脫。子作蛇鬼，“子作內房，婦女鬼神兼洩瀉。”被婦人所纏繞，沉迷於溫柔鄉中不能自拔，壞多年修行，也算極凶了。

The commentator explains the first image in detail: the day stem has a snake ghost initiating the transmission. The Teng Snake and White Tiger are the most凶ous heavenly generals. When the snake and tiger become official ghosts, the situation becomes even more dangerous. The tiger ghost is like mountains collapsing and waves surging, causing immediate and severe harm; the snake ghost, however, is like cutting off pieces gradually, making a person lose everything slowly while being in a state of extreme fear. Therefore, ancient people regarded the Teng Snake as a缠绕 evil spirit. It is subtle at first, unnoticed by both gods and ghosts, but it tightens gradually, making it impossible to escape. When the Zi (rat) is the snake ghost, the divination texts say, "Zi as inner chamber, women's ghosts and deities also leak and discharge." Being trapped by women, one becomes addicted to the comforts of life and cannot escape, ruining years of cultivation, which is extremely凶ous. This layer refers to monks being trapped by desires, appearing calm on the surface but actually sinking deeper and deeper.

一旬周遍，首尾相見，如環之無端，無頭亦無其尾，宜成事不宜散事，所以不能拆離也。 六合為天地之私門，遇之則有逃竄之事。陳公說河魁居卯命，驛馬臨行年，但河魁旬空，驛馬坐墓，主有“相攜而逃之意。”我們寧願認為，本命卯作丁神，加馬星申上，卯臨申為絕，二馬相重；又初末引從行年，這個逃象就非常明顯了。另外，“眾施主送僧渡江”裡，這個引從之象最切“送”字。 至於三傳遞克，眾人攻訐；寅既為丙之長生，又是遞克之源，故成也蕭何，敗也蕭何，可有兩解，僧因施主之賜而得名聲財利，又因施主而黯然離揚；僧因此婦之合和而受眾人之攻，又因私門逃走而得與其婦在一起。這些象在課中也至為顯明。

The commentator continues explaining the last two images: one cycle is fully covered, with the beginning and end meeting, like a circle with no starting point, neither head nor tail. It is suitable for completing matters but not for dispersing them, hence it cannot be broken apart. Liu He is a private door between heaven and earth; encountering it indicates an act of fleeing. Chen Gongxian says that Hekui is in the year of Mao of the person's birth and the post-horse is in the current year, but Hekui is exactly in the旬空 (empty旬), and the post-horse is sitting on the墓 (grave) position, so he only mentions the thought of fleeing together. The commentator prefers to see it this way: the person's birth year of Mao is the Ding god, placed on the horse star Shen, with Mao in Shen being a dead position, two layers of horse stars overlapping; plus the initial and final transmissions leading from the current year, the image of fleeing is very clear. Moreover, the part about many donors sending a monk across the river fits perfectly with the character 'send'. As for the three transmissions successively overcoming each other, it indicates disputes among many people; Yin is both the long life of Bing fire and the source of the successive overcoming, so it can be interpreted in two ways: the monk gains reputation and wealth from the donors' offerings, but also leaves Yangzhou because of them; the monk is attacked by many people due to his relationship with the woman, yet escapes because of the private door and can be with her. These images are all clearly present in the divination. The commentator's meaning is that Chen Gongxian only concluded there was a thought of fleeing together, but from the Ding god, horse star, and the initial and final transmissions leading from the current year, it is actually a fact of leaving. The two interpretations can complement each other.

金宜二麥不宜他，水本稻粱須種禾。火防亢旱宜黍豆，土生萬物自溫和。 早中晚田三傳別，旺相空亡刑害詳，勝光蠶命忌見子，太乙加午憂自僵。 戌黃亥死丑則危，寅之兆不申為絲，辰薄相生本是吉，婦命傷午凶隨之。

The Field and Sericulture Chapter says: If the divination belongs to the Metal element, it is suitable to plant barley and wheat but not other crops; if it belongs to the Water element, it represents rice and millet, so it is suitable to plant seedlings; if it belongs to the Fire element, one should be cautious of severe drought, and it is suitable to plant millet and beans; if it belongs to the Earth element, it can nurture all things and naturally brings warmth and ease. Early, middle, and late planting are determined by the initial, middle, and final trigrams respectively, and further examination of the prosperity, weakness, emptiness, and harm of each trigram is needed. Shengguang is the Wu element, which is the true destiny of the silkworm, and it is most dangerous to see Zi element conflicting with it. If Taiyi is placed on Wu, it is worrying that the silkworm will die. Xu element indicates the silkworm turning yellow, Hai element indicates the death of the silkworm, and Chou element indicates danger; Yin element is an inauspicious sign, while Shen element indicates obtaining silk; Chen element indicates thin silk, and if it is mutually generating, it is auspicious. If a woman's destiny is harmed by Wu element, misfortune will follow.

楚魚（巳）周鹿（午）伏星稽，宋兔秦鷹暗曜棲。捕捉狼（戌）熊（亥）分魯衛，獵田狐（卯）雉（酉）遁東西。 戌為犬兮寅屬貓，雞是酉兮馬在午。丑牛未羊喜逢龍，卯騾亥豬怕見虎。旺相為吉不墓凶，六畜繁生可日見。

The Six Domestic Animals Chapter says: In the region of Chu, the branch Si (Snake) corresponds to fish, and in the region of Zhou, the branch Wu (Horse) corresponds to deer; both should be observed according to the hidden star. In the region of Song, the branch Mao (Rabbit) corresponds to a rabbit, and in the region of Qin, the branch You (Rooster) corresponds to an eagle, which resides beneath the hidden star. To hunt wolves and bears, look at the branch Xu (Dog) of Lu and the branch Hai (Pig) of Wei. To hunt foxes and pheasants, observe the branch Mao (Rabbit) and You (Rooster) to see where they flee east or west. Xu is a dog, Yin is a cat, You is a rooster, and Wu is a horse. The ox of Chou and the sheep of Wei like to meet the Azure Dragon; the mule of Mao and the pig of Hai fear the White Tiger. If the governing deity is prosperous and strong, it is auspicious; if it does not enter the tomb, it is not inauspicious. Thus, the breeding and growth of the six domestic animals can be seen day by day.

占驗一、庚寅十月癸卯庚申時，同鄉王懷蔭問失馬向何方、何日得，知一、斫輪。（辰巳空，亥子落空） 勾六 龍 子丑寅卯 朱 貴虎 朱玄 子 癸卯 朱 空 亥 辰 蛇 巳戌 卯申 官 戊戌 白 虎 戌 巳 貴 戌卯 申癸 財 乙巳 貴 常 酉申未午 后 玄陰

The divination was performed on the day of Guimao in the tenth month of the year Gengyin at the hour of Gengshen. A fellow townsman named Wang Huayin asked about the direction in which his lost horse had gone and on which day it could be found. The lesson pattern belongs to "Knowing One," and the formation is "Cutting the Wheel." In this旬, the empty position is in Chen and Si, and the Heaven Plate's Hai and Zi are located in the empty position. The following is the divination board: the twelve branches are in the square grid as the Heaven Plate, the twelve Heavenly Generals are noted outside, and the four lessons are listed from right to left in the middle. On the right, the first, middle, and final transmissions are listed from top to bottom, along with their six relations, concealed dry branches, and Heavenly Generals. The first transmission, Guimao, is the son's element riding the Vermilion Bird; the middle transmission, Wuxu, is the official star riding the White Tiger; the final transmission, Yisi, is the wealth element riding the Nobleman. The final transmission's Si is exactly the Post-horse, and it also falls in the empty position of this旬. Therefore, the day to find the horse is determined by the filled day. The color and direction of the horse are also taken from the divination board.

斷：此馬青黑色，在西北山崗，三日必獲。蓋因末傳之馬（此以驛馬為馬）而乘旬中之空，必俟出旬乙巳日填實，方能得馬也。何以知其色為青黑？因馬陰神見子乘青龍，故知色青黑。何以知其在西北山崗也？因馬居戌地故知在西北。果三日後自劉家集尋得。（陰神為形狀，地盤為方向。）

Chen Gongxian explained: This horse is black and blue, on a hill in the northwest, and will certainly be found within three days. Because the final transmission's horse (here taking the post-horse as the horse) is riding on the empty of this ten-day period, it must wait until after this ten-day period, when on the Yisi day the empty is filled, to get the horse. How do we know the color is black and blue? Because the horse's yin spirit appears when it meets the zi, and rides the Azure Dragon, so we know it is black and blue. How do we know it is on a hill in the northwest? Because the horse resides in the xu, so we know it is in the northwest. Indeed, three days later, the horse was found from the Liu family settlement. Here, the yin spirit represents the shape, and the earth plate represents the direction.

占驗一、己巳十一月丁酉日庚戌時偶有扣門聲，隨占一課，蒿矢，辰巳空、未申落空。 貴后 蛇 申酉戌亥 陰 空玄常后 官 庚子 玄 朱 未 子 玄 卯子丑戌 父 癸卯 空

On the day of Dingyou in the 11th lunar month of the year Jisi, at the hour of Gengxu, someone suddenly knocked on the door. Chen Gongxian immediately cast a divination. The lesson pattern belongs to the category of Hao Shi. In this旬, the empty position is in Chen and Si. The Heaven Plate's Wu and Shen deities fall into the empty position. The first few lines of the lesson disk are as follows: the twelve branches are in the square, with the twelve Heavenly Generals noted outside. In the middle, from right to left, are the four lessons. On the right, from top to bottom, are the three transmissions—initial transmission Gengzi is an official star riding on the Black Tortoise, middle transmission Guimao is the parents but falls into the empty position. The remaining line of the lesson disk and the interpretation will be given below.

六 午 丑 常 子酉戌丁 比 甲午 六 勾 巳辰卯寅 虎 青空

This passage is the end of the divination chart for the previous example (Jisi year, eleventh lunar month, Dingyou day, Gengxu hour, with Chou general added to Wu hour to form the Hao Shi lesson). On the left is the lower half of the Heaven Plate circle: at the Mao position of the Earth Plate, the Heaven Plate has Wu, riding the Liu He (which governs marriage, trade, and harmony); at the Xu position of the Earth Plate, the Heaven Plate has Chou, riding Tai Chang (which governs clothing, wealth, and feasting); the bottom row, at the positions of Yin, Chou, Zi, and Hai of the Earth Plate, are successively covered by the Heaven Plate positions Si, Chen, Mao, and Yin, with the ends riding Gou Chen and Bai Hu, while the middle Heaven Plate positions Chen and Mao ride Qing Long and Tian Kong. In the middle, "Zi You Xu Ding" is the lower part of the "Four Lessons," meaning that at the day branch You, Zi is present, and at the day stem Ding, Xu is present. On the right, "Bi Jia Wu Liu" refers to the final transmission of the "Three Transmissions," which is Wu, with the ten heavenly stems hidden as Jia, and the Six Relations as Bi Jian, riding the Liu He.

斷曰：來扣門者必因盜賊之事。及開門時，是遲王兩父師相召，往見之，坐下即云：彼鄉有一舉人做亂。予袖傳一課答之曰：敗擒，無煩過慮。蓋因干支上乘死墓，玄鬼臨於敗地，日上神又制之，是以不能持久，一交土旺時自休息矣。又問家宅安否，曰：然繫何命？曰：乙亥、戊子者。予云：亥年驛馬貴人，子年乘河魁，又二貴拱夾亥命，曰功名而未成，子乃科舉中人，俱遷居他處矣。曰：亥命家兄是秀才，子命舍弟是舉人。果不十二月，為亂者事敗，家中安堵。

Chen Gongxian judged that the person knocking at the door must have come for matters related to bandits. When the door was opened, it turned out to be two teachers, Che and Wang, who had sent someone to invite him to meet them. As soon as they sat down, they said that there was a candidate in the neighboring village who had gathered people to cause disturbances. I then used the divination lesson I had brought in my sleeve to answer: the disturbers will ultimately be defeated and captured, so there is no need to worry too much. This is because the day stem and day branch both carry death qi and tomb spirits, and the official ghost represented by the black tortoise is located in a position of defeat. The day stem spirit even turns around to subdue it, so the disturbance cannot last long and will naturally subside in the month when earth is strong. The two then asked if their homes were safe. I asked which two birth years they were referring to, and they answered yihai and wuzi. I said: the birth year of hai has the post-horse and nobleman, and the birth year of zi is riding on hekui (xu), with two noblemen supporting from both sides. This indicates that the person born in the year of hai is seeking official rank but has not yet achieved it, while the person born in the year of zi is someone who passed the imperial examination. Both families have moved to live elsewhere. The other person said: the one born in the year of hai is the elder brother, still a candidate; the one born in the year of zi is the younger brother, who has already passed the examination. Soon after, within twelve months, the disturbers failed and were executed, and both families remained safe and unharmed.

占驗二、己丑三月乙丑日丁亥時，廣儲門外普賢庵僧敏若半夜亥時因鴉鳴占得此課，來問主何吉凶，重審、退茹，戌亥空、酉戌落空。 六朱 勾 辰巳午未 蛇 玄常空青 父 甲子 常 青 卯 申 貴 亥子寅卯 父 乙亥 玄 空 寅 酉 后 子丑卯乙 財 甲戌 陰 虎 丑子亥戌 陰 常玄

The second example: On the day of Jichou in the year of Jichou, third month, day of Yichou, and hour of Dinghai, the monk Minruo at Puxian Temple outside Guangchu Men heard crows calling at midnight, and therefore cast a divination to inquire about the fortune of this event. The divination was set up with the general of Xu added to the hour of Hai. The pattern of the lesson belongs to "Chong Shen" (re-examination). The three transmissions are Zi, Hai, and Xu, each following the previous one in retreat, known as "Tui Ru" (retreating consumption). In this旬, the "kongwang" (void) falls on the branches Xu and Hai. The two deities of the heaven plate, You and Xu, exactly cover the two void positions of the earth plate, Xu and Hai. The four lessons are arranged from right to left as follows: the day stem Yi is lodged in the palace Chen, with Chen having Mao, Mao having Yin, the day branch Chou having Zi, and Zi having Hai. The three transmissions are: the first transmission is Zi with Tai Chang as its deity and the six relations as parents; the middle transmission is Hai with the deity Xuan Wu (which governs thieves, loss, and obscure matters) still as parents; the final transmission is Xu with Tai Yin as its deity and as wife wealth. The outer circle of the circular diagram marks the positions of the twelve heavenly generals: Liu He, Zhu Que, Gou Chen, Teng Snake, Qing Long, Nobleman, Tian Kong, Tian Hou, Bai Hu, Tai Yin, Tai Chang, and Xuan Wu.

斷曰：主有賊八九人，自東北來劫鄰人衣物銀錢，遂渡河而去，汝庵無妨。蓋因游都賊符臨干支，右見驛馬玄武，左見劫煞賊符，故有此象，提防復至，然五日後獲。但子發用，賊必東北而來，因子加丑乃八九之數，五日獲者，因勾陳居支前五辰，遙克玄武，又魁渡玄陰，賊何所逃乎？果次日北關門外行劫，遂獲二名。

Chen Gongxian judged that this divination indicated that there would be eight or nine thieves coming from the northeast direction, robbing clothes and money from their neighbors, then crossing the river to escape. However, the monastery where you reside would not be affected. This is because the two divine spirits representing the leader and the group of thieves, "You Du" and "Zei Fu," are precisely located on the day stem and day branch. On the right side, "Yi Ma" and "Xuan Wu" are present, and on the left side, "Jie Sha" and "Zei Fu" are also present, thus forming this image. One should also be cautious of their possible return, but they will certainly be captured within five days. The initial transmission is taken from Zi, and the action begins with Zi, indicating that the thieves will definitely come from the northeast. Zi is placed on Chou, which corresponds exactly to the number eight or nine. The prediction that they will be captured within five days is based on "Gou Chen" (which governs capturing, disputes, and lawsuits) being located five positions before the day branch, thus remotely controlling Xuan Wu. Additionally, "He Kui" (Xu) presses down on Xuan Wu and Tai Yin, so where can the thieves escape to? The next day, the thieves were indeed caught robbing at the northern gate outside the city, and two of them were captured immediately.

占驗三、己丑六月乙未日丁亥時，天寧寺半夜內外人驚，江南吳一三占此課，問予主何應候，元首、曲直，辰巳空、子丑落空。 空虎 青 丑寅卯辰 常 六白貴勾 鬼 癸卯 白 勾 子 巳 玄 亥卯申子 父 己亥 六 六 亥 午 陰 卯未子巳 財 乙未 后 朱 戌酉申未 后 蛇貴

Third example: On the day of Ji Chou in the sixth month of the year Ji Chou, at the hour of Ding Hai, people inside and outside Tianning Temple were startled in the middle of the night. A man from Jiangnan named Wu Yisan divined this case and came to ask me what this portends. This divination is set up with the general of the month being Wei, added to the hour of Hai. The pattern of the lesson belongs to "the head of the state." The three transmissions form a wood trinity with Hai, Mao, and Wei, known as "curved and straight." In this旬, the empty positions are Chen and Si. The heavenly plate's Zi and Chou deities are exactly on the earth plate's Chen and Si, which are the empty positions. The four lessons, arranged from right to left, are: the day stem Yi lodges in Chen, Chen has Zi, Zi has Shen; the day branch Wei has Mao, Mao has Hai. The first transmission is Mao riding the white tiger, representing official ghosts; the middle transmission is Hai riding Liu He, representing parents; the final transmission is Wei riding Heavenly Empress (governing private matters and women's affairs), representing wife and wealth. The final transmission Wei is also the month's general and the month's builder, thus having the strongest momentum.

斷曰：主有賊船東來，無攻城破邑之虞。蓋因游都賊符臨干支，自支發用，故主東有賊船至。初中二傳休囚，末傳太陽月建，故主城邑無虞。己亥日報賊自東方來，水陸並進，人民驚走，餘以申時占課，三傳戌酉申為返駕，初旺生末，雖有奸人勾引，不戰自退。官兵出，賊遂奔散。

Chen Gongxian judged that this divination indicated there would be a band of thieves coming from the east, but there would be no danger of attacking the city or destroying the town. This is because the two malevolent stars, You Du and Ze Fu, were exactly on the day stem and day branch, and also initiated the first transmission from the day branch. Therefore, it was concluded that there would be a band of thieves coming from the east. The first and middle transmissions were in weak and confined positions, while the final transmission was the current month general and month builder, so the city and town would not be lost. On the day of Jihai, indeed, someone reported that the enemy forces came from the east, advancing by both water and land routes, causing the people to panic and flee. At the time of Shen, I divined again, and the three transmissions were Xu, You, and Shen, gradually retreating, which was called "returning to the carriage." The first transmission was prosperous and strong, giving birth to the final transmission, indicating that although there were traitors inside inciting and assisting, the enemy forces would retreat without fighting. Later, when the official troops moved out, the rebels scattered and fled.

時為己丑年六月己亥日申時未將，昴星、返駕，辰巳空、卯辰落空 龍空 勾 辰巳午未 虎 六 卯 申 常 玄陰龍空 比 戊戌 陰 朱 寅 酉 玄 酉戌巳午 子 丁酉 玄 蛇 丑子亥戌 陰 戌亥午己 子 丙申 常 貴後

This lesson begins on the day of Jihai in the sixth month of the year Jichou at the hour of Shen. The general of the sixth month, Wei, is placed above the hour of Shen. The lesson pattern belongs to "Mao Star." The three transmissions are Xu, You, and Shen, each successively retreating, which is called returning to the chariot. In this旬, the empty position is in Chen and Si. The Heaven Plate's Mao and Chen deities are directly over the Earth Plate's Chen and Si empty positions. The four lessons, arranged from right to left, are: the day stem Ji lodges in Wei, Wei gets Wu, Wu gets Si; the day branch Hai gets Xu, Xu gets You. The deities on the four lessons, You, Xu, Si, and Wu, ride respectively on Xuanwu, Taiyin, Qinglong, and Tiankong. The first transmission is Xu riding Taiyin as a peer, the middle transmission is You riding Xuanwu as a son, and the final transmission is Shen riding Taichang still as a son. This is exactly the lesson mentioned in the previous paragraph.

占驗四、庚寅十月辛巳朔甲午時，日有食之，莊公遠占當主何應，彈射、病胎、勵德。 六朱 勾 寅卯辰巳 蛇 白勾朱后 財寅勾 龍 丑 午 貴 亥寅辰未 子亥虎 空 子 未 后 寅巳未辛 兄申陰 白 亥戌酉申 陰 常玄

Fourth example: On the first day of the tenth month in the year Gengyin, a solar eclipse occurred on the day Xinsi at the hour Jiawu. ZHUANG Gongyuan divined to inquire which event this eclipse would signify. The divination was set up with the trigram Yin added to the hour Wu, forming a lesson pattern classified as "Spring Shooting," combined with the patterns "Disease and Fetus" and "Moral Cultivation." The four lessons, arranged from right to left, are: the day stem Xin is located in the palace Xu, with Xu having Wei, Wei having Chen; the day branch Si has寅, with寅 having Hai. The heavenly spirits on the four lessons are Hai,寅, Chen, and Wei, respectively, each riding on White Tiger, Gou Chen, Vermilion Bird, and Heavenly Empress. The three transmissions are: the first transmission is寅 riding on Gou Chen, representing wife's wealth; the middle transmission is Hai riding on White Tiger, representing children; the final transmission is Shen riding on Tai Yin, representing brothers. The day Xinsi belongs to the Jiaxu decade, with Kongwang falling on Shen and You, so the final transmission Shen is a fallen spirit.

公遠斷曰：太歲做游都（丙辛只向功曹上，故寅為游都）臨翼軫（巳地）發用，且乘勾陳，披刑帶煞，楚地當有戰爭之象。彈射有丸，憂驚必重，中傳虎馬居支，陰沖剋日支，末傳太陰刀乘歲破沖剋太歲，然是旬空，陰謀必敗。又河覆井、玄武入穴、虎出林、乘年（辰加未為河覆井，武乘酉臨子為入穴，虎乘亥臨寅為出林，虎臨寅歲上為乘年），定主風多澇患，奈何雷公雷煞並見，以作病胎，氣不收斂，民生多病之征也。次日，雷電大作，次年水澇為災。餘占亦驗。

Zhuang Gongyuan judged that this year's Tai Su is Yin, which also serves as the 'You Du'. Since the 'You Du' is fixed on the position of Gongcao Yin for Bing and Xin days, therefore Yin is the 'You Du'. It is used as the first transmission on the Si ground, which is governed by the constellations Yi and Zhen. It is also accompanied by Gou Chen, and carries with it punishments and inauspicious Sha. There will be signs of war in the area of Chu. The divination resembles a projectile being shot out, indicating deep worries and alarms. The middle transmission is on Hai, with White Tiger, which is also the Post-horse, located at the position of the day branch. Its hidden spirit Huitou (turning back) clash and control the day branch. The final transmission is Shen, which is Tai Yin, indicating the image of weapons and warfare. It is riding on the broken year's energy toclash and control the Tai Su. Fortunately, Shen is in the decanal void, so the conspiracy will ultimately fail. Moreover, the divination also includes four images: 'He Fu Jing', 'Xuan Wu Ru Xue', 'Bai Hu Chu Lin', and 'Bai Hu Cheng Nian' (Chen added to Wei is 'He Fu Jing', Xuan Wu riding on You and arriving at Zi is 'Ru Xue', Bai Hu riding on Hai and arriving at Yin is 'Chu Lin', and Bai Hu is on the Tai Su寅, which is 'Cheng Nian'). There will certainly be much wind and flooding. Unfortunately, 'Lei Gong' and 'Lei Sha' appear together, forming the 'Bing Tai' pattern. The energies of heaven and earth cannot be contained, which is a sign of many people falling ill. The next day there was indeed a great thunderstorm, and the following year there was flooding and disaster. I also cast another divination, which also came true.

雷煞，月煞也，寅亥申巳四輪，天盜雷公下逆寅。雷公，亥申巳寅四輪，獄門酒網女雷劫。

Here are two additional methods for calculating divine malefics. Thunder Sha belongs to the category of Month Sha. It is calculated by rotating through the four positions of寅, 亥, 申, and 巳 in sequence. The mnemonic says "Heavenly Thief Thunder God descends in reverse from寅," meaning it is calculated by counting backwards from the寅 position. Thunder God is calculated by rotating through the four positions of亥, 申, 巳, and 寅, and it belongs to the same category as狱门, 酒网, 女雷, and 雷劫.

《清史稿世祖紀二》載“順治七年冬十月辛巳朔，日食七分太。……八年……八年春，嘉興、海鹽、桐鄉霪雨。五月，潞安霪雨八十餘日，傷禾稼，房舍傾倒甚多。六月，江陰霪雨六晝夜，禾苗爛死；吳平大雨傾盆，一晝夜方息；當塗大雨。秋，沁水大雨，東阿霪雨，青浦大雨彌日。”

The commentator cites the "Clear History: Shizu's Annals II" as evidence: On the Xinsi day of the tenth lunar month in the seventh year of Shunzhi, a solar eclipse occurred with an eclipse fraction of more than seven parts; by spring of the eighth year of Shunzhi, there was continuous rain in Jiaxing, Haiyan, and Tongxiang areas; in May, Lu'an experienced rain for more than eighty days, causing damage to crops and many houses collapsing; in June, Jiangyin had continuous rain for six days and nights, with all the crops submerged and ruined, while in Wuping area, there was heavy rain all through the day and night before it stopped, and Datong also suffered from heavy rain; by autumn, Qingshu water flowed heavily, and Dong'ao had continuous rain without stopping, while Qingpu experienced all-day rain. The description of flooding matches completely with the judgment given in the previous lesson.

十二地盤分野看，遊魯官鬼兵禍連。水澇火旱木風行，金主兵戈土瘟疫。剋日國家多憂難，克辰人民禍患連。 欲占流年是何術，太歲為君莫輕忽。太歲更有上神在，陰神生克定榮枯。 流月之法何以云，吉凶還當看陰神。生克比和皆為喜，若有刑害有凶餘。

The song for divining the country's fortune for a year says: one should look at the twelve Earthly Branches and their respective regions and states they govern; if the two evil stars, You Du and Lu Du, appear together with the official ghost, it indicates continuous military calamities. The nature of the deity involved determines the type of disaster: if it is water, it signifies floods; if fire, drought; if wood, strong winds; if metal, warfare; if earth, plague. If the superior deity controls the day stem, the country faces many troubles and hardships; if it controls the day branch, the people suffer continuous misfortunes. To inquire about the year's fortune, one must take the sovereign year (the Tai Su) as the main factor and must not be careless; above the Tai Su is the heavenly plate deity. One should then examine the relationship between the heavenly plate deity and the hidden deity, whether they generate, control, or harmonize with each other, to determine the year's prosperity or decline. As for the monthly divination, good or bad fortune is also determined by the hidden deity: if there is mutual generation, mutual control, or harmony, it is favorable; if there is punishment and harm, it brings misfortune.

功曹人山財官豹，太沖卯木宋林兔鹽。勾陳崗屠龍蛟魚，太乙楚文蛇蚓蟮。勝光血文馬樓張，小吉酒食羊鷹筵。傳送軍財猴猿晉，從魁屬吏雞並錢。天魁豺狼多防護，神密亥江豬吳蠅。燕蝠娼齊子圖畫，大腹禿頭糧丑田。

This passage is a mnemonic for the twelve Earthly Branches, detailing the people, things, and regions associated with each. Gongcao (Yin) governs people, mountains and forests, wealth, official positions, and tigers and leopards; Taichong (Mao) belongs to wood, with its region in Song, governing forests, rabbits, and salt; Gou Chen (Chen) governs hills, butchers, dragons and serpents, and fish; Taiyi (Si) has its region in Chu, governing documents, snakes, and earthworms; Shengguang (Wu) governs bloodshed, documents, horses, and buildings; Xiaoji (Wei) governs wine and food, sheep, eagles, and banquets; Chuansong (Shen) governs military affairs and wealth, monkeys, with its region in Jin; Congkui (You) governs officials, chickens, and money; Tiankui (Xu) governs jackals and wolves, requiring extra caution; Shenmi (Hai) governs rivers and lakes, pigs, and flies, with its region in Wu; Shenhou (Zi) governs swallows and bats, prostitutes, and paintings, with its region in Qi; and Dafu (Chou) governs bald people, grain, and fields.

凡占大運，以太歲上神為主，太歲參看；凡占歲內月令，以月支上神為主，月建參看；凡占幾日內運氣，以日建上神為主，日建參看。但必在三傳之範圍之下。

When divining a major long-term destiny chart, one should take the heavenly deity on the heaven plate above the current year's stem as the main reference, and also consider the stem of the current year. When divining a specific month within a year, one should take the heavenly deity on the earthly branch of that month as the main reference, and also consider the month builder. When divining the fate within a few days, one should take the heavenly deity on the day builder as the main reference, and also consider the day builder. However, all these approaches must be placed within the overall framework determined by the three transmissions, and one must not establish conclusions independently outside of the three transmissions.

占驗一、辛巳正月乙酉癸未時，程翔雲在新安，見雪寒極甚，途中凍餒甚多，因有感而占，知一、不備、亂首。 蛇貴 朱 戌亥子丑 后 青陰陰六 財 乙未 龍 六 酉 寅 陰 未寅寅酉 印 戊子 貴 勾 申 卯 玄 寅酉酉乙 子 癸巳 虎 龍 未午巳辰 常 空虎

The first example: On the day of Guiwei in the year Xinsi, during the first lunar month, on the day of Yiyou, at the hour of Guiwei, Cheng Xiangyun in Xin'an saw heavy snow and extreme cold, with many people dying from freezing and starvation on the road. Moved by this, he cast a divination. This lesson was set up with the zodiac animal of the rat added to the hour of Guiwei. The lesson pattern belongs to "knowing one," and also includes the patterns "incomplete" and "chaotic beginning." The four lessons, from right to left, are: the day stem Yi is lodged in the palace of Chen, with Chen having You, You having Yin, and the day branch You also having Yin, with Yin having Wei; the heavenly spirits on the four lessons, Wei, Yin, Yin, and You, are respectively occupied by Qinglong, Taiyin, Taiyin, and Liuhe. The three transmissions are: the first transmission, Wei, occupied by Qinglong, representing wife wealth; the middle transmission, Zi, occupied by Guiren, representing official seal; the final transmission, Si, occupied by Bahu, representing son. The day Yiyou belongs to the Jiashen decade, with the empty position in Wu and Wei. The heavenly spirits of Hai and Zi on the heaven plate exactly fall on the earth plate's Wu and Wei, which are the empty positions, so the first transmission Wei and the middle transmission Zi both carry the quality of being empty and trapped.

斷曰：今歲天氣亢旱，風大雨少，田禾欠熟，且有疫癘死亡之患。蓋因初中風伯會箕，神后空陷，末傳虎乘遁鬼。又因未為田園，自四課發用，即田莊交界，子屬稻穀亦空，故知田禾欠熟，又天鬼支來克干，此為上門亂首，種種凶象，而況劫煞入辰，三傳遞克，全無和氣，凶荒之征也。後果如占。

Cheng Xiangyun predicted that there would be a severe drought that year, with frequent winds and little rain, leading to poor harvests of crops in the fields, and also an outbreak of plague resulting in deaths. This is because the first and middle transmissions featured "Fengbo" (Wind God) meeting with Ji Xu (Winnowing Basket mansion), indicating wind; "Shenhou" (Zi) fell into an empty and weak position; and the final transmission had Baihu (White Tiger) riding on the official ghost coming from the ten-day cycle. Moreover, Wei represents farmland, and from the four lessons, the initiating transmission emerged as the first transmission, located at the boundary between farmland and fields, while Zi, which belongs to rice, fell into an empty position, thus confirming the poor harvest. There was also "Tian Gui" (Heavenly Ghost) coming from the day branch to control the day stem, which is called an approaching disturbance, and all these are ominous signs. Moreover, "Jiesha" (Sudden Death) entered the day branch, and the three transmissions were successively controlling each other, with no sign of harmony, which is exactly the omen of a year of famine and disaster. Later events indeed matched the prediction.

《明史》載“十三年，兩畿、山東、河南、山、陝旱蝗，人相食。……十四年春正月辛巳，祈谷，二月己酉，如以時事多艱，災異並見，痛自刻責，停今歲行刑，諸犯俱減等論。三月，禱雨。六月，兩畿、山東、河南、浙江、湖廣旱蝗，山東寇起。是月，臨清運河涸。京師大疫。”中原與東北均喪師失地。又“十四年四月癸丑，雷火起薊州西北，焚及趙家谷，延二十餘里。六月丙午，雷震宣府西門城樓。” 十四年七月，福州風潮泛溢，漂溺甚眾。十四年五月，南陽大風拔屋。七月乙亥，福州大風，壞官署、民舍。十四年三月戊寅，福建地震。四月丙寅，湖廣地震。五月戊子，甘肅地震。六月丙午，福建地震。九月甲午，四川地震。

The commentator cites the "History of the Ming Dynasty" as evidence: In the thirteenth year of the Chongzhen era, drought and locust plagues broke out simultaneously in the northern and southern capitals, as well as in Shandong, Henan, Shanxi, and Shaanxi, leading to people eating each other; in the first month of spring in the fourteenth year, on the day of Xinsi, a ceremony was held to pray for a good harvest; on the day of Jiyou in the second month, the emperor, due to the difficult circumstances and frequent natural disasters, severely blamed himself and ordered the suspension of executions for this year, with all criminals to be punished with reduced severity; in the third month, rain was prayed for again; in June, drought and locust plagues devastated the northern and southern capitals, as well as Shandong, Henan, Zhejiang, and Hubei and Hunan regions, with bandits emerging in Shandong. During this month, the canal near Linqing dried up, and a major plague broke out in the capital. At that time, both Central China and the Northeast were losing military campaigns and territory. It also records that on the day of Guichou in April of the fourteenth year, thunder and fire erupted in the northwest of Jizhou, burning the Zhaojia Valley and spreading over more than twenty li; on the day of Bingwu in June, lightning struck the western gate tower of Xuanfu; in July, a storm flooded Fuzhou, killing many people; in May, a strong wind overturned houses in Nanyang; in July, on the day of Yihai, a strong wind damaged government offices and civilian houses in Fuzhou; on the day of Wuyin in March, an earthquake occurred in Fujian; on the day of Bingyin in April, an earthquake occurred in Hubei and Hunan; on the day of Wuzi in May, an earthquake occurred in Gansu; on the day of Bingwu in June, an earthquake occurred in Fujian; and on the day of Jiwu in September, an earthquake occurred in Sichuan. The text refers to the two "Ji" regions as the areas directly under the jurisdiction of the northern and southern capitals. That year, drought, locust plagues, plague, thunder and fire, storm surges, and earthquakes occurred one after another, with both Central China and the Northeast suffering military defeats and territorial losses, which exactly corresponds with the previous divination's prediction of this year's severe drought, poor harvests, and deaths from plague.

占驗二、己卯亥月乙亥日未時卯將，有不速之女客來，坐下不言所事。 朱六 蛇 丑寅卯辰 勾 朱虎常貴 財 癸未 虎 貴 子 巳 龍 卯未申子 比 己卯 朱 后 亥 午 空 未亥子乙 父 乙亥 后 陰 戌酉申未 虎 玄常

Second example: In the year Ji Mao, month Hai, day Yi Hai, time Wei, using the卯 general placed on the Wei time to cast the divination, there was a female guest who arrived uninvited. After sitting down, she did not state her purpose. In the divination, the Heaven Plate is four places behind the Earth Plate. The four lessons, arranged from right to left, are: the day stem Yi is lodged in Chen, with Zi on Chen, Shen on Zi, and Wei on Hai, with Mao on Wei. The four heavenly spirits on the four lessons, in order, are Mao, Wei, Shen, and Zi, each riding the Vermilion Bird, White Tiger, Tai Chang, and Nobleman respectively. The first transmission is Mao riding the White Tiger as wife wealth, the middle transmission is Zi riding the Vermilion Bird as a companion, and the final transmission is Hai riding the Heavenly Empress as parents. The transmissions Mao, Wei, and Hai form a reverse wood trinity. The day Yi Hai belongs to the Jia Xu decade, with Kongwang in Shen and You.

斷曰：大凡不言所事者，先占其性情，日上貴人，為貴人及自我感覺良好之人，三傳木局逆合，必非善類。次占其時運，發用未與子害，此所謂合中犯煞蜜中砒，又是關墓並虎，運氣大不利。不利於何時？未加亥上，其劣運之時當以乙亥年最甚，亥為長生乘後，定有婚姻事，未乘虎必有腎病。但自墓傳生，今卯年，日祿乘朱雀，又為長生乘天后，必有喜事。何事，陰神為未虎，財爻乘財將，大發錢財也。但用與貴害，必求人不成，何事求人？陰見申官太常，為升遷事耳。

The judgment says: Whenever a person does not disclose the matter they are consulting about, first determine their nature. The day stem is connected with the nobleman, indicating a person who values status and has a good self-image; however, the three transmissions form a wooden trinity in reverse but harmonious, showing that they are not good people. Next, determine their fortune: the first transmission does not conflict with the day branch's deity, which is exactly what the "Bi Fa Fu" says, "harmony with a harmful influence, sweetness with poison." It also coincides with a critical period, a tomb deity, and the white tiger together, indicating an unfavorable fortune. In which year is this unfavorable? The hexagram is added to the亥, so the worst year is Yihai. The亥 is the place of growth for wood and is connected with the heavenly empress, so there must be a marriage matter in that year. Since the未 is not connected with the white tiger, there must be a kidney-related illness. However, this hexagram moves from the tomb to the place of growth. This year is the卯 year, the day stem's wealth is connected with the vermilion bird, and the place of growth is connected with the heavenly empress, so there must be good news. What kind of good news? The hidden deity of the first transmission is the未 with the white tiger, and the wealth deity is connected with the heavenly general who governs wealth, indicating a great gain of wealth. However, the first transmission conflicts with the nobleman, so seeking help from others will certainly fail. What is being sought? The hidden deity meets the official star on the申, connected with the tai chang, indicating a request for promotion.

其人閃爍再三，始道原委，現為某幼兒園副園長，今園長出缺，擬走動升遷，但辰月送禮，今尚無消息。九五年結婚、流產，大病三次。今年其夫包鹽場大發財利。（財陰為卯，卯木為鹽） 後其同學反饋，果未能升遷。

This female client hesitated several times before finally revealing the situation: she is currently the deputy head of a kindergarten, and now the position of head is vacant, so she is trying to make some moves to be promoted. She gave a gift in the辰 month, but has not yet heard anything. She got married in 1995, had a miscarriage, and suffered from serious illness three times. This year her husband took over a saltworks and made a lot of money (the hidden spirit of the wealth hexagram is卯, which belongs to wood and represents salt goods, which exactly corresponds to this matter). Later, her classmates gave her some information, and indeed she was not promoted.

占驗一、辛巳八月甲寅日壬申時，浙紹範玄同袖筒包有物件，占問何物，予遂袖傳一課以射之，八專。 朱六 蛇 寅卯辰巳 勾 虎陰虎陰 丑貴 貴 丑 午 龍 申亥申亥 亥陰 后 子 未 空 亥寅亥甲 亥陰 陰 亥戌酉申 虎 玄常

The first example: On the day of Jiayin in the year Xinsi, in the eighth lunar month, at the hour of Renshen, a person from Shaoxing, Zhejiang named Fan Xuantong had something wrapped in his sleeve and asked to determine what it was. I then cast a divination lesson within his sleeve to guess the object. This lesson was set up at the time when the hour of Si was added to the hour of Shen. The day stem and branch were both Jiayin, making the lesson pattern belong to "Eight Specials." The four lessons, arranged from right to left, were: the day stem Jiayin was lodged in the palace of Yin, with Yin having亥, and亥 having Shen; the day branch Yin also had亥, and亥 had Shen, so the four lessons formed only two lessons. The upper spirits亥 and Shen each rode on Tai Yin and Bai Hu, repeating. In the Eight Specials lesson, since the stem and branch were in the same palace and the four lessons formed only two, the transmission was taken by a special method: on a yang day, the first transmission was taken by counting three steps from the upper spirit on the day stem in a clockwise direction, and the middle and final transmissions both used the yin spirit of the day stem. Therefore, in this lesson, the first transmission was丑, riding on the Nobleman, and the middle and final transmissions were both亥, both riding on Tai Yin. The day Jiayin belonged to the Jiayin decade, with the void in Zi and Chou, and the first transmission, Chou, exactly fell into the void of the decade.

斷：剛日發用，兼日上神射之發用，丑為牛，其色黃兼黑，亥為雙義，必是黃黑二件；又為日貴，必貴重之物，乘天醫必能治病，其數四八。範大服，開筒視之，是石黃二塊，每塊約重四分七八釐。

The judgment states: Jiayin is a yang day. In the eight specialized divination lessons, the first transmission is determined by counting three positions from the day stem's heavenly stem in a clockwise direction. Then, combining the day stem's heavenly stem with this first transmission, one can deduce the hidden object. The first transmission is Chou, which corresponds to the ox in the twelve earthly branches. The ox has a yellow color with a black tint. The middle and final transmissions are both Hai, which signify pairs, so the object must be two items of yellow and black color. Chou is also the nobleman for the Ji day, indicating it is a valuable item. The upper rider is Tianyi, meaning this object can treat illness. The number should be between four and eight. Fan Xuantong was very impressed, and upon opening his sleeve, he found two pieces of yellowish-black stone, each weighing about four and seven-tenths catties.

占驗二、丙寅丑月甲申癸酉時，南京陳開子、山右司化南相顧間，相問彼袖中是何物件，予袖傳一課以射之，涉害、顧祖。 朱六勾青 卯辰巳午 六龍玄后 子午龍 蛇 寅 未 空 辰午戌子 財辰六 貴 丑 申 白 午申子甲 兄寅蛇 子亥戌酉 后陰玄常

The second example: In the year Bingyin, month Chou, day Jiashen, and hour Guiyou, Chen Kaizi from Nanjing and Si Huanan from Shanxi were looking at each other idly and asking each other what was in their sleeves. I then transmitted the divination lesson in my sleeve to guess what was in their sleeves. In this lesson, the Heaven Plate is two places behind the Earth Plate, and the lesson pattern belongs to "Involving Harm." The three transmissions go in reverse order, each one skipping a position, which is called "Looking Back to Ancestors." The four lessons, arranged from right to left, are: the day stem Jiashen is lodged in the palace of Yin, with Yin having Zi, Zi having Xu, and the day branch Shen having Wu, Wu having Chen. The four heavenly spirits on the four lessons, namely Chen, Wu, Xu, and Zi, are respectively riding on Liu He, Qinglong, Xuanwu, and Tianhou. The three transmissions are: the first transmission is Wu, representing the son, riding on Qinglong; the middle transmission is Chen, representing the wife's wealth, riding on Liu He; and the final transmission is Yin, representing the brother, riding on Teng Snake.

斷曰：此必文書之類。化南云：何以知之是文書，乞講一理。予曰：用東方朔射覆斷本課。三傳純陽取遁申丁卯仰視丑字，陰神是亥，故取亥為初傳，三傳亥酉未，亥主圖書，又甲日文書爻。果透易書一冊。予曰；八十四頁。果然袁天罡本課。

The judgment said: This must be something related to documents. Si Huanan asked: On what basis do you conclude it is a document? I replied: I used Dongfang Shuo's method of shooting the cover to deduce this case. In this case, all three transmissions are yang branches, so I took the hidden branch added on the day of Shen with Ding and Mao, then looked back at the character Chou, whose hidden spirit is Hai, so I changed to take Hai as the first transmission. The three transmissions then became Hai, You, and Wei. Hai represents books and documents, and since it is on the day of Jia, Hai is also the document line. The person then took out a book on the I Ching, which was exactly what I predicted. I then said: This book has eighty-four pages. After counting, it was exactly correct, which is precisely the method of shooting the cover passed down by Yuan Tiangang.

增補課例： 占驗一、戊寅年未月己卯日未將丑時，同村學生劉傳祿手捏一物，命斷之。返吟。 六勾龍空 亥子丑寅 常陰朱勾 鬼 卯 虎 朱 戌 卯 虎 辰午戌子 子 酉 蛇 蛇 酉 辰 常 酉卯丑己 鬼 卯 虎 申未午巳 貴后陰玄

The first example is an added case by the commentator. It is in the year Wuyin, month Wei, day Jimao. The divination is started with the month general Wei added to the hour Chou. A student named Liu Chuanlu from the same village is holding an object and asks me to determine what it is. In this case, the month general and the time of divination are directly opposing each other. The heavenly and earthly plates are opposite each other, and the lesson pattern belongs to "returning echo." The four lessons are arranged from right to left as follows: the day stem Ji is lodged in the palace Wei, with Chou on Wei, and Wei on Chou. The day branch Mao has You on it, and Mao on You. (The original text lists the four lessons as "Chen, Wu, Xu, Zi," which does not fit the pattern of returning echo, so it is likely that the characters from the previous lesson have been mistakenly transferred here.) The three transmissions are as follows: the first transmission is Mao with the White Tiger, representing official ghost; the middle transmission is You with the Teng Snake, representing son and daughter; the final transmission is again Mao with the White Tiger, representing official ghost. The day Jimao belongs to the Jiaxu decade, with the void in Shen and You. The hour You itself is in the void, and the Mao is precisely on the void position of the earthly plate You.

斷曰：三傳皆空，此物中空之象。卯酉俱為門戶，必是多口之物。卯為竹木之屬，空乘白虎則必是樂器。而酉空，金空則鳴，《金口》入式云“克者為無從旺斷”，未月金得土氣，克卯木，應以鐵質而斷，斷是吹管或哨子之類。開手時，果是一哨子。

The judgment states: All three transmissions fall into an empty position, which represents an image of something hollow in the middle. Both卯 and酉 indicate doors and gates, so it is clear that there must be many openings.卯 belongs to bamboo and wood, and when it meets an empty position along with the White Tiger, it must be an instrument. Moreover,酉 metal meets an empty position, and hollow metal can produce sound. The entry song of the "Golden Mouth诀" says "when something is overcome, it is considered as non-existent; judge according to the flourishing state." In the month of未, metal gains strength from the earth element and becomes flourishing, and it then overcomes卯 wood. Therefore, it should be judged according to the metal quality, and it is concluded to be a wind instrument or a whistle. When he opened his hand, it turned out to be indeed a whistle.

占驗二、己卯年酉月辛卯日午時辰將，氣功弟子楊明業來，妻上集買菜，回來問所買何物。 空虎 青 卯辰巳午 常 蛇六 常陰 丑 六 勾 寅 未 玄 亥丑 午申 亥 蛇 六 丑 申 陰 丑卯 申辛 酉 后 朱 子亥戌酉 后 蛇貴

The second example: In the year Ji Mao, month You, day Xin Mao, and time Wu, the class is started with the hour Chen added to Wu. A disciple practicing qigong, Yang Mingye, came to ask, saying his wife went to the market to buy vegetables, and upon her return, he wanted to know what she had bought. In the class, the Heaven Plate is two places behind the Earth Plate. The four lessons, arranged from right to left, are: the day stem Xin is located in the palace Xu, with Xu having Shen, Shen having Wu, and the day branch Mao having Chou, Chou having Hai. The heavenly spirits on the four lessons are Hai, Chou, Wu, and Shen, which respectively ride Teng Snake, Liu He, Tai Chang, and Tai Yin. The three transmissions are: the first transmission Hai riding Teng Snake, the middle transmission Chou riding Liu He, and the final transmission Wu riding Heavenly Empress. The three transmissions, Chou, Hai, and Wu, descend in reverse order, each skipping a position. The day Xin Mao belongs to the Jiashen decade, with Kongwang in Wu and Wei. Since none of the three transmissions fall into Kongwang, the object being sought is a real thing. This case is similar to the previous one and is an added example by the annotator, illustrating that the method of shooting the covered object is still applicable in modern times.

斷曰：丑為大腹，加卯之架，必是架上之物，斷是絲瓜或是冬瓜。“亥繩帶細長”，蛇亦為長物，亥又為水，加丑溼土之上，應是水菜。酉為辛味，上下皆水，不敢妄斷。 將出時，乃一冬瓜，一袋豆芽，一份芥末小油菜。

The judgment states: Chou represents large belly things, placed on a wooden frame made of Mao wood, it must be something growing on the frame, thus it is concluded to be either a calabash or a winter melon. The middle transmission is Hai, the mnemonic says "Hai is a rope and belt, fine and long," and Teng Snake also represents fine and long things; Hai belongs to water, placed on Chou, which is moist earth, it should be a vegetable grown from water. The final transmission is You, which represents pungent taste, and both above and below are water, so one cannot make a hasty judgment. When the item was brought out, it was indeed a winter melon, a bag of bean sprouts, and a portion of mustard mixed with small mustard greens.

占驗一、己巳二月乙巳日辛巳時，楚黃江半石先生占差出，一成課已為何姓者批定大同餉部，重審、斬關，寅卯空、未申落空。 蛇貴 朱 戌亥子丑 后 玄朱 陰六 兄 甲寅 陰 六 酉 寅 陰 卯戌 巳酉 財 丁未 龍 勾 申 卯 玄 戌巳 酉乙 父 壬子 貴 龍 未午巳辰 常 空虎

The first example: On the day of Yisi in the second month of the year Jisi, the day was Yisi and the hour was Xinsi. Jiang Banshi from Huanggang in Chu asked about the official post he would be assigned to. At that time, there was already a list written, stating that the post in the treasury of Datong had been assigned to a man surnamed He. This divination was set up with the general Wu added to the hour Xinsi. The lesson pattern belongs to "Re-examination," and it also includes the "Cutting the Gate" pattern. In this旬, the empty position is in the branches Yin and Mao. The heaven plate's Shen and Wei deities are exactly on the earth plate's Yin and Mao empty positions. The four lessons, arranged from right to left, are: the day stem Yi is lodged in Chen, with You on Chen, with Yin on You; the day branch Si has Wu on it, with Mao on Wu. The four heavenly deities on the lessons are successively accompanied by the Black Tortoise, Vermilion Bird, Tai Yin, and Liu He. The three transmissions are: the first transmission Yin with Tai Yin as a brother, the middle transmission Wei with Azure Dragon as a wife's wealth, and the final transmission Zi with Nobleman as a father and mother.

斷曰：此南行數也。彼以祿臨戌上，故云北差，不知守土官則論祿，欽差官只論馬。今驛馬長生居午，必是南差。曰：明日堂上該先拈後拈？予云：後拈得利。蓋以初傳中傳空亡，末見貴人生日故也。次早關中張主政先拈得大同差，暴存九江鈔關洪先生得之。

The judgment says: This is a fixed destiny to go south. Others, because the day stem is in the position of Xu, say it should be a mission to the north, but they do not know that the official who governs a region is determined by the禄神, while an imperial envoy is determined by the Post-horse. Now the Post-horse is in the position of Wu and is in the position of Growth, so it is definitely a mission to the south. Jiang asked: Tomorrow, when we draw lots in the hall, should I draw first or wait to draw later? I said: Drawing later is advantageous. Because the first and middle transmissions both fall into Kongwang, but the final transmission sees the Nobleman coming to birth the day stem. The next day in the morning, Zhang, the chief administrator from Guanzhong, drew first and got the post in Datong. The position of Bao Cun was drawn by Hong from the Jiangsu Customs.

占驗二、辛卯二月戊子日戊午時，同鄉親友胡尹二兄：占淮陽巡撫差可復否，吏書缺可照舊否？重審、鑄印，午未空、亥子落空。 朱蛇 六 戌亥子丑 貴 六常 陰六 父 癸巳 常 勾 酉 寅 后 戌巳 卯戌 比 丙戌 六 龍 申 卯 陰 巳子 戌戊 官 辛卯 陰 空 未午巳辰 玄 虎常

Second example: On the day of Wuwu in the second month of the year Xinmao, at the hour of Wuwu, two brothers-in-law from the same hometown, Hu and Yin, came to consult about two matters: whether the position of governor of Huaiyang can be restored, and whether the vacancies in the office staff and clerks can remain as they are. This divination was set up with the亥 (Hai) general added to the Wu (Wu) hour, forming the lesson pattern of "Re-examination," combined with the "Seal and Seal" pattern. In this旬 (decade), the empty position (kongwang) is in Wu and Wei. The Heaven Plate's Hai and Zi deities are directly over the Earth Plate's Wu and Wei empty positions. The four lessons, from right to left, are: the day stem Wu is lodged in Si, with Si having Xu, Xu having Mao; the day branch Zi has Si, with Si having Xu. The four heavenly deities on the lessons are Xu, Si, Mao, and Xu, respectively, each riding on the Liu He (Liu He), Tai Chang (Tai Chang), Tai Yin (Tai Yin), and Liu He (Liu He). The three transmissions are: the first transmission is Si riding Tai Chang (Tai Chang) as parents, the middle transmission is Xu riding Liu He (Liu He) as a companion, and the final transmission is Mao riding Tai Yin (Tai Yin) as official ghosts.

斷曰：巡方官可復，吏缺未能如舊也。何也？蓋因鑄印乘軒，主遷官轉職而啟奏事。喜日祿臨支發用，末傳太歲作官，定有差遣，代天子巡狩之官也，且官居奎婁，是鳳廬有官之兆。又格合迴環，四墓加生，去而復來、已廢復興之象，未幾工科上疏題復。不復吏書者，以課不全，故占二得一也。

The divination indicates that officials responsible for touring the regions can be restored, but the shortage of clerks and documents cannot be maintained as before. Why? Because the lesson is "casting the seal and riding in a carriage," which signifies promotion, transfer, and the ability to report directly to higher authorities. It is pleasing that the day stem's fortune is located on the day branch and serves as the first transmission, while the final transmission uses the year stem as the official star, indicating a certain appointment, which is exactly the role of an official who tours the country on behalf of the emperor. Moreover, the official star falls in the territories of the constellations Qiu and Lou, which is a sign of official positions in Fengyang and Luzhou areas. This lesson also forms a circular pattern, with the four graves placed over the long life, indicating a return after departure and the revival of something previously abolished. Soon after, the Ministry of Works indeed submitted a memorial requesting the restoration of this position. As for the inability to restore the shortage of clerks and documents, it is because the four lessons are incomplete, so only one of the two matters is fulfilled.

占驗一、己巳正月己未日庚午時，閩中張少司空諱維樞者索占，無祿、無路，子丑空、未申落空。 后陰 貴 子丑寅卯 玄 六陰 六陰 子 辛酉 六 蛇 亥 辰 常 酉寅 酉寅 兄 丙辰 常 朱 戌 巳 虎 寅未 寅己 財 癸亥 蛇 六 酉申未午 空 勾龍

The first example: On the day of Jiwei in the year Jisi, during the first lunar month, at the hour of Gengwu, Mr. Zhang Weichu, the junior minister of Fujian, asked me to cast a divination. This lesson was set up with the general Chou added to the hour of Wu. The lesson pattern belongs to "no salary," and also includes the pattern "no way." In this ten-day period, the empty position is in Zi and Chou. The heaven plate's Wei and Shen deities are exactly over the earth plate's Zi and Chou empty positions. The four lessons, from right to left, are: the day stem Ji is lodged in Wei, with Yin on Wei, and You on Yin; the day branch Wei also has Yin on it, and You on Yin. Since the day stem Jiwei and the day branch Wei are both lodged in the Wei position, the four lessons form only two. The upper deities Yin and You each ride the Liu He and Tai Yin. The term "no salary" refers to the fact that all four lessons have the upper deity overcoming the lower deity, and the day stem does not receive support. "No way" means that the heavenly stem and earthly branch are blocked and there is no way forward. Both are not auspicious lessons. The three transmissions are: the first transmission You riding Liu He as the son, the middle transmission Chen riding Tai Chang as the brother, and the final transmission Hai riding Teng Snake as the wife's wealth.

斷曰：正時勝光，值事天空，此為章奏占。曰：吉凶若何？余曰：四課克下，名為無祿，況貴乘旬空，龍神克下，主在上者不足，輕則降罰，重則削權。又財官祿馬俱入墓絕之鄉，急流勇退為佳，否則必有意外之虞。曰：上書旨意如何？余曰：朱雀乘天喜，陰神見天馬，還得好旨歸里，後唯冠帶閒住，回家未久仙遊矣。

The divination says: The correct time for casting the lesson is Shengguang at the hour of Wu. The governing deity for the matter is Tian Kong. This lesson should be interpreted as a case of official documents. Zhang asked: Is it auspicious or inauspicious? I said: All four lessons are instances of the superior deity overcoming the inferior one, which is called "no fortune." Moreover, the Nobleman is riding on the旬空, and the Azure Dragon is turning against the inferior, indicating that those above are dissatisfied with you. Lightly, you may be demoted or punished; severely, you may lose your authority. Furthermore, wealth, official position, fortune, and the Heavenly Horse all fall into the墓绝 place, so it is better to retire quickly. Otherwise, there will certainly be unexpected misfortunes. Zhang asked again: What will be the outcome of this memorial? I said: The Vermilion Bird is riding on "Heavenly Joy," and the hidden deity also sees "Heavenly Horse," so you may still receive a favorable imperial decree allowing you to return home. Later, he indeed retained only the title of Capping and lived at home in retirement. Soon after returning home, he passed away.

占驗二、癸酉七月庚子日丙戌時，雲間董兌之為乃祖董玄宰太史辭大宗伯課，重審、潤下，辰巳空、子丑落空。 空虎常玄 丑寅卯辰 龍 子 巳 陰 玄蛇龍玄 子 庚子 龍 勾 亥 午 后 辰申申子 兄 丙申 蛇 戌酉申未 申子辰庚 印 甲辰 玄 六朱蛇貴

The second example: On the day of Guiyou in the seventh lunar month of the year Guiyou, at the hour of Bingxu, a person from Songjiang named Dong Dui cast a divination for his grandfather, the historian Dong Xuanzai, to determine the course of resigning from the position of Minister of Rites. The divination was set with the hour of Wu added to the hour of Xu, forming a lesson pattern known as "Chong Shen" (Re-examination). The three transmissions, Shen, Zi, and Chen, formed a water pattern called "Run Xia" (Moistening Down). In this旬, the empty position was in Chen and Si. The heavenly plate's Zi and Chou deities were exactly on the earthly plate's Chen and Si empty positions. The four lessons, arranged from right to left, were: the day stem Geng was lodged in Shen, Shen had Chen, Chen had Zi, the day branch Zi had Shen, and Shen again had Chen. The three transmissions were: the first transmission Zi with the Azure Dragon, representing the son; the middle transmission Shen with the Teng Snake, representing the brother; and the final transmission Chen with the Black Tortoise, representing the official seal.

斷：此課不能升遷，請告亦不能退位，卻有加銜恩蔭之兆，何用辭為？蓋因三傳全脫，遞生空亡，雖有公卿推薦，不受已頭虛譽，且日祿歸支，印綬逢空，故不得掌篆正官；惟喜皇詔德祿居中乘旺，必有加銜恩蔭之徵。又課傳回環，進旺之氣，豈退位之象，明年春末龍祿傳墓，則當請告。次年春，晉宮銜，馳驛歸里。

The divination indicates that there is no possibility of promotion, and even if one submits a petition for retirement, it cannot be accepted. However, there are signs of being granted an honorary title and benefiting future generations. So why should one resign? Because the three transmissions are all spirits of loss, with each generation producing the next but ultimately leading to emptiness. Although there may be recommendations from high officials, the result will be only an honorary title without real benefits. Moreover, the day stem's fortune is located in the day branch, and the official seal meets emptiness, so one cannot hold a real official position. Fortunately, the imperial decree and the virtue and fortune spirits are in the middle transmission and are in a strong position, which will surely bring about the fulfillment of honorary titles and benefits to descendants. This divination also forms a circular transmission pattern, with the energy increasing and turning strong, which is not a sign of retirement. One should submit a petition for retirement only when next spring's end arrives, with the Azure Dragon and fortune spirits entering the tomb. The next spring, he indeed received an honorary title and returned home on the post-horse.

董玄宰（1555——1636），名其晶，上海淞江人，乙卯年生，丙子年死，萬曆十七年（己丑）進士，返翰林院編修，精於書畫，多才而無行，終南京禮部尚書。

The annotator adds a note on Dong Xuanzai's life: his name was Qichang (originally inscribed as "Qijing"), from Songjiang, Shanghai. He was born in 1555, in the Yimao year, and died in 1636, in the Bingzi year. He passed the imperial examination in the Jichou year of the Wanli seventeen, was appointed as a compiler in the Hanlin Academy, and was highly skilled in calligraphy and painting. Though talented, his conduct was often criticized. He eventually held the position of Minister of Rites in Nanjing.

三傳遞生，故公卿舉薦。但初陷末空，中傳日祿德蛇相加，祿有變化。化而入玄武空地，故不吉。日祿歸支，主遙受官職，公獻斷為虛譽，亦一義也。 明年春末，辰月上龍神洩我之氣，主官祿離我而去。龍者去也，故馳驛而去。

The commentator adds: the three transmissions are successively generated, so there is a recommendation by a high official. However, the first transmission is in a fallen position, and the final transmission meets an empty position. The middle transmission has the day's stem's official position and virtue god along with the Teng Snake, indicating a change in the official position. The result of this change is falling into the empty space occupied by the Black Tortoise, which is not auspicious. The day's stem's official position returns to the day's branch, indicating receiving an official position from afar. Chen Gongxian interprets this as a hollow title, which is another way of explaining it. As for the explanation of next spring's end, it is because in the month of辰, the Heaven Plate's Azure Dragon releases the energy of the day's stem, indicating that both official position and official salary will leave me. The Dragon has the meaning of departure, so it should be about leaving the capital by riding the post-horse and returning to one's hometown.

占驗三、丁丑八月壬寅日癸卯時，浣中劉退齋太史索占：汝看此是何如人？重審、斬關，辰巳空、午未空。 六勾 朱 未申酉戌 龍 蛇后 陰常 鬼 辰 后 蛇 午 亥 空 午辰 卯丑 財 午 蛇 貴 巳 子 虎 辰寅 丑壬 印 申 六 后 辰卯寅丑 常 陰玄

Third example: On the day of Guimao, in the eighth month of the year Dingchou, the historian Liu Tuizhai of the court of Huanzhong asked me to cast a divination, inquiring about the nature of a person. This lesson was cast with the巳 (Snake) general added to the卯 (Rabbit) hour, forming the lesson pattern of "Rechecking" combined with the "Cutting the Gate" structure. In this旬 (decade), the empty position is in the辰 (Dragon) and巳 (Snake). The heavenly plate's午 (Horse) and未 (Goat) deities are precisely located on the earth plate's辰 (Dragon) and巳 (Snake) empty positions. The four lessons, from right to left, are: the day stem Ren is lodged in the亥 (Pig) and gets the丑 (Ox), the丑 (Ox) gets the卯 (Rabbit), the day branch寅 (Tiger) gets the辰 (Dragon), and the辰 (Dragon) gets the午 (Horse). The deities on the four lessons, in order, are丑 (Ox),卯 (Rabbit),辰 (Dragon), and午 (Horse), which are respectively occupied by Tai Chang, Tai Yin, Tianhou, and Teng Snake. The three transmissions are: the first transmission is辰 (Dragon) with Tianhou, representing official ghost; the middle transmission is午 (Horse) with Teng Snake, representing wife's wealth; the final transmission is申 (Monkey) with Liu He, representing official seal.

餘玩之良久，斷曰：此近君陰貴人也，太歲常官臨日，陰見夜貴，太陰又居歲位，必近君之陰貴人也。曰：“此公主也。然有何事？曷一決之。”曰：此必請封蔭子之事。蓋末傳皇詔長生，六合為孩兒，是以知之。倘旨意不允。余曰：傳將六陽登天，必事達天廷至尊之前。但嫌初中空亡，必須兩次方許封蔭。果如其言。

I have pondered for a long time and concluded that the person in question is a close female noblewoman to the sovereign. The Tai Chang on the Tai Su is acting as an official star over the day stem, the hidden spirit also sees the night nobleman, and Tai Yin is located at the position of the Tai Su, indicating it must be a female noblewoman close to the sovereign. Liu Gong said: This is indeed a princess. Then what is she asking about? Please decide. I said: This must be about requesting a royal grant and the privilege of her descendants. Because the final transmission has "Imperial Edict" and Growth, and Liu He is in charge of children, I knew this. Liu Gong was worried the decree would not be approved. I said: The three transmissions have the Heavenly General with six yang energies ascending directly to the heavens, so this matter will surely reach the sovereign's presence; only regretfully the first and middle transmissions both fall into Kongwang, so it will require two requests before the grant and privilege are approved. Later, it indeed turned out as I had said.

占驗三、戊寅三月丙寅日丙申時，予謁兵垣孫魯山先生，有工垣姚永言先生、戶垣諱朝薦辜父母在座，魯山先生占請告，重審、登天，戌亥空、子丑落空。 六朱 勾 未申酉戌 蛇 青虎 朱勾 子 戊辰 白 龍 午 亥 貴 午辰 酉午 比 庚午 青 空 巳 子 后 辰寅 未丙 財 壬申 六 虎 辰卯寅丑 陰 常玄

Another example: In the year of Wuyin, third month, day of Bingyin, and hour of Bingshen, I visited Mr. Sun Lushan, a military affairs official, with Mr. Yao Yongyan from the engineering department and Mr. Gu Chaojian from the treasury department present. Mr. Sun Lushan divined whether his petition for retirement would be approved. This divination was set up with the Xu general added to the Shen hour. The lesson pattern belongs to "Chong Shen" and also includes the "Deng Tian" pattern. In this旬, the empty position is at Xu and Hai. The heavenly plate's Zi and Chou deities are directly over the earth plate's Xu and Hai empty positions. The four lessons, from right to left, are: the day stem Bing is lodged in Si, Si has Wei, Wei has You, the day branch Yin has Chen, Chen has Wu; the deities on the four lessons in order are Gou Chen, Vermilion Bird, White Tiger, and Azure Dragon. The three transmissions are: the first transmission is Chen with White Tiger as the grandson, the middle transmission is Wu with Azure Dragon as the peer, and the final transmission is Shen with Liu He as the wife's wealth.

斷曰：請告不允，更主升遷。蓋因官登三天，又傳將進引，安得退居林下乎？況龍神乘相氣，太歲卯行年又生青龍、日干，將來功名遠大。後吏部復疏，旨意不允，旋歷任宣大制臺。

The judgment says: Retiring will not be approved, instead it indicates promotion. Because the official star is rising step by step, and the three transmissions along with the heavenly general are also advancing layer by layer, how could he return to retirement? Moreover, the azure dragon is riding on the current phase energy, and the sovereign's year of the ox is also generating the azure dragon and the day stem. His future fame and position are still far-reaching. Later, the ministry of personnel reconsidered this memorial, and the imperial decree indeed did not approve it. Soon after, he was appointed as the overall commander of the Xuanfu and Datong regions.

占驗四、丁丑六月乙未日甲申時，安慶張癢友占九江職方趙光汴先生請纓行邊，昴星、周遍，辰巳空、卯辰落空。 龍空 勾 辰巳午未 虎 青空 朱六 財 戊戌 陰 六 卯 申 常 巳午 寅卯 兄 癸卯 六 朱 寅 酉 玄 午未 卯乙 子 甲午 空 蛇 丑子亥戌 陰 貴後

Fourth example: On the day of Yiwei in the sixth month of the year Dingchou, at the hour of Jiashen, Zhang, a student from Anqing, consulted on behalf of Zhao Guangbian, a man from Jiujiang serving in the Bureau of Military Maps under the Ministry of War, about taking an active initiative to be stationed at the border. This divination was set up with the "Unmanned" (未将) added to the hour of Jiashen. The lesson pattern belongs to "昴星" and also includes the "周遍" pattern. In this旬, the empty position is in Chen and Si. The Heaven Plate's卯 and Chen two deities are exactly located on the Earth Plate's Chen and Si empty positions. The four lessons, arranged from right to left, are: the day stem Yi is lodged in Chen, with卯 on Chen, and寅 on卯; the day branch Wei has午 on it, and巳 on午. The four deities on the lessons,卯,寅,午, and巳, are successively accompanied by Liu He, Vermilion Bird, Tian Kong, and Azure Dragon. The three transmissions are: the first transmission is戌 with Tian Kong as wife wealth, the middle transmission is卯 with Liu He as brother, and the final transmission is午 with Tian Kong as son.

斷曰：凡陰陽昴星，雖無蛇虎入傳，只宜靜守，不利動用。蓋因貴居本位，驛馬旬空，守舊為上。況河魁渡亥，中傳斷橋，凡事阻隔難行。且赤鳥犯歲君，上疏必攖上怒。後果謫戍，壬午歲授燕遼總督，失機建逮問典刑。如占詞訟，名達朝廷，坐死。

The divination indicates that any lesson based on the昴 star, whether on a yin or yang day, should only be suitable for maintaining the status quo and not for taking action. This is because the nobleman is in his native position and remains still, while the post-horse falls into the empty period. Therefore, it is better to stick to the old ways. Moreover, the Hekui (Xu) has moved to the亥 position, and the middle transmission meets the "broken bridge," which causes obstacles in all matters. Additionally, the Vermilion Bird has offended the sovereign's position, so this memorial will certainly anger the emperor. Later, he was indeed demoted to serve at the border. In the Renwu year, he was again appointed as the governor of Jiliao, but was later arrested for military mismanagement and executed. If this lesson is used for a lawsuit, it also indicates that the person's reputation will reach the court and ultimately result in a death sentence.

《明史》：趙光抃，字彥清，九江德化人。舉天啟五年進士。崇禎初，服闋，除工部都水主事，歷兵部職方郎中。十年秋，遣閱薊、遼戎務，盡得邊塞形勢，戰守機宜，列十二事以獻。明年冬，大清兵入密雲，總督吳阿衡敗歿，廷議增設巡撫一人，駐密雲，遂擢光抃右僉都御史任之。至即發監視中官鄧希詔奸謀。帝召希詔還，而令分守中官孫茂霖核實。茂霖為希詔解，光抃反得罪，遣戍廣東。十五年，兵事益棘，廷臣薦光抃復官。光抃家素饒，聞命，持數萬金入都為軍資。 既至，召見德政殿。奏對稱旨，拜兵部右侍郎兼右僉都御史，總督薊州、永平、山海、 通州、天津諸鎮軍務。而大清已克薊州，分兵四出，命光抃兼督諸路援軍。諸援軍觀望，

The annotator cites the official biography in the "History of the Ming Dynasty": Zhao Guangbian, whose name was Yanying, was from Jiujiang Dehua. He passed the imperial examination in the fifth year of Tianxi. In the early years of Chongzhen, after completing his mourning period, he was appointed as a chief officer in the Ministry of Works, later rising to the position of deputy director in the Ministry of War. In the autumn of the tenth year of Chongzhen, the court sent him to investigate military affairs in Jizhou and Liaodong. He became thoroughly familiar with the terrain of the border and the key points for defense and attack, and submitted twelve recommendations. The following winter, Qing forces captured Mihui, and the commander of the army, Wu Aheng, was defeated and killed. The court decided to appoint an additional governor to garrison Mihui, and thus promoted Zhao Guangbian to the position of right censor-general to take charge of this post. Upon taking office, he exposed the treacherous plots of the eunuch Deng Xizhao, who was monitoring the military. The emperor summoned Deng Xizhao back to the capital, but ordered another eunuch, Sun Maolin, to investigate. Sun Maolin instead defended Deng Xizhao, and Zhao Guangbian was consequently accused and exiled to Guangdong for military service. In the fifteenth year of Chongzhen, military affairs became increasingly urgent, and officials recommended his reinstatement. His family had always been wealthy, and upon receiving the order, he brought several ten thousand taels of silver to the capital to serve as military funds. Upon arriving in the capital, he was summoned to the Dezheng Hall, where his responses to the emperor's questions were very satisfactory, and thus he was appointed as deputy minister of War and right censor-general, overseeing military affairs in Jizhou, Yongping, Shanhai, Tongzhou, and Tianjin. However, the Qing forces had already captured Jizhou and launched attacks in all directions, and the court ordered him to also command the various relief armies. Yet these relief armies were all hesitating and not advancing.

河間迤南皆失守，光抃不敢救，尾而南。已，聞塞上警，又驅而北。廷臣交章劾光抃， 謂列城被攻不救，退回高陽，坐視淪覆。明年，復論光抃及範志完。四月，大清兵北旋， 光抃、唐通、白廣恩等八鎮兵邀於螺山，皆敗走。帝聞，大怒。既解嚴，與志完並獲譴。 帝召見雷縯祚，縯祚詆志完，而稱光抃。帝曰：“志完、光抃逗遛河間，獨罪志完，渠 服其心乎？”遂並逮光抃。光抃嘗薦廣恩，廣恩抗不赴召，帝以是益惡光抃，卒與志完 同日斬西市。十六年（1643癸未），十一月癸丑，範志完、趙光抃棄市。）福王時，太僕萬元吉奏復其官。

The Ming History continues to record that cities south of Hejian fell successively, and Zhao Guangbian dared not go to rescue them, but instead followed southward; later, upon hearing of an urgent situation on the northern frontier, he turned back north. Officials in court纷纷submitted memorials impeaching him, saying that he watched helplessly as the cities were attacked without offering aid, and retreated to Gaoyang, watching helplessly as the city fell. The following year, he and Fan Zhiwan were jointly impeached. In April, the Qing forces withdrew northward, and Zhao Guangbian, Tang Tong, Bai Guang'en, and eight other generals intercepted them at Luoshan, but all fled in defeat. Upon hearing this, the emperor was greatly enraged. After the lifting of the state of emergency, both Zhao Guangbian and Fan Zhiwan were criticized. The emperor summoned Lei Yanzu, who slandered Fan Zhiwan but praised Zhao Guangbian. The emperor said: "Fan Zhiwan and Zhao Guangbian both lingered in Hejian without advancing, if only Fan Zhiwan is punished, can he be convinced?" Thus Zhao Guangbian was also arrested. Zhao Guangbian had once recommended Bai Guang'en, but Bai Guang'en refused to obey the summons. The emperor therefore became even more resentful of him, and finally, he was executed on the same day as Fan Zhiwan in the western market. In the eleventh month of the癸未 year of the 16th year of the Chongzhen era (1643), Fan Zhiwan and Zhao Guangbian were executed in the western market. When Fu Wang ascended the throne in Nanjing, the Grand Master of the Imperial Stables, Wan Guanjie, submitted a memorial to restore Zhao Guangbian's original official rank.

凡事不宜進者，一隙之明也，告人將有禍矣。若不知幾機時強進，罹禍宜矣。

If the divination signs indicate that one should not move forward, this is a sign from heaven, like a faint light revealing impending misfortune. If one fails to understand this omen and insists on moving forward at an inopportune time, disaster is inevitable.

占驗五、辛未六月癸卯日乙卯時，臺中王旋官父師占上疏，從革、絕嗣，辰巳空、申酉落空。 龍空 勾 酉戌亥子 虎 空朱 勾貴 父 丁酉 勾 六 申 丑 常 亥未 酉巳 鬼 辛丑 常 朱 未 寅 玄 未卯 巳癸 財 乙巳 貴 蛇 午巳辰卯 陰 貴後

The fifth example: On the day of Guimao in the sixth month of the year Xinwei, at the time of Yimao, Master Wang Xuan of the Tai Sheng divined about a petition. This divination was set up with the hour of Yimao and the stem of Xinwei as the base. The three transmissions are巳, 酉, and 丑, forming a metal formation called "Cong Ge," and also accompanied by the pattern "Jue Si." The empty position of this ten-day cycle is in Chen and Si, and the heavenly plate's Shen and You deities are exactly located on the earth plate's Chen and Si empty positions. The four lessons, arranged from right to left, are: the day stem Gui is lodged in Chou, Chou has巳,巳 has酉, the day branch Mao has Wei, and Wei has Hai. The deities on the four lessons, in order, are巳 with the nobleman, 酉 with Gou Chen, 未 with Tai Chang, and Hai with Zhu Que. The three transmissions are: the first transmission is You with Gou Chen representing parents, the middle transmission is Chou with Tai Chang representing official ghosts, and the final transmission is巳 with the nobleman representing wife wealth.

斷曰：傳將遞生，有疏薦人乎？曰：非也，有疏參人耳。余曰：雖三傳遞生，嫌初末逢空，獨存中傳 ，歲破為鬼。又朱雀乘太歲剋日；太歲君也，歲破相也，恐得罪於君相，於公不利。後果以上章薦人，下獄擬配。

The judgment said: The three transmissions and the heavenly general are successively generated, perhaps it is about recommending someone? Wang Gong answered: No, it is about reporting someone's misconduct. I said: Although the three transmissions are successively generated, unfortunately the first and last transmissions both fall into kongwang, leaving only the middle transmission alone. And the middle transmission is chou, which is the year's breaking, and it transforms into official ghost. Moreover, the vermilion bird is riding the sovereign to attack the day stem; the sovereign symbolizes the king, the year's breaking symbolizes the chancellor, so this memorial is likely to offend both the king and the chancellor, which is very disadvantageous for you. Later, he indeed was imprisoned for submitting a memorial to recommend someone else, and was sentenced to be exiled.

占驗六、丁丑四月丁酉日乙巳時，浣中劉退齋先生請假省親占，元首、九丑、曲直，辰巳空、申酉落空。 蛇貴 朱 酉戌亥子 后 空陰 常青 鬼 己亥 貴 六 申 丑 陰 巳丑 卯亥 父 癸卯 常 勾 未 寅 玄 丑酉 亥丁 子 乙未 勾 龍 午巳辰卯 常 空虎

The sixth example: On Dingyou day in the fourth lunar month of Dingchou year, at Yisi hour, Liu Tuizhai, a scholar from Huanzhong, divined about requesting leave to return home to visit relatives. This divination was set up with You general added to Yisi hour, and the lesson pattern belongs to "Original Head," combined with "Nine Disgraces." The three transmissions,亥,卯,未, form a wood pattern and are classified as "Curved and Straight." In this ten-day period, the empty position is in Chen and Si. The heaven plate's Shen and You deities are exactly located on the earth plate's Chen and Si, which are empty positions. The four lessons, from right to left, are: the day stem Ding lodges in Wei, Wei has亥,亥 has卯, the day branch You has丑,丑 has巳; the deities on the four lessons,亥,卯,丑,巳, are respectively乘 by Azure Dragon, Tai Chang, Tai Yin, and Tian Kong. The three transmissions are: the first transmission亥,乘 by Nobleman, representing official ghost; the middle transmission卯,乘 by Tai Chang, representing parents; the final transmission未,乘 by Gou Chen, representing children.

斷曰：此奏不允所請，必有溫旨相留。何以知之？蓋天驛二馬加臨年命，理應行動之象。但發用官貴，德馬夾克，又戀長生，主不由己而動。曰：朱雀又空，為文書不就，中傳卯與支上太歲相剋，主君上隔阻，有溫旨相留也。後果不允假旋。

The judgment says: This memorial will not be approved, and you will certainly be kept by a gentle imperial decree. How do we know this? Because the Heavenly Horse and the Post-horse are both placed on your birth star and the year star, which should indicate movement. However, the first transmission initiates with the official star and the nobleman, with the virtue god and the post-horse restraining from both sides, and being attached to the place of growth, indicating a desire to move but being unable to do so. Moreover, the Vermilion Bird falls on Kongwang, indicating that the official documents will not be completed; the middle transmission's卯 (Mao) is in conflict with the Tai Su on the day branch, indicating that the sovereign is obstructing from the middle, so there will be a gentle imperial decree to retain you. Later, indeed, he was not allowed to return home on leave.

占驗七、癸酉二月丁丑丙午時，松江太僕沈雲生先生被京營曹大司禮參劾占回奏吉凶。重審、鑄印（申酉空，丑寅落空。） 貴后 蛇 戌亥子丑 陰 貴青 空后 比 辛巳 空 朱 酉 寅 玄 亥午 巳子 子 甲戌 蛇 六 申 卯 常 午丑 子丁 印 己卯 常 勾 未午巳辰 虎 龍空

The seventh example: On the day of Dingchou in the second lunar month of the Guiyou year, at the hour of Bingwu, Shen Yunsheng, an official of the Ta Pu Si in Songjiang, was impeached by a certain official of the Grand Secretary's Office in the capital. He divined the fortune of his memorial submission. The divination was set with the亥 (Hai) general added to the Wu (Wu) hour, forming a lesson pattern of "Re-examination" combined with the "Seal Printing" pattern. In this旬 (decade), the empty position is in Shen and You. The Heaven Plate's Shen and You deities are exactly over the Earth Plate's Shen and You empty positions. The four lessons, from right to left, are: the day stem Ding is lodged in Wei, with Zi on Wei, Si on Zi, the day branch Chou has Wu on it, and Hai on Wu. The four heavenly deities on the lessons, Zi, Si, Wu, and Hai, are respectively accompanied by the Heavenly Empress, Tian Kong, Azure Dragon, and Nobleman. The three transmissions are: the first transmission Si with Tian Kong as a fellow, the middle transmission Xu with Teng Snake as a son, and the final transmission Mao with Tai Chang as an official seal.

斷；天空發用，主為章奏而占。曰：何以知之？蓋有官君子占得鑄印，必面君奏事、遷官轉職（且天空乃奏書之神）。曰：看回奏如何？曰：日祿之陰制祿，罰俸止矣，官何礙乎？交仲夥時，天吏皇詔生日，青龍日祿居丑，必然榮擢吳越斗牛之分。雖嫌四課上下沖害，又喜交車合祿，先雖參差，而後和好。及回奏，果罰俸，秋升閩撫，有功，尋授兩廣總督。

The judgment says: Since Tian Kong is the initiating transmission, it is known that the matter is about a memorial submission. The other person asks: How do you know that? I say: When someone with an official position draws the casting seal lesson, he must certainly present himself before the sovereign to make a report, and also be promoted or transferred (moreover, Tian Kong is originally the god who governs memorial submissions). He again asks: What will be the result of this memorial? I say: The hidden spirit of the day stem's official position turns back to control the official position spirit, which is merely a penalty of salary, but there is no harm to the official rank. When it reaches the middle of autumn, the Heavenly Official and the imperial decree will both be born on the day stem, the Azure Dragon will be with the day stem's official position on the Chou position, and certainly he will be promoted to an official position in the region of Wu-Yue and the constellation Dou-Niu. Although the four lessons have mutual conflicts and harms above and below, it is pleasant that they also form a harmonious combination of the carriage and official position. At first there was some discrepancy, but eventually they will reconcile. When the memorial is submitted, indeed only a salary penalty occurred; by autumn he was promoted to the governor of Fujian, and because of his quick achievements, he was appointed governor-general of Guangdong and Guangxi.

占驗八、丁丑十一月丁亥戊申時，東省戶垣諱三傑孫科長代同鄉丁科長占守科失紅本回奏。重審、反吟。（午未空，子丑落空） 后陰 貴 亥子丑寅 玄 貴空 勾陰 比 癸巳 空 蛇 戌 卯 常 亥巳 未丑 鬼 丁亥 貴 朱 酉 辰 虎 巳亥 丑丁 比 癸巳 空 六 申未午巳 空 勾龍

Eighth example: On the day of Dinghai in the eleventh lunar month of the year Dingchou, at the hour of Wushen, Sun Sanjie, a chief officer of the Ministry of Revenue in Shandong, consulted about the loss of a red document and the matter of submitting a memorial to the court. This divination was set up with the Yin general added to the Shen hour. The month general and the hour of divination are directly opposite each other. The heaven and earth plates are in direct opposition, and the lesson pattern belongs to "re-examination" and also includes "reverse chant." In this旬, the empty position is in Wu and Wei. The heaven plate's Zi and Chou deities are directly over the earth plate's Wu and Wei empty positions. The four lessons, from right to left, are: the day stem Ding lodges in Wei, with Wei having Chou, Chou having Wei, the day branch Hai having Si, and Si having Hai. The four deities on the lessons are Chou, Wei, Si, and Hai, which are successively occupied by Tai Yin, Gou Chen, Tian Kong, and Nobleman. The three transmissions are: the first transmission is Si with Tian Kong, representing a fellow; the middle transmission is Hai with Nobleman, representing an official ghost; and the final transmission is again Si with Tian Kong, representing a fellow.

斷：官必降罰，職必更改。曰：目今朝廷責之，已過當矣，矧又重其責乎？曰：龍神克戰，課將返吟，居官定難滿任，況巳為驛馬，上乘皇詔，主一任未了，二任又臨。曰：比更職無疑。及以降三級回首，不准；降五級，又不准；擬降別衙門，然後依擬。

The judgment says: official rank must certainly be reduced and punished, and the position must be changed. The other person says: the punishment from the court is already too severe, how can it be made even worse? I say: the Azure Dragon is being overcome and there is a battle, and the lesson pattern also meets the returning repetition. Therefore, one cannot stay in this position for the full term; moreover, the branch of Si is the Post-horse, with an imperial decree riding upon it, indicating that before completing one term, the assignment for the second term has already arrived. Thus, changing the position is certain. Later, the initial proposal was to reduce the rank by three levels and return the reply, but the court did not approve; then a proposal to reduce by five levels was also rejected; finally, a proposal to transfer to another bureau was approved.

占驗九、戊辰十二月戊申庚申時，予在燕京會高仁齋、夏客還、張環玉邀，蜀中禮部李載溪先生座索占。（寅卯空，未申落空） 朱蛇 六 戌亥子丑 貴 白貴 陰六 官 乙卯 陰 勾 酉 寅 后 午丑 卯戌 子 戊申 龍 龍 申 卯 陰 丑申 戌戊 兄 癸丑 貴 空 未午巳辰 玄 虎常

Ninth example: On the day of Geng Shen in the twelfth lunar month of the year Wu Chen, when I met Gao Renzhai, Xia Ke Huan, and was hosted by Zhang Huanyu in Beijing, Li Zaixi, a civil official from Sichuan, asked me to cast a divination. This divination was set with the general Chou added to the hour Shen. The empty positions of this ten-day period are in Yin and Mao. The Heaven Plate's Wei and Shen deities are exactly over the Earth Plate's Yin and Mao empty positions. The four lessons, from right to left, are: the day stem Wu lodges in Si, with Wu on Si, Wu on Si, and Mao on Wu; the day branch Shen has Chou on it, with Wu on Chou. The four heavenly deities on the four lessons, Wu, Mao, Chou, and Wu, are successively accompanied by Liu He, Tai Yin, Nobleman, and White Tiger. The three transmissions are: the first transmission is Mao with Tai Yin, representing official ghost; the middle transmission is Shen with Azure Dragon, representing son; the final transmission is Chou with Nobleman, representing brother.

仁齋斷曰：卯與戌合，為大六合，六合加戌為小六合，喜末傳月將貴人，定然片言入相。予反其意曰：太陰臨卯，空即不能成名，此乃舊事又舉行者，二月還宜慎重。曰：何以知其舊事：曰：舊太歲發用，且四墓覆生，主已廢復行，沉而又舉也。嫌初中龍官空戰，朱雀陰見玄墓（亥乘朱陰神見辰也），若上疏，旨意不佳。果後以改授上疏見駁，幾至察處。

Gao Renzhai said:卯 and 戌 combine to form a great Liu He; the Liu He general is also added on 戌, forming a small Liu He; it is pleasing that the final transmission is riding the month general and the nobleman, surely it will be able to reach the core of the matter in a few words. I, however, said the opposite: Tai Yin is on 卯, and 卯 is empty, so the matter will not succeed; this is merely repeating old matters, and one must still be cautious in February. The other asked: How do you know it is old matter? I said: The first transmission's initiating transmission is the old Tai Sui from last year, and the four graves are reversed to cover the day stem, indicating that something already discarded is being revived, and what was sunk is now raised up. Unfortunately, the first and middle transmissions have Azure Dragon and official stars empty, and the Yin spirit of Zhu Que meets Xuan Wu and the grave god (Zhu Que is on Hai, its Yin spirit falls on Chen). If he submits a memorial, the imperial decree will not be favorable. Later, he indeed submitted a memorial for changing his official appointment and was rejected, almost being investigated.

占驗一、甲申四月庚申日庚辰時，如皋銓部李大生先生占燕京安危，八專，子丑空，巳午落空。 朱蛇 六 戌亥子丑 貴 白貴 白貴 財 乙卯 陰 勾 酉 寅 后 午丑 午丑 父 乙丑 貴 青 申 卯 陰 丑申 丑庚 父 乙丑 貴 空 未午巳辰 玄 虎常

The first example: In the year Jiashen, fourth month, day Gengshen, and hour Gengchen, Li Dasheng, an official of the Ministry of Personnel in Ruoqiao, asked about the safety of Beijing. This divination was set with the hour of You as the general and the hour of Chen as the base. The day stem Gengshen and day branch Shen are both located in the position of Shen, making the lesson pattern belong to "Eight Specials." In this旬, the empty positions are Zi and Chou. The Heaven Plate's Si and Wu deities are directly over the Earth Plate's Zi and Chou empty positions. The four lessons, arranged from right to left, are: the day stem Geng is lodged in Shen, with Shen having Chou, Chou having Wu; the day branch Shen also has Chou, and Chou again has Wu. Thus, only two lessons are formed, with the upper deities Chou and Wu each riding the Nobleman and White Tiger. The three transmissions: the first transmission is卯 riding Tai Yin as wife wealth, the middle and final transmissions both take the hidden deity Chou of the day stem, riding the Nobleman as parents.

斷曰：賊自西山出奇，用騾車木韞，先攻西南後攻東北，且有凶變之虞。蓋因賊符自戌發用，克中末干支貴人，而天空臨寅，此地疏虞，賊必乘虛而入，兩陰神虎鬼克干支及歲君，左右獻城之象。後聞李賊明攻張掖，暗逾東直，城中鼎沸，開門出降，先帝自縊。

The judgment states: The enemy troops will launch a surprise attack from the western mountain, using mule carts and wooden siege weapons, first attacking the southwest direction, then the northeast direction, and there will be dangers and sudden changes. This is because the "enemy symbol" originates from the戌 position, controlling the middle transmission and final transmission's stem and branch noblemen, while the sky is located at the寅 position, indicating a weak defense in that area, allowing the enemy to enter easily. The two Yin spirits have the White Tiger and official ghost simultaneously attacking the day stem, day branch, and the year stem, which represents the image of close ministers surrendering the city. Later it was heard that Li Zicheng openly attacked the Zhangye gate, but secretly crossed over the Dongzhi gate, causing great chaos within the city, the defending general opened the gate to surrender, and the Chongzhen Emperor committed suicide.

占驗二、乙酉正月丙午日丙申時，總漕部院田百原老師住淮清江聞高鎮睢州被許定國圍困，占吉凶，重審、從革，寅卯空、午未落空。 蛇貴 朱 酉戌亥子 后 玄蛇 陰朱 財 己酉 朱 六 申 丑 陰 寅戌 丑酉 子 癸丑 陰 勾 未 寅 玄 戌午 酉丙 比 乙巳 空 青 午巳辰卯 常 空虎

The second example: On the day of Bingwu in the first lunar month of the year Yiyou, the governor of the granary transport, Mr. Tian Baiyuan, was stationed in Qingjiangpu, Huai'an. He heard that General Gao Jie's troops were surrounded by Xu Dingguo in Suizhou, and he divined to inquire about the fortune. This divination was set up with the trigram of Zi added to Shen at the time. The lesson pattern belongs to "Chong Shen" (re-examination). The three transmissions are Si, You, and Chou, forming a metal formation, thus belonging to "Cong Ge" (metal transformation). In this ten-day period, the empty position is in Yin and Mao. The heavenly plate's Wu and Wei deities are exactly over the earth plate's Yin and Mao empty positions. The four lessons, from right to left, are: the day stem Bing is lodged in Si, Si has You, You has Chou, the day branch Wu has Xu, and Xu has Yin. The deities on the four lessons, You, Chou, Xu, and Yin, are successively multiplied by Zhu Que (Vermilion Bird), Tai Yin (Great Yin), Teng Snake, and Xuan Wu (Black Tortoise). The three transmissions are: the first transmission You, multiplied by Zhu Que, representing wife's wealth; the middle transmission Chou, multiplied by Tai Yin, representing son; and the final transmission Si, multiplied by Tian Kong (Heavenly Void), representing a companion.

斷曰：興平公必被戮。課傳從革，合中刑干害支。春占金局為返射肅殺之氣；戌命長生被其克盡，全無一點化解，況干乘死氣，支乘干支之墓，不惟主墮客計，而主亦自被其愚矣。又干支命年上神俱遭刑剋墓害，死又何疑乎？三日後果應。

The divination says: Xingping Marquess Gao Jie will certainly be killed. This divination forms a transmission sequence of metal, which is a complete metal formation. Within this formation, there is both a conflict with the day stem and a harmful influence on the day branch. In spring, obtaining a metal formation indicates a returning killing qi; his long life place, which is his birth year戌, is completely destroyed by the metal qi, leaving no room for any resolution. Moreover, the day stem is riding on death qi, and the day branch is riding on the tomb god of the stem and branch, indicating that he has fallen into the other party's trap, and even the owner himself has been deceived. In addition, the day stem, day branch, birth year, and current year all suffer from conflicts, tomb influences, and harm. What more can be doubted? Three days later, it indeed came true.

1645年2月8日夜，由於高傑與許定國從前有仇隙，兩人素來互相忌恨。現在兩人都表示友好與寬宏。但是，1645年2月8日夜，許定國在他的睢州駐地宴請高傑，將他殺害。隨後他渡過黃河投奔清軍，在他們眼中，他的殺害高傑大大提高了他的身價。同時這一行動使高傑的大軍陷入憤怒與混亂之中。其他各鎮將領對高傑的怨恨和南京的政治陰謀，挫敗了史可法重建高傑軍的領導的企圖。當他們不受管束地進入南直隸向揚州潰退時，守住黃河防線的希望就破滅了。

The commentator cites historical events to illustrate the fulfillment of this divination: Gao Jie and Xu Dingguo had long harbored mutual resentment, yet they had both outwardly displayed friendliness and tolerance. On the night of the eighth day of the second lunar month in 1645, Xu Dingguo, while stationed at Su Zhou, held a banquet for Gao Jie and killed him during the feast. He then crossed the Yellow River to surrender to the Qing forces. In the eyes of the Qing, killing Gao Jie greatly enhanced Xu Dingguo's status. This incident also caused Gao Jie's army to become enraged and disordered. Moreover, other commanders had already resented Gao Jie, and the court in Nanjing was involved in political struggles and conspiracies. Therefore, Shen Kefu's plan to reorganize Gao Jie's former troops and appoint a new commander failed. When this uncontrolled army surged into Jiangnan and retreated toward Yangzhou, the hope of holding the Yellow River defense line was completely lost. Gao Jie, referred to as the Marquis Xingping in the previous lesson, was killed exactly three days after the divination, perfectly matching the statement "The Marquis Xingping will certainly be killed" and "Three days later, the prediction came true."

占驗三、乙酉四月丁丑日辰時，大兵用銃攻揚州，守西門將士索占吉凶，重審、鑄印，申酉空、丑寅落空。 貴后 蛇 戌亥子丑 陰 貴青 空后 兄 辛巳 空 朱 酉 寅 玄 亥午 巳子 子 甲戌 蛇 六 申 卯 常 午丑 子丁 父 己卯 常 勾 未午巳辰 虎 龍空

Third example: On the day of Dingchou in the fourth lunar month of the year Yiyou, at the hour of Chen, a large army used cannons to attack Yangzhou. The soldiers defending the western gate consulted about the fortune. This divination was set up with the general Yi at the hour of Chen, and the lesson pattern belongs to "Re-examination," combined with the "Seal Casting" pattern. In this旬, the empty position is in Shen and You. The two deities on the heaven plate, Chou and Yin, are exactly over the empty positions on the earth plate, Shen and You. The four lessons, from right to left, are: the day stem Ding is lodged in Wei, with Zi on Wei, and Si on Zi; the day branch Chou has Wu on it, and Hai on Wu. The deities on the four lessons, Zi, Si, Wu, and Hai, are successively accompanied by the Heavenly Empress, Tian Kong, Azure Dragon, and Nobleman. The three transmissions are: the first transmission Si with Tian Kong representing a brother, the middle transmission Xu with Teng Snake representing a son, and the final transmission Mao with Tai Chang representing a parent.

斷曰： 游都建旺發用，忌臨畏地，主敵人迫於不得已而死戰也。今日干支雖旺相，然旺相之氣在於外，休囚之地在於內，城安能保乎？嫌中傳被支所刑，辰時又來沖破鑄印，見刑沖則為破印矣。且戌為州城牢獄，勾陳又剋日上神，屠城放獄，應在咫尺。飯後步入舊城，城已破。

The interpretation states: The enemy general represented by "You Du" is currently in a prosperous and strong state, serving as the first transmission, yet it falls in a position where it is being overcome, indicating the enemy army is forced to fight desperately. Although the day stem and day branch are prosperous and strong, this strength lies outside the city, while the weak and confined energy is within the city, making it impossible to defend the city. Furthermore, the middle transmission is harmed by the day branch, and the hour of divination conflicts with the casting of the seal, turning the seal into a broken seal. Moreover, the戌 represents the state and prison, and Gou Chen harms the day stem deity, leading to the imminent disaster of the city being destroyed and prisoners released. After dinner, walking into the old city, the city has already been captured.

兵占之法，以支為城為守，干為敵為攻。 干支旺相則旺氣在於外，守難攻易；干支休囚則旺氣在於內，守易攻難。 初傳為攻，末傳為守，中傳為守禦陣地。

The commentator summarizes the principles of divination for military affairs: in divining about warfare, the day branch represents the city and the defending side, while the day stem represents the enemy and the attacking side. If the day stem and day branch are in a prosperous and strong state, it indicates that the favorable energy is outside the city, making the defending side struggle and the attacking side more capable. If the day stem and day branch are in a weak and confined state, it indicates that the favorable energy is within the city, making the defending side stable and the attacking side find it difficult to succeed. Among the three transmissions, the first transmission represents the attacking side, the final transmission represents the defending side, and the middle transmission represents the contested defensive position between both sides.

此課，丁壬日游都在巳，巳為發用，加於受克之子地，為忌臨畏地，主困獸猶斗，無退路而人人奮死。因發用為敵為攻，枚主敵迫不得已而死戰。 中傳戌為城牆，受支丑之刑，辰時之沖，主城破。 末傳卯生初傳巳，城內有內奸；卯克戌，主有人偷降，破壞城守。

In this case: For a day with the heavenly stem Ding and a day with the heavenly stem Ren, the wandering element is fixed on Si. Si happens to be the initiating transmission, and it is also placed on the position that overcomes it, which is Zi. This is called 'fearful presence in a place of fear,' indicating that the enemy force is like a trapped beast still fighting desperately, with no way to retreat and thus fighting with all their might. Since the first transmission represents the enemy and the offensive, it is interpreted as the enemy being forced to fight to the death. The middle transmission, Wu, represents the city walls, which are both harmed by the day branch Chou and by the hour's conflict, indicating that the city walls are breached. The final transmission, Mao, generates the first transmission Si, showing that there is an internal traitor aiding the enemy; Mao also overcomes Wu, indicating that someone is secretly defecting, thereby undermining the city's defenses from within.

課得交車合、鑄印，都是城門緊閉之意。但交車合而干支上下互沖，鑄印又被沖破，旺氣又在於外，故城不守。 占時沖破鑄印，故城破在咫尺，言極速也。 又戌為州城牢獄，受沖剋則城陷獄開也。 勾陳又剋日上神，勾陳為將，乘未克子也。干上神為敵，敵受克為何講屠城放獄，不知何因，請高明指教。

This divination includes both the "crossing chariot harmony" and "casting seal" patterns, which originally both signify a closed city gate and a refusal to go out. However, in the case of "crossing chariot harmony," the day stem and day branch clash with each other, and the "casting seal" is broken by the time of divination. The strong energy remains outside the city, so the city cannot be held. The time of divination breaking the "casting seal" indicates that the city will fall very soon, emphasizing the speed of the event. Furthermore, the戌 (Xu) represents the state city and prison, and once it is attacked or harmed, the city will fall and the prison gates will open widely. As for the Gou Chen (hooked earth) overcoming the day stem's deity, it is because Gou Chen is the deity of the military general, which is riding on the future to attack the son. However, the day stem's deity originally represents the enemy, and if the enemy is overcome, why does it instead suggest the city being destroyed and the prison opened? The commentator also fails to understand the reason, so please enlightened scholars offer their guidance.

占驗四、戊子二月乙亥日癸未時，興化臺中李少文先生相召汪寧牛灣園慮金兵東下占，重審、曲直，申酉空、子丑落空。 朱蛇 六 酉戌亥子 貴 龍玄貴勾 財 癸未 貴 勾 申 丑 后 未卯子申 父 乙亥 蛇 青 未 寅 陰 卯亥申乙 兄 己卯 空 空 午巳辰卯 玄 虎常

Fourth example: On the day of Yihai in the second lunar month of the year Wuzi, at the hour of Guiwei, Li Shaowen, a government official from Xinghua, was invited to a gathering at Wangning Niuwanyuan. He cast this divination lesson out of concern for the Qing army advancing eastward. The lesson was set with the hour of Hai added to the hour of Wei. The lesson pattern belongs to "Re-examination." The three transmissions, Hai, Mao, and Wei, form a wooden structure, making it "Curved and Straight." In this ten-day cycle, the empty position is in Shen and You. The heavenly plate's Zi and Chou deities are directly over the earthly plate's Shen and You empty positions. The four lessons, from right to left, are: the day stem Yi is lodged in Chen, with Shen on Chen, and Zi on Shen; the day branch Hai has Mao on it, and Wei on Mao. The four heavenly deities on the lessons, Shen, Zi, Mao, and Wei, are successively occupied by Gou Chen, Nobleman, Black Tortoise, and Azure Dragon. The three transmissions are: the first transmission, Wei, occupied by Nobleman and representing wife wealth; the middle transmission, Hai, occupied by Teng Snake and representing parents; the final transmission, Mao, occupied by Tian Kong and representing brothers.

斷曰：金兵不但不能東下，且不能待久。游都居西南戀生，且離日辰遠；賊符臨干支，水陸布有伏兵。然乘死絕之氣，且初傳休囚夾克，末傳健旺制劫，是守堅敵弱，故知必不能東下而又不能持久也。但太歲合木局以生春夏之木，只今頗能堅守，一交丑年，巳酉丑金局破壞傳中之木，即難支吾矣。次年正月果驗。

The judgment states: The Qing army is not only unable to advance eastward, but also cannot sustain itself for long. The general stationed in the southwest is attached to the place of growth, yet it is far from the day stem and day branch. Although the enemy symbol is present on the day stem and day branch, indicating troops are hidden along both land and water routes, it is riding on a dead and exhausted atmosphere. Moreover, the first transmission is weak and confined, being squeezed by both sides, while the final transmission is strong enough to control the jiesha. This indicates a solid defense and a weak attack, so it is concluded that the enemy cannot advance eastward or last long. However, the sovereign and the wood group are in harmony, generating the wood energy of spring and summer, which allows them to hold out for now. But once it reaches the year of Chou, the triple harmony of Si-You-Chou will disrupt the wood energy in the three transmissions, and they will be unable to sustain. In the following year's January, this prediction was fulfilled.

占驗五、己丑正月辛巳日辛卯時，榆林王總兵諱樸者，其子金吾官在揚，聞大同姜總兵亂，占吉凶，元首、炎上。 勾六 青 丑寅卯辰 朱 玄青勾貴 官 壬午 貴 （申酉空、辰巳落空） 空 子 巳 蛇 酉丑寅午 財 戊寅 勾 虎 亥 午 貴 丑巳午辛 印 甲戌 常 常 戌酉申未 后 玄陰

The fifth example: On the day of Xinsi in the first lunar month of the year Jichou, at the hour of Xinmao, in Yulin, General Wang, whose name is Pu, had a son serving as a commander in Yangzhou. He heard that General Jiang in Datong had rebelled, and thus he divined to inquire about fortune and misfortune. This divination was set up with the hour of Hai as the starting point added to the hour of Mao. The pattern of the lesson belongs to "the head of the state." The three transmissions are Yin, Wu, and Xu, forming a fire trinity and thus belonging to "ascending fire." In this ten-day period, the empty position is in Shen and You. The heavenly plate's Shen and Si deities are precisely over the earthly plate's Shen and You empty positions. The four lessons, arranged from right to left, are: the day stem Xin is lodged in Xu, with Xu having Wu, Wu having Yin; the day branch Si has You, with You having Chou. The four heavenly deities on the lessons, in order, are Wu, Yin, Chou, and You, each successively riding on the nobleman, Gou Chen, Qinglong, and Xuanwu. The first transmission is Wu riding the nobleman, representing official ghost; the middle transmission is Yin riding Gou Chen, representing wife's wealth; the final transmission is Xu riding Tai Chang, representing official seal.

斷曰：游都居支前，賊符侵酉地，且貴人克干發用，又合中犯煞，西北兵動，據城無疑。初傳旺相生合末傳，定主內外奸人勾連，中傳月建克末傳，必然破城殺將。又旬遁丁神臨辰陽入辰陰，更有當地邊界盜賊蜂起，後來終於歸降。蓋因游都臨合處也。但火局旺相於春夏，死於秋冬，又大吉日墓臨支，是主受客愚而墜客計，交秋事敗歸降矣。 干支互乘墓互相昏昧，支上單乘日墓他昏昧我，干上單乘支墓我昏昧他。

The judgment states: The You Du is located before the day branch, the thief symbol invades the You region, and with the nobleman overcoming the day stem and initiating the transmission, the combination is tainted by an Inauspicious Sha. Warfare in the northwest is certain, and capturing the city is without doubt. The first transmission is prosperous and strong, generating and harmonizing with the final transmission, indicating that traitors inside and outside the city are colluding. The middle transmission, encountering the month builder, overcomes the final transmission, leading to the city being breached and the commander killed. Furthermore, the丁 spirit from the ten-day cycle遁 enters the day branch's yang spirit into the yin spirit, causing bandits on the border to rise up, but eventually they will surrender, because the You Du is in a harmonious position. However, the fire element is strong in spring and summer but weak in autumn and winter, and the Daji Chou, which is the墓 of the day stem, is located on the day branch, indicating being deceived and falling into a trap, so once autumn comes, the matter fails and surrender occurs. The commentator adds: When the day stem and day branch both have the墓, both are confused; when the day branch alone has the墓 of the day stem, the other side confuses me; when the day stem alone has the墓 of the day branch, I confuse the other side.

據《清史稿》“（順治）五年十二月辛卯朔……癸巳，姜瓖以大同叛。……六年春正月……辛未，姜瓖黨姚舉等殺冀寧道王昌齡，陷忻州。……癸未，山西賊黨劉遷寇代州，阿濟洛遣軍破走之。……三月……丁卯，土賊王永強陷延安、榆林等十九州縣，延綏巡撫王正志等死之。……夏四月乙卯，賊黨陷汾州，命和碩端重親王博洛為定西大將軍，帥師討之。和碩敬謹親王尼堪移師大同。秋七月戊午朔，攝政王多爾袞復徵大同。乙丑，滿達海、瓦克達徵朔州、寧武。丙戌，吳三桂、李國翰復延綏鎮城。八月癸巳，攝政王多爾袞還京。山西賊黨陷蒲州及臨晉、河津，孟喬芳討平之。滿達海復朔州、馬邑。丁酉，端重親王博洛拔孝義壬子，遣英親王阿濟格、貝子鞏阿岱等徵大同。癸丑，梅勒章京根特等拔猗氏。乙卯，大同賊被圍久，飢死殆盡，偽總兵楊震威斬姜瓖及其弟琳來獻。丙辰，寧武關偽總兵劉偉等率眾降，靜樂、寧化山寨悉平。”

The commentator cites the "Clear History" to recount the entire course of this military turmoil: On the first day of the twelfth lunar month in the fifth year of Shunzhi, which was Xinmao, Jiang Xiang rebelled in Datong. On the day of Guisi, he took control of Datong. In the first month of the sixth year of Shunzhi, on the day of Xinwei, Jiang Xiang's followers Yao Ju and others killed Wang Changling, the governor of Jining Road, and captured Xinxian. On the day of Guiwei, the bandits in Shanxi, Liu Qian, attacked Dazhou, but were repelled by the forces sent by A Jiluo. On the day of Dingmao in the third lunar month, the bandits Wang Yongqiang captured Yancheng, Yulin, and nineteen other prefectures and counties, and the governor of Yanshui, Wang Zhengzhi, and others died in the battle. On the day of Yimao in the fourth lunar month of the summer, the bandits captured Fenzhou, and the court appointed the Prince of Duanzhong, Boluo, as the general commander of the Western Expedition, and the Prince of Jingjin, Nikan, moved his troops to Datong. On the first day of the seventh lunar month of the autumn, on the day of Wuwu, the regent prince Dorgon once again led an expedition to Datong. On the day of Yichou, Mandahai and Wakeda advanced to Shuozhou and Ningwu. On the day of Bingxu, Wu San Guai and Li Guohan recaptured Yanshui. On the day of Guisi in the eighth lunar month, Dorgon returned to the capital, and the bandits in Shanxi captured Puzhou, Linjin, and Hejin, but were defeated by Meng Qiaofang, and Mandahai recaptured Shuozhou and Mayi. On the day of Dingyou, Boluo captured Xiaoyi, and on the day of Renzi, he sent the Prince of Ying, A Jige, and the Prince of Gong, Gongaode, to attack Datong. On the day of Guichou, the commander Mengte captured Yishi. By the day of Yimao, Datong had been surrounded for a long time, and the people within the city were nearly all dead from starvation. Jiang Xiang's subordinate general Yang Zhenwei beheaded Jiang Xiang and his younger brother Jiang Lin and surrendered. On the day of Bingchen, the general Liu Wei of Ningwu surrendered with his troops, and the mountain strongholds of Jingle and Ninghua were all pacified. In this account, Jiang Xiang's rebellion in Datong in December, followed by his followers capturing Xinxian in the first month of the next year, and the bandits capturing nineteen prefectures and counties including Yancheng and Yulin in the third lunar month, all correspond to the previous divination's prediction of military movement in the Northwest, the certainty of occupying a city, and the outbreak of bandits along the borders. And by the time the siege of Datong had lasted for a long time in the seventh lunar month of the autumn, the city eventually fell due to internal strife and surrender, which also corresponds to the phrase "military failure in autumn leading to surrender."

占驗六、己丑三月偶有六壬諸友相晤，持有丁亥日寅將子時課與余斷，云：有賊兵攻武昌，看城池安危，重審、極陰，午未空、申酉落空。 蛇貴 朱 未申酉戌 后 空常陰貴 財 乙酉 貴 六 午 亥 陰 卯丑亥酉 鬼 丁亥 陰 勾 巳 子 玄 丑亥酉丁 子 己丑 常 青 辰卯寅丑 常 空虎

The sixth example: In the year Jichou, during the third month, by chance I met with several friends who practiced the Six壬 system. They presented a divination chart cast on the day Dinghai, with the general Yin added to the hour Zi. They asked me to interpret it, saying that there were thieves attacking Wuchang and wanting to know the safety of the city. The pattern of this chart belongs to "Rechecking," and all three transmissions are yin branches, called "Extreme Yin." In this旬, the empty position is in Wu and Wei. The heavenly plate's Shen and You deities are exactly over the earth plate's Wu and Wei empty positions. The four lessons, from right to left, are: the day stem Ding is lodged in Wei, Wei has You, You has Hai, Hai has Chou, and Chou has Mao. The deities on the four lessons, You, Hai, Chou, and Mao, are successively accompanied by the nobleman, Tai Yin, Tai Chang, and Tian Kong. The first transmission is You accompanied by the nobleman, representing wife's wealth; the middle transmission is Hai accompanied by Tai Yin, representing official ghosts; the final transmission is Chou accompanied by Tai Chang, representing children.

斷：賊自西南而來，城必無虞。曰：游都離日辰甚遠，何以知賊之必來？曰：酉貴臨干發用，故知其來而自西南也。曰：有眾幾何？曰：游都臨日辰遠，干上貴又空，惟以正時上下合斷，約有七九六千三百。曰：城無虞者何？蓋貴臨干受克，故知賊不攻城而退也。

The judgment says: Robbers are coming from the southwest, and the city will certainly be safe. Everyone asks: The wandering general is far away from the day stem and day branch, so how can you be certain the robbers will definitely come? I say: The nobleman is on酉 and initiates the transmission over the day stem, so I know the robbers will come, and they are coming from the southwest. Again they ask: How many robbers are there? I say: Since the wandering general is far from the day stem and day branch, and the nobleman on the day stem is empty, we can only estimate based on the two heavenly stems above and below the time, approximately six thousand three hundred. Again they ask: Why is it said the city will be safe? Because the nobleman is on the day stem but is being restrained, so it is concluded that the robbers will not attack the city and will retreat on their own.

此課乃晉元帝時因毛寶叛兵屯邾城，命宰相戴洋占後載之於史。予初不知，不意斷法竟與古事相合，然純陰之課，子之陰神魯都剋日，主賊有埋伏，又支為城，上神克之，而上神又被陰神所克，主居守不仁且欲自相攻擊。又末傳生合初貴，主內有暗降之人，此數事皆前人未盡之秘，予不惜筆之於書，以授後之學者。

This lesson originally took place during the reign of Emperor Jianwen of the Eastern Jin Dynasty, when Mao Bao's rebellious troops were stationed at Zhu City. The court ordered Dai Yang to divinate, and the result was later recorded in historical texts. I was initially unaware of this background, but to my surprise, my interpretation coincided with the ancient account. Let me add a few more points: this lesson is entirely composed of yin branches. The yin spirit above Zi has "Lu Du" which attacks the day stem, indicating that the enemy troops have set up ambushes. The day branch represents the city, and the spirit above it attacks it; furthermore, this spirit is itself attacked by the yin spirit, suggesting that the people defending the city do not practice benevolent governance and there will be internal conflicts. The final transmission generates and harmonises with the first transmission's nobleman, indicating that there are secret defectors within the city. These points are secrets not fully explained by previous scholars, and I am willing to include them in my book for future scholars to refer to.

占驗七、甲申五月庚子日辛巳時，高兵自黃河北來，圍困揚城近半月，江都令諱日成李父師占城池安危，蒿矢、三交，辰巳空、未申落空。 勾六 青 申酉戌亥 朱 白陰后朱 鬼 甲午 白 空 未 子 蛇 午卯寅亥 兄 丁酉 勾 虎 午 丑 貴 卯子亥庚 子 庚子 蛇 常 巳辰卯寅 后 玄陰

The seventh example: In the year Jiashen, fifth lunar month, day Gengzi, hour Xinsi, General Gao Jie's army advanced from north of the Yellow River to the south, surrounding the city of Yangzhou for nearly two weeks. Li Richen, the county magistrate of Jiangdu, divined the safety of the city. This divination was set up with the general Shen added to the hour Xinsi. The lesson pattern belongs to "Hao Shi" and also includes the "San Jiao" pattern. In this旬, the empty position is in Chen and Xisi. The Heaven Plate's Shen and Wu deities are directly over the empty positions Chen and Xisi on the Earth Plate. The four lessons, from right to left, are: the day stem Geng is located in Shen, Shen has Hai, Hai has Yin, the day branch Zi has Mao, and Mao has Wu. The deities on the four lessons, Hai, Yin, Mao, and Wu, are respectively ridden by the Vermilion Bird, Heavenly Empress, Tai Yin, and White Tiger. The three transmissions are: the first transmission Wu ridden by White Tiger is the official ghost, the middle transmission You ridden by Gou Chen is the brother, and the final transmission Zi ridden by Teng Snake is the son.

斷：凶必無虞，不日圍困可解。蓋因干支休囚，旺氣在內故也。格合羅網，初傳魯都虎鬼月建，彼兵雖凶，然末傳遊者將星，又係蛇沖剋初傳，此為以凶制凶，不過虎頭蛇尾，故不日圍解。

The judgment says: Although it is凶, it will ultimately be safe, and the siege will be lifted within a few days. This is because the day stem and day branch are both in a weak and confined state, with the strong energy concentrated within the city. This divination forms a net pattern. The first transmission has Lu Du, White Tiger, and official ghost, which are aligned with the month builder. The enemy's forces are indeed fierce. However, the final transmission is a general star generated by You Du, which rides on Teng Snake to counterattack and control the first transmission. This is called using evil to control evil. The attack is merely a tiger's head and snake's tail, so the siege will be lifted within a few days.

《明史》：京師陷，（高）傑南走，福王封傑興平伯，列於四鎮，領揚州，駐城外。傑固欲入城，揚州民畏傑不納。傑攻城急，日掠廂村婦女，民益惡之。知府馬鳴騄、推官湯來賀堅守月餘。傑知不可攻，意稍怠。閣部史可法議以瓜州予傑，乃止。九月命傑移駐徐州，以左中允衛胤文兼兵科給事中監其軍西討。

The commentator cites the "History of the Ming Dynasty" as evidence: After the fall of Beijing, Gao Jie moved southward, and Fu Wang granted him the title of Xingping Marquis, placing him among the four armies in the Jiangbei region. He was given jurisdiction over Yangzhou, with his troops stationed outside the city. Gao Jie was determined to enter the city, but the people of Yangzhou feared him and refused to admit him. He then launched a fierce attack on the city, and every day he allowed his soldiers to plunder women from nearby villages, causing the people to become even more resentful. The prefect Ma Minglu and the official Tang Laihe held out for over a month. When Gao Jie realized he could not capture the city, his attacks eased slightly. Later, the grand secretary Shi Kefa mediated the situation, and they agreed to grant Gao Jie control over Guazhou, after which the matter was settled. In September, the court ordered Gao Jie to move his troops to Xuzhou and appointed Wei Yinfeng, a left middle allowance official, as a military affairs official to supervise his army's westward campaign.

羅網課最宜捕盜尋失，兵戰亦是吉象。

The lesson pattern of Luo Wang is most suitable for divining about hunting or trapping thieves and searching for lost items. It is also auspicious when applied to military campaigns and warfare.

占驗八、甲申三月丙午日甲午時，卞孟井聞真定被圍，占城安否，知一、玄胎，寅卯空、巳午落空。 朱蛇 六 申酉戌亥 貴 后朱貴六 財 戊申 六 勾 未 子 后 子酉亥申 官 辛亥 貴 青 午 丑 陰 酉午申丙 父 甲寅 玄 空 巳辰卯寅 玄 虎常

Eighth example: On the day of Jiawu in the third lunar month of the year Jiashen, at the hour of Jiawu, Bian Meng Jing heard that Zhending was under siege and divined whether the city was secure. This divination was set up with the酉 general added to the hour of Wu, and the lesson pattern belongs to 'Knowing One,' combined with the 'Black Tortoise' pattern. In this旬, the empty position is in Yin and Mao. The Heaven Plate's Si and Wu deities are directly over the Earth Plate's Yin and Mao empty positions. The four lessons, from right to left, are: the day stem Bing is lodged in Si, with Si having Shen, Shen having Hai, the day branch Wu having You, and You having Zi. The deities on the four lessons, Shen, Hai, You, and Zi, are respectively riding on Liu He, Nobleman, Vermilion Bird, and Heavenly Empress. The three transmissions are: the first transmission Shen riding on Liu He as wife wealth, the middle transmission Hai riding on Nobleman as official ghost, and the final transmission Yin riding on Black Tortoise as parents.

斷：不惟真定內變城破，即燕京亦有他虞。蓋因初傳財爻內戰，又乘相氣沖剋旬空之末傳，干支又被兩陰神所克，支又克支上神，主居民心散，兵馬為錢糧內變，左右獻城弒主之象。且末傳寅為幽燕，被初傳申馬沖剋，燕京安能無虞？即此日京城亦被賊所破，月餘聞報，餘言皆驗矣。

The judgment says: Not only will Zhending be captured due to internal strife, but even Beijing will suffer another disaster. Because the first transmission is the wealth hexagram, which is fighting internally, and it is riding on the phase energy to clash and control the final transmission, which is in the旬空. The day stem and day branch are also attacked by two yin spirits, and the day branch further attacks the spirit on the day branch, indicating the people's hearts are scattered, and the army mutinies for money and grain. This is exactly the image of close ministers surrendering the city and killing the ruler. Moreover, the final transmission is寅, which represents Youyan, and it is attacked by the post-horse on the first transmission申. How can Beijing remain unharmed? On that day, the capital was also captured by rebels. More than a month later, the news came, and all my words were fulfilled.

占驗九、乙酉四月辛酉日丙申時，左藩南侵，總漕田百原恩師奉命勤王，已進發矣，諸將士索占吉凶，重審、進茹，子丑空、丑寅落空。 后陰 貴 午未申酉 玄 虎常空虎 子 癸亥 虎 蛇 巳 戌 常 亥戌子亥 子 甲子 空 朱 辰 亥 虎 戌酉亥辛 父 乙丑 龍 六 卯寅丑子 空 勾青

Ninth example: In the year Yiyou, fourth lunar month, day Xinyou, hour Bingshen, Left Liangyu led his troops southward. General Tian Baiyuan, who was in charge of transporting grain, was ordered to raise an army to assist the emperor. The troops had already set out, and the soldiers asked for a divination on the auspiciousness of the situation. This divination was set up with the hour Xushen added to the general of You. The lesson pattern belongs to "re-examination," and the three transmissions are亥, 子, and 丑, progressing step by step, known as "progressive nourishment." In this ten-day period, the empty position is on Zi and Chou. The heaven plate's Chou and Yin deities are exactly covering the earth plate's Zi and Chou empty positions. The four lessons, from right to left, are: the day stem Xin is lodged in Xu, with Xu having Hai, Hai having Zi, and the day branch You having Xu, which again has Hai. The deities on the four lessons, Hai, Zi, Xu, and Hai, are successively occupied by White Tiger, Sky Void, Tai Chang, and White Tiger. The first transmission is Hai, occupied by White Tiger, representing the son; the middle transmission is Zi, occupied by Sky Void, still representing the son; the final transmission is Chou, occupied by Azure Dragon, representing the parents.

斷：此行不吉，主至半途而回。蓋白虎驛馬臨干，雖有虎假虎威之勢，賴戌土實能剋制，如彼猖狂妄動，定有阻塞。但我兵此行，中末俱空，豈能前進？況辛日南征為滅沒旺方，于軍不利，干神臨支恐有銳卒前擾後至。後至揚州，高兵出城搶舡，遂與閣部商議，抽兵而退。

The judgment says: This campaign is not auspicious, and the main force will have to return halfway. The White Tiger and the Post-horse are both approaching the day stem. Although the opponent may appear powerful, the戌 earth in the lodging palace of the day stem can indeed restrain it. If it becomes reckless and acts boldly, it will encounter obstacles everywhere. However, our army's middle transmission and final transmission both fall into Kongwang, so how can we advance? Moreover, departing south on a辛 day directly confronts the旺 direction of the extinguished and hidden, which is unfavorable for military operations. The spirit of the day stem is located on the day branch, so there may be elite troops harassing from the front and pursuing from the back. Later, when the troops reached Yangzhou, Gao Jie's army rushed out of the city to seize boats, so they discussed with Shi Gebu and withdrew the troops.

左良玉（1598—1645年）。 凡初實中末空者，無論衰旺進退，概以真空論，主事中途而止，強進必有禍也。此《畢法》“進茹空亡宜退步”也。

Zuo Liangyu was born in 1598 and died in 1645. The commentator adds: whenever the first transmission is solid and the middle and final transmissions are all empty, regardless of whether the situation is declining, flourishing, advancing or retreating, it is treated as a vacuum. This indicates that matters will stop midway, and forcing forward will bring disaster. This is exactly what the "Bi Fa Fu" says: "When advancing meets an empty vacuum, it is advisable to retreat."

占驗十、己丑十一月戊辰日甲戌時，山西同化南占得此時課，持來問予看地方有事否，彈射、潤下，戌亥空，寅卯落空。 六勾 朱 酉戌亥子 青 龍蛇空朱 財 甲子 龍 蛇 申 丑 空 子申丑酉 比 戊辰 玄 貴 未 寅 虎 申辰酉戊 子 壬申 蛇 后 午巳辰卯 常 陰玄

The tenth example: On the day of Jichou in the year of Wuchen, during the eleventh month, at the hour of Jiaxu, a person from Shanxi named Sihua Nan obtained this hour's divination and asked me whether there would be an incident in his hometown. This divination was set up with the寅 general added to the戌 hour. The lesson pattern belongs to 'Projectile'. The three transmissions are申, 子, and 辰, forming a water formation and belonging to 'Moistening Down'. In this旬, the empty position is on戌 and亥. The heaven plate's寅 and卯 deities are exactly over the earth plate's戌 and亥 empty positions. The four lessons, arranged from right to left, are: the day stem戊 is located in巳, with酉 on巳, 丑 on酉, and the day branch辰 has申 on it, with子 on申. The deities on the four lessons, 酉, 丑, 申, and 子, are respectively乘 by the Vermilion Bird, Tian Kong, Teng Snake, and Azure Dragon. The first transmission is子乘 by the Azure Dragon, representing wife's wealth; the middle transmission is辰乘 by the Black Tortoise, representing a peer; the final transmission is申乘 by the Teng Snake, representing a son.

斷：此地如何得無事？蓋游都乘蛇臨支，定有兵擾，但城中人民尚結居守，糧草器械無一不備。因支生支上神，建壬為財，且初傳子乃北方輕剽之兵，必自北面來。幸中傳辰土山崗所隔，干上昴星作日之敗氣，來兵必怯而退，城中人民終於歸順。蓋龍化為蛇，不能成其大，傳將三六合，末傳又生合初傳，居守必然歸順。曰：此敝地澤州也。果一一如所占。

The judgment says: How could this place be free of trouble? The dragon boat is riding on the Teng Snake over the day branch, indicating certain military disturbances. However, the people within the city can still form camps to defend themselves, with all provisions and weapons fully prepared. This is because the day branch is in harmony with its own deity, and the month builder's壬 is transformed into a wealth element. The first transmission is the zi element, representing northern troops that are swift and fierce, coming from the north. Fortunately, the middle transmission is the chen earth, like a mountain range blocking the way in the center, and the昴 star on the day stem is the day stem's declining element, causing the attacking forces to become fearful and retreat. The people in the city will eventually submit. The Azure Dragon transforming into the Teng Snake indicates that the incoming forces will not be a major threat. The three transmissions have three Heavenly Generals and the Liu He, and the final transmission generates and harmonises with the first transmission, meaning those defending the city will certainly submit. The Southern Master said: This is exactly my hometown, Zhezhou. Later, everything turned out exactly as predicted.

占驗十一、乙酉五月乙酉日庚辰時，予避難於福終庵，同盟副師楊九苞督舟師隨徵時，修書差官相召同事，予因幼兒隨身固辭，乃占一課寄之，元首、九丑、潤下，午未空、戌亥落空。 朱蛇 六 酉戌亥子 貴 白後貴勾 官 甲申 勾 勾 申 丑 后 巳丑子申 父 戊子 貴 青 未 寅 陰 丑酉申乙 財 壬辰 常 空 午巳辰卯 玄 虎常

Example 11: In the year Yiyou, fifth lunar month, day Yiyou, hour Gengchen, I was taking shelter at Fuzhong Monastery. My allied deputy commander Yang Jiubao led the naval forces and went out with the main army. He wrote a letter inviting me to join him, but I refused because I was with my young son. I then cast a divination for him. This divination used the general Shēn (申) and the hour Chén (辰) to set up the chart. The lesson pattern belongs to "Original Leader" and also includes "Nine Disgraces." The three transmissions are Shēn, Zi, and Chén, forming a water pattern known as "Moistening Down." In this ten-day period, the empty position is in Wu and Wei. The heaven plate's Wu and Hai deities are directly over the earth plate's Wu and Wei empty positions. The four lessons, from right to left, are: the day stem Yi is lodged in Chén, Chén has Shēn, Shēn has Zi, the day branch You has Chou, Chou has Si. The deities on the four lessons, Shēn, Zi, Chou, and Si, are respectively mounted by Gou Chen, Nobleman, Heavenly Empress, and White Tiger. The first transmission Shēn, mounted by Gou Chen, is the official ghost; the middle transmission Zi, mounted by Nobleman, is the parent; the final transmission Chén, mounted by Tai Chang, is the wife's wealth.

斷：南都定然歸順，放心前行，但防東南有兵變之虞。蓋因末傳旺相，財爻生合初傳官貴，且結水局生日，又合中無煞，是為主者必歸順而貢降也。且干支休囚，則旺氣在內，其城不可拔，亦無屠戮之慘，辰陰見太乙白虎建旺合克酉支，因而提防東南兵變也。後果如所占。

The divination says: Nanjing will certainly surrender, so you may rest assured to proceed, but you should be cautious about disturbances in the southeast area. Because the final transmission is prosperous and strong, the wealth hexagram generates and harmonizes with the first transmission's official star nobleman, and the three transmissions form a water formation to nourish the day stem. There are no凶煞 in the harmonious formation, indicating that the person in charge will certainly surrender. Moreover, the day stem and day branch are weak and confined, with the prosperous energy concentrated within the city, so the city cannot be captured and there will be no massacre. However, the day branch's hidden spirit shows Taiyi Si and White Tiger, which combine to restrain the day branch You, so one should be cautious about disturbances in the southeast. Later events confirmed the prediction.

此課占行軍出行吉凶，以三傳合局生日，無空亡，合中無煞，大吉之兆。不然，雖生日，亦有他非。 畢法賦有“貴德臨身消萬禍格”，謂日德加干上，不畏三傳鬼殺也。但此格必須其餘地方吉，方以此論，否則以鬼論。此課日德申臨日，且為月將，有利於之人，陰神貴陽人生干，三傳為生氣，故以全吉斷。

The commentator adds: This divination concerns the auspiciousness of military campaigns and travel. The three transmissions form a harmonious combination and relate to the day stem, with no kongwang, and the harmonious combination does not involve harmful stars, indicating a great auspicious omen. If these conditions are not met, even if the three transmissions relate to the day stem, there may still be other complications. The "Bi Fa Fu" mentions a pattern called "the nobleman of virtue resting on the body eliminates ten thousand calamities," which refers to the day virtue being added to the day stem, making it safe from the ghosts and killings in the three transmissions. However, this pattern can only be interpreted this way if all other aspects are favorable; otherwise, it should still be treated as an official ghost. In this case, the day virtue is located at Shen, which is on the day stem, and Shen is the current month general, benefiting people. The nobleman from the hidden spirit is yang and relates to the day stem, and the three transmissions are all life qi, so the conclusion is entirely auspicious.

凡泛占吉凶，遇有干支之陰神沖剋干支者，每以內亂斷之，試之屢驗。 南都者，明以北京為國都，以金陵為陪都，號為南京，也有六部九卿，稱為南京六部九卿。甲申年崇禎帝自縊，南京諸臣擁小福王即位，是為南明。此時占的事是因為清軍南下，這個楊九苞是奉命勤王，因為勝敗生死攸關，所以占一下。南都即指南明小朝廷的國都南京。後來果然南明投降，清兵除了在揚州與史可法有大戰外，餘無戰事。

The commentator also said: whenever predicting general fortune or misfortune, if the hidden heavenly stem of the day stem or day branch clashes and controls the day stem or day branch, it is often interpreted as internal disorder, and this method has been repeatedly verified. Here, the term "Nan Du" refers to the fact that during the Ming dynasty, Beijing was the capital and Jinling was the secondary capital, known as Nanjing. The same six ministries and nine卿 were established there, called the Nanjing six ministries and nine卿. In the Jiashen year, the Chongzhen emperor committed suicide by hanging himself, and the officials in Nanjing proclaimed the young Fu Wang as emperor, historically known as the Southern Ming. This divination was about the Qing army's southern advance. Yang Jiubao was ordered to assist the emperor, and the outcome of victory or defeat and life or death depended on this single move, so a divination was performed. "Nan Du" refers to the capital Nanjing of the Southern Ming dynasty. Later, the Southern Ming indeed surrendered. The Qing army fought a major battle with Shi Kefa in Yangzhou, but there were no battles elsewhere.

占驗十二、辛未四月丙子日丁酉時，萊陽遲父師與同鄉宋氏昆弟相召，占東省地方安否，伏吟、玄胎，申酉空、申酉落空。 六朱 勾 巳午未申 蛇 玄玄勾勾 比 辛巳 勾 青 辰 酉 貴 子子巳巳 財 甲申 蛇 空 卯 戌 后 子子巳丙 父 戊寅 虎 虎 寅丑子亥 陰 常玄

The twelfth example: On the day of Bingzi in the fourth lunar month of the year Xinwei, at the hour of Dingyou, Mr. Chi from Laiyang invited his fellow townsman, the Song brothers, to divinate whether the region of Shandong is safe. This divination is set with the hour of You as the general and added to the hour of You, making the heaven and earth plates completely overlapping. The lesson pattern belongs to "Hidden Chant," and also includes the pattern of "Black Tortoise's Embryo." In this旬, the empty position is in Shen and You. Because it is a Hidden Chant, the heaven plate's Shen and You are exactly on the earth plate's Shen and You empty positions. The four lessons, from right to left, are: the day stem, Jia, lodges in Si, and Si remains on Si, Si remains on Si, the day branch, Zi, remains on Zi, and Zi remains on Zi. The four heavenly spirits, Si, Si, Zi, Zi, are successively occupied by Gou Chen, Gou Chen, Xuanwu, and Xuanwu. The three transmissions are: the first transmission, Si with Gou Chen, representing a companion; the middle transmission, Shen with Teng Snake, representing wife's wealth; the final transmission, Yin with Baihu, representing parents.

斷：東南齊分主有伏地兵將作亂，兩軍敵戰盡遭傷也。日上勾陳月建被支之玄武將星剋制，且乘天鬼凶煞，是以有伏地兵將屠殺破城之虞。又傳將遞克，伏吟見丁馬，官防參劾，大民流亡。冬月水旺時，玄武得令，孔耿李三將兵起破登府七州縣，人民逃竄，總兵張可大自縊，孫巡撫逮問典刑。

The judgment states: In the region corresponding to the southeast direction, there is a hidden military force within the territory that rises in rebellion. Both armies suffer injuries in battle. The day stem has Gou Chen aligned with the month builder, but it is restrained by the black tortoise in the day branch, which transforms into a general. This is further compounded by the presence of the heavenly ghost, leading to the danger of hidden troops and generals destroying cities. The three transmissions and heavenly general are in successive mutual control, and within the hidden chant, there is the presence of the ding spirit and the post-horse. Officials should beware of being impeached, while common people will be displaced. In the month of winter when water is strong, the black tortoise takes command. Three generals, Kong Youde, Geng Zhongming, and Li Jiucheng, rise in rebellion, breaking through the seven prefectures and counties under the jurisdiction of Dengzhou. The people scatter everywhere, and the commander Zhang Keda commits suicide by hanging, while the governor Sun Yuanhua is arrested, charged, and executed.

此三傳遞克應於官遭彈章。 大民流亡應於何徵？需待來者。

The commentator says: Here, the three transmissions are successively mutually controlling, which should relate to a government official being impeached. As for the phrase "the common people flee," the commentator could not immediately see the corresponding omen and left it for later scholars to explain.

《明史》載：五年（1632）春正月辛丑，孔有德陷登州，游擊陳良謨戰死，總兵官張可大死之。巡撫都御史孫元化、副使宋光蘭等被執，尋縱還。辛亥，孔有德陷黃縣。丙寅，總兵官楊御蕃、王洪率師討孔有德，敗績於新城鎮。二月己巳朔，孔有德圍萊州，巡撫都御史徐從治固守。辛巳，孔有德陷平度。三月壬寅，兵部侍郎劉宇烈督理山東軍務，討孔有德。夏四月甲戌，劉宇烈敗績於沙河。癸未，徐從治中傷卒。

The commentator cites the "Ming History" to record this incident: In the first month of spring in the fifth year of Chongzhen, i.e., 1632, on the day of Xinchou, Kong Youde captured Dengzhou, and the游击 Chen Liangmo died in battle. The total commander Zhang Kadai also died heroically. The governor and vice-provincial governor Sun Yuanhua and Song Guanglan were captured, but soon afterwards were released. On the day of Xinhai, Kong Youde captured Huangxian. On the day of Bingyin, the total commander Yang Yutian and Wang Hong led troops to attack Kong Youde, but suffered defeat at Xincheng town. On the first day of the second month, on the day of Jisi, Kong Youde surrounded Laizhou, and the governor and vice-provincial governor Xu Congzhi defended the city. On the day of Xisi, Kong Youde captured Pingdu. On the day of Renyin in the third month, the minister of war Liu Yulie supervised military affairs in Shandong and went to attack Kong Youde. In the fourth month of summer, on the day of Jiaxu, Liu Yulie suffered defeat at Shaha River. On the day of Guiwei, Xu Congzhi died from an arrow wound. This series of battles corresponds exactly to the outcome predicted in the previous lesson, namely, soldiers and generals lying low and causing disorder, both armies fighting and suffering injuries, and the total commander committing suicide and the governor being imprisoned.

癸卯，孔有德偽降，誘執登萊巡撫都御史謝璉，萊州知府朱萬年死之。己未，孫元化棄市。逮劉宇烈下獄，甲申，硃大典督軍救萊州，前鋒參將祖寬敗賊於沙河。乙酉，萊州圍解。癸巳，官軍大敗孔有德於黃縣，進圍登州。六年戊子，總兵官陳洪範等克登州水城。辛卯，孔有德遁入海，山東平。

The Ming History continues to record: On the day of Guimao, Kong Youde feigned surrender, lured and captured the governor of Denghai, the imperial censor and inspector general Xie Lian, and Zhu Wannian, the magistrate of Laizhou, died bravely. On the day of Jiwei, Sun Yuanhua was executed and publicly displayed, and Liu Yulie was also arrested and imprisoned. On the day of Jiashen, Zhu Dadian led his troops to relieve Laizhou, and the vanguard general Zuo Kuan defeated the rebels at Shaha River. On the day of Yiyou, the siege of Laizhou was lifted. On the day of Guisi, the imperial army defeated Kong Youde greatly at Huangxian, and then encircled Dongszhou. By the day of Wuzi in the sixth year of Chongzhen, the general Chen Hongfan and others captured the water city of Dongszhou. On the day of Xinmao, Kong Youde fled by sea, and Shandong was finally pacified.

占驗十三、甲申正月丁亥己酉時，程翔雲居廣陵，聞兵警，占歲內吉凶，昴星、炎上，午未空、酉戌落空。 后陰 貴 申酉戌亥 玄 勾虎常后 兄 甲午 六 蛇 未 子 常 巳寅丑戌 子 丙戌 后 朱 午 丑 虎 寅亥戌丁 印 庚寅 虎 六 巳辰卯寅 空 勾青

Thirteenth example: On the day of Dinghai in the first lunar month of the Jiashen year, at the hour of Jiyou, Cheng Xiangyun, living in Guangling, heard of military alarms and divined the fortune for the year. This divination was set with the Zi general added to the You hour, and the lesson pattern belongs to "Mao Star." The three transmissions are Yin, Wu, and Xu, forming a fire trinity and being "Inflaming Ascending." In this ten-day period, the empty position is in Wu and Wei. The heaven plate's Wu and Xu deities are exactly over the earth plate's empty positions of Wu and Wei. The four lessons, from right to left, are: the day stem Ding lodges in Wei, Wei has Xu, Xu has Chou, the day branch Hai has Yin, Yin has Si; the deities on the four lessons, Xu, Chou, Yin, and Si, respectively ride the Heavenly Empress, Tai Chang, White Tiger, and Gou Chen. The first transmission is Wu riding Liu He as a brother, the middle transmission is Xu riding Heavenly Empress as a son, and the final transmission is Yin riding White Tiger as an official seal.

雲斷曰：墓神覆日，虎符朝支，又喪吊入傳，末見歲刑白虎，定有兵喪不測事。勾陳游都入辰陰幽燕之地，又見死神陰煞，是以兵戈難免，且干支乘脫，內外空虛，支陰游都刑剋太歲，於君不利，日陰克辰，西北有兵變急進之虞，支又克辰陰，城東邊將兵民必生離異。其後賊果犯燕京，城中內變，而有三月十九日事。

Cheng Xiangyun judged that the tomb spirit was overturning and pressing upon the day stem, the white tiger and military symbol were facing the day branch, and the mourning-and-condolence spirit and the guest spirit had both entered the three transmissions. The final transmission further showed the annual punishment and the white tiger, which certainly indicated unexpected calamities such as military disaster and loss of life. The Gou Chen and You Du fell into the Yin Spirit of the day branch, that is, the area of Youyan, and also saw the death deity and the阴煞, so military conflict was inevitable. Moreover, both the day stem and day branch were riding on the spirit of losing strength, resulting in emptiness inside and out; the You Du on the Yin Spirit of the day branch was punishing the sovereign, which was unfavorable to the king; the Yin Spirit of the day stem was punishing the day branch, indicating a military mutiny in the northwest; and the day branch was also punishing its own Yin Spirit, meaning the border generals and civilians in the eastern part of the city would certainly become disunited. Later, the enemy troops indeed invaded Beijing, and an internal rebellion occurred in the city, leading to the great disaster on the nineteenth day of the third lunar month.

三合奇妙少人知，五行成局各消息。從革靜變看順逆，曲直仁惡旺衰時。火局雖得不長久，水局對下卻相宜。土局不得便言靜，還有歲功巡察期。異方三合難聚會，作事欲帶還得遲。 三傳課之斷法，其三合者，僅一象而已。斷課仍宜詳之發用課傳，與他課斷法如一，若前章之斷例，三傳分論乃正法也。切記！

The subtlety of Triple Harmony is rarely truly understood by people. Each of the Five Phases forms its own Triple Harmony Formation, and the messages conveyed by each are different. For the Metal Formation "From Reform," one must observe whether it is still or moving, whether it is proceeding in the right direction or the opposite. For the Wood Formation "Flexibility and Straightness," one must distinguish whether it represents benevolence or cruelty, and also consider its current strength and decline. For the Fire Formation "Ascending Heat," even though it may be in a favorable position, its power cannot last long. For the Water Formation "Moistening Down," it is actually suitable for those in a lower position. For the Earth Formation, one must not simply assume it represents stillness; there is also a period of annual inspection involved. If the Triple Harmony deities are scattered in different directions and cannot come together, even if one tries to promote matters, they will ultimately be delayed. It also reminds that in the method of interpreting the Three Transmissions, Triple Harmony is only one aspect among many; interpreting the lesson still requires careful examination of the Initiating Transmission and the Four Lessons and Three Transmissions, just like other lesson patterns. As shown in the examples in the previous chapters, one should analyze the Three Transmissions separately and in layers; this is the correct method, and it must be remembered.

占例一、己卯年寅月癸巳日戌時，在濰坊擺卦攤的吳學亮來，問今日發生何事。元首、從革。（錯課正斷） 朱六勾龍 丑寅卯辰 陰朱空陰 財 己巳 空 蛇 子 巳 空 酉丑巳酉 鬼 乙丑 朱 貴 亥 午 虎 丑巳酉癸 父 癸酉 陰 戌酉申未 后陰玄常

The first example: In the year of Jimao, month of Yin, day of Guisi, hour of Xu, Wu Xueliang, who was setting up a divination stall in Weifang, asked what would happen today. The lesson pattern belongs to "Original Leader." The three transmissions, which are Si, Chou, and You, form a metal formation, thus being "From Reform." The note under the title "Incorrect Lesson, Correct Interpretation" indicates that this lesson was cast incorrectly but interpreted correctly. The heaven plate is four positions behind the earth plate, equivalent to using the hour of Wu as the starting point for the hour of Xu. The month of Yin should use the general of Hai. The four lessons, from right to left, are: the day stem Gui lodges in Chou, Chou has You, You has Si, the day branch Si has Chou, and Chou still has You. The four heavenly spirits You, Si, Chou, and You are successively occupied by Tai Yin, Tian Kong, Zhu Que, and Tai Yin. The three transmissions are: the first transmission Si, occupied by Tian Kong, representing wife wealth; the middle transmission Chou, occupied by Zhu Que, representing official ghosts; and the final transmission You, occupied by Tai Yin, representing parents.

斷：三合局，今日必有聚會之事。課得迴環，今天跑路不少。三傳遞生日干，但末傳與干上自刑，《畢法云》：“合中犯煞蜜裡砒”，太陰為女人，初傳天空為空門，中傳鬼乘朱雀，必因算卦事與一女子發生爭矛盾。

The judgment says: The three transmissions form a harmonious combination, indicating there will certainly be an event involving a gathering today. The divination also forms a circular pattern, suggesting that there will be a lot of traveling today. The three transmissions successively generate the day stem, but the final transmission forms a self-punishment with the day stem's heavenly stem. The "Bi Fa Fu" states "harmony with a harmful star, sweet with poison." The Tai Yin represents a woman, the first transmission's Tian Kong indicates an empty door or empty words, and the middle transmission's official ghost riding the Vermilion Bird indicates disputes over speech. Therefore, there will certainly be a dispute with a woman regarding the act of divination.

驗：今日去濰坊，與幾個易友討論了一些梅花易理，然後在濰坊的幾個算卦地段來回轉了幾趟。巳時來一女子抱著不信的態度算卦，並言明算不准不給錢，因此事發生口舌。但財運尚可。

The situation that came true was that on that day he went to Weifang, discussed some principles of Plum Blossom Numerology with several fellow enthusiasts, and then walked back and forth several times around different locations where fortune tellers set up their stalls. At the time of Si, a woman came, expressing doubt and stating that she would not pay if the divination was inaccurate. The two had an argument over this. However, the day's financial fortune was still quite good.

神煞全圖（凡看神煞，須干支神將刑剋，其事乃發）。 上位圓圖，一起太歲，二起歲驛，餘則直列於旁，而歲煞備矣。三起儀神，四起奇神，而旬煞備矣。下位圓圖，一起天喜，二起月建，三起月合，四起月驛，五起成神，六起天馬，七起聖心，餘則方列於右，而月煞備矣。煞列於方圖，而干支煞備矣。

This is an explanation of the complete diagram of divine omens. Whenever one examines divine omens, they must wait until they are in conflict or interaction with the day stem, day branch, and heavenly general, before the matters they represent can manifest. The upper circular diagram is arranged as follows: the first layer starts with the year's sovereign, the second layer starts with the year's journey, and the remaining omens are listed vertically beside them, completing the group of year-related omens. The third layer starts with the assistant deity, and the fourth layer starts with the extraordinary deity, completing the group of旬-related omens. The lower circular diagram is arranged as follows: the first layer starts with Heavenly Joy, the second layer starts with the month builder, the third layer starts with the monthly conjunction, the fourth layer starts with the monthly journey, the fifth layer starts with the formed deity, the sixth layer starts with Heavenly Horse, and the seventh layer starts with Sacred Heart. The remaining omens are listed on the right side, completing the group of monthly omens related to the month's ruler. As for the various omens derived from the heavenly stems and earthly branches, they are arranged separately in the square diagram.

月 正二三四五六七八九十冬臘 天德丁坤壬辛乾甲癸艮丙乙巽庚 天合壬 丁丙 己戊 辛庚 乙 月德丙甲壬庚丙甲壬庚丙甲壬庚 月合辛己丁乙辛己丁乙辛己丁乙 天解（見圓圖內） 地解申申酉酉戌戌亥亥午午未未 解神申申戌戌子子寅寅辰辰午午 皇恩戌丑辰未酉卯子午寅巳申亥 會神未戌寅亥酉子丑午巳卯申辰 信神申戌寅丑亥辰巳未巳未申戌 大德午午午辰辰辰子子子寅寅寅 游神丑丑丑子子子亥亥亥戌戌戌 戲神巳巳巳子子子酉酉酉辰辰辰

This is the upper half of a table of deities and ominous forces based on the months. The top horizontal row lists the twelve months from the first month to the twelfth month. Each row below represents a different deity or ominous force, and they are matched according to the months. "Heavenly Virtue" starts from the first month and follows the order: Ding, Kun, Ren, Xin, Qian, Jia, Gui, Gen, Bing, Yi, Xun, Geng. "Heavenly Harmony" appears only in alternating months, following the order: Ren, Ding, Bing, Ji, Wu, Xin, Geng, Yi. "Monthly Virtue" cycles every four months, following the order: Bing, Jia, Ren, Geng, and repeats three times in a year; "Monthly Harmony" pairs with it, following the order: Xin, Ji, Ding, Yi, and also repeats three times in a year. "Heavenly Relief" is not listed in this table and must be consulted in the circular diagram. "Earthly Relief" starts from the first month and follows the order: Shen, Shen, You, You, Xu, Xu, Hai, Hai, Wu, Wu, Wei, Wei. "Relief Deity" follows the order: Shen, Shen, Xu, Xu, Zi, Zi, Yin, Yin, Chen, Chen, Wu, Wu. "Imperial Grace" follows the order: Xu, Chou, Chen, Wei, You, Mao, Zi, Wu, Yin, Si, Shen, Hai. "Assembly Deity" follows the order: Wei, Xu, Yin, Hai, You, Zi, Chou, Wu, Si, Mao, Shen, Chen. "Trust Deity" follows the order: Shen, Xu, Yin, Chou, Hai, Chen, Si, Wei, Si, Wei, Shen, Xu. "Great Virtue" changes every three months, following the order: Wu, Chen, Zi, Yin, in four segments. "Wandering Deity" follows the order: Chou, Zi, Hai, Xu, in four segments. "Amusement Deity" follows the order: Si, Zi, You, Chen, in four segments, each segment governing three months.

天車 巳 辰 未 酉 死別 戌 未 辰 丑 奸神 寅 亥 申 巳 飛禍 申 寅 巳 亥 時盜 巳 卯 酉 子 破碎酉巳丑酉巳丑酉巳丑酉巳丑 日表未辰丑未辰丑未辰丑未辰丑 歸忌丑寅子丑寅子丑寅子丑寅子 飛廉戌巳午未申酉辰亥子丑寅卯 往亡寅巳申亥卯午酉子辰未戌丑 月刑 天賊辰酉寅未子巳戌卯申丑午亥 五鬼午辰寅酉卯申丑巳子亥未戌 泰神丑 子 戌 亥 憂神辰戌丑未辰戌丑未辰戌丑未 天赦春寅夏午秋申冬子 相負亥亥丑丑卯卯巳巳未未酉酉 枉屈巳巳未未酉酉亥亥丑丑卯卯 瓦煞巳子丑寅卯辰亥午未申酉戌 門煞戌酉辰卯戌酉辰卯戌酉戌亥

This is the lower half of the monthly table for divine omens. It is read in the same way as the upper half. The five omens 「Heavenly Vehicle」, 「Death Separation」, 「Criminal God」, 「Flying Misfortune」, and 「Hour Thief」 each change every three months: 「Heavenly Vehicle」 successively falls on巳, 辰, 未, 酉; 「Death Separation」 falls on戌, 未, 辰, 丑; 「Criminal God」 falls on寅, 亥, 申, 巳; 「Flying Misfortune」 falls on申, 寅, 巳, 亥; 「Hour Thief」 falls on巳, 卯, 酉, 子. 「Fragmentation」 cycles every three months, falling on酉, 巳, 丑; 「Day Table」 falls on未, 辰, 丑; 「Return Taboo」 falls on丑, 寅, 子, and each cycle repeats four times a year. 「Flying廉」 starts from the first month as戌, 巳, 午, 未, 申, 酉, 辰, 亥, 子, 丑, 寅, 卯; 「Going to Death」 falls on寅, 巳, 申, 亥, 卯, 午, 酉, 子, 辰, 未, 戌, 丑. 「Month Punishment」 has no branch in the original table. 「Heavenly Thief」 falls on辰, 酉, 寅, 未, 子, 巳, 戌, 卯, 申, 丑, 午, 亥; 「Five Ghosts」 fall on午, 辰, 寅, 酉, 卯, 申, 丑, 巳, 子, 亥, 未, 戌. 「Thousand God」 changes every three months, falling on丑, 子, 戌, 亥; 「Worry God」 cycles every four months, falling on辰, 戌, 丑, 未. 「Heavenly Pardon」 is based on the four seasons, with spring on寅, summer on午, autumn on申, and winter on子. 「Mutual Burden」 changes every two months, falling on亥, 丑, 卯, 巳, 未, 酉; 「Wronged」 falls on巳, 未, 酉, 亥, 丑, 卯. 「Tile Omen」 starts from the first month as巳, 子, 丑, 寅, 卯, 辰, 亥, 午, 未, 申, 酉, 戌; 「Gate Omen」 falls on戌, 酉, 辰, 卯, 戌, 酉, 辰, 卯, 戌, 酉, 戌, 亥.

年 甲乙丙丁戊己庚辛壬癸 天庭丑寅辰巳辰巳未申戌亥 死符申申亥亥寅寅巳巳辰辰 年 子丑寅卯辰巳午未申酉戌亥 歲刑 卯戌巳子辰申午丑寅酉未亥 大將軍酉 子 卯 午 酉

The following two tables are based on the heavenly stem. The first table takes the heavenly stem of the year as its main column, with the horizontal rows listing the ten heavenly stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. "Tian Ting" falls in the order of Chou, Yin, Chen, Si, Chen, Si, Wei, Shen, Xu, Hai; "Si Fu" falls in the order of Shen, Shen, Hai, Hai, Yin, Yin, Si, Si, Chen, Chen. The second table takes the earthly branch of the year as its main column, with the horizontal rows listing the twelve earthly branches: Zi to Hai. "Sui Xing" falls in the order of Mao, Xu, Si, Zi, Chen, Shen, Wu, Chou, Yin, You, Wei, Hai; "Da General" moves every three years, in the order of You, Zi, Mao, Wu, and cycles back to You.

日 甲乙丙丁戊己庚辛 壬 癸 德 寅申巳亥巳寅申巳 亥 巳 合 未申戌亥丑寅辰巳 未 巳 官 酉申亥子卯寅巳午丑未辰戌 祿 寅卯巳午巳午申酉 亥 子 長生亥亥寅寅申申巳巳 申 申 恩赦寅辰巳未巳未申戌亥丑 干奇午巳辰卯寅丑未申酉戌 日解亥申未丑酉亥申未丑酉 日醫卯亥丑未巳卯亥丑未巳 賢貴丑申寅寅午丑申寅寅午 福星子丑子子未未丑丑巳巳 文星亥亥寅寅午午巳巳申申 進神退神

This table is arranged according to the Heavenly Stems. It is laid out horizontally with the ten Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Each row corresponds to the following: "De" (Merit) is寅, 申, 巳, 亥, 巳, 寅, 申, 巳, 亥, 巳; "He" (Union) is 未, 申, 戌, 亥, 丑, 寅, 辰, 巳, 未, 巳; "Guan" (Officer) is 酉, 申, 亥, 子, 卯, 寅, 巳, 午, with the addition of 丑 and 未 for Ren day, and the addition of 辰 and 戌 for Gui day; "Lu" (Wealth) is 寅, 卯, 巳, 午, 巳, 午, 申, 酉, 亥, 子; "Changsheng" (Growth) is 亥, 亥, 寅, 寅, 申, 申, 巳, 巳, 申, 申. The following rows are also arranged in the order of the ten Heavenly Stems: "Enshe" (Mercy) is 寅, 辰, 巳, 未, 巳, 未, 申, 戌, 亥, 丑; "Ganqi" (Celestial Oddity) is 午, 巳, 辰, 卯, 寅, 丑, 未, 申, 酉, 戌; "Ri Jie" (Daily Relief) is 亥, 申, 未, 丑, 酉, 亥, 申, 未, 丑, 酉; "Ri Yi" (Daily Medicine) is 卯, 亥, 丑, 未, 巳, 卯, 亥, 丑, 未, 巳; "Xian Gui" (Esteemed and Noble) is 丑, 申, 寅, 寅, 午, 丑, 申, 寅, 寅, 午; "Fuxing" (Favorable Star) is 子, 丑, 子, 子, 未, 未, 丑, 丑, 巳, 巳; "Wenxing" (Literary Star) is 亥, 亥, 寅, 寅, 午, 午, 巳, 巳, 申, 申. Finally, the entries for "Jinshen" (Advancing God) and "Tuisen" (Retreating God) are marked, and their arrangement is explained in the following text.

日鬼、日墓、日刑、日沖 飛符巳辰卯寅丑午未申酉戌 羊刃、飛刃、游都、魯都 日賊辰午申亥寅辰午申亥寅 日盜子亥卯申巳子亥卯申巳 日奸亥酉辰申巳亥酉辰申巳 日淫午午未未戌戌寅寅巳巳

This column continues from the previous table, arranging the ten 'Day Stems' in order: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The items of Day Ghost, Day Tomb, Day Crime, and Day Opposition do not require separate annotations of the Earthly Branches, as they are derived according to general principles: Day Ghost is determined by the stem being overcome, Day Tomb by the Five Phases entering the repository, Day Crime by Earthly Branches conflicting, and Day Opposition by Earthly Branches opposing. 'Flying Symbol' starts from Jia and moves backwards to Si, then turns back to Wu on Ji and moves forward. Yangren, Flying Blade, You Du, and Lu Du each have their own starting rules, which will be explained in the following verse. The items of Day Thief, Day Robber, and Day Criminal are shared among the pairs of Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, Wu and Gui, so the ten Day Stems only show five instances each. Day Immorality is shared between the pairs of Jia and Yi, Bing and Ding, Wu and Ji, Geng and Xin, and Ren and Gui.

日 子丑寅卯辰巳午未申酉戌亥 支德巳午未申酉戌亥子丑寅卯辰 六合丑子亥 三合 支儀午巳辰卯寅丑未申酉戌亥子 支破酉辰亥午丑申卯戌巳子未寅 破碎巳丑酉巳丑酉巳丑酉巳丑酉

The first row is the header, listing the twelve Earthly Branches in order: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Each subsequent row reads the Day Branch in the same order. "Branch Virtue" starts from Zi and proceeds through Si, cycling through the Earthly Branches. The rows for "Six Harmonies" and "Triple Harmony" are damaged, leaving only three characters and blank spaces, which must be completed according to the established examples, such as Zi and Chou harmonizing, Yin and Hai harmonizing, and the Water triad Shen-Zi-Chen, Wood triad Hai-Mao-Wei. "Branch Authority" starts from Zi and proceeds to Wu, then reverses back to Wei and continues forward. "Branch Destruction" indicates the branch that the Day Branch destroys. "Fragmentation" uses only the characters Si, Chou, and You, rotating through the three groups of Meng, Zhong, Ji.

六害、三刑、支沖、支鬼、支墓 死神卯辰巳午未申酉戌亥子丑寅 病符亥子丑寅卯辰巳午未申酉戌 勾神卯戌巳子未寅酉辰亥午丑申 絞神酉辰亥午丑申卯戌巳子未寅 驛馬、華蓋、劫煞、災煞、咸池

The six harms, three punishments, branch conflict, branch ghost, and branch tomb are not listed separately with the earthly branches. Each is calculated according to the rules of penetrating harm, mutual punishment, mutual conflict, overcoming me, and entering the tomb. The Death Deity starts from Zi and moves forward twelve positions in order through Mao. The Bingfu starts from Zi and moves forward twelve positions in order through Hai. Both are associated with illness and death. The Hook God and the Rope God move in opposite directions, forming pairs called Hook and Rope, and they are specifically related to incidents involving ropes and hanging. The last mentioned Post-horse, which governs movement and travel, as well as Huagai, Jiesha, Zaisha, and Xianchi, are calculated in the same way as the annual and monthly evils, as explained in the previous text. Therefore, the earthly branches are not repeated here.

四煞未辰丑戌未辰丑戌未辰丑戌 支亡亥申巳寅亥申巳寅亥申巳寅 雷電辰辰未未戌戌丑丑寅寅卯卯 雨師申酉戌亥子丑寅卯辰巳午未 晴朗午未申酉戌亥子丑寅卯辰巳 白衣翰林酉未巳卯丑亥酉未巳卯丑亥

The "Four Evils" use only the four storage positions: Chen, Wei, Xu, and You, cycling every three branches. "Branch Death" refers to the Wangshen of the Day Branch, which is taken from Yin, Shen, Si, and Hai, movingretrograde every three branches. The three lines "Thunder and Lightning," "Rain God," and "Clear Weather" are specifically used for divining weather conditions: "Thunder and Lightning" takes the storage positions of the four seasons along with Yin and Mao, "Rain God" starts from Zi and moves forward to Shen, and "Clear Weather" starts from Zi and moves forward to Wu. If these lines receive prosperous and strong energy, they indicate thunderstorms or clear weather. The last line "White Robe Imperial Scholar" starts from Zi and moves backward to You, using alternate positions, indicating auspicious stars related to literary achievements and official rank.

歲君陽趕及喪門。 太歲主天子之權，主事於朝廷及歲內，吉凶應在一年。 太陽至尊之神，士人得權貴顯。又為青龍，凡事有喜無憂。又為趕煞，若克干支，死人敗家。 喪門主死喪，占病凶。

This verse mentions four annual deities: the Year God, the Sun God, the Pursuer of Evil Spirits, and the Mourning-and-Condolence spirit. The Year God represents the authority of the emperor, overseeing state affairs and matters within the current year, with fortune and misfortune manifesting within that year. The Sun God is the supreme deity; when scholars encounter it, they gain power and prestige, achieving success and honor. It also serves as the Azure Dragon, one of the Twelve Heavenly Generals associated with wealth and joy, bringing good fortune and no worries. However, it also functions as the Pursuer of Evil Spirits; if it harms the Day Stem or Day Branch, it indicates death in the mouth of the person, and the decline of family fortune. The Mourning-and-Condolence spirit is associated with death and mourning, and it is most inauspicious to encounter it when divining about illness.

六合官符小耗宅。 六合主會合，凡事有成無破。 官符主官非勾連。 小耗主破耗財物，又為歲宅，占家宅用之，若並鬼主災病訟。 破迫墓龍白虎神。 歲破為宰輔主司，又主半年事，又為大耗，主破耗財物，又為破煞。若克干支，死人敗家。 歲墓主墳墓病訟宅災，又為龍德，加吉神吉將生干支，功名諸事吉，反此諸事不成，又為朱雀，主文書口舌。 白虎主凶災血光驚恐。

These two lines of rhyme mention the six positions of Liu He, Guanfu, Xiao Hao, Sui Po, Sui Mu, and Bai Hu. Liu He, one of the Twelve Heavenly Generals, signifies harmony and gathering, indicating that matters will succeed without failure. Guanfu signifies legal involvement. Xiao Hao signifies loss of wealth and is also called Sui Zhai. When used in divination for the home, it is especially important. If it shares the same position as the ghost爻, it indicates illness and lawsuits. Sui Po is the position opposing the Tai Sui, representing a high-ranking official in charge, and it also governs matters within half a year. It is also called Da Hao and signifies loss of wealth. If it harms the day stem or day branch, it indicates death and family ruin. Sui Mu signifies tombs, illness, lawsuits, and home disasters. It also functions as Long De. If it is combined with auspicious deities and generals that support the day stem and day branch, then official matters will proceed smoothly. Conversely, if it is combined with inauspicious ones, all affairs will be difficult. It also functions as Bai Hu, which signifies disasters, bloodshed, and fear. Therefore, it also indicates disasters, bloodshed, and fear.

福德吊陰病符測。 福德貴人難中有救。 弔客主吊送姻親。初傳見主骨肉災，中末傳見主外服，又為太陰大將，宜居之方（作吉神），作凶神主陰謀口舌。 病符主疾病，又主去年舊事。 驛馬六害華蓋蟠。 驛馬主行動。六害凡事阻滯。華蓋作事昏晦。黃蟠兵占用。

These two lines mention Fortune Virtue, 吊客, Tai Yin, Bingfu, The Post-horse, 六害, Huagai, and 黄幡. "Favor and Virtue" refers to the nobleman before the year, indicating rescue in times of danger. "Funeral Guest" relates to mourning and marital relations; if it appears in the first transmission (the first of the three transmissions), it indicates disaster for close relatives; if it appears in the middle or final transmission, it indicates mourning for distant relatives. It also functions as "Tai Yin" (the heavenly general governing hidden affairs), and when it is a favorable deity, it is auspicious to reside in its direction; when it is an inauspicious deity, it indicates secret plots and disputes. "Bingfu" relates to illness and also to old matters from last year. "Yi Ma" indicates movement and travel, "Liu Hai" indicates obstacles in all affairs, "Huagai" indicates confusion and lack of clarity in doing things, and "Huang Pan" is used in divination related to military affairs.

劫煞災兮天歲看。 三煞凶速，諸事不喜。 地煞桃花兼豹尾。 三位諸占不喜，豹尾大將宜居之方。 亡神將星迄攀鞍。 亡神病訟大凶。將星兵占用。攀鞍婚姻喜見。 以上二論載圓圖內。

These two sentences first mention the three evil stars: Jiesha, Zaisha, and Tiansha, which cause calamity very quickly, and are undesirable in any divination. Then they mention the two other stars: Disha and Xianchi Taohua, and Baowei. Jiesha, Zaisha, and Tiansha are particularly harmful, and are not favored in any divination. Disha and Taohua are also generally avoided in divination, but Baowei is favorable when determining directions. Wangshen indicates illness and lawsuits, and its presence is very ominous. Jiangxing is specifically used for divination related to military affairs. Pan'an is a favorable star for marriage. All these stars mentioned in the above two paragraphs are included in the circular diagram listed earlier.

歲干祿後號天庭，死符申亥寅巳辰，歲刑太歲所刑者，亥子丑順酉將軍。 天庭主朝廷事。死符占病多凶。歲刑主官非刑責。大將軍主頭目領生命權，又占行人用之。 以上四位載方圖內。

This song explains how to determine the four deities of the years: "Tian Ting" is the next position after the stem of the grand official; "Si Fu" follows the order of Shen, Hai, Yin, Si, and Chen in sequence; "Sui Xing" is the branch that is harmed by the grand official; "Da General" begins at You in the years of Hai, Zi, and Chou, and then proceeds in order. Tian Ting governs matters concerning the court, Si Fu indicates illness and often signifies danger, Sui Xing relates to official disputes and legal responsibilities, and Da General represents the leader in charge of military affairs, who holds power of life and death. When inquiring about the news of a traveler, it is also used. These four are all included in the diagram mentioned earlier.

春夏秋冬 戌丑辰未 春戌夏丑喜耳加，秋辰冬未順無差。 天喜主喜慶恩澤官遷財喜。天耳主信息察探追捕。 亥寅巳申 子卯午酉 返魂俱是刀砧煞。 第二位與第三位同。返魂病復生。刀砧六畜忌。 丑辰未戌 寡宿三丘關管家。 寡宿信虛憂喜無成失物凶婚娶忌。三丘墳崩病凶。關神動處身災滯。管神訟遭禁。

The following is divided according to the four seasons: spring, summer, autumn, and winter. The first line shows the position of Heavenly Joy and Heavenly Ear, which move in order through the four seasons: in autumn for spring, in the ox for summer, in the dragon for autumn, and in the goat for winter. Heavenly Joy signifies joy, favor, promotion, and gain; Heavenly Ear signifies information gathering and pursuit and capture. The second line shows the positions for spring in the pig, summer in the tiger, autumn in the snake, and winter in the monkey. The third line shows the positions for spring in the rat, summer in the rabbit, autumn in the horse, and winter in the rooster. The two evils, Returning Soul and Knife砧, fall on the same positions in these two lines: Returning Soul signifies the recovery of the sick, while Knife砧 is something to avoid for livestock. The fourth line shows the positions for spring in the ox, summer in the dragon, autumn in the goat, and winter in the dog. These positions include the four terms: Guasu, Sanqiu, Guanshen, and Guanshen. Guasu signifies false messages, mixed feelings of joy and sorrow, difficulty in finding lost items, and is something to avoid for marriage. Sanqiu signifies the collapse of graves and dangerous illness. Guanshen signifies disaster and obstruction at the place where it is activated. Guanshen signifies involvement in lawsuits and being imprisoned.

又旬中空亡，陽支為孤，陰支寡，陽空發用為孤課，陰空發用為寡課，合為孤寡課。 寅巳申亥 拜命皇書雄吏至。 皇書主拜命功名，詞訟喜之。戰雄戰勝。吏神並吉神吉，並朱勾蛇追呼速。 皇書者，〈指南〉卷四占驗多稱“皇詔”。此季煞。與月煞之天詔正月起亥順行十二。不同。

There is another method for calculating isolation and loneliness: using the 'ten-day emptiness' (the two earthly branches not included in the ten heavenly stems of the current ten-day period). A yang branch falling into emptiness is called isolation, and a yin branch falling into emptiness is called loneliness. If a yang empty branch becomes the first transmission (initial transmission), it is called an isolation lesson; if a yin empty branch becomes the first transmission, it is called a loneliness lesson. If both isolation and loneliness are present, it is called an isolation and loneliness lesson. In the fifth row, for spring it is寅 (Yin), for summer it is巳 (Si), for autumn it is申 (Shen), and for winter it is亥 (Hai). These positions are associated with the three deities: 'Imperial Book', 'War Hero', and 'Official God'. 'Imperial Book' signifies receiving a mandate and achieving fame and success; it is especially favored by those involved in legal matters. 'War Hero' signifies victory in battle. 'Official God' is in the same position as a favorable deity, indicating good fortune. However, if it is in the same position as Zhu Que (Vermilion Bird), Gou Chen (Hook Star), or Teng Snake (Teng Snake), it indicates a swift pursuit or summons. The position of 'Imperial Book' is often referred to as 'Imperial Edict' in the divination examples in Volume Four of 'Six Rats Guide'. It belongs to the seasonal evils and is not the same as the heavenly edict in the monthly evil, which starts from亥 (Hai) in the first month and proceeds in order through the twelve positions.

卯午酉子 賊神奸盜轉絲麻。 賊神奸盜主奸私盜賊。旺連天干為天轉，春乙卯夏丙午秋辛酉冬壬子，旺連納音為地轉，春辛卯夏戊午秋癸酉冬丙子，百事凶，出行大吉，君子赴朝則可。絲麻煞主縊絞。

In the sixth line, the positions of Spring卯, Summer午, Autumn酉, and Winter子 are occupied by the thief god, the thief and bandit, the turning evil, and the silk and hemp evil. The thief god and the thief and bandit indicate matters of secret dealings and theft. If this position is connected to the current ruling heavenly stem, it is called heaven turning, meaning in Spring it is Yimao, in Summer it is Bingwu, in Autumn it is Xinyou, and in Winter it is Renzi. If it is connected to the current ruling nayin sound element, it is called earth turning, meaning in Spring it is Xinmao, in Summer it is Wuwu, in Autumn it is Guiyou, and in Winter it is Bingzi. When both heaven turning and earth turning occur, all affairs are ominous, except for travel, which is very auspicious. Even a gentleman going to court to pay homage is without harm. The silk and hemp evil indicates incidents involving ropes and hanging.

辰未戌丑 浴盆天目龍神位。 浴盆墜水凶，產吉，地盤忌亥子，天盤忌乘辰，主小兒病死。天目主鬼祟，宜捕盜尋人。龍神占地。 凡占宅天目中支，宅中多有鬼祟。有例如次：

In the seventh line, Spring corresponds to Chen, Summer to Wei, Autumn to Xu, and Winter to Chou. These positions are associated with the terms "Yupen," "Tianmu," and "Longshen." "Yupen" signifies falling into water; it is inauspicious for drowning but auspicious for childbirth. It is unfavorable when located on the "Earth Plate" (the fixed twelve branches directions) in the directions of Hai or Zi, and unfavorable on the "Heaven Plate" (the moving twelve branches according to the month general) when accompanied by Chen. If these conditions are violated, it indicates illness or death of children. "Tianmu" signifies ghosts and spirits causing disturbances, and is suitable for use in capturing thieves or searching for people. "Longshen" is used for examining land ridges. When predicting the condition of a house, if "Tianmu" falls on the "Day Branch," there is likely to be ghosts or spirits in the house. Here is an example.

1998年11月30日午，李某因弟犯邪，胡言亂語，因占是否因風水問題。寅午時辛巳日。 午 貴 寅 勾 戌 常 玄 龍 勾 貴 酉 丑 寅 午 丑 巳 午 辛 丑寅卯辰 子 巳 亥 午 戌酉申未

This is a divination case for the noon hour of November 30, 1998: Li Mou came to inquire whether his brother's possession and talking nonsense were due to feng shui. At that time, the month general was寅 (Yin), which is the star position where the sun was located in that month. The class was cast at noon, and the day branch was Xinsi (Xinsi). The following three lines are the three transmissions: the first transmission was 午 (Wu) with the nobleman (Tianyi, the first of the twelve heavenly generals), the middle transmission was 寅 (Yin) with Gou Chen (a heavenly general associated with conflict and entanglement), and the final transmission was 戌 (Xu) with Tai Chang (a heavenly general associated with food, clothing, and entertainment). The following three lines are the four lessons, read from right to left: the day stem 辛 (Xin) had 午 (Wu) with the nobleman, 午 (Wu) had 寅 (Yin) with Gou Chen, the day branch 巳 (Si) had 丑 (Chou) with Qinglong (Azure Dragon), and 丑 (Chou) had 酉 (You) with Xuanwu (Black Tortoise, a heavenly general associated with thieves and secret matters). The last four lines are the earth plate, the twelve earthly branches arranged clockwise starting from 丑 (Chou), 寅 (Yin), 卯 (Mao), 辰 (Chen).

斷曰：貴乘天乙乃神祗，貴人履獄，不正之神也。課得天網，正是被纏之象。支上天目墓神，陰神見從魁玄武，主有女尸做祟。其人曰：年前因土工，掘出尸骸，送於墳田葬埋。曰：恐遷之不當之故，請法師禳之即安。其人惟惟而去。

The divination says: The first transmission is on the position of Wu, and the nobleman riding on it is originally Tianyi, representing deities; now the nobleman is in the position of hell, becoming an improper deity. The entire divination forms the image of the heavenly net, indicating being entangled and unable to escape. The day branch receives the heavenly eye and is also the tomb deity; its hidden deity sees Congkui in You, accompanied by the Black Tortoise, indicating that a woman's corpse is causing trouble. The person present said: Two years ago, during the breaking of ground, some bones were found and were buried in a graveyard. The diviner said: Perhaps it was due to improper handling of the relocation of the remains. Please have a priest perform a ritual to appease the spirits, and then everything will be safe. The person nodded repeatedly and left.

後查諸書，知此課又為鬼呼。鬼呼，天盤作鬼，加地盤墓神是也。行年神將凶更的。鬼臨墓則鬼為得地，引類呼朋，故名鬼呼。占主壯者亦病，病必有祟，事多暗害，或連累入獄。

Later research into various texts on the Ren school revealed that this divination lesson is also known as "ghost call."the so-called "ghost call" refers to the branch that is overcome by the Heaven Plate, which is considered the "ghost," precisely falling upon the Earth Plate's storage position. If the spiritual general at the "year position" (determined by age) is also fierce and malevolent, the prediction becomes more accurate. When the ghost falls into the storage position, it is as if the ghost gains control of the Earth Plate, attracting like-minded beings and gathering companions, hence the term "ghost call." Those who receive this divination lesson, even if they are strong and healthy, will surely fall ill, and the illness is definitely caused by supernatural forces. The matter is mostly due to someone secretly harming them, and they may even be implicated and imprisoned.

巳申寅亥 喝散孤辰梁鑰查。 喝散訟解散，求事成。孤辰占同寡宿。梁神行人阻。鑰神因釋。 午酉子卯 火鬼傷支蛇雀忌。 火鬼乘蛇雀克支主火厄。 未戌丑辰 哭神五墓獄為嗟。 哭神作虎有哭聲，亥子上見為哭神下淚，大凶。五墓墳崩病凶。地獄並朱勾主囚繫。

Eighth line: Spring巳, Summer申, Autumn寅, Winter亥, the four positions are 喝散 (He San), Guchen (Guchen), 梁神 (Liang Shen), and 钥神 (Yue Shen). He San governs the resolution of lawsuits and the accomplishment of desired matters; Guchen is interpreted in the same way as Guasu mentioned earlier. Liang Shen governs obstacles in travel; Yue Shen governs release from imprisonment. Ninth line: Spring午, Summer酉, Autumn子, Winter卯, the position falls on Fire Ghost. If it is ridden by Teng Snake (a heavenly general governing fear and strange occurrences) or Zhu Que (the Vermilion Bird), and it harms the day branch, it indicates a calamity of fire. Tenth line: Spring未, Summer戌, Autumn丑, Winter辰, the three positions are 哭神 (Ku Shen), Five Tombs (Wu Mu), and 地狱 (Di Yu). If Ku Shen is occupied by Bai Hu (White Tiger), it indicates crying; if it falls on亥 or 子, it is called Ku Shen shedding tears, which is extremely凶 (dangerous). Wu Mu governs the collapse of tombs and danger in illness. Di Yu, when occupying the same position as Zhu Que and Gou Chen, indicates imprisonment and detention.

申亥寅巳 煞神絕氣戰雌敗。 煞神絕氣病凶。戰雌戰敗。 酉子卯午 四廢無成即喪車。 四廢百事無成。喪車剋日病死。 正起順行。

The eleventh row includes Spring酉, Summer亥, Autumn寅, and Winter巳, which are associated with evil spirits, depletion of energy, and defeat in battle. Evil spirits and depletion of energy indicate illness and misfortune, while defeat in battle suggests failure in conflict. The twelfth row includes Spring酉, Summer子, Autumn卯, and Winter午, which are associated with the Four Wastes and the丧车. The Four Wastes signify failure in all endeavors. If the丧车 harms the day stem, it indicates the death of the patient. The entire set of seasonal evils starts from the stem corresponding to the first month and proceeds in order.

寅順十二。月建小時龍虎木。 月建主月內休祥，應在一月。小時煞主阻滯忌行師，蛇加驚恐。龍加為青龍煞吉。天虎虎狼害。木煞主樹木怪。 卯 天龍游煞草蛇伏。 天龍求利名祿。游神忌出行。入傳年命主行動。蛇加為草煞。

This group starts from the first month with the position of寅, proceeding through the twelve earthly branches in order. The position of寅 has the month builder, minor hour evil, azure dragon, tiger, and wood evil. The month builder governs the fortune and misfortune within a month, and its effects are verified within that month. The minor hour evil indicates obstruction in matters, which is especially to be avoided in military operations. If it is combined with the teng snake, it indicates fear and alarm; if combined with the azure dragon, it becomes the azure dragon evil, which instead indicates good fortune. The tiger indicates harm from wolves and tigers. The wood evil indicates trees becoming monstrous. The position of卯 has the azure dragon, wandering spirit, and grass evil. The azure dragon is favorable for seeking wealth, fame, and official rank. The wandering spirit is inauspicious for travel; if it enters the transmission or is added to the person's birth year, it indicates movement or travel. If this position is combined with the teng snake, it is called grass evil.

辰 天醫雌虎瘟天巫。 天醫病用。雌虎虎狼害。瘟煞主疫。天巫宜作福。 巳 厄杖死神電烏燭。 厄煞家事損。孝杖忌見子孫傳內。死神病凶，若並虎名白虎躅尸大凶。電煞有電。朱加為烏煞。火燭並蛇雀剋日身災克辰宅火毀。

At the position of the Dragon (辰), there are Tianyi, female tiger, plague spirit, and Heavenly Shaman: Tianyi is used for treating illness; the female tiger also indicates injury from tigers or wolves; the plague spirit signifies the spread of plague; the Heavenly Shaman is favorable for praying to deities and seeking blessings. At the position of the Snake (巳), there are厄煞, 孝杖, death deity, lightning spirit, and fire candle: 厄煞 indicates family losses; 孝杖 is unfavorable if the grandson's element falls within the three transmissions; the death deity indicates a凶 when related to illness, and if it shares the position with the White Tiger, it is called White Tiger Stalking Corpse, which is extremely凶; the lightning spirit indicates lightning; if this position is occupied by the Vermilion Bird, it is called Black Spirit; if fire candle shares the position with Teng Snake and Vermilion Bird and harms the day stem, it indicates the person himself will suffer disaster; if it harms the day branch, it indicates the house will be burned down by fire.

午 死氣官符孝謾花。 死氣病產最忌。官符有官事。孝服有孝。謾語並天空言不實。朱加為花煞。 未 井枯小耗印羊福。 井煞並虎魁害主落井。枯看病凶諸事不利。大小耗忌開庫求財，入宅加墓為用百不利。天印利仕進。天羊占羊。福神吉利。

At the position of Wu there are death qi, guanfu, mourning clothes, false speech, and flower calamity: death qi is most inauspicious for illness and childbirth; guanfu indicates legal disputes; mourning clothes indicate there is a death in the family; false speech, if occurring at the same position as Tian Kong (a heavenly general indicating falsehood and unreliability), means what is said is not trustworthy; if this position is occupied by Zhu Que (the Vermilion Bird), it is called flower calamity. At the position of Wei there are well calamity, withered calamity, great and minor loss, heavenly seal, heavenly sheep, and the god of fortune: well calamity, when occurring together with Bai Hu (the White Tiger) and Congkui (You), indicates falling into a well; withered calamity indicates illness is dangerous and affairs are unfavorable; great and minor loss are most inauspicious for opening the treasury to seek wealth; if they are added to the domestic yao or occur together with the tomb god in the initiating transmission, all affairs will go wrong; heavenly seal is favorable for seeking official positions; heavenly sheep is used to indicate sheep; the god of fortune indicates good fortune.

申 破兵虎耗路陽纏。 月破主破壞離散，可解冤憂，喜不成，產易生，婚娶忌。兵煞主兵事。虎加為白虎煞凶。大耗見前。路神主道路事。陽年占為纏繞病訟凶。 酉 書信天機錢聚卜。 書信並雀有信，臨門並貴有來音。天機主口舌是非。天錢主錢怪或有錢堆積。

The position of Shen has the month breaker, military evil, white tiger evil, great loss, road spirit, and entanglement: The month breaker indicates destruction and separation, which can resolve grievances and worries, but it is unfavorable for joyful matters. In matters of childbirth, it is easy to give birth, but for marriage it is inauspicious. The military evil indicates conflicts involving weapons. If this position is occupied by the white tiger, it becomes the white tiger evil and indicates danger. The great loss is explained earlier. The road spirit indicates matters related to roads. If a yang year is involved, it becomes entanglement, indicating illness and legal disputes that are complicated. The position of You has messages, heavenly wisdom, and heavenly money: Messages and the vermilion bird are in the same position, indicating messages arriving. If it is near the entrance and shares the position with the nobleman, it indicates news. Heavenly wisdom indicates disputes and gossip. Heavenly money indicates money becoming strange or the accumulation of wealth.

戌 戌順天害願地醫。 天書官遷財喜。願神占病有願未還。地醫病用。 亥 飛魂伏語病兒哭。 飛魂臨年命或日辰發用為飛魂卦，主神魂不定、夜多凶夢、鬼祟相撓。伏殃諸占皆忌。天詔並二鸞受恩。病煞忌同墓虎。兒煞小兒災。 子 生氣子正雨煞來。 生氣解凶增吉，成就新事，乘后合有孕，乘龍財婚。雨煞加旺相有雨。 蓋雨主生潤萬物，故與生氣同例也。有例如次：

On the position of Xu, there are Tian Shu (Heavenly Book), Yuan Shen (Wish God), and Di Yi (Earthly Physician): Tian Shu signifies promotion and good fortune in wealth; Yuan Shen relates to illness, indicating that a wish has not yet been fulfilled; Di Yi, like Tian Yi, is used when dealing with illness. On the position of Hai, there are Fei Hun (Flying Soul), Fu Yang (Hidden Harm), Tian Zhao (Heavenly Decree), Bing Sha (Illness Demon), and Er Sha (Child Demon): Fei Hun, when it is on the person's birth year or on the day branch, forms a Fei Hun hexagram, indicating restlessness of the mind, frequent bad dreams at night, and disturbances by ghosts; Fu Yang is to be avoided in any divination; Tian Zhao, if it is in the same position as Liu He (Six Harmonies) and Tian Hou (Heavenly Empress), signifies receiving grace; Bing Sha should not appear with Mu Shen (Ancestral Spirit) or Bai Hu (White Tiger); Er Sha indicates misfortune for children. On the position of Zi, there are Sheng Qi (Life Qi) and Yu Sha (Rain Demon): Sheng Qi can dispel evil and bring good fortune, and can lead to new achievements; if it is accompanied by Tian Hou or Liu He, it indicates pregnancy; if it is accompanied by Qing Long (Azure Dragon), it signifies wealth and marriage; Yu Sha, if it is in a position of prosperity and strength, indicates rain. Since rain and moisture nurture all things, it is often found with Sheng Qi in the same position. The following is an example.

1998年元月5日戌時，因次日長女回門，占看天氣如何。丑將戌時丁未日。 亥 陰 戌 后 戌 后 常 后 常 后 丑 戌 丑 戌 戌 未 戌 丁 申酉戌亥 未 子 午 丑 巳辰卯寅

This is a divination case from January 5th, 1998, at the hour of Xu. The question was about the weather, as the eldest daughter was to return to her mother's home the next day. The divination was cast with Chou as the month general, and the hour of Xu. The day stem was Ding, and the day branch was Wei. The three transmissions followed in order: Hai with Tai Yin, Xu with Tian Hou, and Xu with Tian Hou again. The four lessons, read from right to left, were: above the day stem Ding, there was Xu with Tian Hou; above Xu, there was Chou with Tai Chang; above the day branch Wei, there was again Xu with Tian Hou; and above Xu, there was again Chou with Tai Chang. The heavenly stems and spirits were the same, so the four lessons actually formed only two. The last four lines were still the layout of the earth plate with the twelve earthly branches.

斷曰：太陰乘水將發用，又為月內雨師，主雪。但中末傳皆得土，主雪而不久，應於丑時。蓋丑時上辰被戌沖開水即出矣。果驗。

The interpretation states: The first transmission is on the亥 position with Tai Yin, and亥 belongs to water. Moreover, it is exactly the position of the rain god for this month, so it indicates snowfall. However, the middle and final transmissions both fall on the戌 earth position, and earth can control water, showing that the snow will not last long. The fulfillment occurs at the hour of丑. Because at the hour of丑, the Heaven Plate's辰 is opposed by the Earth Plate's戌, releasing the trapped water vapor. Later, it indeed came true.

丑 支坑佛煞半墳墓。 血支主血光產孕，病忌針灸。天坑忌出行，主損蹄輪。佛煞主佛像事。天牛加六奇牛病。墳墓加宅，有尸未葬。

On the Chou position there are five ominous influences: Blood Branch, Heaven Pit, Buddha Evil, Heaven Ox, and Grave. Blood Branch indicates disasters involving bleeding and difficulties in childbirth and pregnancy; when predicting illness, it is inauspicious to use acupuncture. Heaven Pit is inauspicious for travel; if it occurs, it indicates damage to livestock and vehicle wheels. Buddha Evil relates to matters concerning Buddha images. Heaven Ox, if combined with the Six Favorable position, indicates illness in cattle. Grave, if combined with the dwelling爻, indicates that there are unburied corpses in the family.

正起逆行。 亥 神豬月合方。 神煞主神像事。天豬加六丁豬怪病。月合有吉慶。 子 鼠視捕追良。 天鼠主鼠耗。天視之下可捕賊。 丑 天怪占天變。 天怪主天變。 寅 風煞卜風揚。 風煞有風。 卯 憂焚看燭命。 燭命防火。 辰 非災對血光。 厭對忌婚娶。血光有血災。

This group begins at the亥 position in the first month and proceeds in reverse order through the twelve earthly branches. The亥 position has the divine omens of 神煞, 天猪, and 月合: 神煞 relates to matters concerning deities; 天猪, when combined with 六丁, indicates pigs becoming monstrous or ill; 月合 signifies good fortune. The子 position has 天鼠 and 天视: 天鼠 indicates loss of wealth due to rats; 天视 is favorable for hunting thieves. The丑 position has 天怪, which signifies unusual celestial phenomena. The寅 position has 风煞, indicating wind. The卯 position has 忧煞, 焚煞, and 烛命: 烛命 specifically warns against fire hazards. The辰 position has 厌对 and 血光: 厌对 is the position opposite Month Aversion, which is most inauspicious for marriage; 血光 indicates injury from blood.

巳 月害陰空竹。 月害忌婚醫納財畜。 午 破化地咒防。 破器主破器，主怪，病忌。化神主消化，不喜見之。地咒主咒詛。 未 陰奸邪床卯。 陰奸主私通。邪神主邪氣。卯加為床煞。 申 繞猴風解詳。 陰年占為纏繞病訟忌。天猴忌出行，主損蹄輪。風伯有風，天解化凶為吉。

The position of Si has month harm and hidden emptiness: month harm is unfavorable for marriage, medical treatment, receiving wealth, and keeping livestock. The position of Wu has broken objects, transformed spirit, and earth curse: broken objects indicate damage to objects and also suggest strange occurrences, which is unfavorable in divination for illness. The transformed spirit indicates dispersion and resolution, which is also unfavorable. Earth curse indicates someone casting a curse. The position of Wei has hidden evil, evil spirits, and bed evil: hidden evil indicates improper relations between men and women, evil spirits indicate disturbance by evil influences; if this position is occupied by卯, it is called bed evil. The position of Shen has entanglement, heavenly monkey, wind deity, and heavenly resolution: in a dark year, it indicates entanglement, which is most unfavorable for illness and lawsuits; heavenly monkey is unfavorable for travel, and if encountered, it causes damage to livestock and vehicle wheels; wind deity indicates wind; heavenly resolution can transform misfortune into good fortune.

酉 軒轅天雞折。 軒轅主兵戈。天雞主信息，行人至。 戌 狗足厭石光。 天狗孕產不宜。四足主四足怪。月厭妨嫁娶，為用百事不成；加玄盜賊，加蛇怪夢，加虎克日病死；加朱勾憂禁，逃者忌向此方。石煞主石怪。火光並蛇雀刑剋身災鬼辰宅毀。

The酉 position has Xuanyuan and Tianji: Xuanyuan signifies military weapons and warfare, while Tianji relates to messages being transmitted and people arriving. The戌 position has Tian gou, four-footed creatures, Yueshan, shi sha, and huoguang: Tian gou is unfavorable for pregnancy and childbirth; four-footed creatures may become monsters; 「Yueshan」hinders marriage, and once it is activated, nothing will be accomplished. If it shares the position with Xuanwu, it indicates theft; if it shares the position with Teng Snake, it indicates strange dreams; if it shares the position with Baihu and overcomes the day stem, it indicates illness or death; if it shares the position with Zhuque or Gouchen, it indicates worry, imprisonment, or fleeing away from this direction. Shi sha signifies stones becoming monsters; huoguang, if it shares the position with Teng Snake or Zhuque and overcomes the day stem, indicates disaster for oneself. If it is a ghost and overcomes the day branch, it indicates the house being burned down.

正五九 二六十 七冬四 四八臘 申 巳 寅 亥 正神驛馬孟神遊。 馬臨初傳又逢生旺人至，行利，名吉。中傳稍遲，末又稍遲。其吉凶決於天將。 酉 午 卯 子 鬼吏長繩天咒接。 天鬼臨年命日辰發用為伏殃卦，主兵亡產死病患。天吏同吏神。長繩見鬼有縊死鬼。天咒主咒詛。

The first set includes the months of January, May, and September, which are in the position of Shen; the second set includes February, June, and October, which are in the position of Si; the third set includes March, July, and December, which are in the position of Yin; the fourth set includes April, August, and December, which are in the position of Hai. These positions are where the Post-horse is located, belonging to the four beginning positions and governing movement. If the Post-horse is in the first transmission and meets a favorable and strong condition, it indicates that a traveler will arrive, travel is beneficial, and seeking fame will result in good fortune. If it is in the middle transmission, the result will be slightly delayed, and if it is in the final transmission, it will be even more delayed. To determine whether it is auspicious or inauspicious, one must refer to the Heavenly General it is riding. The second set is in the positions of You, Wu, Mao, and Zi, which correspond to the terms Tian Gui (Heavenly Ghost), Tian Li (Heavenly Official), Chang Sheng (Long Rope), and Tian Zhou (Heavenly Curse). If Tian Gui is added to the person's birth year or appears on the day branch and initiates the transmission, it forms the Hidden Harm hexagram, indicating military disaster, death, childbirth difficulties, and illness. Tian Li is the same as the previous official deity. If Chang Sheng is combined with the ghost爻, it indicates the presence of a ghost who died by hanging. Tian Zhou indicates someone casting a curse.

戌 未 辰 丑 光影黃幡火怪神。 光影火怪主火光鬼怪。黃幡即華蓋覆日人昏暗。 亥 申 巳 寅 獄門酒網女雷劫。 天獄並朱勾主囚繫。墓門主墳動。天網宜捕捉。女災陰人病。雷煞占雷公。劫煞有劫盜病凶災速諸占不喜。士人應舉作魁。 子 酉 午 卯 坎魈災煞鏡披麻。 坑坎煞主坑坎怪。山魈主山怪。災煞凶速諸占不喜。鏡煞主鏡怪。披麻煞主孝服。

The third line is arranged in the order of Xu, Wei, Chen, and Chou, listing Light and Shadow, Yellow Banner, and Fire Monster: Light and Shadow and Fire Monster both indicate fire ghosts and spirits; the Yellow Banner is Huagai, which covers the day stem, indicating confusion and lack of clarity. The fourth line is arranged in the order of Hai, Shen, Si, and Yin, listing Heaven Prison, Grave Gate, Heaven Net, Female Disaster, Thunder Demon, and Jiesha: Heaven Prison shares the same position as Zhuque and Gou Chen, indicating imprisonment and detention; Grave Gate indicates actions related to tombs; Heaven Net is suitable for capturing fugitives; Female Disaster indicates illness in women; Thunder Demon is used to predict thunder deities; Jiesha indicates robbery, illness, and sudden disasters, which are generally disliked in divination, except for scholars taking exams, who may benefit from it, indicating victory. The fifth line is arranged in the order of Zi, You, Wu, and Mao, listing Pit and Depression Demon, Mountain Spirit, Zaisha, Mirror Demon, and Mourning Robe Demon: Pit and Depression Demon indicates strange phenomena from pits and depressions; Mountain Spirit indicates spirits in mountains; Zaisha brings sudden disasters and is disliked in divination; Mirror Demon indicates mirrors becoming spirits; Mourning Robe Demon indicates wearing mourning clothes.

丑 戌 未 辰 五盜小天迷惑月。 五盜主盜。小煞小口災。天煞凶速。迷惑煞主痴迷失記。月煞忌移造病患。 寅 亥 申 巳 天盜雷公下逆寅。 天盜正盜。雷公並後除爾，並貴空晴，並蛇雀雷電，並常勾不足。 卯 子 酉 午 桃池懸索大時煞。 桃花咸池主淫亂口舌。懸索見鬼有縊死鬼，占賊必自屋而上。大時煞忌出行，兵捕必獲。

The sixth row is located in the order of Chou, Xu, Wei, and Chen, listing the Five Robbers, Minor Sha, Heaven Sha, Deception Sha, and Month Sha: The Five Robbers indicate theft; Minor Sha indicates misfortune for children; Heaven Sha brings sudden misfortune; Deception Sha indicates obsession and forgetfulness; Month Sha is unfavorable for moving or building and also indicates illness. The seventh row is located in the order of Yin, Hai, Shen, and Si, listing Heaven Robber and Thunder God, with the position starting from Yin and moving in reverse: Heaven Robber indicates the actual thief; if Thunder God is in the same position as Heavenly Empress, rain will stop; if it is in the same position as Nobleman or Heaven Void, the sky will be clear; if it is in the same position as Teng Snake or Vermilion Bird, thunder and lightning will occur; if it is in the same position as Tai Chang or Gou Chen, the rain will be insufficient. The eighth row is located in the order of Mao, Zi, You, and Wu, listing Taohua Xianchi, Suspended Rope, and Great Hour Sha: Taohua Xianchi indicates licentiousness and disputes; if Suspended Rope encounters a ghost trigram, it indicates the presence of a ghost who died by hanging, and if thieves are involved, they must have entered from the roof; Great Hour Sha is unfavorable for travel, but if used in military operations or capturing thieves, it ensures success.

辰 丑 戌 未 正辰邪鬼逆三輪。 邪鬼有連災。 巳 寅 亥 申 月德亡神游禍說。 月德化凶為吉。亡神防亡失。游禍動有災禍。 午 卯 子 酉 大煞午正伏骨同。 大煞災速家長凶君子加官小人凶事。伏骨病凶。 未 辰 丑 戌 下喪月鬼穢喪魄。 下喪主下人服。月鬼病訟凶。穢煞主汙穢。喪魄臨年命日辰發用為喪魄卦，主病死，若並虎健大亦衰。

The ninth line proceeds in the order of Chen, Chou, Xu, and Wei. Starting from the first month on Chen, it moves in reverse for three cycles, falling on the position of evil spirits, indicating continuous misfortunes. The tenth line proceeds in the order of Si, Yin, Hai, and Shen. It includes the Monthly Virtue, the Lost Spirit, and Wandering Misfortune: the Monthly Virtue can transform misfortune into good fortune; the Lost Spirit warns of the risk of loss and dispersion; Wandering Misfortune brings disaster upon its occurrence. The eleventh line proceeds in the order of Wu, Mao, Zi, and You. Starting from the first month on Wu, it includes the Great Sha and Hidden Bone: the Great Sha signifies rapid misfortune and danger to the head of the household, for a gentleman it may indicate promotion, but for a petty person it brings only misfortune; Hidden Bone in the context of illness indicates a凶 portent. The twelfth line proceeds in the order of Wei, Chen, Chou, and Xu. It includes Lower Mourning, Monthly Ghost, Filthy Sha, and Mourning Spirit: Lower Mourning indicates mourning among the lower servants in the household; Monthly Ghost is凶 in matters of illness and litigation; Filthy Sha indicates filth and impurity; Mourning Spirit, when it affects the personal destiny or the year, or when it is used on the day branch, is called the Mourning Spirit hexagram, indicating the death of the sick person. If it is also in the same position as the White Tiger, even a strong person will suffer decline.

巳 申 亥 寅 驛合旺成梯。 天旺官遷進。成神旺相生合作事成。卯加為梯煞。 午 酉 子 卯 病占天破宜。 天破病吉。 未 戌 丑 辰 爐煞喪門獄。 香爐煞主香爐怪。喪門病忌。獄煞獄忌。

The first line is arranged in the order of巳, 申, 亥, 寅, listing the Post-horse, lunar conjunction, prosperity, success deity, and ladder demon: prosperity indicates promotion and appointment; success deity, if prosperous and strong and harmonises with the day branch, ensures success in affairs; if this position is occupied by卯, it is called ladder demon. The second line is arranged in the order of午, 酉, 子, 卯, with the position of heaven breaking; when asking about illness, it brings good fortune. The third line is arranged in the order of未, 戌, 丑, 辰, listing the incense furnace demon, mourning-and-condolence spirit, and prison demon: incense furnace demon indicates the incense furnace becoming a demon; mourning-and-condolence spirit is to be avoided when asking about illness; prison demon indicates danger of imprisonment.

申 亥 寅 巳 奸門申孟移。 奸門主姦淫。 酉 子 卯 午 酉員占天信。 天信主信息。 戌 丑 辰 未 戌正反激為。 反激怒仇五報。 亥 寅 巳 申 陽煞亥輪孟。 陽煞主陽人口舌。

The fourth line successively falls on Shen, Hai, Yin, and Si, starting from Shen and moving according to the four young months, landing on the奸门, which signifies matters of adultery. The fifth line successively falls on You, Zi, Mao, and Wu, starting from You, landing on the天信, which signifies news and messages. The sixth line successively falls on Xu, Chou, Chen, and Wei, starting from Xu in the first month, landing on the反激, which signifies anger and mutual enmity, leading to retaliation. The seventh line successively falls on Hai, Yin, Si, and Shen, starting from Hai and moving according to the four young months, landing on the阳煞, which signifies disputes between men. These lines of verse are all five characters long, with the first two indicating the starting point, and the last three stating the name of the evil influence and its fortune or misfortune, which must be read in conjunction with the table of the twelve earthly branches mentioned earlier.

子 卯 午 酉 邪怪火雨師。 邪督陽災。天火忌同蛇雀。雨師加旺相有雨。 丑 辰 未 戌 月奸丑順季。 月奸陰私內亂。 寅 巳 申 亥 釜產廁奸私。 釜神主鍋叫。產煞見後陰立應，見勾虎產難。天廁主尊果不正。奸私主隱慝。

The eighth row is arranged in the order of Zi, Mao, Wu, You, with the entries of Xie Du, Heavenly Fire, and Yu Shi: Xie Du indicates disaster for men; Heavenly Fire should not be in the same position as Teng Snake or Vermilion Bird; Yu Shi, if combined with prosperous and strong energy, indicates rain. The ninth row is arranged in the order of Chou, Chen, Wei, Xu, starting from Chou and proceeding in the order of the four seasons, with the entry of Yue Jian, which indicates private affairs and disturbances within the household. The tenth row is arranged in the order of Yin, Si, Shen, Hai, with the entries of Fu Shen, Chan Sha, Tian Ce, and Jian Si: Fu Shen indicates the sound of a pot; Chan Sha, when combined with Heavenly Empress or Tai Yin, indicates immediate childbirth, but when combined with Gou Chen or Bai Hu, indicates difficult childbirth; Tian Ce indicates improper conduct by superiors; Jian Si indicates hidden evil matters, and particular attention should be paid when divining about the household.

卯 午 酉 子 盜神卯順仲。 盜神防盜。 辰 未 戌 丑 天械上喪詩。 天械官事凶。上喪主上人服。以上五章俱依順行十二支位。

The eleventh row follows the order of Mao, Wu, You, and Zi, starting from Mao and proceeding in the sequence of the four central branches. This row indicates the position of the thief god, requiring vigilance against theft. The twelfth row follows the order of Chen, Wei, Xu, and Chou, listing the heavenly machinery and upper mourning: heavenly machinery signifies legal troubles and danger; upper mourning indicates that the family's elders are in mourning. The five chapters mentioned above list various deities and ominous forces, which are arranged in the order of the twelve earthly branches, proceeding sequentially. Readers can count through the twelve sections on their palms to determine their positions.

正二三四五六 七八九十冬臘 午申戌子寅辰 未酉亥丑卯巳 午未天馬受皇恩。 天馬主朝廷印信之喜，加炎煞成速，宜占遷動更改事，見傳送白虎必動，若剋日主失脫。皇恩主詔命遷轉之喜。 辰午申戌子寅 天財正七辰陽遵。 宜求財。 寅辰午申戌子 卯巳未酉亥丑 天刑怪煞先寅卯。 天刑憂囚繫，怪煞有凶事。 戌子寅辰午申 獸煞戌宮以例論。 主走獸。

The first two lines are the headers for the months: the upper line runs from January to June, and the lower line runs from July to December. Each pair of lines together indicates the positions for each of the twelve months. Heavenly Horse and Imperial Grace start at the fifth position in January and the sixth position in February, advancing by one position every other month. In the yang months, they move along the fifth position, while in the yin months, they move along the sixth position. "Heavenly Horse" signifies joy related to the imperial seal; if combined with the fiery evil star, affairs will be resolved quickly, making it suitable for divination regarding relocation or change. The presence of Chuansong (Shen) and White Tiger indicates definite action. If they harm the day stem, it indicates loss or misfortune. "Imperial Grace" signifies joy from imperial orders or promotion. Heavenly Wealth starts at the third position in January and July, advancing in order through the yang branches, making it suitable for seeking wealth. Heavenly Punishment and Strange Evil start at the third position in January and the fourth position in February: Heavenly Punishment signifies worry and imprisonment, while Strange Evil signifies misfortune. Beast Evil starts at the ninth position in January, following the same pattern, indicating danger from animals.

正二三四五六七八九十冬臘 亥巳子午丑未寅申卯酉辰戌 聖心正月起亥宮，單月順行雙月沖。和合富神最宜運營。 卯酉辰戌巳亥午子未丑申寅 玉字卯正依例取。二神更逢龍貴。 辰戌巳亥午子未丑申寅酉卯 金堂辰上亦正逢。月德主有貴。 戌辰亥巳子午丑未寅申卯酉 受死戌正行門忌。一切大凶。 午子未丑申寅酉卯戌胡亥巳 午正罪至訟招凶。占訟忌之。 丑未寅申卯酉辰戌巳亥午子 丑正血忌母針灸，單順雙沖法亦同。血災產難。

The first row is the header for January to December. "Saintly Heart" begins at亥 in January, moving forward in single months and taking the opposite position in even months. It is similar to He Hé and Fu Shen, and is most suitable for planning and strategizing. "Jade Character" begins at卯 in January, following the same pattern. If this position coincides with Qing Long and Guǐrén, it is even more favorable. "Golden Hall" begins at辰 in January, also meeting its proper position, and when combined with Monthly Virtue, it indicates receiving assistance from noble people. "Receiving Death" begins at戌 in January, which is most inauspicious for travel. Encountering this is extremely凶. "Crime" begins at午 in January, and is most inauspicious for lawsuits, indicating attracting danger. This row originally had "Xū Hú" in September and October, but "Hú" is likely a mistake for "Chén". "Blood Taboo" begins atChǒu in January, which is most inauspicious for women undergoing acupuncture. The method of calculation is the same: moving forward in single months and taking the opposite position in even months. It indicates disasters involving blood and difficult childbirth.

天德正丁官二坤三壬同辛乾甲癸艮丙乙巽庚後月德逆行孟丙甲壬庚詢二德合俱良凶消而福進。 天德百福助佑之神，月德五行生氣之神，天德合月德合干神五合者是俱改禍成福。 天解正申逆十二，地解申申酉酉次，戌亥午未俱午臨，申申順陽解神是。（憂喜無成諸惡逢之皆減）

Heavenly Virtue begins in the first month with Ding, in the second month with Kun, in the third month with Ren, and then proceeds in the order of Xin, Qian, Jia, Gui, Gen, Bing, Yi, Xun, Geng. Monthly Virtue follows the four initial months in reverse order, selecting the four stems of Bing, Jia, Ren, and Geng. Both Heavenly Virtue and Monthly Virtue are beneficial, and encountering them removes misfortune and brings good fortune. Heavenly Virtue is the deity that supports all blessings, while Monthly Virtue is the deity of the Five Phases and life energy. The term Heavenly Virtue Combine and Monthly Virtue Combine refers to the stem that forms a five-phase harmony with the given stem, which can transform misfortune into good fortune. Heaven Relief Deity begins in the first month with Shen, and proceeds in reverse order through the twelve positions. Earth Relief Deity is in Shen during the month of Shen, in You during the month of You, and so on in sequence, with Wu, Wei, Xu, Hai, and Wu months all falling on Wu, and Shen month returning to Shen in a forward direction. This is known as the Yang Relief Deity. Whether one faces joy or sorrow, encountering it prevents success, but various misfortunes are eased when it appears.

皇恩大赦戌丑罡，未酉卯兮子午當，寅申巳亥是其方。 會神春占未戌寅，亥酉子鸞夏月神，丑午巳兮卯申辰。（事成行至） 信神正一居申戌，寅丑亥辰半年率，巳未巳未還甲戌。主有恩信。

The position of the Great Imperial Grace and Amnesty begins at戌, 丑, and the Tiangang branch Chen, then proceeds to 未, 酉, and 卯, followed by 子 and 午, and finally settles on the four Meng branches 寅, 申, 巳, and 亥. These are the directions where it resides. The deity of the assembly arranges its positions according to the four seasons: in spring it occupies 未, 戌, and 寅; in summer it is at 亥, 酉, and 子, accompanied by the鸾 star; in other seasons it is at 丑, 午, 巳, and 卯, 申, and 辰. When this occurs, matters will succeed and travelers will arrive. The deity of faith resides in the first month and the beginning of a ten-day period at 申 and 戌, then moves to 寅, 丑, 亥, and 辰, changing every half year, then proceeds to 巳 and 未, and returns to Jiaxu, indicating the presence of grace and news.

壬占須識四時神，大德午辰迄子寅，天赦戊寅夏甲午，戊申甲子秋冬雲。游神丑子亥兼戌，巳子酉辰戲視臨。丑子戌亥憂泰決，巳辰未酉天車驚，春戌逆回為死別，春寅退孟是奸神。申寅巳亥為飛禍，巳卯酉子時盜尋。

This song explains the calculation of divine omens based on the four seasons. In the Great Six壬 divination, one must recognize these divine spirits of the four seasons: Heavenly Virtue is in the午 position in spring, the辰 position in summer, the子 position in autumn, and the寅 position in winter; Heavenly Pardon is in the Wuyin position in spring, the Jiawu position in summer, the Wushen position in autumn, and the Jiazi position in winter. The wandering spirits are in the丑 position in spring, the子 position in summer, the亥 position in autumn, and the戌 position in winter. The heavenly play and heavenly view follow the order of巳, 子, 酉, and 辰. The sorrowful spirit and the peaceful spirit are taken from丑, 子, 戌, and 亥; the heavenly chariot is taken from巳, 辰, 未, and 酉; the death separation starts from the戌 position in spring and moves backward; the wicked spirit starts from the寅 position in spring and moves backward through the four young months. The flying calamity falls on申, 寅, 巳, and 亥; the time thief is taken from巳, 卯, 酉, and 子.

此十一位以四時例起之。天德宮遷來望大吉。天赦災散百事吉。遊戲二神加孟行人未來，加仲在途，加季即至。泰憂二神加季信實，加孟信虛，旺相信實，空亡信虎。天車忌出行，主車敗馬亡兵覆。死別不利四季。奸神併合后主淫。飛禍所為皆忌。時盜有盜賊。）

The above eleven divination factors are all calculated according to the four seasons. Heavenly Virtue signifies official promotion and visits from others, which is highly auspicious. Heavenly Pardon indicates the dispersal of calamities and smooth affairs. The deities of wandering spirits and the deity of heaven's play, when added to the first quarters, indicate that the traveler has not yet departed; when added to the middle quarters, the person is on the way; and when added to the last quarters, the person will arrive immediately. The deity of peace and the deity of sorrow, when added to the last quarters, indicate genuine news; when added to the first quarters, the news is false. If they encounter a prosperous and strong phase, the information is reliable; if they fall into Kongwang, the information is not trustworthy. The deity of the chariot is inauspicious for travel, indicating vehicle damage, loss of horses, and the defeat of troops. The deity of death is unfavorable in the last quarters of the month. The deity of wickedness, if aligned with Liu He and Heavenly Empress, indicates licentiousness. The deity of sudden misfortune is generally inauspicious. The deity of theft indicates the presence of thieves.

金神破碎雞蛇牛，未辰丑上白衣愁。歸忌丑寅子便休。 此三位以孟仲季例起之。金神破碎即紅沙財損病不利，凶速。占墳並空子孫敗絕。凡物破損不完。白衣煞忌加子孫六親上。歸家神為祟出行還家。

The Golden God Fragmentation is calculated using the branches You, Si, and Chou; the White Robe Evil is calculated using the branches Wei, Chen, and Chou; and the Return Taboo is calculated using the branches Chou, Yin, and Zi. These three are all calculated according to the system of the four young months, four middle months, and four seasonal months. The Golden God Fragmentation is commonly known as Red Sand, which indicates financial loss and damage to property, is unfavorable for illness, and brings sudden misfortune. If it occurs in a grave and also meets Kongwang, it indicates that the descendants will be cut off. Any objects encountering it will be damaged and incomplete. The White Robe Evil is to be avoided when it is superimposed on the branches related to descendants and the Six Relations. Once the Return God causes trouble, it indicates that the person who went out will return home.

飛廉夏收戌巳午未，寅卯辰兮此法最，亥子丑兮申酉畏。 求事迅速行人立至有非常不測事凶速。 正寅五卯九天罡，隔二順行小往亡，軍行還娶悉為殃。百事不利。 產婚官病月刑忌，巳子辰申午丑值，寅酉未亥卯戌忌。 月建所刑之位也，諸占不吉。

Flying廉 is one position. In summer, it is found in戌, 巳, 午, 未, and also in 寅, 卯, 辰, then in 亥, 子, 丑, and 申, 酉. This is the most common method. When this position appears, things requested will be achieved quickly and travelers will arrive immediately, but it also indicates unexpected and unforeseen events, which can lead to sudden misfortune. Small Going to Death starts from 寅 in the first month, from 卯 in the fifth month, and from Tiangang (Chen) in the ninth month, moving forward every two positions. Military campaigns, returning home, and marriage encounters this position will all suffer misfortune, and all affairs will be unfavorable. Month Punishment is most忌 in matters of childbirth, marriage, official positions, and illness. Its position is determined by the sequence of 巳, 子, 辰, 申, 午, 丑, and 寅, 酉, 未, 亥, 卯, 戌. It is the position where Month Builder is punished. Divination in any matter will be unfavorable.

滿破開兮天賊逮，辰酉寅未子巳在，戌卯申兮丑午亥。舉動招盜。 五鬼之星忌出行，午辰寅共酉卯申，丑巳子亥未戌尋。出行大凶。 正二登明三四丑，依例順陰人相負，冤枉屈情沖位有。主被人負及有冤。 陽日瓦煞陰沖出，正巳子丑寅卯辰，七亥午未申酉戌。此陽日之瓦煞也，陰日干沖位取之。 正五九兮三合輪，三酉辰卯煞曰門，辰戌丑未夢神論。此二位以正五九例起之，門煞主門戶事。夢神主夢事。

The Heavenly Thief is located on the three days of fullness, rupture, and opening among the twelve divination gods, with the branches being Chen, You, Yin, Wei, Zi, Si, Xu, Mao, Shen, Chou, Wu, and Hai. When actions are taken on these days, it is easy to attract thieves. The Five Ghost Stars are most unfavorable for travel, with their positions being Wu, Chen, Yin, You, Mao, Shen, as well as Chou, Si, Zi, Hai, Wei, and Xu. Traveling on these days is extremely dangerous. The position of someone being wronged by others is in Dengming Hai during the first and second months, and in Chou during the third and fourth months, following the same pattern sequentially. Cases of injustice and委屈 are in the opposite position, indicating being betrayed and suffering wrongs. For the瓦煞 on Yang days, starting from Si in the first month, then Zi, Chou, Yin, Mao, Chen, and from Hai in the seventh month, then Wu, Wei, Shen, You, Xu. This is the calculation for Yang days; for Yin days, the position is determined by the opposite branch of the day stem. The door煞 and dream神 are calculated according to the same pattern as the first, fifth, and ninth months: door煞 is in You, Chen, and Mao, indicating matters related to the household. Dream神 is in Chen, Xu, Chou, and Wei, indicating matters related to dreams.

三奇六儀 旬乙盜神庚響動，丁祥動處六親詳，旬辛便是五亡煞，癸閉空為孤寡方。 旬乙為盜神主盜賊。旬庚為響動官病忌。旬丁須視六親如壬癸日見丁卯則因子動而有財之力。旬辛為五亡七煞，出逢盜賊，若並空亡主走失。旬癸為閉口主機關莫測，病不食人不言。空亡十干不到之處，主失脫憂喜不成。凡凶神將喜空，吉神將忌空。

This passage discusses the Three Marvels and Six Instruments among the divine omens within a ten-day cycle. A "ten-day cycle" refers to the sixty Jiazi cycles, with each ten days forming a cycle. Within each cycle, the characters Yi, Geng, Ding, Xin, and Gui are each associated with a specific divine omen: the Yi of the cycle is the Thief God, the Geng of the cycle is the Sound and Movement, the Ding of the cycle is associated with the Six Relations, the Xin of the cycle is the Five Losses and Seven Evils, and the Gui of the cycle is the Closed Mouth. The two branches not included in the cycle's ten heavenly stems are the positions of the Orphan and the Widower, known as Kongwang. The Yi of the cycle, representing the Thief God, indicates the presence of thieves. The Geng of the cycle, representing the Sound and Movement, is unfavorable in matters of officialdom and illness. The Ding of the cycle must be examined based on which of the Six Relations it falls into; for example, if Dingmao appears on a Ren or Gui day, it signifies the generation of wealth through the descendants. The Xin of the cycle, representing the Five Losses and Seven Evils, indicates encountering thieves when traveling; if it coincides with Kongwang, it suggests loss. The Gui of the cycle, representing the Closed Mouth, indicates hidden mechanisms and unpredictable situations, with patients refusing to eat and individuals unwilling to speak. Kongwang refers to the positions within the cycle's ten heavenly stems that are not included, indicating loss, financial loss, and the inability to achieve matters of both joy and sorrow. Malevolent spirits and generals prefer to fall into Kongwang, while benevolent spirits and generals should avoid falling into Kongwang.

陽德自居陰在合，克偏為鬼正為官，長生順逆宜詳取，祿墓須教此處看。 天月干支四德為百福佑助之神，臨日入傳轉凶為吉。干德尤良，俱宜生旺，不宜休囚，忌逢落空，與神將外戰。

The day stem's virtue: for yang stems, they reside in their original position; for yin stems, they take the position of their matching stem. Among what the day stem overcomes and what overcomes the day stem, the biased one is considered a ghost, and the balanced one is considered an official. The position of growth should be carefully determined whether it proceeds in the normal order or in reverse. The position of official luck and the position of burial are also considered here. Heavenly Virtue, Monthly Virtue, stem virtue, and branch virtue are four virtues that assist in bringing hundred blessings. When they appear on the day stem or enter the three transmissions, they can transform misfortune into good fortune. Among these, stem virtue is especially favorable. All four virtues are suitable when they are in a state of growth and strength, and they should not be in a state of weakness and confinement. They are most忌 to fall into Kongwang and should also avoid conflicting with the divine generals they are riding upon.

干合者甲己中正合類。生合以干合為主，支合次之，行合又次之。凡德合同入傳，百事皆吉。若乘凶神吉助則反凶矣。 晝鬼主公訟是非，夜鬼主神祗妖祟。凡鬼戀生、受制、陷空，皆不能為害。若鬼空無制，則大凶。

The concept of dry harmony refers to the combination of Jia and Ji, and so on. When discussing harmonious relationships, the focus is primarily on the day stem, then the earthy branches, and finally the triple harmony formation. If both virtue and harmony enter the three transmissions, all matters will be auspicious. However, if the accompanying element is a malevolent spirit, even with favorable assistance, it may turn into misfortune. In daytime divination, the ghost represents legal disputes and conflicts, while in nighttime divination, the ghost represents deities, spirits, and supernatural beings. If the ghost is attached to something that nourishes me, is restrained, or falls into kongwang, it will not cause harm. But if the ghost falls into kongwang and is not restrained by anything, it will be extremely dangerous.

日官功名喜。 長生諸事吉。 日祿主食祿事。 墓主闇昧不通。辰未為日墓，主剛速。戌丑為夜墓，主柔延。凡墓逢沖則吉，逢合則凶。若年命上神能沖制亦可救。

The day official (日官) governs matters of fame and achievements. Longevity (长生) signifies smoothness and auspiciousness in all affairs. The day's salary (日禄) relates to matters of俸禄 and sustenance. The墓 (mù) indicates darkness, obstruction, and unsmoothness in affairs. The墓 of Chen (辰) and Wei (未) are those used during the day, and they are strong in nature with quick results; the墓 of Xu (戌) and Chou (丑) are those used at night, and they are gentle in nature with delayed results. Whenever the墓 god is confronted (遇冲), it brings good fortune, but when it is combined (遇合), it brings misfortune. If the god of the person's destiny and age can overcome or subdue it, there may still be some salvation.

莊按：火生寅，金生巳，木生亥，水土生申，有順無逆，此五行長生也。甲生亥，乙生午，丙戊生寅……此十干長生也。五行家土寄於坤，故上行與水行同也。六壬家丙戊同宮，丁己同宮，故土干與火干同也。土干既與火干同位，而復襲水行之生敗墓絕，可乎？且臨官即祿，順逆得之，既為獨不然，今改正如前圖內。

Zhuang's commentary says: Fire is born in寅, metal is born in巳, wood is born in亥, water and earth are born in申, and there is only progression without regression, this is the birth of the Five Phases. Jia is born in亥, Yi is born in午, Bing and Wu are born in寅, and so on, this is the birth of the ten heavenly stems. The school of Five Phases places earth in the position of Kun, so earth shares the same birth with water; the school of Liu Ren has Bing and Wu in the same position, and Ding and Ji in the same position, so earth stems share the same birth with fire stems. Since earth stems have already shared the same position with fire stems, yet they still follow the same birth, bathing, tomb, and death as water, this is not coherent. Moreover, officialdom is the same as the禄 position, which can be derived both in progression and regression, but here it is different. Therefore, now we correct it according to the diagram above.

子奇甲日午行逆，庚日還於未順行。飛符甲日巳逆轉，己日勝光復順征。 子奇消禍增吉。飛符百事勿舉，出行忌，走避出入不可抵向；如日德入傳，凶中生吉，若並朱勾凶尤甚。

The position of Zi Qi starts at Jia and moves backwards to Wu, then turns back at Geng and moves forward again to Wei; the position of Fei Fu starts at Jia and moves backwards to Si, then turns back at Ji and moves forward again from Shengguang to Wu. Zi Qi can eliminate disasters and increase good fortune. Fei Fu, however, is unfavorable for all matters, and it is not appropriate to take action, travel, or face directly in the direction where it is located. If the day's virtue enters the three transmissions, it may turn danger into good fortune, but if it is in the same position as Zhu Que or Gou Chen, the danger becomes even greater.

游都牛鼠虎蛇猴，游都沖處魯都求。亥申未丑酉日解，卯亥丑未巳醫流。 游都主逢盜賊，加大煞來速；占賊來路，出行忌。魯都不可漏稅，占賊去路，出行忌之。日解解凶。日醫病用。

The five earthly branches for You Du are Chou, Zi, Yin, Si, and Shen. On Jia and Ji days, You Du 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; and on Wu and Gui days, it is in Shen. The branch that conflicts with You Du is Lu Du. For Ri Jie, the five branches are Hai, Shen, Wei, Chou, and You. For Ri Yi, the five branches are Mao, Hai, Chou, Wei, and Si, and these also cycle every five days. You Du indicates encountering thieves; if combined with Da Sha, the thieves come more quickly. To determine the path from which the thief comes, refer to You Du; it is inauspicious for travel. Lu Du indicates the risk of tax evasion; to determine the path the thief takes, refer to Lu Du; it is also inauspicious for travel. Ri Jie can resolve凶 affairs, and Ri Yi is used when divining illness.

亥酉辰申巳奸言，子亥卯中巳盜伍。日賊辰午申亥寅，賢貴丑申寅寅午。 姦淫盜賊俱不吉。賢貴立天門其人可傳道。二章以甲己日同例起之。 大煞亥未戌寅巳，日淫午未戌寅巳，文星亥寅午巳申，兩兩言之此法是。 日下大煞凡事忌。文星並龍加子大貴。此章以甲乙同例起之。

On days when the Heavenly Stem is Jia or Ji, the positions of the Heavenly Stems and Earthly Branches are calculated in the same way. The day's malevolent forces take the positions of Hai, You, Chen, Shen, and Si; the day's thieves take the positions of Zi, Hai, Mao, Shen, and Si; the day's thieves also take the positions of Chen, Wu, Shen, Hai, and Yin; and the positions of virtuous and noble individuals take the positions of Chou, Shen, Yin, Yin, and Wu. The positions of malevolent forces and thieves are both inauspicious; if virtuous and noble individuals are positioned at Hai, the position of the Heavenly Gate, then the person can teach and spread knowledge. This section is calculated in the same way as Jia and Ji. On days when the Heavenly Stem is Jia or Ji, the positions of the Heavenly Stems and Earthly Branches are calculated in the same way. The day's great malevolent forces take the positions of Hai, Wei, Xu, Yin, and Si; the day's immoral acts take the positions of Wu, Wei, Xu, Yin, and Si; the positions of literary stars take the positions of Hai, Yin, Wu, Si, and Shen. These are all calculated with two Heavenly Stems sharing one Earthly Branch. The position of great malevolent forces is inauspicious for all matters; if the position of literary stars coincides with the Azure Dragon and is added to the position of Zi, it indicates great fortune. This section is calculated in the same way as Jia and Yi.

甲乙福星子丑取，子未丑巳雙雙語，刑沖支位寄官論，癸干亥逆兼務舉。 福星求望吉。刑主人情不美。沖主反覆不寧。舉主兼務官職雙行。 恩赦之星本十干，祿前羊刃對飛安。進神子午卯兼酉，丑未戌辰退莫難。 恩赦吉占。羊刃靜吉動凶，又主血光。飛刃血光凶事。進神凡事不可退，退則可惜。退神凡事不可進，進則多阻。

The Blessing Star begins from the Jia and Yi Day Stems, starting at Zi and Chou. It then pairs Zi with Wei and Chou with Si in pairs. The Day Stem's punishments and oppositions are calculated based on the hidden Earthly Branch of the Day Stem. The Gui Day Stem starts from Hai and moves backward, also taking into account the next position. The Blessing Star indicates favorable outcomes for planning and seeking. Punishments indicate discord among people. Oppositions indicate indecisiveness. The position of the Duty Star indicates dual responsibilities and simultaneous official matters. The Mercy Star is calculated based on the ten Day Stems. The Yangren is located one position before the Day Stem's禄 (favorable position), while the Flying Yangren is located at the opposite position of the Yangren. The Advancing God is taken from the four central positions: Zi, Wu, Mao, and You. The Retreating God is taken from the four seasonal positions: Chou, Wei, Xu, and Chen. The Mercy Star indicates favorable outcomes. A quiet Yangren is favorable, but when activated, it brings misfortune and bloodshed. The Flying Yangren indicates blood-related disasters. The Advancing God indicates that one should not retreat in matters, as any retreat would be regrettable. The Retreating God indicates that one should not force progress, as forced advancement leads to obstacles.

支德解凶巳順支，六三合事有成期，支儀子日午行逆，午日未宮又順之。 支德解凶增吉。支合者，寅合亥破，亥合寅就，卯合戌新，戌合卯舊，辰合酉合，酉合辰離，巳合申刑，申合巳疑，午合未虛，未合午晦，丑合子空，子合子實。行合者，亥卯未繁冗駁雜，巳酉丑矯革離異，寅午戌黨侶不正，申子辰流動無滯。凡合臨日入傳和合成就，惟不宜占病訟；又當視其進退，傳進利進，傳退利退。支儀解凶增吉。

The branch virtue begins from Zi and proceeds in the order of the earthly branches, capable of resolving misfortune; both the Liu He and Triple Harmony indicate a period of success; the branch ritual begins from Zi and proceeds to Wu, then reverses to Wei and proceeds again. The branch virtue can resolve misfortune and increase good fortune. As for branch combinations, each has its own meaning: Yin combines with Hai and indicates destruction, Hai combines with Yin and indicates achievement, Mao combines with Xu and indicates renewal, Xu combines with Mao and indicates maintaining the old, Chen combines with You and indicates harmony, You combines with Chen and indicates separation, Si combines with Shen and indicates punishment, Shen combines with Si and indicates suspicion, Wu combines with Wei and indicates emptiness, Wei combines with Wu and indicates darkness, Chou combines with Zi and indicates emptiness, and Zi combines with Chou and indicates practicality. As for the triple harmony, Hai, Mao, and Wei indicate complexity and disorder; Si, You, and Chou indicate reform leading to separation; Yin, Wu, and Xu indicate forming cliques in an improper way; Shen, Zi, and Chen indicate smooth movement without obstruction. If the combining deity is present on the day stem or enters the three transmissions, it indicates harmony and success, but it is not suitable for divination regarding illness or litigation; one should also consider whether the three transmissions are advancing or retreating, as advancing transmissions are favorable for progress, while retreating transmissions are favorable for withdrawal. The branch ritual can also resolve misfortune and increase good fortune.

酉子卯午門戶敗，丑辰未戌牆墳壞，亥寅巳申破終欣，雞孟蛇中季牛碎。 支破：人情暗中不順，事多中敗不完，宜散凶，不宜成吉。破碎見月煞凶。

When the Branch of Destruction falls in You, Zi, Mao, or Wu, it indicates the destruction of the family's main gate and courtyard; when it falls in Chou, Chen, Wei, or Xu, it indicates the destruction of walls, tombs, and burial grounds; when it falls in Hai, Yin, Si, or Shen, it actually suggests that after destruction, there will eventually be something pleasant. The Branch of Destruction is taken as You chicken in the first months, Si snake in the middle months, and Chou ox in the last months. The Branch of Destruction indicates that human relationships are not smooth and that matters are mostly ruined halfway and cannot be completed. It is suitable for dispersing misfortune but not for achieving good fortune. If the Branch of Destruction also meets the Month Sha, it indicates great danger.

寅刑巳官災動阻事復起，巳刑申仇將恩報事終成，申刑寅人鬼相殘各不寧，丑刑戌尊傷卑賤憂因桎，戌刑未少凌長上妻財畏，未刑丑大小不利喪孝有，子刑卯門戶敗淫尊卑擾，卯刑子水路不通子不軌。 自刑：自逞其才，妄自更改。

The Three Punishments each have their symbolic meanings: Yin (寅) is punished by Si (巳), indicating official affairs and calamities, with obstacles encountered and old matters needing to be revisited; Si (巳) is punished by Shen (申), meaning enmity turns into kindness, and matters eventually succeed; Shen (申) is punished by Yin (寅), indicating conflict between people and ghosts, with both sides suffering unrest; Chou (丑) is punished by Xu (戌), meaning the superior harms the inferior, and servants suffer from imprisonment and worry; Xu (戌) is punished by Wei (未), indicating the young mistreat the old, and wife and property cause fear; Wei (未) is punished by Chou (丑), meaning disorder in hierarchy and mourning within the family; Zi (子) is punished by Mao (卯), indicating family decline and disorder, with disrespect and chaos; Mao (卯) is punished by Zi (子), meaning waterways are blocked and children act improperly. As for self-punishment, it indicates showing off one's abilities and擅自 changing established rules.

穿心六害暗相傷，對位支沖散事良，戌火丑金木墓未，辰墳水土順支詳。 六害：暗相傷克，子加未官非口舌，未加子阻塞有殃，丑加午官病不睦，午加丑去就不明，巳加寅口舌疑阻，寅加巳進滯退良，申加亥先得後阻，亥加申謀事不長，卯辰相加，虛詐爭財有阻，酉戌兩害，病凶陰小逃亡。

The six harmful combinations indicate hidden mutual harm and control; when there is a direct opposition, it indicates dispersion, which is actually beneficial for dispersing matters. Regarding the branches' graves, the grave of fire is in戌, the grave of metal is in丑, the grave of wood is in未, and the graves of water and earth are in辰, all of which should be analyzed according to the day branch. The six harmful combinations represent hidden mutual harm and control: 子 combined with 未 indicates legal troubles and disputes, while 未 combined with 子 indicates obstruction and calamity; 丑 combined with 午 indicates legal matters and illness, and mutual discord, while 午 combined with 丑 indicates uncertainty about leaving or staying; 巳 combined with 寅 indicates disputes and suspicion, while 寅 combined with 巳 indicates difficulty in advancing but benefit in retreating; 申 combined with 亥 indicates initial success followed by obstruction, while 亥 combined with 申 indicates that plans cannot last long; 卯 combined with 辰 indicates deceit, fraud, and disputes over wealth; and 酉 and 戌 mutually harming indicates danger in illness, and the risk of female relatives or young children fleeing.

支沖：子午道路奔馳，卯酉門戶改易，寅申人鬼傷殘，巳亥反覆無實，丑未兄弟相持，辰戌奴婢離異，凡沖日身動，沖辰宅移，生旺忌沖，凶旺宜沖。 墓主闇昧不通。 陽克陽兮陰克陰，明傷支鬼宅中侵，死神卯順病符亥，絞即破兮勾對神。 支鬼明相剋傷。死神病凶。病符主疾病。勾絞二神俱主縊絞。

Branches that clash each have their own significance: Zi and Wu clash and indicate travel and toil, Mao and You clash and indicate changes in the household, Yin and Shen clash and indicate harm between people and spirits, Si and Hai clash and indicate inconsistency and deception, Chou and Wei clash and indicate disputes among siblings, Chen and Xu clash and indicate servants dispersing. If a branch clashes with the Day Stem, the person will take action; if it clashes with the Day Branch, the residence will need to be moved. When encountering a prosperous and vigorous phase, it is undesirable to be clashed; when malevolent spirits are strong, it is actually favorable to be clashed. A墓 (mound) indicates darkness and blockage, and matters will not proceed smoothly. Branch spirits are yang clashing with yang and yin clashing with yin, clearly injuring each other, indicating disturbance within the house. The Death Deity starts from Zi and proceeds to Mao in order. The Bingfu (Disease Symbol) starts from Zi and proceeds to Hai. The绞神 (Tie Spirit) is located at the position of branch destruction, and the勾神 (Hook Spirit) is at the opposite position of the绞神. Branch spirits indicate clear mutual control and injury, the Death Deity indicates misfortune, Bingfu indicates illness, and both the Hook and Tie Spirits indicate being bound by ropes or hanging.

雨師申順滂沱落，明朗午宮日影灼，辰未戌丑寅卯排，雙雙雷電空中作。 申為水母，故雨師起焉，此與月煞不同。三位占天時用。 驛馬諸神同歲月，白衣入翰情欣悅，從魁逆轉六陰方，莊氏圖歌掌內訣。 驛馬等詳見歲月煞內。白衣入翰林，上下吉祥之星。 以上支煞載方圓圖下列。

Rain gods begin from the position of Shen and proceed in order, and if they are encountered, it indicates heavy rain. For clear weather, the position of Wu is used, and if encountered, it means bright sunlight. Thunder and lightning are associated with the positions of Chen, Wei, Xu, Chou, and Yin, Mao, arranged in pairs, indicating thunder and lightning in the sky. Shen is the mother of water, so the rain gods start from here, which is different from the rain gods in the month sha. These three are used for divination of weather. The post-horse and other deities are similar to those discussed in the annual, monthly, and sha categories. The star "White Robe Entering the Imperial Academy" indicates joy in matters of affection. "Congkui" moves backward from the position of You, turning to the six yin directions; these are all included in the diagrams and rhymes composed by Zhuang, and can be calculated on the palm. Detailed explanations of the post-horse positions are found in the section on annual, monthly, and sha. The star "White Robe Entering the Imperial Academy" is a harmonious and auspicious star indicating correspondence between above and below. All these branches and sha are recorded in the following square and circular diagrams.

歲月神煞壬式所需，然百家異同，雜駁尤甚，予因遍訪《青囊》，詳搜秘史，刪蕪就簡，去謬標真，復參稽之星家曆紀，選卜陰陽，期在合符有徵，斯能用之不爽。

The categories of heavenly and earthly calamities such as annual sha and monthly sha are essential in the practice of Liu Nv divination. However, there are discrepancies among different schools of thought, making the information chaotic and confusing. Therefore, I extensively consulted old geomantic texts such as Qingang, carefully examined hidden historical records, eliminated redundant information, retained concise explanations, removed errors, and marked authentic transmissions. I also referred to astronomical records from star fate schools, as well as writings on selection, divination, yin and yang, and other disciplines, striving for consistency and verification. Only in this way can the practice be applied without error.

如天喜為四季養神（春戌順四季者是，順十二者不是），大煞為三合旺氣（正午逆四仲者是，正戌逆四季者非），雷公風伯位起先天震巽（雷公正寅逆四孟者是，順十二者非。風伯正申逆子二者是，餘說非。）雨師晴朗位起後天之坎離（雨師正子順四仲者是，晴朗子日午順十二者是，餘說非），雷動風散自下及上以逆行，雨潤日暄由上及下而順轉。

For example, Heavenly Joy is originally the nurturing of the spirit in the four seasons, so it starts with戌 in spring and follows the order of the four seasons, not the order of the twelve branches. Great Sha is originally the flourishing energy of the Triple Harmony Formation, so it starts with午 in the first lunar month and follows the reverse order of the four seasons, not the reverse order of the twelve branches. The positions of Lei Gong and Feng Bo originate from the Earlier Heaven trigrams Zhen and Xun, so Lei Gong starts with寅 in the first lunar month and follows the reverse order of the four primary months, not the order of the twelve branches. Feng Bo starts with申 in the first lunar month and counts back two positions, while other statements are incorrect. The positions of Yu Shi and Qing Lang originate from the Later Heaven trigrams Kan and Li, so Yu Shi starts with子 in the first lunar month and follows the order of the four seasons, while Qing Lang starts with子 and follows the order of the twelve branches. Other statements are incorrect. Lei Gong and Feng Bo move from below to above, so they follow the reverse order; Yu Shi and Qing Lang move from above to below, so they follow the forward order.

諏訾次有霹靂雷電之星，析木次有南箕好風之宿，此雷風二煞所從起也（雷煞正亥逆四孟者是，風煞正寅逆十二者是），然雷公風伯神之號也，是以居乎先天之位，而雷煞風煞化之行也，是以占於有象之星。

In the twelve star mansions, the Zouzi mansion includes stars of thunder and lightning, and the Ximu mansion includes the star Nanji, which is the star governing wind. The thunder calamity and wind calamity are calculated from here: the thunder calamity starts at亥 in the first month and should move backward through the four young months, while the wind calamity starts at寅 in the first month and should move backward through twelve positions. However, Leigong and Fengbo are names of deities, so they are placed on the earlier heaven's trigram positions. The thunder calamity and wind calamity, on the other hand, are manifestations of natural forces, so they should be determined by visible star mansions for divination.

坎陽陷陰中，故天耳起先天坎位而居支，離陰麗陽，故天目起先天離位而居干，此耳目二司所由附也。（天耳春戌夏丑秋辰冬未，天目春乙夏丁秋辛冬癸，相對者是）然坎離正卦雖定例於東西，而耳目傍官不得行乎仲位。

The trigram Kan represents a yang element sinking into yin, so the heavenly ear originates from the Kan position of the Earlier Heaven and is attached to the earthly branches; the trigram Li represents yin attached to yang, so the heavenly eye originates from the Li position of the Earlier Heaven and is attached to the heavenly stems. The roles of heavenly ear and heavenly eye are thus arranged in this way. The heavenly ear is in the position of Xu in spring, Chou in summer, Chen in autumn, and Wei in winter, while the heavenly eye is in the position of Yi in spring, Ding in summer, Xin in autumn, and Gui in winter. Only when they are paired in this manner does it constitute the correct example. However, although the trigrams Kan and Li are positioned in the east and west respectively, the roles of ear and eye cannot reach the four intermediate positions.

轉煞雲者，言物極必反也（春卯順四仲者是，順十二者非）。四廢雲者，言囚死而無用也（春酉順四仲者是，正申順十二者非），秦野有輿鬼尸氣，故枯骨起於此（正未順十二者是，正申正辰俱非），趙次有捲舌天讒，故天機生焉（正酉順十二者是，正丑逆十二者非），四孟玄胎逢三合絕地，非女之災乎？（正亥逆四孟者是，正未順十二者非）登明幼子作哭忌飛魂，非兒之厄乎（兒煞正亥順十二者是，正巳亥非）？

The concept of turning off the evil spirits is based on the principle that extremes must reverse. In spring, the sequence should start from the卯 (Mao) and proceed in the order of the four middle terms. Starting from the twelve positions in sequence is incorrect. The Four Wastes refer to being trapped and useless. In spring, the sequence should start from the酉 (You) and proceed in the order of the four middle terms. Starting from the申 (Shen) in the first month and proceeding in sequence is incorrect. The territory of Qin has the ghost mansion star's corpse energy, so the dry bone evil spirit starts from here. In the first month, the sequence should start from the未 (Wei) and proceed in the order of the twelve positions. Starting from the申 (Shen) or the辰 (Chen) in the first month is incorrect. The territory of Zhao has the stars of rolling tongue and heavenly slander, so the heavenly mechanism evil spirit arises from here. In the first month, the sequence should start from the酉 (You) and proceed in the order of the twelve positions. Starting from the丑 (Chou) in the first month and proceeding in reverse order is incorrect. The four young months belong to the position of the dark embryo, and they also meet the absolute position of the triple harmony, which is precisely the calamity for women. Therefore, in the first month, the sequence should start from the亥 (Hai) and proceed in reverse order. Starting from the未 (Wei) and proceeding in sequence in the first month is incorrect. The Dengming position at亥 (Hai) is the place where young children cry, and it is most忌 (to be avoided) for flying souls, which is precisely the calamity for children. Therefore, the child evil spirit should start from the亥 (Hai) in the first month and proceed in sequence. Saying it starts at巳 (Si) and亥 (Hai) is incorrect.

四土之神令人昏暗，故日逢之而迷（迷惑正丑逆季者，逆十二者非），夜逢之夢也（夢神辰戌丑未三輪者是，正丑順十二者不用），狴犴之司不敢當陽，故天獄居三合絕位（正亥逆四孟者是，餘說不用），地獄居四時墓鄉也（春未順四季者是，餘說不用），驛馬不同天猴，吉凶異焉（驛馬正申逆四孟，天猴正申逆十二不同），天車不同關鎖，占候殊為（天車春巳夏辰秋未冬酉，關鎖丑夏辰秋未冬戌不同），以至子天鼠起子，天牛起丑墓不以類相從，然鼠畏縮猴猱貪，故退而逆行（順者非），牛馴順羊剛躁，故進而順轉（逆行者非）。

The spirits of the four earthy branches, Chen, Xu, Chou, and Wei, cause confusion and daze. Therefore, encountering them during the day leads to confusion, and the confusion spirit begins with Chou in the first month, moving in reverse order through the four seasons. The reverse order of the twelve positions is not used. Encountering them at night leads to dreams, and the dream spirit takes the three rounds of Chen, Xu, Chou, and Wei. The first month begins with Chou and moves forward through the twelve positions, and other methods are not used. The office of the jailer does not face the yang position directly, so the heavenly prison is placed at the absolute position of the triple harmony. The first month begins with Hai, moving in reverse order through the four young months. Other methods are not used. The hell is placed at the tomb positions of the four seasons. In spring, it begins with Wei and moves forward through the four seasons. Other methods are not used. The post-horse and the heavenly monkey are not the same, and their fortune and misfortune are different. The post-horse begins with Shen in the first month and moves in reverse order through the four young months. The heavenly monkey begins with Shen in the first month and moves in reverse order through the twelve positions, and they are different. The heavenly chariot and the lock are not the same, and their divination methods differ. The heavenly chariot is in Si in spring, in Chen in summer, in Wei in autumn, and in You in winter. The lock is in Chou in spring, in Chen in summer, in Wei in autumn, and in Xu in winter. They are different. As for the heavenly rat beginning with Zi and the heavenly ox beginning with Chou, the tomb positions are not grouped by category. However, the rat is timid and the monkey is greedy, so they should retreat and move in reverse, and moving forward is incorrect. The ox is gentle and the sheep is impetuous, so they should advance and move forward, and moving in reverse is incorrect.

聊舉數端，可推其餘，斯理既明，厥數亦符，此皆天地萬物自然之化，非有牽強附會於其間也。孝訂十稔，始獲小成，次第為韻語，既可輪於掌上（將前歌於掌上一句一位移讀便是）；復層疊作旋圖，更了徹乎目中（轉法如子年正月甲子旬甲子日，先將上位圓圖，以太歲加子，歲驛加寅，儀神加子，奇神加丑次地。下位圓圖，以天喜加戌，月建加寅，月合加亥，月驛加申，成神加巳，天馬加午，聖心加亥，而圓圖所不能載者，則於前列方圖內視之，即此時之歲月旬煞也，其日煞則於後列方圖內視之，即此日之干支煞也，餘仿此）雖不免金根之誚，或可闢三豕之訛，其於壬式未必無小補焉。雲嶽山人莊廣之再識。

Let me just give a few examples, the rest can be inferred in the same way. Once the principle is understood, the numbers will naturally match. These are all natural changes of heaven and earth and all things, not something I have forced or fabricated. After ten years of study, I have made some progress, and I arranged them in rhyme, so that they can be turned through the palm, that is, reading the rhyme one line at a time on the palm. I also arranged them in layers to form a rotating diagram, which makes it clearer. The method of turning through the palm, for example, on the first day of the first month of the year Zi, in the first ten-day period of Jiazi, first look at the upper circular diagram, placing the master year on Zi, the year's messenger on Yin, the instrument god on Zi, and the odd god on Chou, in order. Then look at the lower circular diagram, placing Heavenly Joy on Xu, the month builder on Yin, the month's conjunction on Hai, the month's messenger on Shen, the forming god on Si, the Heavenly Horse on Wu, and the Sacred Heart on Hai. If something cannot be placed on the circular diagram, then refer to the square diagram listed before, which shows the current year's sha, month's sha, and ten-day sha. As for the day's sha, refer to the square diagram listed after, which shows the heavenly stem sha and earthly branch sha of that day. The rest can be done in the same way. Although this method may be criticized as mistakenly writing 'jin gen' instead of 'jin yin', it might also help correct errors like the 'three pigs crossing the river' mistake, and perhaps offer some small benefit to the method of Six Changes. Cloud Mountain Man ZHUANG Guangzhi records again.