Liu Ren Cui Yan (六壬粹言)

八卦書自伏羲，而文王演之。六壬受於黃帝，而太公傳之。旗鼓相當，功力悉敵也。自各秘其術，言人人殊，世所行者惟《大全》中之《畢法》，《指南》中之《會篡》，如車之有軌。然《畢法》則隨手拈來，意盡而止。《會篡》則引而不發，未放厥詞。餘殫精竭慮，寒暑不輟者七載，見前人一詞之善，一簡之合，即捃摭焉而納之於其中，分匯推移，理其部署。時有稍露隙明，暢申微義，亦不過引而伸之，觸類而長之，以求斯理之明徹而止，而不敢以自用自專者忝其間也。稿凡三易，始成是編。噫！餘之用心亦苦矣。

The book of the Eight Trigrams originated with Fuxi drawing the trigrams, and it was King Wen of Zhou who systematized it into the sixty-four trigrams. The art of Liuren was passed down from the Yellow Emperor and was popularized by Jiang Taigong. Both schools were equally matched, with no clear superiority. However, later generations concealed their own methods, each speaking in their own way, resulting in great differences. At present, only two works, the "Bifa Fu" from the "Complete Liuren" and the "Hui Cuan" from the "Liuren Guide," are widely circulated, like the tracks of a cart that are clearly visible. Yet the "Bifa Fu" is merely picking up fragments, stopping when the meaning is sufficient, without going into depth. The "Hui Cuan," on the other hand, is like drawing the bowstring but not releasing the arrow—never fully explaining the matter. For this, I have made every effort, working through seven years of cold and heat without interruption. Whenever I found a sentence from predecessors that was good or a principle that made sense, I collected it and organized it into categories, making the order clear. Occasionally, when I myself noticed some gaps or insights, I merely expanded on the previous statements, extending and elaborating them, aiming only to explain the principle thoroughly, without daring to include my own assumptions or personal opinions. The manuscript was revised three times before it became this compilation. Alas, this effort has been quite arduous.

獨是斷一事，而求之義例，或有未及載者，則所謂書不盡言，言不盡意也。斷一事而執前人之成法以繩之，或有不相吻合者，則所謂學我者拙，似我者死也。輪扁以古人之書為糟粕，而自言其得心應手之妙，臣不能傳之臣之子，臣之子亦不得受之於臣。《易》曰，神而明之，存乎其人。是固非三折肱九轉丹者，不足以語斯也。余觀陳公獻先生所傳《占驗》一卷，心之靈，齒之慧，皆為印板書中之所無。郭御青先生所存數條，如老吏折獄，周折如意，斯可謂獨出心裁，而善談元理者矣。我夫子言，學有適道與立與權之分。《畢法補談》，則適道之書也。《指南匯箋》，則與立之書也。陳郭兩先生之占驗，則與權之書也。六壬之術，不外乎此矣。剞劂既成，爰舉其大略，以弁簡端。

But when judging a single matter, if one looks for support in the established rules, one will always encounter situations not covered in the books. This is what the Great Treatise of the Zhou Changes says: "The written word cannot exhaust the meaning, and the meaning cannot be fully expressed in words." If one rigidly compares with the methods of predecessors, one will also always meet situations that do not match. This is what is meant by "those who learn from me will be clumsy, and those who imitate me will die"—those who merely copy will be clumsy, and those who insist on similarity will only end up in a dead end. The craftsman who made the chariot wheels in the chapter "Heavenly Way" of the Zhuangzi called the writings of the ancients mere dross, and claimed that he had mastered the subtle skill of making wheels through his own experience. He said that even though he passed it down to his son, the son could not inherit it from him. The Great Treatise of the Zhou Changes says: "To grasp the subtle and make it clear lies in the person." This shows that this subject cannot be discussed with those who have not undergone repeated practice like the skilled physician who has broken his arm three times, or like the alchemist who has refined the elixir nine times. I have seen the volume of divination transmitted by Mr. Chen Gongxian, whose mind is so flexible and whose speech so quick and wise, that these qualities cannot be found in any rigidly compiled book. The few entries left by Mr. Guo Yqing resemble the judgment of an experienced jailer, with every turn and twist proceeding smoothly, and they can be said to be original and skillful in discussing profound matters. (In the Qing dynasty, people avoided the name of Emperor Xianzong Xuanye, so "xuan" was written as "yuan.") Confucius said that learning has three levels: "adapting to the way," "establishing oneself," and "flexible application." The "Supplement to the Bi Fa" is a book of the first level, teaching one to follow the right path; the "Guide to the Collection of Commentaries" is a book of the second level, teaching one to establish oneself; the divination records of Mr. Chen and Mr. Guo belong to the third level, teaching one to adapt flexibly in matters. The art of Liu Neng does not go beyond these three levels. Since the printed edition is already completed, I will briefly summarize the main points at the beginning of the volume.

道光六年歲次丙戌夏至前三日，蛟門劉赤江慕農甫書於荊門之知止小舍。

In the sixth year of Daoguang, which corresponds to the Bingxu stem-branch year, three days before the summer solstice, Liu Chijiang, a native of Jiaomen and known by his courtesy name Muning, wrote this at his official residence in Jingmen, called "Zhi Zhi Xiao She." The sixth year of Daoguang corresponds to the year 1826. Jiaomen is the author's hometown, located in present-day Hubei Province. "Zhi Zhi Xiao She" is the name of his study, derived from the phrase "Zhi Zhi then there is determination" in the "Great Learning."

用月將之法，諸書皆以每月中氣為過宮。每月中氣者，即太陽過宮所躔之辰也。其法至精至確。乃有用月令合神者，未免自我作古，似是而非。至姚廣孝用河圖生成之數，陽從生數，陰從成數，因其數而超之，創為異說，更屬荒唐，斷不可從。

The method of determining the "Month General" varies among different books, all of which take the middle solar term of each month as the time when the sun moves into a new zodiac sign. The middle solar term refers to the zodiac sign that the sun enters when it crosses the Yellow Path's twelve houses. For example, after the rainwater solar term, the sun enters the亥 (Hai) house, so the "Dengming" (Hai) is used as the Month General; after the spring equinox, the sun enters the戌 (Xu) house, so the "Hekui" (Xu) is used as the Month General, and so on. This method is the most precise and accurate, and can be relied upon. However, some people use the "month ruler's combined god" as the Month General, which means taking the Liu He (Liu He) of the month's ruler. For instance, if the month's ruler is寅 (Yin) in January, then亥 (Hai) is used; if the month's ruler is卯 (Mao) in February, then戌 (Xu) is used. This is clearly establishing a new method based on personal opinion, creating a trend that seems plausible but is actually incorrect. As for the early Ming dynasty scholar Yao Guangxiao, who used the numbers from the Yellow River Chart to deduce the Month General, he claimed that the yang heavenly stems and yang earthly branches follow the sequence of one, two, three, four, five (the generating numbers), while the yin heavenly stems and yin earthly branches follow six, seven, eight, nine, ten (the forming numbers). By moving forward according to these numbers, he created a completely different theory, which is even more absurd and should not be followed. The only correct way to determine the Month General is to rely on the actual position of the sun. There is no other method.

十干貴神，《通龜》、《訂訛》諸書，皆甲戊庚用丑未，六辛用寅午。而《曾門》、《金匱》等書，甲戊用丑未，庚辛用寅午，相為互異。查《協紀》一書，雖與此又異，而甲戊庚俱用丑未，則同。子平中天乙貴人，亦甲戊庚同用丑未，可知《通龜》所用，確乎其不可易矣。

Each of the ten heavenly stems is paired with its own "Heavenly Nobleman." The books "Six Rats Comprehensive Manual" and "Six Rats Corrections" state that the stems Jia, Wu, and Geng use Chou and Wei, while the six days of Xin use Yin and Wu. However, the books "Zeng Door" and "Golden Chest" state that Jia and Wu use Chou and Wei, while Geng and Xin both use Yin and Wu. The two schools differ in the stem Geng. Checking the records in "Coordinating the Calendar and Clarifying the Directional Book," although there are differences from the previous two schools, the agreement that Jia, Wu, and Geng all use Chou and Wei is the same. Looking further at the Heavenly Nobleman in Zi Ping fortune-telling, Jia, Wu, and Geng also use Chou and Wei. This shows that the system adopted by "Comprehensive Manual" is indeed unchangeable. When determining the "Nobleman," Jia, Wu, and Geng should all be placed in the two palaces Chou and Wei, and should not be misled by the idea that Geng and Xin both use Yin and Wu.

旦暮貴人即陰陽貴人也，如得卯辰巳午未申六時，則用陽貴，得酉戌亥子丑寅六時，則用陰貴。此法極為妥當，乃有日占即得夜時，亦用日貴；夜占即得日時，亦用夜貴。如此則日占者多，夜占者少，未免偏而不全。又有謂晝夜有長短，晨昏有早晚，以日出日入之時，定旦暮貴人者，更屬刻舟求劍矣。

"Dawn and Dusk Nobleman" refers to the Yang Nobleman and the Yin Nobleman. If the time of divination falls within the six hours of the day (卯, 辰, 巳, 午, 未, 申), the Yang Nobleman should be used; if it falls within the six hours of the night (酉, 戌, 亥, 子, 丑, 寅), the Yin Nobleman should be used. This method is very appropriate. However, some people advocate that if the divination is done during the day, even if the time is in the night hours, the Yang Nobleman should be used; if the divination is done at night, even if the time is in the day hours, the Yin Nobleman should be used. Following this approach, since more people come for divination during the day and fewer at night, the use of the Yang Nobleman would dominate over the Yin Nobleman, making the method biased and incomplete. Others argue that day and night have varying lengths, and dawn and dusk occur at different times, so they suggest determining the "dawn and dusk nobleman" based on the actual sunrise and sunset times of the local area. This would be even more like "searching for a sword in a boat"—the division of the Nobleman into day and night is based on the fixed divisions of the twelve hours, not on the changing shadows according to the seasons.

起長生日墓之法，有五行十干之別。五行則不論陰陽，一例順行。十干則分陰陽順逆，陽之死地，即陰之生地。如此用則十二神中之臨官，即係日之祿神。日祿不錯，不知此法乃子平家所用，六壬向無此類。查陳公獻郭御青二先生所存占驗之課，俱用五行生墓，而不用十干生墓，其應如響，即此以觀，可以知所適從矣。

The method of determining "longevity" and "burial" involves two different approaches: one based on the Five Phases and the other based on the Ten Heavenly Stems. When using the Five Phases, there is no distinction between yin and yang; the sequence is always in the same direction: the longevity of wood is in Hai, fire in Yin, metal in Si, and water and earth in Shen, with both yin and yang following the same path. When using the Ten Heavenly Stems, there is a distinction between yin and yang, and the direction varies: yang stems proceed in the normal order, while yin stems go in reverse. The death of a yang stem is the birth of its corresponding yin stem, for example, Jia dies in Wu while Yi is born in Wu. According to this method, the "officialdom" position in the twelve cycles falls exactly on the day's禄神 (lucky god), and the day's禄 is indeed accurate. However, it should be noted that this method is used by the Zi Ping school of divination, and the Six Rens have never used such an approach. Checking the divination cases left by Chen Gongxian and Guo Yüqing, they used the Five Phases for birth and burial, not the Ten Heavenly Stems, and their predictions were as accurate as an echo. Based on this alone, it is clear which school to follow.

戊己墓神，有從水用辰者，有從火用戌者，各執一是，莫適其歸。不知六壬一書，丙戊同巳，丁己同未，旺祿等神，土即從火為用，而絕墓等神，反從水為用，不亦自相矛盾耶？故戊己斷以用戌作墓，方得其真。

The "mound" spirits for the two earth stems 戊 (Wu) and 己 (Ji) should be placed where? Some argue for using 辰 (Chen) because the "mound" of water is in 辰, and earth and water share the same palace; others argue for using 戌 (Xu) because the "mound" of fire is in 戌, and earth is associated with the fire position. Each side insists on its own view, and there is no consensus. However, in the discipline of Liu Nian, it has always been the case that 丙 (Bing) and 戊 (Wu) share the same palace at 巳 (Si), and 丁 (Ding) and 己 (Ji) share the same palace at 未 (Wei). When discussing "strength" and "favorable position" of heavenly stems, earth follows fire; but when discussing "decline" and "mound," earth instead follows water. Is this not contradictory? Therefore, for the two stems 戊 (Wu) and 己 (Ji), we must definitely use 戌 (Xu) as the "mound," which is the true method.

涉害一課，取克賊之神。從地盤曆數歸於本家，以受克深者為用。經云“涉害行來本家止，多克便將用為起”是也。如涉害俱深，則取孟位上神為用，如孟位上無取，則取仲位上神為用。此古法也。近來諸家，均未用之者，然其原委，不可不知也。至擇比一法，涉於趨避，斷不可從。

The method of "Shè Hài" (Involving Harm) selects the deity among the four lessons that is either mutually controlling or conflicting. The procedure involves starting from the position where this deity is located on the Heaven Plate, and then counting along the Earth Plate back to its own native palace. The number of Five Phases that control it along the way is counted; the deity that is more strongly controlled is chosen as the initiating transmission. The passage says, "Involving harm, the path leads back to its native palace; if there are many controls, it is used as the starting point," which precisely expresses this meaning. If several deities are equally controlled, then the deity located in the four beginning positions—寅 (Yín), 申 (Shēn), 巳 (Sì), and 亥 (Hài)—is chosen. If there is no suitable deity among the beginning positions, then the deity located in the four middle positions—子 (Zǐ), 午 (Wǔ), 卯 (Mǎo), and 酉 (Yǒu)—is chosen. This is the ancient method. Recently, various schools no longer use it, yet it is important to understand its origin and development. As for another method called "Zé Bǐ" (Selection by Comparison), which does not consider the depth of harm but instead selects the deity with the same yin and yang as the day stem, this has already fallen into the private intention of seeking good fortune and avoiding misfortune, and should not be followed.

別責一課，或云皆常用天上神作初傳。剛日既取干合上神為用，柔日亦宜取支三合前位上神為用。如酉日取地盤丑位上神，非用丑也。其說似是，不知剛日主動，柔日主靜，陰陽攸分，故用亦有異，仍以古法為是。

The method of "Bie Ze" suggests that regardless of whether it is a yang day or a yin day, one should take the god from the Heaven Plate as the first transmission. On a yang day, since the first transmission is taken from the god residing in the palace of the five harmony of the day stem, on a yin day, one should take the god from the palace of the triple harmony preceding the day branch. For example, on a You day, which is a yin day, the triple harmony preceding You is Chou, so one should take the god on the Chou palace of the Earth Plate, not directly use the character "Chou." This seems reasonable. However, it is not understood that a yang day is active and a yin day is still, and yin and yang are divided into two paths, so the method of taking the transmission differs accordingly: on a yang day, one uses the Heaven Plate, and on a yin day, one uses the Earth Plate. This reflects the difference between movement and stillness. It is better to follow the ancient method.

八專一課，《訂訛》亦取遙克，不知伏吟干支只有二神，八專干支同處一位，伏吟課既無遙克之例，而八專何獨有取於遙克耶？且既取遙克，則古來當不設獨足一課矣。有克賊者，照舊用克賊比涉之法。如無克賊者，則用順逆三神之法為合雲。

The "Ba Zhuang" lesson also advocates taking "yao ke" according to "Liu Ren Ding E." However, it is not realized that in "fu yin" lessons, the heavenly stem and earthly branch only have two spirits left, just as in "Ba Zhuang" lessons where the heavenly stem and earthly branch are in the same palace and only two spirits remain. The situation is exactly the same. Since "fu yin" lessons do not have established examples of taking "yao ke," why should "Ba Zhuang" lessons take "yao ke" alone? Moreover, if taking "yao ke" is allowed, then since ancient times there should not have been a separate "du zu" lesson. The "du zu" lesson is precisely the pattern where "Ba Zhuang" has no "ke" or "zhe," and the three transmissions return to one spirit. If "yao ke" could be taken, such a lesson would not exist. Therefore, in "Ba Zhuang" lessons that have "ke" and "zhe," continue to use the old methods of "ke zhe," "bi yong," and "she hai." If there is neither "ke" nor "zhe," then use the method of counting three spirits forward on a yang day or backward on a yin day. This approach is appropriate.

行年之法，男起丙寅，女起壬申，此正法也。乃有謂男從生年旬首前三位起一歲，女從生年旬首後五位起一歲，如甲戌旬年生人，男起丙子，女起壬午。甲申旬年生人，男起丙戌，女起壬辰，六甲不同。似乎有理，細按之，全是似是而非，夫人生於寅，為歲月之首建，是以男從寅起，申者寅之對也，是以女人申起。陳公獻先生尊用此法，無不應驗，予用之亦驗，則六甲異用之說，可以置之不論矣。

The method of calculating "xingnian" (age in the cycle) is that for male birth charts, one starts from Bingyin and proceeds in a forward direction, one year at a time. For female birth charts, one starts from Renshen and proceeds in a backward direction, one year at a time. This is the correct method. However, some people advocate that for male birth charts, one should count three positions forward from the beginning of the shengnian (the decade containing the birth year) to start the cycle, and for female birth charts, one should count five positions backward from the beginning of the shengnian to start the cycle. According to this method, those born in the Jiaxu decade start with Bingzi for males and Renu for females; those born in the Jiashen decade start with Bingxu for males and Renchen for females. Each of the six Jia decades has a different starting point. At first glance, this seems reasonable, but upon careful examination, it is all but misleading. We must remember that "people are born in the year of Yin," and Yin is the first month established in the twelve months of the year. Therefore, male birth charts start from Yin. Shen is the opposite position of Yin, so female birth charts start from Shen. Master Chen Gongxian has always followed this correct method, and it has never failed. I have also found it to be accurate. Therefore, the idea that each of the six Jia decades has a different starting point can be set aside and not discussed further.

二十八宿分野，今古不同。考列宿之行，積七十年有奇，而差一度，二千一百十餘年而移一宮。堯時冬至日在虛，周在牛，漢唐宋在斗，元明在箕，至我朝嘉慶年間在箕一度，是列宿之行較堯時已經移二宮矣。

The twenty-eight mansions are assigned to the twelve palaces, but the division has differed between ancient and modern times. Investigating the movement of the mansions, it is approximately every seventy years or so that they shift by one degree, and after about two thousand one hundred and fifteen years they move through one palace—astronomers call this phenomenon "precession of the equinoxes." During the time of Yao, on the day of the winter solstice, the sun was in the mansion of Emptiness; by the Zhou dynasty, it had moved to the Ox mansion; during the Han, Tang, and Song dynasties, it was in the Dipper mansion; in the Yuan and Ming dynasties, it was in the Winnowing Basket mansion; and by the Jiaqing period of our dynasty, it had already reached one degree into the Winnowing Basket mansion. Thus, compared to the time of Yao, the mansions have shifted by two palaces. Therefore, using the old division of mansions to determine directions or boundaries will certainly not match the current celestial phenomena, and it is necessary to recalibrate them.

查《大全》所載女虛危列子宮，斗牛列丑宮云云。此乃宋代星躔，非今時躔度也。考《曆象考成》之法，分周天為三百六十度，六十分為一度。丑宮：箕一至八。子宮：斗二十二至二十三度、牛七、女十一、虛四。亥宮：虛八至九、危二十二、室七。戌宮：室八至十五、壁十三、室七。酉宮：奎十至十一、婁十二、胃十二、昴十一。申宮：昴三至八、觜О、參六。未宮：參七至十、井二十六。午：井二十七至三十、鬼四、柳十六、星四。巳宮：星五至八、張十八、翌七。辰宮；翌八至十六、軫十三、角七。卯宮：角八至十、亢十、氐十六。寅宮：氐十七、房四、心八、尾十五、箕О。共三百六十度。

In the "Complete Liuren," the three mansions of Nu, Xu, and Wei are listed under the Zi mansion, and the two mansions of Dou and Niu are listed under the Chou mansion, and so on. This is the star position of the Song dynasty, not the current one. According to the calculation in "Historical Examination of the Celestial Phenomena," the entire circle of the sky is divided into 360 degrees, with each degree divided into 60 minutes. The degrees occupied by each mansion are as follows: Chou mansion: Ji mansion from 1 to 8 degrees. Zi mansion: Dou mansion from 22 to 23 degrees, Niu mansion 7 degrees, Nu mansion 11 degrees, Xu mansion 4 degrees. Hai mansion: Xu mansion from 8 to 9 degrees, Wei mansion 22 degrees, Shi mansion 7 degrees. Xu mansion: Shi mansion from 8 to 15 degrees, Bi mansion 13 degrees, and also "Shi 7" (the original text mentions "Shi" twice in the Xu mansion; the second "Shi" is likely a mistake for "Kui," but it is still recorded as is). You mansion: Kui mansion from 10 to 11 degrees, Lou mansion 12 degrees, Wei mansion 12 degrees, Mao mansion 11 degrees. Shen mansion: Mao mansion from 3 to 8 degrees, Zi mansion 0 degrees, Shen mansion 6 degrees. Wei mansion: Shen mansion from 7 to 10 degrees, Jing mansion 26 degrees. Wu mansion: Jing mansion from 27 to 30 degrees, Gui mansion 4 degrees, Liu mansion 16 degrees, Xing mansion 4 degrees. Si mansion: Xing mansion from 5 to 8 degrees, Zhang mansion 18 degrees, Yi mansion 7 degrees (the original text has "Yi" written as "Yi"). Chen mansion: Yi mansion from 8 to 16 degrees, Zhen mansion 13 degrees, Jiao mansion 7 degrees. Mao mansion: Jiao mansion from 8 to 10 degrees, Kang mansion 10 degrees, Di mansion 16 degrees. Yin mansion: Di mansion 17 degrees, Fang mansion 4 degrees, Xin mansion 8 degrees, Wei mansion 15 degrees, Ji mansion 0 degrees. The total of the twelve mansions is 360 degrees. When discussing "star mansion fields," one should refer to this table, which conforms to the actual celestial observations of the present dynasty.

羅洪烈云，西洋曆法周天之數三百六十年餘。而太陽行度，每歲循環一周，但為至日所限，周天之度未畢，而冬至之日既至，此歲差之法所由來，是以太陽行度，始於冬至之日，終於大雪之末。每歲所躔，計差五十一秒，積至七十年間方差一度。黃道過宮，由此而異，星垣度分，今古相殊云云。但遵用新法，則經中所謂牛女乘常，斗牛相加，風伯會箕，雨師會畢諸法，均不可用矣。故仍錄古法於圖考中，而備載新法於此，以見古今之異如此而已，不可以不知也。

Luo Honglie said: The Western calendar sets the celestial circle at more than 360 degrees; the sun's movement goes through one full cycle each year, but is restricted by the fixed point of the winter solstice—the celestial circle has not yet been fully traversed when the winter solstice arrives, and thus the method of the precession of the equinoxes comes into being. Therefore, when calculating the sun's position, it starts from the winter solstice and ends at the end of the great snow. Each year, the sun's position differs by fifty-one seconds; after seventy years, the difference accumulates to one degree. Thus, the Yellow Path moves through the twelve earthly branches, and the degrees occupied by the star mansions differ between ancient and modern times, and so on. However, if one entirely follows the new method, then the methods of divination in the classic texts such as "Taurus and Virgin remain constant," "Aries and Taurus align," "Fengbo meets Ji," and "Yushī meets Bi" would all become invalid—those statements were based on the star mansion positions of the Song dynasty. Therefore, this book still includes the ancient method in the diagram and examination section, while also fully recording the new method here, so that one may see that the differences between ancient and modern times are not so great. One must know both methods and not neglect either.

兩儀陰陽有真銓。兩儀謂干支取課之法。先以亥子丑列北方，寅卯辰列東方，巳午未列南方，申酉戌列西方，次第布定，謂之地盤。再用月將加於占人所得之時。月將即太陽也。冬至日，日躔星紀，大吉丑將。大寒日，日躔元枵，神后子將。雨水日，日躔諏訾，登明亥將。春分日，日躔降婁，河魁戌將。穀雨日，日躔大梁，從魁酉將。小滿日，日躔實沈，傳送申將。夏至日，日躔鶉首，小吉未將。大暑日，日躔鶉火，勝光午將。處暑日，日躔鶉尾，太乙巳將。秋分日，日躔壽星，天罡辰將。霜降日，日躔大火，太沖卯將。小雪日，日躔析木，功曹寅將。

"The Two Principles" refers to the method of establishing four lessons using heavenly stems and earthly branches. One yin and one yang, each contributing two lessons. To cast a divination, first set up the fixed plate: arrange the twelve earthly branches in a circle according to the directions, with Hai, Zi, and Chou in the north, Yin, Mao, and Chen in the east, Si, Wu, and Wei in the south, Shen, You, and Xu in the west, and so on in order. This circle is called the "Earth Plate" and remains fixed. Then add the "Month General" corresponding to the current season to the time of the divination. The Month General is the sun—when the sun is in a particular palace, take the general of that palace. After the winter solstice, the sun is in the second of the "Star Records," using the "Great Favor" general Chou; after the great cold, it is in the second of the "Xuan Xiao," using the "Shenhou" general Zi (the original text avoids the name of the Qing emperor, so "Xuan" is written as "Yuan"); after the rain water, it is in the second of the "Zuo Zi," using the "Dengming" general Hai; after the spring equinox, it is in the second of the "Jiang Lou," using the "Hekui" general Xu; after the grain rain, it is in the second of the "Da Liang," using the "Congkui" general You; after the small full, it is in the second of the "Shi Shen," using the "Chuansong" general Shen; after the summer solstice, it is in the second of the "Chun Shou," using the "Xiao Ji" general Wei; after the great heat, it is in the second of the "Chun Huo," using the "Shengguang" general Wu; after the beginning of autumn, it is in the second of the "Chun Wei," using the "Taiyi" general Si; after the autumn equinox, it is in the second of the "Shou Xing," using the "Tiangang" general Chen; after the frost descent, it is in the second of the "Da Huo," using the "Taichong" general Mao; after the light snow, it is in the second of the "Xi Mu," using the "Gongcao" general Yin. Each of the twelve solar terms governs one general, changing with the months, and the selection of the general is based solely on the solar term passing into a palace.

以此值月之將，加於地盤正時之上，順布十二宮，謂之天盤。再視本日之干支，甲寄寅，乙寄辰，丙戊寄巳，丁己寄未，庚寄申，辛寄戌，壬寄亥，癸寄丑。取日干寄宮上所得神為第一課，名干上陽神。再取干陽上所得之神為第二課，名干上陰神。取日支本宮上所得神為第三課，名支上陽神。再取支陽上所得神為第四課，名支上陰神。而四課於是備矣。

The procedure for casting a divination lesson is: place the current month general on the earth plate at the position corresponding to the time of day, then arrange the twelve earthly branches in order clockwise to fill the circle. This moving plate is called the "Heaven Plate." Once the Heaven Plate is fixed, the pattern of the twelve palaces overlapping vertically is established. Next, determine which palace the day stem is located in: Jia is in寅, Yi in辰, Bing and Wu both in巳, Ding and Ji both in未, Geng in申, Xin in戌, Ren in亥, and Gui in丑. Take the god that appears on the Heaven Plate above the palace where the day stem is located, and use this as the first lesson, called "Yang God on the Day Stem." Then take this god as the position on the earth plate, and use the god that appears on the Heaven Plate above it as the second lesson, called "Yin God on the Day Stem." Then reverse the process to take the palace where the day branch is located, and use the god that appears on the Heaven Plate above that palace on the earth plate as the third lesson, called "Yang God on the Day Branch." Then take the god that appears on the Heaven Plate above the Yang God on the Day Branch as the fourth lesson, called "Yin God on the Day Branch." At this point, the day stem has two lessons, and the day branch has two lessons, completing the "Four Lessons." The Four Lessons form the foundation of the entire divination, and the Three Transmissions are derived from them.

三傳初中立法推。四課既布，則三傳宜立矣。立傳之法有九。一克賊，二比用，三涉害，四遙克，五昴星，六別責，七八專，八伏吟，九返吟。諸法俱詳後文。四課既立，則取克賊之神，立為初傳，名曰發用。取初傳位上神為中傳，中傳位上神為末傳。而三傳備矣。初傳為發端，中傳為轉移，末傳為歸結。得德祿和合等神則吉，得刑害墓克沖絕等神則凶。初吉終凶，終歸於凶，初凶終吉，終歸於吉。其旨多端，詳占法門。

After the four lessons have been arranged, the next step is to establish the "Three Transmissions." There are nine methods for establishing the transmissions: first, "mutual control and destruction," second, "comparison and use," third, "involvement of harm," fourth, "remote control," fifth, "Amber Star," sixth, "separate responsibility," seventh, "eight specialities," eighth, "hidden chant," and ninth, "returning chant." The conditions and methods for each of these nine techniques are explained in detail later. After the four lessons are fixed, select the god that is mutually controlling or destructive among the four lessons to serve as the "first transmission," also called "initiating transmission." Then take the god that falls on the heavenly plate above the palace of the first transmission as the "second transmission," and take the god that falls on the heavenly plate above the palace of the second transmission as the "third transmission," thus completing the three transmissions. Each of the three transmissions has its own function: the first transmission represents the beginning of the matter, the second transmission represents the transfer in the middle, and the third transmission represents the final conclusion. If the three transmissions include gods such as "virtue," "favor," "harmony," and "union," the outcome is favorable. If they include gods such as "punishment," "harm," "burial," "control," "clash," and "decline," the outcome is unfavorable. If the beginning is favorable but the end is unfavorable, the final result will be unfavorable; if the beginning is unfavorable but the end is favorable, the final result will be favorable—the focus is on the third transmission. The meanings and details are numerous, and they will be explained in detail in the section on "divination methods" later.

上克下賊先重審。上克下謂之克，下克上為之賊。蓋陰陽生合比和，吉凶之端倪不露，惟於相剋處，一逗殺機，而吉凶遂爾見形也。立課之法，先取一下克上為用，雖有二三課之上克下，亦所不計，名曰重審。以下克上，事須重複審詳也。如四課並無下克，惟一上克下，則取一上克為用，名曰元首。元首者，別無下克，亭亭然有首出庶物之象也。俱以所得克賊之神為初傳，以初傳所乘神為中傳，以中傳所乘神為末傳。一云，四課取克賊為用，惟元首重審，決事有準。經云，入不入，事最急。蓋課以克賊發用為入，無克賊為不入也。

Among the four lessons, when the god on the Heaven Plate is overcome by the god on the Earth Plate, it is called 'kè' (overcoming); when the god on the Earth Plate overcomes the god on the Heaven Plate, it is called 'zéi' (stealing). Generally, when yin and yang are in mutual generation, mutual harmony, or mutual comparison, the signs of good or bad fortune are not apparent. Only when there is mutual overcoming does the danger become evident, and the nature of good or bad fortune becomes clear. Therefore, when establishing a divination lesson, one should first focus on the place of overcoming. The method of establishing a lesson is to first select a lesson where the Earth Plate overcomes the Heaven Plate as the initiating transmission. Even if there are a couple of other lessons where the Heaven Plate overcomes the Earth Plate, they are all disregarded. Such a lesson is called 'chóngshěn' (re-examination) — 're-examination' because it involves a lower force overcoming a higher one, and the matter requires careful review. If there is no instance of the Earth Plate overcoming the Heaven Plate, but only one instance of the Heaven Plate overcoming the Earth Plate, then this one instance is taken as the initiating transmission, called 'yuánshǒu' (first leader) — 'first leader' because there is no lower force to contend with it, and it stands alone, like the 'Qian' hexagram in the Zhou Changes, which 'leads all things'. Both these types of lessons use the god of overcoming or stealing as the first transmission, the god that the first transmission rides upon as the middle transmission, and the god that the middle transmission rides upon as the final transmission. There is another view that among the lessons involving overcoming or stealing, only 'chóngshěn' and 'yuánshǒu' are most accurate in their divination. The classic says 'rù bù rù, shì zuì jí' — when a lesson has an instance of overcoming or stealing, it is called 'rù' (entry), and when there is no such instance, it is called 'bù rù' (non-entry). All lessons that are 'rù' indicate urgent matters.

重審課。謂課得一下賊上為用，曰重審。計二百五十六課，以下克上，必須再三詳審，然後可行。仍以神將斷其吉凶。如丙寅日，干上午，三課無克，取四課下克上為用，三傳辰巳午。干支各乘旺神，三傳遞相引進，中末又為旺祿，主人宅俱泰，凡事有成。惟以靜守為吉，如欲動用，則變為羅網煞而有凶矣。

"The Re-examination Lesson": Among the four lessons, if only one lesson is of the type where the lower is attacking the upper, then that lesson is taken as the initiating transmission, and this lesson is called "Re-examination." Out of the total of 256 lessons, this type accounts for all of them. Because it is a case of lower attacking upper, the matter must be examined repeatedly before taking action. To determine fortune or misfortune, one still needs to consider the Heavenly General. For example, on a day of Bingyin, the day stem is located in Si, and the stem above the day stem is Wu. The first three lessons do not involve any overcoming, but the fourth lesson is of the type where the lower overcomes the upper, so this is taken as the initiating transmission. The three transmissions are Chen, Si, and Wu. The stem above the day and the branch above the day are both occupied by spirits that are prosperous and strong. The three transmissions, Chen generates Si, Si generates Wu, and so on, forming a continuous progression. The middle transmission, Si, is the禄 (favorable position) of Bing fire, and the final transmission, Wu, is the旺 (prosperous position) of Bing fire. With both禄 and旺 present, the person and their home are both peaceful and secure, and all matters can be successful. However, this lesson is only suitable for quiet waiting; if one wishes to take action and make progress, then the sequence of Chen, Si, and Wu moving in a forward direction will transform into the "Net of Entrapment" — the Net indicates being restricted and hindered, and once action is taken, one will be constrained, leading to misfortune.

元首課。謂課得一下克下為用，曰元首。計一百二十課。以上克下，大順之徵，凡事順利。仍以神將斷其吉凶。如壬戌日干上申，三課無克，取第二課上克下為用，三傳巳寅亥。安傳為日財，末為德祿，又要三傳遞互相生，日占，巳為貴人，干貴求財，無不亨利。

"The First Leader Divination": Among the four lessons, if only one lesson is an upper overcoming lower, then that lesson is taken as the initiating transmission, and this lesson is called the First Leader (the original text says "one upper overcoming lower," the character "lower" before "upper" is likely a mistake for "upper"). The entire set of 120 lessons belongs to this category. An upper overcoming lower indicates a superior governing an inferior, a sign of smooth progress, and all matters will be favorable. The judgment of good or bad fortune still refers to the Heavenly General. For example, on a Renxu day, the day stem is located in Hai, and the stem is riding on Shen. The other three lessons do not involve overcoming. Take the second lesson as the initiating transmission since it is an upper overcoming lower. The three transmissions are Si, Yin, and Hai. The initial transmission Si fire is the wealth爻 of Ren water (the original text says "An Chuan" but should be "Initial Transmission"). The final transmission Hai is both the禄 of Ren and the day's virtue. In addition, the three transmissions Si, Yin, and Hai support each other in sequence, forming a continuous flow of energy. If the divination is done during the day, Si is riding on the Nobleman, and the day stem receives both the Nobleman and wealth. Therefore, seeking wealth will certainly be prosperous and beneficial.

克多取用比方知。謂課有二三下克上，或二三上克下，擇課之陰陽與日比者為用，其中末亦如克賊相因。曰比用。計九十五課。占主事有兩歧，須擇其近於己者為和。乃能有所得也。乃以神將斷其吉凶。

If among the four lessons there are two or three that are lower elements attacking upper ones, or two or three that are upper elements overcoming lower ones, and the number of overcoming elements becomes numerous, then among these overcoming elements, one with the same yin-yang attribute as the day stem is selected to initiate the transmission. On a yang day, a yang element is chosen; on a yin day, a yin element is chosen. This is called 'comparison' or 'like'. The middle and final transmissions are still obtained by the method of overcoming and attacking, layer by layer. This pattern is called 'comparison transmission', and it applies to ninety-five lessons. If this pattern appears, it indicates that there are two possible paths or a situation of mutual confrontation. One must choose the path that is closer to oneself and similar to oneself in order to achieve success. If one desires both paths, it will result in failure. The determination of fortune or misfortune still depends on the heavenly general.

陽日陽比課格。如甲戌日量課未申，二課子未，三課卯戌，四課申卯。除上克不用，外餘二課，皆下賊上，甲為陽日，取子之與日比者為用，三傳子巳戌。初為敗氣，中為脫氣，末傳雖為日財，奈墓覆日干，所為不通，凡占不吉。

"The Yang Day Yang Comparison Pattern": For example, on a Jiaxu day, the first lesson has Wei added to Shen, the second lesson has Zi added to Wei, the third lesson has Mao added to Xu, and the fourth lesson has Shen added to Mao (the original text's "liang ke" is a mistake for "yi ke"). Among these, the lesson where the superior overcomes the inferior is excluded, leaving two lessons where the inferior attacks the superior. Since Jiaxu is a Yang day, we select "Zi" from these two inferior attacking superior spirits, as Zi is Yang and comparable to the Yang day. The initiating transmission is Zi, followed by Si and Xu. The initial transmission, Zi water, is the bathing and decline of Jia wood. The middle transmission, Si fire, is the depletion of Jia wood (wood generates fire, which drains my energy). The final transmission, Xu earth, although it is the wealth hexagram for the Jia day, is also the burial place of Jia, and the burial is on top of the day stem, making all actions unsmooth. This lesson is unfavorable for any divination.

陰日陰比格。如辛卯日，一課午辛，四課未亥。二上克下，辛為陰日，取未之與日比者為用。三傳未卯亥，合局作財，奈初中空陷，僅存末傳亥為脫氣，且遁丁神而作暗鬼，如取其財，必有禍出，日占，將乘白虎尤凶。

"The Yin Day Yin Comparison Pattern": For example, on a Xinmao day, the first lesson has Wu added to Xin (Xin is located in Xu), and the fourth lesson has Wei added to Hai. Both lessons show the upper overcoming the lower. Since Xin is a Yin day, we take "Wei" — Wei belongs to Yin, and is compared with the Yin day — as the initiating transmission. The three transmissions are Wei, Mao, and Hai. Wei, Mao, and Hai form a Triple Harmony of Wood, and Wood is the wealth of Xin Metal. It seems to form a wealth pattern; however, the initial transmission Wei and the middle transmission Mao are both in the旬空 (ten-day void), which is empty and not substantial. Only the final transmission Hai is real, but Hai is the泄气 (leak of energy) of Xin Metal (Metal generates Water, which drains my energy). The heavenly stem hidden on Hai also becomes the hidden ghost of the day stem. Seeking wealth in this way will certainly bring misfortune. If the divination is done in the daytime and the final transmission Hai is further occupied by the White Tiger, it becomes even more ominous.

見機在孟察微仲。謂陽日上用一陽，今則二陽三陽俱比矣。陰日止用一陰，今則二陰三陰俱比矣。則以涉害之法取之。涉者渡也，害者克也。先取孟位上乘神為和，曰見機。如孟位無以，則取仲位上乘神為用，曰察微（無取季位上神）。其中末亦如克賊之相因。占主凡事艱辛，必須歷盡風霜而後能得，乃苦盡甘來之象，仍以神將斷其吉凶。

The previous section "Comparative Use" states that on a yang day, only one yang spirit can be compared, and on a yin day, only one yin spirit can be compared. Now, on a yang day, two or three yang spirits appear and are compared with the day, and on a yin day, two or three yin spirits appear and are compared with the day. Since there is no choice, the method of "Involving Harm" must be used instead. "Involving" means crossing over, and "Harm" means being overcome. Take each of these overcoming spirits and move them from their position on the Heaven Plate back to their original position on the Earth Plate, and observe how many layers of overcoming they pass through. The one with the deeper overcoming is chosen. If the depth is the same, first choose the spirit that is on one of the four beginning positions—寅, 申, 巳, 亥—this is called "Seeing Opportunity"; if there is no suitable spirit on the beginning positions, then choose the one on one of the four middle positions—子, 午, 卯, 酉—this is called "Observing the Subtle" (spirits on the four seasonal positions—辰, 戌, 丑, 未—are not chosen). The middle and final transmissions still follow the rule of overcoming and being overcome, proceeding in sequence. When the method of "Involving Harm" is used, it indicates that all matters will be arduous, requiring great hardship and trials before success can be achieved, symbolizing a transition from hardship to ease. The determination of fortune or misfortune still depends on the Heavenly General.

見機課。謂涉害取四孟上神為用，曰見機。計五十三課。蓋有害者，不可不見其機也。如癸未日，一課巳癸，二課酉巳，三課亥未，三下克上，俱與日比，則取孟位上酉為用，三傳酉丑巳。干乘日財，支見旺神，三傳又合局生干，嫌初中空亡，如日占天將皆貴常勾，土神助傳之生，無不亨快。

The "Seeing Opportunity" method involves selecting the initiating transmission from the four young positions, known as "Seeing Opportunity," which comprises fifty-three lessons. Since there is harm present, one must not neglect to foresee the opportunity and identify the turning point in advance. For example, on a Guiwei day, the first lesson is巳 added to Gui (Gui resides in Chou), the second is酉 added to巳, and the third is亥 added to未. These three lessons are all instances of lower elements attacking upper ones, and the three deities involved are all compared with the Yin day, making it difficult to choose. Therefore, according to the method of involvement, we select the酉 located in the young position as the initiating transmission, resulting in the three transmissions of酉, 丑, and巳. The巳 fire is riding on the day stem Gui water, which represents wealth; the day branch shows a prosperous and strong deity; the three transmissions of巳, 酉, and 丑 form a metal trinity, which in turn supports the day stem Gui water. The only drawback is that the first transmission 酉 and the middle transmission 丑 fall into the empty旬. If the divination is done during the day, the heavenly general receives the nobleman, Tai Chang, and Gou Chen, which are deities of the earth element. The earth element can generate metal and enhance the life qi of the three transmissions, thus ensuring smooth and favorable results.

察微課。謂涉害取四仲上神為用，曰察微。計二十六課。蓋有害者，不可不察其微也。如庚辰日，二課子戌，四課申午，二下克上，俱與日比，孟位無取，則取仲位上申為用，三傳申戌子。初傳德祿空亡，末傳脫氣，幸干支互受上神之生，尚有所益，但以靜守為定，如欲動用，即為支上之午火所克，而有凶矣。

"Observing Subtle Lessons": When dealing with subtle lessons, one should take the divine transmission from the middle of the four trines, called "Observing Subtleties," which applies to twenty-six lessons. Since there is harm involved, one must carefully examine the subtle signs and clearly identify the hidden beginnings. For example, on a Gengchen day, the second lesson has Zi added to Xu, and the fourth lesson has Shen added to Wu. Both lessons are cases of lower overcoming upper (Xu earth overcoming Zi water, Wu fire overcoming Shen metal), and both deities are compared with the yang day; there are no suitable ones among the four trines. Therefore, the transmission is taken from the middle position Wu, where Shen is used. The three transmissions are Shen, Xu, and Zi. The initial transmission Shen is both the禄 (favorable position) and the 日德 (daily virtue) of Geng, but it falls into Kongwang (void). The final transmission Zi water is the 脱气 (loss of vital energy) of Geng metal. Fortunately, the day stem and day branch each receive the support of their respective upper deities, offering some benefit. However, this lesson is only suitable for stillness and stability; if one attempts action, Shen will be overcome by the Wu fire on the day branch, leading to misfortune.

復等課。謂涉害有與日俱比，俱在孟位上，取時之先見者為用。名曰復等。計三課。主兩雄相爭，惟在前者，乃有得也。如戊辰日，一課子戊，四課午亥，皆與日比，又俱在孟位上，取先見之子為用，三傳子未寅，干支俱乘財爻，似宜求財，但子遁甲，亥遁乙，作干支之暗鬼，又三傳遞互相剋，如求財必有禍出，此外又有戊辰、戊戌日返吟兩課。

"The 'Repetition of Lessons' (复等课): When the afflicted god (涉害之神) is both compared with the day stem and falls in the first position of the four lessons, and their depth and position are entirely equal, then the one that appears first in the hour is taken as the initiating transmission, called 'Repetition of Lessons,' which applies only to three lessons. This indicates a struggle between two strong forces, and only the one that acts first will gain benefit. For example, on a day of Wuchen (戊辰), the first lesson has Zi (子) added to Wu (戊) (Wu is located in Si), and the fourth lesson has Wu (午) added to Hai (亥). Both gods are compared with the yang day stem and fall in the first position (Zi and Hai are both in the first position). Therefore, the one that appears first, Zi, is taken as the initiating transmission, and the three transmissions are Zi, Wei, and Yin. Both the day stem and day branch are occupied by wealth divination elements, seemingly favorable for seeking wealth; however, Zi contains Jia (甲) and Hai contains Yi (乙), which are the ghosts of Wu (戊) earth, forming hidden ghosts in the stem and branch. Moreover, the three transmissions Zi, Wei, and Yin successively overcome each other, so if one truly seeks wealth, misfortune will surely follow. In addition, the reverse transmission lessons on Wuchen (戊辰) and Wuxu (戊戌) days also fall under the category of 'Repetition of Lessons.'"

按涉害之法，取克賊之神，從地盤曆數歸於本家，以受克深者為用。如丁卯日蛄課丑加卯，四課亥加丑，兩下克上，俱於陰日比，丑加卯，前行歷乙木一重，歸地盤本家丑位。亥加丑前行歷辰戊己未戌土五重，歸地盤本家亥閏，五重者較一重為深。則取亥為用。如上神克下，亦準此推。經云，“涉害行來本家止，多克便將為用起”是也。如涉害俱深，則取孟位上神為用，孟位無以，則取仲位上神為用，則古法也，近來諸家皆無用之，附近志於此，以見其原委如此云。

The method of involvement in harm involves taking the gods in the four lessons that mutually control or harm each other, and starting from the palace where they are located on the Heaven Plate, counting along the Earth Plate in a clockwise direction to their own palace. We observe how many phases of the Five Phases along the way are harmful to them. The one that is more deeply harmed is taken as the initiating transmission. For example, on a Dingmao day, the first lesson is Chou added to Mao, and the fourth lesson is Hai added to Chou. Both lessons involve the lower god harming the upper one, and both gods are compared with the Yin day. Chou is added to Mao; starting from Mao and moving forward to its own palace Chou, only one phase of wood (Yi) is encountered to harm earth. Hai is added to Chou; starting from Chou and moving forward to its own palace Hai, five phases of earth (Chen, Wei, Xu) are encountered along the way to harm water. Five phases are deeper than one, so Hai is taken as the initiating transmission. If the upper god harms the lower one, the same method is applied. The passage says, "Involvement in harm moves along the path to its own palace, and if it is heavily harmed, it is taken as the initiating transmission," which is exactly this meaning. If two gods are equally harmed, the one in the first position is taken as the initiating transmission; if the first position is not available, then the one in the middle position is taken. This is the ancient method, but it is no longer used by modern schools. It is recorded here to show its original meaning. (The original text has errors: "一课" is mistakenly written as "蛄课", "亥位" as "亥闰", and some characters in the list of earth phases are also incorrect. These errors are retained as they appear in the original.)

蒿矢無取彈射宜。謂四課上下剋剋，則以日干為主，與二三四課較對。若有一上神遙剋日干，取以為用，曰蒿矢。如無上神遙克，則取日干遙克上神為用，曰彈射。如有二克或克二者，則取日之相比者為用，中末亦如克賊之相因。占主虛而不實，禍福俱輕，帶土金煞，則能克人。蓋蒿矢見金為有鏃，彈射見土為有丸也。主凡事驀然而成。仍以神將斷其吉凶。二課有近射，有遠射。如二課發用，乃日之二課自戰，其勢略大，三課發用，乃辰陽與日干相競，尚覺有力。若四課更遠而無力矣。或兩神剋日，或日克兩神，尤主多心多意。

The Four Lessons do not show any mutual control between upper and lower (the original text says "no control," but was mistakenly written as "mutual control"). In such cases, take the Day Stem as the main reference and compare it with the upper deities of the second, third, and fourth lessons one by one. If one of these upper deities is remotely and indirectly controlling the Day Stem, take that deity as the initiating transmission, called "Hao Shi" (arrow made of reed). If there is no such remote control, take the deity that the Day Stem remotely controls as the initiating transmission, called "Tan She" (bow without string). If two deities jointly control the Day Stem, or the Day Stem jointly controls two deities, take the one that has the same yin-yang relationship as the Day Stem for the initiating transmission. The Middle and Final Transmissions are still determined according to the principle of mutual control. This pattern indicates that the outcome is usually empty and not substantial, with both good and bad events being light. However, if there are harmful deities such as earth or metal, it can actually cause harm. This is because Hao Shi is originally an arrow made of reed, and when it meets metal, it is considered to have a sharp tip; Tan She is originally an empty bow, and when it meets earth, it is considered to have a ball of mud. A virtual object becomes real and thus can harm people. This pattern indicates that things come about unexpectedly and suddenly. To determine good or bad outcomes, still refer to the Heavenly General. Remote control is further divided into near and distant control: if the second lesson is used as the initiating transmission, it is a conflict between the Day Stem and its own lesson, with a stronger force; if the third lesson is used, it is a conflict between the yang deity of the Day Branch and the Day Stem, still relatively strong; if the fourth lesson is used, it is further away and less powerful. If two deities jointly control the Day Stem, or the Day Stem jointly controls two deities, it especially indicates that a person's mind is confused and they cannot make up their mind.

蒿矢課。謂四課無克，取上神遙剋日干為用，曰蒿矢。計四十課。蓋神遙剋日，緩而且輕，若折蒿為矢，力弱難傷。主憂喜無實，事多虛謀。仍以神將斷其吉凶。如丙戌日，干上寅，二課亥，遙剋日神，則取亥為為用，三傳亥申巳，初作日鬼，中傳申財，又入鬼鄉，幸得末傳之日祿，尚有可守，如日占，亥乘貴人尤妙。

The "Hao Shi" divination lesson: When there is no direct conflict among the four lessons, select the upper god that remotely controls the day stem from a distance to initiate the transmission, called "Hao Shi," which applies to forty lessons. The god is separated by positions and remotely controls the day stem, its approach is both slow and weak, like breaking a bamboo pole to make an arrow, which lacks strength and cannot harm. This lesson indicates that whether there is worry or joy, nothing is concrete, and matters are mostly empty schemes. Judging fortune and misfortune still refers to the Heavenly General. For example, on a Bingxu day, the day stem is located in Si, and the stem on the day is Yiny. The upper god of the second lesson is Hai, which is water and remotely controls the Bing fire. Therefore, Hai is used to initiate the transmission, and the three transmissions are Hai, Shen, and Si. The initial transmission Hai is the official ghost of the Bing day; the middle transmission Shen metal is originally the wealth of Bing, but it falls into the ghost territory of Hai; fortunately, the final transmission Si is the fortune of Bing, so there is still something to hold onto. If the divination is done in the daytime and Hai is accompanied by the Nobleman, it becomes especially good— the ghost transforms into the Nobleman, and becomes supportive instead.

彈射課。謂四課無上神遙剋日干，則取日干克上神為用。曰彈射。計二十五課。蓋我去克他，如彈丸當向量，射物難中。縱有虛名虛利，不可實用。仍以神將斷其吉凶。如癸未日，干上子，三課午，四課巳，日干遙克兩上神，則取巳之與日比者為用。三傳巳辰卯，自第四課財爻發用，為力雖輕，幸得末傳助之，且支上陰陽復見日見，占求財最吉，但不免往來奔波，多心多意耳。

"The 'Projectile Transmission' (弹射课): If among the four lessons there is no upper god that remotely controls the day stem from above, then take the upper god that is remotely controlled by the day stem as the initiating transmission, which is called 'Projectile Transmission,' and there are twenty-five such cases. This represents me attacking him, like shooting a projectile into the air, which is difficult to hit the target. Even if there are some superficial gains or benefits, they should not be taken seriously. Judging fortune and misfortune still refers to the Heavenly General. For example, on a Guiwei day, the day stem is located in Chou, and the stem is riding on Zi. The third lesson's upper god is Wu, and the fourth lesson's upper god is Si. The Gui water remotely controls the two fire gods Wu and Si. Therefore, take Si as the initiating transmission, since Si is yin and compared to the yin day, it is used as the initiating transmission. The three transmissions are Si, Chen, and Mao. Starting from the fourth lesson's wealth爻, the strength is weak, but fortunately the final transmission Mao wood supports it (wood generates fire, assisting the wealth爻). In addition, the yin and yang gods on the day branch are also seen again, which again indicate wealth. Therefore, the divination for seeking wealth is most favorable; however, there is inevitably much traveling and mental confusion, and indecision (the original text has errors in '当向量' and '复见日见,' which are recorded as is without correction)."

陰陽昴星觀俯仰。謂四課無克，又無遙克，取酉將上下祥為用，曰卯星。昴星者酉中昴宿也。酉位西方，義司決斷。故取以立傳，陽日取地盤酉上神為用為仰視格。陰日取天盤酉下神為用，為府視格。俯視者憂近，仰視者憂遠。二課大端皆凶，如蛇虎入傳更甚。分敘於左。

The four lessons have neither mutual control nor remote control, and there is no place for initiating transmission. In such a case, the spirits above and below the You Palace are taken for initiating transmission, and this pattern is called "Amber Star Lesson" (the original text mistakenly writes "卯" instead of "昴" and "上下祥" instead of "上下神"). The term "Amber Star" refers to the Hairy Head mansion within the You Palace. The酉 position is in the west, and by meaning it signifies punishment, killing, and decision-making, so it is used to establish the transmission. On a yang day, the spirit falling on the heaven plate over the earth plate's酉 position is taken for initiating transmission, called "Looking Up Pattern"; on a yin day, the spirit under the heaven plate's酉 character, pressed by the earth plate, is taken for initiating transmission, called "Looking Down Pattern." The Looking Down Pattern indicates immediate worries and troubles, while the Looking Up Pattern suggests troubles still far away. These two patterns generally indicate misfortune. If the Teng Snake or White Tiger enters the transmission, the situation becomes even more ominous. The details of each pattern are described below.

昴星仰神格。謂剛日昴星，取地盤酉上神為用，中用辰上神，末用日上辰，為仰視格。計四課，主事多驚危險則宜靜守，仍以神將斷其吉凶。如戊寅日，三傳丑午酉，初末皆空，獨存中傳之午，日占乘虎而居支上。諺云，雙拳不敵四手，何況逢兩虎乎？凡占不吉。

"The '昴 Star Looking Up God' (昴星仰神格): On a Yang day (Jia, Bing, Wu, Geng, Ren), when the昴 Star lesson occurs, take the god on the Earth Plate's You position as the initiating transmission. The middle transmission is taken from the god on the day branch, and the final transmission is taken from the god on the day stem (the last sentence of the original text '日上辰' should be '日上神'). This is called the 'Looking Up' pattern, and all four lessons belong to it. The affairs involved are often marked by fear and danger, and it is only suitable to remain still and cautious. Judging fortune and misfortune still refers to the Heavenly General. Example: On a Wuyin day (戊寅), the three transmissions are Chou, Wu, and You. The initial transmission Chou and the final transmission You both fall into the旬空 (empty period), leaving only the middle transmission Wu as real; if the divination is done during the day, the Wu position is occupied by the White Tiger, and it is also directly above the day branch. There is an old saying: 'Two fists cannot match four hands.' Moreover, when encountering two tigers — the branch is occupied by the White Tiger, and the transmission also contains the White Tiger — this lesson is generally unfavorable in all divinations."

昴星俯視格。謂柔日昴星，取天盤酉下神為用，中用日上神，末用辰上神，為俯視格。計一十二課。主事多蔽慝，惟潛藏為宜，仍以神將論其吉凶。如己巳，三傳申申午，雖無蛇虎入傳，但申為虎之本家，課傳三見此神，災驚有所不免。又如癸未日，三傳申寅申，往來綿在干支上，又初中皆空，主往來效能下稍全無一事。如晝占，將乘合元合肥市陰私萬狀，尤不可言又辛未日，三傳申亥申，中傳旬空，夜占，申乘天空。辛卯日三傳子未子，中傳旬空，晝占，子乘天空，其例亦同。

"The昴星俯视 pattern": On a flexible day (乙, 丁, 己, 辛, 癸), when the昴星 lesson occurs, take the god under the酉 character on the Heaven Plate as the initiating transmission. The middle transmission is taken from the god above the day stem, and the final transmission is taken from the god above the day branch. This is called the俯视 pattern, and it applies to twelve lessons. It indicates that matters are often obscured or hidden, and only quiet inaction is suitable. Judging fortune and misfortune still refers to the Heavenly General. Example: On Jisi day, the three transmissions are申, 申, 午. Although there are no Teng Snake or White Tiger in the transmissions, 申 is the original position of White Tiger, and this god appears three times in the lesson and transmissions, so disaster and alarm are inevitable. Another example: On Guiwei day, the three transmissions are申, 寅, 申. The transmissions move back and forth over the stem and branch, and both the first and middle transmissions fall into empty positions, indicating that one will run about and make efforts but end up achieving nothing. If the divination is done during the day, the Heavenly General is Liu He and Black Tortoise, indicating many private matters, which are especially difficult to discuss (the original text has some errors in this sentence, and the meaning can be inferred, but the characters cannot be guessed). Another example: On Xinwei day, the three transmissions are申, 亥, 申. The middle transmission falls into an empty position, and at night, 申 is occupied by Tian Kong. On Xinmao day, the three transmissions are子, 未, 子. The middle transmission also falls into an empty position, and during the day, 子 is occupied by Tian Kong. The reasoning behind these examples is the same: when the transmissions fall into empty positions and are also occupied by Tian Kong, the matter will be false and ultimately unsuccessful.

不備三五合神依。謂課有一課與四課相同，或二課與三課相同，則干支之陰陽二神，缺一課矣。陽課缺一，曰陽不備，陰課缺一，曰陰不備。不備者，以干支之陰陽言，非以奇偶陰陽言也。有克賊，照常以克賊等論。中末亦如克賊之相因。如無克無遙，陽日取干五合上神為用，陰日最支三合前位神為用，中末俱有干上神，曰別責。分列於左。

The term "incomplete" refers to a situation in the four lessons where the first and fourth lessons are the same, or the second and third lessons are the same, causing one lesson to be repeated. As a result, the yin and yang spirits of the heavenly stem and earthly branch are missing one lesson. If the yang position is missing a lesson, it is called "yang incomplete"; if the yin position is missing a lesson, it is called "yin incomplete." It should be noted that the term "incomplete" here refers to the absence of the yin and yang spirits in the day stem and day branch, not based on odd or even numbers. In such cases, if there are conflicts or thefts, they are still handled according to the methods for conflicts and thefts, with the middle and final transmissions following the same principles. If there are neither conflicts nor thefts, then for a yang day, the spirit associated with the five harmonies of the day stem is taken from the palace where it resides, and for a yin day, the spirit is taken from the palace one position before the triple harmony of the day branch. The middle and final transmissions are both taken from the spirit on the day stem. This method is called "alternative responsibility" (the original text mistakenly writes "take" as "most" and "both take" as "both have"). The details are listed below.

陽不備課。謂干支之陽神不備，曰陽不備。如庚午日干上午，干陰辰，支陽辰，支陰寅，剛日先盡干神，辰既為干陰所占，則支陽缺一課矣。又辛未日，干陽丑，干陰辰，支陽戌，支陰丑，柔日先盡支神，丑既為支陰所占，則干陽缺一課矣。故曰陽不備。占主事不成全，必有缺憾。干陽不備，主外事不足。支陽不備，主內事不足。仍以神將驗其吉凶。如乙亥日，干上酉，一課缺一干之陽神，酉為官鬼，且繫旬空，有官者占之，主求官事必有缺憾。如常人占，則日鬼空亡，反為吉也。

"The Yang Not Being Complete" refers to the absence of the yang spirits in the heavenly stem and earthly branch. For example, on a Gengwu day, the heavenly stem is Wu, the yang of the stem is Chen, the yang of the branch is Chen, and the yin of the branch is Yin. On a yang day, the spirits of the heavenly stem are exhausted first. Since Chen has already been occupied by the yin of the stem, the yang of the branch is missing. Similarly, on a Xinwei day, the yang of the stem is Chou, the yin of the stem is Chen, the yang of the branch is Xu, and the yin of the branch is Chou. On a yin day, the spirits of the branch are exhausted first. Since Chou has already been occupied by the yin of the branch, the yang of the stem is missing. This is called "Yang Not Being Complete." It indicates that matters will not be fully realized and will leave some regret. If the yang spirits of the day stem are missing, it suggests that external affairs are incomplete. If the yang spirits of the day branch are missing, it suggests that internal affairs are incomplete. The determination of fortune and misfortune should still be verified through the Heavenly General. For example, on a Yihai day, the heavenly stem is You, and there is a missing yang spirit in the four lessons. You metal is the official ghost of Yi wood, and it falls in the empty period. If someone with an official position divines this, it indicates that seeking official positions will leave some regret. If a common person divines this, the official ghost falls in the empty period, meaning the ghost cannot cause trouble, which is actually favorable.

陰不備課。謂干到之陰神不備，曰陰不備。如甲午日，干陽戌，干陰午，支陽寅，支陰戌，剛日先盡干神，戌既為干陽所占，則支陰缺一課矣。又如乙未日，干陽未，干陰戌，支陽戌，支陰丑，柔日先盡支神，戌既為支陽所占，則干陰缺一課參。故曰陰不備。占同前例。如壬辰日，干上午，一課缺一支之陰神，午為妻財，又係旬空，日占乘後，主妻財有不足之憾。夜占乘元，空財被竊，必有失竊事。

"Yin Bu Bei Ke" means that the Yin spirits of the heavenly stem and earthly branch are missing, which is called Yin not being complete (the original text mistakenly writes "dry to" instead of "heavenly stem and earthly branch"). For example, on a Jiawu day, the Yang of the heavenly stem is Xu, the Yin of the heavenly stem is Wu, the Yang of the earthly branch is Yin, and the Yin of the earthly branch is Xu. On a Yang day, the spirits of the heavenly stem are first exhausted. Since Xu has already been occupied by the Yang of the heavenly stem, the Yin of the earthly branch is missing. Another example is on a Yiwei day, the Yang of the heavenly stem is Wei, the Yin of the heavenly stem is Xu, the Yang of the earthly branch is Xu, and the Yin of the earthly branch is Chou. On a Yin day, the spirits of the earthly branch are first exhausted. Since Xu has already been occupied by the Yang of the earthly branch, the Yin of the heavenly stem is missing. Therefore, it is called Yin not being complete. The divination should follow the example of the previous section. Example: On a Renchen day, the heavenly stem is Wu, and there is a missing Yin spirit of the earthly branch in the four lessons. Wu fire is the wife and wealth of Ren water, and it falls in the empty period. If the divination is done in the daytime, Wu is occupied by the Heavenly Empress, indicating that both wife and wealth are lacking. If the divination is done at night, Wu is occupied by the Black Tortoise, and the lost wealth is further stolen, which definitely indicates a theft incident.

剛日別責課。謂剛日不備，無克無遙，取干五合上神為用，澡末末取干上神，為剛日別責。計三課。如丙合辛，辛寄戌，取戌上神為用，如丙辰日，干上午，一課戌上亥，三傳亥午午是也。戊合癸，癸寄予丑，取導丰神為用，如戊辰、戊午日，干上午，兩課丑上寅，三專寅午午是也。主凡事倚仗於人，方能有成。或吉凶多係他人，不干於己之事。仍以神將論其吉凶。如戊辰日，三傳寅午午，寅為長生災民星，午為日之旺神，有官者占之最吉。但事必須借徑而行，方能成就，如日占初蛇終龍，大事可成，認占初蛇終龍，不過小就而已。

"The method of distinguishing responsibility on a strong day" refers to when a strong day meets an incomplete divination chart, and there is neither a direct conflict nor a remote conflict. In such cases, one should take the deity residing in the palace corresponding to the day stem's five harmonious partner and use that deity as the initiating transmission. Both the middle and final transmissions should be taken from the deity on the day stem. This is called distinguishing responsibility on a strong day, and it applies to three lessons. For example, if Jia and Ji are harmonious, Ji resides in Xu, so the deity on Xu is used as the initiating transmission. On Bingchen day, the day stem is Wu, the first lesson is the deity on Xu riding Hai, and the three transmissions are Hai, Wu, and Wu. Another example is when Wu and Gui are harmonious, Gui resides in Chou, so the deity on Chou is used as the initiating transmission. On Wuchen and Wuu days, the day stem is Wu, the second lesson is the deity on Chou riding Yin, and the three transmissions are Yin, Wu, and Wu. This pattern indicates that matters depend on others to be accomplished, or that fortune and misfortune are mostly determined by others, not by oneself. The judgment of fortune and misfortune still refers to the Heavenly General. For example, on Wuchen day, if the three transmissions are Yin, Wu, and Wu, Yin is the long life place of Wu earth and also represents an official star, while Wu is the strong deity for Wu day. This is most favorable for someone holding an official position. However, the matter must be accomplished through the path of others. If the divination is done in the daytime and the first transmission is ridden by Teng Snake while the final transmission is ridden by Azure Dragon, a major matter can be achieved. If the divination is done at night with the same first and final transmissions, only a minor achievement is expected. (The original text mistakenly writes 'middle and final both take' as 'zao mei mei take,' 'deity on Chou' as 'dao feng shen,' and 'night divination' as 'ren zhan,' but these errors are retained as they are.)

柔日別責。謂柔日不備。無克無遙，取支三合前位神為用，中末俱取干上神。為柔日別責。計六課，如酉日取丑為用，如丁酉日，干上巳，三傳丑巳巳。辛酉日，干上酉，三傳丑酉酉。是也。丑日取巳為用，如辛丑日干上丑，三傳巳丑丑。又干上未，三傳亥丑丑是也。主異方求合，遠而無力。謀為不正，事多留連。仍以神將論其吉凶。如辛未日三傳亥丑丑，脫氣發用，三傳全空，中末又為日墓，主凡事仍其費力。終無成就。如夜占亥乘玄武為用，主有失脫，事末乘後，占夫婦必有淫亂事。

"The Rule of Separate Responsibility on a Soft Day": On a soft day, if the divination chart lacks preparation and there is neither a direct conflict nor a remote conflict, then the initiating transmission is taken from the god at the position before the day branch's triple harmony. Both the middle and final transmissions are taken from the day stem. This is called "Separate Responsibility on a Soft Day," and it applies to all six transmissions. For example, on a day of酉 (You), the initiating transmission is taken from丑 (Chou): On a Dingyou day, the day stem is巳 (Si), and the three transmissions are丑 (Chou), 巳 (Si), and 巳 (Si); on a Xinyou day, the day stem is酉 (You), and the three transmissions are丑 (Chou), 酉 (You), and 酉 (You). On a day of丑 (Chou), the initiating transmission is taken from巳 (Si): On a Xinchou day, the day stem is丑 (Chou), and the three transmissions are巳 (Si), 丑 (Chou), and 丑 (Chou); if the day stem is未 (Wei), then the three transmissions are亥 (Hai), 丑 (Chou), and 丑 (Chou). This pattern indicates that the matter will involve seeking cooperation from another path or place, which is distant and beyond one's capacity. The affairs are likely to deviate from the proper course and be entangled and delayed. The determination of fortune or misfortune still refers to the Heavenly General. Example: On a Xinwei day, the three transmissions are亥 (Hai), 丑 (Chou), and 丑 (Chou). The initiating transmission is taken from the god that releases the energy (metal generates water, and Hai drains the energy of Xin metal). The three transmissions all fall into the旬空 (decade void), and the Chou in the middle and final transmissions are the Tomb Spirit (grave god) of Xin metal, indicating that all efforts are wasted and nothing is achieved. If the divination is done at night, and the initial transmission is on Hai with the Black Tortoise, it indicates loss or escape. If the final transmission is on Chou with the Heavenly Empress, it suggests marital affairs involving infidelity."

八專無克順逆布。謂四課缺二，僅有兩課，如丁未、癸丑、甲寅、己未、庚申五日干支同處一位，如人家同井者然，故名八專。有克照常以克賊比涉論，如無克賊比涉，不復取遙克矣。（伏吟不取遙克，其理亦同）剛日從干陽連根順數三神為用，曰順數三神格。柔日從支陰連根逆數三神為用，曰逆數三神可知。分列於左。

The term "eight special" refers to a situation where only two of the four lessons are present, with the other two missing. For example, on days such as Dingwei, Guichou, Jiayin, Jiwei, and Gengshen, the stem of the day and the branch of the day are located in the same position. This is like a family sharing one well, hence the term "eight special." In such cases, if there is a conflict, it is treated normally according to the principles of conflicting elements, similar elements, and harmful influences. If there is neither conflict nor similar elements or harmful influences to consider, then the remote conflict is not taken into account (the same principle applies to hidden chant lessons). On a yang day, the yang spirit starting from the day stem, including its own position, is counted in sequence for three positions to determine the initiating transmission, known as "three spirits in order." On a yin day, the yin spirit starting from the day branch, including its own position, is counted in reverse for three positions to determine the initiating transmission, known as "three spirits in reverse." The details are listed below.

八專有克例。謂八專課有克賊比涉，照常以克賊比涉用，中末亦如克賊之相因，主二人同心，重輕易舉，凡憂喜事，俱重迭而至。但不免有人宅不分，尊卑無別之事。仍以神將論其吉凶。如癸丑日，三傳酉丑巳，合局生干，干支上巳，又為日財，晝將乘貴人，如占求財必獲，且有眾人扶助而成之喜。

"The Eight Special Transmission with the Principle of Mutual Restriction": In the Eight Special Transmission, if there are mutual restrictions, similar elements, or involvement of harm, one should follow the usual method of mutual restriction, similar elements, and involvement of harm to determine the use. The middle and final transmissions should also follow the principle of mutual restriction accordingly. This indicates that two people are working together with concerted effort, and even heavy burdens can be easily lifted. Both worries and joys will come in pairs. However, there may be situations where individuals and the household are not clearly distinguished, and there is no clear distinction between superior and inferior positions—this is due to the day stem and heavenly stem being in the same palace. Judging fortune and misfortune should still refer to the Heavenly General. For example, if the day is Guichou (Guichou), and the three transmissions are酉 (You), 丑 (Chou), and巳 (Si), then巳,酉, and丑 form a metal trinity, forming a triple harmony that supports the day stem Gui Water (Guishui). Additionally, the巳 (Si) appears again in the heavenly stem and earthly stem, and巳 fire is the wealth element for Gui Water (Guishui). If the divination is done in the daytime and the Heavenly General is riding on the Nobleman, then seeking wealth will certainly be successful, and there will be joy from the support and assistance of many people.

順數三神格。謂陽日無克，取干陽順數三神為用，中末俱取干上神通為順靈敏三神格。計六課。剛日用陽，義主超進，故用干之陽神順布也。主任意而行，不循規矩。功成異路，事倚他人，仍以神將論其吉凶。如甲寅日，干陽亥，順數三神得丑，則以丑為用，三傳丑亥亥。財爻發用，雖空，幸干支中末俱乘長生、交車、六合、四上生下，凡事風氣成。如靜守必得生我之益，重迭而至。夜占，亥作太常，亦宜婚姻、生計事。

"The 'Three Divine Spirits in Order' method": On a yang day, if the eight specialized spirits are not in conflict, take the yang spirit on the day stem and count forward three positions to determine the initiating spirit. The middle and final transmissions are both taken from the spirit on the day stem. This is called the 'Three Divine Spirits in Order' method, which applies to all six lessons. On a yang day, yang spirits are used, which by nature indicate moving forward and surpassing, so the yang spirit on the day stem is arranged in order. The person acts according to their own will without following rules, achieving success through unconventional means. Matters must rely on others. Judging fortune and misfortune still refers to the Heavenly General. Example: On the day of Jiayin, the yang spirit on the day stem is Hai. Counting forward three positions from Hai gives Chou, so Chou is used as the initiating spirit. The three transmissions are Chou, Hai, Hai. Chou earth is the wealth spirit for Jiayin wood. Using the wealth spirit as the initiating spirit, although it falls in the empty旬, it is fortunate that the day stem and the middle and final transmissions all have the spirit of growth, and there is a mutual support between the Liu He and the mutual support of the car and the horse. All four lessons have the upper spirit generating the lower one, so things are easily accomplished. If one remains calm, the benefits from those who are born before will come in abundance. If the divination is done at night, the spirit on Hai is accompanied by Tai Chang, which is suitable for matters related to marriage and family affairs. (The original text has a redundant or incorrect phrase in the sentence '为顺数三神格', which is recorded without alteration.)"

逆數三神格。謂陰日無克，取支陰逆數三神為用，中末俱用干上神，為逆數三神格。計十課，柔日用陰，義主退縮，故用支之陰神逆行也。主不由正道，凡事苟且，仍以神將論其吉凶。如丁未日，支陰丑，逆數三神得亥，則以亥為用，三傳亥戌戌是也。發用雖是財爻，奈干支中末，皆乘墓神，且滿盤脫氣，主昏昧脫耗事，不一而足。如日占亥為貴人，必為官貴所脫耗。又如己未日，三傳酉酉酉，干支上又俱乘酉，課傳回歸一神，名曰獨足。既止一足，焉可行乎？主凡事不能動移，極是費力，且多脫耗，諸占不吉，占病死。

"The Inverse Count Three Gods Pattern": On a yin day, if the eight specialized spirits are not in conflict, take the yin spirit on the branch, count backwards three positions, and use the resulting spirit as the initiating transmission. The middle and final transmissions are both taken from the spirit on the day stem. This is called the Inverse Count Three Gods Pattern, which applies to ten lessons. On a soft day, using the yin spirit is appropriate, as it signifies retreat and hesitation. Therefore, the yin spirit on the day branch is used, moving backwards. This indicates that the matter is not proceeding on the right path, and affairs are handled carelessly and superficially. To determine fortune or misfortune, still refer to the Heavenly General. For example, on a Dingwei day, the yin spirit on the branch is Chou. Counting backwards three positions from Chou gives Hai, so Hai is used as the initiating transmission. The three transmissions are Hai, Xu, Xu. The water spirit Hai, although it is the wealth element for the fire of Ding, is ineffective because both the stem and branch and the middle and final transmissions are all on the Tomb Spirit (mound spirit). The entire chart is filled with spirits that have lost their strength, indicating confusion and continuous loss and leakage. If the divination is done during the day, the Hai spirit is accompanied by the Nobleman, meaning that the person is being consumed by officials or noble persons. Another example is on a Jiwei day, with the three transmissions being You, You, You, and both the stem and branch are also on You. The lesson and the transmissions all return to the same spirit, which is called "Duzu" (single foot) — only one foot remains, how can one move? This indicates that nothing can be moved, it is extremely difficult, and there is much loss and leakage. All matters divined are unfavorable; if it is about illness, it indicates death.

伏卦還將杜傳披。謂十二課各居本位，神煞不動，三傳自相刑剋，曰伏吟。主藏慝隱伏，屈不能伸，或靜中求動終是靜，或動中求靜終是動，以諸神不易故也。有克者，惟乙癸兩干，癸日用克為初傳，中末俱取刑。乙日用克為初傳，中末用杜傳例。餘八干無克，剛日用日上神柔日用支上神，中末二傳有刑者取刑，如值自刑，用杜傳例。杜傳者，傳行杜塞也，如發用為干自刑，則中傳取支發用，為支自刑則中傳取干。中傳有刑，以刑為末傳，中傳復自刑，取沖為末傳，占主居者將移，合者將離，事有中止，改圖乃可成也。仍以神將論其吉凶。

The month general falls exactly on the current hour. The heaven plate's twelve spirits remain fixed over the earth plate's positions without moving, and all divine influences remain unchanged. The three transmissions can only be derived from mutual restrictions among themselves, which is called "hidden chant" (also known as "hidden hexagram" in the mnemonic verses). This indicates concealment and suppression, with inability to express oneself. When seeking movement in stillness, one remains still; when seeking stillness in movement, one remains in motion—because all the spirits remain in their original positions. In cases of hidden chant where there is a possible restriction, only the stems 乙 and 癸 can be used. For 癸 days, the restriction is taken as the first transmission, while the middle and final transmissions are derived from mutual restriction. For 乙 days, the restriction is taken as the first transmission, and the middle and final transmissions follow the example of "du transmission." For the remaining eight stems, there is no restriction to take. On yang days, the transmission starts from the heaven plate spirit above the day stem; on yin days, it starts from the heaven plate spirit above the day branch. If mutual restriction is available for the middle and final transmissions, it is used; if self-restriction occurs, then the "du transmission" example is applied. "Du transmission" refers to a blocked transmission path: if the initiating transmission is self-restriction of the day stem, the middle transmission is taken from the heaven plate spirit above the day branch; if the initiating transmission is self-restriction of the day branch, the middle transmission is taken from the heaven plate spirit above the day stem. If there is mutual restriction in the middle transmission, it is used as the final transmission; if the middle transmission is also self-restriction, then the opposing element is used as the final transmission. When a hidden chant occurs, it indicates that those who are staying will move, those who are gathering will separate, and matters will be left unfinished in the middle, requiring a change of plan to succeed. The determination of fortune or misfortune still refers to the heavenly general.

伏吟課如三傳干支見旬內丁神及天驛二馬，主靜而求動，不可以伏匿言。如壬辰日歸用亥，遁丁神。甲申日，發用寅，為驛馬。六庚日，發用申，二八月占，為天馬。凡占訪人外出，求事必先許而後變，如課內無丁馬，占人年命上乘丁馬，亦可用。一云，命上乘魁罡，亦主動。

When a Hidden Chant (Hidden Chant) lesson has the three transmissions and the heavenly stem and earthly branch showing the 丁 (Ding) god of the current ten-day period, as well as the Heavenly Horse and the Post-horse, it indicates movement within stillness, and should not be treated as hidden. For example, on a Renchen (Renchen) day, if the initiating transmission is亥 (Hai), then the hidden Ding is on Hai; on a Jiashen (Jiashen) day, if the initiating transmission is寅 (Yin), then Yin is the Post-horse of Shen; on six庚 (Geng) days, if the initiating transmission is申 (Shen), and the divination is made in February or August, then Shen is the Heavenly Horse. In all cases of seeking people or predicting travel, the matter will first be agreed upon and then change. If the lesson does not contain the Ding god or the horse stars, but the person seeking divination has the Ding or horse star on their birth year or age, it can still be treated as movement. Another saying is that if the birth year or age has the Hekui (Xu) or Tiangang (Chen), it also indicates movement.

伏吟有克例。伏吟有克，惟乙癸二干，六乙日為自刑，杜傳詳見後文。六癸日用克作初傳，中末俱取刑。三傳丑戌未。春占木旺能克土，冬占水旺不畏土克，俱吉。夏占土乘相氣，秋占則鬼為祟，俱凶。仍視其神將以為斷。如癸卯日三傳丑戌未，皆鬼，幸支上卯木為救，必得家中人求解。如夜占，卯作貴人，必得貴人力。

"The rule of 'Hidden Chant with arestrain' states that in a Hidden Chant divination, the day stem that can be used for a克制 is only 乙 or 癸. For the six days with 乙 as the day stem, it is considered self-punishment, and the example of Du Transmission should be followed, as detailed later. For the six days with 癸 as the day stem, the克制 is taken as the first transmission, and the middle and final transmissions are taken as刑. The three transmissions are 丑, 戌, and 未. This sequence of earth spirits, if divined in spring, will be affected by strong wood which can overcome earth, thus restraining the ghost; if divined in winter, the strong water will not fear earth overcoming it, which is favorable. If divined in summer, the earth spirit is in its phase and is strong; if divined in autumn, the earth ghost causes trouble, which is unfavorable. Still, one should refer to the Heavenly General for a final judgment. For example, on 癸卯 day, the three transmissions are 丑, 戌, and 未, all representing the official ghost of 癸 water. Fortunately, the day branch is occupied by 卯 wood, which can overcome earth, acting as a saving deity, indicating that the matter will definitely require someone from the family to intervene. If the divination is done at night and 卯 is occupied by the Nobleman, then the matter will definitely require the help of the Nobleman."

自任課。謂陽日伏吟無克，取干上神為用，中末俱取刑，曰自任。如六甲日三傳寅巳申，六丙六戊日，三傳巳申寅，六庚日三傳申寅巳，主自任其剛，干進於時，必有否塞。惟靜守為宜，如甲日克占，丙戊日夏占，庚日秋占，三刑有氣（三刑輔吉則吉，輔凶則凶）。傳逢驛馬劫煞，亦動而有成。仍視神將論其吉凶。如六丙日三傳巳申寅，遞互相剋，全無和氣，幸末傳生其干神，於艱難困苦中，尚得有益。如夜占乘蛇虎凶將，仍不免有咎也。

"Self-assignment" refers to a situation where on a Yang day, if there is a hidden chant and no conflict, the initiating transmission is taken from the heavenly stem on the day, and both the middle and final transmissions are taken as punishments. This is called self-assignment. For example, on six Jia days, the three transmissions are寅,巳,申; on six Bing days and six Wu days, the three transmissions are巳,申,寅; on six Geng days, the three transmissions are申,寅,巳. This indicates self-reliance on strength and rash advancement, conflicting with the trend of the times, inevitably leading to obstacles. It is better to remain quiet. If Jia day is used for divination in spring, Bing or Wu day in summer, and Geng day in autumn, the group of寅,巳,申 will have vitality (three punishments aiding good deities bring good fortune, aiding evil deities bring misfortune). If the transmissions also meet the post-horse and Jiesha, there may be success. Still, the outcome should be judged by the heavenly generals. For example, on six Bing days with transmissions of巳,申,寅, the transmissions successively conflict with each other, showing no harmony. Fortunately, the final transmission寅 wood nourishes the day stem丙 fire, thus offering some benefit amidst difficulties. If the divination is done at night and the transmissions are accompanied by Teng Snake and White Tiger, these ominous generals, misfortune is still unavoidable. (The original text mistakenly wrote '克占' instead of '春占', which is now recorded as is.)

自信課。謂陰日伏吟阮克，取支上神為用，中末俱取刑。曰自信。如丁巳、己巳、辛巳日三傳巳申寅。丁丑、己丑、辛丑日，三傳丑戌未。丁未、己未、辛未日，三傳未丑戌。占主自信其柔，匿隱潛藏，諸事退縮。如三刑有氣，將逢天馬旬丁，主不得已而動，亦動中有成。仍視神將論其吉凶。如丁丑日三傳丑戌未，遞互相刑，又交車相沖，主兄弟不和，用一火生九土，凡憂事不止一件，如占人年命上得寅卯龍合制之，庶可少解。

"The Self-Confidence Divination": On a yin day, if there is a hidden chant without any conflict, take the god at the day branch to initiate the transmission, and take the punishments in the middle and final transmissions. This is called self-confidence (the original text mistakenly writes 'no conflict' as 'Ruan conflict'). For example, on days of Dingsi, Jisi, and Xinsi, the three transmissions are si, shen, and yin; on days of Dingchou, Jichou, and Xinchou, the three transmissions are chou, xu, and wei; on days of Dingwei, Jiwei, and Xingwei, the three transmissions are wei, chou, and xu. This indicates the person is self-reliant, gentle, hidden, and retreating without taking action. If the three punishments have strength, and the heavenly general meets the heavenly horse and the heavenly god of the ten-day cycle, the person is compelled to act, and can achieve success in the action. Still, the fortune should be judged by the heavenly general. For example, on Dingchou day, the three transmissions are chou, xu, and wei, which mutually conflict, and each pair also conflicts, indicating discord among siblings. The day stem Ding is only a small fire, yet it goes to generate the large earth, causing excessive depletion of energy, leading to multiple worries and troubles. If the person's birth year or age is associated with yin or mao wood, and it is accompanied by the azure dragon and liuhe, it can slightly alleviate the situation.

干刑杜傳例。謂用起干之自刑，中傳取支，末傳取刑。為干刑杜傳，如乙丑日辰丑戌，乙未日辰未丑，乙巳辰巳申，乙卯日辰卯子，壬申日亥申寅，壬寅日亥寅巳，壬子日亥子卯，壬戌日亥戌未，主外事必有中止，欲知何事中止，則以干前一位神決之。如壬寅日三傳亥寅巳，干前一位子，子為干之旺神，日占乘龍，主有財帛喜太之事也。餘例推。

"The example of 'Dry Branch Punishing Blocked Transmission'": The initiating transmission starts from the self-punishment of the day stem. If the transmission path is blocked, the middle transmission takes the god on the day branch, and the final transmission takes the punished one, which is called 'Dry Branch Punishing Blocked Transmission.' For example, on Yichou day, the three transmissions are Chen, Chou, Xu; on Yiwei day, they are Chen, Wei, Chou; on Yisi day, they are Chen, Si, Shen; on Yimao day, they are Chen, Mao, Zi; on Renshen day, they are Hai, Shen, Yin; on Renyin day, they are Hai, Yin, Si; on Renzi day, they are Hai, Zi, Mao; on Renxu day, they are Hai, Xu, Wei. This indicates that external matters will certainly be put on hold midway. To know which specific matter is interrupted, look at the god preceding the day stem. For instance, on Renyin day, the three transmissions are Hai, Yin, Si. The god preceding the Ren stem is Zi. Zi is the strong god of Ren water; if the divination is done in the daytime, Zi is occupied by the Azure Dragon, indicating that there will be a disruption in matters related to wealth. The other examples follow the same pattern.

支刑杜傳例。謂用起支之自刑，中傳取干，末傳取刑，為支刑杜傳。如丁酉、己酉日，酉未丑。辛酉日酉戌未，丁亥己亥日亥未丑，辛亥日亥戌未，主內事必有中止，欲知何事，則以支前一位神推之，如丁酉日，三傳酉未丑，支前一位戌，戌為日之墓神，晝夜將俱乘太陰，主有陰人在內間阻也，餘例推。

The example of "Branch Punishment Blocking Transmission" is as follows: The initiating transmission starts with the self-punishment of the day branch, then the middle transmission takes the god above the day stem, and the final transmission takes the punished one, which is called branch punishment blocking transmission. For example, on Dingyou and Jiyou days, the three transmissions are You, Wei, Chou; on Xinyou day, the three transmissions are You, Xu, Wei; on Dinghai and Jihai days, the three transmissions are Hai, Wei, Chou; on Xinhai day, the three transmissions are Hai, Xu, Wei. This indicates that matters within the family will certainly be put aside midway. To know which specific matter it is, look at the god preceding the day branch. For instance, on Dingyou day, the three transmissions are You, Wei, Chou. The god preceding You is Xu, which is the tomb god of Ding day. Whether it is day or night, Xu is occupied by Tai Yin, indicating that there is a woman within the family interfering. Other examples can be inferred in the same way.

初中二傳杜傳格。謂用起干之逢刑，中傳取支，復值自刑。則取沖為末傳。如乙亥日辰亥巳，乙酉日辰子卯，壬辰日亥辰戌，壬午日亥午子是也，主事有兩次中止，到底被人沖散，不能成事。如壬辰日三傳亥辰戌，初傳雖為日祿，乃自刑杜傳，中末又為日鬼，自相刑沖，晝夜天將乘蛇虎勾陰，主祿不可守，凡事艱難，且多變更，卒無一成。

"The 'Initial and Middle Two Transmissions Du Transmission Pattern': The initiating transmission starts from the day stem's self-punishment, and the middle transmission changes to take the heavenly spirit on the day branch. However, the branch also encounters self-punishment, so the final transmission is taken as the opposing element. For example, on a Yihai day, the three transmissions are Chen, Hai, and Si; on a Yiyou day, they are Chen, Zi, and Mao; on a Renchen day, they are Hai, Chen, and Xu; and on a Renwu day, they are Hai, Wu, and Zi. This indicates that matters are stopped twice, and finally dispersed by opposition, failing to achieve success. Example: On a Renchen day, the three transmissions are Hai, Chen, and Xu. The initial transmission Hai, although the禄神 of Ren, is self-punishing and falls under the Du Transmission pattern. The middle and final transmissions, Chen and Xu, are both official spirits of Ren water, which conflict and oppose each other. If the heavenly generals in day and night are further occupied by Teng Snake, White Tiger, Gou Chen, and Tai Yin, these are all Inauspicious General, indicating that the禄 is not secure, and all affairs are difficult, with constant changes, ultimately achieving nothing."

中傳杜傳格。謂用起支之刑神，中傳值二字刑，不復再傳，則取仲為末傳，如丁卯己卯辛卯日，初傳卯，中傳子，子卯兩刑，不復再傳，則末傳取沖，三傳卯子午。主作事之初，雖有謀為，至日後不免間斷沖散，終於不成。如丁卯日三傳卯子午，初傳為日之敗氣，中傳又為日鬼，末傳雖係日祿，緣與中傳相沖，祿亦難得，如晝占將乘蛇虎凶煞，更為不事。

The "Middle Transmission Du Transmission Pattern" refers to a situation where the initiating transmission starts from the day branch's offending god, and the middle transmission meets a mutual offense between two characters—only the relationship between Zi and Mao constitutes an offense, and the third character is not involved. When the transmission cannot proceed further, the final transmission is determined by taking the opposing element. (The original text mistakenly writes "take the middle" instead of "take the opposing," and "not auspicious" instead of "not suitable.") For example, on days of Dingmao, Jimao, and Xinmao, the first transmission is Mao, the middle transmission is Zi, and Zi and Mao mutually offend, so the transmission cannot continue. The final transmission is then determined by taking the opposing element, resulting in three transmissions: Mao, Zi, and Wu. This pattern indicates that although there is initial planning, the matter will eventually be interrupted and dispersed by others, ultimately failing. Example: On a Dingmao day, the three transmissions are Mao, Zi, and Wu. The first transmission, Mao wood, is the bathing and declining phase for the Ding day; the middle transmission, Zi water, is the official ghost for the Ding fire; the final transmission, Wu, although the禄神 (favorable position) for Ding, directly opposes the middle transmission Zi, making the禄神 difficult to obtain. If the divination is done during the day and the heavenly generals are riding Inauspicious Sha (malevolent spirits) such as Teng Snake or Bai Hu, it becomes even less auspicious.

往來兼取支驛馬。往來者，謂三傳四課反覆往來也，故曰返吟。克少者重審、元首取之，克多者比用、涉害取之，中末皆用沖神主來者思去，舍者將離，得失無一定，親情無終始，病亦兩症相侵，惟反舊事為宜，仍以神將論其吉凶。大抵此課多主動，如來去空亡，則又不以動論。如己酉日三傳卯酉卯，鬼空可以解禍，乙丑日三專戌辰戌，財空不利求財，戊戌日三傳巳亥巳，祿空不宜占食祿事，餘例推。

The concept of "coming and going" refers to the mutual repetition and opposition between the three transmissions and the four lessons, hence called "returning sound." The month general added to the time directly opposes its original position, and the heaven and earth disks combine to form the six clashes. When the number of overcoming is small, use the repeated review and the original head for reference; when the number of overcoming is large, use the comparison and the involvement of harm for reference. Both the middle and final transmissions use the conflicting spirit. The person coming is thinking of leaving, and those who are together are about to separate; gains and losses are uncertain, and family affection starts but does not end. If it is about illness, two symptoms interfere with each other. In such cases, it is suitable to return to old matters. Judging fortune and misfortune still refers to the heavenly general. Generally, returning sound lessons are more active; but if both the coming and going fall into the empty void, then it cannot be judged based on movement. For example, on a Jiyou day, the three transmissions are卯, 酉, 卯, where卯 is the official ghost of Ji earth, and the ghost falling into the empty void can resolve misfortune; on a Yichou day, the three transmissions are戌, 辰, 戌, where辰 and戌 are the wealth of Yi wood, and wealth falling into the empty void is unfavorable for seeking wealth; on a Wuxu day, the three transmissions are巳, 亥, 巳, where巳 is the fortune of Wu earth, and fortune falling into the empty void is not suitable for matters concerning official salary. The rest can be inferred in the same way.

返吟有克例。謂反吟課取克賊比涉為用，為返吟有克，如丁亥日取克為用，三傳巳亥巳，巳為日之比肩，又為驛馬，晝占乘天空，如欲求事，徒多奔波之勞，全不能成也。

"The Return Echo with a Restraining Influence": In a Return Echo divination, if there is a restraining influence, a rival, or an involvement of harm, these can be taken normally as the initiating transmission. This is called a Return Echo with a restraining influence. For example, on a Dinghai day, if the restraining influence is taken as the initiating transmission, the three transmissions are巳, 亥, and 巳. 巳 is the rival of Ding fire and also the post-horse of Hai day. In the daytime divination, 巳 is occupied by Tian Kong. There is a post-horse to prompt action, but also an empty deception. If one wants to do something, they will only end up running around in vain, accomplishing nothing.

無親課。謂返吟無克，取支之驛馬為用，中用支上神，末用干上神，曰無親。計六課。丁丑、己丑日三傳亥未丑，辛丑日三傳亥未辰，丁未己未日三傳巳丑丑，辛未日三傳巳丑辰，主搖動不寧，事難成而易破。雖為吉神，亦是半遂。如己丑日三傳亥未丑，初傳雖為日財，但全無剋制之力，且滿盤比肩，其財難得，又中末四課皆空，毫無實意，諸占不吉。

"The 'No Kin' divination": When there is a return and no element to overcome, one should take the Post-horse (post-horse) from the day's branch as the initiating transmission. The middle transmission is taken from the god above the day's branch, and the final transmission is taken from the god above the day's stem. This is called 'No Kin', and all six lessons belong to this category. On days of 丁丑 and 己丑, the three transmissions are亥, 未, and 丑; on 辛丑 day, they are亥, 未, and 辰; on 丁未 and 己未 days, they are巳, 丑, and 丑; on 辛未 day, they are巳, 丑, and 辰. This indicates instability and restlessness, with affairs difficult to complete and easily ruined. Even if auspicious gods are encountered, only half of one's wishes can be fulfilled. For example, on Jichou day, the three transmissions are亥, 未, and 丑. The initial transmission,亥 water, is the wealth element of 己 earth, but there is no place in the four lessons and three transmissions where it can be overcome, making it impossible to control. The entire chart is filled with fellow elements, which compete for wealth, making it even harder to obtain wealth. The middle and final transmissions, along with the four lessons, all fall into the empty period, with no real meaning. All matters divined are unfavorable."

十二天將旦暮治。十二天將乃貴人、螣蛇、朱雀、六合、勾神、青龍、天后、太陰、玄武、太常、白虎、天空也，分列於左。

There are twelve Heavenly Generals on the Six Rén Pan, all of which follow the example of the Nobleman and are arranged in order, either forward or backward according to day or night, hence the saying "旦暮治". They are: Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Heavenly Empress, Tai Yin, Black Tortoise, Tai Chang, White Tiger, and Tian Kong. Each of the twelve Generals has a Five Phases attribute and presides over a particular type of human affairs, forming a key layer in determining fortune and temperament— the Earthly Branches determine the nature of the matter, while the Heavenly Generals determine the condition and origin of the matter. Below is a detailed list.

貴人丑未土神，甲戊庚日晝貴丑，夜貴未，乙己日晝貴子，夜貴申，丙丁日晝貴亥，夜貴酉，六辛日晝貴午，夜貴寅，壬癸日晝貴巳，夜貴卯。得卯辰巳午未申六時，用晝貴，得酉戌亥子丑寅六時，用夜貴。天乙貴人居紫微垣，統馭十二神，居天門之前，地戶之後，天門者，亥也，地戶者巳也，如臨亥子丑寅卯辰六宮，則順行，臨巳午未申酉戌六宮則逆行。其神無處不臨，不乘辰戌，主官爵、詔命、田土、財帛之事。貴人順治，與日干相生則吉，逆行又剋日干則凶。凡十二神固喜生日，亦要與乘神相生，不要戰克，如丑寅乘火神則喜，乘木神則戰，餘準此推。

The Nobleman belongs to the earth deity of Chou and Wei, and is the first among the twelve generals. The method of calculation is as follows: on days of Jia, Wu, and Geng, the daytime Nobleman is in Chou and the nighttime Nobleman is in Wei; on days of Yi and Ji, the daytime Nobleman is in Zi and the nighttime Nobleman is in Shen; on days of Bing and Ding, the daytime Nobleman is in Hai and the nighttime Nobleman is in You; on the six days of Xin, the daytime Nobleman is in Wu and the nighttime Nobleman is in Yin; on days of Ren and Gui, the daytime Nobleman is in Si and the nighttime Nobleman is in Mao. If the time of divination falls in the six hours of Mao, Chen, Si, Wu, Wei, and Shen, use the daytime Nobleman; if it falls in the six hours of You, Xu, Hai, Zi, Chou, and Yin, use the nighttime Nobleman. The star position of Tianyi Nobleman is in the Purple Micro Palace, commanding the other eleven generals, located before the Heaven Gate and after the Earth Gate—Heaven Gate refers to Hai, Earth Gate refers to Si. Therefore, if the Nobleman is in the six palaces of Hai, Zi, Chou, Yin, Mao, and Chen, the twelve generals are arranged clockwise; if the Nobleman is in the six palaces of Si, Wu, Wei, Shen, You, and Xu, they are arranged counterclockwise. This deity can be present on any branch, but never on Chen or Xu (Chen and Xu are the Heavenly Net and Earthly Trap, and the Nobleman does not enter these). It governs matters such as official rank, imperial edicts, land, and wealth. If the Nobleman moves in the correct direction and is mutually generated with the day stem, it indicates good fortune; if it moves in the wrong direction and controls the day stem, it indicates bad fortune. All twelve generals naturally prefer to be generated by the day stem, but they also need to be mutually generated with the branch they are on, avoiding mutual conflict and control. For example, if the Nobleman is on Chou or Yin and is riding the fire deity, it is favorable (fire generates earth); if it is riding the wood deity, it is unfavorable (wood controls earth). The other generals are also judged by this principle.

螣蛇丁巳火神，在貴前一位，主火燭、血光、驚恐、怪異之事。蓋凶將也，無神不乘，不臨辰戌，旺相相生則吉，休囚刑剋則凶，披刑帶煞。災害立至。

The Teng Snake belongs to the Dingsi fire deity and is positioned before the Nobleman. It signifies disasters from fire, injuries from blood, feelings of fear and alarm, and strange phenomena. This is originally a malevolent general. It can ride on all twelve branches, except for Chen and Xu. If it receives prosperous and strong energy and is mutually generated by the branch it rides on, it can turn from evil to good. However, if it encounters weak and confined energy along with being harmed or overcome, it indicates disaster. If further afflicted by punishments and malevolent influences, calamity will arrive immediately. In divination about illness, the presence of Teng Snake often indicates palpitations, weakness, and restlessness in dreams. In divination about the household, it often indicates strange occurrences and fire-related disasters.

朱雀丙午火神，在貴前二位，主文書、敕命、信息、口舌、詞訟之事。無神不乘，不臨酉戌亥子，旺相相生，主有文書、敕命之喜，休囚刑剋，主口舌詞訟，披刑帶煞為害必深

The Vermilion Bird belongs to the Bingwu fire deity and is ranked among the second and third noblemen. It governs matters such as documents, imperial edicts, messages, disputes, and lawsuits. It can occupy all twelve earthly branches, except for You, Xu, Hai, and Zi. If it receives the prosperity and strength of the atmosphere and is mutually generated, it indicates good news regarding documents and imperial edicts. If it encounters weakness and confinement and is subjected to punishment or defeat, it signifies disputes and lawsuits. If further afflicted by injuries and malevolent influences, the harm will be very severe. The Vermilion Bird is essentially a fiery tongue; when it receives the right atmosphere, it becomes writings and imperial orders, but when it loses its strength, it leads to slander and disputes. Both divination for examinations and divination for information rely primarily on it.

六合乙卯木神，在貴前三位，主和合、交易、婚姻、子孫、朋友之事。不乘丑未，不臨申酉戌亥子丑，旺相相生，則婚成財就，休囚刑剋則財物失散，作事難成。

Liu He belongs to the Yimao Wood deity and is ranked among the top three noblemen. It governs matters such as harmony, trade, marriage, descendants, and friends. It does not appear in the positions of Chou or Wei, nor does it appear in Shen, You, Xu, Hai, Zi, or Chou. If it receives the energy of prosperity and strength and is mutually generated, it indicates successful marriage and acquiring wealth. If it encounters weakness and confinement and is subjected to punishment or conflict, it indicates loss of wealth and failure in endeavors. When predicting marriage, the presence of Liu He is most favorable. When predicting lost items, the presence of Liu He often suggests that the item is hidden by someone familiar.

勾陳戊辰土神，在貴前四位，主戰鬥、詞訟、爭論、勾留、田土之事。無神不乘，不臨酉戌亥子，旺相相生，主有威權之柄，休囚刑剋，主有爭鬥詞訟之事。

Gou Chen belongs to the Wuchen earth deity and is positioned before the nobleman. It governs disputes, lawsuits, arguments, entanglements, delays, and land-related matters. It can occupy all twelve earthly branches, except for You, Xu, Hai, and Zi. When it receives the qi of prosperity and strength and is mutually generated, it indicates someone holding authority. If it encounters weakness and confinement and is subjected to punishment or defeat, it signifies disputes and lawsuits. Gou Chen is slow in nature and tends to be entangled. Matters encountering it often result in delays and being restricted. It is especially accurate in predicting land boundary disputes and legal conflicts.

青龍甲寅木神，在貴前五位，主官府、升遷、書契、財帛、穀米、婚姻、喜慶之事。十二神中惟此神增福解禍，無神不乘，不臨戌亥，旺相相生，主富貴尊榮，休囚相剋，主財物外耗。

The Azure Dragon belongs to the Jiayin Wood deity and is ranked among the top five noblemen. It governs matters such as government offices, promotions, contracts, wealth, grain, marriage, and celebrations. Among the twelve generals, only this one can bring blessings and resolve misfortunes. It can occupy all twelve branches, except for Xu and Hai. If it receives the prosperous and strong energy and is mutually generated, it signifies wealth, honor, and prestige. If it encounters weak and confined energy and is overcome, it indicates the loss of wealth outwardly. When predicting wealth or official matters and the Azure Dragon is riding on a prosperous and strong branch, it is the most superior auspicious general.

天后壬子水神，在貴後一位，主廷闈、恩澤、陰私之事，無神不乘，不臨辰巳，旺相相生，主有恩澤之命，休囚刑剋，主陰私不明。

The Heavenly Empress belongs to the Renzi Water deity and is positioned after the Nobleman. It governs matters related to the inner court, favors, and private affairs. It can be found in all twelve earthly branches, except for Chen and Si. If it receives the energy of prosperity and strength and is mutually generated, it indicates the arrival of imperial favors and decrees. If it encounters weakness and confinement and is subjected to punishment or conflict, it suggests private affairs that are ambiguous and unclear. In divination concerning marriage or matters related to women, the Heavenly Empress is the first general to consider.

太陰辛酉金神，在貴後二位，主婦女、奴婢、財帛、嫁娶、陰私之事，無神不乘，不臨卯辰巳午，旺相相生，主陰人財喜，休囚刑剋，主陰小病患。

Tai Yin belongs to the Xinyou metal deity and is positioned two places after the Nobleman. It governs matters related to women, servants, wealth, marriage, and private affairs. It can occupy all twelve earthly branches, except for the Mao, Chen, Si, and Wu branches. When it receives the prosperity and strength of the heavens and is mutually generating, it indicates good fortune from women; when it is weak and confined and suffers from being harmed or overcome, it indicates illness among women and young children. Tai Yin governs concealment and covering, and in divination regarding escape or concealment, the presence of Tai Yin often indicates that the person is hiding in a dark place and is difficult to find.

元武癸亥水神，在貴後三位，主盜賊、走失、爭鬥、奸詐之事，不乘丑未，不臨寅卯辰巳午未，旺相相生，主市井交易，休囚刑剋，主有奸盜之事。

The Yuanwu is associated with the Guihai water deity and is positioned three places after the Nobleman. (In Qing dynasty texts, to avoid the taboo of the Kangxi Emperor's name Xuanye, "Xuanwu" is written as "Yuanwu".) It governs matters such as thieves, loss, disputes, and deceit. It does not occupy the Chou or Wei branches, nor does it appear in the Yin, Mao, Chen, Si, Wu, or Wei branches. When it receives the prosperity and strength of the elements and is mutually generated, it indicates benefits in commercial transactions. If it encounters weakness and confinement and is harmed or restrained, it suggests the occurrence of theft and deceit. When predicting loss, the branch and direction associated with Yuanwu indicate the trail and direction of the thief.

太常己未土神，在貴後四位，主印綬、冠裳、酒食、婚姻、財物、五穀之事。無神不乘，不臨卯辰巳午，旺相相生，有遷官獲財之喜，休囚刑剋，則財帛不足。

Tai Chang belongs to the Jiwei earth deity and is positioned four places after the Nobleman. It governs matters such as official seals, clothing, wine and food, marriage, property, and the five grains. It can occupy all twelve branches, except for the卯, 辰, 巳, and 午 branches. When it receives the prosperity and strength of the earth and is mutually generated, it brings joy of promotion and gain of wealth. If it encounters weakness and confinement and is subjected to punishment or conflict, it indicates insufficient wealth. Tai Chang has a gentle nature and specializes in matters of clothing, food, and feasting. It is especially accurate in divination regarding requests and commitments involving wine and food.

白虎庚申金神，在貴後五位，主道路、殺伐、疾病、刑戮、血光之事。至凶之神也。無神不乘，不臨辰巳，旺相則氣雄威猛，休囚則狼狽而凶，附近德神者吉，與日相生則不害人，如披刑帶煞其凶立至。

The White Tiger belongs to the Gengshen metal deity and is positioned five places after the Nobleman. It governs matters related to roads, warfare, illness, punishment, and bloodshed, being the most凶 of the twelve generals. It can ride on all twelve earthly branches, except for Chen and Si. When it receives the prosperous and strong energy, its power is fierce and mighty; when it encounters the weak and confined energy, it becomes pitiful and dangerous. If it is accompanied by the virtue deity, it can turn misfortune into good; if it is in harmony with the day stem, it will not cause harm. However, if it is subjected to punishment and evil influences, calamity will arrive immediately. When divining about illness or people on the road, the White Tiger is the first general to consider.

天空戊戌土神，在貴人前六位，主市井、契約、奴僕、虛詐之事。亦主奏書之神。以其正對天乙，有時執書以奏也。無神不乘，不臨辰戌，旺相相生，主言語不虛，休囚刑剋主脫空無實。

The Tian Kong god belongs to the Wuxu earth deity and is ranked sixth before the Nobleman. It is exactly opposite the Nobleman. It governs matters such as market transactions, contracts, servants, and deceit. It is also the deity in charge of presenting documents, as it faces the Tianyi Nobleman and sometimes carries documents to present on behalf of others. It can ride on all twelve earthly branches, except for Chen and Xu. If it receives the prosperity and strength of the heavens and is mutually generated, it indicates truthful speech and reliable promises. However, if it encounters weakness and confinement and is subjected to punishment or defeat, it signifies empty promises without real substance. Whenever the Tian Kong deity appears in a divination, one should first be cautious about the other party's words without real intent.

順茹引進成就易。謂三傳之神俱在一方，順行而進，曰進茹。蓋相連遞進，如拔茅之連其茹也。亥子丑曰龍潛，子為一陽初生，未離乎亥，如龍之潛而勿用。然此課又為三奇，如神將吉，其飛騰正不可測。又此課亦名潤下，以其為北方一氣也。丑寅卯曰將泰，寅為三陽，自丑而進，有上下交泰之象。寅卯辰曰正和，蓋寅卯辰於時屬春，正和氣聚會之時。又此課亦名曲直，以其為東方一氣也。辰巳午曰升階，午有臺階之象，從辰巳而進之，正向明而治之會。

The three spirits of the Three Transmissions all fall in the same direction, one following the other in sequence, which is called "Jin Ru." Ru means the root of grass, one connected to another, just as the "Zhou Yi · Tai Gua" says "Ba Mao Ru Yi Qi Hui" — pulling up one reed, its roots come up in a series, hence the name. Each type of Jin Ru has its own name. Hai, Zi, and Chou are called "Long Qian" (Dragon Concealed): Zi is the beginning of the first yang, still within the range of Hai, like the dragon in the first line of the "Qian Gua" that is concealed beneath the water and not yet in use; however, this lesson also belongs to the "San Qi" (Three Marvels), and if the Heavenly General is auspicious, its rising momentum is unpredictable; this lesson is also called "Run Xia" (Moistening and Descending), because the Three Transmissions are the energy of the northern water. Chou, Yin, and Mao are called "Jiang Tai" (General Prosperity): Yin is the month when the three yangs begin to flourish, advancing from Chou, showing the image of harmony between above and below. Yin, Mao, and Chen are called "Zheng He" (True Harmony): Yin, Mao, and Chen belong to the spring season, which is the time when harmonious energies gather; this lesson is also called "Qu Zhi" (Bend and Straight), because the Three Transmissions are the energy of the eastern wood. Chen, Si, and Wu are called "Sheng Jie" (Ascending Steps): Wu has the image of ascending steps and entering the hall, advancing from Chen and Si, which coincides with the timing of the "Li Gua" in the "Zhou Yi" saying "Xiang Ming Er Zhi" (Facing the light and governing).

午未申曰日昃，蓋由午而入未申，乃日中則昃之候。未申酉曰回陰，蓋申酉乃秋之煞氣，由未入之，生氣己盡，事無可為矣。申酉戌曰鑄刃，三傳俱金，其氣肅殺，何險如之？又此課亦名從革，以其為西方一氣也。酉戌亥為革故，酉有從革之義，由酉而入戌亥，舊事俱革矣。占病者死，占試者中。以上八課，陰陽夾拱，奇偶各有所主，吉則重重，凶亦累累，仍視其神將以為斷。

The hours of Wu, Wei, and Shen are called "day waning": moving from Wu into Wei and Shen marks the time described in the "Zhou Yi · Feng Hexagram" as "when the sun reaches its zenith, it begins to wane," when the sun is leaning westward, and the peak of prosperity turns to decline. The hours of Wei, Shen, and You are called "returning to yin": Shen and You represent the autumnal severity, and moving into Wei, the life qi has already been exhausted, and nothing more can be done (the original text mistakenly writes "yi" instead of "ji"). The hours of Shen, You, and Xu are called "casting a blade": all three are of the metal element, creating a severe and cutting atmosphere, is there anything more dangerous than this? This lesson is also called "from transformation," because all three are of the western metal element. The hours of You, Xu, and Hai are called "changing the old": You originally has the meaning of "transformation," and moving from You into Xu and Hai, all the old is completely changed away; thus, in divination for illness, it indicates death, but for exams, it indicates success—changing the old self is like shedding an old skin and being reborn. The above eight lessons have yin and yang interlocking, with odd and even numbers each governing a path, and when auspicious, the good fortune comes one after another, and when inauspicious, the misfortune layers upon itself. It is still necessary to refer to the Heavenly General for a final judgment.

宜進格。如己卯日，干上申，三傳辰巳午，申為脫氣空亡，初傳又為比肩，皆無所得，不免進而投中末生我之神，且午又為日祿，迤邐而進，必有所得也。

"The Favorable Progression": For example, on a day with the stem Ji Mao, the day stem is occupied by Shen. The three transmissions are Chen, Si, and Wu. Shen metal is the脱气 (depleting element) of Ji earth (earth generates metal, which drains my energy), and it also falls in the旬空 (empty term). The first transmission, Chen earth, is the same stem as the day stem, so it neither supports nor benefits me. In both cases, there is no gain, so one must proceed step by step to the middle and final transmissions to seek the fire deity that supports me. Moreover, the final transmission Wu is the禄神 (lucky term) of Ji day. Thus, moving forward gradually will surely lead to success. When divining about aspirations or advancement, this pattern suggests moving forward rather than holding back.

不宜進格。如壬午日，干上子，三傳丑寅卯，子為日之旺神，然靜守盡有其益，如欲妄進，即為初傳丑土所克，再進又為寅卯所脫，必有相連耗費之事，不吉。

"Unfavorable advancement" means that for example, on a Renwu day, the day stem is occupied by Zi. The three transmissions are Chou, Yin, and Mao. Zi is the strong god of Ren water, quietly staying put, and its benefits are already sufficient. If one tries to move forward recklessly, the first transmission Chou earth will immediately overcome it. If it moves further, it will be drained by Yin and Mao wood (water generates wood, which is the draining force). This will certainly lead to continuous losses, so it is inauspicious. This shows that a course of action involving advancement is not always favorable. It depends on whether the stem's occupant is already sufficient and whether the transmissions involve overcoming or draining.

逆退回歸靜守宜。謂三傳之神，俱在一方，逆行而退，曰退茹，戌酉申曰返駕，戌為地獄，人至於此，宜返駕而回。昔孫臏占此，刖足而歸，故名戌為獄也。申未午曰就明，午為離明，而申未入至，是就乎明也。未午巳當陽，蓋三傳正當離明之會也。午巳辰曰發生，蓋時當初夏，正萬物生發之時。巳辰卯曰拱斗，蓋辰為斗罡，而巳卯拱之也。

The three spirits of the Three Transmissions all fall in the same direction, each following the previous one in reverse order, which is called "retreating and retreating." Different types of retreating and retreating have different names. Wu, You, and Shen are called "returning to the carriage": Wu is the position of the prison, so when a person arrives there, they should turn back. In the past, Sun Bin received this divination and indeed suffered the punishment of having his feet cut off and returned, so Wu is called the prison. Shen, Wei, and Wu are called "approaching brightness": Wu is the position of the Li trigram, which represents brightness, so moving from Shen and Wei into Wu is approaching brightness. Wei, Wu, and Si are called "facing the sun": the three transmissions are exactly at the time of the Li trigram's brightness. Wu, Si, and Chen are called "growth": it is the beginning of summer, the time when all things begin to grow. Si, Chen, and Mao are called "bowing to the pole star": Chen is the position of the Tiangang and the handle of the pole star, with Si and Mao surrounding it from both sides.

卯寅丑曰聯芳，丑為貴人，而卯寅歸之，是聯芳也。丑子亥曰收藏，自丑而入子亥，有百事收藏之象。然此課又為三奇，如神將吉，亦有逢凶化吉之角。子亥戌曰重陰，三時俱屬夜方，重陰無陽，事可知矣。以上八課，止宜退步，靜守乃可，仍以神將斷其吉凶。

Mao, Yin, and Chou are called "Lian Fang" (Floral Union): Chou is the position of the Nobleman, and Mao and Yin both converge towards it, like twin flowers growing together. Chou, Zi, and Hai are called "Shou Cang" (Collection and Storage): from Chou, they retreat to Zi and Hai, indicating a situation where all matters are gathered and hidden; however, this lesson also belongs to the "Three Marvels." If the Heavenly General is favorable, there is an opportunity for turning misfortune into good fortune. Zi, Hai, and Xu are called "Chong Yin" (Double Yin): these three positions all belong to the night time, with Yin on top of Yin and no Yang energy at all, so the outcome of things can be imagined. The above eight lessons are all suitable only for retreating a step and quietly guarding. One still needs to refer to the Heavenly General to determine fortune and misfortune.

宜退格。如癸亥日，干上子，為日之旺神，奈屬旬空，初傳戌為日鬼，中傳酉為敗氣，又坐鬼鄉，迤邐至末傳申，始逢長生。凡占須於艱難中退一步，方得如意。

"The Favorable Retreat": For example, on a Guihai day, the day stem is乘 by Zi. Zi is the strong god of Gui water, but it falls in the旬空, which is empty and not substantial. The first transmission is Xu earth, which is the official ghost of Gui water; the middle transmission is You, which is the bathing and declining energy of water, and it sits on top of Xu, the ghost's territory. Continuing to retreat to the final transmission, Shen, we finally reach the long life position of water. This shows that whenever this pattern appears, one must retreat and make concessions in difficulties to achieve one's desires. Straining to rely on the empty strong god on the day stem is unreliable.

不宜退格。如乙卯日，干上卯，三傳丑子亥，初傳為財，中末為生，乃相引而入於空鄉，全無所得，不如靜守干上之祿，不退為妙。誠所謂“到處去來，不如在此”之語也。

"It is not advisable to retreat in the hexagram progression": For example, on a day with the stem Yimao, the day stem is riding on the branch Mao. The branch Mao is the禄神 (favorable position) of the stem Yi wood. The three transmissions are Chou, Zi, and Hai. The first transmission Chou earth is the wealth of Yi wood, while the middle transmission Zi and the final transmission Hai are both water, which nourishes wood, representing the beneficial god that generates me. At first glance, both wealth and official star are present. However, this sequence of transmissions leads backward into the Kongwang (void) territory, resulting in nothing being obtained in the end. It is better to remain quietly at the existing禄 (favorable position) on the day stem rather than retreat. This precisely reflects the old saying, "It is better to stay here than to go about everywhere."

進間陰陽分動靜。凡課得間一位作三傳，順行而進，曰進間。三傳俱陽，計四課，子寅辰曰向陽，寅辰為日出之方，由子而進之，自暗投明，先凶後吉。寅辰午曰觀光，陽光方盛，正君子觀光上國之時。辰午申曰登天，午為先天乾位，由辰入之，有登天之角。龍登天則行雨，官登天則遷轉。忌空亡。申戌子曰涉淵，水生於申，旺於子，有涉淵之象。主謀望不成，病訟危險。

The Three Transmissions are selected by taking every other branch in sequence, moving forward, which is called "progressing between." If all three transmissions are yang branches, they form four lessons. The branches Zi, Yin, and Chen are called "Facing the Sun": Yin and Chen are the directions where the sun rises, and moving from Zi forward signifies moving from darkness to light, thus beginning with misfortune and ending with good fortune. The branches Yin, Chen, and Wu are called "Observing the Light": the sun is at its peak, which corresponds to the King's observation of the country's glory mentioned in the Zhou Changes' Guan Hexagram, and it is the time when one travels to the capital to observe rituals and seek official positions. The branches Chen, Wu, and Shen are called "Ascending to Heaven": Wu occupies the position of Qian in the Earlier Heaven hexagram, and moving from Chen to Wu symbolizes ascending to heaven; dragons ascending to heaven can bring rain, and officials ascending to heaven will be promoted, but it is particularly forbidden to fall into Kongwang. The branches Shen, Xu, and Zi are called "Crossing the Deep": the long life of water is in Shen, and its prosperity is in Zi, moving from Shen to Zi symbolizes crossing a deep body of water, indicating that plans will not succeed, and that matters related to illness or lawsuits will be dangerous.

三傳俱陰，計六課。丑卯巳曰出戶，巳為地戶，自丑傳巳，有出戶之象。卯巳未曰回輪，由卯入未，物極而返，事當即為，遲則有咎。巳未酉曰勢衰，酉為日落之時，由巳未而入至，勢過人衰，物滿必缺也。未酉亥曰入冥，酉亥前入冥矣，自晝傳夜，盡入昏迷，有愈入愈深之象。酉亥丑曰凝陰，三傳俱在西北方，陰氣凝結，有履霜堅冰之象。亥丑卯曰啟蒙，自亥傳卯，其蒙昧之氣已開也。以上下課，陽進間，利於公干；陰進間，利於私謀。但舉動之間，不免有間隔之處，仍以神將論其吉凶。

The three transmissions are all yin branches, making a total of six lessons. The branches Chou, Mao, and Si are called "exit the gate": Si is the earth gate, and the transmission from Chou to Si indicates the image of leaving the gate. The branches Mao, Si, and Wei are called "returning the wheel": moving from Mao to Wei signifies the reversal of things reaching their peak, so matters should be handled immediately, otherwise there will be misfortune. The branches Si, Wei, and You are called "declining strength": You is the time of the sun setting, and moving from Si to Wei to You indicates a decline in momentum and a corresponding decline in people's strength, like a vessel that is full will inevitably have a leak. The branches Wei, You, and Hai are called "entering the underworld": moving from You to Hai signifies entering the underworld, transitioning from day to night, fully falling into confusion, indicating a deepening descent. The branches You, Hai, and Chou are called "condensed yin": all three transmissions are in the northwest, where yin energy condenses, exactly the situation described in the "Kun Hexagram" "Walking on frost, the ice comes." The branches Hai, Chou, and Mao are called "enlightenment": moving from Hai to Mao indicates the opening of the previous darkness. The above ten lessons are favorable for official matters when yang progresses, and favorable for private matters when yin progresses; however, actions are still inevitably subject to interruptions and obstacles. One should still refer to the Heavenly General to determine fortune and misfortune. (The original text mistakenly says "the above lessons" instead of "the above ten lessons.")

陽進間格。如丙寅日，干上未，三傳辰午申，皆屬陽神，相引而進，有動達高尊之角。初傳雖屬脫氣，幸中傳為旺神，末傳為日財，迤邐而進，必有所得也。惟占訟轉深，占病者死。

"The Yang Progression and Obstruction Pattern": For example, on a Bingyin day, if the day stem is乘 by Wei, and the three transmissions are Chen, Wu, and Shen, all belonging to Yang branches, they form a continuous progression forward, indicating a sign of rising to a high position. Although the first transmission, Chen earth, is the泄气 (a draining element) of Bing fire (since fire generates earth, which drains the fire's energy), fortunately the middle transmission, Wu, is the旺神 (a strong and favorable element) for Bing, and the final transmission, Shen metal, is the财爻 (a wealth element) for Bing. This gradual progression ensures certain gains. However, this pattern is unfavorable for legal matters, as it indicates becoming more entangled, and for illness, it suggests a fatal outcome. This pattern signifies continuous advancement with no retreat, and both litigation and illness are most adverse to a one-way progression.

陰進間格。如癸酉日，干上卯，初傳丑為日鬼，中傳卯，又加干而脫干，未免大有消耗，迄邐至末傳，始逢日財，始雖艱苦，而後亦有得也。

"The Yin Progression and Interval Pattern": For example, on a Guiyou day, the day stem is covered by the卯 (Mao) trigram. The three transmissions are丑 (Chou), 卯 (Mao), and 巳 (Si). The first transmission, Chou earth, is the official ghost of the Gui water; the middle transmission, Mao wood, is directly placed on the day stem, and wood drains the water's energy, causing significant depletion. As the pattern progresses to the final transmission, it finally meets Si fire, which is the wealth trigram of the Gui day. This shows that although the beginning is difficult, in the end there will be some gain.

退間奇偶別公私。謂課得間一位作三傳，逆行而退，曰退間。三傳俱陽，計三課。戌申午曰負暄，蓋午為日中，而戌申向之，是負暄之象也。午辰寅曰顧祖，午為寅之子孫，自午退寅，如子回顧母，返其室廬，止宜舊守，進退不能。寅子戌曰投暗，自寅退戌，由明而入於暗，宜防暗損。

The Three Transmissions are taken by skipping one position and moving backward, which is called "retreating between." When all three transmissions are yang branches, they form three lessons. Wu, Shen, and Wu are called "facing the sun": Wu is the middle of the day, and Shen and Wu are facing away from it, like facing away from the sun to get warm. Wu, Chen, and Yin are called "looking back to the ancestor": Wu is the son of Yin wood, and moving from Wu back to Yin is like a son looking back to his mother and returning home, at this time it is only suitable to maintain the existing situation, neither advancing nor retreating is appropriate. Yin, Zi, and Xu are called "entering darkness": moving from Yin to Xu is like moving from a bright place into darkness, one should be cautious of damage in the dark.

三傳俱陰，計六課。亥酉未曰就隱，酉為太陰，未為玉女，利於隱遁潛形。由亥入未，是時當隱遁也；行人不來，捕盜難獲。酉未巳曰勵明，巳為陽明之地，從酉未入至，有由暗嚮明之角。未巳卯曰趨正，巳為六陽之極，卯為日出之時，由未入之，是趨於正道也。巳卯丑曰歸邪，由巳而入丑，避明就暗，有棄正歸邪之象。卯丑亥曰斷澗，亥為水，丑中有癸水，由卯入至，漸入深澗，君子退職，小人有凶事。丑亥酉曰極陰，三神皆夜方，以陰入陰，必有酒色淫佚之事；蓋亥主淫亂，酉主酒色也；訟者深，病者死。以上九課，如自夜傳晝，事尚明白；或自晝傳夜，則盡入於昏迷矣。仍以神將論其吉凶。

The three transmissions are all yin branches, making a total of six lessons. The combination of亥, 酉, and 未 is called 「就隐」: 酉 is the position of Tai Yin, and 未 is the position of Yu Nu, both favorable for hiding and concealing; moving from亥 to 未 is precisely the time for seclusion; if this is used to predict the arrival of a person, the person will not come; if used to predict the capture of a thief, the thief will be difficult to catch. The combination of 酉, 未, and 巳 is called 「励明」: 巳 is a place of yang clarity, moving from 酉 and 未 into 巳 indicates a transition from darkness to light. The combination of 未, 巳, and 卯 is called 「趋正」: 巳 is the peak of six yang, and 卯 is the time of sunrise, moving from 未 into 卯 indicates moving towards the right path. The combination of 巳, 卯, and 丑 is called 「归邪」: moving from 巳 to 丑, avoiding light and moving into darkness, indicating a turning away from the right path to the wrong one. The combination of 卯, 丑, and 亥 is called 「断涧」: 亥 belongs to water, and 丑 contains hidden癸 water, moving from 卯 into 丑 leads further into depth, like standing at the edge of a deep ravine; if a gentleman divines this, it indicates a loss of position; if a petty person divines this, it indicates misfortune. The combination of 丑, 亥, and 酉 is called 「极阴」: all three spirits are in the night direction, moving from yin to yin, inevitably leading to matters of wine, sex, and indulgence—亥 indicates disorder, 酉 indicates wine and sex; if used to predict a lawsuit, the case will become more complicated; if used to predict illness, it indicates death. The above nine lessons, if they move from the night direction to the day direction, the matter is still clear; if they move from the day direction to the night direction, the matter will fall entirely into confusion. It is still necessary to refer to the Heavenly General to determine fortune and misfortune.

陰間退格。如癸卯日，干上亥，三傳丑亥酉，初作日鬼，中傳日祿，又入鬼鄉，末傳又作敗氣，用相引而入於極陰之地，日就昏沉，全無興發氣也。

"The retreat of the Yin realm": For example, on a Guimao day, if the day stem is riding on亥, and the three transmissions are丑, 亥, and 酉. The first transmission, 丑 earth, is the official ghost of癸 water; the middle transmission, 亥, although it is the禄神 of癸 day, falls into the ghostly territory of丑; the final transmission, 酉, is the bathing and decline of water. The initiating transmission leads continuously backward into the most extreme Yin place, where human affairs gradually become murky and dim, showing no signs of vitality or development. When encountering this situation in divination, one should only adopt a strategy of concealment and humility, and should not expect any revival or progress.

木名曲直春占吉。謂三傳之神，合成木局，曰曲直。蓋木性本直，又復曲折也。木生於亥，旺於卯，墓於未。火日為生氣，水日為盜用氣，順合者兩課：一、亥卯未。一、未亥卯。逆合者三課：未卯亥，卯亥未，亥未卯。順者理勢自然，逆者事有曲折。春占取利於求財，諸事皆吉。緣木至春夏而枝葉茂盛也，仍以神將斷其吉凶。

The three spirits in the Three Transmissions form a Triple Harmony Formation of wood, which is called "Qu Zhi" — "Wood is flexible and straight" as stated in the "Book of Documents · Hongfan." Wood is naturally straight, but it can also bend. Wood is in its growth phase in the亥 (Hai) position, in its prosperity phase in the卯 (Mao) position, and enters its tomb in the未 (Wei) position. If the Day Stem is fire, this wood formation is the source of energy for the Day Stem; if the Day Stem is water, the wood formation is something that drains the energy of the Day Stem. Following the order of the Triple Harmony, the two combinations are亥 (Hai), 卯 (Mao), 未 (Wei) and 未 (Wei), 亥 (Hai), 卯 (Mao). Going against the order, the three combinations are未 (Wei), 卯 (Mao), 亥 (Hai); 卯 (Mao), 亥 (Hai), 未 (Wei); and 亥 (Hai), 未 (Wei), 卯 (Mao). When the Triple Harmony is in the correct order, the situation and circumstances are natural and smooth. When it is in the reverse order, the situation requires some twists and turns. If this formation is drawn in spring, it is most favorable for seeking wealth and all matters are auspicious, because wood is flourishing in spring and summer. However, one still needs to refer to the Heavenly General to determine fortune and misfortune.

木局順合例。如乙亥日，三傳未亥卯，初為日財，中為長生，末為日祿，占主作事之初，雖有昏昧，日後終得如意，如廢官占之，必得起復。

"The Wood Bureau Smooth Combination Example": For instance, if the divination is done on a Yihai day and the three transmissions are Wei, Hai, and Mao. The first transmission, Wei earth, is the wealth爻 of Yi wood. The middle transmission, Hai, is the place of growth for wood. The final transmission, Mao, is the禄神 of Yi wood. This indicates that at the beginning of doing things, there may be some confusion and lack of clarity, but eventually everything will go smoothly according to one's wishes. If a dismissed official comes across this divination, he is certainly destined to be reinstated to his former position—growth is in the middle and the禄神 concludes, which is a sign of turning from decline to revival.

木局逆合例。如辛未日三傳卯亥未，似宜求財，但木空則折，財何能有？初傳遁丁作暗鬼，又助其干之上之午火克干，必因妻財而致禍，惟以財求官為宜。

"The Example of Wood Bureau Reversal Combination": For instance, on a Xinwei day, if the three transmissions are卯, 亥, and 未, the Wood Bureau is considered the wealth爻 for the辛 metal. It seems favorable for seeking wealth. However, Wood falling into vacancy will break, so where does the wealth come from? The first transmission,卯, has hidden Ding fire, which is the official ghost of辛 metal. This Ding fire is hidden within the transmission and also supports the午 fire riding on the day stem to overcome the辛 metal. This certainly indicates trouble arising from wife-related wealth. This divination lesson is only suitable if one uses wealth to seek official position—using wealth to generate official status, transforming ghosts into blessings—this would be appropriate.

炎上還須值夏時。謂三傳之神合成火局，曰炎上。蓋炎上乃火之性也。火生於寅，旺於午，墓於戌，土日為生氣，木日為盜氣。順合者一課：寅午戌。逆合者三課：戌午寅、午寅戌、寅戌午。順合者凡事光明，逆合者凡事猛烈，主事成急速，虛多實少。蓋火性焰焰，不久成灰也。順則明，逆則暗，仍以神將論其吉凶。

The three spirits in the three transmissions form a Triple Harmony Formation of fire, known as "Yan Shang" — the Book of Documents, Hong Fan says "Fire is called Yan Shang," meaning that fire naturally rises upward and burns. Fire is in its growth phase in寅, in its prosperity phase in午, and enters its tomb in戌. If the day stem is of earth, this fire formation is the nurturing force for me; if the day stem is of wood, the fire formation is something that steals and drains my energy. Following the order of the harmony:寅, 午, 戌. In reverse order:戌, 午, 寅; 午, 寅, 戌; 寅, 戌, 午. When the harmony is in the correct order, things are clear and open; when it is in reverse, things come on strongly and suddenly. In general, matters are accomplished quickly and urgently, but they are mostly empty and lack substance — like a fierce fire that burns brightly but soon turns to ashes. When it is in the correct order, it is bright; when it is in reverse, it is dark. It is still necessary to refer to the Heavenly General to determine fortune or misfortune. What is important is that this formation must be observed during the summer season to be timely and in harmony with the energy.

火局順合例。如辛酉日三傳寅午戌作鬼，且與支上丑六害，主有人謀害，幸晝夜天將皆貴勾常土神，脫氣之氣，生其干神，逢凶化吉，尚可無忌。

The example of a harmonious fire trine in a favorable direction: For instance, on a Xinyou day, if the three transmissions are寅, 午, and 戌, forming a fire trine, fire overcomes metal, which corresponds to the official ghost of the day stem Xinyou. This fire trine also forms a six harm with the earth branch丑 on the day, as 午 and 丑 are harmful to each other, indicating someone is scheming against the person. Fortunately, both the day and night heavenly generals are gods of the earth category, such as Nobleman, Gou Chen, and Tai Chang. Since fire generates earth and earth generates metal, the fierce energy of fire is dispersed, turning into a benefit for the day stem Xinyou metal. Thus, misfortune turns into good fortune, and there is no harm.

火局逆合例。如丙寅日三傳戌午寅，干上丑與午六害，又戌加寅發用，墓臨生地，返明為暗。蓋火以明為體，遇墓則暗矣，中傳午又坐空，火已成灰，凡占不吉。

The example of "Fire Group Reversed Combination": For instance, on a Bingyin day, the three transmissions are Xu, Wu, and Yin. The day stem is occupied by Chou, which forms a direct conflict with Wu; the first transmission is Xu placed on Yin as the initiating transmission, with the storage god suppressing the growth position, turning brightness into darkness—fire is by nature bright, but once it meets the storage position, it becomes dark. The middle transmission Wu is also in the empty position of the ten years, and this fire has already turned into ashes. Therefore, all such divinations are unfavorable.

金主肅殺多變革。謂三傳之神合作金局，曰從革。以金須煅煉而成，有改革之意也。金生於巳，旺於酉，墓於丑，水日為生氣，土日為盜氣，順合一課：酉丑巳；逆合兩課：酉巳丑、巳丑酉。順則有鼎新之象，逆則有肅殺之威。有氣又得吉神，則革而進，無氣又值凶神，則革而退。仍以神將論其吉凶。此課占婚大忌，以其為煞神故也。

The three spirits in the Three Transmissions form a Triple Harmony Formation of metal, known as "From Reform" — the "Book of Documents · Hongfan" says "Metal is called From Reform," meaning that metal must be tempered to become an object, hence the meaning of reform. Metal's Growth is in Si, its Prosperity is in You, and it is buried in Chou. If the Day Stem is water, this metal formation is the nurturing force for me; if the Day Stem is earth, the metal formation is something that steals and drains my energy. Following the order of the Triple Harmony: You, Chou, Si. In reverse order: You, Si, Chou; Si, Chou, You. The harmonious combination in the forward direction signifies renewal and reform, while the reverse combination indicates severity and authority. If the metal formation has strength and meets auspicious spirits, it signifies reforming forward; if it lacks strength and meets inauspicious spirits, it signifies reforming backward. It is still necessary to refer to the Heavenly General to determine fortune or misfortune. This lesson is particularly inauspicious for marriage, as the metal formation is originally a malevolent spirit, indicating punishment and severance.

金局順合例。如癸酉日三傳酉丑巳，合局生干，干上巳又為財神，如日占，三傳天將皆土神，助傳之生，必有人明暗相助而成事。

"The Example of a Smooth Metal Combination": For instance, on a Guiyou day, if the three transmissions are You, Chou, and Si, they form a metal combination. Metal generates water, which in turn supports the day stem Gui water. Additionally, the fire trigram Si is on top of the day stem, and Si is the wealth god for Gui water. If the divination is done during the day, the heavenly generals in the three transmissions are all of the earth type. Earth generates metal, which in turn generates water, thus enhancing the life qi layer by layer from the three transmissions. It is certain that someone, either openly or secretly, will assist in making the matter succeed.

金局逆合例。如乙丑日，三傳巳丑酉，合局作鬼，雖為己身之憂，不知反助其干上子水，育其日干，且三六相呼，事必成合，如晝占子作貴人更吉。

The example of "Metal Circle Reverse Harmony": For instance, on a Yichou day, if the three transmissions are巳, 丑, and 酉, forming a metal circle, metal overcomes wood, which is the official ghost of the Yi day, appearing as one's own misfortune. But in reality, this metal circle actually supports the water on the day stem, and the water nourishes the wood of the day stem—thus the ghost turns into a seal, changing from overcoming to supporting. With the mutual support of triple harmony and liuhe, the matter will certainly succeed. If the divination is done in the daytime and the Zi position is occupied by a nobleman, it will be even more auspicious.

水性悠遊潤下司。謂三傳之神合作水局，曰潤下，蓋就下者，水之性也。水生於申，旺於子，墓於辰，木日為後氣，金日為盜氣。順合三課：申子辰、子辰申、辰申子。逆合二課：子申辰、申辰子。主悠遊長久，事不迫促，然終不能靜也。三傳宜順，逆非水性也。順則凡事舒暢，逆則凡事遲緩，占文書不利，為其克雀也。仍以神將斷其吉凶。

The three spirits in the three transmissions form a water Triple Harmony Formation, which is called "Runxia" — the Book of Documents, Hongfan says "water is called Runxia," and flowing downward is the natural characteristic of water. Water is born in Shen, reaches its prosperity in Zi, and is buried in Chen. If the day stem is wood, this water formation is the life qi that nourishes me (the original text mistakenly says "later qi"); if the day stem is metal, the water formation is something that steals and drains my qi. Following the order of the Triple Harmony: Shen, Zi, Chen; Zi, Chen, Shen; Chen, Shen, Zi. In reverse order: Zi, Shen, Chen; Shen, Chen, Zi. This indicates that matters proceed leisurely and without haste, yet ultimately remain unsettled — water always flows. The three transmissions should proceed in the correct order; reversing them is against the nature of water. When proceeding in the correct order, all matters are smooth; when reversed, all matters are delayed. This formation is unfavorable for documents, because water overcomes fire, and thus the Vermilion Bird, which represents documents, is overcome. Still, one should refer to the Heavenly General to determine fortune and misfortune.

水局順合例。如甲申日三傳辰申子，合局生干，則三傳遞生，主有隔三隔四，在內幫扶之事。雖干上午為合中犯煞，幸值旬空，可以無忌。

"The Example of a Water Bureau in Harmonious Sequence": For instance, on a Jiashen day, if the three transmissions are Chen, Shen, and Zi, forming a water bureau, water generates wood, and the day stem Jia Wood is reborn by the water. The three transmissions also support each other in a continuous sequence of generation. This indicates that there are people with three or four layers of relationship involved who are providing support. Although the day stem is occupied by Wu Fire, it combines with the spirits in the bureau, resulting in an implicit conflict of evil energy. Fortunately, Wu falls in the empty term of the ten days, so the evil energy does not take effect, and there is no need to be concerned.

水局逆合例。丙子日，三傳申辰子，初中空亡，獨存末傳之鬼，殊為可怖。幸干上有丑土，可敵末傳之水，且又為三六相呼，亦可轉禍而為福也。

"The Example of Reverse Harmony in the Water Bureau": For instance, on a Bingzi day, if the three transmissions are Shen, Chen, and Zi, the first transmission Shen and the middle transmission Chen both fall into Kongwang, leaving only the final transmission Zi water as real. However, Zi water is precisely the official ghost of Bing fire, and a solitary official ghost is very ominous. Fortunately, the day stem is accompanied by Chou earth, which can control water and counteract that single point of water in the final transmission; additionally, the triple harmony and liuhe (六合) interact with each other (Zi and Chou combine), which can turn misfortune into good fortune.

生胎順行病胎逆。凡孟神相加作三傳，曰元胎。蓋寅申巳亥，乃五行受生之地，木生於亥，火干受氣；水生於申，木干受氣；火土生於寅，金干受氣；金生於巳，水干受氣；此元中有胎，故曰元胎。順行者四課：寅巳申、巳申亥、申亥寅、亥寅巳。順行而進，下生上神，身臨長生之鄉，故又曰生胎，主日盛月新，凡事皆有生意，與胎產、婚姻、官祿、財利事俱吉，病訟淹延，行人不來，以戀生故也。

All four initial phases of the divine spirits combine with each other to form the three transmissions, which is called "Yuan Tai." The years of Yin, Shen, Si, and Hai are the places where the Five Phases are born: wood is born in Hai, fire receives its qi in Hai; water is born in Shen, wood receives its qi in Shen; fire and earth are born in Yin, metal receives its qi in Yin; metal is born in Si, water receives its qi in Si. The original essence already contains the qi of birth, so it is called Yuan Tai. The four lessons proceed in order: Yin, Si, Shen; Si, Shen, Hai; Shen, Hai, Yin; Hai, Yin, Si. Proceeding in order, the spirits on the lower Earth Plate generate the spirits on the upper Heaven Plate. Each spirit is located in its place of birth, so it is also called "Sheng Tai." The main day is flourishing, the month is renewed, and all matters carry vitality. Divination regarding pregnancy, marriage, official positions, and wealth is favorable. Divination regarding illness and legal disputes will not conclude quickly, and divination regarding travelers indicates that people are unwilling to come, because they are attached to their place of birth and do not wish to move.

凡事主遲，逆行者四課：亥申巳、申巳寅、巳寅亥、寅亥申，逆行而退上生下神，臨五行之病鄉，故又曰病胎，懷胎有憂，凡事主遠，占病死，主有別處投胎之象。仍以神將論其吉凶。

Therefore, the lesson of the original embryo is that all matters are slow. The four lessons that move in reverse are:亥, 申, 巳; 申, 巳, 寅; 巳, 寅, 亥; 寅, 亥, 申. When moving in reverse and retreating, it is because the heavenly plate's spirit generates the earthly plate's spirit, and the self is located in the sickly place of the five phases, so it is also called "sick embryo." If this is used to divinate pregnancy, there will be worries, and all matters are distant and difficult to reach; if used to divinate illness, it indicates death, and also implies transferring to another body. It is still necessary to refer to the heavenly general to determine fortune or misfortune.

順元胎格。如甲申日三傳申亥寅，申為日鬼，幸坐巳上，鬼自受制，不能害人，中傳長生，末傳德祿，三傳遞生交車、長生、六合，諸占俱吉。

The "Shun Yuan Tai Ge" divination pattern: For example, on a day of Jiashen (甲申), if the three transmissions are Shen, Hai, and Yin, the first transmission Shen metal is the official ghost of Jia wood. Fortunately, it is seated on Si fire, which controls metal. Therefore, the ghost is restrained and cannot harm. The middle transmission Hai is the long life of wood. The final transmission Yin is both the禄 (favorable position) and the day virtue of Jia. The three transmissions support each other in sequence, forming a harmonious combination of mutual generation, intersecting with the Liu He (Liu He), long life, and mutual assistance. Therefore, all matters divined are auspicious.

逆元胎格。如丙寅日亥申巳，初作日鬼，幸蒿矢空亡發用，鬼力至微，中傳申財坐空，又入鬼鄉，求財亦不可得，幸末傳作日之德祿，干支各受上神之生，如靜守亦盡有其所益也。

"The Inverse Origin and Fetus Pattern": For example, on a Bingyin day, if the three transmissions are Hai, Shen, and Si. The first transmission Hai water is the official ghost of Bing fire, but fortunately this is a remote and indirectrestrain (restraining), and the initiating transmission god falls into Kongwang, making the ghost's power extremely weak. The middle transmission Shen metal is originally the wealth of Bing, but it sits in Kongwang and falls into the Hai ghost territory, so the wealth cannot be obtained. Fortunately, the final transmission Si is both the daily virtue and the daily禄 (favorable position) of Bing, and the day stem and day branch each receive the birth from their respective superior gods. In this case, if one remains calm and patient, the benefits will still be sufficient.

四仲相加關隔推。謂四仲相加作三傳，曰關格。蓋子午為關，卯酉為格。且四課各刑互沖，前無孟之可隱，後無季之可逃，主事有關格，欲避不能，順行者四課：子卯午、卯午酉、午酉子、酉子卯。逆行者二課：子酉午、午卯子。順行而進，皆臨於敗地，以木敗於子，火敗於卯，金敗於午，水敗於酉也。逆行而退，皆臨於死地，以金死於子，水死於卯，木死於午，火死於酉也。此課大端不吉，如遇旺相吉神，亦不拘此例。

The four lessons are combined with the four cardinal deities to form the three transmissions, which is called "guan ge." Zi and Wu are opposite and are called "guan," while Mao and You are opposite and are called "ge." Between the four lessons, there is mutual punishment and mutual conflict. There is no four Meng to hide from in front, nor any four Ji to escape to behind, so the matter is obstructed, and there is no way to avoid it. The forward progression of the four lessons is: Zi, Mao, Wu; Mao, Wu, You; Wu, You, Zi; You, Zi, Mao. The reverse progression of the two lessons is: Zi, You, Wu; Wu, Mao, Zi. The forward progression all fall in the bathing and decline places—wood declines at Zi, fire declines at Mao, metal declines at Wu, and water declines at You. The reverse progression all fall in the death places—metal dies at Zi, water dies at Mao, wood dies at Wu, and fire dies at You. This lesson is generally inauspicious; however, if it meets with prosperous and strong energy and auspicious deities, then this general rule does not need to be strictly followed.

順關隔格。如丁卯日三傳酉子卯，財作閉口發用，求財既不可得，中傳日鬼，末傳敗氣，本屬不吉；幸交車六合，支上又見日祿，占交關食祿事，亦盡有所得也。

"The 'Smooth Gate Blocked Pattern'": For example, on a Dingmao day, the three transmissions are You, Zi, and Mao. The first transmission You metal is the wealth of Ding fire, but it becomes the 'closed mouth' pattern and serves as the initiating transmission, indicating that wealth cannot be obtained. The middle transmission Zi water is the official ghost of Ding fire. The final transmission Mao is the bath of fire, indicating a decline. This is originally an unfavorable pattern. Fortunately, the divination includes the combination of the 'trade' and 'six harmonies', and the day branch also shows the禄神 (lucky god) of Ding day. In divination regarding trade or matters of receivingofficial stipend (grants), there is still some benefit to be gained.

逆關隔可知。如丁卯日三傳子酉午，初作日鬼，中傳財爻，又作閉口，僅存末傳之祿，又交車六害，必有交相刑害之患難，凡占不吉。

The principle of "reverse closure and obstruction" can be understood as explained in the previous section. For example, on a Dingmao day, if the three transmissions are Zi, You, and Wu. The first transmission, Zi water, is the official ghost of Ding fire. The middle transmission, You metal, although it is a wealth element, becomes closed and cannot be released. Only the final transmission, Wu fire, remains as a禄神. However, the divination shows a mutual punishment and harm due to the intersection of the six harms. Therefore, there must be mutual conflicts and troubles. Hence, any divination in such a case is not favorable.

季神會聚號稼穡。謂季神相加作三傳，曰稼穡。以土有生物之義也，順行三課：辰未戌、未戌丑、戌丑辰。逆行二課：丑戌未、戌未辰。蓋季乃墓神，凡事沉滯，託人費力，獨辰戌對沖則緊，蓋辰為更新，戌為故舊也。丑未相沖，主兄弟不和，蓋丑未乃貴人本家也。春占得木為疏通，冬占水旺，亦不畏其為鬼。仍以神將論其吉凶。

The four seasonal gods, Chen, Xu, Chou, and Wei, when combined with each other, form the Three Transmissions, called "Jia Se," which refers to the meaning in the "Book of Documents · Hong Fan" that "earth produces crops and grains." Since earth has the function of nurturing all things. The three lessons in the forward direction are: Chen, Wei, Xu; Wei, Xu, Chou; Xu, Chou, Chen. The two lessons in the reverse direction are: Chou, Xu, Wei; Xu, Wei, Chen. The four seasons are originally the four burial gods, so in matters that are stagnant and unsmooth, relying on others to handle affairs is especially difficult. Only when Chen and Xu oppose each other is it particularly important—Chen represents renewal, and Xu represents old matters. Their opposition signifies removing the old to bring in the new. When Chou and Wei oppose each other, it indicates discord among brothers, because Chou and Wei are the native positions of the Nobleman. When two Noblemen oppose each other, disputes arise among family members first. If this situation occurs in spring, the wood can unblock the earth's energy; if it occurs in winter, the water is strong and does not fear the earth coming to trouble. It is still necessary to refer to the Heavenly General to determine fortune or misfortune.

順稼穡格。如壬辰日，三傳戌丑辰皆鬼，誠為凶課。幸蒿矢坐空發用，鬼力至輕，且有干上寅木為救，不能為禍，夜占初乘白虎，尚屬可畏。日占乘龍，可以無忌矣。

The "Smooth Farming and Harvest Pattern" refers to a situation where on a Renchen day, the three transmissions are戌, 丑, and 辰, all of which are earth. Earth controls water, and all of them are the official ghosts of the Ren day. This is indeed a凶 lesson. Fortunately, this is a remote control by the arrow, and the initiating transmission god is sitting in Kongwang, making the ghost's power very weak. There is also a寅 wood on the day stem, which acts as a saving god. Wood controls earth, so the ghost cannot cause harm. If the divination is done at night and the first transmission is乘 by White Tiger, it remains dangerous; but if it is done during the day and the first transmission is乘 by Azure Dragon, there is no need to worry.

逆稼穡格。如乙亥日，三傳丑戌未，財神遁丁臨干發用，必主財物。奈三傳全財，反助其支上之申金剋日，禍患必自宅中而發，惟用財求官為宜。

The "Reverse Cultivation Pattern": For example, on a Yihai day, if the three transmissions are Chou, Xu, and Wei, earth is the wealth of Yi wood. The wealth god is also hidden in the transmission, and it is located on the day stem, initiating the transmission. It seems certain that wealth will be obtained. Unfortunately, all three transmissions are filled with wealth, and excessive wealth instead nourishes the metal of the day branch, which is the official ghost of Yi wood. The official ghost, nourished by wealth, comes to harm the day. The calamity will certainly originate from the family home. This divination requires using wealth to seek officialdom—letting wealth flow naturally to generate officialdom rather than harming oneself—only then is it appropriate.

四絕陰干祿絕期。謂陰日祿神臨於絕地，曰四絕。如乙祿在卯，加申為木絕。丁己在午，加亥為火絕。辛祿在酉，加寅為金絕。癸祿在子，加巳為水絕。是陰干之祿，皆臨絕地也。主止宜結絕舊事，占食祿不宜，空亡更凶。如丁亥日，三傳午丑申，午為日祿，豈宜臨絕空亡？末傳申金為財神，又為初傳所克，中傳所墓，交車雖作六合，又係空亡，占交關求財事，俱不吉。

On days of yin, if the禄神 (favorable deity) falls on the绝 (decline) position of the Five Phases, it is called "Four Declines." The禄 of 乙 is in卯, and when卯 is added to申, it indicates that wood declines in申; the禄 of 丁 and 己 is in午, and when午 is added to亥, it indicates that fire declines in亥; the禄 of 辛 is in酉, and when酉 is added to寅, it indicates that metal declines in寅; the禄 of 癸 is in子, and when子 is added to巳, it indicates that water declines in巳. The禄 of the five yin heavenly stems all fall on their decline positions. This pattern suggests that it is only suitable to conclude old matters, and matters concerning income are not favorable. If the禄 also falls on Kongwang (void), it becomes even more ominous. For example, on a Dinghai day, the three transmissions are午, 丑, and申. 午 is the禄 of 丁, but it is both on the decline and falls on the void. Although the final transmission申 is the wealth deity for fire, it is overcome by the first transmission午 fire and is buried by the middle transmission丑 earth (the burial of metal is in丑). Although the divination shows a connection of trade and Liu He (harmony), it is also associated with the void. Therefore, divination regarding trade or seeking wealth is generally unfavorable.

墓覆干頭陽日忌。謂陽日干上神乘日墓，曰四墓。如六甲日，干上未。六丙、六戊日干上戌。六庚日干上丑，六壬日干上辰是也。主作事昏昧，如在雲霧中行；惟六處有神沖之者，可解。如壬午日，三傳辰酉寅，初為鬼墓，自干上發用，末傳寅坐空，不能為救，且干支乘鬼墓，作事昏沉，遭冤莫白，如年命上乘戌沖之，庶可少解。

On a yang day, when the heavenly stem on the day's stem exactly matches the day's tomb god, it is called "Four Tombs" or "Tomb covering the stem head." For six Jia days, the stem is occupied by Wei (the tomb of wood is in Wei); for six Bing and six Wu days, the stem is occupied by Xu (the tomb of fire and earth is in Xu); for six Geng days, the stem is occupied by Chou (the tomb of metal is in Chou); and for six Ren days, the stem is occupied by Chen (the tomb of water is in Chen). This pattern indicates confusion and lack of clarity in affairs, as if walking through mist. Only when one of the six places—four lessons and three transmissions—has a god that conflicts with this tomb can the situation be resolved. For example, on a Renwu day, the three transmissions are Chen, You, and Yin. The first transmission Chen is both the official ghost and the tomb of Ren, initiating from the day's stem. The final transmission Yin, although originally capable of draining earth to save water, is ineffective because it is in Kongwang. The day's stem and branch both carry the ghost tomb, leading to confusion and inability to clarify grievances. If the person's birth stem or year stem is occupied by Xu, which conflicts with Chen, then the situation can be slightly resolved.

十二地盤無漏遺。謂十二地盤中丑加子為進茹，亥加子為退茹，寅加子為進間，戌加子為退間，辰加子為順三合，申加子為逆三合，卯加子為順三交、順關隔、順稼穡，酉加子為逆三交、逆關隔、逆稼穡。巳加子為四墓，未加子為四絕。（按：四絕四墓兩課，未盡全體之義。因備十二課之數，故聊舉二端，以見一斑雲），合之返吟伏吟兩課，而十二盤中之課，已無遺漏矣。

By adding each of the twelve earthly branches to the position of Zi, all the previously mentioned types of divination lessons can be found within them: Chou added to Zi is "Jin Ru", Hai added to Zi is "Tui Ru", Yin added to Zi is "Jin Jian", Xu added to Zi is "Tui Jian", Chen added to Zi is a forward triple harmony, Shen added to Zi is a backward triple harmony, Mao added to Zi is simultaneously a forward triple intersection, forward separation, and forward cultivation, You added to Zi is simultaneously a backward triple intersection, backward separation, and backward cultivation, Si added to Zi is "Si Mu", Wei added to Zi is "Si Jue". (Original note: The lessons of "Si Jue" and "Si Mu" do not cover all the types of lessons; this is only to make up the twelve lessons, to give a glimpse.) Adding the lessons of return chant and hidden chant, then all the types of lesson patterns formed by the Heaven Plate added to the Earth Plate are fully covered. This is a method of checking all the lessons in one plate. After casting the lesson, one can compare it with this method to determine which type of lesson it belongs to.

太陽月將乃主宰。月將即太陽，乃一課主宰之神。乘吉將發用則吉，如壬辰日申時巳將占，三傳巳寅亥，月將乘貴人作財爻發用是也。乘凶將發用則凶，如丙寅日巳時子將占，三傳子未寅，月將乘蛇作日鬼加干發用是也。

The Moon General is the Sun, the deity that dominates a divination lesson. If it is accompanied by a favorable general and initiates the transmission, then the outcome is favorable. For example, on the day of Renchen, at the hour of Shen, using the general of Si, the three transmissions are Si, Yin, and Hai. The Moon General Si is accompanied by the Nobleman and Si fire is the wealth trigram for Ren water, initiating from here is a favorable example. If it is accompanied by an unfavorable general and initiates the transmission, then the outcome is unfavorable. For example, on the day of Bingyin, at the hour of Si, using the general of Zi, the three transmissions are Zi, Wei, and Yin. The Moon General Zi is accompanied by the Teng Snake and Zi water is the official ghost trigram for Bing fire, initiating on the day stem is an unfavorable example. Therefore, when examining a lesson, one should first determine where the Sun is located and which general it is accompanied by.

太陽臨身格。身謂干也。如戊辰日巳時午將占，午為太陽加干，名太陽臨身，且將乘青龍，作生我之神，有官者主升遷，常人亦獲財利之喜，如值空亡亦可用，緣太陽本懸空之神也。又如壬午日亥時戌將占，戌為太陽加干，乘虎作鬼，主病危相侵，且時昏暮，太陽無光，諸占不吉。

The "Sun Over the Body" pattern refers to the day stem. For example, on a Wuchen day at the巳 hour, using the午 general for divination, the午 is the Sun, which is directly placed over the day stem's lodging palace, called Sun Over the Body. The Sun is also riding the Azure Dragon on the午, and fire generates earth, which is a beneficial god to me. Officials who divinate this pattern may experience promotion, while ordinary people may gain wealth and benefits. This pattern can still be used even if it falls into Kongwang, because the Sun is originally a god in the sky, and it is not afraid of being in the void. Conversely, for example, on a Renwu day at the亥 hour, using the戌 general for divination, the戌 is the Sun placed over the day stem. The戌 is riding the White Tiger, and the戌 earth is the official ghost of the Ren water, indicating disease and danger that mutually attack. Moreover, the time of divination is already dusk, and the Sun has no light, so all matters divined are unfavorable.

太陽射宅格。宅謂支也，如乙卯日卯時子將占，子為太陽加支名太陽射宅。且乘貴人而生支，如占宅，必有寶藏，或值子年占，為太歲貴人入宅，其年必產貴子。又如戊辰日辰時寅將占，寅為太陽加支，乘蛇克宅，主其家必多怪異之事。

The "Sun Shooting into the House Pattern" refers to the "house" as the day branch. For example, on a Yimao day at the卯 hour, using the Zi general for divination, Zi is the Sun, which is directly placed on the day branch, called "Sun Shooting into the House." If Zi is also accompanied by the Nobleman, water nourishes wood, and this returns to nourish the day branch. When divining about the family residence, there must be hidden treasures in the house. If this occurs on a Zi year, then the Sovereign and Nobleman both enter the house, and the family will certainly have a noble child that year. Conversely, on a Wuchen day at the辰 hour, using the寅 general for divination,寅 is the Sun placed directly on the day branch, and寅 is accompanied by the Teng Snake. Wood overcomes earth, which comes to overcome the house, indicating that the family will certainly experience many strange occurrences.

時作先鋒已洩機。先鋒謂正時，古人未得課傳，先視正時，而事之原委已知。如壬癸日得午時，午為胎神，即知為六甲而占。丙丁日得申時，申為日財，即知為求財而占。如遇驛馬，主遷動，遇空亡主侵欺。與日干生合則吉，與日干沖剋則凶。如刑剋年命，尤為大忌。時用生日可知。謂占時發用，生其日干，如乙未日亥時卯將占，三傳亥卯未是也。蓋時為目前，用為事始。今並生日干，動得生機，凡有謀為，無不遂意，生支者亦同。

The term "vanguard" refers to the exact time of the event being divined. In ancient times, before the arrangement of the three transmissions, people first looked at this exact time, and already half of the event's details were revealed. For example, if on a Ren day or Gui day the time is Wu, Wu is the nurturing stage of water, indicating that the person is divining about pregnancy and childbirth. If on a Bing day or Ding day the time is Shen, Shen metal is the wealth element of fire days, indicating that the person is divining about seeking wealth. If the time coincides with the post-horse, it indicates movement or travel; if it coincides with kongwang, it indicates being deceived or wronged by others. If the time element harmonizes with the day stem, it is auspicious; if it conflicts or controls the day stem, it is inauspicious. If the transmission harms the person's own birth year, it is especially dangerous. The principle of "the time element generating the day stem" can be understood in this way: the time element initiates the transmission and generates the day stem. For example, on Yiwei day at Hai time, with Mao as the general, the three transmissions are Hai, Mao, and Wei, which is this pattern. The time is the present moment, and the initiating transmission is the beginning of the matter. Now both generate the day stem at once, and once there is movement, there is vitality, so any plan will be successful. The principle is the same when the initiating transmission generates the day branch.

時用剋日格。謂占時發用，克其日干，如庚辰日午時辰將占，三傳午辰寅是也。時用同剋日干，則至近之地，先有所阻，諸事艱難。凡占不吉。如末傳及年命上神，有子孫為救可解，此課惟追逃捕盜為宜。

"The 'Time God Overcomes Day Stem' pattern: the god of the time initiates and overcomes the day stem. For example, on a Gengchen day at the Wu hour, if the initiating transmission is the Chen general, and the three transmissions are Wu, Chen, and Yin, this is the pattern. If both the time and the initiating transmission overcome the day stem, then the nearest obstruction comes first, and all affairs will be difficult and unfavorable. However, if the final transmission or the person's own destiny and age line has the son element—since the son element can control the official ghost element—it acts as a saving deity and can resolve the issue. This divination is particularly suitable for chasing down fugitives or capturing thieves: the one who overcomes me is exactly the person to be captured, and being able to overcome indicates a successful capture."

歲主一年分禍福。歲謂太歲，甲年見甲，乙年見乙，謂之歲君。子年見子，丑年見丑，謂之太歲。太歲如天子，月建如諸候，掌太歲月內之事。其權最重。如值太歲發用，主遠大之事，干於朝廷。乘吉將生合則吉，乘凶將刑剋則凶。分敘於左（一雲太歲臨干支年命，君子則吉，常人則有官事）。

"The term 'year' refers to the 'Supreme Sovereign' (Tai Sui). In a lesson (ke) of the year of Jia, if Jia appears, it is called 'Year Sovereign' (Sui Jun), referring to the Heavenly Stem; in a lesson of the year of Zi, if Zi appears, it is called 'Supreme Sovereign' (Tai Sui), referring to the Earthly Branch. The Supreme Sovereign is like a sovereign, and the Month Builder is like a feudal lord, each governing matters within a year and a month respectively. The authority of the Supreme Sovereign is the greatest. If the Supreme Sovereign is the initiating transmission (fa yong) in the lesson, the matter foretold is of great significance, possibly involving the court. If the Supreme Sovereign is accompanied by a favorable general (ji jiang) and harmonizes or generates with the day stem, it is auspicious; if it is accompanied by an unfavorable general and conflicts or overcomes the day stem, it is inauspicious. The following section explains this in detail. (Original note: If the Supreme Sovereign is present on the day stem, day branch, or the person's birth year, a gentleman would consider it auspicious, but a common person might face legal troubles—this exalted deity is not something ordinary people can bear.)"

天恩課。謂太歲發用，乘吉將生合日干、年命上神，曰天恩。如壬寅日三傳申亥寅，夜將申年占，為太歲乘龍生日，主前程遠大，名利兩全。如乘龍常有官者遷轉。乘朱空，主有朝信動，乘天后主有恩澤至。

"The Heavenly Grace Divination" refers to when the year's master is the initiating transmission, and it is accompanied by a favorable star that generates and harmonizes with the day stem or the person's birth year. This is called Heavenly Grace. For example, on a Renyin day, the three transmissions are Shen, Hai, and Yin, using the night general, and in the year of Shen, Shen is the year's master. The star on top of Shen is the Azure Dragon, which generates the day stem Ren water. This indicates great prospects, and success in both fame and fortune. If the year's master is accompanied by the Azure Dragon or Tai Chang, it indicates promotion or transfer for those in official positions. If it is accompanied by the Vermilion Bird or Tian Kong, it indicates information coming from the court. If it is accompanied by the Heavenly Empress, it indicates grace descending from above.

天禍課。謂太歲發用乘凶將刑剋日干及年命上神，曰天禍。如己未日，三傳卯亥未，夜將卯年占，為太歲乘虎加干支作鬼，主事起至大，罪干朝廷，凡占皆凶。

"The Heaven's Misfortune Divination": When the sovereign star initiates the transmission and rides upon a凶神 to刑克 the day stem or the person's birth year, this is called Heaven's Misfortune. For example, on a Jiwei day, the three transmissions are卯, 亥, 未. If it is in the卯 year, the卯 is the sovereign star, riding upon White Tiger, and also added upon the day stem and day branch, becoming the official ghost of Ji soil. This indicates a very serious matter, with responsibility extending to the court. All divinations in such a case are ominous.

月司一月別安危。謂課值月建發用，乘吉神生合則吉，乘凶將刑剋則凶。分敘於左。

If the month builder is exactly the one in the current month and it initiates the transmission, then if it is accompanied by a favorable deity and harmonizes with the day stem, it is auspicious. If it is accompanied by an evil general and causes conflict and punishment with the day stem, it is inauspicious. The month builder governs the safety and danger within a month. Although its authority is less than the year stem, it is closest to the current fortune. Therefore, after casting the divination, one should pay attention to where the month builder falls in the current month. The following lists the details.

時泰課。謂月建發和，乘吉神生合日干年命上神，曰時泰。凡占以時運亨泰論。如正月庚子日戌時亥將占，三傳寅卯辰，寅為月建，將乘青龍，作干之財神，諸占俱吉。

"The Timely Prosperity Divination": The month builder initiates the transmission (the original text mistakenly writes "initiates and harmonises" instead of "initiates the transmission"), riding on a favorable deity to generate and harmonise with the day stem or the person's birth year deity. This is called timely prosperity. In all divinations, one should judge according to the auspicious and smooth flow of time and fortune. For example, on the Gengzi day in the first lunar month at the戌 hour, using the亥 general for divination, the three transmissions are寅, 卯, and 辰.寅 is the month builder of the first lunar month, riding the Azure Dragon, and寅 wood is the wealth deity for Geng metal. Therefore, all matters divined are favorable.

時否課。謂月建發用，乘凶神刑剋日干年命上神，曰時否課。凡占以時運否塞論，如七月甲午日申時巳將占，三傳申巳寅，申為月建，乘虎克日干支，末傳又無神，凶禍難免。

"The 'Time of Obstruction' divination": When the month builder and initiating transmission are combined with an Inauspicious Spirit (malevolent deity), and this Inauspicious Spirit harms the day stem or the person's birth year, it is called the 'Time of Obstruction'. In all divinations, this is interpreted as the time when fate is blocked and unsmooth. For example, on the day of Jiawu in the seventh month, at the hour of Shen, using the general of Si, the three transmissions are Shen, Si, and Yin. Shen is the month builder of the seventh month, riding on the White Tiger, and Shen metal harms the day stem Jia wood and also harms the day branch; there is no saving deity in the final transmission. Misfortune is inevitable.

丁作動神兩歧斷。謂丁為動神，如庚辛壬癸四干，課傳年命見旬丁，水日主財動，金日主凶動。分敘於左。

In the ten-day period, the "ding" (丁) is an active deity; when "ding" appears, affairs are sure to move. Considering the four day stems of geng, xin, ren, and gui: if among the four lessons, three transmissions, the native's stem, and the year of movement, the "ding" deity of the current ten-day period is encountered, then on water days (ren and gui), it indicates movement of wealth; on metal days (geng and xin), it indicates the occurrence of misfortune. It is the same "ding," yet it leads to both good and bad outcomes, hence it is called "two-way judgment." The following explains it in detail.

水日逢丁例。謂壬癸日，六處逢旬內丁神主財動。惟畏占人行年上神克去六丁乘神則不吉。壬申癸酉日見卯，則因子息而財動。壬午癸未日見丑，壬子癸丑日見未，則因官事而財動。內癸丑癸未日，有三傳皆鬼者，不用。壬辰癸巳日見亥，則因兄弟而財動。壬寅癸卯日見酉，則因長上而財動。壬戌癸亥日見巳，則因妻妾而財動。內癸巳癸亥日為丁馬交加，其財動更速。或有娶妻之喜。如已娶則有別妻之憂。

The rule "Water Day Meets Ding" states that on days of Jia Zi, if the day is Ren or Gui, and in the four lessons, three transmissions, the native's own destiny, or the year of birth, the Ding spirit of the current ten-day cycle appears, it indicates movement of wealth. The only concern is if the spirit of the year of birth is able to overcome the spirit that Ding is riding on, which would be inauspicious. Specifically: On days of Ren Shen and Gui You, if the卯 (Ding Mao in the Jia Zi cycle) appears, it indicates movement of wealth due to children; on days of Ren Wu and Gui Wei, if the丑 (Ding Chou in the Jia Xu cycle) appears, on days of Ren Zi and Gui Chou, if the未 (Ding Wei in the Jia Chen cycle) appears, it indicates movement of wealth due to official matters—however, if on days of Gui Chou and Gui Wei, the three transmissions are all official ghosts, this rule does not apply; on days of Ren Chen and Gui Si, if the亥 (Ding Hai in the Jia Shen cycle) appears, it indicates movement of wealth due to brothers; on days of Ren Yin and Gui Mao, if the酉 (Ding You in the Jia Wu cycle) appears, it indicates movement of wealth due to superiors; on days of Ren Xu and Gui Hai, if the巳 (Ding Si in the Jia Yin cycle) appears, it indicates movement of wealth due to wife or concubine. On days of Gui Si and Gui Hai, where Ding and the post-horse meet, the movement of wealth is faster, or there may be joy of marriage; if already married, there may be worry of a second wife.

金日逢丁例。謂庚辛二干，六處見旬內丁神，主凶動。庚午辛未日見卯，則因妻妾而凶動。或取財而禍至。庚辰辛巳日見丑，庚與辛亥日見未，則因長上而凶動。庚寅辛卯見亥，則因子孫而凶動。庚申辛酉日見巳則因官事而凶動。如將乘白虎，其凶動尤速。要占人年命上神克去六丁所乘神可解。如有官人占赴任則極速，反不宜六處有神制之。

"The Example of Metal Day Meeting Ding": If the heavenly stems Geng and Xin appear in the four lessons, three transmissions, native's stem, and year stem of the six places, and they meet the Ding spirit of the current ten-day cycle, it indicates the occurrence of misfortune. On Gengwu and Xinwei days, if the卯 (Dingmao in the Jiazi cycle) appears, misfortune arises due to wife or concubine, or due to seeking wealth leading to calamity. On Gengchen and Xinsi days, if the丑 (Dingchou in the Jiaxu cycle) appears; on Gengxu and Xinhai days, if the未 (Dingwei in the Jiachen cycle; the original text mistakenly writes 'Gengwu' instead of 'Gengxu'), misfortune arises due to superiors. On Jiayin and Xinmao days, if the亥 (Dinghai in the Jiashen cycle) appears, misfortune arises due to descendants. On Gengshen and Xinyou days, if the巳 (Dingsi in the Dinghai cycle) appears, misfortune arises due to official matters. If the Ding is accompanied by the White Tiger, the misfortune occurs more quickly. To resolve this, the person seeking divination needs their native and year stems to overcome the spirit accompanying Ding. However, if someone who already holds an official position seeks to take office, this is actually favorable—Ding horse promotes rapid arrival at the post, and it is then undesirable for the six places to restrain it.

遁丁助財格。謂干上神作財，而支上神又遁丁作財，如六壬日，干上午，丁神加支，明暗作財，其妻財必非細之動，六癸日無此例。

The "Dun Ding Zuo Cai Ge" pattern: The day stem already has a wealth element, and the day branch also gains the assistance of Ding, which also functions as wealth. This creates wealth in both the open and hidden positions. For example, on six Jinh days, the day stem is occupied by Wu (fire), which is the wealth for Ren water. The Ding element is also added to the day branch, resulting in wealth both openly and secretly. Therefore, changes in wife and wealth must be of considerable magnitude. This pattern does not apply to six Gui days.

遁丁助鬼格。謂干上神剋日，而支上神又乘丁克日，如六庚日，干上巳，丁神加支，六辛日干上午，丁神加支，主人罹禍而宅動搖。惟有官者占赴任極速，六辛日晝占午作貴人更妙。

The "Dun Ding Zhu Gui Ge" pattern: The day stem is already being overcome by the heavenly stem above it, and the day branch is further overcome by the Ding stem. This results in a double ghostly influence. For example, on six days of Geng (metal), the day stem is occupied by Si (fire), which overcomes Geng metal, and the Ding stem is added on top of the day branch; on six days of Xin (metal), the day stem is occupied by Wu (fire), and the Ding stem is added on top of the day branch. This indicates that the person will suffer misfortune and their home will be unstable. However, for those holding official positions who are seeking office, this is a good omen, and they will be appointed quickly. On six days of Xin, if the divination is done in the daytime, the Wu position is occupied by a nobleman, which is even more favorable— the ghostly influence turns into a nobleman, accelerating the official's appointment.

癸為閉口各般推。謂癸為閉口，凡旬尾加旬首發用，名閉口。蓋課水性潤下，加於旬首，如人在水中，不能開口。如甲申日三傳巳寅亥，乙巳日三傳丑戌未是也。此例甚多，不及詳載。占主求人說事，人總閉口而不言。如乘貴人告貴不允，乘朱雀文書不通，乘勾神訟必枉屈，乘六合則氣不能伸，占病不納食，占產必是啞兒，惟捕盜追逃為宜。

The Heavenly Stem "Gui" is called the "Closed Mouth God." Whenever the Gui day is the last day of a ten-day cycle, the Earthly Branch associated with that day is added to the Earthly Branch of the first day of the cycle, which is the "Jia" day, to initiate the transmission, which is called "Closed Mouth." Since Gui belongs to the Water element, and water has the nature of flowing downward, it is said to be pressing upon the beginning of the cycle, just as a person submerged in water cannot open his mouth. For example, on the "Jia Shen" day, the three transmissions are "Si," "Yin," and "Hai." "Si" is associated with "Gui" and "Shen" is associated with "Jia," which is exactly "Gui over Jia." Similarly, on the "Yi Si" day, the three transmissions are "Chou," "Xu," and "Wei," which is also an example of "Gui over Jia." There are many such examples, but they cannot all be listed here. If the "Closed Mouth" is encountered in a divination, it indicates that someone is trying to convey a message but the other party remains silent. If the "Closed Mouth God" is accompanied by a Nobleman, then appealing to the Nobleman will not be granted. If it is accompanied by the Vermilion Bird, official documents will not be transmitted. If it is accompanied by the Gou Chen, legal disputes will result in wrongful accusations. If it is accompanied by the Liu He, there will be a feeling of being unable to express oneself. In cases of illness, it indicates an inability to eat. In cases of childbirth, it indicates the birth of a mute child. However, this is particularly suitable for divinations related to capturing thieves or tracking down fugitives, as the thief's mouth is sealed and he cannot escape.

祿作閉口格。如辛未日，酉加寅，丙戌戊子日，巳加亥，乙未日卯加申，壬戌日亥加巳，祿作閉口，又居日之絕鄉，占食祿必不可得，占病必絕食而死。

"The禄作闭口格" refers to a situation where the禄 (favorable position) is placed in a position that is closed off or blocked. For example, on a Xinwei day, the酉 (Metal) is placed on the寅 (Wood) position—酉 is the禄 of辛, while寅 is the绝 (decline) position of Metal; on a Bingxu day and a Wuzi day, the巳 (Fire) is placed on the亥 (Water) position—巳 is the禄 of丙 and 戊, while亥 is the绝 position of Fire; on a Yiwei day, the卯 (Wood) is placed on the申 (Metal) position—卯 is the禄 of乙, while申 is the绝 position of Wood; on a Renxu day, the亥 (Water) is placed on the巳 (Fire) position—亥 is the禄 of壬, while巳 is the绝 position of Water. When the禄 is in a closed position and also located in the绝 position of its own day, predicting matters related to禄 (favorable position) indicates that one will not gain benefits. When predicting illness, it signifies death due to loss of appetite and inability to take in food.

財作閉口。如丙寅丁卯日見酉，甲戌乙亥日見未，壬辰癸巳日見巳，庚子辛丑日見卯，甲辰乙巳日見丑，戊午己未日見亥。財作閉口占求財皆不可得，如坐空尤甚。

"Riches are sealed shut": For example, on the days of Bingyin and Dingmao, if the metal酉 appears, on the days of Jiaxu and Yihai, if the earth未 appears, on the days of Renchen and Guisi, if the snake巳 appears, on the days of Gengzi and Xinchou, if the rabbit卯 appears, on the days of Jiachen and Yisi, if the ox丑 appears, and on the days of Wuwu and Jiwei, if the pig亥 appears—these are cases where the day's wealth爻 is exactly positioned at the sealed mouth position. When wealth is sealed shut, seeking wealth will result in nothing obtained; if this wealth is further seated in Kongwang, it becomes even more impossible to retrieve.

罡填鬼戶凡謀遂。謂辰為天罡，寅為鬼戶，辰加寅發用，名罡塞鬼戶。如六甲日，三傳辰午申是也。蓋天罡之氣，鼓萬物而出，雖有眾鬼，不能為阻。凡占無不亨利。如不見於課傳，占人年命上乘之，亦可用。如己丑日，三傳卯巳未，初為日鬼，中傳又入鬼鄉，誠為凶課。如占人年命在寅亦賴罡塞鬼戶，可化凶為吉也。凡天罡加臨年命，靜者主動，動者主靜，占凶者卻吉，占吉者卻凶，占訟如已入獄者，即有出獄之應。

Chen is Tiangang, and Yin is Guihù; when Chen is placed above Yin and initiates the transmission, it is called "Tiangang blocking Guihù." For example, on six Jia days, if the three transmissions are Chen, Wu, and Shen, this pattern occurs. The energy of Tiangang can move all things, and even if there are many ghosts, they cannot stop it, so any divination will be favorable and beneficial. If this pattern does not appear in the four lessons and three transmissions, but instead appears on the person's birth year and age, it can still be used. For example, on Jichou day, if the three transmissions are Mao, Si, and Wei, the initial transmission Mao wood is the official ghost of Ji earth, and the middle transmission Si again falls into the ghost territory, which is originally a凶 lesson; however, if the person's age is on Yin, relying on this "Tiangang blocking Guihù," it can turn a凶 into a吉. Whenever Tiangang is placed on the person's birth year and age, a quiet person becomes active, and an active person becomes quiet; when divining about bad things, it turns good, and when divining about good things, it turns bad; if divining about legal matters, someone already in prison will immediately be released.

魁度天門事莫為。謂戌為河魁，亥為天門，戌加亥發用，名魁度天門。如壬申日，三傳戌酉申是也。主凡事不免關格，訪人不見，占盜難獲，占病多是隔氣。如將乘白虎，其關格尤甚。又如丙子日戊子日，剛日比用，主干連眾人之事。以魁為眾故也。又天罡這氣，鼓萬物而出，天魁之氣，收萬物而入。為四時羅網煞，一網無餘也。在日辰前是靜位，用上是動機，須分別以觀。

The Earthly Branch Xu is Hekui, and Hai is Tiangang. When Xu is placed on top of Hai and initiates the transmission, it is called "Kui Degree Tiangang Gate." For example, on a Renshen day, if the three transmissions are Xu, You, and Shen, this pattern occurs. This indicates that matters will inevitably encounter obstacles: visiting people may result in no contact, and predicting theft may result in failure to capture the thief. When predicting illness, it often suggests blockage in the body's energy flow. If White Tiger is present on Xu, the obstruction becomes even more severe. Another example is on Bingzi and Wuzi days, where the initiating transmission is used for comparison. This indicates that the matter involves a large number of people, as "Kui" signifies leadership and the majority. Furthermore, Tiangang energy is the force that stimulates all things to emerge, while Hekui energy is the force that gathers all things to enter. It is a deadly net that operates throughout the four seasons, ensuring nothing escapes. Be mindful that when Xu is placed before the day stem and day branch, it is in a static position; when it is on the initiating transmission, it is the initiating force. These two situations must be viewed separately.

天乙旺相干貴吉。謂課得貴人乘旺相氣發用，臨占人年命上，主名利兩全。如辛巳日，寅加巳發用，夜將寅乘貴人，春占寅巳為旺相氣是也。餘例推。

If the Nobleman is riding on the prosperous and strong energy and initiating the transmission, and is also present on the person's own birth year, it indicates both fame and profit will be achieved.the so-called「干贵」 means seeking to meet the Nobleman or relying on the Nobleman to handle affairs. For example, if a divination is made on a Xinsi day, with寅 placed on巳 and initiating the transmission, using the night general, the寅 is directly riding the Nobleman. If the divination is made in spring, the wood of寅 is strong and the fire of巳 is in its phase, which is the prosperous and strong energy. The rest can be inferred in the same way.

貴覆干支可知。謂干支皆乘晝夜貴人。如甲申日，干上丑，支上未。庚寅日，干上未，支上丑。主得兩貴人周旋而成事。此例餘八專五日之外，復有甲申庚寅己卯己亥癸卯癸亥六課。

The principle of "贵覆干支" can be understood as explained in the previous section: above the day stem and day branch, respectively, there are the day nobleman and night nobleman. For example, on a Jiashen day, the stem is covered by Chou (day nobleman for Ji day) and the branch is covered by Wei (night nobleman for Ji day); on a Gengyin day, the stem is covered by Wei and the branch by Chou. This indicates that two noblemen are involved in mediating and facilitating the matter. Such examples, apart from the five days of eight special cases, include Jiashen, Gengyin, Jimao, Jihai, Guimao, and Guihai.

二貴相加格。謂晝夜二貴相加，見於課傳。如六丁日，三傳酉亥丑相加發用。六丙日三傳丑亥酉相加入傳。六乙日干陽子干陰申，相加入傳，主告貴求事，必得兩貴人成就，如夜貴晝貴上，求關節必得。

The "Two Noblemen Combined Pattern" refers to the situation where the daytime nobleman and the nighttime nobleman are placed above and below respectively, appearing within the four lessons and three transmissions. For example, on six days of Ding, the three transmissions are You, Hai, and Chou, which are combined and used as the initiating transmission; on six days of Bing, the three transmissions are Chou, Hai, and You, which are combined and included in the transmissions; on six days of Yi, the dry yang is Zi and the dry yin is Shen, and the two noblemen are combined and included in the transmissions. This pattern indicates that one must report to the nobleman or entrust matters to the nobleman, and it is certain that both noblemen will jointly accomplish the task. If the nighttime nobleman is placed above the daytime nobleman, then seeking connections or ways to get things done will certainly succeed.

遍地貴人格。如丁酉日，一課酉，二課亥，三課亥酉相加，三傳酉亥丑，共得五貴，名遍地貴人，貴多不貴，占主事不歸一，反無無依，在任多差使，占訟經多官。如用夜貴更凶。此外如丁巳日，三傳酉亥丑，癸亥日三傳丑卯巳，皆五貴人。丁未日三傳酉亥丑，癸丑日三傳卯巳未，皆六貴人，餘無例。

"The phrase 'everywhere noblemen' refers to a situation where there are many noblemen involved. For example, on a Dingyou day, the first lesson is You, the second is Hai, the third is again You and Hai combined. The three transmissions are You, Hai, and Chou, resulting in a total of five noblemen, known as 'everywhere noblemen.' Having too many noblemen is not actually beneficial; it indicates that matters cannot be settled in one place and become unstable, lacking support. Officials may be frequently assigned to different posts, and those involved in lawsuits may have to go through many levels of courts. If the night nobleman is used, the situation becomes even worse. Other examples include Ding si day with three transmissions You, Hai, and Chou, and Guihai day with three transmissions Chou, Mao, and Si, both resulting in five noblemen. On Dingwei day with three transmissions You, Hai, and Chou, and Gui Chou day with three transmissions Mao, Si, and Wei, there are six noblemen. There are no other examples. (The original text mistakenly writes 'fan wu wu yi' instead of 'fan wu su yi'.)"

幕貴臨干格。如六甲日晝占，干上未，六乙日晝占干上申，幕貴臨身，有官者得之，為休官之象。惟占試者中，常人占此，主有林下官扶持，如作日鬼加干支，占病必是神祗為害。

"The 'Mù Guì Lín Gān Gé' (Evening Wealth Over the Day Stem Pattern): For example, if someone with six Jia days (day stems) comes to seek divination during the day and the stem is covered by Wei; or someone with six Yi days comes to seek divination during the day and the stem is covered by Shen—using the night wealth (Mù Guì) during the day is called 'Mù Guì' (evening wealth over the body). If a person in official position divines this, it indicates dismissal from office; however, for those taking exams, it actually suggests success. For ordinary people, it indicates that an old official who has retired from government will come to support them. If this Mù Guì is also the official ghost of the day and is placed on the day stem and day branch, then in a divination about illness, it indicates supernatural forces causing harm."

順逆分行凶吉歧。謂貴人順治諸將皆從而順行，雖遇凶煞，降災亦輕。貴人逆行，諸將皆從而逆行，即遇吉神，施惠亦薄，此例每日各有六課。又如巳為月將，甲戊庚三干，一日內全無逆貴，亥為月將，甲戊庚三干一日內全無順貴，更的。（此例亦不可拘，總以神將吉凶為斷。）

When the Nobleman moves in the forward direction, the other eleven Generals also move forward; at this time, even if an evil spirit is encountered, the calamity that descends is light. When the Nobleman moves in the reverse direction, all the Generals also move backward; at this time, even if a good deity is encountered, the favor bestowed is shallow. This principle applies to each day, with six lessons considered as forward and six as backward. For example, during the period when the Month General is巳, the day stems 甲, 戊, and 庚 have no reverse Nobleman throughout the day. Similarly, during the period when the Month General is亥, the day stems 甲, 戊, and 庚 have no forward Nobleman throughout the day. This rule is particularly accurate. (Original note: This example should not be followed rigidly; ultimately, one should judge based on the inherent fortune or misfortune of the deities and Generals themselves.)

立門入獄宜私禱。謂貴人立卯酉上，名貴立私門，立辰戌上，名天乙入獄。分列於左。

The Nobleman falling in the Mao position or You position is called "the Nobleman stands in private gate"; when falling in the Chen position or Xu position, it is called "the Heavenly Master enters prison." In both cases, the Nobleman is not in the proper position: one hides in the private gate, the other is trapped in a net. Therefore, public appeals are ineffective, and it is more appropriate to pray secretly and privately, seeking mediation from the side. The following are listed separately.

貴立私門格。謂卯為外門，酉為內門，如貴人立卯酉上，各貴立私門，主貴人有私。不宜干貴，惟陰謀私禱為宜，又如六甲日晝占，丑立酉上乃夜方，夜占未立卯上乃晝方，名貴人蹉跌。如戊辰日晝占，丑貴坐辰加支，甲戌日夜占，未貴坐戌加支是也。

"The 'Nobleman Establishing Private Gate' pattern":卯 is the outer gate, and 酉 is the inner gate; if the Nobleman falls on卯 or 酉, it is called 'Nobleman Establishing Private Gate', indicating that this Nobleman has private intentions or affairs. In such cases, it is not advisable to openly seek his help, but rather to plan secretly and pray privately. For example, if six days of 甲 come in the daytime for divination, the daytime Nobleman (丑) falls on 酉, which belongs to the night direction; if divination occurs at night, the night Nobleman (未) falls on 卯, which belongs to the day direction: the day and night directions are reversed, which is called 'Nobleman's Misstep', and matters will inevitably go wrong. As for the Heavenly Ethical Leader entering captivity, for instance, on a Wuchen day during the day, the 丑 Nobleman sits on 辰 and also falls on the day branch; on a Jiaxu day at night, the 未 Nobleman sits on 戌 and also falls on the day branch: these are examples of the Nobleman being trapped in a net.

貴塞鬼門。凶化為吉，此外尚有壬戌癸酉癸未癸丑癸亥日五課，如巳貴不在四課上，占人年命上乘之，亦可用。

"The nobleman blocks the ghost gate": When the nobleman precisely blocks the position of the ghost gate, misfortune turns into good fortune. In addition to the examples mentioned earlier, the lessons on the fifth day, Renxu, and the days Guiyou, Guiwei, Guichou, and Guihai also fall into this category. If the nobleman in the巳 position does not appear among the four lessons, but instead rides on the person's own birth year, it can still be used. (The original text only contains the judgment but lacks the example, indicating a possible omission. Here, the source text is followed without speculative supplementation.)

貴登天門格。謂甲戊庚三干，丑未兩貴人，加地盤亥位上，名貴登天門，四煞沒而六神藏。諸占均吉。六神藏者，蛇臨子名墜水，雀臨丑名投江，勾臨卯名受制，空臨巳名入化，虎臨午名燒身，元臨身名現形，此六神藏也。四煞沒者，辰戌丑未五墓，煞陷於四維而沒也。但不見於課傳，如占人年命值之最吉。

"The 'Nobleman Ascends the Heavenly Gate' pattern": When the nobleman of the丑 (Chou) and未 (Wei) positions for the day stem 甲 (Jia), 戊 (Wu), and 庚 (Geng) are placed on the亥 (Hai) position of the earth plate, it is called 'Nobleman Ascends the Heavenly Gate' —— Hai is the Heavenly Gate, the nobleman ascends the Heavenly Gate, the four evils are buried and the six spirits are hidden, and all matters divined are favorable. The term 'six spirits hidden' refers to: Teng Snake at Zi is called 'falling into water', Vermilion Bird at Chou is called 'drowning in the river', Gou Chen at Mao is called 'restricted', Tian Kong at Si is called 'entering transformation', Bai Hu at Wu is called 'burning the body', and Yuan Wu at Shen is called 'revealing form' (the original text mistakenly writes 'Shen' as 'Shen'). These six evil generals are each restrained and hidden. The term 'four evils buried' refers to the four burial deities, Chen, Xu, Chou, and Wei, which are all buried in the four cardinal directions and thus lose their effect. This pattern, even if not appearing in the four lessons and three transmissions, is most favorable if it is present on the person's birth year.

貴登天門者二。謂貴人臨亥位上發用者，如丁亥日夜占酉貴加亥發用。辛亥日晝占午貴加亥發用是也。占功名最利。又如丁亥日伏吟晝占貴德又帶驛馬加亥發用，占官必得升遷，占試者中。其餘不入課傳，如占人年命入之，亦可用。

The second case of "The Nobleman Ascends the Heavenly Gate" is when the Nobleman is positioned over the亥 position and initiates the transmission. For example, on a Dinghai day, if the酉 Nobleman is placed over亥 and initiates the transmission at night; or on a Xinhai day, if the午 Nobleman is placed over亥 and initiates the transmission during the day, these are all examples of this case. Such a situation is most favorable for seeking official positions and academic success. Another example is when on a Dinghai day, there is a Hidden Chant, and the person comes to consult during the day. The Nobleman also serves as the day's virtue and carries the驿马, and is placed over亥 to initiate the transmission. In this case, predicting an official promotion is certain, and for examinations, it indicates passing the exam. In other situations, if the divination does not fit the lesson or transmission, but the person's birth year and age fall under this influence, it can still be used effectively.

貴德臨身消萬禍。謂貴作日德加臨日干，如六乙日干上申，夜占。六丁日干上亥晝占。六癸日干上巳盡占。貴人作日德臨身，雖遇惡煞，亦可免禍。如乙丑日三傳酉丑巳，合局傷干，誠為凶課，如用夜將，初乘蛇鬼，為上下夾克，無力傷干，干上申乃日德貴人，能伏諸煞，可以弭禍也。餘準此推，

The nobleman happens to be the day's virtue, and when it is placed upon the day stem, it is called the nobleman and virtue resting upon the body. For example, if a divination is made on one of the six days with the stem Yi, and the initial transmission is the hour stem Shen, or on one of the six days with the stem Ding during the day, and the initial transmission is the hour stem Hai, or on one of the six days with the stem Gui during the day, and the initial transmission is the hour stem Si (the original text mistakenly writes 'complete divination' instead of 'day divination'). When the nobleman also serves as the day's virtue and rests upon the body, even if an evil spirit is encountered, misfortune can be avoided. For example, on the day Yi Chou, if the three transmissions are You, Chou, and Si, forming a metal trinity to injure the day stem Yi wood, it is indeed a凶 lesson; but if the hour is night and the initial transmission is the hour stem Shen with the Teng Snake ghost, the ghost is confined between upper and lower and lacks strength to injure the day stem; and the Shen on the day stem is both the day's virtue and the nobleman, capable of subduing all evil spirits, thus the misfortune is resolved. The rest can be inferred in the same way.

貴生日干格。如六乙日干上子，晝占貴生日干。六庚日干上未，夜占貴生日干。凡占必得貴人之力。如又作太歲更吉，庚日丑貴不用，以其為墓神也。

The "Nobleman Born on the Day Stem" pattern: For example, if someone with a Yi stem day is divining during the day, and the stem is on Zi, Zi is the daytime nobleman for Yi day, and water generates wood, which means the nobleman is born on the day stem. If someone with a Geng stem day is divining at night, and the stem is on Wei, Wei is the nighttime nobleman for Geng day, and earth generates metal, which also means the nobleman is born on the day stem. In all divinations, one must rely on the nobleman's assistance. If this nobleman is also the current year's sovereign, it is even more auspicious. As for the丑 (Chou) nobleman for Geng day, it is not taken here, because Chou is the tomb of metal, and the nobleman is buried, thus unable to be used.

貴逢空克事難期。謂晝夜兩貴，或作空陷，或被剋制，皆不能成。分開於左。

The two noblemen, Day Nobleman and Night Nobleman, either fall into Kongwang or are restrained by other deities. Any affairs entrusted to them cannot succeed. When asking others to do something, it relies entirely on the help of noblemen. If the noblemen are in Kongwang and also restrained, one's hopes naturally fall through. Listed below in points.

兩貴空陷格。謂兩貴皆空者，凡干貴求事，必先允而後無實惠。如丁丑日三傳酉亥丑，酉為夜貴旬空，亥為日鬼，又坐空鄉是也。如欲事成，須換旬填實，始為有望。貴人空亡，亦名閒貴人，如占病，必是神祗為害。

"The Two Noblemen in Empty Void Pattern": Two noblemen are in the empty void. Whenever one seeks help from a nobleman, the person will first agree readily, but later there is no real benefit. For example, on a Dingchou day, the three transmissions are You, Hai, and Chou. You is the night nobleman of Ding day but falls in the empty void, and Hai is the official ghost of Ding fire and sits in the empty land. This is exactly this pattern. If one wishes to accomplish the matter, one must wait until the next ten days when the empty void is filled, then there is hope. A nobleman in the empty void is also called "idle nobleman" — just a name without actual involvement; if this appears in a divination about illness, it indicates that supernatural forces are causing harm.

兩貴受克格。謂貴人臨干支，被用神遙克者。如乙亥晝占，三傳未卯亥，干上子為貴人，被用神所克是也。凡占不吉。

"The situation where two noblemen are overcome by a克制" refers to when the nobleman is positioned over the day stem or day branch, but is remotely and indirectly overcome by the initiating transmission. For example, on a Yihai day during the day, if the three transmissions are Wei, Mao, and Hai, and the day stem is occupied by Zi, which is the daytime nobleman for Yi day, yet this nobleman is overcome by the first transmission Wei earth (earth overcomes water), this is an instance of this pattern. The nobleman itself is already restrained, so how can it help anyone else? In all such cases, the divination is unfavorable.

貴作墓克脫格。如六甲日干上未，夜占，貴人作墓臨干，必為貴人所欺矇。六丙日干上亥，晝占貴人作鬼臨干，必為貴人所剋制。六己日干申，夜占貴人作脫氣加干，必為貴人所脫賺。

"Guì zuò mù kè tuō gé": The nobleman, although present on the heavenly stem, is combined with three bad qualities:墓 (mù), 鬼 (guǐ), and 脱气 (tuō qì). For example, if a person with the stem Jia (甲) comes to consult on the sixth day of the Jia cycle at night, the heavenly stem is occupied by Wei (未), which is the night nobleman for Jia, but also the Tomb Spirit (mù shén) of wood. When the nobleman is in the墓 (mù) position over the heavenly stem, it indicates that the nobleman will deceive and deceive. If a person with the stem Bing (丙) comes to consult on the sixth day of the Bing cycle during the day, the heavenly stem is occupied by Hai (亥), which is the day nobleman for Bing, but also the official ghost (官鬼) of Bing fire. When the nobleman is in the 鬼 (guǐ) position over the heavenly stem, it indicates that the nobleman will control and suppress. If a person with the stem Ji (己) comes to consult on the sixth day of the Ji cycle at night, the heavenly stem is occupied by Shen (申), which is the night nobleman for Ji, but also drains the qi of Ji earth. When the nobleman is in the 脱气 (tuō qì) position over the heavenly stem, it indicates that the nobleman will deceive and take away property. Therefore, even when encountering the nobleman, one must examine what it is combined with, and one should not simply conclude it as auspicious upon seeing the nobleman.

龍乘生氣尊榮日。謂龍乘月內生氣，生其支干，主功名顯示達，家道榮昌。分列於左。

The Azure Dragon, if riding on the monthly "Life Qi," and then returning to support the Day Stem or Day Branch, indicates great success in official matters and prosperity in the family. The so-called monthly Life Qi refers to each month having a specific direction as the Life Qi, starting with the Zi direction in the first month, Chou in the second, and proceeding in order each month. This represents the place where the initial Yang energy originates. The Azure Dragon is the only favorable general among the twelve generals capable of bringing blessings and resolving misfortunes. When it rides on the Life Qi position and also returns to support the Day Stem or Day Branch, it forms the most prosperous omen. The details are listed below.

龍生加干格。謂龍乘月內生氣，生其干神。如六丙六丁日干上寅，夜將三月占，。六戊日干上午晝將七月占。六己日干上巳六月晝將占是也。忌空亡。餘無例。

"The Dragon Generating and Adding to the Day Stem Pattern": The Azure Dragon rides upon the current month's life qi, coming to the day stem's deity. For example, on six days of Bing and six days of Ding, the day stem is occupied by寅, using the night general, and the divination is done in the third month; on six days of Wu, the day stem is occupied by午, using the day general, and the divination is done in the seventh month; on six days of Ji, the day stem is occupied by巳, using the day general, and the divination is done in the sixth month—these are all instances of this pattern. The most忌 is falling into Kongwang. If the Azure Dragon falls into Kongwang, the grace and blessings will not reach the actual situation. There are no other examples beyond this.

龍生加支格。謂龍乘月內生氣，生其支神。如甲辰戊辰庚辰日支上午，晝將七月占是餘無例。

The "Dragon Generating with the Branch" pattern: The Azure Dragon rides upon the current month's life qi to benefit the day's branch. For example, on the days of Jiachen, Wuchen, and Gengchen, the branch is occupied by Wu, using the day's general as the main element, and this applies when divining in the seventh month. There are no other examples of this pattern. When the Azure Dragon benefits the day's stem, it indicates personal honor and success; when it benefits the day's branch, it indicates prosperity of the family residence. The areas affected by these two are different, so when making a judgment, one must clearly distinguish whether it refers to a person or the family residence.

常作長生興發期。謂太常作長生，加臨干支，占主家道興隆，財利如意。如六甲日干上亥為長生，夜占乘太常。甲子甲戌甲寅日支上亥為長生，夜占乘常是也。此三課，又是交車合，如合本營生，無不亨利。

Tai Chang, if it is the long life god of the current day and is placed on the day stem or day branch, indicates that the family will flourish and wealth and profit will be satisfactory. For example, on six days with the stem Jia, if the branch亥 is on the day stem,亥 is the long life of wood, and if it is consulted at night, Tai Chang is on亥; similarly, on the days Jiazi, Jiaxu, and Jiayin, if the branch亥 is the long life, and it is consulted at night with Tai Chang on the branch, these are all instances of this pattern. These three lessons also form a mutual support relationship. If used to predict one's own business, there will be no failure or loss. Tai Chang originally governs clothing, food, wealth, and official rank, sitting on the long life position, indicating a flourishing source of wealth.

虎鬼載馬凶為甚。謂虎乘驛克干者。如六甲日三傳辰午申，晝占申乘虎鬼，又為驛馬是也，主凶禍最速，占訟必得罪於遠方。惟旬空可免。如有官者占赴任極速，反不宜空。

The White Tiger is riding the Post-horse and is attacking the Day Stem, indicating extreme misfortune. For example, if the Day Stem is Jia (甲) and the three transmitters are Chen, Wu, and Shen, and the divination is done in the daytime, the White Tiger is on Shen. Shen metal is the official ghost of Jia wood, and Shen is also the Post-horse of Jia. The White Tiger is the mostvicious general, the official ghost is a harmful spirit, and the Post-horse is a force that hastens things. When these three come together, misfortune arrives very quickly; if one divines about legal matters, it indicates being guilty far away. Only if Shen falls into the旬空 can this be avoided. However, if someone with an official position divines about taking office, this becomes a good omen— the White Tiger and Post-horse hastening the official position, leading to a swift appointment. In this case, it is not desirable for Shen to fall into the旬空.

昴星乘虎例。謂昴星課中，將乘拆卸工者，凶禍難免。如辛未日干上亥，晝占乘虎，雖屬旬空，緣在干上乃白虎臨身，中傳又是虎，支上初末皆是申，又是虎之本家，干支三傳乘其五虎，凡占值此，必驚天動地而有凶也。

"The Example of the昴 Star Riding the White Tiger": In the昴 star divination, if the Heavenly General also rides the White Tiger (the original text mistakenly writes '拆卸工' instead of '白虎'), misfortune is inevitable. For example, on a Xinwei day, the Day Stem is on亥, and during the day,亥 is occupied by the White Tiger; although亥 falls in the旬空, it is right on top of the Day Stem, meaning the White Tiger is directly affecting the person. The Middle Transmission is also the White Tiger; the Day Branch and the First and Final Transmissions are all on申, which is the original position of the White Tiger. Thus, the Day Stem, Day Branch, and the three transmissions together have five instances of the White Tiger. Whenever such a situation occurs in a divination, it will certainly result in great calamity and chaos.

兩蛇夾墓吝地疑。謂六丁日干上戌為墓神覆日，兼晝夜天將比皆乘蛇，地盤巳又為蛇位，名兩蛇夾墓，難免凶禍，占訟被囚，占病必因積塊而死。內丙戌日，支乘墓日尤凶。如占人年命在亥上乘天罡，用辰虎沖之，名為破墓，庶可少延。

Six days with the day stem Jia (丁) have the day stem occupied by Xu. Xu is the resting place of fire, and it is directly covering the day stem. Both the day and night generals are also occupied by Teng Snake. The position of Si on the earth plate is originally the native place of Teng Snake. Thus, the upper and lower snakes are enclosing a resting place, which is called "two snakes enclosing a resting place," inevitably leading to misfortune. In divination regarding legal cases, it indicates being imprisoned; in divination regarding illness, it signifies death from internal masses and accumulations. Among these, on Bingxu day, the day branch also has the resting place, making it especially ominous. If the person's birth year falls on Hai, and Hai is occupied by Tiangang (Chen), then this Chen is used to冲 (冲) the Xu resting place, called "breaking the resting place," which can slightly delay the misfortune.

德神會聚休祥集。謂干德、支天德、月德見於課傳，為德慶課。干德者，甲己在寅，乙庚在申，丙辛戊癸在巳，丁壬在亥。蓋陽德自處，陰德附陽也。是支前五位為支德，如子日用巳，丑日用午是也。四德交會，逢凶化吉。如九月戊子日占，干上丙戌，支上癸巳，三傳巳戌卯，巳為干德，又為支德，丙為天德，又為月德，是也。忌空亡。

The virtues of the day stem, the day branch, Heavenly Virtue, and Monthly Virtue, if all appear together in the Four Lessons and Three Transmissions, form a "Deqing lesson." The method for determining the virtue of the stem is: Jia and Ji days have their virtue in寅, Yi and Geng days in申, Bing, Xin, Wu, and Gui days in巳, and Ding and Ren days in亥. Yang stems have their virtue at their own position, while Yin stems share the virtue with their corresponding Yang stem. The method for determining the virtue of the branch is: count five positions forward from the day branch. For example, if the day is Zi, the virtue is in巳; if the day is Chou, the virtue is in午. When the four virtues meet at one place, they can turn danger into good fortune. Example: On the day of Wu Zi in September, the day stem is Bing Xu, the day branch is Gui Si, and the three transmissions are巳,戌,卯. Here,巳 is both the virtue of the Wu day stem and the virtue of the Zi day branch; the丙 obtained by moving from戌 is both Heavenly Virtue and the Monthly Virtue of September. All four virtues are present. This pattern is most忌 to have Kongwang (void) — if the virtue falls into void, it can no longer provide protection.

德神化鬼格。如六局日，干上申，六丁日干上亥，六己日干上寅，六辛日干上巳，德神作鬼，仍以吉斷。以德能化鬼為善也。如乘吉將，占功名大利，如乘凶將，君子變為小人，凶煞不免。

"The concept of 'De Shen Hua Gui Ge' (virtue deity transforming into ghost): For example, on six days of Yi (乙), the heavenly stem is occupied by Shen (申), which is the heavenly stem's virtue (De) for Yi. Since metal overcomes wood, Shen becomes a ghost. Similarly, on six days of Ding (丁), the heavenly stem is occupied by Hai (亥), which is the heavenly stem's virtue for Ding. Since water overcomes fire, Hai becomes a ghost. On six days of Ji (己), the heavenly stem is occupied by Yin (寅), which is the heavenly stem's virtue for Ji. Since wood overcomes earth, Yin becomes a ghost. On six days of Xin (辛), the heavenly stem is occupied by Si (巳), which is the heavenly stem's virtue for Xin. Since fire overcomes metal, Si becomes a ghost. The virtue deity (De Shen) is also considered an official ghost (guan gui), and it is still interpreted as favorable, because the virtue has the power to transform the ghost into something good. If this De ghost is accompanied by a favorable general (jiang), it is very beneficial for fame and achievement—transforming the ghost into an official is exactly the position of honor and status. However, if it is accompanied by an unfavorable general, then the virtuous person becomes a petty person, and misfortune is inevitable. (The original text mistakenly writes 'six days of the six structures' instead of 'six days of Yi'.)"

德入天門格。謂日德加亥發用，為德入天門。德者得也，有官者主升遷，占試者中，惟六壬日伏吟，亥發用為最的。又丁亥日伏吟，亥發用。丙戊辛癸四干返吟，內有發用者，凡占亦同。

"The De Entering the Heavenly Gate Pattern": When the day's De (virtue) is placed on the亥 (Hai) position and initiates transmission, it is called De Entering the Heavenly Gate. "De" is equivalent to "get" or "attain," meaning attaining and ascending to the Heavenly Gate. This pattern indicates promotion for those in official positions, and for examinations, it signifies passing. The most accurate occurrence is when the sixth day of壬 (Ren) meets Hidden Chant and Hai initiates transmission—since the dry branch De of Ren is naturally on Hai, and during Hidden Chant, Hai occupies its own position, thus achieving De entering the Heavenly Gate. Similarly, on Dinghai day with Hidden Chant and Hai initiating transmission, or when the four dry branches 丙 (Bing), 戊 (Wu), 辛 (Xin), and 癸 (Gui) meet Reverse Chant with the De spirit initiating transmission, the interpretation remains the same.

文德格。謂德作災民星，將乘朱雀，為文德格。如丁酉日，三傳亥午丑，亥為日德官星，夜占乘朱發用是也。主應舉得中。在官得薦。又六己日晝占，寅乘朱雀亦同，餘無例。

"The Wen De Ge" (Literary Merit Pattern): When the day's virtue (de) and the official star (guan xing) are the same, and there is also the Vermilion Bird (Zhu Que) above it, it is called the Wen De Ge (the original text mistakenly refers to it as "Zaimin Xing" or "Disaster Star"). For example, if the day is Dingyou and the three transmissions are亥, 午, and 丑, 亥 is both the day's virtue and the official star of Ding fire. If the divination is done at night and 亥 is the initiating transmission with the Vermilion Bird, this is the pattern. It indicates success in examinations; for those already in official positions, it suggests being recommended by others. Another example is when the day is one of the six Ji days and the divination is done during the day, with 寅 having the Vermilion Bird as the initiating transmission, which is also the same pattern. There are no other examples. The Vermilion Bird represents documents and writings, and the combination of virtue, official star, and the Vermilion Bird as the divine agent is the image of academic achievement.

滅德參商事願違。謂日之德神，受上下夾克，為滅德格。如甲子日反吟，三傳寅申寅，寅居申之上，夜占乘虎是也。主事與願違，不能如意。

Today's virtue god, if both the upper and lower positions are overcome, is called "Mie De Ge" — the virtue is destroyed, like the star of Shen and the star of Shang appearing and disappearing alternately, never meeting, so everything goes against one's wishes. For example, on a Jiazi day encountering reverse transmission, the three transmissions are Yin, Shen, and Yin. Yin is the dry branch of Jia, but it is suppressed by Shen, metal overcoming wood; if the divination is done at night, Shen is also occupied by the White Tiger, attacked from both above and below. This indicates that what is sought and desired will be completely contrary, and nothing can be achieved as wished.

鬼德格。謂日德發用，又同下神剋日，名鬼德格。如乙酉日，申加酉發用，辛未日，巳加午發用，德為鬼所挾，德化為鬼，占主邪正同途，不利有為。

"Ghost Virtue Pattern": When the day stem's virtue initiates the transmission, but it is accompanied by the earth plate's deity to attack the day stem, this is called the Ghost Virtue Pattern. For example, on Yiyou day, Shen is placed on You and initiates the transmission—Shen is the dry virtue of Yi, and Shen and You are both metal, so two metals attack the wood of Yi; on Xinwei day, Si is placed on Wu and initiates the transmission—Si is the dry virtue of Xin, and Si and Wu are both fire, so two fires attack the metal of Xin. The virtue is seized by the ghost, and thus the virtue transforms into the ghost. This pattern indicates that both evil and righteousness proceed together, with mixed good and bad outcomes, which is unfavorable for making endeavors.

日祿盈虛宜細稔。謂甲丙戊庚壬五陽干，以寅巳申亥為祿；乙相己辛癸五陰干，以卯午酉子為祿，祿與財相似而不同，財者外來之財，必要我有力以在之，然後能得。祿者，本家之祿，如為官之俸薪，士庶之有產業，無待外求。所謂一祿敵千財是也。要生旺，不要休囚，如臨於干上，不須動作，靜守盡有其益，如臨於支上，主止宜食宅中之神，不能屈伸。有官者得之，主權攝不正，或遙受職祿而已。

The five yang stems, Jia, Bing, Wu, Geng, and Ren, have their禄 (favorable position) in Yin, Si, Shen, and Hai. The five yin stems, Yi, Ding, Ji, Xin, and Gui, have their禄 in Mao, Wu, You, and Zi (the original text mistakenly writes "Xiang" instead of "Liu"). Although禄 and wealth (财) appear similar, they are actually different. Wealth is something from outside, and one must have the strength to hold it before one can obtain it.禄, on the other hand, is something one possesses inherently, like an official receiving a salary or a scholar or commoner having property; it does not need to be sought from outside. Therefore, there is a saying that "one禄 is worth a thousand财."禄 should be in a position of birth and strength, not in a weak and confined position. If禄 is on the day stem, there is no need for action; simply keeping it quietly is enough. If禄 is on the day branch, then one can only enjoy the existing income from home, with limited expansion. If someone with an official position has this situation, it indicates they are acting as a deputy, their position is not legitimate, or they only receive a salary without real authority.

日祿空亡格。謂祿神空亡，不可盡說不好，當詳其三傳，以定吉凶。如辛巳日干上酉旬空，旺祿既空，不宜坐用，須要棄祿而就三傳卯寅丑之財，別謀改業，以至興旺為妙，餘例推。

The "Day's Wealth and Empty Fate" pattern: When the wealth god falls into the empty fate, it is not always bad; one should carefully examine the three transmissions to determine fortune or misfortune. For example, on a Xinsi day, if the heavenly stem is occupied by You, which is the wealth of Xin, but it falls into the empty fate; since the prosperous wealth is in the empty fate, one should not stick to it, but instead abandon this wealth and turn to the wealth in the three transmissions of卯, 寅, and 丑 —— seeking alternative careers and changing one's profession, which can lead to prosperity. The same principle applies to other cases. An empty fate does not mean there is no way forward; it simply means the path is not in the old place.

旺祿主客須詳推。旺神甲乙在卯，丙丁戊己在午，庚辛在酉，壬癸在子。如甲申日，干上卯，支上酉，干支俱乘旺神，主人我各自興旺，但只宜靜聽遷轉，自於無心中得人照扶。如有意外之求，即變為羅網煞，而有凶矣。又如甲申日，干上酉，支上卯，干支互乘旺神，主彼此兩相投奔，各有興旺。

The method of determining the旺神 (prosperity deity) is: for Jia and Yi days, the prosperity is in Mao; for Bing, Ding, Wu, and Ji days, it is in Wu; for Geng and Xin days, it is in You; and for Ren and Gui days, it is in Zi. Each day stem's prosperity deity is determined by its own Five Phases' prosperity location. "主" refers to the day stem, meaning oneself, and "客" refers to the day branch, meaning the other party. The prosperity and decline of both sides should be analyzed separately. For example, on a Jiashen day, the stem is supported by Mao (Jia wood is prosperous in Mao), and the branch is supported by You (Shen metal is prosperous in You). The day stem and day branch each have their own prosperity deity, indicating that both oneself and the other party are prosperous. However, at this time, it is advisable to remain calm and wait for a change, as help will naturally come without seeking it. If one makes unnecessary demands, it will turn into "Luo Wang Sha" (net evil) and result in misfortune. Another example is on a Jiashen day, if the stem is supported by You and the branch by Mao, the prosperity deities have exchanged positions, indicating mutual attraction and mutual prosperity.

俱生互生彼此益。生謂長生，甲乙日用亥，丙丁戊己日和寅，庚辛日用巳，壬癸日用申是也。有干支如受上神之生，有交車相生，有往來相一，有四課生下，名亨通課，分列於左。

Here the term "生" refers to "longevity" (长生): for Jia and Yi days, take Hai; for Bing, Ding, Wu, and Ji days, take Yin; for Geng and Xin days, take Si; for Ren and Gui days, take Shen (the original text mistakenly writes "he" instead of "use" for "寅"). There are several types of mutual generation (相生): there is the type where the day stem and day branch each receive birth from their respective heavenly stems, there is the type where the stem and branch interact with each other to generate, there is the type where they reciprocally generate, and there is the type where all four lessons are generating downward. These several types are collectively called "smooth course" (亨通课), indicating mutual benefit on both sides. They are listed below in separate points.

俱生格。謂干支各受上神之生，如丙寅日，干上寅，支上亥是也。主各有生意，彼此和順。又如乙卯日，干上子，雖生支而敗其支，支上亥，卻為長生，乃利宅而不利人。丙子日，干上寅為長生，支上酉雖生支而敗支，乃利己不利人也。

The "Ju Sheng Ge" (Mutual Growth Pattern): The day stem and day branch each receive support from their respective heavenly stems. For example, on a Bingyin day, the stem is supported by Yin (Yin Wood nourishes Bing Fire), and the branch is supported by Hai (Hai Water nourishes Yin Wood), which forms this pattern, indicating vitality on both sides and harmonious relations. Another example is on a Yimao day, the stem is supported by Zi (Zi Water nourishes the stem), but Zi is actually a weak position for Miao Wood, so the support comes with decline; the branch is supported by Hai (Hai Water nourishes Miao Wood), which is the long growth position for Wood. This pattern benefits the household but not the individual. Another example is on a Bingzi day, the stem is supported by Yin (Yin is the long growth position for Bing Fire), and the branch is supported by You (You Metal nourishes Zi Water), but You is also the weak position for Zi Water. This pattern benefits oneself but not the other party. Thus, the same character "sheng" (nourishing) must be examined to see if it is accompanied by decline.

互生格。謂干支交車互生。如辛卯日，干上亥生支，支上辰生干是也。主兩相投奔，各有其益。又如庚子日干上酉生支，而反敗其支，支上丑生干，而反墓其干，雖有互生之名，卻作交敗之實，不惟無益，反有所損也。

The "Mutual Generation Pattern" refers to the day stem and day branch supporting each other through mutual generation. For example, in a Xinmao day, the stem is supported by亥 (Hai) water, which generates the卯 (Mao) branch; meanwhile, the branch is supported by辰 (Chen) earth, which generates the Xin stem. This is called mutual generation, indicating mutual support and mutual benefit from both sides. Another example is a Gengzi day, where the stem is supported by酉 (You) metal, which generates the Zi branch; however, You is actually the败地 (declining place) of Zi. Meanwhile, the branch is supported by丑 (Chou) earth, which generates the Geng stem; yet Chou is the Tomb Spirit (burial place) of metal. Although it is called mutual generation, in reality, it results in mutual decline, causing harm rather than benefit.

往來相生格。此可知有二等。一，支來生干。如乙亥日干上亥加干而生干，主上門助我。自在受生，不勞其力。二，干就支生，如庚辰日，支上申，干加支而受生，主就彼受生，亦盡有所益也。

"The Mutual Generation Pattern" is divided into two categories. The first is when the day branch comes to generate the day stem: for example, on a Yihai day, the亥 (water) is the day branch, now placed on top of the day stem to generate the Yi (wood) stem. This indicates that the other party will come to help me, and I can remain seated and receive the benefit without exerting my own effort. The second is when the day stem moves to the day branch to be generated: for example, on a Gengchen day, the branch has the Shen (metal), which is where Geng (metal) resides, and it is placed on the Chen (earth) day branch to be generated by the earth. This indicates that I need to go to the other party's place to receive the benefit, and the advantages are still there, but I must personally go there.

雨露潤澤格。謂四課各受上神之生。如甲午日，一課甲，二課申亥，三課卯午，四課子卯，干支陰陽俱受上神之生，如天降雨露者然，主人宅內外各有生意，惟旬空不用。

"The Rain and Dew Nourishing Pattern": All four lessons are such that the upper god generates the lower god. For example, on a Jiawu day, the first lesson is on Jia, the second lesson is Shen over Hai, the third is Mao over Wu, and the fourth is Zi over Mao. Both the yang and yin gods of the day stem and day branch are generated by the upper gods, like rain and dew falling from heaven, reaching everywhere. The owner's body and home, inside and out, all have vitality. However, the lesson that falls in the旬空 (term void) is not counted. (The original first lesson only has the character 'Jia', indicating a possible omission; this is recorded as it is without supplementation.)

遞生助生舉動宜。謂課有三傳遞生日干，有支神助干生日，有天將助傳生日，凡事亨通。分列於左。

If in the divination the three transmissions are successively generating the day stem, or if the god of the day branch assists the god on the day stem to generate the day stem, or if the heavenly general assists the three transmissions to generate the day stem, then all matters will be smooth and favorable, and it is appropriate to take action without waiting further. These three situations are all external forces continuously coming in, differing from relying solely on one's own strength. They are listed below as separate points.

遞生格。謂三傳遞互相生，生其日干。其格有二，如六丙日三傳申亥寅，初生中，中生末，末生其日干，主隔三隔四，有人在中幫扶。其事必得始終成就。又如庚午日三傳戌午寅，末生中，中生初，初生其日干，凡占亦同。以上二格。如值空亡，亦為閒話多而赤心少，如得年月填實，亦可成事。

"The 'Successive Generation' pattern: The three transmissions are successively generated to support each other, finally supporting the day stem. This pattern has two types. One type is when the day is Jia or Bing, and the three transmissions are Shen, Hai, and Yin: the first transmission Shen metal generates the middle transmission Hai water, Hai water generates the final transmission Yin wood, and Yin wood generates the day stem Jia or Bing fire. This indicates that there are three or four layers of relationships in between, with someone helping in the middle, so the matter will certainly be completed from beginning to end. Another type is when the day is Gengwu, and the three transmissions are Xu, Wu, and Yin: the final transmission Yin wood generates the middle transmission Wu fire, Wu fire generates the first transmission Xu earth, and Xu earth generates the day stem Geng metal. The interpretation is the same as before. If these patterns meet Kongwang, it means there will be much talk but little sincerity; once the year and month fill Kongwang, the matter can still be accomplished."

助生格。此格有二，有支助干生，如壬戌日，干上申，支上未，且其干上之申，生日是也。有天將助傳之生，如六癸日三傳酉丑巳，合局生干，晝占天將貴勾常土神助傳之生是也。以上二等，必得人明暗幫扶。

"The 'Assisting Life Qi Pattern' is divided into two types. One type is when the day branch helps the day stem to generate life qi: for example, on a Renxu day, if the stem is supported by Shen and the branch by Wei, the Wei earth generates the Shen metal on the stem, and the Shen metal then generates the day stem Ren water. The day branch adds extra support from behind. The other type is when the heavenly general helps the three transmissions to generate life qi: for example, on six days with the stem癸, if the three transmissions are You, Chou, and Si, forming a metal cycle to generate the day stem癸 water, and if the day is daytime, the heavenly general is a group of earth deities such as Nobleman, Gou Chen, and Tai Chang. Earth generates metal, thus lifting the life qi of the three transmissions even higher. Both types indicate that there must be someone helping either openly or secretly."

自墓傳生終有慶。謂初墓末生，名自墓傳生。如丙寅日三傳戌午寅，初傳為日之墓，末傳為日之長生，以墓加生發用，主舊事再發，官廢又起。初雖艱難，後卻有成。如自生傳墓，如乙未日三傳亥卯未，初為長生，末為日墓，主起初之時，雖如花似錦，後來卻無成合也。

The first transmission is a墓 (grave), and the final transmission is a Growth (growth), which is called "self from grave to birth." For example, on a Bingyin day, if the three transmissions are戌, 午, 寅: the first transmission戌 is the墓 of丙 fire, and the final transmission寅 is the Growth of丙 fire, starting from the墓 and ending at the Growth. This indicates old matters left behind are revived, and those who have resigned may be reinstated; although the beginning is difficult, there will be eventual success. Conversely, if it is "self from birth to grave" — for example, on a Yiwei day, if the three transmissions are亥, 卯, 未: the first transmission亥 is the Growth of wood, and the final transmission未 is the墓 of wood — this indicates that the beginning is prosperous, but later things fall apart and fail to succeed. The whole course of a divination lesson depends on the relationship between the first and final transmissions in terms of birth and grave.

明生暗克最支離。謂明雖生我，暗實克我，主凡事不吉。如庚寅日干上巳，支上亥，各乘長生之氣及交互參之。認干被亥所脫，寅支被巳火脫，卻是兩邊脫盜。又如庚子日干上巳為長生，似屬吉占。如用夜將，初乘蛇，財受夾克而無用。末傳長生，又乘遁鬼白虎凶將，變出許多不美，以上三格。皆化吉為凶之例也。

On the surface, it appears to be a beneficial aspect, but in reality, it is actually harming and draining me. This is called 'apparent generation but hidden harm,' which indicates that all matters will be unfavorable. For example, on a Gengyin day, the stem is occupied by Si and the branch by Hai. Si is the long life of metal, and Hai is the long life of wood, so both are occupied by the long life energy, which seems good. However, upon closer examination, the day stem Geng metal is actually drained by Hai water (as metal generates water, which is a loss of energy), and the day branch Yin wood is also drained by Si fire. Both ends are being drained by others, so how can it be considered as generating? Another example is on a Gengzi day, where the stem is occupied by Si, which is the long life of metal, seemingly a favorable situation. However, if the night general is used, the first transmission is occupied by Teng Snake, which causes the wealth element to be attacked from above and below, preventing it from manifesting. The final transmission, although being the long life, is occupied by a ghost and the White Tiger, which are Inauspicious General, leading to many unfavorable outcomes. All these examples demonstrate how favorable aspects can turn into unfavorable ones. When examining a divination chart, one should not only look at the names but also consider the actual directions of generation and harm.

干支和合情歡悅。謂干支發和見合神為合歡課。一干合，即五合也；二支合，即六合也；三行合，即三合也。干合為上，支合次之，行合又次之。如合神入於課傳，主人情歡悅，相助成事。求名干貴皆宜。交易婚姻俱吉。惟孕產遲生，病難愈，訟宜和，盜難獲。如刑破二合發用（寅亥申巳也）主內吉外凶，事須費力，如吉神入傳，亦終有濟，如合神剋日，主合中有害，不可託人謀事。

When the day stem and day branch initiate the transmission and encounter a harmonious god, it forms a "Harmonious Joy" divination. Harmony has three levels: the first is heavenly stem harmony, such as Jia with Ji and Yi with Geng, which are the five harmonies among heavenly stems; the second is earthly branch harmony, such as Zi with Chou and Yin with You, which are the six harmonies among earthly branches; the third is triple harmony, such as Shen-Zi-Chen (Water triad) and Yin-Wu-Xu (Fire triad), which are the triple harmony formations. Heavenly stem harmony is the highest, earthly branch harmony is next, and triple harmony is the lowest. If the harmonious god enters the four lessons and three transmissions, it indicates mutual affection and mutual assistance, leading to success. It is suitable for seeking official rank, petitioning noblemen, making transactions, and discussing marriage. However, when divining about pregnancy and childbirth, it suggests a delayed birth; when divining about illness, it indicates difficulty in recovery; when divining about lawsuits, it suggests reconciliation is favorable; and when divining about capturing thieves, it suggests difficulty in apprehending them. Harmony signifies continuity and connection, so matters that should be concluded become unfavorable. If the initiating transmission includes both harmonious and conflicting or destructive pairs (such as Yin and You, or Shen and Si), it indicates internal good fortune and external misfortune, requiring effort to resolve the matter. If there are auspicious gods in the transmission, it can ultimately be accomplished. However, if the harmonious god instead overcomes the day stem, it indicates hidden harm within the harmony, and one should not entrust others to handle one's affairs.

干支內外俱合例。謂干支上神六合，干支又自作六合，如乙酉日伏吟，辰與酉合，丙申戊申日伏吟，巳與申合。辛卯日伏吟，卯與戌合。壬寅日伏吟，寅與亥合，主上下同心，內外協力。惟不宜占失脫逃匿事。（此例以伏吟為的）

"The Example of Both Heavenly Stem and Earthly Branch Being in Harmony": When the heavenly stem above the day stem and the heavenly stem above the day branch form a Liu He (Liu He), and the palace where the day stem resides and the day branch itself also form a Liu He, then both inside and outside are harmonious. For example, on a Yiyou day encountering Hidden Chant (Hidden Chant), Yi resides in Chen and Chen harmonizes with You; on a Bingshen day or Wushen day encountering Hidden Chant, Bing and Wu reside in Si and Si harmonizes with Shen; on a Xinmao day encountering Hidden Chant, Xin resides in Xu and Xu harmonizes with Mao; on a RENYIN day encountering Hidden Chant, Ren resides in Hai and Hai harmonizes with Yin. This indicates harmony between upper and lower, coordination inside and outside, and smooth progress in affairs. However, it is not suitable for predicting lost items, escape, or concealment—when there is harmony, things stick together and do not scatter, making them difficult to find. (Original note: This example is most accurate when applied to伏吟 lessons.)

干支上下相合格。謂干支與上神六合，如甲申日干上亥，支上巳，丁丑日干上午，支上子是也，占同前例。

"Sky and Earth Stems and Branches are in mutual harmony": The Day Stem harmonizes with its upper god, and the Day Branch also harmonizes with its upper god. For example, on a Jiashen day, the Day Stem is Jia, which is associated with寅 (Yin), and寅 harmonizes with亥 (Hai); the Day Branch is Shen, which harmonizes with巳 (Si). Another example is on a Dingchou day, the Day Stem is Ding, which is associated with未 (Wei), and未 harmonizes with午 (Wu); the Day Branch is Chou, which harmonizes with子 (Zi). The interpretation is the same as the previous example, indicating harmony between internal and external factors.

干支上神相合格。謂干支上神作六合。如戊辰日干上丑支上子，辛未日干上寅支上亥，亦同前例。

"The Heavenly Stems and Earthly Branches are in harmony": This refers to the Heavenly Stem and the Earthly Branch of the day being in a harmonious relationship. For example, on a Wuchen day, the Heavenly Stem is multiplied by Chou and the Earthly Branch by Zi, and Zi and Chou are harmonious. On a Xinwei day, the Heavenly Stem is multiplied by Yin and the Earthly Branch by Hai, and Yin and Hai are harmonious. The interpretation is the same as the previous example. This pattern indicates that a mediator will first reach an agreement, and then the matter will be completed.

干支相合六合格。謂干支相會作六合。如乙酉丙申戊申辛卯壬寅五日，或干加支，或支加干是也。以上諸例，俱忌空亡。

"The六合 of Heavenly Stems and Earthly Branches" refers to the combination of the day stem's palace and the day branch itself forming a六合. For example, on the days of Yiyou, Bingshen, Wushen, Xinmao, and Rennyin, either the heavenly stem's hidden god is added to the day branch, or the day branch is added to the heavenly stem's palace, both of which qualify for this pattern. All the aforementioned combinations are considered unfavorable if they fall into Kongwang, as a union that falls into Kongwang is merely empty joy.

干支鄰近相合格。說服力干支相會上神作六合。又與干神一氣者。如壬子日干上子支上丑，支加於干，又與干神亥一氣。丙午戊午日干上午支上未，支加於干，又要與干神巳為一氣，主神合道合，事得速成，餘無例。

"The Heavenly Stem and Earthly Branches are close and harmonious": The palace where the day stem resides and the day branch meet, the upper god forms a Liu He, and this god is of the same qi as the god where the day stem resides. For example, on a Renzi day, the stem is on Zi and the branch is on Chou; Zi and Chou form a Liu He. The branch Zi is added to the palace where the day stem resides, and Zi is of the same water qi as the亥 where the Ren stem resides. On a Bingwu day or a Wuwu day, the stem is on Wu and the branch is on Wei; Wu and Wei form a Liu He. The branch Wu is added to the palace where the day stem resides, and Wu is of the same fire qi as the巳 where the Bing or Wu stem resides. Thus, the gods harmonize with each other, and the qi connect with each other, and matters can be accomplished quickly. There are no other examples. (The original text had a '谓' at the beginning mistakenly written as three characters; this is recorded as is.)

外好裡槎砑格。謂干支上神六合，地盤反作六害，如辛酉日干上未，與支上午為六合，辛干與酉支卻作六害是也，主外面雖好，裡百卻有槎砑，如合作旬空，害反實在，尤為可畏。

"The 'Outer Harmony, Inner Harm' pattern": The heavenly stem and earthly branch of the day's stem and the heavenly stem and earthly branch of the day's branch may form a Liu He (Liu He), but the Earthly Branches beneath them are actually harmful to each other. For example, on a Xinyou day, the stem is乘 (occupied by) Wei and the branch is乘 by Wu, Wu and Wei form a Liu He; however, the Earthly Branch associated with Xin (Xu) and the day's branch (You) are in a harmful relationship on the Earth Plate. "槎砑" means uneven and conflicting: it indicates that things appear harmonious on the surface but are actually problematic underneath. If this harmony falls in the旬空 (decade void), the harmony is illusory while the harm is real, making the situation even more dangerous.

交車互合共維持。謂干支交車六合，如甲子日，干上丑，支上亥；庚午日干上未，支上巳，主交關交易而成合。惟恐不宜占病訟失脫等事。此例餘八專五日外，每日一課，其吉凶分列於左。

When the heavenly stem on the day stem combines with the day branch, and the heavenly stem on the day branch combines with the day stem, they form a Liu He (Liu He) by crossing each other, which is called "crossing car六合" (jiao che liu he). For example, on a Jiazi day, the heavenly stem on the day stem is Chou, which combines with the day branch Zi; the heavenly stem on the day branch is Hai, which combines with the stem of the day's hidden stem, which is Yin. Another example is on a Gengwu day, the heavenly stem on the day stem is Wei, which combines with the day branch Wu; the heavenly stem on the day branch is Si, which combines with the hidden stem of Geng, which is Shen. This pattern is favorable for matters involving negotiation and transactions. However, it is not suitable for matters such as illness, lawsuits, or lost items, as these situations tend to be stuck and difficult to resolve. This pattern applies to every day except the five days of eight special days, and the fortune of each day is listed below.

交車喜格。一生合。如甲申日，干上巳，為支之長生，支上亥，為干之長生，宜合本營生。二財合，如辛丑日，干上子，為支之南，支上卯，為干之財，宜交關取財。

The "Intersecting Vehicles and Joyful Pattern" has two types. The first type is generation and harmony: for example, if the divination is done on a Jia Shen day, the heavenly stem is乘 by Si, and Si is the growth of Shen metal; the earthly branch is乘 by Hai, and Hai is the growth of Jia wood. Both sides intersect and carry the energy of growth, making it most suitable for partnership in one's own business. The second type is wealth harmony: for example, if the divination is done on an Xin Chou day, the heavenly stem is乘 by Zi, and Zi water is the wealth of Chou earth; the earthly branch is乘 by Mao, and Mao wood is the wealth of Xin metal. Both sides intersect and carry wealth, making it most suitable for trading for profit. (The original text mistakenly wrote "for the southern branch" instead of "for the branch's wealth.")

交車忌格。一刑合，如癸卯日，干上戌，支上子，交車雖作六合，卻自刑其干支。主和美中必有爭競。二害合，如丁丑日干上子，支上午，交車雖作六合，卻自害其干支。主合謀中有暗害。三沖合，如甲申日，干上巳，支上亥，交車作六合，然上神巳亥相沖，主先合而後離。四克全，如庚子日，干上丑克支，支上巳克干，主交涉中必有爭論。五空合，如辛亥日，干上寅，支上卯，皆屬旬空，主有始無終

The "Intersecting Vehicles Prohibited Pattern" has five types. The first is刑合 (self-punishment conjunction): For example, on a Guimao day, the stem is乘戌 (mounted on Xu) and the branch is乘子 (mounted on Zi), although the intersecting vehicles form a Liu He (six harmonies), the two spirits each刑 (punish) the day stem and branch, indicating harmony with competition. The second is害合 (harm conjunction): For example, on a Dingchou day, the stem is乘子 (mounted on Zi) and the branch is乘午 (mounted on Wu), although the intersecting vehicles form a Liu He (six harmonies), the two spirits each害 (harm) the day stem and branch, indicating conspiracy with hidden harm. The third is冲合 (clash conjunction): For example, on a Jiashen day, the stem is乘巳 (mounted on Si) and the branch is乘亥 (mounted on Hai), although the intersecting vehicles form a Liu He (six harmonies), but Si and Hai directly clash, indicating initial harmony followed by separation. The fourth is克合 (control conjunction): For example, on a Gengzi day, the stem is乘丑 (mounted on Chou) which controls the day branch, and the branch is乘巳 (mounted on Si) which controls the day stem, indicating disputes in dealings. The fifth is空合 (empty conjunction): For example, on a Xinhai day, the stem is乘寅 (mounted on Yin) and the branch is乘卯 (mounted on Mao), both falling into the旬空 (decade void), indicating something that starts but does not finish.

脫合，如戊辰日，干上酉脫支，支上申脫干。主相交中各懷相脫之意。

There is also a concept called "tuo he" (disconnection and combination). For example, on a Wuchen day, if the day stem is covered by You, the You metal drains the energy of the day branch Chen earth; and if the day branch is covered by Shen, the Shen metal drains the energy of the day stem Wu earth. Although they appear to be combining, in reality they are each draining the energy of the other. This indicates that in interactions, both parties are secretly trying to weaken each other and take advantage of the other.

交車六合中，干神與干上神遁五合格。干支交車六合，干上遁干，又與干上神五合。如甲戌日，干上卯，卯與戌合。甲與己又為五合。丙辰日，干上酉，酉與辰六合。辛與丙又為一合是也。主人情歡悅，名利咸宜。（此外尚有十課，不備載）

When the heavenly stems and earthly branches form a Liu He (Liu He), the heavenly stem on the day stem and the heavenly stem derived from the day stem also form a Five Harmony (Five Harmony). For example, on a Jiaxu day, the day stem is Jia, and the heavenly stem on the day stem is卯 (Mao). Mao and the day branch戌 (Xu) form a Liu He. The heavenly stem derived from Mao is己 (Ji), and Jia and Ji form a Five Harmony. Similarly, on a Bingchen day, the day stem is Bing, and the heavenly stem on the day stem is酉 (You). You and the day branch Chen form a Liu He. The heavenly stem derived from You is辛 (Xin), and Xin and Bing form a Five Harmony. This situation of double harmony indicates joy in relationships and suitability for both reputation and wealth. (There are also ten other cases, but they are not listed here.)

交車六合中，二陰神又合格。謂干支交車六合，兩陰神又作六合，如乙丑日干上子，支上酉，干陰申，又與支陰巳相合是也，主內外俱合，求婚大利。

"Intersecting in the六合, two yin spirits also form a harmonious combination": The heavenly stem and earthly branch have already formed a Liu He, and the two yin spirits also form a Liu He with each other. For example, on a Yichou day, the heavenly stem is accompanied by Zi and the earthly branch by You, forming an intersecting Liu He. Then looking at the yin spirits, the one on the heavenly stem is Shen and the one on the earthly branch is Si, which also form a perfect Liu He. Both the yang and yin positions are harmonious, indicating that the internal and external aspects are converging, making it most favorable for proposing marriage.

三六相呼聲相應。謂課得三合入傳，乃是生旺墓之神，各處一方，幹事而成合，占主日久方能了結，以事關於眾也。如干支上有一神與神將六合，名三六相呼，或干支又交車六合，名三六相會，占成合事最吉。分列於左。

If the Triple Harmony Formation enters the Three Transmissions, then the three deities of Growth, Prosperity, and Storage each occupy their own position but combine into one, making it possible for matters to come together smoothly. However, the outcome will take a long time to conclude because there are many involved parties. If another deity, either on the Day Stem or Day Branch, forms a Liu He with one of the deities in the formation, it is called 'San Liu Xiang Hu'. If the stem and branch form a mutual Liu He, it is called 'San Liu Xiang Hui'. This is especially auspicious for matters such as forming partnerships or entering into marriages. The details are listed below.

三六相呼格。謂三傳合局，干支上有一神與將神六合，名三六相呼。如丙子日，三傳申辰子，與干上丑六合，壬午日，三傳未亥卯，與支上戌六合是也。（此外尚有壬午壬寅日，干上未，丙申丙辰戊申戊辰日，干上丑，乙酉日支上丑，七課）主凡事謀皆遂，全無障礙。經云：三六相呼見喜忻，縱然帶惡不成嗔。帶惡雲者，謂或作日鬼，或作脫氣，亦不為害。況為日財與生日之神乎？（如值空亡，得年命歲月填實，即可用）惟不宜解釋憂疑事。占病凶。

The "San Liu Xiang Hu Ge" pattern refers to when the three transmitters form a complete set, and another deity on the day stem or day branch forms a Liu He with the deities in the set. This is called San Liu Xiang Hu. For example, on a Bingzi day, if the three transmitters are Shen, Chen, and Zi, forming a water set, and the day stem's Chou forms a六合 with Zi (Zi and Chou combine), then it is San Liu Xiang Hu. On a Renwu day, if the three transmitters are Wei, Hai, and Mao, forming a wood set, and the day branch's Xu forms a Liu He with Mao (Mao and Xu combine), then it is also San Liu Xiang Hu. (In addition, there are seven other cases: on Renwu and Renyin days, the deity on the day stem is Wei; on Bingshen, Bingchen, Wushen, and Wuchen days, the deity on the day stem is Chou; and on Yiyou day, the deity on the day branch is Chou.) This pattern indicates that any plan can be realized smoothly without obstacles. The classic text says: "San Liu Xiang Hu brings joy, even if there is an evil deity, it does not cause anger." The term "carrying an evil deity" refers to the deity that forms the Liu He being either the day's official ghost or a detached energy. Even in such cases, it does not harm the person. Moreover, if the deity is originally the day's wealth or a deity that generates the day, it is even better. (If the六合 is in an empty position, it can still be used once the empty position is filled by the person's destiny year, or by the current year, month, or day.) However, this pattern is not suitable for divination regarding the resolution of worries or doubts; when divining about illness, it is ominous—because the Liu He is fixed and does not disperse, the illness remains and does not leave.

三六交會格。謂三合為傳，干支又交車相合，名三六交會。如丙子日，三傳申辰子，干上丑與支合，支上申與干合是也。主內外相助而成合事。如傳中遇有遁干作鬼，後必齟齬。如始見齟齬，後即和合也。

The "Three and Six Convergence Pattern" refers to the three transmitters forming a harmonious combination, while the day stem and day branch also form a mutual combination, which is called Three and Six Convergence. For example, on a Bingzi day, if the three transmitters are Shen, Chen, and Zi, they form a water pattern; the day stem's Chou combines with the day branch's Zi, and the day branch's Shen also combines with the day stem's lodging palace. This indicates that people from both inside and outside will offer assistance, leading to the successful negotiation of cooperative matters. If among the three transmitters there is a hidden stem that transforms into an official ghost, there will inevitably be disputes later on; conversely, if there is an initial dispute, later on it may turn into harmony.

日辰湊合格。謂三合入傳，內缺一神，。得干支上神湊足之，名湊合格。主有意外相合之事。得吉神則吉，得凶神則凶。如癸卯日三傳未酉亥，缺一卯字，得干上卯湊足，夜占乘貴，主有貴人提攜。己巳日三傳亥丑卯，缺一未字，得支上未湊足，夜占乘蛇，主有憂恐事。

"The day branch forms a complete set with the three transmissions": The three transmissions could normally form a complete set, but they are missing one spirit. This missing spirit is exactly provided by the day stem or day branch, completing the set. This is called forming a set by coincidence. If the spirit added is a good one, the outcome is favorable; if it is a bad one, the outcome is unfavorable. For example, on a Guimao day, the three transmissions are Wei, You, and Hai, missing the Mao. The day stem is riding on Mao to complete the set. If the divination is done at night, the Mao is riding on the nobleman, indicating assistance from a nobleman. Another example is on a Jisi day, the three transmissions are Hai, Chou, and Mao, missing the Wei. The day branch is riding on Wei to complete the set. If the divination is done at night, the Wei is riding on the Teng Snake, indicating worries, doubts, and fear.

合中犯煞蜜中砒。謂三合課干支上有一神，與將神作刑害沖者。名合中犯煞。其中必有阻隔。如乙亥日，三傳未卯亥，干上子為三刑，丙寅日三傳戌午寅，干上丑為六害，甲子日三傳辰申子，干上午為六沖，主恩中變冤，合中有破。經云，三合犯煞少人知，惟防好裡定相欺，笑裡有刀誰會得，事將成合失便宜。如欲成事，要待犯煞沖去之日，方能有成。或犯煞空亡，或占人年命上神有神剋制其犯煞者，亦可用。

In a Triple Harmony divination, if a god on the day stem or day branch forms a crime, harm, or clash with a god within the chart, it is called 'harmony with a curse.' It is like adding arsenic to honey, where there is certainly an obstruction. For example, on an Yihai day, the three transmissions are Wei, Mao, and Hai, forming a wood chart, and the day stem is multiplied by Zi, which forms a crime with Mao; on a Bingyin day, the three transmissions are Xu, Wu, and Yin, forming a fire chart, and the day stem is multiplied by Chou, which forms a six harm with Wu; on a Jiazi day, the three transmissions are Chen, Shen, and Zi, forming a water chart, and the day stem is multiplied by Wu, which forms a six clash with Zi. This indicates that kindness turns into enmity, and there is a flaw hidden within the harmony. The classic text says: 'Triple Harmony with a curse is little known, only beware of being deceived in good situations, a knife behind a smile is hard to detect, and when things are about to succeed, the advantage is lost.' If one wishes to accomplish something, it must wait until the day when the cursed god is removed by a clash, or until the cursed god itself falls into Kongwang, or until the person seeking the divination has a god in their birth year that can control it, then it can be successful.

外合中離格。謂三合入傳，干支交車，卻作刑沖剋害者，名外合中離。如甲子日三傳戌午寅，干上戌，支上申，交車相剋。辛丑日三傳巳丑酉，干上午，支上酉，交車六害，主外貌雖合，而心中各懷疑忌，餘例推。

The "External Harmony, Internal Separation" pattern occurs when the Triple Harmony is already in the transmission, and the Day Stem and Day Branch also form a mutual connection. However, the two deities involved in the mutual connection mutually punish, clash, and control each other, which is called External Harmony and Internal Separation. For example, on a Jiazi day, the three transmissions are Xu, Wu, and Yin, forming a fire trinity. The Day Stem is on Xu and the Day Branch is on Shen, and the mutual connection is at a point of mutual control. On a Xinchou day, the three transmissions are Si, Chou, and You, forming a metal trinity. The Day Stem is on Wu and the Day Branch is on You, and the mutual connection is at a point of mutual harm. This indicates that although the appearance seems harmonious, there are doubts and suspicions in the heart. Other cases can be similarly inferred.

財休財旺因時斷。財不宜旺，旺則不能為我作財，故以休囚為吉。如丁巳日三傳申酉戌，夏占，其財卻有，緣干強之故。如於秋時占之，則財自貪其生旺，丁炎休囚，無力克金，財何能得？所謂生金不畏死火，生水不畏死土者此也。

The wealth hexagram should not be too strong: if it is too strong, it will establish its own domain and not be willing to serve as my wealth, so it is actually better for it to be weak and confined. Only when the wealth is something that I can control does it count as my wealth. For example, on a day with the day stem Dingsi, if the three transmissions are Shen, You, and Xu, these are all wealth for the Dingsi fire. If the divination takes place in summer, this wealth can be obtained, because the day stem Dingsi fire is in its season and strong enough to control the metal. However, if the divination takes place in autumn, the metal is at its peak, and the wealth is only concerned with its own strength and prosperity, while the Dingsi fire is weak and confined in autumn and unable to control the metal. How can we obtain this wealth? The saying "the generation of metal does not fear dead fire, the generation of water does not fear dead earth" refers exactly to this principle: an element that is in its season does not fear being controlled by an element that is out of its season. Therefore, when judging wealth, we must first consider the season, and we cannot simply say there is wealth just because there is a wealth hexagram.

三財格。三財謂干財、支財、命財也。如甲戌日，午命人占，干上辰，支上子，命上申。戊申日亥命人占，干上子，支上卯，命上午，更值旺相氣，求財必然大獲。

The "Three Wealths Pattern" refers to having the wealth of the day stem, the wealth of the day branch, and the wealth of the birth stem all present. For example, on a Jiaxu day, if someone born in Wu comes to consult, the day stem is Chen, which is the wealth of Jia wood; the day branch is Zi, which is the wealth of Xu earth; and the birth stem is Wu, which is the wealth of the birth stem. Another example is on a Wushen day, if someone born in Hai comes to consult, the day stem is Zi, which is the wealth of Wu earth; the day branch is Mao, which is the wealth of Shen metal; and the birth stem is Wu, which is the wealth of Hai water. If all three places have wealth and they are in a prosperous and strong condition, then seeking wealth will certainly bring great success.

外財入內格。謂日財臨支二課，為外財入內，主獲財。占經營，必得貨物大旺。如丙戌日，支陽酉，支陰申是也。（此外有戊戌己丑庚辰辛丑壬辰癸未日六課）支財臨日干課，主出財。如己巳日干陽申，干陰酉是也，（此外又有辛巳癸丑丁巳辛丑辛未癸未己酉癸酉乙亥丁亥己亥十一課）。然其中亦有吉凶之別，如辛巳日，干上酉為旺祿，丁巳日干上申又為干財，己亥日干午為生我之神俱吉。癸酉日干上寅為脫氣則不吉也。內辛丑日干二課是亥子，支二課見寅卯，三傳寅卯辰，主入者多而出者少。癸未日二課見子亥，支二課見午巳，三傳巳辰卯，初雖作財，奈中為鬼墓，末為脫氣，則所入不敷出也。

"The External Wealth Enters the Interior Pattern": When the day stem's wealth爻 falls on the day branch's two lessons, this is called external wealth entering the interior, indicating the acquisition of wealth; when divining about business operations, it certainly indicates that goods will be very prosperous. For example, on a day of Bingxu, the yang spirit on the day branch is You, and the yin spirit is Shen, You and Shen are both wealth for Bing fire, precisely falling on the dwelling position. (In addition, there are six other days: Wuxu, Jichou, Gengchen, Xinchou, Renchen, and Guiwei.) Conversely, when the day branch's wealth爻 falls on the day stem's two lessons, it indicates spending out wealth. For example, on a day of Jisi, the yang spirit on the day stem is Shen, and the yin spirit is You, Shen and You are both wealth for Si fire, but they fall on the person's position. (In addition, there are eleven other days: Xinsi, Guichou, Dingsi, Xinchou, Xinwei, Guiwei, Jiyou, Guiyou, Yihai, Dinghai, and Jihai.) However, among the cases of spending out wealth, there are both good and bad outcomes: On Xinsi day, the day stem is multiplied by You, which is the旺禄 of Xin; on Dingsi day, the day stem is multiplied by Shen, which is also the wealth of Ding; on Jihai day, the day stem is multiplied by Wu, which is the birth god for Ji. These three are all good. On Guiyou day, the day stem is multiplied by Yin, which drains the Qi of Gui water, thus it is not good. On Xinchou day, the two lessons of the day stem see Hai and Zi, the two lessons of the day branch see Yin and Mao, and the three transmissions are Yin, Mao, and Chen, indicating that the amount coming in is greater than that going out. On Guiwei day, the two lessons of the day stem see Zi and Hai, the two lessons of the day branch see Wu and Si, and the three transmissions are Si, Chen, and Mao. Although the initial transmission is wealth, the middle transmission Chen is both the ghost of Gui and the burial place of water, and the final transmission Mao is also a loss of Qi, thus the amount coming in is insufficient to cover the amount going out.

生鬼化財仔細推。謂有三合作財，生起干支之鬼者。有二合作鬼，兩課俱空，獨存一字財者。分列於後。

This passage discusses two situations where wealth and official ghosts are entangled: one is when the Triple Harmony Formation acts as wealth, but this wealth instead generates official ghosts for the day stem and day branch; the other is when the Three Transmissions function as official ghosts, with two lessons falling under Kongwang, leaving only one character as wealth. Both cases need careful distinction, and one should not be overly pleased upon seeing the wealth element. The details are listed below.

傳財生鬼格。謂三傳作財，生起干支上之鬼者。如辛亥日三傳未卯亥，生其干上之午火，傷其日干。乙亥日三專丑戌未為財，生其支上之申金傷其日干。以上二例，必因取財而致禍。要占人年命上有制鬼之神。方得無咎。惟納粟求官為宜。

"The Transmission of Wealth Producing Ghosts Pattern": The three transmissions are all wealth, but they go on to generate the official ghost of the day stem or day branch. For example, on a Xinhai day, the three transmissions are Wei, Mao, and Hai, forming a wood trinity. Wood is the wealth of Xinhai gold, but this wood goes on to generate the fire of the day stem, which is the ghost of Xinhai gold. The ghost is nourished and turns back to harm the day stem. Another example is on a Yihai day, the three transmissions are Chou, Xu, and Wei, all earth. Earth is the wealth of Yihai wood, but this earth goes on to generate the metal of the day branch, which is the ghost of Yihai wood. In both examples, the fortune is certain to bring disaster due to seeking wealth. The person's birth year and age must have a god that can control the ghost to avoid misfortune. This type of divination is only suitable for purchasing an official position, as it allows wealth to be exchanged for an official post, enabling wealth to generate officials without harming oneself.

傳鬼化財格。謂三傳作鬼，兩課俱空，獨存一字為財者。如丙申日三傳子申辰，初末空陷，獨存中傳申金為財，其財繫危險中出，縱得之亦不安穩，如占人年命上又乘日鬼，即有禍發，不為財也。

"The Transmission of Ghost Transforming Wealth Pattern": The three transmissions are originally official ghosts, but two of them fall into Kongwang, leaving only one character as wealth. For example, on a Bingshen day, if the three transmissions are Zi, Shen, and Chen, the initial transmission Zi and final transmission Chen are both official ghosts of Bingshen fire and fall into Kongwang, leaving only the middle transmission Shen metal as wealth. This kind of wealth is obtained from danger, and even if it is obtained, it is not secure. If the person's own birth year and age also have the day's ghost, misfortune will occur, and there is no way to obtain wealth at all.

丁馬入傳招財速。謂財爻乘丁神，或乘驛馬發用。主財動最速，如庚午辛未日見卯，甲戌乙亥日見丑，戊子己丑日見亥，丙申丁酉日見酉，甲辰乙巳日見未，壬戌癸亥日見巳，皆丁神臨財。內己丑癸亥日，又為驛馬，其財動更速。又壬癸兩干，見丁馬入傳者亦同。詳要將門。

When the wealth hexagram is accompanied by the Ding god or the Post-horse and initiates the transmission, it indicates that the wealth moves most quickly. For example, on days of Gengwu and Xinwei, seeing the卯 (Mao) hexagram (which is Dingmao in the Jiazi cycle, and wood is the wealth for a metal day), on days of Jiaxu and Yihai, seeing the丑 (Chou) hexagram (which is Dingchou in the Jiaxu cycle, and earth is the wealth for a wood day), on days of Wuzi and Jichou, seeing the亥 (Hai) hexagram (which is Dinghai in the Jiashen cycle, and water is the wealth for an earth day), on days of Bingshen and Dingyou, seeing the酉 (You) hexagram (which is Dingyou in the Jiawu cycle, and metal is the wealth for a fire day), on days of Jiachen and Yisi, seeing the未 (Wei) hexagram (which is Dingwei in the Jiachen cycle, and earth is the wealth for a wood day), on days of Renxu and Guihai, seeing the巳 (Si) hexagram (which is Dingsi in the Jiayin cycle, and fire is the wealth for a water day)—these are all cases where the Ding god is exactly on the wealth hexagram. Among these, on days of Jichou and Guihai, the wealth god is also the Post-horse, so the wealth moves even faster. Additionally, if the Ren and Gui heavenly stems encounter both Ding and the Post-horse in the transmission, the situation is the same. Details can be found in the section titled '要将' (Transmission of the Wealth).

傳將助生獲利益。謂三傳合局，生其干支之財者，為傳將助生。如己丑日，干上亥，三傳酉丑巳，生其亥水之財。壬戌日，三傳未卯亥，生其支之午財，大宜求財。勿作脫氣看。即財爻空亡亦可用。

The three transmissions form a single set, and they go back to support the wealth hexagram on the day stem or day branch, which is called "transmission aiding birth." For example, on a Jichou day, the stem is covered by亥, which is water and the wealth for Jichou earth. The three transmissions are酉, 丑, and巳, forming a metal set, which generates water, thus supporting this wealth. Another example is on a Renxu day, the three transmissions are未, 卯, and亥, forming a wood set, which generates fire, supporting the fire on the day branch, which is the wealth for the戌 earth. Both situations are very favorable for seeking wealth. It is important not to regard this as a loss of energy: although the energy is released, if it is released to the wealth, it is gathering wealth, different from losing it completely. Even if the wealth hexagram falls in Kongwang, this pattern can still be used.

支神助財可知。謂干上見財，支上神生其財爻者，如丁卯日干上申，支上辰是也。凡占亦同。

The principle of "Branch God Assisting Wealth" can be understood as explained in the previous section: if there is a wealth yao on the day stem, and the day branch's god also generates this wealth yao, it signifies that the branch supports the wealth. For example, on a Dingmao day, if the day stem is occupied by Shen, Shen metal is the wealth for Ding fire; and if the day branch is occupied by Chen, Chen earth generates Shen metal. This is like the family helping to increase one's wealth. In all cases, the same principle applies, and it is favorable for seeking wealth.

天將助財格。謂三傳作財，天將又生其三傳上者，如六丙日，三傳酉丑巳為財，夜占得貴勾常土神助之，大宜求財，如占病，大凶。

"The Heavenly General Assists Wealth Pattern": When the three transmitters are all wealth, and the Heavenly General comes to generate these three transmitters. For example, if the day is the sixth Jia day, and the three transmitters are You, Chou, and Si, forming a metal pattern, metal is the wealth of Bing fire; if the divination is done at night, and the Nobleman, Gou Chen, and Tai Chang appear, which belong to the earth element, the earth generates metal, thus raising the wealth pattern even higher. This is very favorable for seeking wealth. However, if this pattern appears in a divination about illness, it is extremely dangerous—wealth being strong will harm the official star and injure the body, which the patient cannot bear.

干支乘鬼有災禍。鬼者賊害之神。甲乙日用金，丙丁日用水，戊己日用木庚辛日用火，壬癸日用土，課見鬼賊，而六處有生我之審以化之，則為官。課見鬼賊，而六處無生我之神，則為鬼。舊說陽克陽干，陰克陰干為鬼，陰克陽干，陽克陰干為官，尚未的。日鬼在干支上發用，占事多凶。或有德合旺氣，亦凶中有吉。德合者，謂乙日見申，丁日見亥，己日見寅，辛日見巳既為日德，又為干之五合，是也。旺氣者，如戊辰日，三傳卯寅丑，春占為旺氣，蓋鬼自旺則不害人故也。如值夏秋冬占，仍凶。

"The 'ghost' is a spirit that harms the body. For days with Jia or Yi as the day stem, the metal element is the ghost; for days with Bing or Ding, the water element is the ghost; for days with Wu or Ji, the wood element is the ghost; for days with Geng or Xin, the fire element is the ghost; and for days with Ren or Gui, the earth element is the ghost. If the ghost appears in the divination, and among the four lessons, three transmissions, and the year's destiny, there is a god that generates me which can transform this ghost, then this ghost becomes 'official'; if there is no such generating god in these six places, then it is truly a ghost. The old saying that a yang element overcoming a yang stem and a yin element overcoming a yin stem is considered a ghost, while a yin overcoming a yang stem and a yang overcoming a yin stem is considered an official, is not accurate (the original text mistakenly wrote 'generating me' as 'generating me's review'). If the ghost is used in the initiating transmission and is located on the day stem or day branch, the divination result is mostly unfavorable; however, if this ghost also has the day's virtue, five harmony, or strong energy, there may be some good in the bad.所谓 'virtue and harmony' refers to when on the day of Yi, the element of Shen appears; on the day of Ding, the element of Hai appears; on the day of Ji, the element of Yin appears; and on the day of Xin, the element of Si appears. These are not only the day's virtue but also form the five harmony with the day stem.the so-called 'strong energy' refers to, for example, on the day of Wu Chen, if the three transmissions are Mao, Yin, and Chou, and the divination is done in spring, the wood ghost is strong and thus does not harm. If the divination is done in summer, autumn, or winter, it remains unfavorable."

干支乘鬼格。如戊辰日，干上卯，支上寅，丙午日干上亥，支上子，干支各乘日鬼，占身被傷，占宅被損，占訟兩家被責，如空亡無忌，然亦宜制之為妙。

The "Dry Branches Carry Ghosts" pattern refers to a situation where the day stem and day branch each carry a ghost. For example, on a Wuchen day (戊辰), the stem is carried by卯 (Mao) and the branch by寅 (Yin), both of which are ghosts ofWu Earth (Wu Tu). On a Bingwu day (丙午), the stem is carried by亥 (Hai) and the branch by子 (Zi), both of which are ghosts of Bing Fire (Bing Huo). When the day stem and day branch each carry their respective ghosts, if this is applied to a person, it indicates harm to the body; if applied to a house, it indicates damage to the dwelling; if applied to a legal case, both parties are equally liable. If these ghosts fall into the Kongwang (空亡), there is no need to be concerned. However, it is still preferable to have a deity that can control them.

干支互克格。如癸卯日，干上申，支上戌，壬午日干上子，支上未，主互相傷克，各懷是非。

The "Mutual Control of Heavenly Stem and Earthly Branch" pattern occurs when the heavenly stem above the day stem controls the day branch, and the earthly branch above the day branch controls the day stem, resulting in a crosswise mutual control. For example, on a Guimao day, the heavenly stem is carried by Shen, which is metal and controls the day branch Mao, which is wood. Meanwhile, the earthly branch is carried by Xu, which is earth and controls the day stem Guimao, which is water. Another example is on a Renwu day, where the heavenly stem is carried by Zi, which is water and controls the day branch Wu, which is fire. Meanwhile, the earthly branch is carried by Wei, which is earth and controls the day stem Renwu, which is water. This pattern indicates mutual harm between the person and the house, or between oneself and others, with both parties harboring grievances and disputes in their hearts.

上門亂首格。謂支臨干克干發用，名上門亂首。如庚午日，支神午加干上發用是也。主卑來犯尊，家門悖逆，不可舉事。如六處有神克之，為患門有救，尚可無害。又干加支為支所克，名自取亂首，如庚午日，干神申加支發用是也。主上自失禮，為下所犯，凡占亦同。

"The Upward Disarray Pattern": When the god of the day branch attacks the day stem from above and initiates the transmission, it is called upward disarray. For example, on a Gengwu day, the god of the day branch, Wu, is placed on the day stem's host, Shen, and initiates the transmission, with Wu fire attacking Geng metal. This indicates that a younger relative offends an elder, causing disorder within the family, and one should not take any action. If among the six places there is a god that can overcome this, it is called "the afflicted gate has a remedy," and there will be no harm. Conversely, when the god of the day stem is placed on the day branch and is attacked by the day branch, it is called "self-induced disarray." For example, on a Gengwu day, the day stem's host, Shen, is placed on the day branch, Wu, and initiates the transmission, with Wu fire below attacking Shen metal above. This indicates that the superior party first loses propriety, leading to the inferior party's offense. The interpretation is the same as before.

支神助克格。如乙亥日，干上酉克干，支上辰又生其日鬼，主有家人相助作惡，其凶更甚。

"Branch God Assists the Restraining and Forming a Pattern": For example, on a Yihai day, if the heavenly stem is occupied by You, then You metal restrains the day stem Yi wood; meanwhile, the day branch is occupied by Chen, which earth nourishes You metal, equivalent to helping the ghost gain strength. This indicates that a family member turns against the person and helps an outsider commit evil deeds, making the calamity even worse. When examining the ghost, one must not only look at the ghost itself but also check if there is someone assisting it nearby.

三傳遞克格。此可知有二：一，自下遞克，如丙子日，三傳子未寅，末克中，中克初，初剋日干，主有人遞互相害，眾口欺凌，有官者必被參劾。二，自上遞克，如丙辰日，三傳寅未子，初克中，中克末，末克其日干，凡占亦同。

"The Three Transmissions Successive Harm" is divided into two types. One type is successive harm from bottom to top: for example, on a Bingzi day, the three transmissions are Zi, Wei, Yin. The final transmission Yin wood harms the middle transmission Wei earth, Wei earth harms the initial transmission Zi water, and Zi water then harms the day stem Bing fire. Each layer harms the one above it. This indicates that people are harmed in sequence, suffering from slander and defamation from many mouths. If someone in an official position divines this, they will certainly be impeached. The other type is successive harm from top to bottom: for example, on a Bingchen day, the three transmissions are Yin, Wei, Zi. The initial transmission Yin wood harms the middle transmission Wei earth, Wei earth harms the final transmission Zi water, and Zi water then harms the day stem Bing fire. The interpretation is the same as the previous case.

滿盤皆鬼格。如癸未日伏吟，四課三傳皆是鬼賊，九土克一水，全無一點生氣，其凶已極。此例要占人年命上神得寅卯制之可解。此格惟癸未癸丑日八課。

"Full Plate of Ghosts Pattern": For example, on a Guiwei day encountering a hidden chant, all four lessons and three transmissions are earth, meaning all are ghostly enemies of the Gui water. A large area of earth surrounds a single drop of water, with no trace of life qi, reaching the extreme of misfortune. This pattern can only be resolved if the person seeking divination has their birth year and destiny connected to寅 or卯 wood to restrain the earth. This pattern applies only to the eight lessons of Guiwei and Guichou days.

克賊無傷賴護持。謂傳見鬼賊，課上如有神為，亦不為害。如壬辰日，三傳戌丑辰作鬼，賴干上先有寅木，可以敵之。兼是蒿矢，擇比為用，又會空鄉，鬼力至輕，始雖有驚，終不為禍。

In the three transmissions, although there are ghosts and thieves, as long as the four lessons have a divine force that can come out to rescue, harm will not occur. For example, on a Renchen day, if the three transmissions are戌, 丑, and 辰, all of which are official ghosts of the Ren water, fortunately there is a寅 wood on the day stem. Wood can overcome earth, which is exactly able to resist it. Moreover, this textbook is originally about distant overcoming and selecting by comparison, and the ghosts are in the empty and lost place, so their strength is extremely weak. Therefore, although there is initially a false alarm, ultimately no real harm will come about. (The original text mistakenly writes '如有神为' instead of '如有神救'.)

又如己丑日，三傳寅卯辰，日鬼自支上發用，末傳又歸鬼鄉，此家鬼為禍，賴干上申自解其禍，終不為害。如夜占，必得貴人之力。又如癸亥日，三傳辰未戌，日鬼自干上發用，主凶自外來，幸支上寅木敵之，必得宅中人解禍也。

For example, on a Jichou day, if the three transmissions are Yin, Mao, and Chen, wood is the ghost of Jichou earth. This ghost starts from the day branch and ends in the ghost's native place in the final transmission. The ghost originates from the dwelling position, indicating that the misfortune comes from within the family. Fortunately, the day stem is accompanied by Shen metal, which overcomes wood, thus resolving the misfortune by oneself, and ultimately avoiding harm. If the divination is done at night, one would certainly need the help of a nobleman. Another example is on a Guihai day, if the three transmissions are Chen, Wei, and Xu, earth is the ghost of Guihai water. This ghost starts from the day stem, indicating that misfortune comes from outside. Fortunately, the day branch is accompanied by Yin wood, which can overcome earth and resist it, meaning that the family members will definitely intervene to resolve the misfortune. By observing whether the ghost starts from the stem or the branch, one can determine whether the misfortune comes from outside or within. By observing where the saving deity is located, one can know whether the one who resolves the misfortune is an outsider or a family member.

引鬼為生格。謂初作日鬼，反生起末傳育其干神者。如丙子日，三傳子未寅，初傳作鬼，卻生其末傳之寅木，作丙火之長生，且又有支上未土為不許，不為害也。

"The Ghost That Becomes a Benefactor" (Yin Gui Wei Sheng Ge): Although the first transmission is the day's ghost, it turns around to generate the final transmission, which in turn nourishes the day's stem. For example, on a Bingzi day, if the three transmissions are Zi, Wei, and Yin, the first transmission Zi water is originally the ghost of Bing fire; however, the Zi water generates the final transmission Yin wood, which is the long life of Bing fire. Additionally, the day's branch has Wei earth that controls the Zi water, so this ghost cannot harm. The ghost turns into an official (print), and instead becomes the source of my fortune. (The original text has an error in the phrase 'wei bu xu,' which should be interpreted as 'Wei earth controls Zi water.')

傳鬼為生格。謂三傳皆鬼，反生起干上之神，來育日干者。如庚午日，三傳戌午寅，雖傷日干，殊不知反生起干上之辰土，育其庚金，反為吉占。

"The Transmission of Ghosts as Beneficial Pattern": When all three transmissions are official ghosts, they instead generate the spirit on the day stem, which in turn nourishes the day stem. For example, on a Gengwu day, if the three transmissions are Xu, Wu, and Yin, forming a fire trinity, fire normally overcomes metal, which would harm the day stem. However, this fire instead generates the Chen earth on the day stem, which in turn generates Geng metal. Thus, the ghost becomes my official star, making this divination a favorable one.

天將為救格。如辛巳日三傳午寅戌，全局克干，殊為凶課。乃觀晝夜天將皆是貴常勾土神，竊其火氣，生其日干，亦可免禍。

"The Heavenly General as a Rescue Pattern": For example, on a day with the stem Xinsi, if the three transmissions are Wu, Yin, and Xu forming a fire trinity, all coming torestrain the day stem Xinh. At first glance, this seems extremely ominous. However, we should also examine the heavenly generals of day and night, which are all gods of the earthly branch, such as Nobleman, Tai Chang, and Gou Chen, belonging to the earth element. Earth can steal and dissipate the fire energy, and in turn, nourish the day stem Xinh. With this intermediary effect, misfortune can be averted. This shows that rescue deities are not only found in the earthly branches, but the heavenly generals can also serve as rescuers.

初遭夾克不由己。謂初傳坐於克方，又被天將所傷為夾克。如為財則財不由己費用。為同類則身不由己動作，惟鬼受夾克，可以返凶為吉。如六壬日，午加亥發用，晝夜天將乘元后，主財不由己費用。或妻常有病。如乙丑日酉加巳發用，夜占乘蛇，為鬼受夾克，可以當憂而不憂矣。

The first transmission is sitting on the earth plate thatrestrain it, and its head is also injured by the heavenly general. Being attacked from above and below, this is called "夹克". If the one being夹克 is the wealth hexagram, it indicates that money is not under one's control and is spent by others; if it is the companion hexagram, it means that one's own actions are not under one's control and are directed by others. Only when the official ghost hexagram is subjected to夹克 can it turn misfortune into good fortune. For example, on the sixth day of壬, the transmission starts with午 added to亥: 午 fire is the wealth of壬 water, and below it is亥 water that克制 it. At the same time, the heavenly generals of day and night are both the Black Tortoise and Heavenly Empress, which are water hexagrams that also attack it. This indicates that money is not under one's control and is wasted, or that the wife often has illness. Another example is on the day of Yichou, with酉 added to巳: 酉 metal is the official ghost of乙 wood, and below it is巳 fire thatrestrain it. If the divination is done at night, 酉 is also occupied by the Teng Snake, which is fire. This is when the official ghost is subjected to夹克, and something that should cause worry does not actually need to be worried about.

三傳夾克格。如乙丑日，三傳寅未子，晝占寅坐酉上乘太陰，未坐寅上乘龍，子坐未上乘貴，三傳皆受夾克，大受束縛，欲舉動而不能，諸占不吉。

The "Three Transmissions Enclosed by Restriction" pattern: For example, on a Yichou day, if the three transmissions are Yin, Wei, and Zi. If the divination is done in the daytime: the first transmission Yin sits on You, with Tai Yin above it. You and Tai Yin are both metal, thus enclosing Yin wood above and below. The middle transmission Wei sits on Yin, with Azure Dragon above it. Yin and Azure Dragon are both wood, thus enclosing Wei earth above and below. The final transmission Zi sits on Wei, with Nobleman above it. Wei and Nobleman are both earth, thus enclosing Zi water above and below. All three transmissions are fully enclosed by restriction, everywhere being constrained, wanting to move but unable to. Whatever is divined will not be auspicious.

俯仰丘仇格。此可知有二等。其一，如甲子日寅加未發用，夜占乘虎，寅以未為墓，是俯見其丘也。上為虎所克，是仰見其仇也。內為人欺，外受人制，其凶可知。其二，如局丑日三傳寅未子，寅加酉發用，是俯見其仇也。寅上乘未，是仰見其丘也。凡占亦同。

The "Fuyang Qiouchou Ge" is divided into two categories. The term "Qiu" refers to one's own ancestral tomb, while "Chou" refers to the deity that overcomes me. The first category: for example, on a Jiazi day, if the initial transmission is寅 on Wei, and the divination is done at night with 白虎 on寅, the wood of寅 uses Wei as its tomb, looking down is one's own tomb; looking up is overcome by the metal of White Tiger, which is one's enemy. Being oppressed internally and controlled externally, the凶 is evident. The second category: for example, on a Yichou day, the three transmissions are寅, Wei, and Zi, with the initial transmission being寅 on You, where You metal overcomes寅 wood, looking down is the enemy; then on寅 there is Wei, which is the tomb of wood, looking up is the tomb. The interpretation is the same as before. (The original text mistakenly writes "Juchou day" instead of "Yichou day.")

將逢內戰所謀危。謂方克神，神克將，為內戰。如六癸日，卯加申發用，夜占乘貴，貴人為卯木所克，卯木又為申金所克，為貴人內戰。主因貴人以致不靖。壬午日，申加午發用，晝占乘合，為六合內虞，主事半成而又敗。丁卯日，戌加卯發用，晝占乘後，為天后內占，主妻常作鬧不靜。或多疾病。其餘諸將，皆仿此推，惟元武無內戰例。

The Heavenly General and the earthly branch it rides upon mutually control each other—either the general controls the spirit or the spirit controls the general—this is called "internal conflict." When one's own people fight among themselves, the affairs they plan naturally become dangerous. For example, on the sixth day of癸, the卯 is placed on the申 and initiates the transmission at night. The卯 is riding the Nobleman: the Nobleman belongs to earth and is controlled by the卯 wood, while the卯 wood itself is controlled by the申 metal below. This is an internal conflict among the Nobleman, indicating troubles arising from the Nobleman. Another example is on the壬午 day, the申 is placed on the午 and initiates the transmission during the day. The申 is riding the Liu He: Liu He belongs to wood and conflicts with the申 metal. This is an internal conflict among Liu He, indicating that affairs will fail halfway. Another example is on the丁卯 day, the戌 is placed on the卯 and initiates the transmission during the day. The戌 is riding the Heavenly Empress: the Heavenly Empress belongs to water and conflicts with the戌 earth. This is an internal conflict among the Heavenly Empress, indicating frequent quarrels between wife and husband or frequent illness. The rest of the generals follow the same pattern, except for the Black Tortoise, which does not have an example of internal conflict. (The original text has errors in the phrases "internal conflict among Liu He" and "internal conflict among Heavenly Empress.")

干支三傳內戰格。謂干支三傳，皆下克上，主皆是家法不正。以起爭端。如癸酉日，午加干，寅加支，初傳未加中傳子加未，末傳巳加子，皆是下所賊，占訟被披，占病死，占官則有迄邐遷轉之喜。

"The 'Internal Struggle in the Heavenly Stems and Earthly Branches Three Transmissions' pattern: The day stem, day branch, and the three transmissions all show a situation where the lower overcomes the upper. This indicates disorder in the household, with disorder above and below leading to disputes. For example, on a Guiyou day, the Wu is added to the day stem's lodging palace, the Yin is added to the day branch; the first transmission is Wei, the middle transmission is Zi added to Wei, and the final transmission is Si added to Zi—everywhere the lower deities harm the upper ones. In divination about lawsuits, the subject will be punished; in divination about illness, it indicates death. However, when divining about official positions, there is a path of continuous promotion—this is a sign of ascending step by step through rebellion from below."

明傷暗伐禍益烈。謂干上神作明鬼，支上遁干作暗鬼，主明暗相攻，其禍最烈。如六甲日，申加干，庚加支。六局日，酉加干，庚加支，此可知每日一查，惟六癸日無此例。

The heavenly stem on the day is occupied by the official ghost, and the heavenly stem hidden in the day branch also acts as a ghost secretly. Both the obvious and the hidden ghosts attack together, leading to especially severe misfortune. For example, on six days with the stem Jia, the branch Shen is placed on the day stem—Shen metal is the obvious ghost of Jia wood; and the heavenly stem hidden in the day branch is Geng—Geng metal is the hidden ghost. On six days with the stem Yi, the branch You is placed on the day stem—You metal is the obvious ghost of Yi wood; and the heavenly stem hidden in the day branch is Geng—Geng metal is the hidden ghost. Following this pattern, each day has one lesson, except for the six days with the stem Gui, which do not follow this example. (The original text mistakenly writes 'six Yi days' instead of 'six Jia days', and 'one lesson per day' instead of 'one check per day'.)

鬼來助鬼格。謂鬼臨鬼鄉發用，為鬼來助鬼格。如庚辰日，午加巳發用，癸未日戌加丑發用，主有兩重不美，即遇救神惟解其一。

"The Ghost Assists the Ghost Pattern": When the official ghost is located above the ghost territory and initiates the transmission, it is called the Ghost Assisting the Ghost. For example, on a Gengchen day, if Wu is placed on Si and initiates the transmission—Wu and Si are both ghosts of Geng metal; on a Guiwei day, if Xu is placed on Chou and initiates the transmission—Xu and Chou are both ghosts of Gui water. This indicates two consecutive unfavorable events; even if a saving deity is present, it can only resolve one of them.

遇虎逢蛇害更滋。謂日干之鬼，乘蛇虎二將，加干支上，凶不可言。分列於左。

If the official ghost of the day stem is also accompanied by the Teng Snake and White Tiger, these two凶 generals, and they are placed upon the day stem or day branch, the calamity becomes extremely severe. The ghost already harms the body, and when it is further ridden by凶 generals, the harm becomes increasingly intense. The following points are listed below.

虎鬼格。謂拆卸工作鬼加干，如六己日，干上卯，夜占。壬癸日，干上戌，晝占。主禍不可逃。病必危，訟必受刑。如值死氣更凶。因虎值死囚之神，則為餓虎，定主傷人故也。更課傳年命上有神制可免，如虎鬼加支，主家宅不安。

The "White Tiger Ghost" pattern occurs when the White Tiger is combined with the official ghost and placed on the day stem. The original text mistakenly writes "White Tiger" as "Dismantle Worker." For example, on six days with the stem Ji, if the branch Mao is on top of the stem, and the divination is done at night; or on days with the stem Ren or Gui, if the branch Xu is on top of the stem, and the divination is done during the day. This indicates unavoidable misfortune: if it is about illness, the condition is dangerous; if it is about a lawsuit, legal punishment is certain. If this ghost also falls on the death qi, it becomes even more ominous—when the White Tiger sits on the death imprisonment god, it becomes a starving tiger, which will certainly harm people. Unless the chart, transmission, and year's fate have a god that can control it, the danger can be avoided. If the White Tiger Ghost is placed on the day branch, it indicates instability in the family home.

蛇鬼格。謂蛇作鬼加干，如六戊日干上寅，晝占。六庚日干上午，夜占。主有驚危之事。惟六處有神沖剋之可解。如蛇虎加支，主家中必有怪異。

The "Snake Ghost Pattern" occurs when the Teng Snake is on the day stem and acts as the official ghost. For example, if the day stem is Wu and the stem is on寅, and the divination is done during the day; or if the day stem is Geng and the stem is on午, and the divination is done at night. This indicates there will be matters of fear and danger. Only if one of the six places can overcome or conflict with it can the situation be resolved. If Teng Snake and White Tiger are on the day branch, it indicates there must be strange occurrences at home.

蛇虎乘遁鬼格。如六甲日，遁旬內之庚乘虎在六處。如甲子日晝貴逆行見午，甲寅日晝貴順行見申。甲午日夜貴逆行見子。甲申日夜貴逆行見寅。皆遁庚乘虎克日例。

"The snake and tiger ride the hidden ghost formation": On six days with the Jia stem, the庚 metal that has escaped from this ten-day cycle rides upon the White Tiger and appears in the four lessons, three transmissions, and the year and life stems. For example, on a Jiazi day, the daytime nobleman moves backward and appears at Wu; on a Jiayin day, the daytime nobleman moves forward and appears at Shen; on a Jiawu day, the nighttime nobleman moves backward and appears at Zi; on a Jiashen day, the nighttime nobleman moves backward and appears at Yin. These are all examples of the escaped庚 metal riding the White Tiger to attack the day stem. The visible earthly branches do not show the ghost, but the hidden heavenly stem does, and it rides upon the most凶ous general.

六辛日遁旬仙丁乘蛇在六處。如辛未日夜貴順行見卯，辛巳日夜貴逆行見丑，辛亥日晝貴順行見未，辛酉日晝貴逆行見巳，皆遁丁乘蛇剋日者例。以上二可知。皆至凶至怪。縱空亡不能解救。蓋庚為虎之本家，丁為蛇之本家，故甲辛二干忌之。乙庚日則無此例。

On six days with the stem Xin, the hidden Ding fire that emerges in this ten-day cycle is riding on the Teng Snake and appears in these six positions. For example, on Xinwei day, the night nobleman moves in the forward direction and appears at Mao; on Xinsi day, the night nobleman moves in the reverse direction and appears at Chou; on Xinhai day, the day nobleman moves in the forward direction and appears at Wei; on Xinyou day, the day nobleman moves in the reverse direction and appears at Si. These are all examples of the hidden Ding fire riding on the Teng Snake to attack the day stem. In both these situations, the outcome is extremely凶 and strange, and even if it falls into Kongwang, it cannot be relieved. This is because Geng is the original family of the White Tiger and Ding is the original family of the Teng Snake; the energy of the original family combines with the general, thus having the strongest power. Therefore, the day stems Jia and Xin most fear this. The days Yi and Geng do not have this case. (The original text mistakenly writes '遁旬仙丁' instead of '遁旬内丁'.)

蛇虎乘丁鬼格。如己巳日，干上卯，夜占乘虎遁丁而克干，乙亥日，支上丑夜占乘虎遁丁而克支，克干者身災，克支者宅傷。

"The Snake and Tiger Multiplying on the Ding Ghost Formation": For example, if divination is done on a Jisi day, the stem is Jisi, and the stem is covered by Mao. If the divination is done at night, Mao is covered by the White Tiger, and Mao also hides the Ding. The wood of Mao directly overcomes the earth of the day stem Jisi. On a Yihai day, the branch is Yihai, and the branch is covered by Chou. If the divination is done at night, Chou is covered by the White Tiger, and Chou also hides the Ding. The Chou earth overcomes the day branch. When the Inauspicious General (malevolent general), Ding spirit, and official ghost are all present together, it indicates that the person has misfortune, and the family house suffers damage.

干墓支墓各昏晦。墓者，昧沒之神。未為木墓，戌為火土墓。丑為金墓，辰為水墓。六壬所用，丙戊同巳，丁己同未，旺祿等神。土皆從火為用，則墓絕等神，不宜從水為用矣。故戊己斷以從火墓為是，辰戌墓主剛遠，丑未墓主遲緩，墓神發用，要日干有旺相氣則可。如無則凶。中傳見墓，進退有悔，末傳見墓，事終無成，詳列於左。

"The term 'mù' refers to a spirit of darkness and concealment: 'Weì' is the墓 of wood, 'Xū' is the墓 of fire and earth, 'Chǒu' is the墓 of metal, and 'Chén' is the墓 of water. In the practice of Liu Nín, it is customary for Jīng and Wǔ to share the same position at Sì, and Dīng and Jǐ to share the same position at Wèi; when discussing prosperity and禄, earth follows fire. Therefore, when discussing墓 and 绝, it should not be reversed to follow water. Hence, Jǐ and Wǔ should definitely follow fire and be buried at Xū. The墓 of Xū and Chén indicates rigidity and matters that are distant; the墓 of Chǒu and Wèi indicates slowness and delay. When the墓 spirit is used, the day stem must have its own prosperous and strong energy to withstand it; if not, it will be ominous. If the墓 falls in the middle transmission, it indicates difficulty in advancing or retreating and regret; if it falls in the final transmission, it indicates that the matter will ultimately not be completed. The detailed analysis is as follows."

干支乘墓格。如壬申日，干上辰，支上丑。丙寅日，干上戌，支上未。干支皆乘墓神。經云，墓覆日辰，人宅昏沉。又云，干支墓全逢，所為皆不通。如六處有神沖救，或值空亡，可以無忌。

The "Dry Branches and Earthly Branches Multiplying on the Grave" pattern: For example, on a Renshen day, the heavenly stem is covered by Chen (Chen is the grave of water), and the earthly branch is covered by Chou (Chou is the grave of Sheng metal). On a Bingyin day, the heavenly stem is covered by Xu (Xu is the grave of fire), and the earthly branch is covered by Wei (Wei is the grave of Yin wood). Both the day stem and day branch are covered by their respective graves. The classic text says, "When graves cover the day and branch, people and homes are in confusion," and also states, "When both the heavenly and earthly branches meet their graves, all endeavors are blocked." If among the six places there is a deity that comes to冲 (conflict) and opens it as a rescue, or if the grave falls into Kongwang (empty), then there is no need to be concerned.

干支互墓格。如甲申日干上丑為支墓，支上未為干墓，主交涉之際，我欲蒙昧他，他亦來蒙昧我也。

"The Mutual Burial of Heaven and Earth Stems and Branches" pattern: For example, on a Jiashen day, the Heaven Stem is covered by Chou, which is the burial place of the day's Earth Branch, Shen metal. The Earth Branch is covered by Wei, which is the burial place of the day's Heaven Stem, Jia wood. Each person's burial place exactly covers the other. This indicates that when both parties are involved in dealings, I want to deceive him, and he is also trying to deceive me; neither is willing to reveal the truth.

人宅坐墓可知。如壬寅日，干加辰，支加未，干支皆坐地盤墓上，此乃心肯意肯，情願受人之闇昧，且將家宅為人作踐而不辭也。

The meaning of 「人宅坐墓」can be understood as in the previous section: for example, on a Renyin day, the day stem's associated deity is placed on Chen, which is the墓 of water; the day branch's associated deity is placed on Wei, which is the墓 of寅 wood. Both the day stem and day branch are placed into the墓 of the earth plate. In the previous section, the墓 pressed down, but in this case, the day stem and day branch enter the墓 themselves. This indicates a willingness to be deceived by others, and even allowing one's home to be ruined without protest.

傳墓入墓別忻悲。謂發用之神，為中傳所墓，末傳又入墓鄉，為傳墓入墓。主自明投暗，如人下井，一腳深於一腳，須觀初傳是何類神以定其吉凶。如庚子日，三傳巳戌卯，巳為干之長生，豈宜傳墓入墓？如占生計尊長等事，俱不利。又巳為官星，有災民者亦不宜。庚戌日，三傳申丑午，為日祿傳墓入墓，占食祿難得。庚辰日三傳寅未子，為財神傳墓入墓，不利求財。戊辰日三傳寅未子，為日鬼傳墓入墓，常人占最吉，惟有官者不宜。

The deity initiating the transmission is taken into the tomb by the middle transmission, and then the final transmission also falls into the tomb area. This is called "transmission entering the tomb." It indicates a movement from light to darkness, like a person going down a well, step by step deeper. Whether this is good or bad depends on which type of deity is in the first transmission. For example, on a Gengzi day, if the three transmissions are巳, 戌, and 卯,巳 is the long life of Geng metal. How can long life be continuously entering the tomb? This is unfavorable for matters concerning livelihood and superiors; at the same time,巳 is also the official star of Geng metal, so it is not suitable for those holding official positions. On a Gengxu day, if the three transmissions are申, 丑, and 午,申 is the禄 of Geng metal, which means the day's禄 is entering the tomb, indicating difficulty in gaining official salary. On a Gengchen day, if the three transmissions are寅, 未, and 子,寅 is the wealth of Geng metal, meaning the wealth deity is entering the tomb, which is unfavorable for seeking wealth. On a Wuchen day, if the three transmissions are寅, 未, and 子,寅 is the ghost of Wu earth, meaning the day's ghost is entering the tomb—ghosts entering the tomb themselves, which is most favorable for ordinary people; however, it is not suitable for those holding official positions, because the official star is also buried along with it.

逢陽逢生憂變喜。陽，太陽，生，生氣。分列於左。墓作太陽格。如甲乙日，干上未為墓神覆日。如未作月將，名太陽臨身，主處難中必得上人提攜。又如丙午日，支上戌，為墓神覆支，占宅誠為不快，如戌為月將，名太陽射宅，其屋必向陽而明光。

The term "Yang" refers to the sun, meaning the current month general. "Sheng" refers to the life qi of the current month. The spirit of the tomb is originally a dull and obscure entity, but if it is also the sun or the life qi, then sorrow can turn into joy. The following are listed separately. "Tomb as the Sun Pattern": For example, if the day is Jia or Yi, and the dry branch is covered by Wei, Wei is the tomb of wood. The tomb spirit covers the day stem, which is generally not auspicious; but if Wei is exactly the current month general, it is called "the sun is upon the body," indicating that the person will surely receive help from those above during difficulties. Another example is on Bingwu day, if the day branch is covered by Xu, Xu is the tomb of fire. The tomb spirit covers the dwelling position, making the divination about the dwelling quite unpleasant; but if Xu is exactly the current month general, it is called "the sun shines upon the dwelling," meaning this house is certainly bright and sunny.

墓作生氣格。如庚辛日干上導灰墓神覆日，二月占為生氣，占庫務差遣必得。甲乙日干上未，八月占；丙丁日干上戌，十一月占。

"The Mournful Qi Transformation Pattern": For instance, if on a Geng or Xin day one divines, and the stem is covered by Chou, Chou is the burial place of metal, and the burial spirit is covering the day stem (the original text mistakenly writes 'Chou of' as 'diao hui'). If the divination occurs in February, Chou is exactly the month's life qi, indicating that one will certainly succeed in seeking positions related to granaries and stores. Similarly, if on a Jia or Yi day the stem is covered by Wei in August, or on a Bing or Ding day the stem is covered by Xu in November, these are all examples of the burial transforming into life qi. When the burial receives life qi, it changes from being buried to being stored, and from being stored it can be released, thus making it suitable for managing storehouses and treasuries.

墓作庫神格。如甲乙日干上未六月占，丙丁戊己日干上與九月占，庚辛日干上丑十二月占各值本季旺氣，墓化為庫。占同前二格，壬癸日俱不作，以其作日鬼故也。

"The 'Mourning as Repository God' pattern: For example, if the day stem is Jia or Yi and the hexagram is on Wei in June; or if the day stem is Bing, Ding, Wu, or Ji and the hexagram is on Xu in September (the original text mistakenly writes 'Yu' instead of 'Xu'); or if the day stem is Geng or Xin and the hexagram is on Chou in December — each of these cases occurs during the season when the earth element is strong, and thus the mourning becomes the repository. The interpretation is the same as the previous two patterns. However, for the day stems Ren and Gui, this pattern does not apply, because the mourning at Chen is originally the official ghost for water days, and thus cannot become a repository. The difference between mourning and repository is minimal: when the timing is lost, it becomes a grave; when the timing is correct, it becomes a granary."

死遇鬼凶且危。死者，死囚之氣也。鬼者，日鬼。分列於左。墓乘死囚格。謂土囚於冬，死於春，如日乘死囚氣發用，斗罡又係日本（日本者，日干長生之神），不能扶助其日干，以致日本益弱，不能動作有為，凶禍難免。如乙酉日三傳未子巳，春占，未為死墓，又辰加亥上是也。如年命上有沖剋救神，方可解免。

The term "death" refers to death qi and囚 qi; "ghost" refers to the official ghost of the current day. When these two elements come together, the situation becomes both ominous and dangerous. The following points are listed. "Mourning and Death and Captivity Pattern": Earth is in captivity in winter and in death in spring. If the Tomb Spirit of the current day is used with death and captivity qi, and the tiangang (Chen) is exactly over the "Japanese" — which refers to the long life god of the day stem — it prevents the Japanese from supporting the day stem. The fundamental of the day stem becomes even weaker, making it unable to move or act, leading to inevitable misfortune. For example, on a Yiyou day, if the three transmissions are Wei, Zi, and Si, and the divination is done in spring: the earth Wei is in death qi in spring and is also the burial place of wood, which is a death and burial situation. At the same time, the hour is placed on Hai, which is the long life of Yi wood, but it is suppressed by the tiangang. In such a case, the person's own destiny and age must have a saving deity that can overcome the burial to avoid misfortune.

鬼墓格。此可知有二，其一，如壬癸日，發用辰，辰為日墓，又為日鬼，既為鬼傷，又受墓閉，凶可知矣。其二，如丙申日，子加戌發用，子為日鬼，戌為日墓，鬼臨墓則得地，有引類呼朋之象，其凶尤甚。

The "Ghost Grave Pattern" has two types. The first type: for instance, on a day of Ren or Gui, if the initiating transmission is Chen, then Chen is both the grave of water and the official ghost for a water day; it is both injured by the ghost and closed by the grave, and the凶 is evident. The second type: for instance, on a day of Bingshen, if Zi is placed on Xu and initiates the transmission, then Zi water is the official ghost for Bing fire, and Xu earth is the grave of Bing fire; the ghost riding on the grave is equivalent to occupying the earth plate, showing an appearance of attracting similar beings and gathering companions, and the凶 is even more severe.

墓乘蛇虎多傷損。謂墓乘蛇虎二將，加臨干支，至凶至危，分列於左。蛇虎乘墓臨干格。如六辛日，干上丑晝占乘虎，主其人昏晦，且防捶楚。如帶死神死氣，名虎銜尸，更凶。六丁日，干上戌，晝占乘蛇，主有驚恐事，以上二例，如值旺時稍輕。

The Inauspicious Spirit White Tiger and Teng Snake ride upon the Tomb Spirit and rest upon the day stem or day branch, reaching the peak of danger. The following are listed separately. "Snake and Tiger Riding on the墓神 and Resting on the Day Stem": For example, on the six days of辛, if the day stem is occupied by丑—which is the墓 of metal—during the day, and the White Tiger is on top of丑, the person is likely to be confused and糊涂, and should also be cautious of being beaten or punished; if it is accompanied by the Death Deity and Death Qi, it is called "Tiger Swallowing Corpse," which is even more dangerous. Another example is on the six days of丁, if the day stem is occupied by戌—which is the墓 of fire—during the day, and the Teng Snake is on top of戌, there will be matters of fear and alarm. In the above two examples, if they occur during the season when the day stem is in its旺 phase, the danger will be slightly less.

蛇虎乘墓臨支格。如丙子日，支上辰，晝占乘虎克支，主家中有孝服動。壬子日支上辰，夜占乘蛇克支，主宅內必有怪異如不克支稍輕。

"The Snake and Tiger Riding the Tomb Over the Day Branch Pattern": For example, if the divination is done on a Bingzi day, the day branch is Chen. If the divination is done in the daytime, the Chen branch has the White Tiger, and the Chen earth branch overcomes the day branch Zi water. This indicates that there will be matters concerning mourning clothes in the family. Another example is on a Renzi day, the day branch is Chen. If the divination is done at night, the Chen branch has the Teng Snake, and the Chen earth branch overcomes the day branch Zi water. This indicates that there must be strange occurrences within the house. If the tomb god does not overcome the day branch, the凶 (adverse outcome) will be slightly less severe.

墓門開格。謂日墓乘蛇虎二煞，臨卯酉加支，名冢墓門開。主有死喪之事。如丁卯日，支上戌夜占乘蛇。辛酉日，支上丑，晝占乘虎，占人年命又乘之者，必死。如干墓又作歲後五墓，主有重喪。歲墓者，子年在未，午年在丑，酉年在辰，卯年在戌。

"The 'Mourning Gate Opens' pattern: On the day in question, the墓神 (mound spirit) is riding on the two凶煞 (malevolent spirits) of Teng Snake and White Tiger, and is located on the卯 (Mao) or酉 (You) position, and also rests on the day's branch. This is called 'Mound Gate Opens' — Mao is the outer gate, You is the inner gate, and the gate of the tomb is open, indicating the possibility of death or mourning. For example, on a Dingmao day, if the day's branch is戌 (Xu), and the divination is done at night, then Xu is riding Teng Snake; on a Xinyou day, if the day's branch is丑 (Chou), and the divination is done during the day, then Chou is riding White Tiger. If the person's birth year and age also have this situation, then death is certain. If the day's stem's墓 (mound) is also combined with the five tombs of the year after the 太岁 (great year), it mainly indicates a heavy mourning event. The method to determine the annual墓 (mound) is: in the year of Zi, the墓 is in Wei; in the year of Wu, the墓 is in Chou; in the year of You, the墓 is in Chen; in the year of Mao, the墓 is in Xu."

墓作華關更執迷。華謂華蓋，申子辰日用辰之類。關謂關神，春丑順四季。化蓋華墓格。謂辰之華蓋，作干墓臨日發用，如壬申日干上辰，三傳辰酉寅是也。主人多昏晦，遭冤莫訴，如占行人，盡在外不如意也。

"Huagai" refers to Huagai, which is calculated by using Chen when the day stem is Shen-Zi-Chen. For other triple harmony formations, the same principle applies. "Guan" refers to Guanshen, which is in Chou in spring, then proceeds through Chen, Wei, and Xu in the following seasons. If the Tomb Spirit (mù shén, tomb god) also serves as Huagai or Guanshen, the person becomes even more stubborn and confused. "Huagai as Mù Ge" means that Chen, which is the Huagai, is also the墓 (mù, tomb) of the day stem, and it appears on the day stem and initiates the transmission. For example, on a Renshen day, if the stem is covered by Chen, and the three transmissions are Chen, You, and Yin, this is this pattern. The person tends to be dull and confused, unable to seek justice when wronged; if it is about a person who has gone out, they remain outside without satisfaction. Huagai originally means to cover or block, and when combined with the墓 (mù), the blocking becomes even stronger. (The original text mistakenly writes "huà gài huà mù gé" instead of "huà gài zuò mù gé.")

關神作墓格。謂日墓作四季之關神發用，如乙丑日，干上未，三傳未戌丑，秋占是也。主人口災衰，如關墓碑臨支發用，主屋宅棄廢。

"The 'Gate God and Burial God' pattern": The burial god of the day is also the gate god of the four seasons, and the transmission starts from here. For example, on a Yichou day, if the heavenly stem is乘 by Wei, and the three transmissions are Wei, Xu, and Yichou, and the divination is done in autumn, this pattern is formed. It indicates that there will be calamities among the family members and a decline in family fortune. If this gate and burial god is located on the day's branch and initiates the transmission, it signifies that the house or courtyard will be abandoned. The gate god represents obstruction and blockage, while the burial god represents concealment and confusion. When they are combined, it symbolizes the image of closing the door and locking it.

杜傳不行論發用。杜傳不行，謂初實而中末空亡也。中末既空，只以初傳為斷。如甲子日三傳申亥寅，初為日鬼，中末為長生德祿，吉神皆空，凶神獨在，必好事無而惡事有也。如為遙克別責等事課，則為力已微，好惡皆無矣。凡值空亡，憂喜皆不成。近事出旬可圖，遠事終難成就。中末空推初傳，初中空推末傳，以不空者為斷。中傳空，為斷橋，主事中止難成。如神將吉，亦不必過拘。（一雲中末俱空，為轉遠就近，動中不動，尋人卻在近處。）

The phrase "Du transmission does not hold" refers to the situation where the first transmission is solid but the middle and final transmissions all fall into Kongwang. When both middle and final transmissions are empty, only the first transmission is used for judgment. For example, on a Jiazi day, if the three transmissions are Shen, Hai, and Yin, the first transmission Shen metal is the official ghost of Jia wood, the middle transmission Hai is the growth, and the final transmission Yin is both virtue and fortune. However, all the auspicious deities fall into Kongwang, leaving only the malevolent forces real. In such a case, there will certainly be no good outcomes and some bad ones. If this case belongs to a type such as remote influence or separate responsibility, the power of the initiating transmission is originally weak, so neither good nor bad outcomes can be discussed. Whenever Kongwang occurs, whether there is worry or joy cannot be determined: nearby matters can still be dealt with after the current ten-day period, but distant matters will ultimately fail. When the middle and final transmissions fall into Kongwang, the first transmission is used for judgment; when the first and middle transmissions fall into Kongwang, the final transmission is used. Always use the transmission that is not empty for judgment. When the middle transmission falls into Kongwang, it is called "broken bridge," indicating that the matter will be interrupted halfway and fail. However, if the Heavenly General is auspicious, it is not necessary to be too rigid. (Another interpretation: when both middle and final transmissions fall into Kongwang, it is called "turning away from far to near," appearing to be in motion but actually stationary; if divining for a person's location, the person is actually nearby.)

獨足難行格。如庚申日，干上導磕上丑，三傳卯丑丑，丑屬空亡，僅存發用之卯，主一足難行，極其費力。又己未日返吟，三傳巳丑丑，亦同。又如己未日伏吟，三傳未丑戌，中傳乃是旬空，中傳既空，豈能刑其末傳乎？既不能刑，惟干支初傳，皆在未上，與獨足何異？凡謀皆不能成。

"The Sole Foot Struggles to Walk Pattern": For example, on a Gengshen day, the day stem and day branch are both Chou. The three transmissions are Mao, Chou, Chou. Both Chous fall into Kongwang, leaving only the initiating transmission Mao as a real one. This is like having only one foot, making each step extremely difficult. Another example is on a Jiwei day encountering a reverse chant, with the three transmissions being Si, Chou, Chou, which is the same situation. Another instance is on a Jiwei day encountering a hidden chant, with the three transmissions being Wei, Chou, Xu. The middle transmission Chou falls into the旬空 (decade void). Since the middle transmission is empty, how can it affect the final transmission? If it cannot affect the final transmission, then the day stem, day branch, and initial transmission all fall on the character Wei, which is exactly like the sole foot pattern. Any endeavor will fail. (The original text has an error in the four characters '干支上丑'.)

傳課皆空事莫追。謂課有四課全空，有三傳全空，有日干空亡，有上下俱空，分列於左。

Kongwang can appear in several situations: there are cases where all four lessons fall into Kongwang, cases where all three transmissions fall into Kongwang, cases where the day stem itself falls into Kongwang, and cases where both the Heaven Plate and Earth Plate fall into Kongwang. When encountering any of these situations, the matter being divined does not need to be pursued further, because everything is empty, and there is nothing to grasp. The following lists these situations separately.

四課全空格。如乙巳日，一課寅空，二課子坐空，三課卯空，四課丑又坐空，經云，“四課無形，事不出名，縱然出也，也是虛聲”。又如年命上乘空亡，俱不成事。或替人代占。又遙克、別責等課，初傳空亡，或坐空鄉，皆無力。

"Four Lessons All in Empty" refers to a situation where all four lessons are in empty positions. For example, on a Yisi day, the first lesson is Yin falling into empty, the second lesson Zi sitting on empty, the third lesson Mao falling into empty, and the fourth lesson Chou also sitting on empty. The classic text says: "When the four lessons are all empty, matters will not become known, and even if they do, they are only empty sounds." Another example is when the person's birth year and age are overlapped by empty positions, and thus things cannot be accomplished. Or, the lesson may be a substitute for someone else. Additionally, in cases of remoterestrain or separate responsibility, if the first transmission falls into empty or sits on an empty position, the initiating transmission will have no power at all.

三傳皆空格。謂三傳皆空，惟進退連茹與返吟課中多有連茹空亡。詳見後文。若返吟逢空。如乙未日，三傳戌辰盛開，己亥日三傳巳亥巳，三傳皆空，主指空話空，全無實意。占病訟憂疑事則吉，如求望事，須改旬再謀方可。如占病，久病者死，新病者安。外有三合課，兩傳空亡，獨存一傳，將乘天空者亦是。

"Three Transmissions All Empty": When all three transmissions are empty, this mostly occurs in consecutive conjunctions (lianyu) and reverse repetition (fan yin) divination lessons. The situation of consecutive conjunctions falling empty is detailed later. If reverse repetition meets an empty transmission, for example, on a Yiwei day, the three transmissions are Xu, Chen, Xu; on a Jihai day, the three transmissions are Si, Hai, Si. When all three transmissions are empty, it indicates that what is referred to is empty and what is said is empty talk, with no real meaning. In such cases, divination about illness, lawsuits, or worries and doubts tends to be favorable, as bad things falling empty dissipate. However, if seeking for plans or aspirations, one must wait until the next ten days. For divination about illness, it indicates death for those with long-term illness and safety for those with new illness. Additionally, in triple harmony lessons, if two transmissions fall empty and only one remains, and that one is accompanied by Tian Kong, it is also considered as all three transmissions being empty. (The original text "three transmissions Xu Chen Xu" contains an error.)

日干逢空格。日干逢空，謂日干空亡，非干上見空亡也。如辛未日辛空，壬申日壬空，庚辰日庚空，乙未日乙空，丁亥己丑日丁己空，丙申戊戌日丙戊空，甲辰日甲空，癸亥日癸空，此十日干神值空，干上神坐空，空而又空，占身主赤貧，占病死。

"Day Stem meets empty position": This refers to the Day Stem itself falling into the empty position, not the heavenly stem sitting on top of the empty position. For example, on Xinwei day, Xin falls into the empty position; on Renshen day, Ren falls into the empty position; on Gengchen day, Geng falls into the empty position; on Yiwei day, Yi falls into the empty position; on Dinghai day, Ding falls into the empty position; on Jichou day, Ji falls into the empty position; on Bingshen day, Bing falls into the empty position; on Wuxu day, Wu falls into the empty position; on Jiachen day, Jia falls into the empty position; on Guihai day, Gui falls into the empty position. These ten days, the Day Stem itself is in the empty position, and the heavenly stem sitting on it is also in the empty position, empty again and again. When predicting a person's fortune, it indicates extreme poverty; when predicting illness, it indicates death—when the fundamental element itself is empty, what can be supported?

發用上下皆空格。謂發用旬空，又坐空鄉，如癸酉日三傳亥子丑，甲寅日三傳子亥戌，天地盤俱值空亡，主有兩重空缺，終不濟事。

"Initiating Transmission is both upper and lower empty": The spirit of the Initiating Transmission falls into the旬空 (decade emptiness), and the position it occupies on the Earth Plate is also an empty place. For example, on a Guiyou day, the three transmissions are亥, 子, 丑; on a Jiayin day, the three transmissions are子, 亥, 戌. Both the Heaven Plate and Earth Plate fall into emptiness. This indicates two layers of emptiness, and the matter will not succeed in the end.

聲傳空谷須退步。謂進茹三傳皆空，名聲傳空谷，如壬子日，干上子，支上丑，三傳寅卯辰，皆空。既向前值空，即宜退後一步，以就支之合神，庶可以安身。又如甲午日，干上卯，支上未，三傳辰巳午皆空，亦宜退步，庶不至於全脫，奈干支前後夾定，脫氣在內，盡被脫空，而無窮也。如遇丑為年命，始可退步，以就寅之祿神。

When the three transmissions fall into empty positions in the divination, it is called "sound echoing in an empty valley"—calling out into an empty valley, only the echo returns, with no actual object. For example, on a Renzi day, the stem is Ren and the branch is Zi. The stem is occupied by Zi, the branch by Chou, and the three transmissions are Yin, Mao, and Chen, all empty. Since moving forward leads to emptiness, one should step back and seek the harmonious god at the day's branch (Zi and Chou harmonize), thus finding a secure position. Another example is on a Jiawu day, the stem is Jia and the branch is Wu. The stem is occupied by Mao, the branch by Wei, and the three transmissions are Chen, Si, and Wu, all empty. In this case, one should also step back to avoid complete loss of energy. However, if the day's stem and branch enclose the person, the energy is being drained continuously. At this point, if Chou happens to be the person's birth year, one can step back to seek Yin, the禄神 (lucky god) of the Jia day.

前後逼迫格。如壬寅日干上子，三傳辰巳午，皆空而不可進，欲退一步，逢寅卯為盜氣。又退一步，逢丑為日鬼，乃前不可進，後不可退，以此推之，惟宜守干上之旺而已，如謀動用，則虛耗百出也。

"The前后逼迫格" refers to a situation where on a Renyin day, the day stem is occupied by the Zi water. The three transmissions are Chen, Si, and Wu, all falling into empty positions, making it impossible to move forward. If one tries to retreat, they encounter Yin and Mao, which are wood elements that drain the water energy, acting as thieves of the beneficial god. Retreating further, they meet Chou earth, which is the official ghost of the Ren water. Thus, neither forward nor backward movement is possible. In such a case, one should only hold onto the strong water god on the day stem, Zi water. If one still wishes to take action, it will inevitably lead to great losses.

腳踏空亡進用宜。謂退茹人值空亡，如背後有三阱坑，一退則腳註下踏空，故名腳踏空亡。既退後遇空，自宜進而不宜退也。如戊申日，干上辰，在傳卯寅丑皆鬼，幸空亡，可以無咎。惟不宜守舊，須於三傳日干之外，向前一步，以就巳之祿神，方可安身。又如丙午日三傳卯寅丑，生日，豈宜再空？占病死。父母病更的。占訟，必官不主張。緣生我者空亡故也。

When the divination shows a retreat and the day stem falls into the empty place, it is like having three pits behind one's back. As soon as one steps back, the foot falls into emptiness, hence called "foot on empty." Since retreating leads to emptiness everywhere, it is better to advance than to retreat. For example, on a Wushen day, if the day stem is occupied by Chen, and the three transmissions are Mao, Yin, and Chou, all of which are the official ghosts of Wu earth, it is fortunate that they fall into the empty place, thus causing no harm. However, one should not remain in the old situation. Instead, one should step forward beyond the three transmissions and the day stem, to the Si, which is the禄神 of Wu day, in order to find stability. Another example is on a Bingwu day, where the three transmissions are Mao, Yin, and Chou. The Yin and Mao are originally the birth parents of the day stem, so how can they fall into the empty place? If this is about illness, it indicates death; if about the parents' illness, it is especially accurate. If about legal matters, it certainly means the superior official will not support you, because the path that generates the day stem has all fallen into the empty place. (The original text mistakenly wrote 'in transmission' instead of 'three transmissions'.)

賓主傷伐刑在上。謂三刑加干支發用，為刑傷課。刑干，男傷，身不利；刑支，女傷，家不昌。如乘吉將乃能刑于他人，主先阻而後成，詳列於左。

"The 'Zhu' refers to the Day Stem, which represents oneself, and the 'Bing' refers to the Day Branch, which represents the other party. If the Three Punishments god is added to the Day Stem or Day Branch and initiates the transmission, this lesson is called 'Xing Shang Ke' (Injury by Punishment). If the punishment affects the Day Stem, it indicates injury to a man or adverse conditions for oneself; if it affects the Day Branch, it indicates injury to a woman or decline in family fortune. If the god of punishment is riding a favorable general, then it reverses to mean that I am the one punishing others, indicating initial obstacles followed by success. The detailed classification is listed below."

自刑格。謂午刑午之類。如乙亥日伏吟，干支上皆自刑，三傳辰亥巳，又重刑其干支。乙酉日伏吟，干支上皆自刑，三傳辰酉卯，又重刑其干支。又六乙日伏吟，辰加干，六壬日伏吟，亥加干，為干自刑。午酉辰亥月伏吟，支上見午酉辰亥為支自刑，支內有見於三傳者，為重逢自刑，占主自逞自作，以致刑傷，非干他人之故也。

The "Self-Punishment Pattern" refers to situations where a branch harms itself, such as when a branch is in a self-harming relationship with itself, like the self-harming of the branch Wu (午). The branches Chen (辰), Wu (午), You (酉), and Hai (亥) each harm themselves. For example, if the day is Yihai (乙亥) and it encounters a hidden chant (伏吟), both the day stem and day branch are self-punishing, and the three transmissions (三传) are Chen, Hai, and Si, which further harm the stem and branch. Similarly, if the day is Yiyou (乙酉) and it encounters a hidden chant, both the day stem and day branch are self-punishing, and the three transmissions are Chen, You, and Mao, which again harm the stem and branch. If the day is one of the six days of Yi (乙) and it encounters a hidden chant, Chen is added to the day stem's lodging palace (寄宫); if the day is one of the six days of Ren (壬) and it encounters a hidden chant, Hai is added to the day stem's lodging palace: this is called self-punishment of the day stem. If the day is one of the days of Wu (午), You (酉), Chen (辰), or Hai (亥) and it encounters a hidden chant, and the day branch is also Wu, You, Chen, or Hai, this is called self-punishment of the day branch. If the branch that is self-punishing in the day branch also appears in the three transmissions, it is called "re-encountering self-punishment" (重逢自刑). This pattern indicates that the person is being overly strong-willed and acting recklessly, leading to injuries, which cannot be blamed on others. (The original text mistakenly refers to "month hidden chant" (月伏吟) instead of "day hidden chant" (日伏吟).)

互刑格。謂子刑卯，卯刑子，為互刑。如甲子日，支上卯刑子。乙卯日，支上子刑卯，如子母相傷。無禮無義，惟干無此例。

The "Mutual Injury Pattern" refers to the situation where the Zi (Water) branch injures the Mao (Wood) branch and the Mao branch in turn injures the Zi branch, resulting in mutual injury. For example, on a Jiazi day, the Mao branch is on the day's branch and injures the Zi branch; on a Yimao day, the Zi branch is on the day's branch and injures the Mao branch. Originally, water nourishes wood, representing a mother and child relationship, but now the mother and child injure each other. Therefore, ancient scholars referred to the injury between Zi and Mao as the "Punishment of Impropriety," which lacks both propriety and righteousness. This pattern only occurs on the day's branch and does not appear on the day's stem.

朋刑格。謂寅巳申、丑戌未之刑也。如六甲日干上申刑寅。六丙六戊日干上寅刑情懷。六庚日干上巳刑申。此干之相刑也。丑日支上未，戌日支上丑，未日支上戌，此支之相刑也。如值寅巳申三刑，如父子相傷，恩中致怨。如值丑戌未三刑，如兄弟相傷，恃勢凌弱。內六甲日，寅申雙相沖，五丑日，丑未又相沖。刑而兼沖，更為不吉。

The "Friendship Punishment Pattern" refers to the Three Punishments between the groups of Yin, Si, and Shen, and Chou, Xu, and Wei. For example, if there are six Jia days, the stem on the day is Shen, which harms the Yin (where Jia resides); if there are six Bing days or six Wu days, the stem on the day is Yin, which harms the Si (where Bing or Wu resides); if there are six Geng days, the stem on the day is Si, which harms the Shen (where Geng resides): this is mutual harm between the day stems. If there is Chou on the day branch, the branch is paired with Wei; if there is Xu on the day branch, the branch is paired with Chou; if there is Wei on the day branch, the branch is paired with Xu: this is mutual harm between the day branches. If the group of Yin, Si, and Shen is involved, it is like a father and son harming each other, with affection turning into resentment; if the group of Chou, Xu, and Wei is involved, it is like brothers harming each other, with the strong oppressing the weak. Among these, six Jia days have Yin and Shen which not only harm each other but also clash; the Chou on the day branch also clashes with Wei: harm combined with clash makes it even less favorable. (The original text has an error in the phrase "Yin harms Si".)

交車刑格。如丙寅辛丑日伏吟，交車相刑，主交涉時，必有爭競。

"Crossing Vehicle Crime Pattern": For example, on a Bingyin day or a Xinchou day, if a hidden chant occurs, the day stem and the heavenly stem above it, as well as the day branch and the heavenly stem above it, cross each other and mutually form a crime. This indicates that when both parties are involved in an interaction, there will certainly be disputes and contention. The crime falling in the crossing vehicle position symbolizes the image of both sides confronting each other directly.

彼此猜忌害相隨。謂子與未害之類。凡六害加干支發用，為侵害課，如乘凶將，主事多侵害，六親失靠，如神將吉，主始雖有阻，後亦得成。

Six Harm refers to pairs such as Zi and Wei being harmful to each other, totaling six pairs: Zi-Wei, Chou-Wu, Yin-Si, Mao-Chen, Shen-Hai, You-Xu. If the Six Harm is applied to the Day Stem and Day Branch and initiates the transmission, this lesson is called 'Injurious Lesson'. If the general is凶 (malevolent), it indicates that affairs are constantly harmed by others, and even the Six Relations are unreliable. If both the spirit and the general are auspicious, it suggests that although there may be initial obstacles, things can still be accomplished later. Harm differs from刑 (punishment):刑 is open injury, while harm is secret suspicion.

干支上下六害可知。如甲申日干上巳，與寅六害，支上亥與申六害，占主兩意相謀，各有戾害。

The meaning of "six harmful relationships between the heavenly stem and earthly branch" can be understood from the previous explanation. For example, on a Jiashen day, the heavenly stem is supported by Si, which is harmful to the stem Ji, which is associated with Yin; the earthly branch is supported by Hai, which is harmful to the day branch Shen. This indicates that both sides are scheming against each other, each harboring malicious intentions that are harmful to the other.

干支上神相害格。如辛卯日干勁沖天未，支上子，干支上神作六達。占同前例。又有內外皆作六害者，如辛酉日返吟，上神卯辰六害，干支戌酉又為六達，是也。主彼此戾害尤甚。

The "Heavenly Stems and Earthly Branches Mutual Harm Pattern" refers to a situation where the heavenly stem and earthly branch of the day are both afflicted by mutual harm. For example, on a Xinmao day, if the heavenly stem is occupied by Wei and the earthly branch by Zi, Wei and Zi form the mutual harm relationship known as the sixth harm. The two heavenly stems thus harm each other. The interpretation is the same as in the previous case. There are also instances where both the inner and outer positions form the sixth harm. For example, on a Xinyou day encountering a reverse repetition pattern, the two heavenly stems Mao and Chen are mutually harmful, while the stem Xin, which is associated with Xu, and the day branch You also form mutual harm. This indicates a situation of mutual discord and severe harm. (The original text mistakenly writes "干上未" as four characters instead of three, and "六害" as "六达" twice.)

交車六害格。如丁丑日，干上午支上子，干支雖作六合，交車卻作六害，此例惟靜守為吉，如涉相交，彼此必有謀害。

"The Intersecting Vehicle Six Harm Pattern": For example, on a Dingchou day, the heavenly stem is riding on Wu and the day branch is riding on Zi. The stem Ding, which resides in Wei, combines with Wu, and the day branch Chou combines with Zi, appearing to be an intersecting vehicle and Liu He. However, upon closer inspection, Wu and Chou are harmful to each other, and Zi and Wei are also harmful. The intersecting point actually becomes the Six Harm. This pattern is only favorable when one remains quiet and patient; if one actually engages in social interactions or cooperation, there will certainly be hidden plots and harm from the other party.

人宅受脫多失耗。謂甲乙脫於巳午，丙丁脫於四季，四季脫於申酉，庚辛脫於亥子，壬癸脫於寅卯，干支上乘脫氣發用，主人被脫賺，家被盜竊，凶咎難免。或三傳又合局脫之，其凶尤甚。如甲午日，干上篝以上戌，三傳寅午戌，並來盜干是也，凡脫氣入課，有官者最為不宜，以其為傷官煞也。如常人占，課傳中有鬼，則又宜見，以其為救神也。

The concept of "tuo qi" refers to the situation where the element I generate is weakened by another element. For example, Jia and Yi wood are weakened by Si and Wu fire, Bing and Ding fire are weakened by the earth of Chen, Xu, Chou, and Wei, Wu and Ji earth are weakened by Shen and You metal, Geng and Xin metal are weakened by Hai and Zi water, and Ren and Gui water are weakened by Yin and Mao wood. If the day stem and day branch are accompanied by the element that weakens me, it indicates that one's property will be stolen and the household will suffer theft, leading to misfortune. If the three transmissions also form a cycle that further drains my energy, the situation becomes even worse. For instance, on a Jiawu day, if the day stem is accompanied by Wu fire and the day branch by Xu earth, and the three transmissions are Yin, Wu, and Xu forming a fire cycle, all together draining the energy of the day stem Jia wood, this is an example of such a situation. Generally, when the concept of "tuo qi" appears in a divination, it is especially inauspicious for those in official positions, as it corresponds to the harmful influence of the official's enemy, which specifically harms the official star. However, for ordinary people, if the course of the divination includes the official ghost, encountering "tuo qi" is actually favorable, as "tuo qi" can control the official ghost and serve as a protective deity. (The original text has an error in the phrase "dry hour, branch on Xu.")

交車相脫格。如如壬午日，干上未，支上寅，交車相脫，主交涉時，各懷脫耗之意。

"The Mutual Drainage Pattern": For example, on a Renwu day, the stem is乘 by Wei and the branch is乘 by Yin. The Wei earth drains the fire energy of the day branch Wu, while the Yin wood drains the water energy of the day stem Ren. The two interact in a crosswise manner, mutually draining each other. This indicates that when dealing with two parties, each side is secretly trying to exhaust the other. (The original text repeats the word "如".)

滿盤脫氣格。如丁丑丁未日伏吟，三傳四課，皆是季神，一火生九土，滿盤皆是脫氣，如憂事不止一件。

The "Full Plate Depletion of Qi" pattern: For example, on a Dingchou day or Dingwei day, if a hidden chant occurs, and all three transmissions and four lessons consist of the seasonal earth gods such as Chen, Xu, Chou, and Wei. The day stem, which is merely a single Ding fire, goes to generate this large area of earth, depleting its qi completely. The entire chart is full of depletion. This indicates multiple troubles, one after another, exhausting the person.

脫上逢脫可知。謂日干生上神，上神又生天將，名脫上脫。如六庚日，干上子，夜占乘龍，更三傳水局，並來盜日干，凡占盡被盜耗而無窮也。內庚子日，子加庚，乃支上門脫干，其脫耗尤甚。

"The meaning of 'tuo shang feng tuo' (double release from above) can be understood from the previous section: the day stem generates the heavenly stem above it, and this heavenly stem in turn generates the heavenly general, one layer after another, which is called double release. For example, on the sixth day of Geng (metal), the day stem is occupied by Zi (water), which is metal generating water, thus releasing the day stem once; if the divination is done at night, Zi is occupied by Qinglong (Azure Dragon), which is water generating wood, thus releasing the day stem again; if the three transmissions form a water pattern, they all come together to steal and release the day stem, causing continuous loss in whatever matter is divined. Among these, on the day of Gengzi, Zi is exactly the day branch, which is added to the day stem's lodging palace to release the day stem, making the release especially severe—like family members stealing from their own family. (The original text mistakenly writes 'zhi shang shen' as 'zhi shang men'.)"

干支皆敗勢傾頹。謂甲乙敗於子之類。敗神加於干支，主事多敗壞，如甲申日干上子，支上午，干支皆乘敗氣，占身則氣血衰敗，占宅則屋宅崩頹，或告訐事體，必致彼此同敗。

"Bai" refers to the position of "Bathing" in the twelve earthly branches: Jia and Yi wood are weakened at Zi, Bing and Ding fire at Mao, Geng and Xin metal at Wu, and Ren and Gui water at You. Each element's "Bathing" position is considered its "Bai Shen." When the "Bai Shen" is placed on the day stem and day branch, it indicates that matters are likely to suffer failure or damage. For example, on a Jiashen day, the stem is covered by Zi (Jia wood is weakened at Zi) and the branch is covered by Wu (Shen metal is weakened at Wu). Both the day stem and branch are under the influence of "Bai" energy: in divination about a person, it suggests declining vital energy; in divination about a household, it indicates the collapse or decay of buildings. If the matter involves mutual accusations or lawsuits, it will inevitably result in mutual defeat.

破敗神臨宅格。破者破孟日用酉，仲日用巳，季日用丑。如支上乘干支之敗氣，又為支之破碎，主其家必有人破敗，以致衰敗，如壬申壬寅癸巳癸亥日，支上酉，必因長上而破敗。

The "Broken God Over the House Pattern" refers to the concept of "broken" as indicating a breaking-up or destruction force. The method is as follows: for the four first months' days (寅, 申, 巳, 亥), use 酉; for the four middle months' days (子, 午, 卯, 酉), use 巳; for the four seasonal days (辰, 戌, 丑, 未), use 丑. If the god riding on the day branch is both the declining place of the day stem and the breaking-up force of the day branch, then this household is destined to have someone who ruins the family, leading to the decline of the family. For example, on days like Renshen, Renyin, Guisi, and Guihai, the day branch carries 酉—酉 is both the bathing and declining place of water days and the breaking-up force of the first month days—this indicates that the family will decline due to the influence of the senior generation.

干支值絕凡謀決。謂甲乙絕於申之類，絕神加於干支之上，主宜結絕事。如丙寅日返吟，鬼作絕神，止宜結絕凶事。占病痊，占訟解。戊申日返吟，財作絕神，止宜結絕財物，不宜占妻病。丙辰壬戌日返吟，日占，貴作絕神，亦宜告貴結絕吉凶二事。以下例占，結絕事最速。緣絕神投絕鄉故也。亦不宜占食祿事，緣祿神投於絕鄉，占行人必來，占病死。

"Absolute" refers to the position of absolute in the twelve cycles: Jia and Yi wood are absolute in Shen, Bing and Ding fire are absolute in Hai, Geng and Xin metal are absolute in Yin, and Ren and Gui water are absolute in Si. When the absolute god is placed over the day stem and day branch, it is suitable only for matters that need to be concluded. For example, on a Bingyin day encountering a reverse repetition, if the official ghost is exactly the absolute god, then it is suitable only for concluding bad matters: in divination about illness, it indicates recovery; in divination about lawsuits, it indicates resolution. On a Wushen day encountering a reverse repetition, if the wealth爻 is exactly the absolute god, then it is suitable only for concluding matters related to wealth, and it is not suitable for divining about the illness of a spouse. On Bingchen and Renxu days encountering a reverse repetition, if the nobleman is exactly the absolute god, it is also suitable for reporting to the nobleman to conclude matters of both good and bad fortune. Following these examples, all matters that need to be concluded can be handled quickly, because the absolute god has also entered the absolute place. However, such a divination is not suitable for matters concerning official salary, since the salary god has also entered the absolute place; divining about a traveler indicates that the person will certainly return, and divining about illness indicates death.

互作絕神格。如甲申日伏吟，干上寅，支上申，干支交互作絕，占兌換屋宇，或替代差遣、交代職任等事俱宜。

"Mutual Absolute Depletion Pattern": For example, on a Jiashen day when a hidden chant occurs, the stem is supported by寅 and the branch by申. 申 is the absolute depletion place for Jia wood, and寅 is the absolute depletion place for Shen metal. The day stem and day branch cross each other, mutually depleting each other. This pattern is favorable for matters such as exchanging houses, taking over a position, or relinquishing a post—both sides have reached their ends, so they can easily exchange hands.

絕神加生格。謂日之絕審，加長生之上發用，如六甲日申加巳發用，庚辰日寅加亥發用，壬申日巳加寅發用，戊辰日亥加申發用。如占結絕事，卒未了結，必止了又興，絕了又續，如廢官占之，必得起用，或已遭失而欲復舊事，得此絕妙。緣絕神坐長生之上，雖絕而不絕也。

"The 'Absolute God Adding to the Place of Growth' pattern: The absolute god is placed on the position of growth and initiates the transmission. For example, on the six days of Jia (甲), the hour of Shen (申) is placed on Si (巳) to initiate; on Gengchen (庚辰) day, the hour of Yin (寅) is placed on Hai (亥) to initiate; on Renshen (壬申) day, the hour of Si (巳) is placed on Yin (寅) to initiate; on Wuchen (戊辰) day, the hour of Hai (亥) is placed on Shen (申) to initiate. If this pattern is used for matters of decision-making, the matter will ultimately not be resolved, and it will certainly be stopped and then restarted, broken and then reconnected. Conversely, if a dismissed official receives this pattern, he will certainly be reinstated; or if someone has lost something and wishes to restore it, this pattern is extremely effective. Because the absolute god sits on the position of growth, it seems to be an end but in reality is not an end." (The original text mistakenly writes 'Absolute Review' instead of 'Absolute God'.)

人宅皆死各衰蠃。謂甲乙死於午之類，如干支上各乘死神，主有死喪等事。如庚寅日干上子，支上午，是也。主諸事止宜後退，不利有為，占病死。

"Death" refers to the death position in the twelve earthly branches: Jia and Yi wood die at Wu, Bing and Ding fire die at You, Geng and Xin metal die at Zi, and Ren and Gui water die at Mao. When both the day stem and day branch are occupied by the Death Deity, it indicates matters related to death or loss. For example, on a Gengyin day, the stem is occupied by Zi (Geng metal dies at Zi) and the branch is occupied by Wu (Yin wood dies at Wu). This suggests that all affairs should only be pursued by retreating, and it is unfavorable to take action. In divination regarding illness, it indicates death. Both the person and the dwelling have reached a state of decline, hence it is said "each is weak and exhausted."

互乘死神可知。如甲申日干上子，支上午，干支互乘死神，占同前例。

"The term 'mutual multiplication of the Death Deity' can be understood as in the previous example: for instance, on a Jiashen day, the stem is multiplied by Zi, which is the death place of the day branch Shen metal; the branch is multiplied by Wu, which is the death place of the day stem Jia wood: the two Death Deities cross each other and press upon each other. The interpretation is the same as the previous example, indicating decline and inaction."

死絕格。謂日之死神，加絕地發用，為死絕可知。如甲辰日，午加亥發用，甲木死於午，午火又臨絕地，主百事衰敗，莫能為救，占病死。

The "Dead and Declined Pattern": The Death Deity falls on the day's Declined position and initiates the transmission. For example, on a Jiachen day, the horse (午) is placed on the pig (亥) to initiate the transmission—Jia wood dies at the horse, and the fire of the horse itself is in the Declined position of the pig, which is the position of fire. Death on top of decline indicates all affairs will be in decline and there is no way to recover; in divination about illness, it signifies death.

所謀多拙逢羅網。謂干前一位為天羅，支前一位為地網。羅網發用，動見阻滯，如乙卯日干上巳，支上辰，三傳辰巳午。凡占止宜靜守，不利有為。如占人年命上有神沖破，或遇空亡，謂破羅破網，可以無咎。（上格與干支乘旺不同，如丙寅日，干上午，支上卯則為干支乘旺，如此課則為干支乘羅網，須細稔之，方無誤也。）

The stem before the day stem is called "Tian Luo" (Heavenly Net), and the branch before the day branch is called "Di Wang" (Earthly Net). When the gods of the net are in action, any movement will encounter obstruction. For example, on a Yimao day, the stem is supported by Si (since Yi resides in Chen, the stem before Chen is Si), and the branch is supported by Chen (the branch before Mao is Chen). The three transmissions are Chen, Si, and Wu. In general, divination should favor stillness and not active action. If the person's birth year and age have a god that conflicts with this, or if it falls exactly in Kongwang (void), then it is called "Po Luo Po Wang" (breaking the net), which will result in no blame. (Original note: This pattern differs from "Gan Zhi Cheng Wang" (stem and branch in their own旺). For example, on a Bingyin day, the stem is supported by Wu and the branch by Mao, which are the旺 gods of the stem and branch respectively. In this case, the stem and branch are supported by the net gods. One must carefully distinguish between these to avoid mistakes.)

互乘歲風格。如癸未日，干上申，為支之網，支上寅為干之網，主互相欺詐，如我欲羅網人，人已羅網我也。此例四絕體中多有。

"The mutual netting" refers to a situation where both the heavenly stem and earthly branch are covered by a net. For example, on a Guiwei day, the heavenly stem is covered by Shen, which is the previous branch before Wei, the day branch. This is the net of the branch. The earthly branch is covered by Yin, which is the previous branch before Chou, the branch that Gui is associated with. This is the net of the heavenly stem. The two nets cross each other, enclosing each other. This indicates mutual deception: I am trying to net someone else, but they have already netted me. This example is commonly found in lesson patterns such as "Four Extremes." (The original text mistakenly writes "sufeng" instead of "luowang.")

凶吉逢沖即散之。謂發用得吉神，逢沖則敗；發用得凶神，逢沖則消。蓋凶宜沖，吉不宜沖。我衰宜沖，沖則散。凶旺不腚沖，沖則動。吉空宜沖，沖則暗動。凶空不宜沖，沖則反實也。

When the initiating transmission involves a beneficial deity, it is ruined upon encountering a clash; if it involves an evil deity, it is dispelled upon encountering a clash. In general, evil deities are suitable for a clash, while beneficial deities are not. If an evil deity is weak, a clash will disperse it; if an evil deity is strong, a clash is not suitable, as it will instead disturb it. If a beneficial deity is in an empty state, a clash is suitable, as it will activate it secretly; if an evil deity is in an empty state, a clash is not suitable, as it will fill the emptiness with reality. Therefore, whether a clash leads to dispersion or movement depends on whether the deity involved is beneficial or evil, strong or weak, empty or full. It cannot be judged in a general way. (The original text mistakenly writes '不腚冲' instead of '不宜冲'.)

四破煞。四破謂歲月日時之沖神也。歲破如宰輔，主半年之事。月破主半月之事。日破時破，則更速矣。皆主破壞離散，憂喜不成。如值相加發用，更凶。如巳年正月己未日占，亥加申發用，亥為歲破，申為月破。經云，“歲破加臨月破中，上下相加財物空”是也。餘準此推。

The "Four Breaks" refer to the opposing spirits of the sovereign year, month, day, and time. The year break carries the weight of a prime minister, affecting matters within half a year; the month break affects matters within half a month; the day break and time break have even quicker effects. All of them signify destruction and separation, preventing both good and bad affairs from being completed. If two break spirits are combined in a superior and inferior relationship and initiate transmission, the result is even more severe. For example, if a divination is made on the day Jiwei in the year巳 (Snake) during the first lunar month, with the transmission starting from亥 added to申: the year巳 uses亥 as its year break, the first lunar month (built by寅) uses申 as its month break. The classic text says, "The year break added to the month break, superior and inferior combined, result in empty wealth," which is exactly this case. Other instances follow the same pattern.

沖破格。謂課見沖破二神入傳。名沖破可知。支破者，陽日後三辰，陰日前三辰，如子日以酉為破，丑日以胡為破也。如沖破合而入傳，主凶事可散，吉事難成。如子年庚子日占，三傳午酉子，午為歲沖日沖，酉為歲破日破是也。

"The 'Breaking and Conflicting Pattern' refers to when both 'conflict' and 'break' deities appear in the three transmissions. This is called the Breaking and Conflicting Pattern. For the breaking in the earthly branches, on a yang day, count three branches forward; on a yin day, count three branches backward. For example, on a Zi day, You is the breaking; on a Chou day, Chen is the breaking (the original text mistakenly writes 'Hu' instead of 'Chen'). If both conflict and break appear together in the transmissions, ominous events may dissipate, but auspicious events will be difficult to achieve. For instance, if a divination is made on a Gengzi day in the year Zi, and the three transmissions are Wu, You, and Zi: Wu both conflicts with the year Zi and the day branch Zi; You is both the year's breaking and the day's breaking, which exemplifies this pattern."

前後引從升遷吉。謂課有初居干支之前為引，末居干支之後為從者，名引從課。分列於左：

The first transmission falls on the stem or branch immediately before the day stem or day branch, indicating someone leading the way ahead; the final transmission falls on the stem or branch immediately after the day stem or day branch, indicating someone following behind: such a divination is called "Yin Cong Ke," similar to a nobleman traveling, with someone guiding in front and someone accompanying from behind. This type of divination indicates promotion in official rank and advancement in status. The details are listed below.

引從干神格。謂癸酉日，干上午，初傳未為引，末傳巳為從。如貴人出行，有引有從，主官職升遷，士子高中。又庚辰日，干上丑，初傳寅為引，末傳子為從。日占，丑作貴人，又名拱貴格，更吉。夜占乃墓神覆日，亦無忌。緣中傳未作貴人，沖破丑墓故也。又壬子日，干上辰，初傳巳為引，末傳卯為從，又係晝夜兩貴，雖是墓神覆日，亦賴中傳之戌沖之，可不忌也。只此三課，餘無例。

"The 'Following the Day Stem God' pattern" refers to a situation where the initial transmission precedes the day stem's god and the final transmission follows it. For example, on a Guiyou day, the day stem is Gui, and the god riding on it is Wu. The initial transmission is Wei, which is before Wu, acting as the guide, while the final transmission is Si, which is after Wu, acting as the attendant. This is like a nobleman traveling with a guide in front and an attendant behind, indicating promotion in official position and success in exams. Another example is on a Gengchen day, the day stem is Geng, and the god riding on it is Chou. The initial transmission is Yin, which is before Chou, acting as the guide, and the final transmission is Zi, which is after Chou, acting as the attendant. If the divination is done during the day, Chou is the daytime nobleman of the Geng day, and this is called the 'Supporting Nobleman Pattern,' which is even more auspicious. If the divination is done at night, Chou becomes the tomb of metal covering the day stem. However, there is no need to be concerned about it, because the middle transmission is Wei, which is riding on the night nobleman, and Wei directly opposes Chou, opening the tomb. Another example is on a Renzi day, the day stem is Ren, and the god riding on it is Chen. The initial transmission is Si, which is before Chen, acting as the guide, and the final transmission is Mao, which is after Chen, acting as the attendant. Si and Mao are exactly the daytime and nighttime noblemen of the Ren day. Although Chen is the tomb of water covering the day stem, it is fully relieved by the middle transmission Xu, so there is no need to be concerned. These are the only three examples, with no other cases.

引從支神格，謂甲子日，支上亥，初傳子，末傳戌。己亥日，支上辰，初傳巳，末傳卯。壬戌日，支上卯，初辰末寅，皆引從支神，遷修家宅最吉。內壬戌日，夜占，卯作貴人，又名拱貴格，更吉。又如丁亥日，支上辰，初巳末卯，晝夜天將皆乘虎，豈不可懼？不知亦賴中傳戌蛇沖之，亦無害也。如占人年命，又居巳位更妙。只此四課，餘無例。

The "Guiding and Following Branch Gods" method: For example, on a Jiazi day, the day branch is亥, the first transmission is子 (leading), and the final transmission is戌 (following); on a Dinghai day, the day branch is辰, the first transmission is巳, and the final transmission is卯; on a Jihai day, the day branch is卯, the first transmission is辰, and the final transmission is寅. These are cases where the leading and following are located on the day branch, and they are most auspicious for those seeking to move house or construct a residence. On a Renxu day, if the divination occurs at night, the卯 is the night honor of the壬 day, also known as the "Arching Honor" pattern, which is even more favorable. Another example is on a Dinghai day, the day branch is辰, the first transmission is巳, and the final transmission is卯. Both day and night heavenly generals are riding the White Tiger, which seems ominous. However, it is actually safe because the middle transmission is戌 with the Teng Snake riding it, which dispels the negative influence. If the person's birth year and age also fall on the巳 position, it is even better. These are the only four examples, with no other cases.

干支夾拱利名遂。此格有拱貴、拱祿、兩貴臨干支拱年命、兩貴臨三傳拱年命四等，亦名引從課，分列於左。

The day stem and day branch enclose a certain auspicious deity between them, which is called "jia gong." This is favorable for both reputation and wealth. This pattern has four levels: the first is supporting a nobleman, the second is supporting a day stem's heavenly stem, the third is two noblemen occupying the day stem and day branch, enclosing the person's destiny in the middle, and the fourth is two noblemen located in the three transmissions, enclosing the person's destiny in the middle. These four levels are all included in the category of "yin cong ke." They are listed below in separate items.

干支拱貴人格。如甲子日，干上寅，支上子，晝占，拱貴人之丑。庚午日，干上申，支上午，夜占，拱貴人之未。己酉日，干上未，支上酉，夜占，拱貴人之申，皆宜告貴成事。

"The concept of 'dry and branch supporting nobleman' (干支拱贵人格) is as follows: For example, on a Jiazi day, the heavenly stem is Jia and the earthly branch is Zi. If the divination is done during the day, the stem is supported by Yin and the branch by Zi, with Yin and Zi enclosing the day's nobleman (丑) in between. On a Gengwu day, the heavenly stem is Geng and the earthly branch is Wu. If the divination is done at night, the stem is supported by Shen and the branch by Wu, with Shen and Wu enclosing the night's nobleman (未) in between. On a Jiyou day, the heavenly stem is Ji and the earthly branch is You. If the divination is done at night, the stem is supported by Wei and the branch by You, with Wei and You enclosing the night's nobleman (申) in between. In all these cases, it is favorable to consult the nobleman or entrust matters to the nobleman. Although the nobleman does not appear, he is firmly enclosed in between, indicating a favorable situation where requests can be fulfilled."

干支拱日祿格。如丁巳、己巳日，干上未，支上巳，拱日祿之午。癸亥日干上丑，支上亥，拱日祿之子，皆宜占食祿事，惟癸亥日嫌祿空。以上二例，俱以伏吟為的。

The "Dry Branches Supporting the Day's禄" pattern: For example, on a Dingsi day, the heavenly stem is Dingsi and the earthly branch is Si, with the heavenly stem carrying Wei and the earthly branch carrying Si. Wei and Si exactly sandwich the禄神 of Dingsi, which is Wu. On a Jisi day, the heavenly stem is Jisi and the earthly branch is Si, with the heavenly stem carrying Ji and the earthly branch carrying Si. Ji and Si exactly sandwich the禄神 of Jisi, which is Wu. On a Guihai day, the heavenly stem is Guihai and the earthly branch is Hai, with the heavenly stem carrying Chou and the earthly branch carrying Hai. Chou and Hai exactly sandwich the禄神 of Guihai, which is Zi. These are all suitable for predicting matters related to禄. However, on a Guihai day, the禄神 falls into Kongwang, which is unfavorable. The above two examples are most accurate when the pattern is a Hidden Chant.

兩貴臨干支拱年命格。如丁巳日干上亥，支上酉，占人年命在午。唯癸亥日干上巳，支上亥；癸卯日干上卯，支上巳兩課，丙壬日無例。

"The two noblemen surrounding the day stem and branch to support the year and destiny": the day stem and day branch each have a nobleman, and the person's birth year is in between. For example, if the day is Dingsi, the stem has Hai (day nobleman in the daytime) and the branch has You (night nobleman). The person's birth year is in Wu. In addition, only the days Guihai and Guimao have this pattern: on Guihai day, the stem has Si and the branch has Hai; on Guimao day, the stem has Mao and the branch has Si. Days of Jinch and Ren do not have this example.

兩貴臨三傳拱年命格。如壬子、癸未日，初傳巳末傳卯，占人年命在亥，主宜告貴成事。且末傳助初，又為以貴助貴也。此外又有丙申日，三傳酉戌亥，丁未、丁巳日三傳酉辰亥，六癸日三傳卯戌巳九課。

"The pattern of two noblemen surrounding the three transmissions to support the year and destiny": the day nobleman and night nobleman are located at the beginning and end of the three transmissions, enclosing the seeker's birth year in the middle. For example, on days of Renzi and Guiwei, the first transmission is Si and the final transmission is Mao, while the seeker's birth year is Hai. This indicates that it is favorable to report matters to the nobleman. Moreover, the final transmission Mao wood generates the first transmission Si fire, meaning the final transmission supports the first, equivalent to a noble assisting another noble, thus doubling the effect. There are also cases on days of Bingshen, Dingwei, and Dingsi, where the three transmissions are You, Xu, Hai; You, Chen, Hai; and Mao, Xu, Si respectively. Additionally, there are six days of Gui, each with transmissions of Mao, Xu, and Si. In total, there are nine cases.

四建全逢天作合。謂課有歲月日時，俱在課傳之中。若天作之合者。名天心課。分列於左：

The four "buildings" of Tai Sui, Yue Jian, Ri Chen, and the time of divination all appear together within the four lessons and three transmissions, as if heaven intentionally brings them together. Such a divination is called "Tian Xin Ke." With the four buildings gathered, the power is very strong, and the matters foretold are of great significance. They are listed below.

四建全在四課中例。如甲子年壬申月乙巳日酉時，巳將占，一課子乙，二課申子，三課丑巳，四課酉丑，年月日時俱在四課之內，主非常之事，即日而成。或事干朝廷，定然成就。惟不宜占病訟、生產、憂疑等事，或神將凶，更不可解。

The example of "Four Lessons containing all four" is as follows: Suppose the year is Jiazi, the month is Renshen, the day is Yisi, and the time is You. Using Si as the starting point for the lesson. The first lesson places Zi on Yi, the second lesson places Shen on Zi, the third lesson places Chou on Si, and the fourth lesson places You on Chou. The sovereign year is Zi, the month builder is Shen, the day branch is Si, and the time is You. All four elements are included within the four lessons. This indicates that extraordinary matters can be accomplished on the same day. If the matter involves the court, it will certainly succeed. However, it is not suitable for divining illness, lawsuits, childbirth, or matters of worry and doubt. Extraordinary power applied to misfortune leads to great misfortune. If the gods and generals are also fierce, there would be no way to resolve it.

四建全在三傳中例。如己巳年丁丑月癸酉日巳時丑將占，三傳巳丑酉，年月日時俱在三傳之中，又歲月日時順去，主移遠就近，緩事得速；如天空、朱雀乘歲發用，主朝信動，更的。

The example of "Four Foundations are all within the Three Transmissions" is as follows: For instance, in the year Jisi, month Dingchou, day Guiyou, and the hour Si, using Chou as the starting transmission, the three transmissions are Si, Chou, and You—corresponding to the year Si, the month Chou, the day You, and the hour Si. All four elements are included within the three transmissions; furthermore, the year, month, day, and hour proceed in order from far to near. The main subject moves distant things closer, and what was originally slow becomes quick. If Tian Kong or Vermilion Bird rides on the year and initiates the transmission, it indicates official news being transmitted, especially accurate.

一旬周遍始終宜。謂干上乘旬首，支上乘旬尾，為一旬周遍格。如乙丑辛未壬申日干上子，支上酉之類。占事不脫，所謀皆成。如相交用事，必有始終。惟不宜占憂疑釋散事。又上乘旬尾，支上乘旬首，如乙未、丙申、辛丑、壬寅日，干上卯支上午，戊申日干上丑，支上辰，凡占亦同。

The day stem is supported by the first stem of the current ten-day cycle, and the day branch is supported by the last stem of the cycle. From beginning to end, the entire ten-day cycle is covered, which is called "One Cycle Fully Covered." For example, on days like Yi Chou, Xin Wei, and Ren Shen, the stem is supported by Zi (the first stem of the Jia Zi cycle) and the branch is supported by You (the last stem of the Jia Zi cycle, Gui You). In such cases, the outcome of affairs is not empty or uncertain; all matters can be accomplished. When dealing with people, there will be a clear beginning and end. However, this pattern is not suitable for divination regarding the resolution of worries or doubts, as the beginning and end are complete, making it difficult to resolve. Conversely, if the stem is supported by the end of the cycle and the branch by the beginning, such as on days like Yi Wei, Bing Shen, Xin Chou, Ren Yin, and Wu Shen, where the stem is supported by Mao and the branch by Wu, or the stem by Chou and the branch by Chen, the interpretation remains the same.

奇神要值珠聯貫。謂三奇課，有二格。一旬奇，丑為日奇，子為月奇，亥為星奇是也。二，干奇，乙丙丁為天上三奇，甲戊庚為地下三奇，是也。而干奇復有二，有遁旬中之干者，有遁五元建之法。占主士有奇遇，官以異政超擢，婚成，孕貴，病訟俱消。如奇作空亡，其力減半。

The "Three Marvels" divination is divided into two categories. The first is the "Ten-Day Marvels": Chou is the day marvel, Zi is the month marvel, and Hai is the star marvel. The second is the "Stem Marvels": Yi, Bing, and Ding together are called "Three Marvels in Heaven," while Jia, Wu, and Geng together are called "Three Marvels in the Earth." The Stem Marvels have two methods of selection: one is based on the hidden stem of the current ten-day period, and the other is based on the method of the Five Sons' Original Construction. If the Three Marvels appear in a divination, it indicates that scholars may have extraordinary encounters, officials may be promoted beyond normal ranks due to outstanding performance, marriages may succeed, pregnant women may give birth to noble children, and diseases and legal disputes may be resolved. If this marvel god falls into Kongwang, its power is reduced by half.

旬奇格。謂甲子甲戌旬中丑發用，甲申甲午旬中子發用，甲辰甲寅旬中亥發用，名為旬三奇。蓋為日精，子為月精，亥為星精，三者為旬中之奇，故曰三奇。如傳中三神全入，名為連珠三奇，更吉。順行者酉戌兩日，共九課。逆行者卯日五課。

The "Ten-Day Marvels Pattern" refers to the use of the "Chou" in the Jiazi and Jiaxu ten-day cycles as the initiating transmission, the use of the "Zi" in the Jiashen and Jiawu cycles, and the use of the "Hai" in the Jiachen and Jiayin cycles. This is called the "Three Marvels of the Ten-Day Cycle." "Chou" is the essence of the day, "Zi" is the essence of the month, and "Hai" is the essence of the stars. These three are the most extraordinary deities within a ten-day cycle, hence they are called the Three Marvels. If the deities "Hai," "Zi," and "Chou" all appear in the three transmissions, it is called "Consecutive Three Marvels," which is even more auspicious. The forward-moving pattern appears on the You and Xu days, totaling nine lessons; the backward-moving pattern appears on the Mao day, totaling five lessons.

干奇格。（用旬遁之干）如戊辰、己巳日，三傳卯寅丑。壬申日，三傳丑寅卯。己卯日，三傳丑子亥，皆遁干乙丙丁俱全。為天上三奇，內己卯日，又合聯珠三奇尤吉。只此四課，地下三奇無例。

The "Dry Heaven Marvels Pattern" (Gan Qi Ge) is determined by the hidden heavenly stems in the current ten-day cycle. For example, on the days of Wuchen and Jisi, the three transmissions are卯, 寅, 丑; on Renshen day, they are丑, 寅, 卯; and on Jimao day, they are丑, 子, 亥. In these four cases, the heavenly stems revealed in the three transmissions are exactly 乙, 丙, 丁, which are the "Three Marvels in the Sky." Among them, the Jimao day also forms a connected triple marvel, which is especially auspicious. These are the only four cases. As for the "Three Marvels on the Earth," which include 甲, 戊, 庚, there are no examples found by following the ten-day cycle pattern.

干奇格。二。以五子元遁之法例。如癸未日三傳巳辰卯，乙未日三傳酉戌亥，己亥日三傳丑寅卯，己巳日三傳卯寅丑，皆遁五子元建。乙丙丁俱全，謂天上三奇。又丙寅、丙午日，三傳戌午寅，辛巳三傳午寅戌，辛酉日三傳寅午戌，皆遁五子元建甲戊庚全，為地下三奇，只此八課，餘無例。

The second type of "Gan Qi Ge" is determined by the method of Wu Zi Yuan Dun, which involves deriving the time stem from the day stem. For example, on a Gui Wei day, the three transmissions are Si, Chen, and Mao; on a Yi Wei day, they are You, Xu, and Hai; on a Ji Hai day, they are Chou, Yin, and Mao; and on a Ji Si day, they are Mao, Yin, and Chou. According to the Wu Zi Yuan Jian method, the heavenly stems derived are all Bing, Ding, and Wu, which is called the Three Marvels in the sky. Similarly, on Bing Yin and Bing Wu days, the three transmissions are Xu, Wu, and Yin; on Xin Si day, they are Wu, Yin, and Xu; and on Xin You day, they are Yin, Wu, and Xu. According to the Wu Zi Yuan Jian method, the heavenly stems derived are all Jia, Wu, and Geng, which is called the Three Marvels underground. These are the only eight cases, with no other examples.

旬首還須貴作儀。謂課得旬首發用，曰六儀。如甲子旬用子、甲戌旬用戌是也。旬首為星官之長，有禮儀之尊，占主凡事皆吉。不忌刑煞。即遇魁罡，亦化凶為吉。惟儀克行年者凶。如旬首又作貴人，名為富貴六儀，更吉。如乙丑、己巳日，干上子，晝占；乙酉、己丑日干上申，夜占；辛丑日干上午，晝占；辛酉干上寅，夜占；有官者主升遷，占試者中。只此六日，餘無例。

If the first stem of the current ten-day period is used as the initiating transmission, it is called the Six Instruments. For example, in the Jiazi period, the initiating transmission is Zi; in the Jiaxu period, it is Xu. The beginning of the ten-day period is the leader among the stars, possessing a dignified and respectful appearance. When used for divination, it brings good fortune in all matters, and even if it encounters Hekui or Tiangang, it can transform misfortune into good fortune. However, if the Six Instrument is reversed to harm the year of birth of the person being divined, then it becomes ominous. If the beginning of the ten-day period is also a Nobleman, it is called "Fortune and Wealth Six Instruments," which is even more auspicious. For example, on Yichou and Jisi days, when the Day Stem is covered by Zi and the divination is done during the day; on Yiyou and Jichou days, when the Day Stem is covered by Shen and the divination is done at night; on Xinchou day, when the Day Stem is covered by Wu and the divination is done during the day; and on Xinyou day, when the Day Stem is covered by Yin and the divination is done at night. These six days are favorable for those in official positions, indicating promotion, and for those taking exams, indicating success. There are no other examples.

土加火煅鑄印。謂巳戌卯為三傳，名鑄印。丙子、戊子、庚子、壬子、乙未、辛未、癸未、五丁、五己日，共十七課。蓋戌為印，巳為爐，卯為印模，又戌中辛金與巳中丙火作合，有鑄成符印之象。占主官爵升遷，財利如意。如驛馬入傳，名馬載印綬，值占時為辰沖破戌印，則為破印，主先成而後破，事終不濟。此課占訟愈深，占病死。

The Three Transmissions are巳, 戌, and 卯, which is called "Casting Seal Lesson." Those belonging to this pattern include Bingzi, Wuzi, Gengzi, Renzi, Yiwei, Xinwei, Guiwei, plus the five days of Ding and the five days of Ji, making a total of seventeen lessons. 戌 represents the seal, 巳 is the furnace, and 卯 is the mold; the hidden Xin metal in 戌 combines with the hidden Bing fire in 巳, indicating the image of melting metal to cast a seal. This lesson indicates promotion in official rank and smooth gains in wealth. If the Post-horse also enters the transmission, it is called "Horse Carrying the Seal," which is even better. However, if the time of divination is 辰, 辰 will clash with 戌, the seal, resulting in "Breaking the Seal," which signifies initial success followed by failure, and the matter will not be completed. For legal matters, this lesson indicates increasing complications, and for illness, it suggests death. (The original诀句 is six characters long, but some characters are missing; the text is recorded as is.)

木被斤施輪可馳。謂卯戌巳為一傳，名斫輪。蓋卯為車輪，申為斧斤，又卯中乙木，與申中庚金作合成器，故名斫輪。主求官求財必先歷艱難，然後得成。如初傳空陷，則凡謀難遂。宜改科易業，別作營生為宜。此課占孕產獄訟等事，皆凶。或曰：寅亦是木，如何不作斫輪？曰：寅為天梁，臨金則有折損之象。卯為林木，故須雕斫而成器也。

The Three Transmissions form the image of "cutting a wheel," and this divination is called the "Cutting a Wheel" lesson. The original text lists the Three Transmissions as "卯戌巳" (Mao, Xu, Si), but this conflicts with the subsequent mention of the metal "申" (Shen) representing the axe and chisel. There is suspicion of a possible error in the text, but it is recorded as is. "卯" (Mao) represents the wheel, and "申" (Shen) represents the axe and chisel; the hidden "乙" (Yi) wood in "卯" combines with the hidden "庚" (Geng) metal in "申" to form an object, hence the term "cutting a wheel." Wood must be cut by an axe to become a wheel, and only then can the wheel function. This lesson indicates that those seeking official positions or wealth must first endure difficulties before success. If the first transmission falls into an empty or trapped position, then all plans will be difficult to realize, and it is advisable to change careers or find new means of livelihood. This lesson is unfavorable for matters related to pregnancy and childbirth, imprisonment, or legal disputes. Someone may ask: "Why isn't '寅' (Yin), which is also wood, considered part of the 'cutting a wheel' image?" The answer is: "寅" (Yin) is wood of the celestial beam, which can only be broken by metal; "卯" (Mao) is forest wood, which is precisely the kind that should be carved and shaped into objects.

有車有蓋定遷移。謂午卯子為三傳，名軒蓋。蓋午為馬，卯為車，子為華蓋。三神並遇，有乘馬登車，高張華蓋之象。主官職榮顯，求財獲，行人來。如正七月占，午為天馬，更的。如值酉時午將占，則變為三交而不吉矣。

The Three Transmissions are Wu, Mao, and Zi, which is called the "Xuangeke" lesson. Wu represents a horse, Mao represents a carriage, and Zi represents Huagai; when these three are combined, it signifies the image of riding a horse and traveling in a carriage with a high canopy. This lesson indicates official prestige and honor, gaining wealth when seeking it, and the arrival of people when divining about travelers. If the divination occurs in the first or seventh month, Wu is exactly the Heavenly Horse, making the prediction more accurate. However, if the divination is done at the酉 hour with Wu as the coming element, then Wu, Mao, and Zi are all four central directions, transforming it into the "Sanjiao lesson," which is inauspicious. The same three elements, due to different times and coming elements, result in opposite fortune outcomes.

逢祿逢馬是榮期。謂干上乘支之馬，支上乘干之祿，名富貴課。蓋祿乃臨官之神，馬主前程浩大，有祿有馬，富而且貴也。如丙寅、戊寅日，干上申，支上巳，丙申、戊申日，干上寅，支上巳；壬申日干上寅，支上亥；壬寅日干上申，支上亥；主加官進祿，常人亦經營得利。如年命上乘之，亦可用。

The day stem is riding on the day branch's post-horse, and the day branch is riding on the day stem's禄神, which is called the 'Prosperous and Noble Lesson'.禄 is the officialdom deity, representing actual salary and property; 马 signifies a promising future and active endeavors. Having both禄 and 马 indicates both wealth and nobility. For example, on days like Bingyin and Wuyin, the day stem rides on 申 (the post-horse of 寅 day is 申), and the day branch rides on 巳 (the禄 of 丙 and 戊 is 巳); on days like Bingshen and Wushen, the day stem rides on 寅 (the post-horse of 申 day is 寅), and the day branch rides on 巳; on Renshen day, the day stem rides on 寅, and the day branch rides on 亥 (the禄 of 壬 is 亥); on Renyin day, the day stem rides on 申, and the day branch rides on 亥. This indicates promotion and increased salary; even ordinary people who receive this can gain profit. If either of these two elements falls on the person's birth year and age, they can be used accordingly.

四路驛馬格。如庚辰年甲申月丙子日辰時巳將占，三傳寅卯辰，歲月日時俱以寅為馬，名四路驛馬，主仕宦遷官，應舉得中，如六處見合神，更妙。如占人年命上見沖破驛馬，則不吉。又如占人年命上神更得申子辰等神，為六路驛馬，尤妙。

The "Four Roads Post-horse Pattern": For example, in a Gengchen year, Jiashen month, Bingzi day, and Chen hour, using Si as the starting point for the divination, the three transmissions are Yin, Mao, and Chen. The Post-horse of the Shen-Zi-Chen triad all fall on Yin. In this divination, the heavenly stem of the year is Chen, the month builder is Shen, the day branch is Zi, and the hour is Chen. The Post-horse of each of these four elements is exactly Yin, so it is called the Four Roads Post-horse. This pattern indicates promotion and transfer in official positions, and success in examinations. If the four lessons, three transmissions, and the person's year and birth year also have a harmonious god, it becomes even more favorable. If the person's birth year and current year have a god that conflicts with the Post-horse, it is not auspicious. Conversely, if the person's birth year and current year also have the Shen, Zi, and Chen gods, it becomes the Six Roads Post-horse, which is especially favorable.

魁罡發用斬關雲。謂魁罡加日辰發用，曰斬關。蓋日辰人也，魁罡關也；魁罡加日辰上，猶人遇關難度，必須斬關開門，然後可行。如傳見寅卯未子，將乘龍合陰貴，為天地獨通之時，萬里可行。蓋寅為天梁，卯為私門，子為華蓋，天乙為神光，青龍為萬里翼，六合為私門，太陰為地戶，得此數神庇佑，最利出行逃亡。捕捉難獲，或傳中見傳送白虎亦吉。蓋二神皆道路之神也。如六甲日，三傳辰午申，晝占，辰乘六合，午乘青龍，申乘白虎，是也。凡欲逃亡伏匿，當視陰合所臨之日、趨陰合所臨之鄉為吉。或中末空亡，為動中不動，尋遠卻在近處。此課專為出行逃亡而設，常占得之，主不能安居而奔波也。

The Heavenly Stem Hekui (Xu) and the Tiangang (Chen) are placed on the Day Stem and Day Branch to initiate the transmission, which is called "Cutting the Pass." The Day Stem and Day Branch represent the person, while Hekui and Tiangang represent the pass; when Hekui and Tiangang are placed over the Day Stem and Day Branch, it is like a person encountering an obstacle and needing to cut through the pass and open the gate in order to proceed. If the Three Transmissions contain Yin, Mao, Wei, or Zi, and the Heavenly General is accompanied by Qinglong, Liuhe, Taiyin, or Guiren, then it is a time when one can travel freely, reaching anywhere in the world. Because Yin is Tianliang, Mao is Simen, Zi is Huagai; Tianyi Guiren is the divine light, Qinglong is the wings for traveling a thousand miles, Liuhe is the private gate, and Taiyin is the gate of the earth. With the protection of these deities, it is most favorable for travel and escape, and people cannot catch you. If the transmission contains Chuansong (Shen) and Baitu, it is also auspicious, as both are deities governing roads. For example, on six Jia days, the Three Transmissions are Chen, Wu, and Shen, and if the divination is done in the daytime, Chen is accompanied by Liuhe, Wu by Qinglong, and Shen by Baitu, it is like this. Those who wish to escape or hide should look at where Taiyin and Liuhe are located on each day and go in the direction they are located. If the middle and final transmissions fall on Kongwang, it means movement without actual movement, appearing far away but actually close by. This textbook is specifically for travel and escape; if ordinary people receive this divination, it indicates they cannot stay in one place and will have to move around constantly.

季馬丁神遊子時。謂三傳皆季神，或見旬丁，或見天馬，為遊子時。如乙巳日，三傳未戌丑，未遁丁馬，發用。如值三九月占，戌又為天馬，是也。主游移不定，蹤跡無憑，不利靜守，病訟俱凶。凡陰將傳陽，主在家欲出，如前課未戌丑順行是也。陽將傳陰，主在外慾歸，如乙巳日，三傳丑戌未是也。

The three transmissions are all the seasons' spirits of Chen, Xu, Chou, and Wei, and also the spirit of Ding or the Heavenly Horse of the current ten-day period. This is called "Woyizi" — like a wanderer without a fixed place to return. For example, on a Yisi day, if the three transmissions are Wei, Xu, and Chou, and Wei contains Ding, which is also the Post-horse, and the transmission starts from here; if the divination is done in March or September, Xu is also the Heavenly Horse. The person is fickle and without a clear path, and it is not advisable to remain still; if this is about illness or legal matters, it is ominous. If the transmission goes from a yin general to a yang general, the person is at home but wants to go out, like the previous example where the transmission goes from Wei, Xu, and Chou in order. If the transmission goes from a yang general to a yin general, the person is outside but wants to return, like the case where the three transmissions are Chou, Xu, and Wei on a Yisi day.

四絕吉神皆墓絕。謂德祿財馬，乃一課吉凶所關。居生旺地則吉，居墓絕地則凶。四絕體一課，德祿財馬，皆居絕地，如何能好？如六辛日以巳為德，居於戌上，是日德入墓也。以酉為祿，居於寅上，是祿居絕地也。以寅卯為財，寅坐未上，卯坐申上，是財爻墓絕也。以巳亥為馬，坐於辰戌上，是馬入墓鄉也。主止宜結絕財物等事，餘皆不宜。

The four elements of day virtue, day fortune, wealth trigram, and post-horse are crucial for determining the fortune of a lesson: if they are located in the positions of growth and prosperity, it is auspicious; if they are located in the positions of storage and decline, it is inauspicious. The lesson pattern of "four declines" particularly places virtue, fortune, wealth trigram, and post-horse all in the decline positions, how can it be favorable? For example, on six days of Xin metal: Si is the day virtue of Xin, but it is located on Xu, which is the storage position of day virtue; You is the day fortune of Xin, but it is located on Yin, which is the decline position of metal, so the fortune is in the decline position; Yin and Mao are the wealth trigrams of Xin metal, Yin is located on Wei and Mao is located on Shen, which means the wealth trigrams are both in storage and decline positions; Si and Hai are the post-horse, but they are located on Chen and Xu, which means the post-horse is in the storage position. Such a lesson is only suitable for concluding matters related to money, and is not suitable for anything else.

三交舉動主災禍。謂四仲日占，值四仲時為一交，值四仲作月將為二交，又四仲發用為三交。蓋子午卯酉為天地不正之氣，為太陽所忌臨，且天罡凶課，又居丑未之位，使貴人不得理事。此時德氣在內，刑氣在外，最可煩憂。諸占不吉。春酉將八課，夏午將十課，秋卯將三課，冬子將四課，如三月己卯日，子時酉將占，三傳子酉午，時將用俱是仲神，主交加連累，進退兩難，求財難得，如占人年命又值之，主有犯法之凶，雖遇吉神，不救。

When the divination is made on one of the four central days (Zi, Wu, Mao, You), and the hour also falls on one of these four central hours, this counts as one intersection. If the month general is also one of the four central ones, this counts as two intersections. If the initiating transmission is also one of the four central ones, this counts as three intersections. Together, this is called the "Three Intersections Lesson." Zi, Wu, Mao, and You are the unrighteous energies in the heavens and earth; the sun dislikes these positions. Moreover, at this time the TiangangInauspicious Spirit occupies the Chou and Wei palaces, preventing the nobleman from handling affairs. The virtuous energy is confined within, while the penal energy is exposed outside, causing great worry and distress. All matters divined at this time are unfavorable. In spring, there are eight lessons using the You general; in summer, ten lessons using the Wu general; in autumn, three lessons using the Mao general; and in winter, four lessons using the Zi general. For example, on the third month Ji Mao day, at the Zi hour, using the You general for divination, the three transmissions are Zi, You, and Wu—meaning the time, the month general, and the initiating transmission are all central deities. This indicates that matters are entangled and difficult to resolve, and seeking wealth will be difficult. If the person being divined's birth year also coincides with this, it indicates a risk of breaking the law, and even if favorable deities are present, they cannot save the situation.

絕嗣無祿長幼苦。謂課有四上克下者，名無祿；四下賊上者，名絕嗣，分列於左：

The four lessons being all instances of the superior overcoming the inferior is one type, and the four lessons being all instances of the inferior stealing from the superior is another type. When the superior and inferior are both in the same direction, the distinction between respect and humility is lost, so both the elder and the younger suffer. (The original text here reverses the two terms mentioned below; the following text refers to four instances of the superior overcoming the inferior as "no descendants" and four instances of the inferior stealing from the superior as "no salary," but this is retained as is.) The following are listed separately.

絕嗣課。謂四上克下名曰絕嗣。如辛未日，一課巳辛，二課子巳，三課寅未，四課酉寅，四上克下，主官爵降黜，庶人不祿，如有救神，亦能免禍，求救神者，三傳年命有一處生其干神是也。

"The lesson of绝嗣" refers to a situation where all four lessons are instances of the upper god overcoming the lower god, which is called绝嗣. For example, on a Xinwei day, the first lesson is Si added to Xin (Xin is located in Xu), the second is Zi added to Si, the third is Yin added to Wei, and the fourth is You added to Yin. All four lessons show the upper god overcoming the lower god. This indicates that officials will lose their titles and rank, and common people will lose their means of subsistence. If there is a saving god, the misfortune can be avoided; the saving god refers to a place in the three transmissions or in the native's own stem and year that can generate the day stem."

無祿課。如庚辰日干上卯，四下賊上，主小人無禮，尊長見災，神將吉，則分財異居，神將凶則骨肉離散。

"The 'No Rank' lesson": For example, on a Gengchen day, if the heavenly stem is occupied by Mao, and all four lessons are instances of lower elements attacking upper ones, it indicates that subordinates are disrespectful and disobedient, causing the superior or elder to suffer misfortune. If the god and general are auspicious, it may only result in family members dividing their property and living separately. But if the god and general are inauspicious, it may lead to family members being separated.

根斷源消勢莫支。謂四下生其上神，為根斷源消。如辛卯日干上子，三傳巳未酉，干支三傳，皆下生上神，迤邐脫去，占病必緣不攝而致，諸占皆脫耗；其法如神。如為六陰課，則脫耗尤甚。又如甲辰日，干上午，一課皆下生上神，喜得三傳申子辰生干，尚不致於脫盡，不可不知。

The four lessons are all instances where the lower god generates the upper god, which is called "root cut off and source exhausted" — the root is drained and the source is depleted, so the momentum cannot be sustained. For example, on a Xinmao day, the day stem is occupied by Zi, and the three transmissions are Si, Wei, and You. The day stem, day branch, and the three transmissions are all cases of lower generating upper, and the energy is continuously drained away. If this is about illness, it must be due to lack of restraint and loss of vital energy; if it's about other matters, it is generally a case of depletion. This method of interpretation is highly accurate. If this lesson also belongs to the "Six Yin Lesson," the depletion will be even more severe. However, it also depends on the situation: for instance, on a Jiachen day, the day stem is occupied by Wu, and all four lessons are cases of lower generating upper, but it is fortunate that the three transmissions, Shen, Zi, and Chen, form a water trinity that returns to nourish the day stem Jiachen wood, so it does not get completely drained. This point is important to understand.

旺體分處災祥別。謂干支發用，當觀時令之旺相休囚，以為推測，斯吉凶有準。如得旺相氣，居旺相鄉則吉，得休囚氣，居休囚則凶。如吉氣休囚，則吉不甚吉，凶神旺相亦凶不大凶也。蓋干為人為夫，支為宅為妻，發用為日用動作，三處旺相有氣，則人宅安泰，動作有成。三處休囚無力，則人宅晦滯，凡事塞礙。

When examining the day stem, day branch, and initiating transmission, all should be referenced in relation to the current season's state of prosperity, strength, weakness, confinement, and death to accurately determine fortune and misfortune. If one receives the energy of prosperity and strength and is located in a prosperous and strong place, it is favorable. If one receives the energy of weakness and confinement and is located in a weak and confined place, it is unfavorable. If a beneficial deity is in a state of weakness and confinement, the benefit is limited. If an evil deity is in a state of prosperity and strength, it may not be extremely harmful. Generally, the day stem represents the person and the husband, the day branch represents the family and the wife, and the initiating transmission represents daily actions and affairs. If all three are prosperous and strong, the person and family will be peaceful and stable, and endeavors will succeed. If all three are weak and confined, the person and family will be dull and stagnant, and all affairs will face obstacles.

如丁丑日，子時申將占，巳加酉發用，巳為旺火，酉為死金，上強下弱，則凡事易為。又如甲寅日辰時亥將占，酉加寅發用，酉為囚氣，甲寅乃是月建，支神又是德祿，下既得勢，必不受制，又何力之能為？大抵生金不畏死火是也，切在參詳，不可執一而論。（一雲凡占臨小事，於時令無氣，須神其遁干加臨，而重在旺休，如寅卯本木，上建丙丁，又臨木火地，即以旺相論。巳午本火，上建壬癸，又臨金水鄉，即以休囚論）。

For example, on a day of Dingchou with the time of Zi and Shi, using the Shen general for divination, if Si is placed on You and initiates the transmission: Si is a strong fire, while You is a dead metal. The upper is strong, the lower is weak, so everything becomes easy to handle. Another example: on a day of Jiayin with the time of Chen and Shi, using the Hai general for divination, if You is placed on Yin and initiates the transmission: You at this time is in a state of confinement; while Jiayin is exactly the month builder of the current month, and the day branch's god also coincides with the day's virtue and fortune. Since the lower position has fully seized the advantage, it will not be controlled by the upper, so the confined You has no power to act. Basically, the principle is 'born metal does not fear dead fire'—the one in command does not fear the one that has lost its command. This point needs careful consideration and cannot be rigidly fixed. (Original note: Generally, when divining about small matters, if a god has no strength in the time, one should look at the heavenly stem hidden above and the palace it is located in, focusing on whether it is prosperous or weak. For example, if the stem is寅 or卯 which belong to wood, and the hidden heavenly stem is丙 or丁, and it is located in a place of wood or fire, then it is considered prosperous. If the stem is巳 or午 which belong to fire, and the hidden heavenly stem is壬 or癸, and it is located in a place of metal or water, then it is considered weak.)

得進格。謂木旺於春之類是也。如干支發用，或三傳合局得旺氣，名曰得旺。主事起當時，無不亨泰。如乙丑日，春占，干上巳，支上寅，寅為旺氣，巳為相氣，又三傳寅卯辰，皆乘進氣是也。如空亡稍減。

"The 'Getting Into the Form' (得进格): This is like wood in spring when it is at its peak. If the day stem, day branch, initiating transmission, or the combination of the three transmissions are all in the proper season and strong, this is called getting the strength. This indicates that the matter will start right now and will be smooth and prosperous. For example, if a divination is made on a Yichou day in spring, the stem is accompanied by Si and the branch by Yin: Yin wood is at its peak in spring, Si fire is the auxiliary; the three transmissions are also Yin, Mao, and Chen, all moving forward in a progressive manner. If it falls into Kongwang, the benefit is somewhat reduced."

失時格。謂木囚於季，死於秋之類是也。如干支發用，或三傳合局，得死囚氣，名曰失時，主事已過，舉動費力。如丙申日春占，干上申，支上亥，發用申，申為囚氣，亥為休氣是也。

"The Lost Timing Pattern": This refers to situations where something is in a state of captivity or death according to the seasonal cycles, such as wood being in captivity in the months of the four seasons or dying in autumn. If the day stem, day branch, initiating transmission, or the combination formed by the three transmissions exhibit the characteristics of death qi or captivity qi, it is called lost timing. This indicates that the timing for the matter has already passed, and further action will be particularly difficult. For example, if the day is Bingshen (丙申) in spring, the stem is accompanied by Shen, the branch is accompanied by Hai, and the initiating transmission is also Shen: Shen metal is in captivity in spring, and Hai water is in rest in spring.

時來格。謂木相於冬之類是也。如干支發用，或三傳合局，得相氣，曰將來。主事有新機，指日可待，如壬子日秋占，干上亥，支上子，發用亥是也。

"The Time Comes Pattern": This is like a tree in winter being in its phase—water is strong and the wood is about to be born, but the energy has not yet arrived and is still on the way. If the day stem, day branch, initiating transmission, or the combination formed by the three transmissions are in the phase of being nurtured, this is called "coming soon." It indicates that there is a new turning point in affairs, and the change is imminent. For example, if a person with a Renzi day (water) comes to consult in autumn, the stem is covered by亥 (water), the branch is covered by子 (water), and the initiating transmission is also亥 (water): autumn metal generates water, and water is in its phase of flourishing.

既往格。謂木化於夏之類是也。干支發用，或三傳合局，得休氣，名曰既往。主事屬已往，不可有為。如辛未日夏占，干上寅支上亥，三傳亥卯未，合作木局是也。

The "Past Situation Pattern" refers to cases like wood in summer being in a state of rest—wood gives rise to fire, and its energy has already been transferred (the original text mistakenly uses "change" instead of "rest"). If the day stem, day branch, initiating transmission, or the combination formed by the three transmissions receive the energy of rest, this is called the Past Situation. It indicates that the matter belongs to the past and no further action can be taken. For example, if a divination is made on a Xinwei day in summer, the stem is乘 by寅, the branch is乘 by亥, and the three transmissions are亥, 卯, 未 forming a wood pattern: although the pattern is formed, the energy has already passed.

前後行來遲速知。謂欲觀克應，須以發用干支與貴人較其前後，而事遲速乃知。分列於左。

To determine the speed or slowness of an event's fulfillment, one must compare the initiating transmission god with the day stem and day branch, along with the position of the nobleman. By examining their order, one can discern the speed or slowness. Generally, when the nobleman moves in the forward direction, if the initiating transmission god is before the nobleman, the event will occur quickly. When the nobleman moves in the reverse direction, if the initiating transmission god is after the nobleman, the event will occur slowly. The details are listed below.

干上發用在貴前行例。謂干神二課發用，貴人順行，用在貴前，主事速。如戊子日，三傳申亥寅，日占，丑作貴人，加辰順行，寅加巳，自干上第一課發用，居貴人前一位是也。凡事速成，如第二課發用亦同。

The example of "the day stem initiates the transmission and is before the nobleman": When the day stem initiates the transmission and the nobleman follows in the same direction, if the initiating god is ahead of the nobleman, the matter will be resolved quickly. For instance, on a Wuzi day, if the three transmissions are Shen, Hai, and Yin; and the divination is done in the daytime, with the nobleman on Chou, which is placed on Chen, and the nobleman moves in the same direction; Yin is placed on Si, which is exactly the first transmission from the day stem, and it is just one position ahead of the nobleman. In such a case, things will be accomplished quickly. If the second transmission initiates instead, the principle remains the same.

支上發用在貴後行例。支神二課發用，貴人逆行，用在貴後，主事遲。丙戌日三傳子寅辰，日占亥作貴人，加酉逆行，子加戌自支第一課發用，居貴人後一位是也。（貴人逆行，十二神亦從而逆行。此云後者，以後於貴人之行而論。與他占丑在子前亥在子後不同。）主凡事稽遲，如第四課發用為驀逢，主事偶然而驀成也。

The example of "the initiating transmission is on the branch and comes after the nobleman" is as follows: when both the day branch and the two lessons initiate the transmission, and the nobleman moves in reverse, the initiating god falls behind the nobleman, indicating that matters will be delayed. For instance, on a Bingxu day, if the three transmissions are Zi, Yin, and Chen; and during the day, the nobleman is on Hai, which is placed on You, with the nobleman moving in reverse; Zi is placed on Xu, which is exactly the first lesson from the day branch initiating the transmission, and it is precisely one position behind the nobleman. (Original note: when the nobleman moves in reverse, the twelve generals also move in reverse; here, "behind" refers to the order according to the direction of the nobleman's movement, which differs from the usual order where Chou comes before Zi and Hai comes after Zi.) This indicates that all matters will be delayed. If the fourth lesson initiates the transmission, it is called "mò féng," meaning that things will suddenly happen by chance.

日用俱在貴人前行例。貴順行，日用俱在貴前，主事速。如甲寅日三傳辰巳午，日占丑貴加子順行，干支上卯在貴關二位發用，辰在貴前三位，又要三傳引進，主凡事速成。

The example of "the day and the initiating transmission are both before the nobleman": when the nobleman moves in the order of the five elements, the day stem, day branch, and the initiating transmission all fall before the nobleman, indicating that matters will be resolved quickly. For instance, on a Jiayin day, the three transmissions are Chen, Si, and Wu; if the divination is done in the daytime, the nobleman is on Chou and is placed on Zi, moving in the order of the five elements. The day stem and day branch, which are Mao, are two positions before the nobleman, and the initiating transmission, which is Chen, is three positions before the nobleman. The three transmissions Chen, Si, and Wu proceed in a continuous sequence. This indicates that all matters will be completed quickly. (The original text mistakenly writes "two positions before the nobleman" instead of "two positions before the nobleman.")

日用俱在貴人後行例。貴人逆行，日用俱在其後。主事遲。壬子日三傳午丑申，日占巳貴加戌逆行，干神與發用午，俱在貴後一位，支神未在貴後兩位，且三傳逆行，主凡事遲滯。

The example of "the day and the initiating transmission are both behind the nobleman": when the nobleman moves in reverse, the day stem, day branch, and the initiating transmission all fall behind the nobleman, indicating slow progress. For instance, on a Renzi day, the three transmissions are午, 丑, and 申; if the divination is done in the daytime, the nobleman is on巳 and adds to戌, indicating the nobleman is moving in reverse. The god on the day stem and the initiating transmission午 are both one position behind the nobleman, while the day branch未 is two positions behind. The three transmissions are also moving in reverse, indicating that all affairs will be obstructed and progress will be slow.

撞干撞支分緩急。謂干前一位為關，支前一位為事。如三傳通連日干，或初末傳撞日之關，為撞干格。三傳通連支神，或初末傳撞支之關，為撞支格。

The day stem's preceding stem is called the "gate" of the day stem, and the day branch's preceding branch is called the "gate" of the day branch (the original text's latter "gate" was mistakenly written as "matter"). If the three transmissions connect with the day stem in a continuous sequence, or if the first and final transmissions directly hit the gate of the day stem, it is called "colliding with the stem pattern." If the three transmissions connect with the day branch in a continuous sequence, or if the first and final transmissions directly hit the gate of the day branch, it is called "colliding with the branch pattern." Once the gate is struck, matters will shift from slow to urgent.

撞干格。如甲申日干上丑，三傳子亥戌，本是退茹，凡事偃蹇，緣被初傳撞干之關，又是通連干神，所以先緩後急也。又如辛卯日，干上申，三傳丑亥酉，末傳撞其干神，凡占亦同。

"The Colliding Stem Pattern": For example, on a Jiashen day, if the stem is occupied by Chou, and the three transmissions are Zi, Hai, and Xu, this is normally a retreating and obstructed pattern, where affairs are difficult to proceed. However, since the first transmission collides with the day stem's position, and the three transmissions connect with the day stem in a continuous line, the matter starts off slow but then suddenly turns urgent. Another example is on a Xinmao day, if the stem is occupied by Shen, and the three transmissions are Chou, Hai, and You, with the final transmission colliding with the day stem's deity, the interpretation is the same.

撞支格。丁卯日支上寅，三傳丑子亥，本是退茹，末傳又空，緣被初傳撞支之隔，又要是通連支神，所以事起當前，即宜急為也。又如乙未日，支上酉三傳申戌子，初傳撞支神，占同前例。

"The Colliding Branch Pattern": For example, on a Dingmao day, if the day's branch is occupied by Yin, and the three transmissions are Chou, Zi, and Hai, which normally indicate a retreat and failure, and the final transmission falls into an empty position; however, because the first transmission collides with the day's branch, and the three transmissions connect continuously with the day's branch, the matter will arise immediately and should be dealt with urgently. Another example is on a Yiwei day, where the day's branch is occupied by You, and the three transmissions are Shen, Xu, and Zi. The first transmission collides with the day's branch deity, and the interpretation is the same as the previous example.

傳出傳入格。三傳自干支內發用，傳出四課之外 ，主事雖急而終慢。如庚午日干上巳，三傳巳寅亥是也，或自干支外發用，傳入日辰之內，主事先緩而後急，如辛未日別責，干上未，三傳亥未未是也。

"The Transmission and Reception Pattern": The three transmissions originate from within the day stem and day branch and proceed outward to the four lessons, indicating that matters seem urgent at first but eventually turn out to be slow. For example, on a Gengwu day, if the stem is乘 by Si and the three transmissions are Si, Yin, Hai, this is an example of transmission. Conversely, if the three transmissions originate outside the day stem and day branch and proceed inward to the day stem and day branch, it indicates that matters start off slow but later become urgent. For example, on a Xinwei day with a different responsibility lesson, if the stem is乘 by Wei and the three transmissions are Hai, Wei, Wei, this is an example of reception.

朝干朝支別尊卑。謂三傳有支神發用，朝其干神，為朝干格。有干神發用，朝其支神，為朝支格。

The Three Transmissions, if initiated from the Day Branch and proceeding towards the Day Stem, is called "Chao Gan Ge"; if initiated from the Day Stem and proceeding towards the Day Branch, it is called "Chao Zhi Ge". The Day Stem is considered superior, and the Day Branch is considered inferior: Chao Gan represents subordinates approaching superiors, while Chao Zhi represents superiors approaching subordinates, distinguishing the direction of respect and hierarchy.

支神朝干格，如丁酉日干上午，支上申，三傳申未午，自支上發用傳歸干勁沖天是也。如神將葉，主成吉事，不求而至。或於無意中可得，如神將凶，禍生不測。

"The Branch God Approaching the Stem Pattern": For example, on a Dingyou day, the stem is Ding and the branch is You. The stem is occupied by Wu and the branch by Shen. The three transmissions are Shen, Wei, and Wu, which start from the day's branch and proceed sequentially to the stem (the original text's phrase "transmitting back to the stem" may have an error). If both the god and the general are harmonious, it indicates good fortune will come to fruition naturally, without seeking, or being obtained unintentionally. If both the god and the general are凶 (malevolent), then misfortune will come unexpectedly.

干神朝支格。如丁亥日干上酉，支上丑，三傳酉亥丑，自干上發用，傳歸支上是也。主問事不免俯就於人，難自屈伸，旺相猶可，休囚更凶。又有自支上發用歸支，如癸未昴星，支上申，三傳申寅申是也，又有自他處發用歸支，如己酉日昴星，支上申，三傳戌午申是也。主利卑不利尊，利人不利己。

"The Dry Branch God Facing the Earth Branch Pattern": For example, on a Dinghai day, the heavenly stem is supported by You and the earth branch by Chou, with the three transmissions being You, Hai, and Chou. This pattern starts from the day stem and proceeds through the transmissions to the day branch. It indicates that the matter being inquired about will inevitably require accommodation to others, with difficulty in personal development. If the day stem receives prosperous and strong energy, it is still favorable; however, if it encounters weak and confined energy, the outcome is more ominous. There are also cases where the transmission starts from the day branch and returns to it, such as in the昴星 lesson on a Guiwei day, where the earth branch is supported by Shen, and the three transmissions are Shen, Yin, and Shen. There are also instances where the transmission originates elsewhere and returns to the day branch, such as in the昴星 lesson on a Jiyou day, where the earth branch is supported by Shen, and the three transmissions are Xu, Wu, and Shen. These patterns generally favor the lower-ranking and others, while being unfavorable to the higher-ranking and oneself.

三傳夾定成合格。夾定三傳格。日辰前後夾定三傳在內，主凡事進退，皆不由人，以其夾定故也。占成合事則吉，占解除事則凶，如內有空陷，仍以不空斷之。如庚子日干上未，支上亥，三傳戌酉申。

"The 'Enclosed Three Transmissions Pattern'": The day stem and day branch are positioned one before and one after, enclosing the three transmissions in between. This pattern indicates that in all matters, one's advances and retreats are not under one's own control, as one is squeezed between two sides. For divinations concerning matchmaking or achieving things, it is favorable; for those concerning removal of troubles or concluding matters, it is unfavorable. If there are any transmissions that fall into an empty or trapped position, they should still be interpreted based on the ones that are not empty. For example, on a Gengzi day, if the stem is occupied by Wei and the branch by Hai, with the three transmissions being Xu, You, and Shen, then the three transmissions are exactly enclosed between Wei and Hai.

夾定虛一格。日辰前後夾定三傳在內，又虛一位，主小節不完，或前虛一，主起初稍阻，後虛一主將成稍阻。虛一位是財，主妻財不足。虛一位是長生，主生計不足。戊子日干上午、支上丑，三傳寅卯辰，欠一巳字，巳為日祿，主食祿不足。夜占乘朱，主名譽已足。如年命上有神填實，不在此限。

"The 'Enclosed Void' pattern": The day stem and day branch enclose the three transmissions, but there is still one position missing in between. This indicates something is incomplete in the minor aspects. If the missing position is before, there will be some initial obstacles; if it is after, there will be some obstacles when things are about to be completed. If the missing position is the wealth hexagram, it indicates lack of wife and money; if it is the long life, it indicates lack of livelihood. For example, on a Wuzi day, if the stem is occupied by Wu and the branch by Chou, and the three transmissions are Yin, Mao, and Chen, with the missing position being Si, which is the禄 of Wu day, it indicates lack of official salary. If the question is asked at night and the missing position is occupied by Zhuque, it indicates sufficient reputation. If the person's birth year hexagram has a god filling this missing position, it does not apply here.

夾不住格。三傳透出干支之外。進透出者，因進之太過；退透出者，因退之不及。如財透出，南有破耗。鬼透出，有禍患災。如甲子日干上丑，支上亥，三傳子亥戌，支神亥透出在外，亥為長生，又值旬空，是因退之不及，以致生計不足也。又如丙寅日，干上午，支上卯，三傳辰巳午，干神午透出在外，午為日之旺所晝占乘龍，是因進之太過，以致財物耗費也。

The "夹不住格" refers to when the three transmissions go beyond the scope of the day stem and day branch, thus not being contained. If the transmission goes forward excessively, it is considered too much advancement; if it goes backward insufficiently, it is considered inadequate retreat. If the transmitted element is a wealth yao, there will be loss and expenditure; if it is a official ghost, there will be misfortune and calamity. For example, on a Jiazi day, if the day stem is occupied by Chou and the day branch by Hai, and the three transmissions are Zi, Hai, and Xu, the Hai in the day branch is transmitted outward. Hai is the long life of wood, but it is in the旬空 (decade void): this is an inadequate retreat, leading to insufficient livelihood. Another example is on a Bingyin day, if the day stem is occupied by Wu and the day branch by Mao, and the three transmissions are Chen, Si, and Wu, the Wu in the day stem is transmitted outward. Wu is the strong element of Bing, and since the divination is done in the day and the element is occupied by the Azure Dragon, this is excessive advancement, leading to expenditure of wealth.

三傳回環守舊宜。三傳全在四課之中，曰迴環。辛亥日一課酉，二課申，三課戌，四課酉，三傳戌酉申，三傳不離四課。殊少變化。主往而又返，去而復來，占凶凶成，占吉吉就，凡事止宜守舊，不能動作。

The three spirits in the Three Transmissions all come from within the Four Lessons, which is called "reciprocal return." For example, on a Xinhai day, the first lesson is You, the second is Shen, the third is Xu, and the fourth is You. The Three Transmissions are Xu, You, and Shen, and none of them go beyond the Four Lessons. Such a divination is very limited in change, indicating that things go away and come back, moving away and then returning. If it is a bad omen, the bad outcome will be confirmed; if it is a good omen, the good outcome will be confirmed. In all matters, one should only stay within the existing situation and cannot move forward.

干支相會格。謂不備課中，干支迴環，自作三合，名干支相會。如丁卯日，一課卯，二三課皆亥，四課未。三傳未亥卯，主吉則吉成，凶則凶就，如占婚姻必成。

"The Dry and Branch Convergence Pattern": In the absence of a lesson, the Day Stem and Day Branch combine with several gods in a cyclic manner, forming a Triple Harmony Formation by themselves, which is called Dry and Branch Convergence. For example, on a Dingmao day, the first lesson is Mao, the second and third lessons are Hai, and the fourth lesson is Wei. The three transmissions are Wei, Hai, and Mao, which exactly form a Wood Triple Harmony Formation. If it is auspicious, it will remain auspicious throughout; if it is inauspicious, it will remain inauspicious throughout. If this pattern appears in a divination about marriage, the marriage will certainly succeed.

干神歸支格。不備課中，干神臨於支上，丙戌日巳加戌，庚子日申加子，主以動就靜，居者不出，行人必歸。

"The Dry Branch God Comes to the Branch Pattern": In the absence of preparation, the god寄托ed by the day stem appears on the day branch. For example, on a Bingxu day, the巳 is placed on the戌 (since Bing is寄托ed in巳); on a Gengzi day, the申 is placed on the子 (since Geng is寄托ed in申). This pattern indicates that the active side will approach the passive side: a person at home will not go out, while someone who is away will certainly return.

末助初傳分三種。末助初生格。辛酉日三傳未子巳，末傳助初傳生干，主有人暗地幫助，以致亨旺。忌空亡。此可知末傳助初生干，亦能克干，又要名成敗蕭何，仍以神將斷之。

The final transmission turns back to support the first transmission, and there are three situations. The first is "the final transmission assists the first transmission to generate the day stem pattern": for example, on a Xinyou day, if the three transmissions are Wei, Zi, and Si, the final transmission Si fire generates the first transmission Wei earth, and Wei earth then generates the day stem Xinyou metal. This is when the final transmission helps the first transmission to generate the day stem. It indicates that someone is secretly helping, leading to success and prosperity; however, it is to be avoided if the final transmission falls in Kongwang. Knowing that the final transmission can assist the first transmission to generate the day stem, it can also assist the first transmission to overcome the day stem. As the saying goes, "success and failure both come from the same source," so it still depends on the god's judgment to determine the outcome.

末助初財格。甲辰日三傳戌午申，末傳午火，且初傳戌土作財，主暗地有人以財相助，如占婚姻尤的。

The second type is "Final Transmission assists the First Transmission in wealth pattern": For example, on a Jiachen day, if the three transmissions are Xu, Wu, and Shen, the Wu fire in the middle transmission generates the Xu earth in the first transmission, and the Xu earth is the wealth爻 of Jia wood. This indicates that someone is secretly helping with money; if it is about marriage, this is especially accurate. (The original text refers to "Final Transmission Wu fire," but according to the order, Wu is the middle transmission. The meaning refers to Wu generating Xu, and this is recorded as is without alteration.)

末助初鬼格。庚午三傳午辰寅，末雖日財，實則助鬼克干，如占人年命有神剋制末傳，始可無害。亦不宜求財，如取財必有禍出。如初傳空不能為害，或末傳空，亦不能且初為害。

The third type is "Final Transmission Assists Initial Transmission Ghost Pattern": For example, on a Gengwu day, if the three transmissions are Wu, Chen, and Yin. The final transmission Yin wood, although it is the wealth爻 of Geng metal, actually goes on to nourish the initial transmission Wu fire, which is precisely the official ghost of Geng metal—this is like using wealth to feed the ghost to harm me. One must check if the person seeking the divination has a deity in their birth year that can control the final transmission, in order to avoid harm. Such a divination is also unsuitable for seeking wealth: if one truly seeks wealth, it will certainly bring misfortune. If the initial transmission is empty, the ghost cannot cause harm; or if the final transmission is empty, it cannot assist the initial transmission to cause harm. (The original text mistakenly writes "assist initial" as "and initial".)

患門有救事兩歧。凶將發用，得干支上神為救，其力尚緩。己丑日，三傳卯巳未，初為日鬼，日占乘虎，中末俱不能救，幸干上酉克之，此日辰上神為救也。但其力尚緩。如傳中有救神，其功乃速也。如乙酉日三傳未巳卯，初為日墓，夜占乘蛇，幸得末傳卯克之，化凶為吉。其功乃速也。

When an evil general is initiating the transmission and there is another saving deity, the matter splits into two paths, and the key lies in where the saving deity is located. If the saving deity is only on the day stem and day branch's superior deity, its power is slower. For example, on a Jichou day, the three transmissions are卯,巳,未. The initial transmission卯wood is the official ghost of Jichou earth, and since the divination is done in the day time and it is accompanied by the White Tiger, the middle and final transmissions cannot save. Fortunately, the day stem is accompanied by You metal, which can overcome卯wood — this is saving through the day stem and day branch deities, but it comes later. If the saving deity is within the three transmissions, the effect is quicker. For example, on a Yiyou day, the three transmissions are未,巳,卯. The initial transmission未is the墓 of Yimao wood, and since the divination is done at night and it is accompanied by Teng Snake, fortunately the final transmission卯wood can overcome未earth, transforming misfortune into good fortune, thus the effect is quick.

別處發用為不入。發用不在四課之上，為他處發用。如昴星十六課，別責九課，八專十六課。無依六課，皆在四課之外發用，名曰不入。蓋課以克賊發和者為入，作事方有力，如遙克等，力已微矣。況全無克賊者乎？占主或借他人之力而成，或見端於此，而成就於彼。或其事為他人所成，仍以神將斷之。如丙辰日別責，三傳亥午午，亥為官鬼，日占乘貴人，有官者得之，必有遷升之喜。又如己未日八專，三傳丑巳巳，丑為日比，又係旬空，其事必為他人所成，於己無干也。不可執一。

The spirit initiating the transmission is not among the four lessons, but is taken from elsewhere, which is called "initiating from elsewhere." Examples include the昴星 lesson with sixteen lessons, the别责 lesson with nine lessons, the八专 lesson with sixteen lessons, and the无亲 lesson with six lessons, all of which initiate the transmission outside the four lessons and are collectively called "not entering." Because a lesson is considered "entering" when it has a剋贼 initiating transmission, and only then does it have power; as for remote剋, the power is already weak, and even more so if there is no剋贼 to take. When divining, the subject may need to rely on others' power to achieve the matter, or the matter may originate here but be completed elsewhere, or the matter may actually be accomplished by someone else. It is still necessary to look at the spirit's future judgment. For example, in the别责 lesson on a Bingchen day, the three transmissions are亥, 午, 午. 亥 is the official ghost of 丙 fire, and since it is daytime and carries the nobleman, someone with an official position who divines this will surely have a promotion. Another example is the八专 lesson on a Jiwei day, with three transmissions of丑, 巳, 巳. 丑 is the companion of 己 day, and it falls in the旬空, meaning the matter is certainly accomplished by someone else and has nothing to do with oneself. In summary, one should not stick to a single interpretation. (The original text mistakenly writes "发和" instead of "发用" and "无依" instead of "无亲".)

上下亂動號狐疑。課取克賊發用，要以純一不雜為準。如或二三四課克戰，其義難明，故曰狐疑辛酉日一課卯辛，下賊上，二課申卯上克下，三課寅酉下賊上，四課未寅上克下，上下互磔，莫適所從，占主尊惡卑，少凌長，彼此不和，事無一定，如神將葉，主事先難後易。

When determining the initiating transmission, one should rely on a single and pure element without mixture. If all four lessons are in conflict, the meaning becomes unclear, which is called "fox doubt." For example, on a Xinyou day, the first lesson is卯 added to 辛 (辛 is located in 戌), which is lower attacking upper; the second lesson is 申 added to 卯, which is upper overcoming lower; the third lesson is 寅 added to 酉, which is lower attacking upper; the fourth lesson is 未 added to 寅, which is upper overcoming lower. There is mutual conflict between upper and lower, and it is unclear which one to follow. This indicates that the superior may dislike the inferior, the young may bully the old, and there is mutual discord, with the matter uncertain. If the god and general are harmonious, then the matter will first be difficult but eventually become easy.

吉凶變化神將易。吉將變凶，謂吉將克我也。凶將化吉反是。經云，煞雖惡，生我則其喜終至。將雖吉，克我則憂難不已。乙未日三傳亥卯未，晝占亥乘蛇，是凶將為長生，繫生我之神，不為凶。丙寅日三傳子巳戌，夜占子乘合是吉神克我也，不為吉也。又如庚子日，三傳午卯子，夜占午乘蛇，末傳子乘虎為救，主驚恐不實。庚戌日三傳申丑午，晝占申乘龍末午虎為克，主喜事不定。

The fortune may turn from good to bad or from bad to good, depending on whether it is beneficial or harmful to me. When a good general turns into a bad one, it is because the good general is now harming me. When a bad general turns into a good one, it is the opposite. The classic text says: "Although a malevolent force is evil, if it benefits me, happiness will eventually come; although a good general is good, if it harms me, worries and difficulties will never cease." For example, if the day is Yiwei, and the three transmissions are亥, 卯, 未, and the divination is done in the daytime, the亥 is occupied by Teng Snake, which is a malevolent general. However,亥 is the long life of Yi wood, which is a beneficial force to me, so it is not considered harmful. Another example, if the day is Bingyin, and the three transmissions are子, 巳, 戌, and the divination is done at night, the子 is occupied by Liu He, which is a good general. However,子 water is harmful to Bing fire, so it is not considered beneficial. Another example, if the day is Gengzi, and the three transmissions are午, 卯, 子, and the divination is done at night, the午 is occupied by Teng Snake, and the final transmission子 is occupied by Bai Hu. The子 water can harm the午 fire, but it becomes a saving force, indicating that although there may be fear, it will not result in actual harm. If the day is Gengxu, and the three transmissions are申, 丑, 午, and the divination is done in the daytime, the申 is occupied by Qinglong, and the final transmission午 is occupied by Bai Hu, which harms the申. This indicates that good fortune will be uncertain and will not be settled.

十二神加臨吉凶例。謂十二神將，順逆相加，繫課中吉凶轉關。最宜詳審。如乙丑日干上申，三傳酉丑巳，全局克干，如用晝將虎入末傳，其凶最甚，如用夜將，初傳酉為蛇克，中傳丑為龍克，末傳巳為元克，金局無力傷干，干上申為貴人，能伏諸煞，與日占迥然不同。故須視加臨之神將。以分吉凶。切勿見克言凶，見生言吉也。

The Twelve Heavenly Generals are applied in order, either in a forward or reverse sequence, and their placement on the branches determines the turning point of fortune and misfortune in a divination lesson. This must be carefully examined. For example, on a Yichou day, if the stem is on the branch of Shen, and the three transmissions are You, Chou, and Si, forming a metal trinity, all of them will attack the day stem, which is the wood stem Yi. If the daytime general is used, the White Tiger is in the final transmission, making the misfortune most severe. However, if the nighttime general is used, the situation changes completely: the first transmission You is occupied by the Teng Snake, which is fire and can overcome You metal; the middle transmission Chou is occupied by the Azure Dragon, which is wood and can overcome Chou earth; the final transmission Si is occupied by the Black Tortoise, which is water and can overcome Si fire—thus the entire metal trinity is powerless to harm the day stem. Moreover, the branch Shen on the day stem is actually a nobleman, capable of subduing all evils. The same divination lesson can be very different depending on whether it is cast during the day or night. Therefore, it is essential to clearly identify which deities and generals are placed on the branches, in order to determine fortune and misfortune accurately. One must not hastily conclude that being attacked is always bad or being supported is always good.

比肩直用化神知。化神者所乘天將也。如課得比肩發用，須觀所乘之將。如化日鬼，則克我，化父母則生我。甲辰日三專寅未子，日將寅乘天后，則有兄弟生我之喜，夜將乘白虎，則有兄弟克我之憂。

The concept of "huashen" refers to the heavenly general that the spirit rides upon. If a ratio is used as the initiating transmission, one must examine which general it is riding. If this general transforms into the official ghost of the day stem, it comes to restrain me; if it transforms into the parents and official seal, it comes to support me. For example, on a Jiachen day, if the three transmissions are寅, 未, and 子, the initial transmission 寅 is the ratio of the day stem Jiachen. If using the day general, 寅 is riding on the Heavenly Empress, which belongs to water, and water nourishes wood, indicating that brothers will assist me in good fortune. If using the night general, 寅 is riding on the White Tiger, which belongs to metal, and metal restrains wood, indicating that brothers will cause me trouble. The same ratio, when riding a different general, results in a reversal of fortune.

遁干加處細詳察。課傳有遁干，吉凶禍福，皆伏藏其中。最要兼看。一、旬干，二，五子元干。用遁干加於課傳年命上，看其生克如何，斯吉凶有準矣。甲戌日，干上辰為財，乃遁庚作暗鬼，求財必有禍出。甲子日，干上申為鬼，得遁壬化之，禍亦輕矣。

The four lessons and three transmissions each have a hidden heavenly stem. The fortune, misfortune, and good or bad outcomes are all concealed within them. It is most important to consider them together. There are two methods of hidden stems: one is to hide them according to the current ten-day cycle, and the other is to use the five-element hidden stems. Adding the hidden heavenly stems to the four lessons, three transmissions, and the person's own birth year, one can examine their relationship with the day stem in terms of generation and overcoming. This will accurately determine the fortune. For example, on a Jiaxu day, if the heavenly stem is riding on Chen, Chen earth is the wealth of Jia wood; but if the hidden stem on Chen is Geng, Geng metal is the hidden ghost of Jia wood, so seeking wealth will certainly bring misfortune. Another example is on a Jiazi day, if the heavenly stem is riding on Shen, Shen metal is the official ghost of Jia wood; but if the hidden stem on Shen is Ren, Ren water brings the metal energy to generate wood, turning the ghost into a beneficial influence, thus the misfortune is reduced.

遁干補空亡格長生、妻財、官鬼、子孫等神，值空，如課傳年命六處有見遁干者，亦可以為用也。丙子日干上戌，申酉空，財何能有？不知支上乘巳遁辛，又作發用，其家中仍有暗財可用也。如年命上乘之亦然。

The "Retreating Stem to Fill the Empty" pattern: If the spirits of growth, wife's wealth, official ghost, and son are in the empty position, as long as the corresponding hidden stem appears in the four lessons, three transmissions, and the native's year of birth, it can still be used. For example, on a Bingzi day, the stem is occupied by Xu, and Shen and You are in the empty position. Shen and You are the wealth of Bing fire, but since wealth is in the empty, where is the wealth? Unbeknownst to many, the day branch is occupied by Si, and the hidden stem on Si is Xin. Xin belongs to metal, which is the wealth of Bing, and it is exactly from here that the transmission begins. Therefore, there is still some hidden wealth available at home. The same logic applies if this hidden stem appears in the native's year of birth.

陰神落地務參稽。神之陽者見於象，然有陽不能無陰，所當參觀者也。天乙貴人，旦暮互為陰陽，其餘十一將，各以本家所乘神為陰神。如占文書視朱雀。甲寅日，干上亥，晝卯乘朱，與干神不相生克，卯上乘子，為朱之陰神，又係旬空，主文書不成。占盜賊視勾陰，如乙亥日，干上戌，夜占，子乘勾陳，雖克巳之玄武，奈勾陰乘午，反為元陰所克，是陽雖捕捉，陰則釋放也。或始雖獲，而終為所縱也。

The visible and obvious is the yang spirit, but if there is yang, there must also be yin, and the yin spirit must also be considered. Tianyi Guiren is both day and night Guiren, alternating between yin and yang. The other eleven generals each have their yin spirit, which is the spirit riding upon the spirit that is riding upon their own head. For example, when divining about documents, look at Zhuque (the Vermilion Bird): on a Jiayin day, the stem rides on the亥 (Hai), and if the divination is done during the day, the卯 (Mao) rides on Zhuque. The卯 (Mao) and the day stem Jia Wood (Jia Wood) share the same energy but do not generate or overcome each other. Then look at the子 (Zi) riding on the卯 (Mao), and the子 (Zi) is the yin spirit of Zhuque. However, the子 (Zi) falls into the旬空 (ten-day void), which indicates that the documents will not be handled successfully. Another example is divining about thieves, looking at Gouchen (the Earthly Dog) and Taiyin (the Black Tortoise): on a Yihai day, the stem rides on the戌 (Xu), and if the divination is done at night, the子 (Zi) rides on Gouchen. The子 (Zi) water can overcome the巳 (Si) riding on Yuanwu (the Black Tortoise), which represents thieves. However, the yin spirit of Gouchen rides on午 (Wu), and the午 (Wu) fire is overcome by the yin spirit of Yuanwu. This is when the surface seems to be capturing, but in reality, it has already let go; or when they were captured at first, they eventually escape.

災祥應驗觀年月。欲知應驗。須以發用之神，如太歲發用，吉凶應在一年之內之類。又舊太歲發用，為已往事。新太歲發用，為將來事。

To know when calamities or auspicious events will occur, one must examine which deity is initiating the transmission. For example, if the current Sovereign Lord of the Year is initiating, then the fortune or misfortune will occur within this year; if the Month Builder is initiating, it will occur within this month, and so on. Also, if the initiating deity is the previous year's Sovereign Lord, the event refers to something that has already passed; if it is the next year's Sovereign Lord, then it refers to something that will happen in the future.

視太歲加臨月建法，謂太歲如過月建，則事屬已往，未過月建，則事屬將來。正值月建，則事在當時。如子年正月占，寅為月建，子加卯，是已過月建也。子加丑，是未過月建也。子加寅，是正值月建也。

The method of determining the current situation by looking at the position of the Tai Sui (Year God) relative to the monthly builder: if the Tai Sui has already passed the monthly builder, the matter belongs to the past; if it has not yet reached the monthly builder, the matter belongs to the future; if it is exactly on the monthly builder, the matter is happening now. For example, if someone comes to consult in the first lunar month of the Zi year, the monthly builder is Yin. If the Zi is placed on Mao, since Mao comes after Yin, the Tai Sui has passed the monthly builder, so the matter belongs to the past; if the Zi is placed on Chou, since Chou comes before Yin, the Tai Sui has not yet reached the monthly builder, so the matter belongs to the future; if the Zi is exactly on Yin, then the matter is happening at the present time.

視天罡加臨日干法。謂天罡在日之前，主事已過。在日之後，事未過。正臨日干，事在目前。如六甲日占，辰臨卯，是在日前，辰加丑是在日後也。辰加寅是在本日也。

The method of determining when Tiangang falls on the Day Stem: If Tiangang Chen falls before the Day Stem, it indicates that the matter has already passed; if it falls after the Day Stem, the matter has not yet occurred; if it exactly falls on the Day Stem, the matter is about to happen. For example, if someone with six Jia days comes to consult, Jia is located in寅. If Chen falls on卯, which is before寅, it indicates the matter is before the day; if Chen falls on丑, which is after寅, it indicates the matter is after the day; if Chen falls on寅, then the matter occurs on the same day.

數目增減在臨時。數目者，子午甲己九之類，此大衍數也。水一火二者，河圖數也。少者以河圖數取之，多者以先天數取之，仍以旺相休囚為之增減。而其數可知。如用旺氣神則乘其地盤而進加之，如寅加辰為用，寅七辰五，五七三十五，進一位為三百五十，或三千五百也。用相氣神，則就其數更倍之，如巳加申發用，巳四，申七，四七二十八，更倍之，得五十六數。用休氣神，只言本數，如午為戌為用。午九戌五，是十四也。用死囚氣神，則減其數而折半言之。如酉加巳為用，酉六巳四，合為十，折半是五數也。

To determine the number, there are two methods: one is the Great Derivation Number, where Zi, Wu, Jia, and Ji are all counted as nine, and the rest decrease sequentially; the other is the number from the Yellow River Chart, where water is one, fire is two, wood is three, metal is four, and earth is five. For small numbers, the Yellow River Chart numbers are used, and for large numbers, the Earlier Heaven Great Derivation numbers are used. Then, according to the current state of prosperity, flourishing, rest, and captivity, the number is adjusted. If the initiating god is in a state of prosperity, multiply its number with the number of the god on the Earth Plate, then add one more digit: for example, if寅 is on辰 and initiates,寅 is seven and辰 is five, seven times five is thirty-five, adding one digit makes it three hundred and fifty or three thousand and fifty. If the initiating god is in a state of flourishing, double the product: for example, if巳 is on申 and initiates,巳 is four and申 is seven, four times seven is twenty-eight, doubling it makes fifty-six. If the initiating god is in a state of rest, simply add the numbers together: for example, if午 is on戌 and initiates,午 is nine and戌 is five, together they make fourteen. If the initiating god is in a state of death or captivity, halve the number: for example, if酉 is on巳 and initiates,酉 is six and巳 is four, together they make ten, halved it becomes five.

星宮分野盤中考。分野者，謂一十二宮所屬分野也。子宮女虛危之宿屬齊分青州之類。如占行人，則神行年加臨何宮，即可知其人之所在。占仕則視祿馬加臨何宮，即可知其官之何方也。各省府州縣詳載圖考。

The concept of "fēn yě" refers to the twelve palaces each governing a specific area of land. For example, the palace of the Water Ox (Zi) oversees the constellations of the Female, Xu, and Wei, which in ancient terms correspond to the region of Qi and Qingzhou. The other palaces follow a similar pattern. When predicting the location of a traveler, one examines the heavenly stem of the year they were born and determines which palace it falls under, thereby knowing where the person is. For predicting the direction of an official's position, one looks at the combination of the official's禄神 (favorable star) and The Post-horse (post-horse), and determines which palace it falls under, thus knowing the direction of the official's post. The specific provinces, prefectures, states, and counties assigned to each palace are detailed in the map and examination section of this book.

神將占時各類推。十二神將，各有所司。占婚姻視財官龍后，占孕產視胎養二血生氣后合，占考試視朱雀幕貴魁罡驛馬，占仕宦視官貴祿馬龍常，占求財經商視財龍二耗奇儀，占出行之人視二馬遊戲，占趨謁視貴人，占疾病視虎鬼病符墓絕生死二氣天地二醫，占公訟視官鬼朱勾，占盜賊視鬼脫勾元，如不入課傳，仍可執式中之類神而尋討其義也。

The Twelve Heavenly Generals each have their own duties; when divining, one should look at the relevant deity according to the subject. For marriage, look at the wealth hexagram, official ghost, Azure Dragon, and Heavenly Empress; for pregnancy and childbirth, look at the fetal deity, nurturing deity, blood branch and blood taboo, life qi, Heavenly Empress, and Liu He; for exams, look at Vermilion Bird, nobleman, Hekui, Tiangang, and the post-horse; for official positions, look at the official star, nobleman,禄神, post-horse, Azure Dragon, and Tai Chang; for seeking wealth and business, look at the wealth hexagram, Azure Dragon, great loss, minor loss, three marvels, and six instruments; for those traveling away, look at the heavenly horse, post-horse, and wandering deity; for visiting and meeting people, look at the nobleman; for illness, look at White Tiger, official ghost, Bingfu,Tomb Spirit,绝神, life qi, death qi, Tianyi, and Diyi; for lawsuits, look at official ghost, Vermilion Bird, and Gou Chen; for theft, look at official ghost, escaping qi, Gou Chen, and Yuanwu. If these deities are not included in the four lessons and three transmissions, they can still be found in the disk format as corresponding deities, from which the meaning can be inferred.

課同占異因年命。論課之法，須將占人年命細參。而吉凶乃準。命者本命，如本命寅，須看地盤寅位上神通與天盤上神生克何如。如得吉神吉將則吉，凶神凶將則否。行者行年，行年之法，從地盤起，男一歲起丙寅順行，女一歲起壬申逆行。如行年在子，須觀地盤子上之神，與天盤上神生克何如。廣陵陳公獻為盛順白周相國占訟於丁未日未時辰將，三傳亥辰辰，三奇發用，中末干支為月將青龍，本屬吉課，乃盛得脫罪，而相國不免。以盛命寅上乘亥為貴德長生，周命丑上乘戌為日墓，行年申上乘巳為三刑也。即以此推，其思過半矣。

The same divination chart can produce two different results depending on the person's birth year and age. When interpreting a chart, one must carefully consider both the person's birth year and their current age. Only then can the fortune be accurately judged. "Birth year" refers to the earthly branch of the year one was born. For example, if one's birth year is in the branch of Yin, one should look at the heavenly stem that falls on the Yin position of the earth plate to see if it supports or harms the birth year. If it is a favorable god or general, then it is auspicious; if it is an unfavorable one, then it is inauspicious. "Age" refers to the current age, which is calculated from the earth plate. For males, the calculation starts with Bingyin at age one and proceeds in order. For females, it starts with Renshen at age one and proceeds in reverse. For example, if one's current age is in the branch of Zi, one should look at the heavenly stem that falls on the Zi position of the earth plate to see if it supports or harms the current age. Master Chen Gongxian of Guangling once divined the same case for two people, Shen Shunbai and Zhou Xianguo. The day was Dingwei and the time was Wei. Using Chen as the month general, the three transmissions were亥, 辰, and 辰, with the three marvels initiating the transmission. The middle and final transmissions fell on the day stem and day branch, and also on the month general, which was the Azure Dragon, making it an auspicious chart. However, Shen Shunbai was exonerated while Zhou Xianguo was not. The reason was their different birth years and ages. Shen's birth year was in Yin, and the heavenly stem on the Yin position of the earth plate was亥, which was the day's virtue and the long life of wood, and also carried a noble aura. Zhou's birth year was in Chou, and the heavenly stem on the Chou position of the earth plate was戌, which was the tomb of the day's stem. His current age was in Shen, and the heavenly stem on the Shen position of the earth plate was巳, which formed a three punishment with Shen. By using this method, one can understand most of the reason why the same chart can produce two different outcomes.

貴人臨命格。晝夜貴人臨占人本命上，凡事皆吉。乙巳日夜占，本命在丑，上乘申貴是也。如不臨本命，要貴人與命上神生合則吉。如六甲日晝夜占，命上乘申丑未作貴人，為生我之神。六戊日晝占，命上乘子，丑作貴人，為六合，或命上乘巳，酉與丑作三合也。如值刑沖破害則凶，如六辛日晝占，命上申，為午貴所克，六己日晝占命上卯與子貴相刑是也。

The "Nobleman Over the Life" chart indicates that if the nobleman falls exactly on the person's birth stem, all matters will be auspicious. For example, if someone comes to consult on an Yisi day at night, and their birth stem is Chou, then Chou is occupied by Shen. Shen is the night nobleman for Yisi day. If the nobleman does not fall on the birth stem, then the nobleman and the birth stem should be mutually generating or harmonious for auspiciousness. For example, if someone consults on six Jia days, either day or night, and their birth stem is occupied by Shen, then Chou and Wei are the noblemen for Jia. Shen metal generates Chou and Wei earth, which is a generating relationship. For six Wu days, if someone consults during the day, and their birth stem is occupied by Zi, then Chou is the day nobleman for Wu. Zi and Chou are a perfect harmony. Or if the birth stem is occupied by Si, then Si and You, Chou form a triple harmony. If there is a conflict, destruction, or harm, it will be inauspicious. For example, if someone consults on six Xin days during the day, and their birth stem is occupied by Shen, then Wu is the day nobleman for Xin. Wu fire destroys Shen metal. If someone consults on six Ji days during the day, and their birth stem is occupied by Mao, then Zi is the day nobleman for Ji. Zi and Mao are in conflict.

行年解禍格。占得凶課，天將又乘蛇虎凶將，俱不為救，得行年上神救之，即可化凶為吉。如癸未日三傳戌未辰，皆來克干晝占又乘蛇虎凶將，俱不為救，如占人行年在巳，上乘寅為六合，遙克三傳之鬼，即為救神，或行年在申，上乘巳為貴人，又為日德，亦可為救也。

The "Row Year Removes Misfortune" pattern: When an unfavorable divination is obtained, and the Heavenly General is riding the Teng Snake and White Tiger, these are Inauspicious General, and there is no saving deity in the chart. At this time, if the person seeking the divination's row year deity can come to rescue, it can turn misfortune into good fortune. For example, on a Guiwei day, the three transmissions are戌, 未, and 辰, all earth, which together attack the day stem Gui water. If the divination is done during the day and the chart also has Teng Snake and White Tiger, there is no place in the chart that can save. Suppose the person seeking the divination's row year is in巳, and巳 is riding寅, then寅 wood can remotely attack the three earth ghosts in the transmissions, which is the saving deity. Or if the row year is in申, and申 is riding巳, then巳 is both the nobleman and the day's virtue for Gui day, and can also serve as a saving deity.

十件詳參莫漏遺。十件者，初中末三傳，干支上神，行年本命、占時、月將、歲建也。內初終干支年命六處，尤為要緊，須要視何神生我，何神克我，還是生我者多克我者多，助其生者多，助其克者多。或生我者得地，或克我者得地，逐細參詳，而吉凶乃可知也。

The so-called "ten items" refer to the first transmission, middle transmission, and final transmission, the heavenly stem above the day stem, the earthly branch above the day branch, the year of birth, the native's destiny, as well as the time of divination, the month general, and the heavenly sovereign of the year. There are ten in total, and none should be omitted. Among these, the first transmission, final transmission, the heavenly stem above the day stem, the earthly branch above the day branch, the year of birth, and the native's destiny are especially important. Each should be examined carefully: which god is generating me, which is overcoming me; whether there are more generators or overcomers; whether there are more helpers in generating or helpers in overcoming; and whether the generator is in a dominant position or the overcomer is in a dominant position. Each item should be carefully considered in detail, so that the fortune and misfortune can be accurately determined.

夫卜妻姻成不成，財居旬後總無情。女推夫婿憑何斷，鬼坐天中同此評。財為妻，官鬼為夫，旬後天中，俱謂空亡也。

A man divining about his wife or marriage success should first look at the wealth爻. If the wealth爻 falls in 「旬后」, it indicates a lack of genuine feelings and the marriage will not succeed. A woman divining about her husband should look at the official ghost爻. If the official ghost爻 is in 「天中」, the interpretation is the same as above. The original note explains: the wealth爻 represents the wife, and the official ghost爻 represents the husband; 「旬后」 and 「天中」 are both alternative names for kongwang. If the wealth爻 is kongwang, the wife's relationship is empty; if the official ghost爻 is kongwang, the husband's relationship is empty. Even if things seem lively now, they will ultimately not result in a family.

傳將生合百年配，干支刑剋朝夕背，男女年命孰相加，欲其事遂兩法對。生，長生。合，六合。刑，三刑。害，六害。如甲申日，干上巳，為支之長生，支上亥為干之之長生。癸酉日干上辰，與支六合。支上子與干六合，則吉。丙寅伏吟，干上巳為支所刑，支上寅又刑其干神。丁丑日，干上午與支六害，支上子與干六害，則凶。此外，如交克、交沖、俱不例推。年者行年，命者本命。

The Three Transmissions and Heavenly General, if they form mutual generation or mutual harmony, indicate a good match for a hundred years; if the Day Stem and Day Branch mutually punish or control each other, they will quarrel every day. Then we should look at the year and birth year of both partners, and place their respective birth stems on the corresponding deities, and compare them to determine whether the matter will succeed or not. The original note says: "Growth" refers to the Long Life, "harmony" refers to Liu He, "punishment" refers to the Three Punishments, and "harm" refers to the Six Harm. For example, on a Jiashen day, the stem is occupied by Si, and Si is the Long Life of the Day Branch Shen metal. The branch is occupied by Hai, and Hai is the Long Life of the Day Stem Jia wood. Another example, on a Guiyou day, the stem is occupied by Chen, and Chen harmonizes with the Day Branch You; the branch is occupied by Zi, and Zi harmonizes with the branch of the stem Gui, which is in the branch Chou. These are all favorable. Conversely, on a Bingyin day with a Hidden Chant, the stem is occupied by Si, and Si is punished by the Day Branch Yin; the branch is occupied by Yin, which again punishes the stem Bing, which is in the branch Yin. On a Dingchou day, the stem is occupied by Wu, and Wu harms the Day Branch Chou; the branch is occupied by Zi, and Zi harms the stem Ding, which is in the branch Wei. These are all unfavorable. In addition, mutual punishment and mutual conflict are also judged in the same way. "Year" refers to the year of birth, and "birth" refers to the birth stem.

推者，觀男女年命上神，生合刑剋何如，以論其吉凶也。如辛丑日占，干上亥，支上寅，寅與亥為六合，男女乙丑十七歲行年在午，上乘未為六合，女命丙寅十六歲行年在巳，上乘午為旺氣，而午未又為六合，則吉也。又如辛丑日占干上未，支上戌，戌與未為三刑，男命丙寅十九歲，行年在申，上乘巳為三刑，女命丁卯十八歲行年在卯，上乘子亦為三刑，而子水克巳火，則凶也。且男年旬空亦不能成事也。

The term "pushing" refers to examining the deities governing the birth years of both partners, determining whether they are supportive, harmonious, conflicting, or restraining, and thus judging the fortune. For example, on a Xinchou day, the heavenly stem is乘亥 and the earthly branch is乘寅, with寅 and亥 being a Liu He, indicating a favorable lesson pattern. The man was born in Yichou year, aged seventeen, with his current year in午, which is乘未. 午 and未 are also a Liu He. The woman was born in Bingyin year, aged sixteen, with her current year in巳, which is乘午. 午 is in its旺 phase for巳, and午 and未 are also harmonious. Both sides are harmonious, so the outcome is favorable. Another example is on a Xinchou day, the heavenly stem is乘未 and the earthly branch is乘戌, with戌 and未 being in conflict. The man was born in Bingyin year, aged nineteen, with his current year in申, which is乘巳. 申 and巳 are in conflict. The woman was born in Dingmao year, aged eighteen, with her current year in卯, which is乘子. 卯 and子 are also in conflict, and moreover,子 water restrains巳 fire, leading to mutual attack between the two sides. Thus, the outcome is unfavorable. If the man's current year falls in a旬空, the matter will also fail.

中不虛兮初末虛，水火脫騙兩相欺。遞生干兮傍人贊，末傳合處驗成期。遞生干神，主隔三隔四，必有人吹噓而成其事。末傳合處者，如末傳為亥，亥與寅合，主寅日成事也。

The middle transmission is solid, but both the first and final transmissions are empty, meaning water and fire are deceiving each other, each being dishonest to the other— one is empty and the other is real, neither can be trusted. This marriage is likely just talk. If the three transmissions gradually follow the day stem, then there is someone in between who is promoting and facilitating the matter. To find out when it will be completed, look at the character paired with the final transmission. Original note: When the three transmissions follow the day stem step by step, it indicates there are three or four layers of intermediaries, and someone is promoting the matter to make it happen. What is meant by 'the final transmission pairing' is that if the final transmission is亥, and亥 pairs with寅, then the matter will be settled on a寅 day.

財常日本必占姻（財乘太常或常加日本，來意占婚），水逢丁馬吉實新。河魁度亥風波動，牛女乘常晉合秦。常財日本，即常或乘長生，或乘日財，加臨干支也。六甲日干上亥為長生，夜占乘常。甲戌日，支上亥為長生，夜占乘常。庚午日干上卯為財夜占乘常。辛未日，支上寅為財，日占乘常是也。水逢丁馬，謂壬癸二干，六處見丁神驛馬也。如癸巳日干上亥，遁丁。壬與日支上巳遁丁。內癸巳日亥，又為驛馬，其妻財之動尤速。成神巳申亥寅三輪，天喜春戌順四季。二課入課，占婚姻必成，牛女乘常，丑中有牛宿，子中有女宿，子丑相加，上乘太常加臨支上者，占婚姻必成。如乙丑己丑日，支上子，夜占。丙子日，支上丑夜占。壬子日支上丑日占，俱乘常是也。內壬子日，缺一支之陽神，成後必有他虞。

The wealth hexagram riding on Tai Chang, or Tai Chang pressing upon the "Japanese" position, indicates that the person is definitely asking about marriage. Originally noted: if wealth hexagram is riding on Tai Chang, or Tai Chang is placed above the Japanese position, the intention is to inquire about marriage. If water day meets the Ding hexagram and the post-horse, it is a good omen and a new joy. If Hekui (Xu) passes through the亥 position, there will be disturbances. If the positions of Ox mansion and Girl mansion are riding on Tai Chang, it signifies a harmonious relationship between the states of Qin and Jin. Originally noted: the term "Tai Chang and wealth on Japanese" refers to Tai Chang or wealth hexagram riding on the long life position, or riding on the day's wealth and placed on the day stem and day branch. The "Japanese" refers to the long life hexagram of the day stem. For example, on the six days of Jia, if the stem is on亥 which is the long life of wood, and at night it is riding on Tai Chang; on the day of Jia戌, if the branch is on亥 which is the long life, and at night it is riding on Tai Chang; on the day of Geng午, if the stem is on卯 which is the wealth of Geng metal, and at night it is riding on Tai Chang; on the day of Xin未, if the branch is on寅 which is the wealth of Xin metal, and during the day it is riding on Tai Chang. The term "water meets Ding horse" refers to the壬 and癸 stems encountering the Ding hexagram and the post-horse in the four lessons, three transmissions, year, life, and six positions. For example, on the day of Guisi, if the stem is on亥 and亥 has the hidden Ding; on the day of Ren, if the day branch is on巳 and巳 has the hidden Ding. In the case of Guisi day, the亥 is also the post-horse, so the movement of wealth and wife is particularly swift. Furthermore, the method of taking the 成神 is to rotate through the four positions of巳,申,亥,寅; the method of taking the 天喜 is to start at戌 in spring and then follow the four seasons; if these two spirits enter the divination, marriage will certainly succeed. The term "Ox and Girl riding on Tai Chang" refers to the position of Ox mansion in the丑 and Girl mansion in the子, with the子 and丑 combined, and Tai Chang riding on top and placed on the day branch. Divination for marriage will certainly succeed. For example, on the days of Yichou and Jichou, if the day branch is on子 and it is night, or on the day of Bingzi, if the day branch is on丑 and it is night, or on the day of Renzi, if the day branch is on丑 and it is day, all are riding on Tai Chang. Among these, on the day of Renzi, there is a lack of the yang spirit in the day branch, which is not complete in yang, so although the marriage succeeds, there will be unexpected events later.

日辰逢引兩不良，后合干支丑行揚。龍傷支兮婦先損，后克干命夫早亡。引，前引後從之引。癸酉日干上午，初未末巳，是引人其日干也。主男有不良之行。丁亥日，支上辰，初巳末卯，是引從其支辰也。主女有不良之行。門即卯酉也，為陰私之門，后合乃淫亂之將，如后合乘卯酉入課，必有私合之事。乙未日，三傳卯亥未，夜占，亥乘合臨卯，未乘后臨亥是也。其它卦雖有后合不是。（一云，用起天后，傳見元武，主婦女逃亡）。

If the day stem and day branch show 'yin cong' (leading and following), it indicates that both the male and female sides have improper behavior. If the Heavenly Empress and Liu He are on the卯 and酉 (rabbit and rooster) private doors, then evil actions will become evident. The Azure Dragon injures the day branch, causing harm to the wife first; if the Heavenly Empress overcomes the day stem and the native's stem, the husband will die early. Original note: 'Yin' refers to leading and following. For example, on a Guiyou day, the stem is covered by Wu, with the first transmission at Wu before and the final transmission at Si after, indicating 'yin cong' falling on the day stem, suggesting improper behavior from the male side. On a Dinghai day, the branch is covered by Chen, with the first transmission at Si and the final transmission at Mao, indicating 'yin cong' falling on the day branch, suggesting improper behavior from the female side. 'Men' refers to卯 and酉, which are the private entrances and exits. The Heavenly Empress and Liu He are naturally associated with promiscuity. If they are on卯 and酉 and enter the divination, there will certainly be secret affairs. For example, on a Yiwei day, the three transmissions are卯, Hai, and Wei. If the divination is done at night, Hai is covered by Liu He and is on卯, and Wei is covered by Heavenly Empress and is on Hai, this is exactly this pattern. Other divinations may also show Heavenly Empress and Liu He, but they do not fit this pattern. (Another interpretation: if the initiating transmission starts with Heavenly Empress and the transmission includes Yuanwu, it indicates the wife will run away.)

干為夫，支為婦，龍為夫，后為婦，支忌大傷，干忌后克。六丁日晝占，子為天后加干。戊辰日夜占，寅為青龍加支是也。（一雲凡占婚姻，如天后乘神與日生合必成。如后克子，主男不願。干克后，主女不願。如課傳吉，主先阻後成也。）

The day stem represents the husband, and the day branch represents the wife. In the context of heavenly generals, the Azure Dragon also represents the husband, and the Heavenly Empress represents the wife. Therefore, the day branch should most avoid the Azure Dragon causing harm, and the day stem should most avoid the Heavenly Empress overcoming it. For example, if a person with a day stem of Ding comes to consult during the day, and the Zi position is occupied by the Heavenly Empress and placed on the day stem, the water of Zi will overcome the fire of Ding. On a Wuchen day, if the寅 position is occupied by the Azure Dragon and placed on the day branch, the wood of寅 will overcome the earth of辰: the first case indicates harm to the wife by the husband, and the second case indicates harm to the wife first. Another explanation says that in divination about marriage, if the Heavenly Empress is on a position and is in harmony or mutual generation with the day stem, the marriage will certainly succeed. If the Heavenly Empress overcomes the day stem, it indicates the man is unwilling. If the day stem overcomes the Heavenly Empress, it indicates the woman is unwilling. If the course and transmission itself is auspicious, then the marriage will first face obstacles but eventually succeed. (The original text mistakenly writes '支忌大伤' instead of '支忌龙伤', and '后克子' instead of '后克干'.)

印綬公姑安可犯？子孫嗣息忌刑臨。女貌妍醜尋後次，男才修短看龍陰。印綬子孫皆不宜為女之年命上神所刑剋也。六壬日以申為印綬，寅卯為子孫，如女之年命上見巳午，是刑剋父母也。或見辰申，是刑害其子孫也。俱不吉。後閃，天后陰神。龍陰，青龍陰神，十二神形貌，龍身長玉立，眉眼分明。陰風雅宜人，兼工音律。後窈窕閒雅。貴人莊重不佻。合神清骨秀。常豐滿端好。蛇頭尖面赤，性急身輕。勾身精形丑。空面冷單寒。虎額闊軀肥，或身帶疾病。元身微丑黑，或行有姦淫。其大略如此而已。

The term "print and belt" represents the in-laws, and it should not be offended. The term "offspring" represents descendants, and it is most undesirable for punishment to be involved. To know the beauty or ugliness of a woman's appearance, one should look at the hidden spirit of the Heavenly Empress. To know the intelligence or lack thereof of a man, one should look at the hidden spirit of the Azure Dragon. The original note says that both "print and belt" and "offspring" should not be harmed by the spirits associated with the woman's birth year. For example, if there are six days with the heavenly stem Ren, then Shen is the "print and belt" and Yin and Mao are the "offspring." If the woman's birth year has Si or Wu, then Si harms Shen and Wu harms Shen, which indicates harm to the in-laws. If the woman's birth year has Chen or Shen, then Chen harms Yin and Shen conflicts with Yin, which indicates harm to the offspring: both are unfavorable. The term "after hidden" refers to the hidden spirit of the Heavenly Empress; "dragon hidden" refers to the hidden spirit of the Azure Dragon (the original text mistakenly writes "after flash" instead of "after hidden"). The twelve heavenly generals each govern a particular aspect of appearance: the Azure Dragon governs tall and refined stature with clear eyes and eyebrows; the Tai Yin governs elegance and grace, and is skilled in music; the Heavenly Empress governs a slender and refined appearance; the Nobleman governs a dignified and serious demeanor; the Liu He governs a clear and refined appearance; the Tai Chang governs a full and proper appearance; the Teng Snake governs a sharp head and red face, with a quick temper and light body; the Gou Chen governs a coarse and unattractive body; the Tian Kong governs a cold and indifferent face and a thin and frail appearance; the White Tiger governs a broad forehead and fat body, or a body with illness; the Yuan Wu governs a small body and dark face, or behavior involving immorality. This is roughly the extent of it.

如庚辰日，干上午，晝占，子為天后，陰神戌乘元，其女必身微丑黑，或有奸盜等行。丙子日干上丑，晝占，戌為天后，陰神午乘虎，必貌醜凶惡。或有疾病在身。朗才修短，亦如是推。又一法，欲知女之吉凶，須看女之年命上神。如乘貴常等神，及日德支德等，正。如乘元陰等神及桃花奸門等邪。（桃花卯子酉午三輪，奸門申亥寅巳三輪。）

For example, if divining on a Gengchen day, the stem is occupied by Wu, and the divination is done in the daytime, with Zi occupied by the Heavenly Empress, whose hidden spirit is Xu, and Xu is occupied by the Black Tortoise—then this woman is certainly of small stature, with a dark complexion, or engages in unlawful activities. Another example: if divining on a Bingzi day, the stem is occupied by Chou, and the divination is done in the daytime, with Xu occupied by the Heavenly Empress, whose hidden spirit is Wu, and Wu is occupied by the White Tiger—then she is certainly of an ugly and fierce appearance, or has some illness on her body. The height and quality of a man's talent are also determined in the same way, by looking at the hidden spirit of the Azure Dragon. Another method: to determine the good or bad nature of a woman, one should look at the spirits on her birth year. If they are occupied by noblemen, Tai Chang, or day virtue and branch virtue, then she is a proper person; if they are occupied by the Black Tortoise, Tai Yin, or Taohua and奸门, then she is improper. (The Taohua is determined by rotating through the positions of Mao, Zi, You, and Wu. The奸门 is determined by rotating through Shen, Hai, Yin, and Si.)

傳財生鬼必貪淫，財克生爻悍侮情。財乘暗鬼官訟起，財克陽生夫命傾。傳南生鬼，辛未日干上午，三傳卯亥未為財生其干鬼是也。傳鬼為財，如丙申日三傳子申辰為鬼，初末空陷，獨存中傳申金之財。財自凶惡中出，其女必性情悍潑也。暗鬼者，遁干之鬼也。壬申日支上巳，為日之妻財，巳遁己鬼，主成後有訟。財克生爻，謂財乘惡將，克干上之生爻也。如庚午日干上丑，末傳寅為妻財，夜占乘虎克其陽神，必被妻而傷其命，或不孝於其父母。

The three transmissions' wealth hexagram goes to generate the official ghost, indicating that the woman is certainly greedy and lustful; when the wealth hexagram goes to overcome and generate my own hexagram, it shows that she is strong-willed and disrespectful. If the wealth hexagram carries an invisible ghost, there will certainly be legal disputes after the marriage; if the wealth hexagram overcomes the day stem's yang generating god, it indicates that the husband's life is in danger. Original note: When it is said 'transmission of wealth generates the ghost', for example, on a day of Xinwei, the day stem is occupied by Wu fire, and the three transmissions are卯,亥,未, forming a wood pattern, which is the wealth of Xin metal. This wealth goes to generate the day stem's Wu fire - Wu fire is exactly the official ghost of Xin (the original text mistakenly writes 'transmission of nan' instead of 'transmission of wealth'). When it is said 'the ghost transmission generates wealth', for example, on a day of Bingshen, the three transmissions are子,申,辰, where子 and辰 are the official ghosts of Bing fire. The initial and final transmissions are in Kongwang, leaving only the middle transmission, Sheng metal, as the wealth: the wealth is generated from evil, indicating that the woman is certainly strong-willed and fierce. When it is said 'invisible ghost', it refers to the ghost generated by the hidden stem: for example, on a day of Renshen, the branch is occupied by Si fire, which is the wealth of Ren water. However, Si fire has the hidden stem of Ji, which is the ghost of Ren water - indicating that there will be legal disputes after the marriage. When it is said 'wealth overcomes the generating hexagram', it refers to the wealth hexagram being occupied by a bad general to overcome the day stem's generating god: for example, on a day of Gengwu, the day stem is occupied by Chou earth, and the final transmission,寅 wood, is the wealth of Geng metal. At night, the寅 is occupied by Baihu, which overcomes the day stem's yang god - indicating that the husband will certainly be harmed by his wife or be disrespectful to his parents.

傳將見妻復入空，中年絃斷無續嫗。空於其妻又見妻，妻雖有傷後再娶。辛亥日三傳丑寅卯，寅卯為干之妻財，皆屬旬空，主斷絃無續。乙卯日三傳丑戌未，初中空陷，末傳不空，故初傳後再娶也。

The three transmissions and the heavenly general show the wife's wealth, but this wealth falls into kongwang, indicating the loss of a wife in middle age and an inability to remarry—like a broken string that cannot be reconnected. If one wife's wealth falls into kongwang and another wife's wealth appears later, then although the wife may suffer some damage, it is possible to remarry again. Original commentary: On a Xinhai day, the three transmissions are Chou, Yin, and Mao. Yin and Mao are the wife's wealth for Xin metal, but both fall into the旬空, hence indicating a broken string with no continuation. On a Yimao day, the three transmissions are Chou, Xu, and Wei. The first and second transmissions are陷空, but the third transmission is not empty, hence indicating that although the first wife has passed away, it is possible to remarry again.

陽課不足女爭夫。陰課不備男競女。合中犯煞有齟齬，三六相呼朱陳許。陽課不足謂干支之陽神不德也，二陰一陽，故主女爭夫。陰課不足，謂干支之陰課不備也，二陽一陰，故主男競女。詳見畢法補談。合中犯煞，謂三合課，干支上一字與將神刑沖害者，名合中犯煞。主事阻隔而難成。如癸卯日三傳未卯亥，干上酉為沖，壬申日三傳未亥卯，支上子為刑。壬子日三傳未亥卯，支上辰為害是也。三六相呼，謂三合課，干支上有一字與將神六合者是也。謀事必成。如乙酉日三傳申子辰，支上丑與子六合是也。又三合課，如二陰神又作六合，亦吉。如戊辰日，三傳子辰申，干陰丑與支陰子六合是也。如二陰神作刑害沖剋則不吉。如壬寅日，三傳未亥卯，干陰未與支陰戌為三刑是也。

A yang lesson that is incomplete indicates two women competing for one husband; an incomplete yin lesson indicates two men competing for one woman. If a combination contains a harmful element, there will certainly be disputes in the middle; if the triple harmony and the six harmonies correspond with each other, it signifies a marriage between two families, and the two families will promise each other in marriage. Original note: The term 'incomplete yang lesson' refers to the yang spirits of the day stem and day branch being incomplete (the original text mistakenly says 'incomplete virtue'), resulting in two yin and one yang, hence indicating women competing for a husband; 'incomplete yin lesson' refers to the yin lesson of the day stem and day branch being incomplete, resulting in two yang and one yin, hence indicating men competing for a woman, see the previous section 'Supplement to the Bi Fa'. The term 'harmful element in the combination' refers to in the triple harmony lesson, one character of the day stem and day branch conflicting, clashing or harming another spirit in the chart, indicating that the matter will be obstructed and difficult to succeed: for example, on a Guimao day, the three transmissions are 未, 卯, 亥, and the stem is 酉, which clashes with 卯; on a Renshen day, the three transmissions are 未, 亥, 卯, and the branch is 子, which conflicts with 卯; on a Renzi day, the three transmissions are 未, 亥, 卯, and the branch is 辰, which harms 卯. The term 'three and six calling to each other' refers to in the triple harmony lesson, one character of the day stem and day branch forming a six harmony with a spirit in the chart, indicating that the matter will certainly succeed: for example, on a Yiyou day, the three transmissions are 申, 子, 辰, and the branch is 丑, which forms a six harmony with 子. Also, if two yin spirits in the triple harmony lesson form a six harmony, it is also auspicious: for example, on a Wuchen day, the three transmissions are 子, 辰, 申, and the yin spirit on the stem is 丑, which forms a six harmony with the yin spirit on the branch 子. If the two yin spirits form a conflict, harm, clash or a conflict, it is not auspicious: for example, on a Renyin day, the three transmissions are 未, 亥, 卯, and the yin spirit on the stem is 未, which conflicts with the yin spirit on the branch 戌.

四課無遙婚姻必舛，專無克定多淫。蕪淫解離心腹禍，孤辰寡宿怨愁深。四課無遙，取昴星上下神為用，故婚姻必舛。八專無克，取干支上神順逆三神為用。故行多淫。蕪淫課，上神互克其干支。如甲子日，干上戌，支上申，是也。解離課，干支互克其上神。如甲子日，干上午支上辰是也。孤辰春巳順四孟。寡宿春丑順四季。再值旬空，為空孤空寡更凶。如丙子日，三傳申辰子，夏占，申為孤神，辰為寡宿，又初中空陷是也。此課俱在返本煞中。

If the four lessons have neither direct conflict nor remote conflict, then we must take the昴 star as the initiating transmission, and such a marriage will certainly be discordant. If the eight specialized lessons have no conflict to take, it indicates excessive promiscuity. The lessons of disorderly indulgence and separation are both sources of trouble within the heart and abdomen. If the Guchen and Guasu are included in the lesson, then resentment and sorrow will be deepened. Original note: If the four lessons have no remote conflict, take the gods above and below the酉 palace as the initiating transmission, which is called the昴 star, hence the marriage will certainly be discordant. If the eight specialized lessons have no conflict, take the gods above and below the day stem and day branch, counting forward and backward three positions, hence there will be excessive promiscuity. The so-called 'lesson of disorderly indulgence' refers to two upper gods crossing to conflict with the day stem and day branch: for example, on a Jiazi day, the stem is occupied by Xu and the branch by Shen. The so-called 'separation lesson' refers to the day stem and branch reversing to cross and conflict with the two upper gods: for example, on a Jiazi day, the stem is occupied by Wu and the branch by Chen. The method of taking Guchen is that in spring it is in Si, and then follows the four beginning positions. The method of taking Guasu is that in spring it is in Chou, and then follows the four seasonal positions. If these two fall into the empty position, it is called 'empty Guchen and empty Guasu', which is even more ominous. For example, on a Bingzi day, the three transmissions are Shen, Chen, and Zi, and if the divination is done in summer: Shen is the Guchen, Chen is the Guasu, and the first and second transmissions are also in the empty position. All these lessons are classified under the category of 'returning to the original evil'. (The original诀句 is six characters, and one 'eight' character is missing.)

懷胎吉凶古今難，全憑落處地盤看。生旺比和實可知，刑害克絕凶立驗。胎者。五行之胎神是也。如胎神生氣子爻等神發用，及見年命上，主有孕。而胎神加臨之地，尤宜細玩。如與地盤生旺比和則吉，刑害克絕則凶。如六戊日，子為胎神，子加申，是胎臨長生也。子加亥，是臨旺地也。子加巳，是臨絕地也。子加四季，是受剋制之地。

Divining the auspiciousness or inauspiciousness of pregnancy has always been a difficult task, relying entirely on where the fetal spirit falls on the Earth Plate. If it harmonizes with the Earth Plate's spirit through mutual generation, being in its prime, or being like and harmonious, it is genuinely favorable. However, if it is mutually controlling, mutually harming, or encountering its decline, misfortune will immediately manifest. Original commentary: The term 'fetus' refers to the fetal spirit of the Five Phases. If this fetal spirit, along with the Life Qi and the Children Line (offspring trigram), forms a transmission, or appears on the person's own year, it indicates that pregnancy has already occurred. The position where the fetal spirit is placed is especially important to consider carefully: if it harmonizes with the Earth Plate's spirit through mutual generation, being in its prime, or being like and harmonious, it is favorable. If it is mutually controlling, mutually harming, or encountering its decline, it is unfavorable. For example, on six days with the character Wu (Wu), Zi (Zi) is the fetal spirit. If Zi is placed on Shen (Shen), it is the fetal spirit in its growth stage; if on Hai (Hai), it is in its prime; if on Si (Si), it is in its decline; if on Chen (Chen), Xu (Xu), Chou (Chou), or Wei (Wei), it is placed in a position where it is controlled.

剛干陽比知為男，柔日陰比定為女。不比陰陽兩處巡，獨陽為男獨陰女。陰陽兩回事處巡者，謂干神二陰一陽，以一陽為主。如丙寅日，陽神導顧及神酉，是二陰一陽也，主男。干神二陰一陰，如丙寅日，陽神子，陰神未，是二陽一陰也，主女。

On a yang day, the yang spirit is compared with the day stem, indicating a male child; on a yin day, the yin spirit is compared with the day stem, indicating a female child. If yin and yang are not compared, one should look at both places: if there is only one yang, it indicates a male; if there is only one yin, it indicates a female. The original commentary says that 'yin and yang go around looking' means that if there are two yin spirits and one yang spirit above and below the day stem, the single yang spirit is considered the main one. For example, on a Bingyin day, the yang spirit is one position, and the yin spirit is You, making two yin and one yang, which indicates a male child. Conversely, if there are two yang and one yin, such as on a Bingyin day with the yang spirit at Zi and the yin spirit at Wei, making two yang and one yin, it indicates a female child. (The original text has some errors: the phrase 'yang spirit at a certain position, yin spirit at You' is missing some characters, and 'two yang and one yin' is mistakenly written as 'two yin and one yin'; the text is recorded as is without correction.)

純陽之課多生女，課傳陰極復生男，昴星陰陽觀俯仰，不備何能十月全。純陽者，六陽課也，陽極陰生，故主女。陰極者反是。昴星課，剛日生女，所仰而生之義。柔日反是。不備果，主不能足月，又陰不備，主生男，陽不備，主生女。

A divination chart with all yang lines usually indicates the birth of a daughter; a chart where yang reaches its extreme tends to produce a son. The昴 star chart should be distinguished as either a looking-up or looking-down pattern. As for incomplete charts, how can they fully last for ten months? Original note:the so-called pure yang refers to a chart with all six yang lines; when yang reaches its peak, yin is generated, so it indicates a daughter. When yin reaches its extreme, it is the opposite. In the昴 star chart, on an odd day, a daughter is born, meaning looking up; on an even day, it is the opposite. Incomplete charts usually do not last for a full term; if yin is missing, it indicates a son; if yang is missing, it indicates a daughter—what is missing will manifest.

貴傳俱逆生頗難，貴傳俱順生最易。與加卯位足朝天，卯加戌上手指地。卯手戌足，戌加卯上主順生，如丙申日三傳戌巳子，戌加卯發用是也。卯加戌主逆生，如辛丑日三傳卯申丑，卯加戌發用是也。

When the Nobleman and the Three Transmissions all move in reverse, childbirth is difficult; when the Nobleman and the Three Transmissions all move in the normal direction, childbirth is easiest. When the戌 (dog) is placed on the卯 (rabbit) position, it indicates the feet are facing upwards — giving birth normally; when the卯 is placed on the戌, it indicates the hands are pointing downwards — giving birth in reverse. Original note: 卯 represents the hands, and 戌 represents the feet. When 戌 is placed on 卯, it indicates a normal birth: for example, on a day of Bingshen, if the Three Transmissions are 戌, 巳, 子, and 戌 is placed on 卯 as the Initiating Transmission. When 卯 is placed on 戌, it indicates a reverse birth: for example, on a day of Xinchou, if the Three Transmissions are 卯, 申, 丑, and 卯 is placed on 戌 as the Initiating Transmission. (The original text mistakenly writes 「与加卯位」 instead of 「戌加卯位」.)

支途中損母干損兒，兩處無傷母子笑。又審盤中后合神，剋制死生細參照。支為女，干為兒，支受傷則損母，干受傷則損兒。支干俱傷，母子俱亡。又六合為兒，天后為女，後受下克主母凶，合受下克主子凶。如乘月之死氣更的。如六月六甲日夜占，午為天后加亥，六月死氣在亥是月之死氣克天后也。主母凶。正月六辛日晝占，酉為六合加午，午為正月死氣，是月之死氣克六合也，主子凶，餘例推。

If the day branch is harmed, the mother is harmed; if the day stem is harmed, the fetus is harmed; if neither is harmed, both mother and child are safe and happy. One should also examine the Heavenly Empress and Liu He in the chart, considering whether they are being overcome or restrained, or supported or in danger, and refer to these details carefully. Original commentary: The day branch represents the mother, and the day stem represents the fetus; if the day branch is harmed, the mother is harmed; if the day stem is harmed, the child is harmed; if both are harmed, both mother and child die. Additionally, Liu He represents the child, and the Heavenly Empress represents the mother: if the Heavenly Empress is overcome by the earth plate deity, it indicates danger for the mother; if Liu He is overcome by the earth plate deity, it indicates danger for the child. If the deity that overcomes them is also riding the death qi of the current month, the prediction is especially accurate. For example, in the sixth lunar month, if a prediction is made on six days of Jia during the night, and the Heavenly Empress is on Wu and placed on Hai, since the death qi of the sixth month is on Hai, this is the death qi of the month overcoming the Heavenly Empress, indicating danger for the mother. Another example is in the first lunar month, if a prediction is made on six days of Xin during the day, and Liu He is on You and placed on Wu, since Wu is the death qi of the first month, this is the death qi of the month overcoming Liu He, indicating danger for the child. Other cases follow the same pattern.

干加支上子戀母，支臨干位兒生速。羅網纏身殃禍來，兩儀夾傳產門塞。干加支上，謂干加支而相生者。如丙寅日支上巳，受寅木之生是也，主子戀母。支臨干位，謂支加干而克干者。如庚午日，干上午，克其日干是也，主兒生速。又支加干上，即不克干亦速，蓋支為母，俯首已見其子也。干前一位為天羅，支前一位為地網，干支上乘羅網，主難產。如值空亡，或年命上有神沖破者，名破羅破網，可免。

The day stem is added to the day branch, indicating the child clings to the mother and does not come out; when the day branch is on the day stem position, it indicates the child is born quickly. The net entangles oneself, and calamity follows; when the day stem and day branch enclose the three transmissions, the birth passage becomes blocked. The original commentary says: "The day stem added to the day branch" refers to the god residing in the day stem being added to the day branch, and they mutually generate. For example, on a Bingyin day, the day branch has the巳 (si) element, which is fire, and the fire is generated by the寅 (yin) wood of the day branch, indicating the child clings to the mother. "The day branch is on the day stem position" refers to the day branch being added to the day stem and thus overcoming the day stem: for example, on a Gengwu day, the day stem has the午 (wu) element, which is fire, overcoming the day stem Geng metal, indicating the child is born quickly. In reality, even if the day branch does not overcome the day stem, it still indicates a quick birth, because the day branch is the mother, and the mother has already looked down to see her child. The day stem's previous position is Tian Luo (Heavenly Net), and the day branch's previous position is Di Wang (Earthly Net); when the day stem and day branch are covered by the net, it indicates a difficult birth. If the net falls into Kongwang (Empty Place) or if a god in the native's destiny or age conflicts with it, it is called "breaking the net," and the difficulty can be avoided.

兩儀即干支也，兩儀夾傳，謂連茹課中干支上神夾定三傳者，如庚子日三傳戌酉申，干上未，支上亥是也，占主氣塞於中，母子不保，如母之年命透出干支之外，可免。（謂在子丑寅卯辰巳午未七宮也。）

The term "two principles" refers to the day stem and the day branch. "Two principles enclosing the three transmissions" refers to a situation in a connected lesson where the god above the day stem and the god above the day branch enclose the three transmissions. For example, on a Gengzi day, if the three transmissions are Xu, You, and Shen, and the god above the day stem is Wei while the god above the day branch is Hai, then Wei and Hai exactly enclose the three transmissions. This indicates that the qi is blocked in the middle and cannot flow out, leading to difficulties in preserving both the mother and child. If the person's birth year and age are revealed outside the range of the day stem and day branch, this problem can be avoided. (Original note: That is, if the birth year and age fall in the palaces of Zi, Chou, Yin, Mao, Chen, Si, Wu, or Wei, they are not enclosed.)

胎作生財母子安，胎乘死鬼墮胎必。胎臨本日當日生，胎受克絕多不吉。胎神作日財乘月內生氣，主母子清吉。如庚辛日，卯為胎財，四月占，壬癸日午為胎財七月占，戊己日子為胎財正月占是也。土神歌曰：戊己當絕在亥懷，明知子上有胞胎。是土干之胎與火干同也。胎神作日鬼乘月內死氣，主孕產不育。如甲乙日酉為胎鬼四月占，丙子日子為胎鬼七月占是也。如胎鬼作生氣，所生之子必不良。

The Fetal Spirit if combined with life qi and wealth hexagram, both mother and child will be safe; if the Fetal Spirit is accompanied by death qi and official ghost, miscarriage is certain. If the Fetal Spirit is on the same day stem, the child will be born on that day; if the Fetal Spirit is attacked and at its end, it is mostly inauspicious. Original note: if the Fetal Spirit is combined with the day stem's wealth hexagram and also carries the monthly life qi, it indicates a clear and auspicious situation for mother and child. For example, on days of Geng and Xin, the卯 is the胎财 and the divination is done in the fourth month; on days of Ren and Gui, the午 is the胎财 and the divination is done in the seventh month; on days of Wu and Ji, the子 is the胎财 and the divination is done in the first month. The soil god song says: "Wu Ji at their end in Hai, knowing there is a fetal embryo in Zi." This shows that the胎神 of the earth stem is the same as that of the fire stem. Conversely, if the胎神 is combined with the day stem's official ghost and also carries the monthly death qi, the pregnancy and childbirth will not be successful. For example, on days of Jia and Yi, the酉 is the胎鬼 and the divination is done in the fourth month; on days of Bing and Ding, the子 is the胎鬼 and the divination is done in the seventh month. If this胎鬼 is also combined with life qi, the child born will certainly not be talented.

胎臨本日者，六壬日午加亥，六庚日卯加申，胎神雖居克絕之鄉，乃是、胎臨本日，上產主當日生，占孕則有損。胎受克絕者，六癸日午加亥，六辛日卯加申，乃胎神臨受克，占孕點頭俱不吉。又如甲乙日酉加寅，丙丁戊己日子加巳，臨絕而不受克，可以無忌。

The concept of "胎临本日" refers to the situation where on six Jia days, the hour of Wu is placed on Hai, and on six Geng days, the hour of Mao is placed on Shen. Although the Fetal Spirit (fetus spirit) is located in a place of decline and destruction, it is directly above the current day, indicating that childbirth will occur on the same day. If this is used to predict pregnancy, it suggests some loss. The concept of "胎受克绝" refers to the situation where on six Gui days, the hour of Wu is placed on Hai, and on six Xin days, the hour of Mao is placed on Shen. The Fetal Spirit is both in a place of decline and being attacked, which is unfavorable for both predicting pregnancy and childbirth. As for the cases where on Jia and Yi days, the hour of You is placed on Yin, and on Bing, Ding, Wu, and Ji days, the hour of Si is placed on Yan, the Fetal Spirit is in a place of decline but not being attacked, so there is no need to be concerned. (The original text mistakenly writes "占孕点头" instead of "占孕占产".)

胎藏腹中婦懷孕，胎受血克產已定，胎加長生子生艱，胎逢元鬼私娠論。腹謂丑也，如甲乙日丑加酉，丙丁戊己日丑加子，庚辛日丑加卯，壬癸日丑加午，腹加胎神之上，主有孕，如丑作空亡，占產則速生，占孕則有損。忌支血忌血支也，如忌支乘養神克胎，占產則速生，占孕則有損。以二煞為破胎神也。如空亡無忌。胎加長生，主難產。如戊己日子加申之長生是也。胎乘元鬼，如六乙日，酉為胎鬼晝占乘元是也。

The fetal spirit is located under the "belly," indicating a woman is pregnant; when the fetal spirit is attacked by the Blood Branch and Blood Taboo, the time of delivery is determined; if the fetal spirit is placed on the Longevity position, the birth will be difficult; if the fetal spirit meets the ghost of Yuanwu, it is considered a secret pregnancy. Original note: "belly" refers to Chou. For example, on Jia and Yi days, Chou is placed on You; on Bing, Ding, Wu, and Ji days, Chou is placed on Zi; on Geng and Xin days, Chou is placed on Mao; on Ren and Gui days, Chou is placed on Wu. The "belly" is on top of the fetal spirit, indicating that pregnancy has already occurred. If Chou falls on Kongwang, it indicates a quick delivery when predicting childbirth, but indicates loss when predicting pregnancy. The term "blood" refers to the two evils, Blood Taboo and Blood Branch; if they attack the fetal spirit while riding the Nourishing Spirit, it indicates a quick delivery when predicting childbirth, but indicates loss when predicting pregnancy, because these two evils are the spirits that destroy the fetus; if they fall on Kongwang, there is no need to be concerned. If the fetal spirit is placed on the Longevity position, it indicates a difficult birth: for example, on Wu and Ji days, Chou is placed on Shen, which is the Longevity position. If the fetal spirit rides the ghost of Yuanwu, for example, on six Yi days, You is the fetal ghost of Yi wood, and if it appears on You during the day while riding Yuanwu, it is considered a secret pregnancy.

一乳二子理甚約，年命課傳須審確。重逢建將是雙胎，男女陰陽再思索。重逢建將，謂月建日建重迭作胎神也。如二月辛卯日占卯為胎神，五月壬午占午為胎神，八月乙酉日占，十一月丙子戊子日占是也。只此五日，餘無例。又歲建日建重迭作胎神亦可用。男婦再思索之語見後文。

If a single pregnancy results in two children, the principle is extremely subtle. One must thoroughly examine the person's birth year and the four lessons and three transmissions. If the month builder and day builder coincide and both serve as the fetal spirit, then it indicates twins. As for the gender of the two children, one must further consider yin and yang. Original note: The term 'heavy meeting of the builders' refers to when the month builder and day builder coincide and both act as the fetal spirit. For example, on a Xinmao day in the second month, the卯 is the fetal spirit; on a Renwu day in the fifth month, the午 is the fetal spirit; on a Yiyou day in the eighth month; on a Bingzi or Wuzi day in the eleventh month. Only these five days are applicable, no other examples exist. Additionally, if the year builder and day builder coincide to form the fetal spirit, it can also be used. As for how to determine the gender, see the next section.

建陰為女建陽男，卦象陰陽仔細參。更有一法何處玩？干支胎位兩重探。此言陰陽者，謂卦象之陰陽也，非干支之陰陽也。建陰謂酉午，離中女而兌少女也。建陽謂子卯，坎中男而辰長男也。然干上乘神，亦宜細玩，如乘戌亥干宮所屬，乘丑寅艮宮所屬，則男，乘辰巳巽未申坤則生婦。須將胎神與干上乘神兩兩相較，而所生者皆為男、皆為女、為一男一女，可以知矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Later Heaven Trigrams = Later Heaven Trigrams Day Stem = Day Stem Day Branch = Day Branch Later Heaven = Later Heaven Yin and Yang = yin and yang Eight Trigrams = Eight Trigrams Building a female is based on yin, and building a male is based on yang, and this should be carefully examined according to the yin and yang of the trigrams. Additionally, there is another method to determine this. It can be seen by examining the fetal position of the Day Stem and the Day Branch. The original note says that the yin and yang referred to here are the yin and yang of the Later Heaven Trigrams, not the yin and yang of the Heavenly Stems and Earthly Branches.the so-called 'building yin' refers to You and Wu: Wu belongs to Li, which represents the middle daughter, and You belongs to Dui, which represents the young daughter.the so-called 'building yang' refers to Zi and Mao: Zi belongs to Kan, which represents the middle son, and Mao belongs to Zhen, which represents the eldest son (the original text mistakenly writes 'Chen' instead of 'Zhen'). However, the deity riding on the Day Stem should also be carefully examined: those riding on Xu and Hai belong to the Qian Trigram, those riding on Chou and Yin belong to the Gen Trigram, both indicating males; those riding on Chen and Si belong to the Xun Trigram, those riding on Wei and Shen belong to the Kun Trigram, both indicating females. By comparing the fetal deity with the deity riding on the Day Stem, one can determine whether both are male, both are female, or one is male and the other is female.

如二月辛卯日伏吟，發用卯為胎神辰宮所屬為長男，干上戌，干宮所屬為男，主兩男也。五月壬午日返吟發用午為胎神為中女，干上巳巽宮所屬為長女，主兩女也。十一月戊子日伏吟，支上子作胎神，坎宮所屬，得中男，干勁沖天巳巽宮所屬為長女，主一男一女也。干支胎位，謂干得支之胎神，支得干之胎神也。惟乙丑日干上子支上酉，癸未日干上子支上午，甲申日干上卯支上酉，庚寅日干上酉支上卯，辛丑日干上子支上卯五課。其男女亦準前法而推。

For example, on the day of Xinmao in the second lunar month encountering a hidden chant, the initiating transmission is the卯, which is the fetal god. The卯 belongs to the Zhen trigram, representing the elder son; the stem is乘戌, which belongs to the Qian trigram, also representing a male. Thus, both are male. On the day of Renwu in the fifth lunar month encountering a reverse chant, the initiating transmission is the午, which is the fetal god. The午 belongs to the Li trigram, representing the middle daughter; the stem is乘巳, which belongs to the Xun trigram, representing the elder daughter. Thus, both are female. On the day of Wuzi in the eleventh lunar month encountering a hidden chant, the fetal god is the子 on the day branch, which belongs to the Kan trigram, representing the middle son; the stem is乘巳, which belongs to the Xun trigram, representing the elder daughter. Thus, one is male and one is female. The concept of 'stem and branch fetal positions' refers to the stem receiving the fetal god from the branch and the branch receiving the fetal god from the stem. Such a course only occurs in five cases: on Yichou day, the stem is乘子 and the branch is乘酉; on Guiwei day, the stem is乘子 and the branch is乘午; on Jiashen day, the stem is乘卯 and the branch is乘酉; on Gengyin day, the stem is乘酉 and the branch is乘卯; on Xinchou day, the stem is乘子 and the branch is乘卯. The gender of the children is determined by the same method as mentioned before. (The original text has an error in the three characters '干上巳'.)

欲識產期何法善，勝光所臨最為便，又有沖胎一法看，此中日月分明見。勝光午也，如勝光入於課傳，即觀其地盤所得便知為何日生也。沖胎者，如子為胎神，主午日生也。

To determine the due date, the best method is to look at the position where 「Shengguang」 falls; there is also the method of 「Chongtai」, which makes the day and month clear. Original note: Shengguang is Wu. If Wu enters the four lessons and three transmissions, observe which position on the earth plate it falls into, and that will indicate the day of birth. The term 「Chongtai」 refers to the character that opposes the Fetal Spirit (fetus god). For example, Zi is the Fetal Spirit, and Zi and Wu oppose each other, indicating a birth on a Wu day.

生養之下究產期，生氣天喜亦可推，年命沖剋胎神者，生兒不育令人悲。生者長生，生氣見前章，天喜見婚姻門。蓋天喜者，乃四季之養神也，以上諸神，俱以見於課傳為的，年命謂母子年命上神，如沖剋其胎神，必是小產。

From the principles of long life and nurturing the spirit, one can deduce the time of birth. The vital energy and heavenly joy can also be used for this purpose. If the spirits on the mother's and fetus's birth year clash with the fetal spirit, the child will not survive, causing sorrow. Original note: 'Life' refers to long life; vital energy is mentioned in the previous chapter; heavenly joy is discussed in the section on marriage—heavenly joy is essentially the nurturing spirit of the four seasons. All these spirits must appear in the four lessons and three transmissions for the calculation to be accurate. 'Year and life' refers to the spirits on the mother's and fetus's birth year; if they clash with the fetal spirit, it will definitely result in a miscarriage.

天獄無沖母多憂，死氣月厭亦同求，浴盆有水生方易，產煞臨年子可收。天獄無沖，謂日墓乘死囚氣發用，又值斗罡繫日本者。如乙酉日三傳未子巳，未為日墓，春占為死囚氣，又斗罡繫亥，不能扶其日干，故難產。如母之年命上有神沖破其墓者可解。月厭乘死氣加母之年命上主難產。如三月申加母年命上，九月占寅加母年命上是也。如作生氣，則速生。又蛇夾月厭，加母之年命上亦同。如六壬日午加巳晝占乘蛇五月占，又為月厭是也。浴盆有水則易生，無水則難生。產煞寅巳申亥三輪，如臨年命將產，乘後陰立應，乘勾虎難產。

"The Heaven Jail" has no place to be opposed, leading to much worry for the mother; death qi and month aversion follow the same principle. "Bathing Pot" needs water to be easy for childbirth; if the birth evil is on the current year, the child can be delivered. Original note: "Heaven Jail without opposition" means the day's tomb god is using death and imprisonment qi to initiate transmission, and also meets the tiangang (Chen) pressing down on the "day's self." For example, on Yiyou day, the three transmissions are Wei, Zi, and Si. Wei is the tomb of Yi wood, and in spring it meets death and imprisonment qi; at the same time, tiangang presses down on Hai, which is the long life of Yi wood, unable to support the day's stem, thus leading to difficult childbirth. If the mother's own year has a god that can break the tomb, it can be resolved. If month aversion is using death qi and falls on the mother's current year, it indicates difficult childbirth: for example, in the third month, Shen falls on the mother's year; in the ninth month, Yin falls on the mother's year. If this god also acts as life qi, it instead indicates quick childbirth. If the Teng Snake is sandwiched between month aversion and falls on the mother's year, the situation is the same: for example, on six Ren days, Wu falls on Si, and during the day, Wu is on the transmission with Teng Snake. If it is May, Wu is also the month aversion.the so-called "Bathing Pot" refers to the bathing position: the pot needs water to be easy for childbirth, without water it is difficult. The method of taking birth evil is to rotate through Yin, Si, Shen, and Hai; if birth evil falls on the current year, it indicates quick childbirth: at this time, if it is on Tianhou or Taiyin, it will immediately respond; if it is on Gouchen or Baihu, it indicates difficult childbirth.

元胎順逆詳宜忌，合局陰陽男女推，魁度天門多阻礙，罡臨鬼戶吉無疑。生元胎母子清吉，病元胎母子多病。如得潤下、從革二課，主生女，和曲直炎上二課，主生男。戌為河魁，亥為天門，戌加亥發用，名魁度天門。如丙子日，三傳戌酉申，是也。辰天罡，寅為鬼戶，辰加寅發用，名罡塞鬼戶，如六甲日三傳辰午申是也。

The proper and reversed courses of the Yuan Tai lesson should be carefully distinguished in terms of their suitability and inauspiciousness; the Triple Harmony Formation is either yin or yang, and this is used to determine whether the child is male or female. When Hekui passes through Tianmen, there are often obstacles; when Tiangang presses upon Guihù, the auspiciousness is certain. Original commentary: the proper course of the birth lesson indicates a clear and auspicious relationship between mother and child; the reversed course of the illness lesson indicates many illnesses for mother and child. If the lesson is of the Moistening Down Water Formation or the Following Transformation Metal Formation, it indicates the birth of a daughter; if it is of the Curved Straight Wood Formation or the Inflaming Upward Fire Formation, it indicates the birth of a son. Xu is Hekui, Hai is Tianmen, when Xu is placed on Hai and initiates the transmission, it is called Hekui passing through Tianmen: for example, on Bingzi day, the three transmissions are Xu, You, Shen. Chen is Tiangang, Yin is Guihù, when Chen is placed on Yin and initiates the transmission, it is called Tiangang blocking Guihù: for example, on six Jia days, the three transmissions are Chen, Wu, Shen.

科名一課若何占，朱雀文章仔細研。若逢生歲登高選，如遇三凶黜落看。朱雀主文章，凡占科目，專視此將，如生太歲，或生幕官，或生日干，見課傳年命上，其文必貼試官之意。如六乙日，干上寅，晝將乘朱，於巳午年占，為朱生太歲。六甲日夜貴逆行，朱乘巳生幕官。六辛日夜貴逆行順行，朱乘辰生日干。如朱乘午，生太歲日干，尤吉不可方。以朱乘午為真朱雀也。惟六己日於四季年占，用夜貴逆布有之，餘無例。如俱不如式，或乘太歲、月建、月將等神亦吉。不然，與太歲日干相合帶德祿臨生旺之地，亦可用。三凶者，一克太歲，二克幕迷惘，三榜將出乘丁馬也，如課體吉，亦不必過拘。

To interpret a divination for academic success and official rank, one must carefully examine the "Vermilion Bird" (朱雀). If the Vermilion Bird generates the year's stem, it indicates a high position; if it encounters three ominous signs, then it should be viewed as a failed examination. Original commentary: The Vermilion Bird is the heavenly general responsible for articles. In divination for imperial examinations and official rank, special attention is given to this general. If it generates the year's stem, generates the "Lan Curtain Nobleman" (幕官, i.e., the nobleman associated with the curtain), or generates the day's stem, and appears in the four lessons and three transmissions or in the person's birth year, the article will certainly meet the examiner's expectations. For example, on six days of Ji (乙), the day stem is on寅, and the Vermilion Bird is on寅 during the day, and the divination is made on巳 or午 years, this is the Vermilion Bird generating the year's stem. On six days of Ji (甲) with the night nobleman moving backward, the Vermilion Bird is on巳, and巳 fire generates the earth of丑 and未, which are the curtain nobleman. On six days of Xin (辛), the Vermilion Bird is on辰, and辰 earth generates the day stem of Xin metal. If the Vermilion Bird is on午, and it generates both the year's stem and the day's stem, this is extremely auspicious—午 is the native home of the Vermilion Bird, and being on午 is considered true Vermilion Bird. This pattern only occurs on six days of Ji (己) during the years of辰, 戌, 丑, and 未, when the night nobleman moves backward, and there are no other examples. If none of these patterns are present, then the Vermilion Bird riding on the year's stem, month's builder, or month's general is also auspicious. If not, and if it combines with the year's stem or day's stem, and carries the day's virtue and day's fortune, and is located in the growth or prosperity positions, it is also acceptable. The three ominous signs are: first, the Vermilion Bird killing the year's stem; second, killing the curtain nobleman; third, during the time when the results are about to be announced, the Vermilion Bird is on the丁 god and the post-horse. If the overall pattern is inherently auspicious, these three signs need not be strictly followed. (The original text mistakenly writes "二克幕迷惘" instead of "二克幕贵", and there may be missing characters after "尤吉不可方", but these are recorded as they are.)

上下遞生格合闈，干支生合詞源沛，墓神覆日文理差，羅網纏身書旨晦。上下遞生，干支生合，俱見婚姻門。墓神覆日，如甲乙日干勁沖天未，丙丁日干上戌是也。

The four lessons are interrelated in a cycle of mutual generation, which is favorable for examinations; the day stem and day branch mutually generate and harmonise, and the flow of literary thought becomes as abundant as a spring. If the Tomb Spirit (mound spirit) is pressing upon the day stem, the reasoning of the text becomes incoherent; if the net is entangled around oneself, the meaning of the written text becomes obscure. Original note: The terms 'reciprocal generation' and 'stem and branch mutual generation' have already been discussed in the section on marriage. 'Mound spirit covering the day' refers to the mound spirit of the day stem pressing upon the day stem itself: for example, if the day stem is Jia or Yi (wood), then the day stem is overlaid by Wei (the burial place of wood); if the day stem is Bing or Ding (fire), then the day stem is overlaid by Xu (the burial place of fire). (The original text mistakenly writes '干上未' as '干劲冲天未'.)

簾幕貴逢黃榜策，魁罡將遇青雲客。從魁梧生扶魁可掄，斗鬼臨干名必得。簾幕貴者，日占用夜貴，夜占用晝貴是也。如得此神加臨日干年命之上，必中。如六甲日夜占丑加干，六庚日晝占未加干是也。如遇空克墓，則不吉。如六甲日用未，六庚日用丑則為墓，甲寅日用丑，庚寅日和未則為空。六丙日用亥，六辛日用午則為克。內空亡猶忌，主試官置卷不閱。

When encountering the "Lanmu Nobleman," there will be a strategy listed on the yellow scroll; meeting Tiangang and Hekui indicates one will certainly rise to prominence. If Congkui generates and supports Hekui, one can be selected; if the Dipper Mansion and Ghost Mansion are placed on the Day Stem, success in official exams is assured. Original note: The so-called "Lanmu Nobleman" refers to using the night nobleman in daytime divination and the day nobleman in nighttime divination. When this nobleman is placed on the Day Stem or one's birth year, success is certain. For example, on six Jiayin days, if the丑 is placed on the Day Stem during nighttime divination, or on six Gengyin days, if the未 is placed on the Day Stem during daytime divination. If this nobleman meets Kongwang, is overcome, or enters the tomb, it is inauspicious: on six Jiayin days using 未, and on six Gengyin days using 丑, it is entering the tomb; on Jiayin day using 丑, and on Gengyin day using 未, it is falling into Kongwang; on six Bingyin days using Hai, and on six Xinyin days using Wu, it is being overcome. Among these, falling into Kongwang is especially to be avoided, as the examiner will set the scroll aside and not look at it. (The original text mistakenly writes "Gengyin day and Wei" instead of "Gengyin day using Wei.")

罡謂斗罡，魁謂河魁，天罡為領袖之神，河魁乃文明之宿，如甲辰甲戌旬中，辰戌加臨日干處命者必中。從魁酉也，北斗第一星抵於戌，第二星抵於酉，故戌為河魁，酉為從魁也。如此神加臨日干，作生合吉將，亦必中。丑中有斗宿，未中有鬼宿，丑未相加合而成魁。如加日干年命上，必中。如六丁六己日返吟，干上丑，六癸日返吟，干上未是也。又甲戊庚日返吟，丑土作日夜貴人，但不見於課傳，如占人年命得之，亦必中。

The term "Tiangang" refers to Chen, and "Hekui" refers to Xu. Tiangang is the leader of the gods, and Hekui is the star mansion governing civilization. When Chen or Xu appear in the ten-day cycles of Jia Chen and Jia Xu, and they are added to the day stem or the person's birth year, success is certain. "Congkui" refers to You. The first star of the Big Dipper points to Xu, and the second star points to You, so Xu is called Hekui and You is called Congkui. If Congkui is added to the day stem, and it forms a mutual generation or mutual harmony with the day stem, and is accompanied by auspicious generals, success is also certain. The Dou mansion is contained within Chou, and the Gui mansion is contained within Wei. When Chou and Wei are added to the day stem or the person's birth year, success is certain. For example, on six days of Ding and six days of Ji, if there is a reverse repetition, the day stem is occupied by Chou. On six days of Ji, if there is a reverse repetition, the day stem is occupied by Wei. In addition, on days of Jia, Wu, and Geng, if there is a reverse repetition, Chou earth serves as the day and night nobleman. Even if it does not appear in the four lessons and three transmissions, as long as it appears on the person's birth year, success is certain. (The original text mistakenly writes "chu ming" instead of "nian ming".)

太陽入課功名顯，劫煞臨辰科目逢。萬里風雲看龍奮，一生泉石有蛇封。太陽即月將，如此神加臨日干年命上，必中。以六陽將為的。劫煞占試者得之亦必中。龍奮者，初蛇末龍也。蛇封者，初龍末蛇也。

The sun enters the four lessons, indicating success in official rank; if the jiesha is located on the day branch, there is a chance of passing the imperial examinations. To observe the vast sky's风云 and a single flight to the heavens, that is called "dragon rising"; if one's life is only suited for dwelling by springs and rocks, growing old in the woods, that is called "snake sealing." Original note: The sun refers to the month general of the current month. When this deity is added upon the day stem or one's birth year, success is certain, and the six yang generals—zi, yin, chen, wu, shen, xu—are most accurate. Though jiesha is a凶煞, those taking exams who encounter it will surely succeed.所谓 "dragon rising" means the first transmission is occupied by the teng snake and the final transmission by the azure dragon—transforming from snake to dragon, naturally achieving success.所谓 "snake sealing" means the first transmission is occupied by the azure dragon and the final transmission by the teng snake—transforming from dragon to snake, thus ending up old in the woods.

德入天門中必崇，格逢四閉雲路窮。旬首臨干多士首，貴人生日吉人逢。日德加亥發用德入天門上，以六壬日伏吟最的。此外有日德加亥發用者亦是。如丙辰日反吟，丁亥日伏吟是也。四閉格謂用神遙克貴人也。如乙亥晝占，三傳未卯亥干上子，乃貴人為用神所克是也。旬首即儀神，加臨日干年命上必中。如又作幕貴更吉。如乙丑己巳日夜占用子，乙酉己丑日晝占用申，辛丑日夜占用午，辛酉日晝占用寅是也。餘無例。

The day stem with virtue enters the heavenly gate, and after the correct transmission, its status will certainly be high; if the lesson pattern meets the "Four Closures," the path to success will be blocked. If the first day of the ten-day period is on the day stem, it is mostly the top rank among scholars; if a nobleman is born on the day stem, it means encountering a fortunate person who supports you. Original note: When the day stem with virtue is on the亥 position and initiates the transmission, it is called "virtue entering the heavenly gate." The most accurate among the six壬 days is the Hidden Chant lesson, because the virtue of the壬 day is亥, and during Hidden Chant,亥 adds to itself. Any day where the day stem with virtue is on the亥 position and initiates the transmission is counted, for example, the返吟 on Bingchen day, and the Hidden Chant on Dinghai day. The so-called "Four Closures pattern" is when the initiating god remotely conquers the nobleman. For example, on Yihai day during the day, the three transmissions are未, 卯, and亥, and the day stem is乘子, which is the day's daytime nobleman for乙 day. However, it is conquered by the initiating 未 earth. "Ten-day first" refers to the six instruments, which when placed on the day stem or the person's birth year will surely be successful. If it also acts as a curtain nobleman, it is even more auspicious. For example, on Yichou day and Jisi night, using子; on Yiyou day and Jichou day, using申; on Xinchou day and night, using午; on Xinyou day, using寅. Only these examples exist, none elsewhere.

貴人生日，如六乙日干上子，晝占。六庚日干上未。主有恩主薦舉。如貴人又作太歲更吉。其餘入干，遇有貴人生其年命上神亦可用。又貴人作長生，生其年命上神亦吉。

The concept of "Nobleman's Birthday" refers to situations where the Nobleman is present on the day of divination. For example, if someone comes to consult on six Yi days, and the Day Stem is accompanied by Zi, which is water that nourishes Yi wood; or if someone consults on six Geng days, and the Day Stem is accompanied by Wei, which is earth that nourishes Geng metal. When this pattern occurs, it indicates that there is a benefactor who will recommend and promote the person. If this Nobleman also coincides with the Tai Su, it becomes even more auspicious. Additionally, even if the Nobleman is not directly on the Day Stem, as long as it nourishes the god associated with the person's birth year, it is still effective. If the Nobleman itself is in the position of Growth and also nourishes the god of the person's birth year, it is equally favorable.

引從喜得三般吉，驛馬忻逢六路來。朱幕作官准必獲，歲後卯酉驥呈材。三般，即三傳引從果。如庚辰日干上丑，初傳寅為引，末傳子為從是也。又有引從其年命上神者亦可用。六路驛馬，年月日時年命六處之馬也，如壬子年戊申月庚辰日申時巳將占，三傳巳寅亥，寅為歲月日時四路驛馬。又占人年命上更得申子辰等神為六路驛馬。下傳郭御青為張公亮占會試，馬至五重。因無幕貴，斷為十名以外之魁。為蔣畹仙占，幕貴作生氣覆日，為本房所極賞，以馬少中而不高。俱驗。即以此推，其思過半矣。

Before there is a lead, and after there is a following, it is joyful to have all three aspects favorable; the post-horse comes from six directions at once, which is most delightful. The Vermilion Bird and the curtain and nobleman become official stars, and it is certain that they will be obtained. On the卯 and酉 gates after the year's master, a good horse will show its ability. Original note: The so-called 'three things' refer to the three transmissions in the lead and following lesson. For example, on a Gengchen day, the day stem is on Chou, the first transmission Yin is before Chou, which is the 'lead', and the final transmission Zi is after Chou, which is the 'following'. There are also cases where the lead and following are on the person's birth year and current year's god, and they can be used similarly. The so-called 'six directions of the post-horse' refer to the post-horse from the year's master, the month's builder, the day's builder, the time of divination, the person's birth year, and the current year, all coming together. For example, on a Renzi year, Wushen month, Gengchen day, at Shen time, with Si as the coming time, the three transmissions are Si, Yin, and Hai. Among these, Yin is also the post-horse from the year's master, the month's master, the day's master, and the time's master, four directions of the post-horse. If the person's birth year and current year also have the characters Shen, Zi, and Chen, then all six directions of the post-horse are complete. A previous master, Guo Yuqing, once divined for Zhang Gongliang for the imperial examination, and the post-horse came from five directions. However, since the lesson did not have the curtain and nobleman, he predicted that Zhang would be the first among those outside the top ten, and it indeed came true. Another time, he divined for Jiang Wanxian, where the curtain and nobleman also acted as life qi and pressed on the day stem, so he was greatly appreciated by the examiner of his family. However, because the post-horse was lacking, although he passed, his rank was not high, which also proved true. By following this method, one can understand most of the reasoning. (The original text mistakenly writes 'three transmissions lead and follow lesson' as 'lead and follow result'.)

朱德作官星，名文德格。如丁巳日三傳亥申巳，亥為官德，夜占乘朱是也。卯酉為門，如天后乘太歲臨門戶，加干支發用，必中。如未年乙卯日，三傳未亥卯，夜占朱乘天后臨卯發用，午年壬子日三傳午卯子，晝占午乘天后臨酉發用是也。

The Vermilion Bird and the Day's Virtue (De) both serve as official stars, which is called the 'Literary Virtue Pattern'. For example, on a Dingsi day, if the three transmissions are亥, 申, and 巳, then亥 is both the official ghost of Dingsi and the Day's Virtue. If during the night the Vermilion Bird is on top of亥, this is exactly this pattern.卯 and 酉 are the gates of heaven and earth; when the Heavenly Empress rides on the Sovereign Star and is placed on the gates, and also acts on the Day's Stem and Day's Branch, it is certain to be accurate. For example, on a Yimao day in the year of Wei, if the three transmissions are 未, 亥, and 卯, and during the night the Sovereign Star 未 is occupied by the Vermilion Bird while the Heavenly Empress is acting on 卯; or on a Renzi day in the year of Wu, if the three transmissions are 午, 卯, and 子, and during the day the Sovereign Star 午 is occupied by the Heavenly Empress while acting on 酉, these are all instances of this pattern.

格見天心吉異常。兩貴夾拱姓名香。雨露潤澤中何慮？根斷源消棄置防。歲月日時俱見三傳之中或在四課之上者為天心課。如辛巳年戊戌月己卯日戌時卯將占，三傳巳戌卯，巳為太歲，戌為月建正時，卯為日辰，全在三傳之中。甲子年壬申月乙巳日酉時巳將占，一課子乙，二課申子，三課丑巳，四課酉丑，歲月日時全在四課之中是也。

If the lesson shows "Heaven's Heart," the auspiciousness is unlike ordinary ones; when two noblemen enclose the heavenly stem, the name naturally becomes fragrant. If one gets "rain and dew nourishing," is there still need to worry about success or failure? If one meets "root broken and source exhausted," one should beware of the examination paper being set aside. Original note: When the sovereign year, month builder, day builder, and the time of divination all appear in the three transmissions, or all appear above the four lessons, this is called the Heaven's Heart lesson. For example, if the year is Xinsi, the month is Wuxu, the day is Jimao, the time is Xu, and the coming hour is Mao, the three transmissions are Si, Xu, and Mao: Si is the sovereign, Xu is both the month builder and the correct time, and Mao is the day branch, so the four elements are all in the three transmissions. Another example: if the year is Jiazi, the month is Renshen, the day is Yisi, the time is You, and the coming hour is Si, the first lesson is Zi added to Yi, the second is Shen added to Zi, the third is Chou added to Si, and the fourth is You added to Chou, so the year, month, day, and time are all in the four lessons.

兩貴夾拱，謂初末傳乘晝夜貴人，拱其干神，或初末干支乘日夜貴人拱占人之年命是也。如壬子日干上辰，初傳巳，末傳卯，為兩貴夾拱干神。六癸日三傳卯戌巳，占人年命在酉，乃初末兩貴拱年命。丁巳日干上亥，支上酉，占人年命在午，乃干支兩貴拱年命也。（此格惟丁癸日有，丙壬日無也。）雨露潤澤，謂四上生其四下也。如甲午日，一課亥甲，二課申亥，三課卯午，四課子卯是也。根斷源消，謂四下生其四上也。如庚子日，一課亥庚，二課寅亥，三課卯子，四課午卯是也。

The term "two dignitaries flanking" refers to the first and final transmissions each riding on the day's daytime and nighttime dignitaries, enclosing the day stem in between; or the first and final transmissions, along with the day stem and day branch, each riding on the daytime and nighttime dignitaries, enclosing the person's native year. For example, on a Renzi day, the day stem is on Chen, the first transmission is Si, and the final transmission is Mao. Si and Mao are the daytime and nighttime dignitaries of Ren day, enclosing Chen in the middle. Another example is on six Gui days, with the three transmissions being Mao, Xu, and Si. The person's native year is You, and the first and final transmissions enclose the native year. Another example is on a Dingsi day, where the day stem is on Hai and the day branch is on You. The person's native year is Wu, and the day stem and day branch dignitaries enclose the native year. (Original note: This pattern only occurs on Ding and Gui days, not on Bing and Ren days.) The term "rain and dew nourishing" refers to the upper gods of the four lessons all generating the lower gods: for example, on a Jiawu day, the first lesson is Hai added to Jia, the second is Shen added to Hai, the third is Mao added to Wu, and the fourth is Zi added to Mao, with each upper god generating the lower one. The term "root cut and source exhausted" refers to the lower gods of the four lessons generating the upper gods instead—like the root being dried up and the source being depleted: for example, on a Gengzi day, the first lesson is Hai added to Geng, the second is Yin added to Hai, the third is Mao added to Zi, and the fourth is Wu added to Mao.

昴星兩課逢蛇虎，伏吟六癸遇皇恩。文場得意貴登絳，試卷遺珠魁度門。昴星陰陽二課，如傳見魁罡，將乘龍虎者必中。以從魁上下神發用故也。六癸日伏吟，得皇恩天喜天馬等最利科目。如正七月未為皇恩，春占戌為天喜，夏占丑為天喜，冬占未為天喜，三九月戌為天馬是也。絳者，謂亥也。甲戊庚三干，丑未二貴加地盤亥上，名貴登天門，但不見於課傳，如占人年命值之最吉。又有貴人加亥發用者，如丁亥日伏吟晝占。癸亥日返吟晝占是也。河魁度亥見孕產門。

The Yin and Yang variations of the昴星 lesson, if they meet the Teng Snake and White Tiger, will result in success in the literary field on the six days of癸, especially when the imperial favor is present - this indicates the Nobleman has entered the Red Palace. Conversely, if the Hekui passes through the Heavenly Gate, the examination paper becomes a lost pearl. Original note: The昴星 lesson is divided into Yin and Yang variations. If the three transmissions contain Hekui in戌 and Tiangang in辰, and the Heavenly General is riding the Azure Dragon and White Tiger, success is certain, because the昴星 lesson originally uses Congkui in酉 as the initiating transmission. The Hidden Chant lesson on the six days of癸 benefits greatly from the presence of the Imperial Favor, Heavenly Joy, and Heavenly Horse. In January and July, the Imperial Favor is in 未; in spring, the Heavenly Joy is in戌; in summer, it is in丑; and in winter, it is in未. In March and September, the Heavenly Horse is in戌. "Red" refers to the亥 palace. The dry stems 甲, 戊, and 庚, with the nobleman at 丑 and 未, added to the Earth Plate at亥, is called "Nobleman entering the Heavenly Gate." Even if these do not appear in the four lessons and three transmissions, it is most auspicious if the person's birth year coincides with it. There are also cases where the Nobleman is added to亥 and initiates the transmission, such as when the Hidden Chant is cast on a Dinghai day during the day, or the返吟 on a Guihai day during the day. As for the Hekui passing through the Heavenly Gate, it is relevant to the category of childbirth.

蛇翼象弓空最忌，猿參屬矢要如意。星為日馬午宮詳，三合頭沖亦可擬。翼為火蛇，巳宮之宿，參為水猿，申宮之宿，星為月馬，午宮之宿，三合頭沖謂驛馬也。如申子辰馬在寅之類。

Wings Mansion belongs to the fire snake, symbolizing an arch; it is most忌 to fall into emptiness. Three Stars Mansion belongs to the water monkey, symbolizing an arrow; it always needs to be satisfactory. Star Mansion is the daily horse, carefully observing theWu Palace; the position of the first character in the Triple Harmony Formation, which is opposite, can also be used for comparison. Original note: Wings Mansion is the fire snake, belonging to theSi Palace star; Three Stars Mansion is the water monkey, belonging to the Shen Palace star; Star Mansion is the monthly horse, belonging to theWu Palace star. What is called "triple harmony head conflict" refers to the post-horse — taking the first character of the Triple Harmony Formation and the position it conflicts with: for example, in the Shen-Zi-Chen triple harmony, the first character is Shen, which conflicts with Yin, so the horse is in Yin; the rest follows the same pattern.

沖為中垛孟角花，午乃正鵠季落地。箭數發用課中祥，旺相休囚須咸記。占武試之法，以巳為弓，以申為矢，如甲加午為箭中紅心。四仲為中垛，四孟為角花，四墓為落地。箭數課中詳者，謂以發用之神，言其箭中之數，一課為一矢，二課為二矢也。仍以旺休定之，不可執一。

The four central positions are the central target, the four initial positions are the floral borders of the corners, and Wu is the central red heart. The four seasonal墓 positions are where the arrows fall to the ground. How many arrows hit the target can be determined by examining the initiating transmission deity. One must also remember whether this deity is in its season, prosperous and strong, or weak and confined. Original note: This method is used for divining success in a military examination, taking Si as the bow and Shen as the arrow. When Shen is placed on Wu, it means the arrow hits the red heart. Zi, Wu, Mao, and You are the four central positions, which are the central target; Yin, Shen, Si, and Hai are the four initial positions, which are the floral borders of the corners; Chen, Xu, Chou, and Wei are the four墓 positions, which are where the arrows fall to the ground. The phrase "arrow number is detailed in the lesson" means that the number of arrows hitting the target is determined by the initiating transmission deity. If the initiating transmission deity is in the first lesson, it counts as one arrow; if in the second lesson, it counts as two arrows. One still needs to adjust according to whether the deity is in its season, prosperous and strong, or weak and confined, and not rely on a single rule. (The original text mistakenly writes "Jia added to Wu" instead of "Shen added to Wu.")

欲識前程有與無，日辰休旺定榮枯，用神有氣干先貴，爵祿崢嶸仕帝都。旺謂旺相，休謂休囚，如甲乙日春占，得木火神為旺相，得金水神為休囚。如發用與干支神得旺相氣則吉，得休囚氣則凶。有氣即旺相氣，干先貴者謂干神居貴人之前也。干居貴前，主事速。如甲午日，干上卯，晝占丑貴加子順行，干神加卯，寅在貴前二位是也。干丑貴後，主事遲。如庚午日，干上酉，夜占未貴加午逆行，干神酉加申在貴後二位也。此謂前後以貴人須逆行而論，與常占子以丑為前，以亥為後者不同。

To determine one's future prospects, one should look at whether the day stem and day branch are in a state of prosperity and strength (旺相) or weakness and confinement (休囚), as success or failure is determined by this. If the initiating transmission god (发用之神) has vitality and the day stem is ahead of the nobleman (贵人), then one is destined for high official rank and service in the imperial capital. The original commentary says: '旺' refers to prosperity and strength, and '休' refers to weakness and confinement. For example, if the day stem is Jia or Yi on a spring day, then gods of wood and fire are considered prosperous and strong, while gods of metal and water are considered weak and confined. If the initiating transmission god and the gods on the day stem and day branch are in a state of prosperity and strength, it is auspicious; if they are in a state of weakness and confinement, it is inauspicious. 'Having vitality' refers to being in a state of prosperity and strength. 'The stem precedes the nobleman' means the god that the day stem is associated with comes before the nobleman. If it comes before, it indicates that things will come quickly. For example, on a Jiawu day, the day stem is on卯, and if the morning is used with the丑 nobleman moving forward, the day stem's associated god,寅, is two positions before the nobleman. Conversely, if the day stem is behind the nobleman, it indicates that things will come slowly. For example, on a Gengwu day, the day stem is on酉, and if the night is used with the未 nobleman moving backward, the day stem's associated god,申, is two positions behind the nobleman. The concept of 'before' and 'after' here is determined by the direction of the nobleman's movement, which differs from the usual method of calculation where丑 is considered before子 and亥 is considered after子. (The original text mistakenly writes '干丑贵后' instead of '干居贵后'.)

文階須看青龍將，武職還宜視太常。旺相相生多轉職，克賊空亡大不祥。占文官視青龍，占武將視太常。如逢旺相之氣，生合日干，年命上神則吉。上克下為克，下克上為賊，如六庚日晝占，得救乘龍加申，是上克下也。六甲日晝占申乘龍加巳，是下賊上也。上克下為外爭，其凶淺。下賊上為內爭，其害深。

When divining about the rank of a civil official, one should look at the Azure Dragon general, while for a military official, one should look at the Tai Chang. If these two generals receive the prosperous and strong energy and also generate and harmonise with the day stem and the person's birth year god, it is auspicious. If the upper god overcomes the lower god, it is called 'overcoming,' and if the lower god overcomes the upper god, it is called 'stealing.' For example, if a divination is made on six days of the stem Geng during the day, and the fire god (Wu) is riding the Azure Dragon and placed on the position Shen, it is 'overcoming.' If it is on six days of the stem Jia during the day, and the metal god (Shen) is riding the Azure Dragon and placed on the position Si, it is 'stealing.' 'Overcoming' is called 'external conflict,' which is not very凶; 'stealing' is called 'internal conflict,' which is more harmful. (The original text mistakenly writes 'the saved god riding the Azure Dragon on Shen' instead of 'the fire god riding the Azure Dragon on Shen.')

財官祿馬視前程，最喜加臨生旺地。如逢墓絕與空亡，應知筮仕最為忌。財官祿馬為筮仕第一關頭。要臨生合旺相之鄉為吉。如俱空亡墓絕則凶。如甲子日干上巳一課，甲干以申酉為官，申加巳是官得長生六合也。以寅為祿馬，寅加亥，是祿馬得長生也。以辰戌丑未為財，皆居四季之上，是財不受傷也。豈非吉占？如辛未日，干上巳一課，辛干以卯寅為財，寅加未，卯加申，是財爻墓絕也。以巳午為官，巳加戌，午加亥，是官星墓絕也。以酉為祿，酉為寅，是祿居絕地也。以巳為馬，巳加與，是馬入墓鄉也。如值空亡更凶。餘例推。

To assess one's official career prospects, one should examine the wealth hexagram, official star,禄神, and The Post-horse. These four are most favorable when they are in the positions of Growth or Prosperity. If they fall into 墓, 绝, or Kongwang, these are the most undesirable situations when considering an official career. Original commentary: Wealth, official star,禄神, and The Post-horse are the first key factors in divining official careers. They must be in positions of mutual generation, 比合, or prosperous and strong to be auspicious. If they all fall into Kongwang, 墓, or 绝, it is inauspicious. For example, on a Jiazi day, if the day stem is covered by 巳, it forms the first lesson: 甲 uses 申 and 酉 as official stars. 申 is placed on 巳, and the Growth of 申 is on 巳. 巳 and 申 form Liu He, so the official star gets Growth and is in harmony. 甲 uses 寅 as禄 and 寅 as 马. 寅 is placed on 亥, and the Growth of 寅 is on 亥, so禄 and 马 also get Growth. 甲 uses Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, Renxu, Guihai as wealth. The four earth stems are each in their own season, so the wealth hexagram is not harmed — this is not an inauspicious omen. Conversely, on a Xinwei day, if the day stem is covered by 巳, it forms the first lesson: 辛 uses 卯 and 寅 as wealth. 寅 is placed on 未 (wood is buried in 未), and 卯 is placed on 申 (wood is at its 绝 in 申), so the wealth hexagram is buried and at its 绝. 辛 uses 巳 and 午 as official stars. 巳 is placed on 戌 (fire is buried in 戌), and 午 is placed on 亥 (fire is at its 绝 in 亥), so the official star is buried and at its 绝. 辛 uses 酉 as禄, and 酉 is placed on 寅 (metal is at its 绝 in 寅), so禄 is at its 绝. On Xinwei day, 巳 is 马, and 巳 is placed on 丑 (horse is buried in 丑). If it also meets Kongwang, it becomes even more inauspicious. Other cases follow the same pattern. (The original text mistakenly writes 酉加寅 as 酉为寅 and 巳加丑 as 巳加与.)

日官生命必升遷，官遇長生任久延。干受貴生恩主薦，貴為用克位難安。日官生命即日鬼發用生年命上神也。如庚辛日以巳午為官，占人年命上見四季之土神是也。官遇長生，謂長生之神作官星是也。如庚辛日干上巳為官，乃金之長生。戊己日干上寅為官，乃火土之長生也。又貴人作官長生，生其年命上神亦可用。干受貴生，與貴為用克二例，見考試門。

The day stem's official star goes to generate the person's year stem, which certainly leads to promotion; if the official star itself is seated on the long life position, the term of office will be long. If the day stem receives the support of the nobleman, there is an enfeoffed patron who recommends him; but if the nobleman is instead overcome by the initiating transmission god, then the official position will be unstable. Original note: The term 'day official life' refers to the official ghost of the day stem initiating transmission and generating the person's year stem god. For example, if the day stem is a metal day such as Geng or Xin, then the fire gods at Si and Wu are the official stars. The person's year stem shows the earth gods at Chen, Xu, Chou, or Wei, and fire generates earth. The term 'official meets long life' means that the official star itself is also the long life position of the day stem. For example, if the day stem is Geng or Xin and the Si position is on it, then Si is both the official star and the long life of metal; if the day stem is Wu or Ji and the寅 position is on it, then寅 is both the official star and the long life of fire and earth. In addition, if the nobleman also serves as the official star and the long life, and goes to generate the person's year stem god, it is also applicable. As for the examples of 'day stem receiving nobleman's support' and 'nobleman being overcome by the initiating transmission', they have already been discussed in the examination section.

六陽月將功名顯，前後引從卿相薦。傳神互克防彈章，課將遞生聲譽遍。六陽月將與前後引從，俱見考試門。傳神互克，一自上遞克。如丙辰日三傳寅未子，初克中，中克末，末克干。二，自下遞克，如丙子日三傳子未寅，末克中，中克初，初克干是也。傳將遞生，詳婚姻門。

When the Month General falls on one of the six Yang positions, success in official examinations will be evident. If the Three Transmissions are preceded by an introduction and followed by a follower, one will receive recommendations from high officials and ministers. If the deities of the Three Transmissions mutually control each other, one should beware of accusations and official complaints. If the Four Lessons and the Heavenly General form a sequence of mutual generation, one's reputation will spread throughout the land. The original commentary states that the Month General on the six Yang positions and the presence of an introduction and a follower before and after are both related to the examination section. The term 'mutual control among the Three Transmissions' refers to two types: the first is a downward sequence of mutual control, for example, on a Bingchen day, the Three Transmissions are寅, 未, 子. The initial transmission寅 wood controls the middle transmission未 earth, the middle transmission未 earth controls the final transmission子 water, and the final transmission子 water controls the Bing fire day stem. The second is an upward sequence of mutual control, for example, on a Bingzi day, the Three Transmissions are子, 未, 寅. The final transmission寅 wood controls the middle transmission未 earth, the middle transmission未 earth controls the initial transmission子 water, and the initial transmission子 water controls the day stem. As for the Three Transmissions and Heavenly General forming a sequence of mutual generation, this is detailed in the section on marriage.

三傳間退蛇倒拔，三傳引進龍飛天。鬼爻逢虎官催速，德祿登門名顯傳。間退者，謂退間傳。如顧祖等課是也。引進者，謂進間連茹，如登天升階等課是也。鬼爻逢虎，謂虎作日干之鬼，名催官使者。主赴任極速。如六甲日三傳辰午申，晝占，申作虎鬼，是也。凡占官得虎入傳，為有權威，帶煞尤美。所謂不刑則不發也。

The three transmissions are spaced apart and retreat, like a snake being pulled out backwards; the three transmissions are spaced apart and advance, like a dragon ascending to heaven. The official ghost hexagram is occupied by the White Tiger, which is called the official messenger, urging the official position very urgently; if the day stem's virtue and fortune enter the gate, the reputation will spread widely. Original note:the so-called「间退」 refers to the three transmissions spaced apart and retreating, for example, the type of lesson like Gu Zu.the so-called「引进」 refers to the three transmissions spaced apart and advancing, for example, the type of lesson like ascending to heaven or climbing the steps.the so-called「鬼爻逢虎」 refers to the White Tiger occupying the official ghost hexagram, which is called the official messenger, indicating a very quick appointment: for example, if someone divines on the sixth day of Jia, the three transmissions are Chen, Wu, and Shen, and the White Tiger is on Shen metal, which is the official ghost of Jia wood. Whenever the official position is divined and the White Tiger enters the three transmissions, it symbolizes authority, and if accompanied by Inauspicious Sha, it is even better—meaning that one cannot rise to prominence without being subjected to punishment.

將逢內戰遞遷官，日祿臨支當替職。凶喪羅網課遭屯，富貴祿馬升遷疾。內戰，謂下克上也。如戊辰日三傳寅未子，寅加酉，未加寅，子加未。皆下賊上神是也。祿神臨支，謂日祿加支上。如庚午子日，支上申。辛亥日支上酉，是也。主權威不正。或遙授職祿而已。羅網課，主有丁艱之事。如值干之天羅發用，主丁父服。值支之地網發用，主丁母服。干支互乘祿馬，名富貴課。如丙寅日，干上申，為支馬，支上巳為干祿。此例止有六課。

When the Heavenly General meets internal conflict, official positions change one after another; when the day stem's禄 is present on the day branch, it often indicates filling a vacancy. For lesson patterns involving凶丧 and罗网, the official career faces difficulties; when the day stem and day branch mutually multiply each other's禄 and The Post-horse, it is a prosperous and wealthy lesson, leading to quick promotion. Original note:the so-called「内战」 refers to the lower god overcoming the upper god. For example, on a Wuchen day, if the three transmissions are寅, 未, and子:寅 is placed on酉, 未 on寅, and子 on未, everywhere the lower god attacks the upper god.the so-called「禄神临支」 means the禄 of the day stem is on the day branch: for example, on Gengwu or Gengzi day, the branch has申; on Xinhai day, the branch has酉. This indicates improper authority or merely a remote appointment with a nominal title and salary. The罗网 lesson indicates mourning for parents: if the天罗 is initiated from the day stem's previous god, it indicates mourning for the father; if the地网 is initiated from the day branch's previous god, it indicates mourning for the mother. When the day stem and day branch mutually multiply each other's禄 and The Post-horse, it is called「富贵课」: for example, on Bingyin day, the day stem has申, which is the Post-horse of the寅 branch; the day branch has巳, which is the禄 of the丙 stem. This pattern only has six lessons in total.

兩貴夾拱身命上，城吏相逢仕途暢。遷期干年支月推，內外日用生克量。身謂日干，兩貴夾拱，見考試門。寅為天吏，申為天城，有城有吏，乃居官之象。以旺相相生為吉，干年支月，謂干神離龍常幾位推年，支神離龍常幾位推月也。如丙寅日，干上丑，晝占，辰為龍神加申，離干三位，主越三年。戊辰日，支上丑，晝占，午為龍神加酉，離支四位，主越四月也。

Two noblemen enclose the day stem between them, and the heavenly official and the heavenly city come together, indicating a smooth career path. The time for promotion or transfer is calculated by the day stem for years and the day branch for months. Whether it is an internal or external transfer is determined by the relationship between the day stem and the useful god. Original note: "Body" refers to the day stem; two noblemen enclosing the day stem is discussed in the section on examinations.寅 represents the heavenly official, and申 represents the heavenly city; having both the city and the official indicates the image of holding an official post. It is favorable if they are prosperous and strong and mutually generating. The phrase "dry year branch month" means counting the number of positions between the day stem and the azure dragon or tai chang to determine the number of years, and counting the number of positions between the day branch and the azure dragon or tai chang to determine the number of months. For example, if the day is Bingyin, the day stem is on Chou, and during the day, the Chou is on Qinglong and added to Shen. Chou is three positions away from the day stem's lodging palace at Si, indicating a period of three years. Another example, if the day is Wuchen, the day branch is on Chou, and during the day, the Chou is on Qinglong and added to You. The Chou is four positions away from the day branch's lodging palace at Chen, indicating a period of four months.

日用生克，謂龍常剋日生日比日，主遷在內。日生龍常克龍常，主升在外。如六甲日夜貴順行，子為龍，是龍生日也。晝貴逆行，申為龍，是龍剋日也。夜貴逆行，寅為青龍，是龍與日比也。六庚日夜貴逆行，寅為龍，是日克龍也。夜貴順行，子為龍，是日生龍也。一云，干在歲前主外任，干在歲後主內任。

The concept of "daily use of generation and overcoming" refers to the interactions between the day stem and the two generals, Qinglong and Taichang. If Qinglong and Taichang overcome the day stem, or if the day stem generates them, or if they are harmonious with the day stem, it indicates an internal transfer. Conversely, if the day stem generates Qinglong and Taichang or overcomes them, it indicates an external transfer. For example, in the case of six Jia days, when the night general moves in the positive direction, Qinglong is on Zi, and Zi water generates Jia wood, which is the case of the dragon generating the day. When the night general moves in the negative direction, Qinglong is on Shen, and Shen metal overcomes Jia wood, which is the case of the dragon overcoming the day. When the night general moves in the negative direction again, Qinglong is on Yin, and Yin and Jia are both wood, which is the case of the dragon and the day being harmonious. Another saying is that if the day stem is ahead of the sovereign, it indicates an external appointment, and if it is behind the sovereign, it indicates an internal appointment.

貴遇頭沖官顯職，官乘天馬得新恩。學堂居命詞林重，勾刃臨身將私門。頭沖驛馬也。如貴人帶馬，見於課傳，主徵召。如丁巳日干上亥為馬，晝占乘貴是也。癸亥日返吟，貴人帶驛馬入天門發用，更吉。天馬主朝廷信息也。如六甲日申為官星，二八月中又為天馬是也。學堂，甲乙用己亥，丙丁用丙寅，戊己用戊午，庚辛用辛巳，壬癸用甲申。如見於日干年命之上，主翰苑之貴。如空陷，則為空祿。勾主戰鬥，羊刃為血光之煞。如干支上乘此二神主兵權。

The Nobleman meeting the Post-horse indicates an important official position; the official star riding the Heavenly Horse brings new imperial favor. The God of the Academy falling on one's birth stem signifies a person esteemed in the Hanlin Academy; Gou Chen and Yangren appearing on one's person indicate a general in charge of military power and private affairs. Original note: 'Head衝' refers to the Post-horse. When the Nobleman and the Post-horse appear together in the Four Lessons and Three Transmissions, it indicates a summons: for example, on a day of Dingsi, the day stem is on Hai, and Hai is the Post-horse of Dingsi. In the case of Guihai day with a reverse structure, the Nobleman and the Post-horse enter the heavenly gate and initiate the transmission, which is even more auspicious. The Heavenly Horse signifies court news: for instance, on six days of Jia, Shen is the official star, and in February and August, Shen is also the Heavenly Horse. The method of determining the God of the Academy is: for Jia and Yi, use Jihai; for Bing and Ding, use Bingyin; for Wu and Ji, use Wuwu; for Geng and Xin, use Xinsi; for Ren and Gui, use Jiashen. If this God appears on the day stem or one's birth year, it indicates a selection for a prestigious position in the Hanlin Academy. If it falls in an empty or declined position, it becomes an empty salary. Gou Chen signifies conflict, and Yangren is a blood-related evil star; if these two appear on the day stem or day branch, it indicates holding military power.

元胎驛馬四重臨，求官占差是學臣。朱虎威權推御史，如逢四季職親民。四路見考試門。四馬入傳，有行移之象。故為學臣。朱主口舌，虎掌生殺，故為御史。四季以其有守土之責，故為牧民之官。

In the original divination text, the fourfold repetition of the Post-horse indicates a position involving official duties. If one asks about an official post or a government assignment, it suggests a role related to education administration. The Vermilion Bird and White Tiger combine to indicate authority, suggesting the position of an imperial censor. If the season gods of the four earthly branches (Chen, Xu, Chou, Wei) are involved, it points to a local official responsible for the people. The original commentary states that the fourfold Post-horse is mentioned in the section on examinations. When the four Post-horses enter the three transmissions, it indicates the image of official documents and travel, so it is interpreted as the position of the head of the educational administration. The Vermilion Bird governs speech and documents, while the White Tiger controls punishment and authority, and together they represent a censor. The four earthly branches (Chen, Xu, Chou, Wei) represent responsibility for the land, so it is interpreted as a local official responsible for the people.

貴常最喜入官鄉，月將乘龍入廟堂。更值年命逢太歲，平章國事佐君王。常貴入官鄉者，如庚子日三傳巳戌卯，晝占巳乘常作官星。丙戌日三傳亥申巳，晝占亥乘貴作官星是也。月將乘龍，如甲子日巳時申將占，發用申乘龍，又作月將是也。命年逢太歲者，如丑年甲子日辰時丑將占，丑貴作月將，又為太歲，占人年命在辰，主有代君行政之權。

The Nobleman and Tai Chang are most favored to fall into the position of the official star. If the Month General rides the Azure Dragon, it can enter the court. If this is further combined with the person's own year and destiny coinciding with the Tai Su, then they become advisors to the state and assistants to the sovereign. Original commentary: The phrase 'Constant Nobleman entering the official position' refers to situations such as when a divination is made on a Geng Zi day, with the three transmissions being Si, Xu, and Mao. During the day, the Si position is occupied by Tai Chang, and Si fire is the official star of Geng metal. Another example is when a divination is made on a Bing Xu day, with the three transmissions being Hai, Shen, and Si. During the day, the Hai position is occupied by the Nobleman, and Hai water is the official star of Bing fire. The phrase 'Month General riding the Azure Dragon' refers to situations such as when a divination is made on a Jia Zi day at the Si hour, with the Shen as the Month General. The initiating transmission is on Shen, which is occupied by the Azure Dragon, and Shen is also the Month General of that month. The phrase 'the person's year coincides with the Tai Su' refers to situations such as when a divination is made on a Chou year, on a Jia Zi day at the Chen hour, with the Chou as the Month General. Chou serves as the Nobleman, the Month General, and the Tai Su, while the person's own year and destiny is on Chen, indicating they have the authority to govern on behalf of the sovereign.

卯加午位軒車駕，成為符印忌辰沖。四建全逢天作合，三奇入傳有奇功。軒蓋課，午為馬，卯為車，子為華蓋，三神並遇，如乘駟馬軒車主張華蓋者然。如正七月占，午為天馬更吉。鑄印課為鑄成符印之象，占時為辰沖破其戌，為破印則不吉。四建全逢詳考試門。

The trigram Mao is placed on the position Wu, indicating travel by a heavenly chariot; the formation of a seal and symbol is most忌 when the hour Chi comes to clash with it. When the years, months, days, and hours are all complete, it signifies a union by heaven; when the Three Marvels enter the Three Transmissions, there will certainly be extraordinary achievements. Original commentary: The轩盖 lesson takes Wu as the heavenly horse, Mao as the carriage, and Zi as Huagai. When these three deities appear together, it is like sitting in a four-horse chariot with a Huagai canopy. If the divination is made in the first or seventh month, and Wu is also the heavenly horse, it is even more auspicious. The铸印 lesson takes the image of casting a seal and symbol; if the hour is Chi, then Chi clashes with Xu, which is called breaking the seal, and it becomes inauspicious. When the four elements are fully combined, see the section on examinations for details.

三奇入傳，謂甲子甲戌旬丑為奇之類是也。更三傳亥子丑為聯珠。三奇乙丙丁為天上三奇，甲戊庚為地下三奇也。如值此神入傳，主有異政超擢。

The term "three marvels entering the transmission" refers to the situation where in the Jiazi and Jiaxu decades, the branch Chou is considered a marvel. If such a marvel appears in the three transmissions, it is called "three marvels entering the transmission." If the three transmissions are exactly亥, 子, and 丑 in sequence, it is called "linked pearls." As for the heavenly stems' three marvels, Yi, Bing, and Ding are the heavenly three marvels, while Jia, Wu, and Geng are the earthly three marvels. When these divine stems appear in the three transmissions, it indicates extraordinary achievements and promotion beyond ordinary ranks.

斫輪百斧方成器，顧祖空傳歸里門，絕處逢生休可復，迴環入傳降旋升。斫輪課，卯為車輪，申為斧斤，以卯加申，有斫輪之象，名利俱得成就。如初傳空陷則不吉。顧祖課有子回顧母之象，占主只宜守舊，不能動作。如值空亡，更凶。絕處逢生，如六甲日申加巳發用，申為日之絕神，加巳之長生上，雖絕而不絕也。三傳四課相同為迴環課，如庚子日，干上辰，三傳子申辰是也。主往而又返，去而復來。故升者占之反降，降者占之反升也。

The lesson of the wheel-cutting divination suggests that a hundred blows are needed to shape a wheel; the lesson of the ancestral visitation shows that if the first transmission falls into an empty position, one should return to the village. In a situation of apparent failure, the weak and confined energy can still recover. In a circular lesson, the three transmissions return to the four lessons, first declining then rising. Original commentary: The wheel-cutting lesson uses the卯 (Mao) as the wheel and申 (Shen) as the axe, with the卯 placed on the申, symbolizing the use of an axe to shape a wheel, thus achieving success in fame and fortune. If the first transmission falls into an empty position, it is not auspicious. The ancestral visitation lesson shows the image of a son looking back at his mother, indicating that one should maintain the existing situation and not take action; if it also meets an empty position, it is even more ominous. The phrase "finding life in a dead end" refers to a situation where the sixth Jia day has the Shen (申) starting on the Si (巳), where Shen is the terminal for Jia wood, but it is placed on the Si, which is the long life position for Shen metal. Thus, although it is terminal, it is not truly terminal. When the three transmissions and four lessons have identical characters, it is called a circular lesson. For example, on a Gengzi day, the day stem is covered by Chen, and the three transmissions are Zi, Shen, and Chen. This indicates going away and returning, leaving and coming back. Therefore, someone who is promoted may find themselves demoted, and someone who is demoted may find themselves promoted.

三合生官榮顯捷，四時返本赴官遲。伏吟丁馬防參劾，德喪真成祿絕期。三合生官，謂官星加干，三傳合局生之。名為催官符。如辛未日干上午三傳卯亥未是也。此外又有丁丑丁巳日，干上亥，辛卯辛亥日干上午，壬午壬寅日干上未六課。返本煞，春得金局，夏水秋木冬火局是也。占赴任極遲。伏吟課，見相馬入傳，主行動。如神將凶，必有參劾之事。陽日返吟，名德喪祿絕，以德祿驛馬，皆居絕地也。占官多不滿任。如神將吉，即升遷而不久。

A Triple Harmony Formation brings the official star, leading to rapid promotion and honor; encountering the Return to Original Evil Star in the four seasons delays taking office. In a Hidden Chant chart, if the Ding God and the Post-horse appear in the transmission, one should beware of being impeached. The pattern of lost virtue and broken fortune indicates the end of a term. Original note: The term 'Triple Harmony generates the official star' means the official star is on the day stem, and the three transmissions form a Triple Harmony to generate it, which is called 'accelerating the official symbol'. For example, on a Xinwei day, the day stem is supported by the Wu fire official star, and the three transmissions of Maomao, Haimei, and Wei form a wood Triple Harmony to generate the Wu fire official star. There are also cases on Dingchou, Dingsi, Xinmao, Xinhai, Renwu, and Rennyin days. The Return to Original Evil Star is: in spring, getting a metal Triple Harmony; in summer, getting a water Triple Harmony; in autumn, getting a wood Triple Harmony; in winter, getting a fire Triple Harmony; this delays taking office. In a Hidden Chant chart, if the Post-horse appears in the transmission, it indicates movement; if the spirits and generals are fierce, there will be impeachment. The return of the evil on a yang day is called 'loss of virtue and broken fortune', because the day's virtue, fortune, and Post-horse all fall in the place of decline, and holding an official position usually does not last a full term; if the spirits and generals are auspicious, even if there is promotion, it will not last long.

夜貴居命必歸田，龍傷太歲返林泉。盜立干支凶可解，鬼臨三四禍誰憐。幕貴臨年命，主休官。如六乙日晝占申加午，占人年命在午是也。太歲有人君之象，故不宜為龍神所傷。如六甲日晝貴順行，於申酉年占，午乘龍克其太歲是也。盜謂傷官，如丙寅日三傳子亥戌，子作官星為干上辰支上丑所克是也。日鬼加臨支兩課為鬼臨三四，辛未日干上酉，三課午，四課巳是也。

The nobleman is located on the person's own destiny, indicating the necessity of resigning from office and returning to the fields; the azure dragon harms the year's ruler, so one can only retreat to the woods and mountains. The spirit of the harmful official is positioned on the day stem and day branch, and although it is ominous, it can still be resolved; if the official ghost is placed on the third and fourth lessons, then the misfortune will be pitied by no one. Original note: When the nobleman is on the person's own destiny year, it indicates resignation from office and retirement: for example, if a person is divining on a day with six Yi stems, and the hour is added to the Wu stem, and the person's own destiny year is Wu. The year's ruler has the image of a person in charge, so it is not appropriate for the azure dragon to harm it: for example, if a person is divining on a day with six Jia stems during the day, and the nobleman moves in a favorable direction, and the divination is done in the year of Shen or You, with the dragon on Wu and harming the year's ruler. The term 'theft' refers to the spirit of the harmful official: for example, if the divination is done on Bingyin day, and the three transmissions are Zi, Hai, and Xu, the Zi water is originally the official star of Bing fire, but it is harmed by the earth of the day stem, which is Chen, and the earth of the day branch, which is Chou. If the official ghost is on the third and fourth lessons, it is called 'ghost on third and fourth': for example, if the divination is done on Xinwei day, the day stem has You, the third lesson has Wu, and the fourth lesson has Si, and Wu and Si fire are both the ghosts of Xin metal.

天乙卯酉號蹉跎，赤鳥作鬼防黜落。朱空並歲詔命來，太陽西墜虧官爵。貴人立卯酉之上，卯酉為私門，貴人臨此，必有私心，或晝貴居夜方，如六甲日晝占丑臨酉，或夜貴居晝方，如六甲日夜占，未加卯，名貴人蹉跎，事不能成。又貴人臨辰上，為履天羅，臨戌上為必地獄，更凶。

The Heavenly Stem of Yi stands on the Earthly Branches of Mao and You, which is called "Cetou"; the Vermilion Bird becomes an official ghost, and one should beware of being dismissed. If the Vermilion Bird, Tian Kong, and the Tai Su are all together, it indicates an imperial decree is about to arrive; when the Sun sets, there will be a loss of official rank. Original note: If the Nobleman is positioned on the Mao or You branch, which are private doors, the Nobleman arriving at the private door definitely involves private motives; or if the daytime Nobleman falls in the night direction, for example, on six days with the Heavenly Stem Jia, the Nobleman at Chou is positioned on You during the day; or if the nighttime Nobleman falls in the day direction, for example, on six days with the Heavenly Stem Jia, the Nobleman at Wei is positioned on Mao at night: all these are called "Nobleman Cetou," and matters will not succeed. If the Nobleman is positioned on Chen, it means stepping on the Heavenly Net; if on Xu, it means being trapped in Hell, which is even more ominous. (The original text mistakenly writes "为必地狱" instead of "为陷地狱.")

赤鳥者朱雀也，主文書口舌，如生太歲日干，在官必有名譽，上章亦得君上之心。如作鬼加干，必有彈章參劾也。六甲日干上酉，夜占雀作日鬼臨干上是也。如乘午而克太歲更凶。朱空乘太歲發有，主有詔到。又皇恩天詔乘太歲發用亦可用，如與二馬並更的。太陽西墜，謂月將臨酉戌亥子丑等宮也。

The so-called "Red Bird" is the Vermilion Bird, which governs documents and speech. If it generates the Tai Sui (Grand Destiny) or the day stem, officials will surely gain reputation and their memorials will please the sovereign. Conversely, if the Vermilion Bird becomes the official ghost of the day stem and is placed upon the day stem, there will certainly be an impeachment report. For example, on the sixth day of Jia (甲), if the day stem is accompanied by You (酉) and the night divination shows the Vermilion Bird on You, then You metal is the ghost of Jia wood. If the Vermilion Bird is riding on Wu (午) and attacks the Tai Sui, it will be even more ominous. If the Vermilion Bird and Tian Kong (Heavenly Void) are both riding on the Tai Sui for the initiating transmission, it indicates an imperial edict will arrive. Similarly, imperial grace and heavenly decree riding on the Tai Sui for the initiating transmission can also be used. If the Heavenly Horse and the Post-horse are also present, it will be even more accurate. The phrase "the sun sets in the west" refers to the month general being in the positions of You, Xu, Hai, Zi, or Chou. (The original text mistakenly writes "发有" instead of "发用".)

欲卜經商何術善，交車相合吉無疑。貴坐生合求謀遂，墓作華關動不宜。交車相合，謂交互六合也。要得長生財爻為吉。如帶刑沖剋害墓脫，仍凶也。貴臨年命謂之坐，如六壬日晝占，巳乘貴人加申，占人年命在申是也。貴生年命謂之生，如六丙日晝占，占人年命乘寅卯，為夜貴所生是也。貴與年命作三六合謂之合。如六庚日晝占，占人年命處乘子，與丑貴六合，乘巳酉與丑三合是也。如貴人與年命上神刑剋沖達，則不吉。華蓋者，如丙寅丙午丙戌日干上戌為華蓋作墓也，關神春丑順四季，如庚辛日春占，干上丑為關神作墓也。

To determine the best method for divination in business matters, the method of "Intersecting Vehicle Harmony" is most favorable. It is auspicious without doubt. If the Nobleman is seated on the person's birth year and also generates and harmonizes with it, then endeavors will be smooth. However, if the Huagai and Guanshen deities are also in the墓 position, it is not advisable to act recklessly. Original note: The term "Intersecting Vehicle Harmony" refers to the interaction between the day stem's deity and the day branch, and between the day branch's deity and the day stem, forming the Liu He (Six Harmony). Additionally, the wealth爻 must be in the position of Growth for it to be auspicious. If it is accompanied by刑, 冲, 克, 害, 入墓, or 脱气, it remains inauspicious. When the Nobleman is on the person's birth year, it is called "sitting." For example, if the divination is done on one of the six days of Jia, and the Nobleman is on Si and added to Shen, and the person's birth year is on Shen, then the Nobleman is sitting. If the Nobleman generates the person's birth year, it is called "generating." For example, if the divination is done on one of the six days of Bing, and the person's birth year is on Yin or Mao, and it is generated by the亥 water night Nobleman, then the Nobleman is generating. If the Nobleman and the person's birth year form a Triple Harmony or Six Harmony, it is called "harmonizing." For example, if the divination is done on one of the six days of Geng, and the person's birth year is on Zi, then Zi and Chou form a Six Harmony with the Nobleman. If the Nobleman is on Si or You, it forms a Triple Harmony with the Chou Nobleman. If there is刑, 克, 冲, or 害 between the Nobleman and the person's birth year, it is not auspicious. The term Huagai refers to when the day stem is Bingyin, Bingwu, or Bingxu and the deity on the day stem is Wu, which is both Huagai and the墓 of fire. The term Guanshen refers to the starting point of Chou in spring, and it rotates through the four seasons. For example, if the divination is done on Geng or Xin days in spring, and the day stem has the deity on Chou, then Chou is both Guanshen and the墓 of metal. (The original text mistakenly writes "冲害" as "冲达".)

干財支墓旅程苦，病符遇生舊更新。兩貴夾拱生涯遂，祿神乘旺莫紛更。干財支墓，如甲子日三傳辰午申，乙酉日三傳丑戌未，主販商失本，在路阻程。病符，如壬申日，干上申，酉年占為病符，作日干之長生，主舊事再新。兩貴夾拱，詳仕宦門。祿神乘旺，如六乙日干上卯為旺祿，春占又為旺氣，然只宜靜守為吉。如要動，則變為羅網煞而有凶也。

The day stem's wealth爻 falls into the day branch's墓, leading to a difficult journey; when the disease symbol meets the growth, the old situation can be renewed. Two noblemen supporting the day stem indicate smooth livelihood; if the禄神 is in a prosperous and strong position, there is no need for frequent changes. Original note:the so-called 'dry stem wealth, branch墓' refers to, for example, on a Jiazi day, the three transmissions are Chen, Wu, and Shen; on a Yiyou day, the three transmissions are Chou, Xu, and Wei, which indicates losses in trade and obstacles on the way.the so-called 'disease symbol' refers to, for example, on a Renshen day, the day stem is supported by Shen; if the divination is done in the year of You, then Shen is the old Tai sui acting as the disease symbol, and Shen is also the growth of Ren water, indicating the renewal of old matters. Two noblemen supporting the day stem is detailed in the section on official positions.the so-called '禄神 in prosperity' refers to, for example, on six Yi days, the day stem is supported by Mao, which is the prosperous and strong禄 of Yi; if the divination is done in spring, Mao is also in its旺 phase; however, this is suitable only for stillness and not for movement, for if movement is insisted upon, Mao becomes the trap of Luo Wang and brings misfortune.

無處逃生最不吉。同類相爭難為力。末助初財暗助多，交車相加彼我益。無處逃生，如丁亥日昴星，三傳午戌寅，初祿旬空，中為日墓加干，末雖長生，奈日乘蛇而夜乘虎，驚危盜竊，無逃生之處也。同類謂干支，如戊辰日三傳亥寅巳，干支同爭一財，財何能有？末助初財，如甲辰日三傳戌申午，末傳午生戌財。交車相加，如辛丑日，干上子為支財，支上卯為干財是也。

Being trapped in a situation of "no place to escape" is the most inauspicious; when similar elements compete, it is difficult to exert influence. The final transmission supports the initial transmission's wealth, indicating more hidden assistance. The day stem and day branch mutually benefit each other. Original commentary: "No place to escape" refers to a situation like when on a Dinghai day, the three transmissions are Wu, Xu, and Yin. The initial transmission Wu is the wealth of Ding but falls in the旬空 (empty period), the middle transmission Xu is the墓 (burial place) of Ding and is pressed upon the day stem, while the final transmission Yin, although representing growth, is occupied by Teng Snake during the day and White Tiger at night, leading to danger and theft, leaving no escape. "Similar elements" refers to the day stem and day branch. For example, on a Wuchen day, if the three transmissions are Hai, Yin, and Si, both the stem and branch compete for the same wealth element, making it impossible to obtain wealth. "Final transmission supports initial transmission's wealth" refers to a situation like on a Jiachen day, with three transmissions of Xu, Shen, and Wu. The final transmission Wu fire generates the initial transmission Xu earth wealth. "Mutual benefit" refers to a situation like on a Xinchou day, where the day stem is occupied by Zi, which is the wealth of Chou; and the day branch is occupied by Mao, which is the wealth of Xin.

日干逢空赤貧斷，絕財逢旺白手成。生氣青龍忻迭迭，常乘財印喜盈盈。干神空亡，如辛未日戌空，即辛空是也。絕財逢旺，謂財坐絕鄉，卻乘時令之旺氣，如辛丑日三傳卯戌巳，卯為日財，加於申之絕地。春占卯為旺氣，主白手成家。生氣青龍，謂龍乘生氣，加干支上也。如六丙日干上寅夜占乘龍，三月為生氣，乙未日支上巳，日占乘龍，六月為生氣是也。或龍乘天喜亦吉，常乘財印見婚姻門。

The day stem falls into kongwang, which indicates poverty; although the wealth hexagram is in a dead position, it is supported by strong energy, thus enabling one to start from nothing. The azure dragon is also riding on life qi, indicating continuous good fortune. Tai Chang riding on the wealth hexagram and official star brings great joy. Original note: When the heavenly stem is in kongwang, for example, on Xinwei day in the Jiaxu decade, the empty positions are Shen and You. The day stem Xin is located in the Xu palace, so Xu being empty means Xin is empty. When wealth is in a dead position but rides on strong energy, it indicates starting from nothing and achieving success. For example, on Xinchou day, the three transmissions are Mao, Xu, and Si. Mao is the wealth for Xin metal, but it is placed in Shen, which is the dead position for wood. However, if it is divined in spring, Mao is in its strong position, thus indicating success from nothing. When the azure dragon rides on life qi, it means the azure dragon is riding on the current month's life qi and is placed on the day stem and day branch. For example, on six days of Bing, the day stem is supported by寅, and if divined at night,寅 is riding the azure dragon. The life qi of March is in寅. Another example is on Yiwei day, the day branch is supported by巳, and if divined in the day,巳 is riding the azure dragon. The life qi of June is in巳. The azure dragon riding on heavenly joy is also auspicious. As for Tai Chang riding on wealth and official star, it has already been discussed in the section on marriage.

舍損就益方有獲，明生暗克最支離。恩多怨深無終局，人甘自苦復何為。舍損就益，如甲辰日干上丑為財，奈坐旬空，支上卯為旺祿，又與辰作六害。凡占即宜棄此而就三傳子亥之生戌土之財，方有所獲也。明生暗克，如庚寅日干上巳支上亥，各乘長生氣，乃交車反作脫氣，是明雖受生，暗卻有損也。恩多怨深，如乙未日三傳午丑申，干生安裝，是恩也。初生中，中生末，末剋日干，是反成仇怨也。主我去助人，人所傷我也。人甘自苦，如辛丑日干上酉與戌六害，支上子與丑卻作六合，甲戌日干上酉作日鬼，支上巳反生其支神，此為自身煎熬，他人逸樂也。

By abandoning losses and focusing on gains, one can achieve success; being born in the open but being harmed in secret leads to confusion. The more kindness you show, the deeper the resentment, and ultimately there is no good ending; if others willingly suffer, why should you interfere? Original note: 'Abandoning loss and seeking benefit' refers to a situation like when the day stem is Jiachen. The day stem is originally associated with the branch Chou, which is wealth, but it falls into the empty period. The day branch is originally associated with the branch Mao, which is strong and prosperous, but it forms a harmful relationship with Chen. In such cases, one should abandon these two, and instead focus on the water in the three transmissions, such as Zi and Hai, to nourish the earthy wealth of Xu. Only then can one gain benefits. 'Being born in the open but harmed in secret' refers to a situation like when the day stem is Gengyin. The day stem is associated with Si, and the day branch is associated with Hai, both of which are in their long life positions. However, upon closer inspection, they form a situation of losing energy—being born in the open but suffering loss in secret. 'Excessive kindness leading to deep resentment' refers to a situation like when the day stem is Yiwei. The three transmissions are Wu, Chou, and Shen. The day stem gives birth to the first transmission, which is kindness. However, the first transmission gives birth to the middle transmission, the middle transmission gives birth to the final transmission, and the final transmission, Shen metal, turns back to harm the day stem, Yi wood. Kindness turns into enmity—when I help others, they harm me. 'Others willingly suffering' refers to a situation like when the day stem is Xinchou. The day stem is associated with You and Xu, forming a harmful relationship, while the day branch is associated with Zi, which forms a harmonious relationship with Chou. Another example is when the day stem is Jiaxu. The day stem is associated with You, which is the day's ghost, while the day branch is associated with Si, which instead nourishes the day branch's spirit. These are situations where the self suffers while others remain at ease. (The original text mistakenly writes 'day stem gives birth to the first transmission' as 'day stem gives birth to installation'.)

不受福德本折耗，空財遭劫更堪傷。暗財臨命宜居積，命被財傷爭鬥防。不受福德，如壬寅日干上申，支上亥，干神雖受申金之長生，卻加於支而為其所脫耗，主張本營生，必多虧折。劫煞見考試門。如財神空亡，更遭劫煞內戰，本必大虧。如丙子日，干上申，日財空亡，下臨巳，又為支之之劫煞所克，是也。暗財，遁干之財，如丁卯占人命上乘午，遁干見庚是也。財傷年命，如丙子日以申酉為財占人年命上乘寅卯為財神所傷。

One cannot bear such fortune virtue, and the capital will be lost instead; since the wealth sign is both empty and afflicted by jiesha, it is even more heartbreaking. Hidden wealth appearing on one's own birth stem is suitable for accumulating goods; if one's birth stem is harmed by the wealth sign, one should be cautious of disputes over money. Original note: The phrase "not able to bear fortune virtue" refers to a situation like when someone is born on a Renyin day, with the day stem riding on 申 and the day branch riding on 亥: although the day stem壬 water receives the growth from 申 metal, the亥 water where壬 is located is placed on the寅 branch and is drained by wood, thus leading to losses when investing in business. Jiesha relates to the examination field. If the wealth god falls into kongwang and is also afflicted by jiesha, the capital will certainly suffer great loss: for example, on a Bingzi day, the day stem rides on 申, which is the wealth for 丙 but falls into kongwang, and below it is 巳, which is the jiesha of 子 branch and attacks it.the so-called "hidden wealth" refers to the hidden stem's wealth: for example, on a丁卯 day, the person's birth stem rides on 午, and the hidden stem on 午 is 庚, which is the wealth for 丁 fire.the so-called "wealth harms the year and birth" refers to a situation like when on a Bingzi day, 申 and 酉 are considered wealth, and the person's birth year and age rides on 寅 and 卯 wood, which are harmed by the 申 and 酉 metal wealth.

日祿空亡改業宜，長生無氣鬼何忌。四課源消最不佳，一旬周遍多如意。日祿空亡，如辛巳日干上酉旬空，旺祿既空，不宜坐用。須要棄祿而就三傳卯寅丑之財。別謀改業，以致興旺為妙。長生無氣，如甲午日，干上亥為長生，夏占於月令無氣，得發用申金生其亥水。則鬼亦無忌也。四課源消，見考試門。一旬周遍，謂旬首旬尾俱見干支上者，如辛丑日，干上卯為旬尾也，干上午為旬首，乙丑日干上子為旬首，支上酉為旬尾是也。

On the day of Jia Wu, if the day stem is supported by the hour stem, but the day stem's wealth is in the empty void, it is advisable to change one's profession. Although the long life is not in its prime, the official ghost does not need to be feared. If the four lessons have "root cut and source exhausted," it is the worst situation. If the beginning and end of a ten-day cycle are both present, it is likely to be satisfactory. Original note: When it is said "the day's wealth falls into the empty void," for example, on the day of Xin Si, the day stem is supported by You. You is the strong and wealthy position of Xin, but it falls into the empty void of the ten-day cycle. Therefore, one should not rely on it and wait passively. Instead, one should abandon this wealth and seek the wealth in the trigrams of Mao, Yin, and Chou, and change one's profession to achieve prosperity. When it is said "the long life is not in its prime," for example, on the day of Jia Wu, the day stem is supported by Hai. Hai is the long life of Jia Wood, but in summer, Hai Water has no strength in the month. Fortunately, the initiating transmission of Shen Metal supports Hai Water, so the source continues. Therefore, the official ghost of Shen Metal does not need to be feared. The "root cut and source exhausted" is discussed in the examination section. When it is said "the ten-day cycle is complete," it means the first and last characters of the ten-day cycle appear on the day stem and day branch. For example, on the day of Xin Chou, which belongs to the Jia Wu ten-day cycle, the day stem is supported by Mao, which is the end of the cycle (Chen and Si are empty voids, and Mao is the last position in the middle of the cycle), and the day branch is supported by Wu, which is the beginning of the cycle. Another example is on the day of Yi Chou, which belongs to the Jia Zi ten-day cycle, the day stem is supported by Zi, which is the beginning of the cycle, and the day branch is supported by You, which is the end of the cycle. (The original text mistakenly says "the stem has Wu as the beginning of the cycle" instead of "the branch has Wu as the beginning of the cycle.")

天財臨命慶亨豐，二破相加財命物空。元武持刀遭劫盜，空亡脫氣益貧窮。天財，正月起辰順行六陽神，如加日干年命上最吉。二破者，歲破月破是也。經云，“歲破加臨月破中，上下相逢財物空”，如巳年寅月己未日申時亥將占，亥加申發用，亥為歲破，申為月破，是也。元武持刀，謂元武金煞克其干支也。如乙巳日三傳酉巳丑，晝占酉乘武克干是也。空亡脫氣，如癸丑日，干上寅，本是脫氣空亡，那更三傳寅卯辰，而癸水生其脫空，雖有千金，亦不周其所用，如日占乘元尤甚。

Heavenly Wealth arrives at one's birth year, bringing prosperity and joy; however, when both the annual break and monthly break are combined, both wealth and destiny become empty. The Black Tortoise holds a knife, indicating a risk of theft or loss; if it falls into an empty position and suffers from loss of energy, poverty will only increase. Original commentary: The method of calculating Heavenly Wealth starts from the辰 (Chen) in the first month, and proceeds through the six Yang positions. It is most auspicious when it is added to the day stem or the birth year. The term 'two breaks' refers to the annual break and the monthly break. The classic text says: the annual break is added to the monthly break, and when they meet, wealth becomes empty. For example, if one divines on the day of己未 (Jiwei) in the year of巳 (Si), month of寅 (Yin), and time of申 (Shen), with亥 (Hai) as the initiating transmission:亥 (Hai) is the annual break of the year of巳 (Si), and申 (Shen) is the monthly break of the month of寅 (Yin). The term 'Black Tortoise holding a knife' refers to the Black Tortoise riding the metal evil to attack the day stem and day branch. For example, if one divines on the day of乙巳 (Yisi), the three transmissions are酉 (You),巳 (Si), and丑 (Chou). During the day, You (酉) rides the Black Tortoise and attacks the wood day stem 乙 (Yi). The term 'empty position and loss of energy' refers to when one divines on the day of Guichou (Guichou), the day stem is riding寅 (Yin), which is both the loss of energy and the empty position for癸 (Gui) water. Moreover, the three transmissions are寅 (Yin),卯 (Mao), and辰 (Chen), and癸 (Gui) water continuously generates these empty and lost wood elements. Even with thousands of gold, it cannot be used effectively. If during the day it also rides the Black Tortoise, the situation becomes even worse.

財乘旺蛇乃賤貨，元神生日有私財。天空並喜經營吉，常貴相逢得意來。蛇乘財神，加臨日辰得旺相氣。必因賤貨而獲財。元武作生干之神。旺相有氣，宜求財於陰私中，如剋日主失脫，更應防盜，或有小人脫賺之事。如不克日亦無妨。天空，主市井之神，更遇財星或天喜者，可營運經商，太常為財帛之神，如居貴人位上發用，必獲財。

The wealth hexagram is riding on the flourishing Teng Snake, indicating low-priced goods; the Black Tortoise is generating strength for the day stem, suggesting hidden wealth. The presence of Tian Kong and Tian Xi together indicates favorable business conditions; the meeting of Tai Chang and Nobleman signifies a time of success. Original commentary: The Teng Snake riding on the wealth god, located on the day stem and day branch, with the prosperous and strong energy, certainly indicates making profits through low-cost goods. The Black Tortoise acting as a god for the day stem, with prosperity and strength, is suitable for seeking wealth in secret; if it instead harms the day stem, there will be loss and the need for increased vigilance against theft or being deceived by small people; if it does not harm the day stem, there will be no problem. Tian Kong is the god governing market transactions, and when it meets the wealth star or Tian Xi, business operations will be favorable. Tai Chang is the god governing wealth, and when it is seated on the Nobleman's position and initiates transmission, certain profit will be obtained.

日辰皆吉主客利，巳亥丁馬遠行藏。類神旺相貨宜制，龍為長生是客鄉。辰為主人，日為客，俱以旺相為吉。休囚為凶。亥為天頭。巳為地足。如課傳見巳亥乘丁馬，主求財遠方，如六處見游神更的。

The day stem and day branch are both auspicious, indicating benefits for both the host and the guest; if the positions of巳 and亥 are further occupied by the Ding god and the post-horse, then one should go to a distant place to conduct business. When similar deities receive the prosperity and strength, such goods are suitable for purchase. The Azure Dragon sitting on the position of growth refers to the place where the guest seeks wealth. Original commentary: The day branch represents the host, and the day stem represents the merchant. Both are considered auspicious when they are prosperous and strong, and inauspicious when they are weak and confined.亥 represents the head of heaven, and巳 represents the foot of earth; if the four lessons and three transmissions contain巳 and亥 with the Ding god and the post-horse, it indicates seeking wealth in distant places. If the six positions of the sovereign, the month builder, the day, the hour, one's own destiny, and the current age also meet the wandering gods, the prediction becomes more accurate.

欲占制貨，須觀類神，如子為脂粉簪環，丑為穀米、斗斛，寅為醫藥、桌椅，卯為竹木、舟車，辰為藥材、網罟，巳為弓弩、爐冶，午為羽毛、鞍馬，未為衣服、食物，申為金銀絲絮，酉為珠玉、銅鏡，戌為紐械、瓦器，亥為絲繩、圖書，貴人為珍珠、釵釧，蛇為豆麥磚瓦，朱文收羽毛，合木匣盤盒，勾皮革瓦器，龍圖書文章，空壺瓶幡幢，虎銅鐵骨器，常絲帛酒谷，元鱗甲筆墨，陰布帛刀尺，後稻豆絲麻，餘例推心置腹。如類神與日辰生合，更得旺相吉神，或見成神，其貨可居。至交易所宜之方，則神龍長生驛馬等神加臨之地而往可也。

To determine what goods to buy, one must refer to the 'class of deities' (类神). The twelve earthly branches represent the following: Zi (子) is for cosmetics, hairpins, and jewelry; Chou (丑) is for grain and measuring tools; Yin (寅) is for medicine and furniture; Mao (卯) is for bamboo and wood, as well as boats and vehicles; Chen (辰) is for medicinal herbs and fishing nets; Si (巳) is for bows and arrows, and forges; Wu (午) is for feathers and saddles; Wei (未) is for clothing and food; Shen (申) is for gold and silver, and silk; You (酉) is for pearls and jade, and bronze mirrors; Xu (戌) is for buttons, tools, and tiles; Hai (亥) is for silk ropes and books. The twelve heavenly generals also have their respective domains: the Nobleman (贵人) is for pearls and hairpins; the Teng Snake (螣蛇) is for beans, millet, bricks, and tiles; the Vermilion Bird (朱雀) is for documents and feathers; Liu He (六合) is for wooden boxes and trays; Gou Chen (勾陈) is for leather and tiles; the Azure Dragon (青龙) is for books and writings; Tian Kong (天空) is for vases, bottles, banners, and canopies; the White Tiger (白虎) is for copper, iron, and bone utensils; Tai Chang (太常) is for silk, cloth, wine, and grain; the Black Tortoise (元武) is for scales, armor, brushes, and ink; Tai Yin (太阴) is for cloth, measuring tools, and knives; the Heavenly Empress (天后) is for rice, beans, silk, and hemp; the rest follow the same pattern. If the class deity (类神) is in harmony with the day stem and day branch, and is supported by prosperous and auspicious deities, or if it is a fully formed deity, then such goods can be stored. As for the direction to trade, one should look at the positions of the Azure Dragon (青龙), Longsheng (长生), and Yimashu (驿马) deities over the earth plate (地盘), and head in that direction. (The original text has the words '心置腹' added below the section '余例推'.)

傳進當進退間止，互相羅網致愁多。受生互生方有益，逢沖逢比必蹉跎。進行退止，得進茹進間則宜進，得退茹退間則宜止也。互相羅網，如癸未日，干上申為支網，支上寅為干羅，主我欲網羅人，人已網羅我也。受生者，如乙亥日，干上亥，支來生干，主占上門助我。不勞其力。就生干，如庚辰日，支上申，干加干而就生，主就彼受生。凡事有益。沖者，謂返吟課，俱是沖神是也。比謂比肩也。

Three transmissions indicate movement when they advance and stillness when they retreat; when they are interlocked like a net, they bring only troubles. Beneficial results come from receiving life or moving towards life; but if one constantly encounters conflict and similar elements, it will lead to wasted effort. Original commentary: The term 'progress and retreat' refers to when the three transmissions are advancing, it is appropriate to move forward; when they are retreating, it is appropriate to stop. The term 'mutual net' refers to a situation like when the day is Guiwei, the day stem is乘 by Shen, which is the previous position of the day branch's earth net; the day branch is乘 by Yin, which is the previous position of the day stem's heavenly net. This indicates that I intend to attract others, but others have already attracted me. The term 'receiving life' refers to a situation like when the day is Yihai, the day stem is乘 by Hai, which is the day branch's god that generates the day stem, indicating that the other party comes to help me, and I do not need to exert effort. The term 'moving towards life' refers to a situation like when the day is Gengchen, the day branch is乘 by Shen, which is the day stem generating the day branch, indicating that I move towards the other party to receive support, which is beneficial for all matters. The term 'conflict' refers to reverse transmission lessons, where all four lessons and three transmissions are conflicting gods. The term 'similar' refers to same type or similar elements. (The original text mistakenly says 'the one who takes the divination comes to help me' instead of 'the other party comes to help me', and 'the stem generates the stem' instead of 'the stem generates the branch'.)

求財最要視青龍，旺相相生在六宮。斯神入廟喜愈喜，折足逢時財帛空。龍為財帛之神，六宮，為初末干支年命也。如龍乘旺相氣，臨旺鄉，與日辰相生，或作三六合必獲財。如六戊日，干上午，晝將乘龍生干，夏占又為旺氣是也。又龍生本命，主獲財。如克本命，主破財。廟謂本愛，經云，吉神入課喜愈喜也。如六丙日，干上寅夜占乘龍是也。折足謂龍乘申酉為用也。如丙辰日三傳寅未子，夜占寅乘龍，加酉發用是也。

To seek wealth, the first thing to consider is the Azure Dragon. It should be prosperous and strong in one of the six positions, and also in a mutually generating relationship. When this deity returns to its own domain, it is a double blessing; but if it loses its foot, which happens when it is in a position where it is being overcome, wealth becomes empty. Original commentary: The Azure Dragon is the deity associated with wealth. The term 'six positions' refers to the first transmission, the final transmission, the day stem, the day branch, the native's destiny, and the year of birth. If the Azure Dragon is in a position of prosperity and strength, and is located in a thriving area, and also generates with the day stem and day branch, or forms a triple harmony or mutual harmony, wealth is certain. For example, if on six days with the day stem Wu, the Azure Dragon is on the position of Wu, during the day it is on Wu and generates the Wu earth, and in summer Wu is in its season. If the Azure Dragon goes to generate the native's destiny, it indicates gaining wealth; if it instead overcomes the native's destiny, it indicates loss of wealth. The term 'temple' refers to the Azure Dragon's original position, which is the position of Yin. The classic text says that a fortunate deity returning to its own domain is a double blessing: for example, on six days with the day stem Bing, the Azure Dragon is on the position of Yin at night. The term 'losing its foot' refers to the Azure Dragon being on the position of Shen or You and initiating the transmission—metal overcoming wood, causing the dragon to lose its foot: for example, on a Bingchen day, the three transmissions are Yin, Wei, and Zi, and at night the Azure Dragon is on Yin and initiates from You. (The original text mistakenly says 'temple refers to love' instead of 'temple refers to its own domain'.)

求財又要視三財，命上干支仔細排。合局生干彼此助，天心作合利名諧。三財，干財支財命財也。戊申日亥命人春占，干上子，支上卯，命上午是也。木火又為旺相氣，求財必然大獲。合局生干，如甲乙日得水局之類是也。天心作合，見考試門。

To seek wealth, one must also consider the "Three Wealths" (三财), carefully arranging them from the person's birth chart, the day stem, and the day branch. When the Triple Harmony Formation (三合局) is formed to support the day stem, it indicates mutual assistance. Furthermore, if this aligns with the Heaven's Mind Lesson (天心课), then both fame and fortune will be harmonious. The original commentary explains that the "Three Wealths" refer to the wealth in the day stem, the wealth in the day branch, and the wealth in the person's birth chart. For example, on a Wushen (戊申) day, a person born in the year of Hai (亥) who comes to consult in spring would have the day stem supported by Zi (子), the day branch by Mao (卯), and the birth chart by Wu (午). Zi water is the wealth for Wu earth, while Mao wood and Wu fire form their own Triple Harmony; both wood and fire are in their prosperous and strong phase in spring, thus ensuring great success in seeking wealth. The term "harmony forming the stem" (合局生干) refers to cases like when a day stem of Jia or Yi wood is supported by the water triple harmony of Shen-Zi-Chen, which nourishes the wood. The Heaven's Mind Lesson aligns with the examination subject.

財須分別外與內，最忌是與鬼耗會。日財臨命財可求，天將傷財財物退。日財臨支二課，為外財入內主獲財。如丙戌日三課酉四課申是也。支財臨日二課主出財。如己巳日，一課申，二課酉是也。又支財外出，亦有吉凶之分。如得旺祿子財與我生我之神，俱吉。如為脫氣則凶。

We must distinguish whether wealth comes from outside or is generated internally. It is most undesirable for wealth to be associated with officials, ghosts, or depleting spirits. If the day stem's wealth is located on the native's chart, wealth can be obtained. However, if the heavenly general harms the wealth line, the wealth will be lost. Original commentary: If the day stem's wealth is located on the third and fourth lessons (which belong to the day branch), it indicates external wealth coming in, which suggests gaining wealth. For example, on a day of Bingxu, if the third lesson is occupied by You and the fourth by Shen, Shen and You are the metal elements that are the wealth of Bing fire. Conversely, if the day branch's wealth is located on the first and second lessons (which belong to the day stem), it indicates wealth going out. For example, on a day of Jisi, if the first lesson is occupied by Shen and the second by You, Shen and You are the wealth of Si branch. However, when wealth goes out from the day branch, it can be either good or bad. If it is supported by strong positions, descendants, wealth lines, or beneficial spirits, it is good. If it is in a state of decline, it is bad.

鬼者日鬼，耗者大耗小耗也。大耗即歲破，大耗後一位為小耗。如子年用午，巳年用亥是也。如丙子日三傳申辰子，申為日財，坐子水日支之上為脫耗。或於午年占，子為大耗，未年占，子為小耗。主財不可得，反有所費。日財臨命，如丙丁日，命上乘申酉之財是也。（日克命上神為財，命上神剋日凡事不順）。天將傷財，如六壬日，干上午為財，晝夜占上乘後武，為天將所傷是也。

The term "ghost" refers to the official ghost of the day stem; the term "loss" refers to great loss and minor loss. Great loss is the year's breaking, and the one after great loss is minor loss: for example, in the year of Zi, Wu is the great loss, and in the year of Si, Hai is the great loss. For instance, on a Bingzi day, if the three transmissions are Shen, Chen, and Zi, Shen is the wealth of Bing fire, but it sits on top of the day branch Zi water and is thus drained and lost. If the divination is done in the year of Wu, Zi is the great loss; if it is done in the year of Wei, Zi is the minor loss—this indicates that wealth cannot be obtained, and instead, there will be expenses. The term "day wealth is at the command" refers to, for example, on a Bing or Ding fire day, the person's birth star is occupied by Shen or You, which are the wealth of fire. (Original note: When the day stem is able to overcome the heavenly star on the birth star, it is wealth; when the heavenly star on the birth star overcomes the day stem, then all matters are not smooth.) The term "heavenly general harms wealth" refers to, for example, on six days of Ren, the day stem is occupied by Wu, which is the wealth of Ren. Whether the divination is done in the day or night, Wu is occupied by the Heavenly Empress or the Black Tortoise, which means the wealth is harmed by the heavenly general.

順克非凶遞生吉，支扶將助併為良，財來就人利最好，財乘遁鬼有災殃。順克者，如庚辰日三傳寅未子，干克初，初克中，中克末是也。主求財大獲，此外尚有乙酉日三傳未子巳，乙亥日伏吟三傳辰亥巳。兩課遞生者，如庚寅日三傳申亥寅，初生中，中末末之財爻是也。支扶者，如丙戌日干上申為財，得支上丑土助之是也將助者，如六丙日三傳酉丑巳為財，夜占得貴勾常土神助之是也。財來就人，如甲戌日，干上戌，支財加干，坐受其用是也。財乘遁鬼，詳婚姻門。

Following the order of mutual control does not necessarily indicate misfortune, while successive mutual generation is more auspicious; if the day branch supports and the heavenly general assists, it is all favorable. When wealth comes to one's door by itself, it is most beneficial; however, if the wealth hexagram is ridden by the hidden official ghost, there will be calamity. Original note: "Following the control" refers to a situation like when the day is Geng Chen, and the three transmissions are Yin, Wei, Zi: the day stem controls the first transmission, the first transmission controls the middle transmission, and the middle transmission controls the final transmission, indicating great success in seeking wealth. There are also other examples such as on Yi You day with three transmissions of Wei, Zi, Si, and on Yi Hai day with a hidden chant transmission of Chen, Hai, Si, among these lessons. "Successive generation" refers to a situation like when the day is Geng Yin, and the three transmissions are Shen, Hai, Yin, where the first transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission Yin wood is the wealth hexagram of Geng metal. "Branch support" refers to a situation like when the day is Bing Xu, and the day stem is ridden by Shen, which is wealth, and it is supported by the day branch's Chou earth. "General assistance" refers to a situation like when the day is one of the six Bing days, and the three transmissions are You, Chou, Si, with You and Chou being wealth, and during the night, the nobleman, Gou Chen, and Tai Chang, which are earth nature heavenly generals, come to help. "Wealth comes to the person" refers to a situation like when the day is Jia Xu, and the day stem is ridden by Xu, and the wealth from the day branch is added directly to the day stem, allowing immediate benefit. As for the wealth hexagram ridden by the hidden ghost, it is detailed in the section on marriage. (The original text mistakenly writes "middle generates final" as "middle final final.")

財爻最喜逢丁馬，若乘斯神動異常。壬癸二干丁馬見，妻財子祿細參詳。財乘丁馬，如己丑日干上亥為財，又為丁神驛馬是也。壬癸二干六處見丁神，必財動。如己丑日亥為財，又為丁神驛馬是也。癸未日見未，壬午癸未日見丑，則因官事而得財。壬申癸酉日見卯，則因子息而得財。壬寅癸卯日見酉，則因父母而得財。壬辰癸巳日見亥，則因兄弟而得財也。內癸亥癸巳日為丁馬交加，其動更速。

The wealth hexagram prefers to meet the Ding God and the Post-horse. When it meets these two, it moves exceptionally. For the Jia and Yi stems, encountering the Ding God and the Post-horse indicates the wife's wealth, children, and official rank, which should be carefully examined. Original note: The term "wealth riding on the Ding God and the Post-horse" refers to a situation like when the day stem is Jichou, and the day stem is riding on the亥, which is both the wealth for the Jia stem and the Ding God and Post-horse for the Jichou day. For the Renshen and Guiyou stems, encountering the Ding God in the six positions indicates movement of wealth: for example, on Jichou day, the亥 is the wealth and also the Ding God and Post-horse; on Guiwei day, the未 is encountered, and on Renwu and Guiwei days, the丑 is encountered, indicating wealth obtained through official matters; on Renshen and Guiyou days, the卯 is encountered, indicating wealth obtained through children; on Renyin and Guimao days, the酉 is encountered, indicating wealth obtained through parents; on Renchen and Guisi days, the亥 is encountered, indicating wealth obtained through brothers. Among these, the Guihai and Guisi days have the Ding God and the Post-horse together, moving even faster.

財休財旺分宜忌，財得財失害合評。旺祿受脫名償債，干財傳助號還魂。財旺則不能為我作財，財休則我力乃足以克之。如庚辰日，三傳卯寅丑為財，秋占則吉，春占則否。合者六合，見孕產門。害者六害，如丁丑日干上午，與支六達，支上子與干六害也。旺祿受脫，如辛丑日干上酉為旺祿，奈三傳子亥戌，作干之脫氣，是以己財償債也。干財傳助，名取還魂債。如六甲日，干上戌為財。三傳戌午寅，合局生之是也。大宜求財。勿作脫氣看，即財神空亡，亦不忌。

The fortune of the wealth hexagram is either in decline or in strength, each with its own advantages and disadvantages; whether wealth is gained or lost should be judged by the principles of all sixes and the Liu He. When a strong and prosperous fortune is instead drained, it is called using one's own money to repay debts; when the day stem's wealth is supported by the three transmissions, it is called reclaiming a soul debt. Original note: If the wealth hexagram is too strong, since it is being controlled by me, it cannot serve as wealth for me; when the wealth hexagram is weak and confined, my strength is sufficient to control it. For example, on a day of Gengchen, if the three transmissions are卯, 寅, and 丑, the卯 and 寅 wood are the wealth of Geng metal: if it is autumn, the metal is strong and the wood is weak, which is favorable; but if it is spring, the wood is strong and it is not favorable.the so-called「合」 refers to the Liu He, which relates to matters of pregnancy and childbirth;the so-called「害」 refers to the six harms: for example, on a day of Dingchou, the day stem is乘午, and午 and 丑 branch are in mutual harm; the day branch is乘子, and子 also harms the 未 branch, which is the lodging palace of the Ding stem.the so-called「旺禄受脱」 refers to when the day stem's旺禄 is drained: for example, on a day of Xinchou, the day stem is乘酉, which is the旺禄 of 辛; however, the three transmissions are子, 亥, 戌, which drain the energy of 辛 metal, which is called using one's own money to repay debts.the so-called「干财传助」 is called 「取还魂债」: for example, on a day of six Jia days, the day stem is乘戌, which is the wealth of Jia; if the three transmissions are戌, 午, 寅, forming a fire trinity to generate the戌 earth, it is very favorable for seeking wealth; at this time, it should not be viewed as draining, even if the wealth god is in the empty palace, it should not be feared. (The original text mistakenly writes 「六达」 instead of 「六害」.)

艱難全憑傳不吉，避難還看身下藏。用多生寡最為忌，粒米貪來反失糧。艱難者，謂初中空陷也。要末傳見財祿長生，所謂“進步艱難喜末吉”。如丙辰日，干上卯為敗氣，占主從艱難中更進一步，方得如意。避難格，謂傳中財祿長生空陷克絕，如此便看日干下坐財，所謂避難之財坐身下也。如壬午日，干上辰發用，如墓神覆日，中傳酉空，末寅又為脫氣，全無所得。細視之，其壬水之下，卻有午財，為可用也。

Seeking wealth is difficult, and this is especially true if the three transmissions are not auspicious. To avoid this difficulty, one must also look at what is hidden beneath the day stem. If there are many useful gods but few that nourish me, this is particularly unfavorable; chasing a small gain may result in losing a whole year's harvest. Original note: The term 'difficulty' refers to the first and second transmissions both falling into empty or trapped positions. At this time, the third transmission should show the wealth hexagram, the禄神, or the long life. This is called 'progressing through difficulty with the final transmission being favorable.' For example, on a day of Bingchen, the day stem is covered by卯, which is the declining phase of Bing fire, indicating that one must proceed further through difficulty to achieve one's wishes. The 'avoiding difficulty' pattern occurs when the wealth,禄神, and long life in the three transmissions all fall into empty or trapped positions or are attacked and cut off. At this time, one should look at what is beneath the day stem, for the wealth that can be avoided is sitting right beneath oneself. For example, on a day of Renwu, the day stem is covered by辰, which is the Tomb Spirit of Ren water, pressing down on the day stem. The middle transmission is酉, which also falls into an empty position, and the final transmission is寅, which is the declining phase. At first glance, there seems to be nothing to gain; however, upon closer inspection, the fire wealth of午 is actually sitting beneath the Ren water, and this is the useful wealth.

用多生寡，謂財祿長生空亡，反見脫氣實在者，如壬午日，干上申為長生旬空，初巳財又坐空，中傳寅又與支上卯併力盜其日干，雖有末傳之日祿，不足為其所用也。貪米失糧，如六甲日干上卯為旺神，奈三傳辰巳午，相引而入於脫耗，不惟無益，反有所損。此為貪他一米米，失卻半年糧之說也。

The phrase "using many to produce few" refers to the situation where the wealth hexagram, the Lu Spirit (favorable deity), and the Growth (growth) all fall into Kongwang (void), while those deities that are draining energy are actually present and effective. For example, on a Renwu day, the day stem is riding on (riding on) Shen, which should be the Growth of Ren Water (Rén water), but it falls into the decanal void (decade void). The first transmission is Si, which is the wealth hexagram, but it also sits in Kongwang. The middle transmission is Yin, which together with the day branch Mao drains the Ren Water day stem. Although the final transmission has the Lu Hai (favorable亥), it is not enough to support the day stem. This is called "greed for a grain of rice, losing a whole year's grain." For instance, if a divination is made on six Jia days, the day stem is riding on Mao, which should be the prospering god (strong deity) of Jia wood (Jiǎ wood), but the three transmissions,Chen,Si,Wu, all lead to draining and consumption (draining and consuming energy), resulting in loss rather than gain. This is the saying "greed for a grain of rice, losing a whole year's grain." (The original text mistakenly writes "一粒米" as "一米米.")

鬼財險出墓圖謀，傳財生鬼最堪憂。絕財也結入墓苦，初財末克復何求？鬼財險出，如丙申日三傳子辰申作鬼，初末空陷，獨存中傳申金為財，名傳鬼化財，其財繫從危險中出，即得亦不安穩。傳財生鬼，如辛未日干上午，三傳卯亥未生之是也。絕財也結，謂財坐絕鄉是也。如丙丁日，以申為財，加干寅上是也。主上宜結絕財物等事。財爻入墓，謂財爻坐於墓地，如戊己日亥子加於辰上是也。初財末克，如癸亥日三傳巳寅亥，巳為日財丁神，奈為末亥遁癸所克，即不能得之也。

The official ghost reveals wealth, which is obtained through dangerous means; when the three transmissions of wealth instead generate the official ghost, it causes great worry. Wealth sitting in a dead position is suitable only for settling old debts; when the wealth hexagram enters the tomb, it is bitter. If the first transmission is wealth but the final transmission comes to overcome it, what is there to seek? Original note: The term 'ghost wealth emerging from danger' refers to a situation like when the day stem is Bingshen, and the three transmissions are Zi, Chen, Shen. Zi and Chen are water and earth, forming the ghost for Bingshen. The first and final transmissions fall into empty and hidden positions, leaving only the middle transmission Shen metal as wealth, which is called 'transmission ghost transforming into wealth'—this money is earned from danger, and even if obtained, it remains unstable. The term 'wealth generating the ghost' refers to a situation like when the day stem is Xinwei, and the day stem is multiplied by Wu (Wu fire overcomes Xin as the ghost). The three transmissions form a wood trinity to generate it. The term 'dead wealth also settles' refers to wealth sitting in a dead position: for example, on days of Bing or Ding, Shen is considered wealth. Shen is placed opposite the Yin position of the Bing and Ding lodgment, which is寅, suitable for settling old financial accounts. The term 'wealth hexagram entering the tomb' refers to wealth sitting in the tomb: for example, on days of Wu or Ji, Hai and Zi are considered wealth. Hai and Zi are placed on Chen (water's tomb is Chen). The term 'initial wealth is overcome by the final transmission' refers to a situation like when the day stem is Guihai, and the three transmissions are Si, Yin, Hai. Si is Gui's wealth and also the god of Ding. Unfortunately, the final transmission Hai has the hidden heavenly stem Gui, which comes back to overcome it, so the money cannot be obtained.

羅網杜傳空費力，閉口昴星皆不成，三奇六儀榮枯木，成期須交末傳推。羅網詳孕產門。杜傳，謂自信課中，初中自刑，傳行杜塞者。財作閉口，求財難得。如丙寅丁卯日，以酉為財，酉遁干癸是也。昴星，見婚姻門。三奇見仕宦門。六儀，見考試門。成期末傳害合評者，謂要在末傳合處定其定期也。

Ruo wang ke and Du chuan ke are a waste of effort; closed mouth ke and Mao xing ke cannot be accomplished. The three marvels and six instruments are like grass and trees, with periods of flourishing and withering; the date when the matter will succeed must be determined by the final transmission. Original note: Ruo wang is detailed in the section on pregnancy and childbirth.the so-called 'Du chuan' refers to the situation in the self-confidence lesson where the first and middle transmissions are self-punishment, and the third transmission is blocked. If the wealth hexagram becomes 'closed mouth', seeking wealth will be difficult. For example, on Bingyin and Dingmao days, with You as the wealth hexagram, the heavenly stem hidden on You is Gui, and Gui and You form a harmonious relationship, thus closing the mouth. Mao xing ke is mentioned in the section on marriage, the three marvels in the section on official positions, and the six instruments in the section on examinations. The determination of the successful date must be based on the conjunction of the final transmission, meaning the date is determined by the hexagram that the final transmission combines with.

凡占求財所得之數，以甲己子午九斷之，以財及相因乘除。旺則相因倍進，相則就上下本數計。休則但取盤之本數。死囚則減上盤成數之半。然究宜專用天盤為準，如甲子則九九八十一，此本數也。旺則加倍，雙大數旺，取於其另數如支。如甲子春占為九十兩九錢，雙件定取財爻五行斷之。水一火二也。生數為錠，成數為件。如水一錠六件。亦以衰旺加減。

When predicting the amount of wealth one can obtain, use the Tai Xuan numbers for calculation. Jia, Ji, Zi, and Wu all count as nine. Multiply or divide the numbers of the wealth line accordingly. If it is in its旺 phase, double the number. If it is in its相 phase, use the numbers from both the upper and lower plates. If it is in its休 phase, use only the number from the lower plate. If it is in its死 or囚 phase, subtract half of the upper plate number. However, in the end, the Heaven Plate is the main reference. For example, if Jia is combined with Zi, nine multiplied by nine gives eighty-one, which is the base number. If it is in its旺 phase, double it. For numbers that are large and strong, combine them with the branch number. For example, if Jiazi is used in spring, it becomes ninety taels and nine cash. For items, determine based on the Five Phases of the wealth line: water is one, fire is two; the birth number is 'ding', and the mature number is 'jian'. For example, water is one ding and six jian. Similarly, add or subtract based on strength and decline. (The original text has many transmission errors, such as 'double large numbers and strength, take another number like the branch' and 'double jian is determined', which are incomplete. The text is recorded as is without changes.)

數目財爻支上測，旺多衰少半中看。年為萬數，月為千數，日百辰十。笄艮七數為一筒，四足八數為一獸，飛禽五數為一隻，算人十數為一人，旺相相乘相倍說，休之本數空愁半。死依本數還減半，孤神十分減空恨，刑沖破達十減七，支干定數本先天。

When calculating numbers based on the branch of the wealth hexagram: if it is prosperous, take more; if it is declining, take less; if neither prosperous nor declining, take half. The heavenly stem of the year counts ten thousand, the month stem counts a thousand, the day stem counts a hundred, and the hour stem counts ten. For objects with handles, seven numbers count one; for four-legged objects, eight numbers count one; for flying creatures, five numbers count one; and for humans, ten numbers count one. If it is prosperous and strong, multiply and double the number; if it is in rest, take the original number; if it is empty, reduce it by half again. If it is dead or imprisoned, take the original number and halve it again. If it is alone, subtract the empty number from ten. If there is punishment, clash, breakage, or harm, subtract seven parts from ten. The fixed numbers of the heavenly stems and earthly branches originally come from the numbers of the Earlier Heaven. (The original text mistakenly writes '破达' instead of '破害', and '减空恨' should be '减空数', but these are recorded as they are.)

凡財弱身強，以旺地之日月為得財。若財強身弱，以身旺之日月為得。凡財神無氣無傷，且見於三傳中者，其遲速以傳以次第為早晚。在初傳必速，旺則尤速。相稍遲，死囚休更遲。中末次之，若歸日干上，必主速。故曰速中有遲，遲中有速也。凡類神不入傳在間處者，則看發用。法以年月日時候分應也。又龍上所遁之干，若為年月日時克者為真財。三傳遞克為克己財，名網魚。干支俱取遞克，凡財爻及龍所乘，孟為新財，仲為半新，季為舊財也。又臨來年太歲為舊財，舊事來年已見。孟為四季之首，故主新，季則歸墓，則舊矣。

Whenever the wealth is weak but my own strength is strong, the time to gain wealth is determined by the month and day when the wealth hexagram is at its peak. If the wealth is strong but my own strength is weak, then the time is determined by the month and day when my own strength is at its peak. If the wealth hexagram is neither lost in quality nor harmed, and appears in the three transmissions, the speed of gaining wealth depends on its position within the three transmissions: if it is in the first transmission, it will be quick; if it is at its peak, even faster; if it is in the phase of mutual control, it will be slightly slower; if it is in the dead, imprisoned, or resting phases, it will be even slower. If it is in the middle or final transmission, it will be less immediate. If the wealth falls on the day stem, it will definitely be quick. Therefore, within quickness there is slowness, and within slowness there is quickness. If the related hexagram does not appear in the three transmissions but is instead in the interstitial positions, then look at the initiating transmission. The response will be according to the year, month, day, and hour. Also, if the heavenly stem hidden by the Azure Dragon is overcome by the year, month, day, or hour, that is true wealth. If the three transmissions are in a chain of mutual overcoming, it is called 'overcoming wealth' or 'net fishing'. The day stem and day branch are treated the same way in terms of sequential overcoming. All wealth hexagrams and the heavenly stems associated with the Azure Dragon, if they fall on the four beginning months (寅, 申, 巳, 亥), are new wealth; if they fall on the four middle months (子, 午, 卯, 酉), they are half-new; if they fall on the four seasonal months (辰, 戌, 丑, 未), they are old wealth. If they also align with the heavenly stem of the next year, they are also considered old wealth, because it is an old matter that will be resolved in the next year. The four beginning months are the start of the four seasons, so they indicate new wealth. The four seasonal months are where the storage is, so they indicate old wealth.

出行先看天干蹤，五成為吉七戰凶。初末兩儀並細玩，或行或止定何從。天干蹤謂天盤日干所臨處也。五成，德合生旺相也。七戰，刑害沖剋空墓絕也。如天干臨地盤得五成則吉，得七戰則凶。如六丙日巳加定為長生，加申為六合，則吉。加子為克，加亥為沖，則凶也。兩義干支也，吉凶均以是推。

Divination for travel begins by looking at where the day stem's path falls. If it falls on 'five successes,' it is auspicious; if it falls on 'seven conflicts,' it is inauspicious. Both the first and final transmissions should be examined together with the day stem and day branch, to determine whether to go or stay. Original note: The 'heavenly stem's path' refers to the god associated with the day stem on the heaven plate, and where it falls on the earth plate. 'Five successes' refer to virtue, conjunction, birth, strength, and prosperity; 'seven conflicts' refer to punishment, harm, conflict, overcoming, emptiness, burial, and decline. If the day stem falls on the earth plate and receives five successes, it is auspicious; if it receives seven conflicts, it is inauspicious. For example, on the sixth day of the stem Bing, Bing resides in the Si position. If Si is placed on Yin, it is growth; if placed on Shen, it is Liu He, both auspicious; if placed on Zi, it is overcome; if placed on Hai, it is a conflict, both inauspicious. The 'two principles' refer to the day stem and day branch, and auspiciousness and inauspiciousness are determined by this method. (The original text mistakenly writes 'Si added to Ding' instead of 'Si added to Yin'.)

干凶支吉他鄉也，干吉支凶莫遠行。初旺終休往不遇，初休末旺客安寧。干為本地，支為異鄉。干凶支吉，則他鄉有益。干吉支凶則在家為宜。一云，支生日干年命者吉。干與年命者克支亦吉。支剋日干年命者凶。初旺終休，則所往不吉，初休終旺，為客當有機緣也。

The day stem is unfavorable but the day branch is favorable, so one should go to another place; the day stem is favorable but the day branch is unfavorable, then one should not travel far. If the first transmission is strong but the final transmission is weak, going there will not meet anyone; if the first transmission is weak but the final transmission is strong, staying away will be peaceful. Original note: The day stem represents the native place, and the day branch represents another place. If the day stem is unfavorable and the day branch is favorable, going to another place is beneficial; if the day stem is favorable and the day branch is unfavorable, it is better to stay at home. Another interpretation: If the day branch supports the day stem and the current year's destiny, it is favorable; if the day stem and the current year's destiny harm the day branch, it is also favorable. If the first transmission is strong but the final transmission is weak, going there is not favorable; if the first transmission is weak but the final transmission is strong, staying away will have opportunities.

中末逢空初不空，行人半路欲回蹤。初中空陷末傳助，在此艱難在彼豐。助謂得長生財祿吉神也。如丙子日三傳申亥寅，初中空陷，末作干之長生是也。

The middle and final transmissions fall into emptiness while the first transmission is not empty, indicating that someone going out will think of turning back halfway. If both the first and middle transmissions fall into emptiness and are trapped, but the final transmission has support, this suggests hardship at home but abundance elsewhere. Original note: The 'help' refers to the final transmission receiving beneficial deities such as the long life, wealth hexagram, and禄神. For example, on a day with the stem Bingzi, if the three transmissions are Shen, Hai, and Yin, with the first and middle transmissions falling into emptiness and being trapped, but the final transmission Yin is the long life of the Bing fire day stem.

遠行誰不渡江河，發用干支要合和。干逢生旺宜行陸，支上臨財聽棹歌。干支和合，謂干上神與干生合，支上神與支生合，發用神與干支生合也。如交車相合，主不能行。日為陸路，支為水路，如干上見吉審吉將宜陸，支上見吉神吉將則宜舟。若支吉干傷，則宜舟而不宜陸。

When one travels far, who can avoid crossing rivers and lakes? The initiating transmission and the day stem and day branch must be harmonious. If the day stem is in the position of growth or prosperity, it is suitable to travel by land; if the day branch has the wealth hexagram, then one should listen to the sound of oars and take a boat. Original note: The term 'harmony of heavenly stems and earthly branches' refers to the heavenly stem on the day stem being mutually generating or harmonizing with the day stem, the heavenly stem on the day branch being mutually generating or harmonizing with the day branch, and the initiating transmission also being mutually generating or harmonizing with the day stem and day branch. If they form a mutual harmony, it actually indicates that the journey will not be successful. The day stem represents land travel, and the day branch represents water travel: if there are auspicious deities and generals on the day stem, it is suitable to travel by land; if there are auspicious deities and generals on the day branch, then it is suitable to take a boat; if the day branch is auspicious but the day stem is harmed, then it is only suitable to travel by boat and not by land. (The original text mistakenly writes 'see auspicious deities and generals' instead of 'see auspicious deities and generals'.)

河井相加不可往，舟車沖破凶不爽，歲遇神后宜避之，登明加季須放槳。壬癸子為天之三河，卯酉三月為地之三井，如三河有一河加井，舟不可地。如戊戌日三傳卯寅丑，卯上遁癸加辰發用，為天河地井相迫，主有沉溺之災。一云，卯為在河，未為地井，蓋卯為天漢之源，其下有河，未中有井宿，其下有泉也。卯加干為車，加支為舟，如被干支沖剋，主舟車破壞。惟庚辛日有之。餘無例。

The heavenly river and the earthly well combine, and the path cannot be taken; boats and carriages are attacked and broken, and the danger is accurate. If the year stem meets Shenhou, it should be avoided; if Dengming is placed on the four seasons position, then it is safe to row a boat. Original note: Ren, Gui, and Zi are the three rivers in the sky, while Mao, You, and the third month are the three wells on the earth. When one of the three rivers is added to the well, the boat cannot move. For example, on a Wuxu day, if the three transmissions are Mao, Yin, and Chou, and the heavenly stem hidden on Mao is Gui, which is added to Chen and initiates the transmission, this is when the heavenly river and earthly well are pressing against each other, indicating danger of drowning. Another explanation: Mao is the heavenly river, and Wei is the earthly well—Mao is the source of the Milky Way, with a river beneath it; Wei contains the well mansion, with a spring beneath it. If Mao is added to the day stem, it represents a vehicle; if added to the day branch, it represents a boat. If the day stem or day branch clashes with it, the boat and carriage will be damaged. This situation only occurs on days of Geng and Xin, and there are no examples otherwise. (The original text mistakenly writes 'boat cannot go' as 'boat cannot be on the ground'.)

神后子也。如神后加太歲位上發用，主有水患，蓋子宮虛宿內有哭泣二星故也。如丑年甲辰日占，丑加子發用是也。登明，亥也。亥加四季上發用，則水受土制，舟行為家，如癸丑日亥加丑發用是也。

"Shenhou" is Zi. When Shenhou is placed on the position of the Tai Su and initiates transmission, it indicates there will be water disasters—because the Emptiness mansion in the Zi mansion contains the stars "Ku" and "Qi." For example, on a Jiachen day in the Chou year, when Chou is placed on Zi and initiates transmission, this applies. "Dengming" is Hai. When Hai is placed on the positions of Chen, Xu, Chou, or Wei and initiates transmission, water is restrained by earth, and sailing becomes as safe as being at home: for example, on a Guichou day, when Hai is placed on Chou and initiates transmission. (The original text mistakenly states "舟行为家" instead of "舟行为安".)

干乘元劫克年命，陸路提防盜賊連。白虎臨干克年命，斷然抱病客中眠。元武劫煞加干，遙克占人年命上神，主有盜劫。如癸酉日，干上寅，日占乘元，又要為支之劫煞，占人年命上乘辰戌丑未，為元劫所克是也。又劫煞支上亦不宜見。經云，“劫煞入辰，蕭牆禍起”是也。白虎臨干克年命者，如六己日干上卯，夜占乘虎，占人年命上乘辰戌丑未，為干上卯所克是也。

The day stem is afflicted by the Black Tortoise and Jiesha, which then go on to harm the person's birth year. When traveling by land, one should be constantly on guard against thieves. The White Tiger is also present on the day stem and harms the person's birth year, indicating that the person will be ill and have to sleep in a guest house. Original commentary: When the Black Tortoise and Jiesha are added to the day stem, they remotely harm the person's birth year. This indicates there will be theft or robbery. For example, on a Guiyou day, the day stem is occupied by寅. During the day,寅 is occupied by the Black Tortoise, and寅 is also the Jiesha of酉. The person's birth year is occupied by the earth branches of辰,戌, chou, or wei, which are then harmed by the Black Tortoise and Jiesha. If Jiesha is present on the day branch, it is also not advisable. The classic says: When Jiesha enters the day branch, misfortune arises within one's own home. The phrase 'White Tiger on the day stem harms the birth year' means that on the sixth day of Ji, the day stem is occupied by卯. At night,卯 is occupied by the White Tiger, and the person's birth year is occupied by the earth branches of辰,戌, chou, or wei, which are then harmed by the卯 wood on the day stem.

年命加支三與六，吾愛吾廬樂潛伏，丁馬加季利奔波，傳陽思遊傳陰復。三者三合，六者六合。如占人年命加支作三六事，名本命戀宅，凡占值此，即二馬丁神發用，亦不能行也。如乙未日，支上午，占人年命在未，是六合也。癸巳日，支上丑，又支上酉，占人年命俱在巳，是三合也。

The person's birth stem combined with their age stem added to the day branch forms a triple harmony or六合, which is called "I love my house," and the person is happy staying at home without moving. However, the Heavenly Horse and the Post-horse, when placed on the seasonal position, are more favorable for traveling. If the three transmissions move from yin to yang, the person wants to go out; if they move from yang to yin, the person wants to return home. Original note: "Three" refers to triple harmony, and "six" refers to六合. When the person's birth stem and age stem are added to the day branch and form a triple harmony or Liu He, it is called "the person's birth stem loves the house." If a divination encounters this, even if the Heavenly Horse, Post-horse, or the Ding spirit is in action, the person cannot move. For example, on a Yiwei day, the day branch is occupied by Wu, and the person's age stem is in Wei, forming a Liu He between Wu and Wei. Another example is on a Guisi day, the day branch is occupied by Chou or You, and the person's age stem is in Si, forming a triple harmony between Si, You, and Chou.

甲子日干六，十二月占，辰為天馬，加丁卯位上發用，主有非常之動。如占人年命在子，即無動意是也。又驛馬加六丁位上，亦同此推心。稼穡課，或見丁神，或見天馬，為遊子，凡陰將陰陽，罰在家欲出，如乙巳日，三傳未戌丑，順行是也。陽將傳陰，主在外思歸。如乙亥日，三傳丑戌未逆行是也。

For example, if a divination is made on a Jiazi day in the twelfth lunar month, the hour of Chen is the Heavenly Horse, which is placed on the Dingmao position to initiate the transmission, indicating an unusual action. If the person's birth year is on Zi, there is no indication of movement at all. The Post-horse added to the six Ding positions is also calculated in the same way. In a farming divination, if the Ding spirit or the Heavenly Horse appears, it indicates a traveler. Whenever the transmission moves from a yin general to a yang general, the person is thinking of leaving home. For example, if the divination is made on a Yisi day, the three transmissions proceed in the order of Wei, Xu, and You. When the transmission moves from a yang general to a yin general, the person is thinking of returning home. For example, if the divination is made on a Yihai day, the three transmissions proceed in the reverse order of You, Xu, and Wei. (The original text has errors: the phrase 'Jiazi day dry six' is incorrect, and the phrase 'also the same way' has an extra character 'xin'. The phrase 'when the transmission moves from a yin general to a yang general, the person is thinking of leaving home' is incorrectly written as 'when the transmission moves from a yin general to a yang general, the person is punished for thinking of leaving home'.)

干神歸支安居吉，太沖加子水行凶。斬關只為魁罡遇，時煞還憂抬士逢。干神歸支，謂不備課中，干神臨於支上者。中丙戌日巳加戌，庚子日申加子是也。主利靜而不利動。太沖卯也。如丙午日三傳子酉午，子加卯發用，則舟行不宜。蓋卯為舟楫，故忌水神加之也。

The day stem's spirit should be located on the day branch for stability and auspiciousness; when the spirit of Taichong (Mao) is combined with the water of Zi on Mao, it becomes inauspicious for water travel. "Cutting the gate" occurs when encountering Hekui and Tiangang; "hour evil" requires concern about encountering the lifting of the earth. Original note: "The spirit of the day stem returns to the branch" means that the spirit of the day stem is located on the day branch. For example, on a Bingxu day, the spirit is located on Xu; on a Gengzi day, the spirit is located on Zi, indicating that stillness is favorable and movement is not. "Taichong" refers to Mao. For example, on a Bingwu day, the three transmissions are Zi, You, and Wu, with Zi located on Mao as the initiating transmission, which is inauspicious for boat travel—Mao is naturally associated with boats, so it is unfavorable for the water spirit to be placed upon it. (The original text mistakenly writes "like on a Bingxu day" as "in the middle of a Bingxu day.")

辰戌加干支，曰斬關，如傳見寅卯未，子將乘貴龍陰合，為天地獨通。蓋寅為天梁，卯為六合，未為玉女，子為華蓋，天乙為神光，青龍萬里翼，六合為私門，太陰為地房，得此數神庇佑，最利出行。如得傳送白虎，亦吉。蓋二神皆道路之神也。如欲逃亡伏慝，當神陰合所臨之日，趨陰合所臨之方可也。抬士即月建，又名小時煞，如乘蛇虎加干支，主有驚恐。

When the branches of Chen and Xu are added to the day stem and day branch, it is called "Cutting the Gate." If the three transmissions contain Yin, Mao, or Wei, and the Zi position is occupied by the nobleman, azure dragon, Tai Yin, or Liu He, then this is a unique passage in the heavens and earth. Because Yin is the Heavenly Beam, Mao is the position of Liu He, Wei is the Jade Maiden, and Zi is Huagai; the nobleman is the divine light, the azure dragon has wings spanning ten thousand miles, Liu He is the private gate, and Tai Yin is the earth chamber—being protected by these deities is most favorable for travel. If one encounters transmission Shen and the white tiger, it is also auspicious, as both are deities governing roads. If one wishes to flee or hide, one should do so on the day when Tai Yin and Liu He are present, heading in the direction where Tai Yin and Liu He are located. "Lifting the Earth" refers to the month builder, also called the minor hour demon; when it is combined with the Teng Snake and white tiger and added to the day stem and day branch, it indicates fear and alarm.

斗繫日本利家棲，天網張時急避宜。墓空登路昏迷客，死絕加臨死絕期。斗繫日本詳孕產門。占時與用神同剋日干，名天網課，如癸巳日戌時未將占，三傳戌未辰，戌為正時發用，剋日是也。干支上神乘空墓，則人必昏迷，干支上乘死絕，必有死喪之禍，如壬寅日，干上卯，支上午，俱乘死神，丙寅日反吟，俱乘絕神，是也。

The Tiangang is pressing down on the Day Stem, it is better to stay at home; when the heavenly net is spread out, one should hurry to avoid it. If the tomb deity and Kongwang are empty and one sets out on a journey, it is like a traveler in a confused state; if Death Qi and dying Qi are added, that is the time of death. Original note: "The Japanese system of the Dipper" is detailed in the section on pregnancy and childbirth. When the hour of divination is being calculated and the divine spirit of the initiating transmission together attack the Day Stem, it is called "heavenly net lesson." For example, on a Guisi day at the戌 hour, if the three transmissions are戌, 未, and 辰, then戌 is both the correct hour and the initiating transmission, and the戌 earth spirit attacks the癸 water Day Stem. If the Day Stem and Day Branch are occupied by Kongwang and the tomb deity, the person will be in a dazed state; if the Day Stem and Day Branch are occupied by Death Qi and dying Qi, there will be calamity of death: for example, on a Renyin day, the Day Stem is occupied by卯 and the Day Branch by午, both occupied by the death deity; another example is on a Bingyin day with a reverse transmission, where both the stem and branch are occupied by the dying deity.

逼迫令人難進退，干前一位視何因。年神如被方神克，歧路淒涼不忍聞。逼迫難進退者，謂進茹三傳皆空者。如壬寅日三傳辰巳午皆空，不能前進，欲退一步，逢卯寅為盜氣。再退一步，逢丑又為日鬼，如此便觀干前一位之神，即知其所因。如用夜將，前一位丑乘太陰作鬼，主有陰人纏繞，用晝將前一位丑，乘太常作鬼，主有衣食缺憾等事也。年被方克，謂占人行年上神為所在之方神所克也。如占南行，占人年上乘四季，午位上乘寅卯是也。又如庚辛日占南行，丙丁日占北行，名為滅旺方，亦不吉。

The divination lesson called "compulsion" leaves a person in a dilemma, unable to advance or retreat. One should look at the stem preceding the day stem to understand the cause. If the god associated with the person's age is being overcome by the god of the direction they are going to, it indicates a lonely and sorrowful path, something difficult to bear. The original note says that "compulsion makes it hard to advance or retreat" refers to the three transmissions all falling into Kongwang. For example, if the day is Renyin, and the three transmissions are Chen, Si, and Wu, all empty, then one cannot move forward. If one tries to retreat, they meet Mao and Yin, which drain the Ren water energy. If they retreat further, they meet Chou, which is the official ghost of Ren. At this point, one should look at the god preceding the day stem to find the root of the problem. If the night general is used, the god on the previous position, Chou, is occupied by Tai Yin and acts as an official ghost, indicating a woman's entanglement. If the day general is used, the god on the previous position, Chou, is occupied by Tai Chang and acts as an official ghost, indicating a lack of food and clothing. The phrase "the year is overcome by the direction" means that the god associated with the person's age is overcome by the god of the direction they are going to. For example, if one is going south, and the person's age is on the earth stem Chen, Xu, Chou, or Wei, while the southern position Wu is occupied by Yin or Mao wood, which overcomes earth. Similarly, if a day of Geng or Xin metal is going south, or a day of Bing or Ding fire is going north, it is called "destroying the strong direction," which is also not auspicious.

行人占法亥多門，學者還當仔細論。二馬、命年入課傳，類神臨處定歸程。二馬，天馬驛馬臨初傳，又逢生旺，主行人即對。中傳稍遲，末傳又稍遲。如乘傳送白虎則急，蓋二者皆門路之神也。如入墓夾克則不行，入墓者，亥馬加辰之類是也。夾克者，申馬加巳，午將乘蛇雀是也。類神見捕亡門。

There are many methods for divining the arrival of a person, and scholars must carefully distinguish them. The Heavenly Horse and the Post-horse, along with the person's birth stem and the year stem, enter the Four Lessons and Three Transmissions. Then one should look at where the class god is located, and the time of return can be determined. Original note: The so-called "two horses" refer to the Heavenly Horse and the Post-horse. If they appear in the first transmission and are at the position of Growth or Prosperity, the person will arrive immediately. If they appear in the middle transmission, the arrival will be a bit later; if they appear in the final transmission, it will be even later. If they are accompanied by Chuansong (Shen) or the White Tiger, the arrival will be urgent, as both are gods governing the path. If they are in the墓 (mound) or are trapped between two other gods, the person will not be able to arrive. Being in the墓, for example, is when the亥 (Hai) horse is placed on the辰 (Chen) position. Being trapped between two other gods, for example, is when the申 (Shen) horse is placed on the巳 (Si) position, and there is also the午 (Wu) general riding the Teng Snake and Vermilion Bird beside it. The class god is one of the gods in the section of capturing a lost person. (The original text mistakenly wrote "主行人即对" instead of "主行人即到".)

初中空陷先時阻，末傳空亡近地延。初克末兮車已駕，末克初兮人未旋。初傳空亡，先時有阻，中傳空亡，半途有阻。末傳空亡，鄰近有阻。欲知何事，即以課傳決之。如干支發用，見元武劫煞克年命上神，主有盜賊等事。見病符日鬼克年命上神嘛有疾病等事也。

The first transmission and middle transmission falling into empty void indicate obstacles before departure; the final transmission falling into empty void indicates delays just before arrival. If the first transmission overcomes the final transmission, it means the carriage is already hitched; if the final transmission overcomes the first transmission, it means the person has not yet started but is already returning. Original commentary: if the first transmission is in empty void, there will be obstacles before departure; if the middle transmission is in empty void, there will be obstacles on the way; if the final transmission is in empty void, there will be obstacles near the destination. To know what kind of obstacles, judge based on the four lessons and three transmissions: if the day stem, day branch, or initiating transmission contains the Black Tortoise or Jiesha overcoming the personal year god, it indicates matters related to thieves; if the Bingfu or day ghost overcome the personal year god, it indicates matters related to illness. (The original text mistakenly writes '嘛有疾病' instead of '主有疾病'.)

三傳逆行貴又逆，用在日前歸計迫。若逢末足抵干支，故園應見歸來客。凡人順則遊，逆則歸，自然之理也。故傳將皆以逆為妙。用在日前，謂發用在干支之前也。如甲午日卯發用，或末發用是也。末足好末傳，抵干支者，如丁巳日，干上卯三傳亥未卯，是抵干也。戊午日支上寅，三傳戌午寅，是抵支也。

Three transmissions are moving in reverse, and the nobleman is also moving in reverse; if the initiating transmission falls before the day stem and day branch, the intention to return home becomes urgent. If the final transmission exactly aligns with the day stem or day branch, then the person's hometown will see their return. Original note: When people move forward, they go out; when they move backward, they return. This is a natural principle, so the three transmissions and the heavenly general are best when moving in reverse. The phrase 'use before the day' refers to the initiating transmission falling on the position before the day stem and day branch. For example, on a Jiawu day, if the initiating transmission is on卯 or the final transmission is used, then it is considered 'use before the day'. The term 'end sufficiency' refers to the final transmission. When the final transmission aligns with the day stem or day branch, for instance, on a Dingsi day, if the day stem is occupied by卯 and the three transmissions are亥, 未, 卯, then the final transmission卯 exactly aligns with the day stem's occupant. Similarly, on a Wuwu day, if the day branch is occupied by寅 and the three transmissions are戌, 午, 寅, then the final transmission寅 exactly aligns with the day branch's occupant. (The original text mistakenly writes 'end sufficiency good final transmission' instead of 'end sufficiency is the final transmission'.)

末傳與支會日干，三會歸時早晚間。撞干撞支人立至，傳神傳出不知還。末傳與支會日干者，謂末傳之神。互見干支之上，如癸丑日，干上酉，支上酉，三傳巳丑酉是也。此例惟八專日二十四課。

The final transmission and the day stem and day branch come together, determining the time of the outcome; when there is a collision between the stem and the branch, the person arrives immediately; but when the three transmissions spread outward, it is unknown when they will return. Original note: The phrase 'the final transmission and the branch meet with the day stem' means that the character of the final transmission appears simultaneously on both the day stem and the day branch. For example, on a Guichou day, the day stem is accompanied by You, and the day branch is also accompanied by You, with the three transmissions being Si, Chou, and You. The You in the final transmission coincides with both the stem and the branch. Such examples only occur in the twenty-four lessons of the eight specialized days.

三傳通連干神，為撞干格。如庚午日，干勁沖天未，三傳午巳辰是也。或末傳撞干神亦可用。三傳通連支神，為撞支格。如丁卯日支上寅，三傳丑子亥是也。或末傳撞干上神亦可用。又三傳自干上發用，傳也四課之外 ，為傳也格。如庚午日，午上巳，三傳巳寅亥是也。主行人不至。如三傳自干支外發用，傳入日辰之內，為傳入格。如辛未日，干上未，三傳亥未未是也。主行人速來，或由別處起程以發用不在四課上故也。

The Three Transmissions are connected in sequence to the Day Stem, which is called "Colliding with the Stem": For example, on a Gengwu day, the Day Stem is occupied by Wei, and the Three Transmissions are Wu, Si, Chen, which in sequence directly reach Wei. If only the final Transmission collides with the Day Stem, it is also acceptable. If the Three Transmissions are connected in sequence to the Day Branch, it is called "Colliding with the Branch": For example, on a Dingmao day, the Day Branch is occupied by Yin, and the Three Transmissions are Chou, Zi, Hai, which in sequence directly reach Yin; if the final Transmission collides, it is also acceptable. If the Three Transmissions start from the Day Stem and proceed beyond the Four Lessons, it is called "Transmission beyond the Four Lessons": For example, on a Gengwu day, Wu is occupied by Si, and the Three Transmissions are Si, Yin, Hai, indicating that the person will not come. Conversely, if the Three Transmissions start from outside the Day Stem and Day Branch but proceed into the Day Branch, it is called "Transmission into the Day Branch": For example, on a Xinwei day, the Day Stem is occupied by Wei, and the Three Transmissions are Hai, Wei, Mao, indicating that the person will come soon or has departed from elsewhere—because the Transmission starts outside the Four Lessons. (The original text mistakenly writes "干上未" as "干劲冲天未," and "传出四课之外" as "传也," and the final character of the Three Transmissions may also be incorrect.)

支上傳干人固來，干傳支上亦同測。干若克支離彼方，支若臨干歸未必。支上傳干，如庚辰日，支上子，干上辰，三傳子申辰是也。干上傳支，如丁亥日，干上酉，支上丑，三傳酉亥丑是也。干克支者，謂日干克其支上神，如庚寅日，支上卯是也。支合干支，謂支神與干上神作六合，如壬辰日，干上酉與支六合是也。

The three transmissions start from the day branch and go up to the day stem, and the person naturally returns; when they go from the day stem up to the day branch, they are measured in the same way. If the day stem is able to overcome the day branch, the person has already left that place; if the day branch is present on the day stem, whether the person returns or not is still uncertain. Original note: When it is said "branch transmits to stem," for example, on a Gengchen day, the day branch has the element Zi and the day stem has the element Chen, the three transmissions are Zi, Shen, Chen, which starts from the branch and ends at the stem. When it is said "stem transmits to branch," for example, on a Dinghai day, the day stem has the element You and the day branch has the element Chou, the three transmissions are You, Hai, Chou. When it is said "stem overcomes branch," it means the day stem overcomes the heavenly stem on the day branch: for example, on a Gengyin day, the day branch has the element Mao, and the Geng metal overcomes the Mao wood. When the day branch is in harmony with the heavenly stem on the day stem, for example, on a Renchen day, the day stem has the element You, and You and Chen branch are in the Liu He.

孟遲仲中罡季速，用神墓絕日歸來。飛廉發傳車立至，遊戲齊臨轡並回。用見四孟則遲，四仲為中，四季為速。如乘天罡，則更速矣。墓絕歸來者，陽日以用神之墓日來，陰日以用神之絕日來。如丙戌為陽日，三傳亥申巳，亥墓於辰，主辰日至。己亥日為陰日，三傳卯丑亥，卯絕於申，主申日至也。飛廉加干發用，行人立至，以其為迅速之神也。游神春丑夏子秋亥冬戌，戲神春巳夏子秋酉冬辰，如二神同入課傳主必來。

The initiating transmission falling in the first quarters indicates a delay, falling in the middle quarters indicates a moderate time, and falling in the fourth quarters or riding on Tiangang indicates a quick arrival; the person returning on the day when the initiating transmission deity enters its tomb or meets its decline. When Fei Lian is activated, the carriage and horses arrive immediately; when the wandering deity and the playful deity both appear in the lesson, the person will turn back and return together. Original note: If the initiating transmission falls in the first quarters of寅,申,巳,亥, it indicates a delay; if it falls in the middle quarters of子,午,卯,酉, it indicates a moderate time; if it falls in the fourth quarters of辰,戌,丑, wei, it indicates a quick arrival; if it rides on Tiangang, it is even faster. The phrase "returning from the tomb and decline" means, on a yang day, calculate the day when the initiating transmission deity enters its tomb; on a yin day, calculate the day when the initiating transmission deity meets its decline: for example, Bingxu is a yang day, with the three transmissions being亥,申,巳, the water of亥 is in the tomb of辰, indicating arrival on the day of辰; Jihai is a yin day, with the three transmissions being卯,丑,亥, the wood of卯 is in decline on申, indicating arrival on the day of申. When Fei Lian is placed on the day stem and initiates the transmission, the person arrives immediately, as it is a very fast deity. The method of taking the wandering deity is: in spring it is丑, in summer it is子, in autumn it is亥, in winter it is戌; the playful deity is: in spring it is巳, in summer it is子, in autumn it is酉, in winter it is辰; when these two deities both appear in the four lessons and three transmissions, the person will certainly return.

罡加命年車速駕，馬逢生處客留連。魁罡二將乘二馬，雖不入傳返故園。天罡為動神，如加占人年命上，則雖遠必行。馬逢生處，謂天驛二馬各居長生之地，則戀其生而不行。如寅馬加亥之類。魁罡乘二馬者謂天驛二馬加於辰戌位上也。如二月申子辰等日占，寅為驛馬，申為天馬，或寅加辰，申加戌，或寅加戌，申加辰，是也。又五十一月寅午戌日占，亦準此推。

The Tiangang is an active deity; when it falls on the native's birth year, the vehicle and horse will soon set off. The Yimasheng falls on the place of growth, and the guest will stay and not leave. The Hekui and Tiangang carry the Heavenly Horse and the Post-horse; even if they do not enter the Three Transmissions, the person will return to his homeland. Original commentary: The Tiangang is an active deity; when it falls on the native's birth year, no matter how far the journey, the person will definitely set off. The saying "the horse meets its place of birth" refers to the Heavenly Horse and the Post-horse each falling on their own place of growth, loving this Life Qi and not willing to leave, for example, the寅 horse falling on the亥. The saying "the魁 and the罡 carry two horses" refers to the Heavenly Horse and the Post-horse falling on the Chen and Xu positions: for example, if the divination is done on days of Shen-Zi-Chen in the second month, the寅 is the Post-horse and the申 is the Heavenly Horse, or the寅 falls on the辰 and the申 falls on the戌, or the寅 falls on the戌 and the申 falls on the辰. Similarly, if the divination is done on days of Yin-Wu-Xu in the fifth or eleventh month, it is also calculated in this way.

肱度門限與二至，未度保須望遠征。道里過遙觀歲月，三千里外卜將軍。門限，謂卯酉。二至謂子午。占東南行人，以地有酉為中途，子上神為至期。西北行人，以地盤卯變中途，午上神為至期。發發用之神，已逾卯酉二宮，則觀子午位上所得何神，便知為何日到也。道里近遙觀歲月者，謂五十里視時上神，百里視干上神，五百里視月建上神，千里視歲建上神是也。大交軍，亥子丑年用酉，寅卯辰年用子，巳午未年用卯，申酉戌年用午。如三千里以外，則視將軍位上神中也。

Those who have already passed the gate limit and the two extremes are nearing their destination; those who have not yet passed must look towards the distance and wait. If the journey is too far, one must consult the year and month builders; for distances beyond three thousand li, one must consult the position of the Grand General. The original note says: 'Gate limit' refers to the卯 (Mao) and酉 (You) positions, and 'two extremes' refer to the子 (Zi) and午 (Wu) positions. For those coming from the southeast direction, take the酉 (You) position on the earth plate as the halfway point, and determine the arrival time based on the deity at the Zi position. For those coming from the northwest direction, take the卯 (Mao) position on the earth plate as the halfway point, and determine the arrival time based on the deity at the Wu position. If the initiating deity has already passed through the卯 (Mao) and酉 (You) positions, then look at the deities at the Zi and Wu positions to know on which day the person will arrive. The saying 'the distance determines the time' means that for fifty li, one consults the deity on the time stem; for one hundred li, one consults the deity on the day stem; for five hundred li, one consults the deity on the month builder; and for one thousand li, one consults the deity on the year stem. The method for determining the Grand General is: in the years of Hai, Zi, and Chou, the Grand General is at You; in the years of Yin, Mao, and Chen, the Grand General is at Zi; in the years of Si, Wu, and Wei, the Grand General is at Mao; and in the years of Shen, You, and Xu, the Grand General is at Wu. For distances beyond three thousand li, one must consult the deity at the position of the Grand General. (The original text had errors: '已度' was incorrectly written as '肱度', '还须' as '保须', '地盘酉' as '地有酉', '为中途' as '变中途', and '大将军' as '大交军'.)

四季元臨法最奇，六三合用地盤宜。元神乘季傳末入，更在支神上位知。四季元臨，謂甲戊庚日三干，元武乘辰戌發用是也。凡占值此，則以用神合處斷其來期，近地則用六合，遠地則用三合。如甲寅日，三傳戌申午，晝夜占，戌乘元武奶，如近地則卯日可至，遠地則寅午日可至。如元乘辰戌，入於末傳，則觀支神下位所得神，便知其為保日也。如庚戌日，三傳子申辰，晝夜占，元武乘辰，入於末傳，支神戌，戌下得寅則寅日可至也。餘干仿之。

The method of Yuanwu (Black Tortoise) being located at the four seasons' positions is very peculiar. Whether to use Liu He (Six Harmonies) or San He (Triple Harmony) depends on the Earth Plate. If Yuanwu is riding on the four seasons' characters and falls into the final transmission, one must refer to the position below the day's branch to determine the arrival date. Original note: The term "Four Seasons Yuan Ling" refers to days with the heavenly stems Jia, Wu, and Geng, where Yuanwu rides on Chen or Xu and initiates the transmission. Whenever this occurs, one should use the character paired with the initiating god to determine the arrival date: for a short distance, use Liu He; for a long distance, use San He. For example, on a Jiayin day, if the three transmissions are Xu, Shen, and Wu, and Yuanwu is on Xu regardless of day or night, for a short distance, one predicts arrival on Mao day (Mao and Xu are Liu He), and for a long distance, one predicts arrival on Yin or Wu day (Yin, Wu, and Xu form San He). If Yuanwu rides on Chen or Xu and falls into the final transmission, one should look at the god located under the day's branch to determine the arrival date. For example, on a Gengxu day, if the three transmissions are Zi, Shen, and Chen, and Yuanwu is on Chen in the final transmission, the day's branch is Xu, and under Xu is Yin, then arrival is predicted for Yin day. Other stems should be analyzed in the same way. (The original text mistakenly writes "is also" as "nai" and "what day" as "bao day.")

下百天乙入支干，湖海行人會不難。久去不知蹤跡處，行人分野細推看。正時貴人同加干支之上，主行人即至。如丁丑日巳時酉將占，干上亥為貴人，支上巳為正時是也。分野，子為青州之類也。如不知行人何往，則看行人天上行年臨於何宮，便知其所在之處是也。

The correct time and the nobleman are added together onto the day stem and day branch. Travelers on rivers, lakes, and seas will meet without difficulty. If someone has been away for a long time and their trail is unknown, one should carefully examine the division of regions. The original note says: when the correct time and the nobleman are added together onto the day stem and day branch, it indicates the traveler will arrive immediately. For example, on a Dingchou day at the巳 hour, if one asks about the酉, the day stem carries亥, which is the nobleman for the day of Ding, and the day branch carries巳, which is the time of the question. The so-called 'division of regions' refers to pairing like子 with Qingzhou. If the whereabouts of the traveler are unknown, one should look at where the year of the person falls on the heaven plate, and thus know where the person is. (The original text mistakenly writes '下百天乙' instead of '正时天乙'.)

年居德合生旺喜，刑剋墓絕悲哀擬。遙遙年命離支神，異地停車舟不濟。以上三章，俱承上文而言，居者，謂行年所臨之地也。如逢德合生旺則吉，逢刑剋害絕則凶，如值空陷，主有疾病。年命離支神者，謂行年上神與支神相離三位以外也。如甲子日支上巳加子，行人行年在丑為前一位，在寅為前二位，在卯為前三位，皆不望其至。如居辰巳以前，則與支神遠矣，必不來矣。

When the year pillar falls in a place of virtue, harmony, birth, or prosperity, it is auspicious; if it falls in a place of punishment, conflict, burial, or decline, it should be regarded as sorrowful. If the year pillar is far from the day pillar, the person is likely to stay in another place, not even getting on a boat. Original note: The above three sections all continue from the previous text.the so-called「居」 refers to the position of the year pillar. If it meets virtue, harmony, long life, or prosperity, it is favorable; if it meets punishment, conflict, harm, or decline, it is unfavorable. If it falls in an empty or hidden position, it indicates illness.the so-called「年命离支神」 means that the god on the year pillar and the god on the day pillar are separated by three positions or more. For example, on a Jiazi day, the day pillar is occupied by Si, which is placed on Zi. If the person's year pillar is in Chou, it is the previous position; if in Yin, it is the second previous; if in Mao, it is the third previous. These positions still have hope that the person will arrive. If the year pillar falls in Chen or Si, which are further ahead, it is too far from the day pillar, and the person will definitely not come. (The original text mistakenly says 「皆不望其至」 instead of 「皆可望其至」.)

年臨三四來期速，日克一二至時遲。書信幾番人未至，支前四位上神知。干為人，支為宅。如年臨三四課之上，即人來宅中，故主速。日克干上神，主凡事抑塞。故主遲。支前四位，謂從地盤支神位上起，數至第四位上，觀其所乘之神，便知其位因也。如丙寅日，支上戌，連根順數至巳為第四位上乘丑，丑為日之益氣，晝占乘朱，必為文書阻滯。夜占乘勾，必為爭訟淹留也。餘例推。

When the year of the person falls on the third or fourth lesson, the arrival will be quick; when the day stem overpowers the god on the first or second lesson, the arrival will be delayed. If several messages have come but the person has not arrived, the reason can be known by looking at the god on the fourth position before the day branch. The original note says: the day stem represents the person, and the day branch represents the family dwelling. When the year of the person falls on the third and fourth lessons, it means the person has already arrived at the family dwelling, so it indicates a quick arrival. When the day stem overpowers the god on the day stem's lesson, it indicates that all matters are blocked and obstructed, hence the delay. The term 'fourth position before the branch' refers to starting from the first position of the earth plate's day branch and counting forward to the fourth position, then looking at which god is on that position. This will reveal the cause of the obstruction. For example, on a Bingyin day, the day branch has the god Wu on it. Starting from寅 and counting forward to巳, which is the fourth position, the god on巳 is Chou. Chou is the泄气 (exhaustion) of Bing fire. If it is daytime and Chou is riding the Vermilion Bird, it indicates that the documents are blocked; if it is nighttime and Chou is riding Gou Chen, it indicates legal disputes causing delays. The rest can be inferred in the same way. (The original text mistakenly writes '所因' instead of '位因'.)

不識行年何以云，天罡一將問殷勤。罡臨四孟他鄉吉，四仲為憂加季驚。如不知行年視天罡，以加孟為安，加仲憂，加季死。仍視所乘之將言之。

If the person's birth year is unknown, then one should inquire about the Tiangang General. The Tiangang General is located on the four first months (four Meng months) of the earthly branches, which indicate good fortune when a person is away from home; if it is on the four middle months (four Zhong months), there will be worries; if it is on the four last months (four Ji months), there will be danger or death. Original note: If the person's birth year is unknown, look at the Tiangang General: if it is on the four Meng months, it indicates safety; if on the four Zhong months, it indicates worry; if on the four Ji months, it indicates misfortune or death. It is still necessary to consider the Heavenly General it is riding along with.

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。傳墓碑入墓，如甲辰日，三傳寅未子，未為初墓，子入墓鄉是也。間進則進有阻，間退則退有阻，仍神所間之神將而何因。如丁卯日，三傳酉亥丑，間一將為戌，戌為脫氣，晝占乘蛇，必有惡小纏繞事，夜占乘後，必有合戀女色事。

The spirits in the three transmissions have fallen into their own graves, and this layer does not require doubt—on the journey, the horse is held back, and the desire to return is urgent. "Between Advance" and "Between Retreat" are two types of divination lessons. When a person is away from home, what obstacles they face can be understood by looking at these. Original note: What is meant by "transmission grave falling into grave" is like when on a Jiachen day, the three transmissions are寅, 未, and 子: 未 is the grave of the first transmission, and 子 water also falls into the grave. In the "Between Advance" lesson, there is obstruction in advancing; in the "Between Retreat" lesson, there is obstruction in retreating; one still needs to look at the spirit and Heavenly General that are passed over to know what the obstruction is. For example, on a Dingmao day, the three transmissions are 酉, 亥, and 丑, and the spirit passed over is 戌. 戌 is the loss of the fire of Ding: if it is daytime and 戌 is occupied by Teng Snake, there will certainly be trouble from petty people and ruffians; if it is nighttime and 戌 is occupied by Heavenly Empress, it will certainly be about indulgence in lust. (The original text has an extra character "碑" in "传墓入墓," and "仍视所间之神将而定何因" is mistakenly written as "仍神所间之神将而何因.")

傳將若合三六中，卷戀他鄉資斧豐，干支上逢羅網罩，淹留客舍嘆飄蓬。三六合，謂三六相呼一課也。羅網課主不能行。如課體吉，亦不拘。

If both the Three Transmissions and the Heavenly General fall within the Triple Harmony and Liu He, the person will be attached to foreign lands and have sufficient funds for travel; however, if the Day Stem and Day Branch are covered by the Heavenly Net and Earthly Net, the person can only stay in a guesthouse, lamenting their fate like drifting reeds. Original note: The term 'Triple Harmony and Liu He' refers to the Triple Harmony and Liu He corresponding to each other within one lesson. The Net lesson indicates that the person cannot move; however, if the lesson pattern is originally auspicious, there is no need to be overly concerned.

斬關順傳利遠行，若遇逆退歸舊處。遊子丁馬行不停，退則來兮時則去。凡得斬關課，如三傳順行，主居者必行，如六甲日，干上辰，三傳辰午申是也。三傳逆行，主行人立至，如癸未日，干勁沖天上戌，三傳戌未辰是也，遊子丁馬見出行門。

When the three transmissions proceed in the same direction as the heavenly stems, it is favorable for traveling long distances; if they reverse and go backward, the person returns to the original place. The spirit of the traveler and the Post-horse (post-horse) associated with the丁 (Ding) god indicate continuous movement; when the three transmissions go backward, the owner returns, while those with forward transmissions go out. Original note: Whenever the斩关 (cutting the gate) lesson is obtained, if the three transmissions proceed in the same direction, the person at home must go out; for example, on the sixth day of Jia, the day stem is on Chen, and the three transmissions are Chen, Wu, Shen. If the three transmissions reverse, the person away immediately returns; for example, on Guiwei day, the day stem is on Xu, and the three transmissions are Xu, Wei, Chen. The spirit of the traveler and the Post-horse (post-horse) associated with the丁 (Ding) god are seen under the Travel (travel) section. (The original text mistakenly writes 「干上戌」 as 「干劲冲天上戌」.)

卯酉為格子午關，魁罡加算計路途難。迴環周遍如相值，定見行人旦夕還。卯為天格，酉為地格。子為天關，酉為地關。如魁罡二神，加四仲發用，為天地關可知。關梁不通，行人有阻。如甲子日，辰加子臨支發用。乙卯日辰加卯臨支發和，戊申日戌加酉臨支發用是也。如年命有沖破吉神可解。迴環見仕宦門，周遍見經商門。

The卯 and酉 are the "Grades" of heaven and earth, while the子 and午 are the "Gates" of heaven and earth. When the Hekui and Tiangang are added, the path becomes difficult. If the Lesson Pattern involves the "Circular Return" and "Full Coverage," the traveler will certainly return by morning or evening. Original note:卯 is the heavenly grade,酉 is the earthly grade;子 is the heavenly gate,午 is the earthly gate. When the Hekui (Xu) and Tiangang (Chen) are added to the four middle positions and initiate the transmission, the heavenly and earthly gates are clearly blocked, making it impossible for the traveler to pass through. For example, on a Jiazi day, Chen is placed on Zi and initiates the transmission with the day's branch; on a Yimao day, Chen is placed on Mao and initiates the transmission with the day's branch; on a Wushen day, Xu is placed on You and initiates the transmission with the day's branch. If a favorable deity in the native's year of life is able to break through this, it can be resolved. The Circular Return is explained in the section on official positions, and the Full Coverage is explained in the section on business. (The original text mistakenly says "酉 is the earthly gate" instead of "午 is the earthly gate," and "initiates the transmission" is mistakenly written as "initiates and harmonizes.")

伏吟信任見丁馬，立刻行人到草堂。反吟絕人必至，雖見天中亦不妨。剛日伏吟為自任，柔日伏吟為自信，自任難期，但柔日伏吟，如占人年命上乘丁馬，亦主動。反吟課，德喪祿絕，雖遇空亡，亦不忌。四絕，謂子加巳一課，柔日祿神皆臨絕地也，但驛馬入墓，俟沖神到日，方可行耳。

In a Hidden Chant divination, if the person encounters self-confidence and also sees the丁神 and The Post-horse, the traveler will arrive immediately at the grass hall. In a Reverse Chant divination, the "four absolutes" also ensure the person will arrive, even if Kongwang is encountered. The original commentary says: on a strong day,Hidden Chant is called "self-reliance," and on a weak day, it is called "self-confidence." Self-reliance divinations have uncertain return dates, but if on a weak day, the person's birth year and age are riding on the丁神 and驿马, they will still move actively. For反吟 divinations, the pattern is one of lost virtue, lost fortune, and absolute decline. Even if空亡 is encountered, there is no need to avoid it. The term "four absolutes" refers to a situation where the子 is placed on the巳. On weak days, the禄神 falls into an absolute position. However, at this time, the驿马 is in the墓, and it can only move once the墓神 is opened on the day of the冲. (The original text has a missing character under "Reverse Chant," and only the term "四绝" remains, so it is recorded as is without supplementation.)

朱雀天雞及信神，傳課二馬信音頻。三神若或逢空陷，魚雁寥寥尺素淪。天雞酉逆十二，信神酉順十二，如朱雀等神。速二馬入於課傳主有信到。一云，朱與天喜六合相值，或與貴人日德相值，或與勝光相值，皆主有信至。如臨卯酉，為信至門。如朱乘凶將臨年命，作刑沖破害為凶信，其信到之期，以三神三馬等相臨處為斷。

The Vermilion Bird, Tianji (Heavenly Chicken), and Xinxin (God of Messages) together with Tianma (Heavenly Horse) and Yimai (Post-horse) entering the four lessons and three transmissions indicate frequent messages arriving. If these three are in an empty or fallen position, messages will be sparse, and even a single letter may sink. Original note: Tianji starts from You and counts backward twelve positions, while Xinxin starts from You and counts forward twelve positions. When the Vermilion Bird and these other deities enter the four lessons and three transmissions, it indicates messages will arrive. Another view: if the Vermilion Bird is in conjunction with Tianxi (Heavenly Joy) and Liuhe (Six Harmonies), or with Guiren (Nobleman), Rijede (virtuous day), or Shengguang (Wu) at Wu, it indicates messages will arrive. If the Vermilion Bird is on the卯 or酉 gates, it means the message has already arrived. If the Vermilion Bird is accompanied by a malevolent general and forms punishments, clashes, breaks, or harms on the person's birth year, the message received will be ominous. As for the date the message arrives, it is determined by the positions of these three deities and the multiple post-horse positions.

剋日生合書必來，干克三神書不至，天耳臨時有便鴻，逐類求之職何事。承上章而方，朱等三神，如剋日生日，或與日六合，則書必來。如干克朱等三神，則書不至也。又干克用亦同。天耳即天喜，時謂正時，如天耳臨天上進，亦有信。逐類推之，職何事者，謂尋課傳神將，即可知其為何事也。如丙戌日，三傳亥申巳，夜將亥乘朱，正月占為天詔，有官者得之，主有詔命至，子年占為病符，主有疾病等事也，餘例推。

These deities either overcome the day stem, are overcome by the day stem, or form a Liu He with the day stem, and messages will surely arrive; conversely, if the day stem overcomes them, messages will not come. If the Heavenly Joy is present in the time of divination, there will be a wild goose that carries the message by chance; as for the specific matter being reported, one should look for it according to its category. Original note: This continues from the previous chapter, saying that the Vermilion Bird, Heavenly Chicken, and messenger deity, if they overcome the day stem, are overcome by the day stem, or form a Liu He with the day stem, messages will surely arrive; if the day stem overcomes these three deities, messages will not come, and the same applies if the day stem overcomes the initiating deity. The Heavenly Joy is the same as Heavenly Joy, and 'time' refers to the exact time of divination; if the Heavenly Joy is present at the time of divination, it also indicates the arrival of a message. The phrase 'look for it according to its category' means to find out what kind of matter it is by examining the four lessons and three transmissions along with the general deity. For example, on a day of Bingxu, if the three transmissions are亥, 申, and 巳, and the night general is亥 with the Vermilion Bird riding on it, then in the first month,亥 is the 天诏, indicating a decree for those in official positions; but in the year of 子,亥 is the Bingfu, indicating illness-related matters. The rest should be understood in the same way. (The original text mistakenly writes '承上章而方' instead of '承上章而言', and there is an error in the sentence about 'the Heavenly Joy being present at the time of divination'.)

欲占趨謁用何術，彼此兩儀要相洽。干支會俁必亨通，日辰鄰近更親密。兩儀相洽，謂干支交車生合或上神生俁也。干支會合，如壬寅日，干上寅，支與干會，或支上亥，干與支全，是也。日辰鄰近，謂干支上神作六合，其神又相鄰近者，如壬子日，干上子，支上丑為六合，子丑又相鄰近，又干神亥，與四課之子丑寅為一氣也。此外又有丙午戊午日干上兩課。

To divinate about going to pay a visit, what method should be used? The two principles must be in harmony. If the day stem and day branch are in harmony, the matter will certainly be smooth and successful; if the day branch is adjacent to the day stem, the relationship will be even closer. Original note: The term 'two principles in harmony' refers to the day stem and day branch interacting through mutual generation or mutual combination, or the upper gods being in mutual generation or combination with each other. The term 'stem and branch in harmony' refers to, for example, on a Renyin day, the day stem is riding on the寅, and the day branch combines with the day stem's upper god; or if the day branch is riding on the亥, the亥 which the day stem is lodging in combines with the day branch. The term 'day branch adjacent' refers to the upper god of the day stem and the upper god of the day branch forming Liu He, and these two characters are exactly adjacent: for example, on a Renzi day, the day stem is riding on the子, and the day branch is riding on the丑, 子 and丑 form Liu He and are adjacent; further, the亥 which the Ren is lodging in connects with the子, 丑, and寅 in the four lessons to form a continuous flow. There are also two lessons on the Bingwu and Wuwu days where the day stem's upper god and the second lesson are in the same situation. (The original text has the character '合' mistakenly written as '俣', and '干与支合' mistakenly written as '干与支全'.)

三六交會聲相應，最習外好裡槎牙，朝干朝支分主客，成神最吉會神嘉。三六交會謂三合課交車，又作六合者。如乙丑日，三傳巳丑酉三合，干上子與支合，支上酉與干合是也。外好裡槎牙者，謂干支上神作六合，其地盤反作六害，如壬申日干上定與支上亥六俁，其壬干與申支卻作六達是也。朝干者，謂支上神發用，朝其干神，主人來見我。朝支者反是。二例見行人門。成神見婚姻門。會神十二月分為未戌寅亥酉子丑午巳卯申辰，如二神乘旺相氣入於傳課，必得相見而成事。

Triple Harmony and Liu He converge and meet, indicating harmonious resonance; however, the greatest fear is when the outside appears good but the inside is uneven and mismatched. Whether it is the day stem or the day branch that faces the other, it distinguishes who is the host and who is the guest; if the god is formed, it is most auspicious; if the god is joined, it is also beautiful. Original note: The term 'San Liu Jiao Hui' refers to a Triple Harmony lesson combined with Liu He. For example, on a Yichou day, the three transmissions are巳, 丑, and 酉 forming a metal formation, with the day stem riding on 子 and combining with the day branch 丑, and the day branch riding on 酉 combining with the day stem's lodging palace 辰. The term 'Wai Hao Li Cha Ya' refers to the upper gods on the day stem and day branch forming Liu He, but the lower earth plate forms six harms: for example, on a Renshen day, the day stem rides on 寅 and combines with the day branch riding on 亥 forming Liu He, but the亥 that REN is lodged in and the Shen branch are actually in mutual harm. The term 'Chao Gan' refers to the upper god on the day branch initiating and facing the upper god on the day stem, indicating that the other party comes to see me; 'Chao Zhi' is the opposite. These two examples are found in the section on travelers. The 'Cheng Shen' section is found in the section on marriage. The order of the 'Cheng Shen' and 'Hui Shen' for the twelve months is: 未, 戌, 寅, 亥, 酉, 子, 丑, 午, 巳, 卯, 申, 辰; when the two gods of Cheng Shen and Hui Shen ride on the prosperous and strong qi and enter the four lessons and three transmissions, they will definitely meet face to face and accomplish the matter. (The original text mistakenly writes 'Gan Shang Yin' instead of 'Gan Shang Ding', 'Liu He' instead of 'Liu Yu', and 'Liu Hai' instead of 'Liu Da'.)

日辰來湊定和合，兩貴自會必難諧。貴人害合分損益，天罡孟中應推排。日辰湊合，謂三合課缺一課，得干支上神湊足之。主有意外和合之事。如癸卯日，三傳未酉亥，缺一卯字，得干上卯湊足是也。兩貴相會，謂六處有兩貴相加者，如乙酉日，子加申，三傳申子辰是也。占謁貴必不見。緣貴往見貴，或睚會貴客也。如同官占，則又得見，貴人害合詳經商門。又貴人所立之地，亦當審視，如貴被下克或臨六害，主貴人自有煩憂，亦不得見也。天罡孟仲，謂天罡加孟必見，加仲可待，加季則不見也。

The day stem and day branch combine to complete the triple harmony, which indicates a definite and harmonious outcome; when two noblemen come together on their own, it becomes difficult to achieve harmony. Whether a nobleman is harmful or harmonious depends on the specific circumstances, with different effects. The position of the heavenly stem Tiangang (Chen) determines whether it falls on the four beginning months or the four middle months, and this is used to make predictions. Original note: When it is said "the day branch completes the combination," it refers to a triple harmony lesson missing one element, which is exactly supplemented by the heavenly stem or day branch. This indicates an unexpected harmonious event. For example, on a Guimao day, if the three transmissions are Wei, You, and Hai, the triple harmony of Hai, Mao, and Wei is missing a Mao, and the day stem is exactly on Mao, completing the set. When it is said "two noblemen meet," it refers to the presence of both day and night noblemen in the six places: for example, on a Yiyou day, Zi is added on Shen, and the three transmissions are Shen, Zi, and Chen. If someone consults about visiting a nobleman, they will not see him, because the nobleman is visiting another nobleman or is already accompanying another important guest. If the person consulting is a colleague or a fellow official, then they may see him. The details of whether a nobleman is harmful or harmonious are explained in the section on business dealings. In addition, the position of the earth plate where the nobleman is located should also be examined: if the nobleman is attacked by the lower heavenly stem or is located in one of the six harmful positions, it indicates that the nobleman himself has troubles and will not be seen. When it is said "the heavenly stem Tiangang is in the beginning or middle months," if Tiangang is on the four beginning months, the person will be seen; if it is on the four middle months, it can be waited for; if it is on the four seasonal months, the person will not be seen.

日德陰神見蹤跡，尾加首上往不宜。類神發用方為益，末傳合處是成期。日德陰神，謂日德之陰神，即可知其蹤跡也。如壬午日，干上申一課，亥為日德，陰神見申，申為驛馬，夜占乘虎，其人必遠出也。尾加首上，謂閉口課也。如甲申日巳加申發用，巳遁干癸是也。類神見捕亡門，如類神發用必見。貴德發用亦必見，如初傳空亡，末得吉神，必肱再往，乃得見也。

From the hidden spirit of the day's virtue, one can discern the whereabouts of the other person; a closed mouth lesson where the tail is placed on the head is not suitable for departure. Only when the similar spirit initiates the transmission is it beneficial; the one combined with the final transmission is the time when the matter will be completed. Original note: The term 'day's virtue hidden spirit' refers to looking at the hidden spirit of the day's virtue, which indicates the other person's movements. For example, if the day is Renwu and the day stem is supported by Shen on the first lesson, the hidden spirit of Ren's virtue is Hai, and the hidden spirit of Hai is Shen, which is also the post-horse of Wu day. If the divination is done at night with Shen as the initiating transmission and the White Tiger, then the person must have gone far away. The term 'tail on the head' refers to a closed mouth lesson: for example, on Jiashen day, the lesson starts with Si on Shen, and the heavenly stem hidden in Si is Gui. The similar spirit is discussed in the section on capturing the lost. If the similar spirit initiates the transmission, one will certainly find the person; if the nobleman or day's virtue initiates the transmission, one will certainly find the person. If the first transmission falls on Kongwang but the final transmission has a good spirit, then one must go again to find the person. (The original text mistakenly writes 'must' as 'must elbow'.)

追尋逃亡詳日德，捕捉逃奴年支刑。二德相剋必易獲，刑德不克別推尋。捕亡之法，尊貴則視日德，卑賤則視支刑，如占尊貴，刑剋則易獲，德克刑則難尋，如庚午日，干德在申，支刑在午，申加亥，君子於西北，午克申，為刑剋德，主易獲。癸巳日，干德在巳，支刑在申，巳加卯，君子隱於正東，巳克申為德克刑，主難尋。如占卑賤，德克刑則易獲，刑剋德則難尋。其法亦準此推。至尋獲之期，尊貴則以日德受生之日，卑賤則以支刑受克之日為斷。

To track down a person who has run away, one should examine the day's virtue (de); to capture a runaway slave, one should look at the three punishments (san xing) of the day's branch. If the virtue and punishment mutually control each other, it is easier to capture; if they do not control each other, one must look for another method. Original note: The method of capturing a runaway depends on whether the person is of high or low status. When seeking a person of high status, if the punishment controls the virtue, it is easy to capture; if the virtue controls the punishment, it is difficult to find. For example, on a Gengwu day, Geng's day virtue is in Shen, and Wu's three punishments are in Wu; Shen is placed on Hai, indicating the gentleman is hiding in the northwest, and Wu fire controls Shen metal, which is punishment controlling virtue, indicating an easy capture. Another example, on a Guisi day, Gui's day virtue is in Si, and Si's three punishments are in Shen; Si is placed on Mao, indicating the gentleman is hiding in the east, and Si fire controls Shen metal, which is virtue controlling punishment, indicating difficulty in finding. If the person is of low status, the method is reversed: virtue controlling punishment is easy to capture, punishment controlling virtue is difficult to find, and the method remains the same. As for the time of capture, for a person of high status, it is the day when the day virtue is born; for a person of low status, it is the day when the branch punishment is controlled.

日行加支三與六，發端得此必歸來。斬關貴俁龍陰見，海角天涯定不回。日德發用，與支神作六合，主自來。如乙巳日三傳申戌子，發用申與支六俁。癸丑日三傳巳丑酉，發用巳與支三合是也，斬關見出行門。

When the day's virtue combines with the day's branch to form a triple harmony and a Liu He, the initial transmission will be based on this, and the person will certainly return by themselves; if it is a cutting gate chart and the nobleman, azure dragon, and tai yin all appear together, then even if the person goes to the ends of the earth, they will not turn back. Original note: When the day's virtue initiates the transmission and combines with the god of the day's branch to form a Liu He, the owner will return by themselves: for example, on a Yisi day, the three transmissions are Shen, Xu, and Zi, and the initiating transmission Shen combines with the巳 branch; another example is on a Guichou day, the three transmissions are Si, Chou, and You, and the initiating transmission Si forms a triple harmony with the Chou branch. The cutting gate is explained in the section on travel. (The original text mistakenly writes '六合' as '六俣'.)

六甲尋元度四獲，若非六甲看元陰。欲知捕獲在何日，陰神受剋日分明。此閉口課中度四之法。如六甲日以元武為陽神，以逆推度四位上所得神為終陰，元武陽神下可以捕女。蓋女走，求男之下也。終陰下可以捕男，蓋男走，求女之下也。如六甲日晝夜占，辰為元武陽神，加申，如女走，向西南方捕之可獲。丑為終陰，加巳，男走，向東南方捕之可獲。

For the six days of Jia, use the method of "seeking the Yuan Du four" to determine the location. If it is not one of the six Jia days, then observe the Yin spirit of Yuan Wu. To know on which day the person can be captured, look at the day when the Yin spirit is weakened. The original note says: this is the method of "Du Si" in the closed mouth class. For the six Jia days, take Yuan Wu as the Yang spirit, count backward four positions from Yuan Wu, and the spirit at that position is called "Zong Yin." The position of Yuan Wu's Yang spirit on the Earth Plate can be used to capture women, as women who run away usually go to where men are. The position of Zong Yin on the Earth Plate can be used to capture men, as men who run away usually go to where women are. For example, if on any day of the six Jia days, the spirit is on Chen with Yuan Wu as the Yang spirit, and the person is a woman, then go to the Southwest to capture her. If the position is Chou as Zong Yin, and the person is a man, then go to the Southeast to capture him.

非六甲日不不度四。以天盤元武為陽神吧元武位上所得神為陰神。陽神位下可以捕女，陰神位下可以捕男也。陰神受克，如申酉為元陰，則巳午日可獲，如三傳相剋，交得凶煞更的。

If it is not a Jia day, then "Du Si" is not used; instead, take the Black Tortoise on the Heaven Plate as the Yang spirit, and the deity obtained from the position of the Black Tortoise as the Yin spirit. The position of the Earth Plate under the Yang spirit can be used to catch a woman, and the position of the Earth Plate under the Yin spirit can be used to catch a man.the so-called "Yin spirit being controlled" means that if the Yin spirit of the Black Tortoise is Shen or You, then on Si day or Wu day, one can obtain the target (fire controls metal). If the three transmissions mutually control each other and intersect with Inauspicious Sha, it becomes even more accurate. (The original text mistakenly writes "Bu Bu Du Si" instead of "Bu Du Si," and "ba Yuan Wu Wei Shang" instead of "yi Yuan Wu Wei Shang.")

尋覓三奸沖最嘉，伏吟主近無依遐。會神得兒亡神否，裡數河魁位上查。三奸謂天盤之亥子丑，有一神加於仲位之上。則對沖下即為三奸。如六甲日丑加午，午之對沖為子，則正北方可獲也。伏吟課尋人在近處，貴順用支左一位，貴逆右一位，如丙子日晝占，支左一位為丑，可向東方尋。夜占支右一位為亥，可向西北方尋也。

To find a person, use the "Three Evils" (Sanjian), and the position opposite to it is best. In a Hidden Chant (Fuyin) divination, the person is nearby, but in a Reversed Chant (Fan Yin) divination, one must go to the opposite direction. If the meeting god (Hui Shen) is present, the person can be found; if the lost god (Wang Shen) is present, the person cannot be found. The distance in miles is determined by counting from Hekui. Original note: The "Three Evils" refer to the positions of Hai, Zi, and Chou on the Heaven Plate, with one of them placed on the four midpoints (Si Zhong). The position opposite to this on the Earth Plate is where the Three Evils are located. For example, if on the sixth day of Jia, Chou is placed on Wu, the opposite of Wu is Zi, so the person can be found in the north. In a Hidden Chant divination, the person is nearby: take the nobleman (Gui Ren) in the direction of the day branch (Ri Zhi) to the left for forward movement, or to the right for backward movement. For example, on Bing Zi day during the day, the day branch to the left is Chou, so search to the east; at night, the day branch to the right is Hai, so search to the northwest.

無依媽反吟，遐謂對沖處，會神見趨謁門。亡神巳寅亥申三輪。一云，六乙之外為亡神，如甲戌旬用亥，甲午旬用未是也。欲知裡婁管家多寡，則看河魁於何宮。以上下數乘之，數者，太元數。子午甲己九之類也。如戌臨寅，戌數五，寅數七，五七三十五里，為三十五里，此二句專指奴婢，與有竊而逃者而言。

The term "wu yi" refers to a return lesson; "xia" refers to the opposite position. The meeting god is found under the section of seeking an audience. The lost spirit moves through the four positions of巳, 寅, 亥, and 申 in rotation. Another explanation says that the lost spirit is the one not included in the six positions of the ten-day cycle. For example, in the Jia Xu cycle, the lost spirit is亥, and in the Jia Wu cycle, it is 未. To find out the distance, look at where the Hekui (戌) falls in the palace, then multiply the numbers of the upper and lower positions. This "number" refers to the Tai Xuan number, such as Zi, Wu, Jia, and Ji all being counted as nine. For example, if戌 is on寅,戌 is five and寅 is seven, five times seven is thirty-five, meaning thirty-five li. The above two sentences specifically refer to servants and thieves who have run away. (The original text mistakenly writes "li shu" as "li lou guizhu" and "Tai Xuan number" as "Tai Yuan number.")

父子夫妻屬六親，更須逐類擬何神。若逢奸盜用而逃者，元陰落處識其真。類謂類神，如太常類父，天后類母，亦類妻。青龍類夫，太陰類姐妹婢妾，六合類子孫朋友，天空奴僕，謂之將神。又長生為父母，比劫為兄弟，官鬼為夫財，為妻。墓碑為妾，盜氣為子孫，陽為子陰為孫。酉為婢，戌為奴，謂之兼神。取其入課傳者，視其所臨何方，即可知人之所在，如俱不入，則專責將神可也。如癸卯日占妻，干上辰，晝將乘後，支上午為妻財，午加卯，可往東方尋。辰屬旬空，俟辰日填實，即可獲也。元陰落處詳見前章。

The father and the husband, as well as the wife and the children, each belong to the Six Relations. One must determine which of the corresponding deities should be used. If someone has fled due to adultery or theft, the truth can be discovered by looking at where the Black Tortoise, the Yin deity, falls. The original commentary says that "class" refers to the class deity. The Heavenly General route: Tai Chang represents the father, Heavenly Empress represents the mother and also the wife, Azure Dragon represents the husband, Tai Yin represents sisters, servants, and concubines, Liu He represents children and friends, and Tian Kong represents servants. This is called "General Deities." The hexagram position route: Growth represents parents, fellow and劫财 represent brothers, officials and ghosts represent the husband, wealth hexagram represents the wife, tomb represents a concubine, and the leaking energy represents children. Among these, the yang ones represent sons and the yin ones represent grandsons. Also,酉 represents a maid and 戌 represents a servant. This is called "Complementary Deities." Take those that have entered the Four Lessons and Three Transmissions, and see which direction they are in, to know where the person is. If none have entered the lessons and transmissions, then rely solely on the Heavenly General to determine. For example, on a Guimao day, if one is divining about the wife, the day stem is on 辰, and in the daytime, 辰 is on Heavenly Empress. The day branch is on 午, which is the wife's wealth, and 午 is placed on 卯, so one should look to the east. 辰 is in the empty position of the ten-day cycle, but when 辰 day comes and it is filled, the person can be found. The place where the Black Tortoise, the Yin deity, falls is detailed in the previous chapter. (The original text mistakenly writes "officials and ghosts represent the husband, wealth represents the wife" as "officials and ghosts represent the husband, wealth represents the wife," and mistakenly adds the character "碑" in "tomb represents a concubine.")

更有一法占夫伴，詳覽勝光分明見。又有一法視正時，觀其克典範亦最便。占失伴之法，如午在日前，向前追必得，午在日後，則稍等立見也。如庚辰日，干上巳，午加酉為在日前，又干上未，為在日後也。神正時者，謂正時克月將，則其人必見。如月將克正時，則其人難覓也。

There is another method specifically for predicting the loss of a companion: carefully examine the position of 「Shengguang」 (Wu) at the hour of午 (Wu). It becomes clearly visible. Another method is to observe the exact hour, checking whether it is able to overcome or not, which is also very convenient. The original note says: when predicting the loss of a companion, if the hour of午 (Wu) is before the day stem, pursuing forward will certainly result in finding the person; if the hour of午 (Wu) is after the day stem, waiting a little longer, the person will appear by themselves. For example, on a day of Gengchen, if the day stem is riding on巳 (Si), then the hour of午 (Wu) is on酉 (You), meaning that午 (Wu) is before the day stem; if the day stem is riding on未 (Wei), then午 (Wu) is after the day stem. What is meant by 「observing the exact hour」 is that if the hour is able to overcome the month general, the person will certainly be found; if the month general is able to overcome the hour, the person will be difficult to find. (The original text mistakenly writes 「观其克典范」 as 「观其克与不克」, and 「视正时者」 as 「神正时者」.)

疾病之源尋虎鬼，沉屙之際看生龍。虎入喪車殃立至，鬼逢死氣即多凶。源尋虎鬼者，謂日干之鬼乘虎，在六處觀其所克何神，而病症可知。如乘金，主肝病，宜治肺。乘木主脾病，宜治肝。乘火主肺病，宜治心。乘土腎病，宜治脾。虎鬼無乘水者例。

The root of the illness comes from the White Tiger and the Official Ghost. When the illness is long and severe, one should look at the Azure Dragon that is riding on the Life Qi. If the White Tiger enters the hearse, calamity will arrive immediately; if the Official Ghost meets the Death Qi, there will be more danger. The original note says: "Seeking the source from the White Tiger and the Official Ghost" refers to the Official Ghost of the Day Stem riding on the White Tiger, and in the six places, one should observe which deity it is going to overcome. This will reveal the nature of the illness. If it rides on metal, it indicates a liver disease, and the treatment should focus on the lung (as metal overcomes wood); if it rides on wood, it indicates a spleen disease, and the treatment should focus on the liver (as wood overcomes earth); if it rides on fire, it indicates a lung disease, and the treatment should focus on the heart (as fire overcomes metal); if it rides on earth, it indicates a kidney disease, and the treatment should focus on the spleen (as earth overcomes water). There are no examples of the White Tiger and Official Ghost riding on water.

虎鬼不寒而慄刑煞剋日干年命必死。如甲戌日三傳申巳寅，晝占申作虎是也。其死期以虎鬼所乘之神為斷招不帶刑煞，亦無妨。惟虎鬼年命上神剋制，不必治。或值空亡，必已、病而未痊。如僅見日鬼，不乘虎，亦以上法推。

The White Tiger and ghost combine with punishment stars to attack the day stem and the person's birth year, resulting in death. For example, on a Jiaxu day, if the three transmissions are Shen, Si, and Yin, and during the day the Shen is occupied by the White Tiger, Shen metal is the ghost of Jia wood. The time of death is determined by the god riding on the White Tiger ghost. If there is no punishment star, there is no problem; as long as the god on the person's birth year can overcome this White Tiger ghost, there is no need for treatment. If the White Tiger ghost falls in Kongwang, it indicates the illness has passed but not completely healed. If only the official ghost of the day stem is seen, but not riding the White Tiger, it is still calculated according to the above method. (The original text has many transmission errors: 'carrying punishment stars' is mistakenly written as 'not cold and trembling punishment stars', 'if there is no punishment star' is mistakenly written as 'for determination, not carrying punishment stars', and the sentence 'it must be an illness that has not fully recovered' is also missing some text; the current version is recorded without supplementation.)

生龍干，謂龍乘生氣，加日干年命上也。詳經商門。如龍乘長生亦可用。如癸巳日三傳申亥寅，夜占申乘龍是也。巳為喪車，申為虎之本家，如申加巳發用，為虎入喪車，主凶。如六丙日三傳申亥寅是也。死氣見孕產門。如死氣作鬼，加日干年命上必死。如生氣作鬼病尚可療。

The term "Shenglong Jia Gan" refers to the Azure Dragon riding the life qi of the current month and adding it to the day stem or the person's birth year, as detailed in the section on commerce; the Azure Dragon riding the long life stage is also applicable. For example, on a Guisi day, if the three transmissions are Shen, Hai, and Yin, and during the night the Shen is riding the Azure Dragon, Shen is precisely the long life stage of the癸 water. Si is the mourning chariot, and Shen is the native home of the White Tiger; if Shen is placed on Si and initiates the transmission, it is called "Hu Ru Sangche," indicating misfortune. For instance, if six days of Bing are used, and the three transmissions are Shen, Hai, and Yin, the dead qi is mentioned in the section on pregnancy and childbirth: if the dead qi also acts as the official ghost and is placed on the day stem or the person's birth year, it indicates certain death; but if the life qi acts as the official ghost, the illness may still be treatable.

福德加臨名解厄，貴醫年命病全安。死氣乘常喪內外，病符生剋死生看。福德即子孫爻，見課傳年命上必愈。如丙申日三傳子申辰，子為日鬼，得干上丑，支上辰。為救是也。醫神天地二醫也。天醫辰順十二，對宮為地醫。如醫神加年命，生其年命，必愈。如庚子日，干上巳，與發用午作鬼，亥命人於五月占，亥上乘申，為天醫所生是也。又貴人加年命上，生其年命亦同。

The deity of fortune and virtue is added upon, called "removing calamity"; when the nobleman and the deity of medicine fall on the person's own destiny year, the illness will be completely cured. Death qi combined with Tai Chang indicates distinctions between inner and outer mourning; whether the disease symbol is the day stem or it controls the day stem determines life or death. Original note: The so-called "fortune and virtue" refers to the son and grandson divination elements. If they appear in the four lessons and three transmissions or on the person's own destiny year, the illness will certainly be cured. For example, on a Bingshen day, the three transmissions are Zi, Shen, and Chen. Zi water is the official ghost of Bing fire, but fortunately, the day stem is controlled by Chou and the day branch is controlled by Chen, two earth elements that control Zi water to save the main subject. The so-called "deity of medicine" refers to Tianyi and Diyi. Tianyi starts from Chen and counts forward twelve positions, and its opposite branch is Diyi. If the deity of medicine is added upon the person's own destiny year and then generates the person's own destiny year, the illness will certainly be cured. For example, on a Gengzi day, the day stem is controlled by Si, and together with the initiating transmission of Wu, they act as ghosts of Geng metal. A person born in Hai year who comes to consult in the fifth month, the Hai branch is controlled by Shen, which is exactly the Tianyi of the fifth month and generates the Hai water destiny year. When the nobleman is added upon the person's own destiny year and generates the person's own destiny year, the situation is the same.

死氣乘常，謂鬼作死氣乘太常，加干，主有外孝服。如六壬日，干上未，夜占乘常，二月為死氣是也。鬼作死氣，乘常加支，主有內孝服。如乙未日，支上申，晝占乘常。三月為死氣是也。病符舊太歲也。如乘死氣克干，主死。乘生氣克干，則病而不死。

The phrase "dead qi riding the Tai Chang" refers to the official ghost and dead qi both riding the Tai Chang and affecting the day stem. This indicates the presence of mourning for an external relative. For example, on six days with the stem Ren, if the day stem is occupied by the branch Wei, and during the night the branch Wei is occupied by the Tai Chang, then the dead qi is present on Wei in the second month. If the official ghost and dead qi riding the Tai Chang affect the day branch instead, this indicates mourning for an internal relative. For example, on a day with the stem Yi and branch Wei, if the day branch is occupied by the branch Shen, and during the day the branch Shen is occupied by the Tai Chang, then the dead qi is present on Shen in the third month. "Bingfu" refers to the previous year's heavenly stem. If it rides the dead qi to attack the day stem, it indicates death; if it rides the life qi to attack the day stem, it indicates illness but not death.

鬼戶宜關人惡入，身尸入棺死不差。旬空退茹尋死格，遲痊多因倒拔蛇。鬼戶宜關，謂六庚日反吟，申為本命者，占病必死。蓋申者身也，鬼戶寅也，中加寅，是身入鬼門也。身尸入棺，謂六合乘申臨卯，又值月之死氣，如三月六丙日占，申加卯，晝將申乘六合是也。蓋申為身，上有六合，下有卯木是棺也。三月申為死怕陽死尸也。如乘生氣，主在床而示愈。空退茹為尋死格，逆間傳主病難痊，一雲涉害深者必久病。

The ghost gate should be tightly closed, but it is most dangerous when people walk into it instead. When the body is placed in the coffin, death is certain. If the ten-thousand-day void coincides with the retreat of the worm, it is called the "seeking death pattern"; if illness heals slowly, it is mostly due to the "reversed snake" pattern. Original note: The phrase "the ghost gate should be tightly closed" refers to six days of Geng when the return echo occurs, and the person seeking divination has their birth stem on Shen. If they seek divination about illness, it is certain to be fatal. Shen represents the body, and Yin is the ghost gate. When Shen is placed on Yin, it means the body has entered the ghost gate. The phrase "the body is placed in the coffin" refers to the Liu He (six harmonies) riding on Shen and being placed on Mao, and it coincides with the dead qi of the current month. For example, if someone seeks divination on one of the six days of Bing in the third month, Shen is placed on Mao, and the divination is done during the day with Shen as the upper element. Since Shen represents the body, the Liu He above and the wood of Mao below, the wood of Mao is the coffin. The Shen in the third month is also the dead qi, so it represents the image of a dead body. If it is riding on the life qi, then it is just a case of lying in bed and eventually recovering. If it falls into the void and coincides with the retreat of the worm, it is called the "seeking death pattern"; the reverse transmission indicates that the illness will be difficult to recover from. Another interpretation: if the involvement is deep, the illness will last a long time. (The original text has an error in the sentence "the Shen in the third month is the dead qi, and the dead body is of the yang." It should be "the person lies in bed and eventually recovers" instead of "the person lies in bed and shows recovery.")

元神乘墓號收魂，虎鬼乘騏死立待，脫耗全逢身衰蠃，兩蛇夾墓病積塊。元乘日墓名收魂煞。惟六戊一干有之，如戊申日昴星，三傳戌酉午，晝夜占，武乘日墓發用是也。騏謂驛馬也，虎鬼乘騏，見仁宦門。脫耗全逢，謂耗損消根斷課也。詳考試門。兩蛇夾墓，謂六丁日干上戌晝占乘蛇，巳又為蛇痊，占病必因積塊而亡，如虎乘日墓，加日干年命亦同。

The Black Tortoise is riding on the tomb god, which is called "Reeling Soul"; the White Tiger and ghost are riding on the post-horse, and death is imminent. Loss of breath and exhaustion of spirit all come together, causing the person to become weak and emaciated; two snakes enclose the tomb god in the middle, indicating a disease of a mass in the abdomen. Original note: The Black Tortoise riding on the tomb god of the day stem is called "Reeling Soul," and this only occurs with the stem Wu. For example, on a Wu Shen day with the昴star lesson, the three transmissions are戌, 酉, 午, regardless of day or night, the Black Tortoise always rides on the tomb god戌 and initiates the transmission. "Qí" refers to the post-horse; the White Tiger and ghost riding the post-horse is discussed in the section on official positions. The phrase "loss and exhaustion are fully met" refers to lesson patterns where there is loss and exhaustion, and the source of things is cut off, which is detailed in the section on examinations. The phrase "two snakes enclosing the tomb" refers to when the six Dings have the day stem riding on戌. In the daytime, the戌 is ridden by the Teng Snake, and巳 is the native home of the Teng Snake, thus enclosing the tomb from both sides. When predicting illness, it indicates death from a mass in the abdomen; if the White Tiger is riding on the day's tomb and is added to the day stem or the person's birth year, the situation is the same. (The original text mistakenly writes "Rénhuàn Mén" instead of "Shìhuàn Mén," and "Shé Qúan" instead of "Shé Zhī Běnjiā.")

日祿閉口最為忌，重視克氣定多殘。干墓歲墓並蛇虎，加臨卯酉犯重傷。占病專視日之祿神，如作閉口，加臨絕鄉，必絕食而死。如乘六合更的，如辛未日，三傳酉辰亥，酉為日祿，遁癸作閉口加於寅之絕鄉。日占將乘六合是也，重神謂上下神同類者。氣者，日干長生之氣。如癸未日，巳加午發用，克其申金長生之氣也。

The day stem's禄 is considered a closed mouth, which is most unfavorable; if the upper and lower heavy spirits also restrain the day stem's long life energy, there will certainly be many injuries. If the day stem's墓, the year's墓, and the Teng Snake and White Tiger fall on卯 and酉, then it is a serious injury. Original note: When predicting illness, focus on the day stem's禄神. If it forms a closed mouth and also falls in the绝 place, the person will certainly not take in water or food and die; if it also has the六合, it is even more accurate. For example, on a Xinwei day, the three transmissions are酉,辰, and亥. 酉 is the禄 of辛, and the heavenly stem hidden under 酉 is癸, which forms a closed mouth with癸酉. 酉 also falls in寅, which is the metal绝 place. During the day, 酉 also has the六合.所谓 'heavy spirits' refers to two spirits of the same type in upper and lower positions.所谓 'energy' refers to the day stem's long life energy: for example, on a Guiwei day,巳 is placed on午 and initiates the transmission. The fire of巳 and午 restrains the metal of申 —— 申 is exactly the source of long life for癸 water.

歲墓者，歲後五墓也。子年在未，卯年在戌，午年在丑，酉年在辰。如干之墓神乘蛇虎臨卯酉，加干支年命上，為冢墓門開，不得生也。如六癸日夜占，辰墓乘蛇臨卯，六辛日晝占，丑墓乘虎臨酉，占人年命在卯酉，是也。如又值歲後五墓，主有生喪。

The concept of "annual tomb" refers to the Five Tombs following the Reigning Stem: in the year of Zi, the tomb is in Wei; in the year of Mao, the tomb is in Xu; in the year of Wu, the tomb is in Chou; and in the year of You, the tomb is in Chen. When the tomb god of the Day Stem arrives at the positions of Mao or You, riding upon Teng Snake and White Tiger, and also appears on the Day Stem, Day Branch, or the native's birth year, this is called "Tomb Gate Opens," which indicates a fatal outcome. For example, if a divination is made on one of the six days of Gui, the tomb of Gui is Chen, which is occupied by Teng Snake and appears at Mao; if a divination is made on one of the six days of Xin during the day, the tomb of Xin is Chou, which is occupied by White Tiger and appears at You, and the native's birth year is also at Mao or You. If this coincides with the Five Tombs following the Reigning Stem, it indicates that there will be mourning within the family.

庸醫殺人災民鬼乘，先亡為祟絕嗣鬼。子父財官分六親，將神所司須細防。庸醫殺人，謂天地醫作日鬼也。如六壬日干上辰，正月占，為天醫作鬼是也。如醫神坐墓空亡，雖有醫亦與無醫等耳。絕嗣體乃四上克其四下也。主先亡為祟。將神謂類神，如子占父神長一，父占子視子爻，夫占妻視財爻，妻占夫視官鬼，兄弟相占視比肩，如類神入課傳，即可視其神將生克以言吉凶。

A mediocre doctor causing harm to people's lives is due to the disaster demon and official ghost riding on the medical deity; if a deceased ancestor is causing trouble, it is shown in the lesson of绝嗣. The six relations include descendants, parents, wife's wealth, and official ghost, each having their own six relations. Heavenly generals have their own duties, and all should be carefully guarded against. Original note: The phrase "a mediocre doctor kills people" refers to the medical deity or earth deity acting as the official ghost of the day stem. For example, if the day stem is壬 on the sixth day and is riding on 辰, in the first lunar month, 辰 is the medical deity, but the earth 辰 also overcomes the water壬, becoming a ghost. If the medical deity is sitting on the tomb or falling into the empty, it means there is no medical deity. The lesson pattern of绝嗣 is when the upper deities of the four lessons overcome the lower deities, indicating that a deceased ancestor is causing trouble. The so-called "general deity" is the category deity: when a son divines his father, he looks at the long life; when a father divines his son, he looks at the descendant爻; when a husband divines his wife, he looks at the wealth爻; when a wife divines her husband, she looks at the official ghost爻; when brothers divinate each other, they look at the companion爻. When the category deity enters the four lessons and three transmissions, it is judged by the relationship between the deity and the general in terms of generation and overcoming to determine good or bad fortune. (The original text mistakenly writes "子占父神长一" instead of "子占父视长生".)

如戊辰日三傳寅未子，放占，寅乘虎克日照和月寅為死氣，如妻占夫病必死。蓋寅為婦之夫星，豈宜乘虎死氣也？如辛亥日三傳巳寅亥，巳乘蛇作鬼，中傳寅財空亡，九月寅為死氣，如夫占妻病必死。蓋寅為妻財，豈宜乘此死氣空亡也。凡六新皆準此推。

For example, on a Wuchen day, if the three transmissions are Yin, Wei, and Zi, the Yin is occupied by the White Tiger which attacks the day stem. Also, the death qi of the month is located at Yin. If a wife divines about her husband's illness, he will surely die. Yin is the husband's star (official ghost), how can it be attacked by the White Tiger and also meet the death qi? Another example, on an Xinhai day, if the three transmissions are Si, Yin, and Hai, the Si is occupied by the Teng Snake acting as the official ghost of the Xinhai metal. The middle transmission Yin is the wealth爻 but falls into Kongwang. Also, the death qi of September is located at Yin. If a husband divines about his wife's illness, she will surely die. Yin is the wife's wealth爻, how can it also meet the death qi and fall into Kongwang? In all cases of the six relations, apply this method. (The original text has some errors: "克日" has an extra "照和", and "凡六亲" is mistakenly written as "凡六新".)

巳酉相加張喪榜，喪吊全逢掛縞衣。華蓋孝帛臨年命，妻占夫病必生離。巳為喪車，酉為孝服，巳酉相加主有喪。如己酉日三傳巳酉丑是也。歲前二位為喪門，歲後二位為弔客。如加干支發用，主身披孝服。如午年日占，干上辰，支上申，三傳子申辰是也。此格惟甲午丁亥己亥庚子癸巳五日，皆干上乘弔客支上乘喪門。甲戌丁卯己卯庚奪癸酉五日，皆干上乘喪門，支上乘弔客，餘無例。

When the branches Si and You combine, it indicates the need to hang a mourning notice. If the Mourning-and-Condolence spirit and the guest spirit both appear, one should wear white and mourn. If the Huagai star and the mourning cloth appear on the person's birth year, the wife's fortune concerning her husband's illness indicates a separation. Original note: Si represents the mourning carriage, You represents the mourning clothes. When Si and You combine, it indicates a mourning event. For example, on a Jiyou day, the three transmissions are Si, You, and Chou. The two positions before the heavenly stem are the Mourning-and-Condolence spirit, and the two positions after are the guest spirit; they combine with the day stem and day branch to initiate the transmission, indicating wearing mourning clothes. For example, on a certain day in the year Wu, the day stem is covered by Chen, and the day branch is covered by Shen, with the three transmissions being Zi, Shen, and Chen. This pattern only occurs on five days: Jiawu, Dinghai, Jihai, Gengzi, and Guisi, all of which have the guest spirit on the day stem and the Mourning-and-Condolence spirit on the day branch. There are also five other days: Jiaxu, Dingmao, Jimao, Gengchen, and Guiyou, all of which have the Mourning-and-Condolence spirit on the day stem and the guest spirit on the day branch. There are no other examples. (The original text mistakenly writes 'Gengchen' as 'Gengduo' in the second group, fourth day.)

生加墓虎父母喪，浴盆有水孩兒忌。哭神下淚聞哭聲，大鬼逢時疫作厲。生加墓虎，謂長生坐於墓上，將乘白虎者，占父母病必死。如六壬日申加丑，夜占乘虎是也。浴盆煞，春辰夏未秋戌冬丑，如地盤見浴盆上，忌乘元后二將。如丙寅日三傳戌午寅，秋占戌為浴盆，晝占乘後是也。占小兒病必死。緣亥為孩子，為子，天后亦是子，元武亦是亥也。

Longevity sits on the tomb and rides the White Tiger, indicating parents' illness and death; a bath tub filled with water signifies danger to children. The weeping deity sheds tears, and the household will hear crying; when the heavenly ghost meets the proper season, plague becomes a great calamity. The original note says: "Longevity riding the tomb and the White Tiger" means the deity of Longevity sits on the tomb deity, and the Heavenly General also rides the White Tiger, indicating that the parents' illness is certain to be fatal. For example, on six days of Ren, if the hour is Shen (which is the Longevity of Ren) placed on Chou (which is the tomb of metal), and the White Tiger is on top of Shen at night, it indicates the parents' death. The method of determining the bath tub evil is to take the spring of Chen, summer of Wei, autumn of Xu, and winter of Chou; if the bath tub position appears on the Earth Plate, it is most dangerous if the upper position is occupied by the Black Tortoise and the Heavenly Empress. For example, on a day of Bingyin, if the three transmissions are Xu, Wu, and Yin, and it is autumn, then Xu is the bath tub position. If during the day, Xu is occupied by the Heavenly Empress, it indicates the child's death. This is because Hai belongs to water, representing children, and Zi also represents children. The Heavenly Empress belongs to Zi water, and the Black Tortoise belongs to Hai water.

一云，子加四季上，將乘虎，小兒病必死哭神，春未夏戌秋丑冬辰加亥子為哭神下淚。如乘虎更的。天鬼，酉午卯子三輪。如天鬼作鬼，在六處必是疫痢。

Another account says that the Zi (子) is placed on the Chen (辰), Xu (戌), Chou (丑), and Wei (未) seasons, and the Heavenly General is accompanied by the White Tiger, indicating that a child's illness is certain to be fatal. The method of determining the weeping deity is as follows: in spring it is Wei (未), in summer it is Xu (戌), in autumn it is Chou (丑), and in winter it is Chen (辰); it is placed on the Hai (亥) and Zi (子) positions, called "weeping deity shedding tears." If the White Tiger is also present, the prediction is more accurate. The Heavenly Ghost rotates through the positions of You (酉), Wu (午), Mao (卯), and Zi (子); if the Heavenly Ghost also acts as the official ghost of the day stem and appears in the six positions, it indicates an epidemic of dysentery.

卯加戌逆主風搐，子臨巳位定死亡。忌支病虎多崩嘔，蛇虎認丁命不長。卯加戌逆詳孕產門，占病必主風顛發搐之症。子為一陽之生，巳為六陽之絕，子加巳發用，為陽生臨於陽絕，故主死。如六戊日三傳子未寅是也。忌血忌，支血支，病病符，如虎乘病符克干，年命上又乘血忌血支等煞，必有血症。婦占崩漏墮胎尤的。

The trigram卯 is placed on戌 and moves in reverse, indicating a stroke or convulsion; when子 is on巳, death is certain. If blood taboo and blood branch are combined with disease symbol and white tiger, there is likely heavy bleeding or vomiting blood; if teng snake and white tiger are associated with ding spirit, the lifespan is short. Original note: The part about卯 on戌 moving in reverse is detailed in the section on pregnancy and childbirth. When predicting illness, it indicates wind disease, epilepsy, and convulsions.子 is the beginning of yang, while巳 is the end of yang. When子 is placed on巳 and initiates the transmission, it is like new yang falling into the place where yang has ended, hence leading to death. For example, on six戊 days, the three transmissions are子, 未, and寅. Here, '忌' refers to blood taboo, '支' refers to blood branch, and '病' refers to disease symbol: white tiger riding the disease symbol to attack the day stem, and the person's birth year also has blood taboo and blood branch as evils, there will certainly be bleeding symptoms; especially accurate for women experiencing miscarriage or heavy bleeding.

如六己日干上卯，夜占乘虎，辰年為病符，二月未為血忌，占人年命在亥。六月午為血支，占人年命在戌是也。蛇虎庚丁謂虎乘旬庚，蛇乘旬相。作日之暗鬼也。如甲子日晝貴逆行，午乘虎遁暗鬼。辛亥日晝貴順行，未乘蛇遁丁作暗鬼是也。

For example, if six days with the stem Ji are used for divination, the day stem is covered by Mao in the morning, and at night, Mao is covered by the White Tiger; in the year Chen, Mao is exactly the previous year's Bingfu; in the second month, the Blood Taboo is at Wei, and the person's birth year and age are at Hai; in the sixth month, the Blood Branch is at Wu, and the person's birth year and age are at Xu, all of which belong to this category. The term 'Snake and Tiger with Geng and Ding' refers to the White Tiger riding on the hidden Geng of the ten heavenly stems, and the Teng Snake riding on the hidden Ding of the ten heavenly stems, forming an invisible ghost for the day stem: for instance, on the day Jiazi, the noble official moves in reverse during the day, and the White Tiger is on Wu, which hides Geng metal as the invisible ghost; on the day Xinhai, the noble official moves forward during the day, and the Teng Snake is on Wei, which hides Ding fire as the invisible ghost. (The original text mistakenly writes 'Teng Snake rides on the corresponding stem' instead of 'Teng Snake rides on the hidden Ding'.)

紙錢孝服人必亡，喪魄飛魂年命促。迴環周遍痊復生，鑄印斫輪死最速。紙錢孝服煞謂龍常乘二馬，加臨干支上也。如八月乙未日卯時辰將占，干上巳為驛馬，乘龍，支上申為天馬乘常是也。喪魄未辰丑戌三輪，飛魂亥順十二，二煞乘凶將臨日辰年命發用，必死。周遍見經商門，迴環、鑄印、斫輪見仕宦門。

When the paper money and mourning clothes' evil influence appears, people will surely die; when the soul departs and the spirit flies and lands on one's own birth year, lifespan is shortened. If the two lessons of circulation and thoroughness are present, the illness may recover but will recur; if the two lessons of casting the seal and cutting the wheel are present, death comes quickly. Original note: The so-called 'paper money and mourning clothes' evil influence refers to the Azure Dragon and Tai Chang riding the Heavenly Horse and the Post-horse and adding to the day stem and day branch. For example, on the Yiwei day in the eighth month at the卯 hour, when the辰 comes to consult, the day stem is occupied by巳, which is the post-horse of the未 day and is occupied by the Azure Dragon; the day branch is occupied by申, which is the heavenly horse of the eighth month and is occupied by Tai Chang. The soul departs according to the positions of未, 辰, 丑, 戌, and the spirit flies from亥 and counts twelve positions in order; these two evils ride on Inauspicious General and appear on the day stem, day branch, and one's own birth year, and the effect will be death. The lesson of circulation and thoroughness is found in the commerce section, while the lessons of circulation, casting the seal, and cutting the wheel are found in the officialdom section.

占訟日辰分主客，課傳官鬼斷輸贏。雀入勾鄉官事起，真朱犯歲禍滿門。日為客，辰為主，支克干客輸，干克支主輸。先動為客，後應為主，初克末主輸，末克初客輸。雀入勾鄉，謂朱雀臨辰作鬼也。辰為勾陳本家。朱江試投之，必多是非。如戊辰日三傳卯寅丑，晝占卯乘朱加辰剋日是也。

Divination for legal cases uses the day stem and day branch to represent the plaintiff and defendant. The outcome is determined by looking at the four lessons and three transmissions, focusing on the official ghost. When the Vermilion Bird enters the territory of Gou Chen, legal matters arise. If the true Vermilion Bird conflicts with the year's stem, misfortune spreads throughout the family. Original note: the day stem represents the guest (plaintiff), and the day branch represents the host (defendant). If the day branch overcomes the day stem, the guest loses; if the day stem overcomes the day branch, the host loses. The one who acts first is the guest, and the one who responds later is the host. If the first transmission overcomes the final transmission, the host loses; if the final transmission overcomes the first transmission, the guest loses. The phrase 'Vermilion Bird enters Gou Chen's territory' means the Vermilion Bird is located on the Chen position and also serves as the day stem's official ghost. Chen is the native position of Gou Chen, so when the Vermilion Bird is placed there, it will certainly bring much trouble. For example, on a Wuchen day, the three transmissions are卯, 寅, and 丑. During the day, the Vermilion Bird is on the卯 and acts on the辰, which overcomes the Wuchen day stem. (The original text has an error in the phrase 'Vermilion Bird is placed there'.)

子孫制鬼患有救，父母化官禍無傷。害合區分看解結，仍觀休旺定災祥。子孫制鬼，如丙丁日以亥子為鬼，得子孫季神救之。為患門有救。父母化官，如丙丁日以亥子為鬼，得寅卯木神化之。則鬼不為害。解結者，逢合則事解。如六乙日以申為鬼。乙與庚作五合鬼，既合自不為患也。逢害則訟結。如子日以未為鬼，子未為六害，鬼為害，則訟愈結也。

Critical: 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. Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Glossary: Wu He = Five Harmony Wang Xiang = prosperous and strong Xiu Qiu = weak and confined Original note: "The concept of 'children controlling the official ghost' refers to, for example, when the day is Jia or Yi (fire), and the official ghost is亥 or 子 (water), if the children (earth) of Chen, Xu, Chou, or Wei come to control it, then the disaster can be averted. 'Parents transforming the official ghost' refers to, for example, when the day is Jia or Yi (fire), and the official ghost is亥 or 子 (water), if the wood of Yin or Mao comes to transform it (water nourishes wood, wood nourishes fire), then the ghost will not harm the person. 'Unraveling the knot' refers to when there is a combination, the matter is resolved, for example, on the sixth day of Yi, the official ghost is申, and Yi and申 contain Geng, which forms a five combination, so it will not cause disaster. When there is a harmful relationship, the case becomes more complicated, for example, on the day of Zi, the official ghost is Wei, and Zi and Wei form the six harmful relationship, and the ghost also carries the harmful relationship, so the case becomes even more difficult to resolve.

結，既俗語所謂冤仇宜解不宜結之結。旺衰有二義，鬼自旺則不害人，故為祥。鬼既衰則禍益烈，故為災。此一義也，又干自旺，則鬼不能害，太為祥，干既衰則自為鬼侵，故為災。此又要一義也。

The character "jie" refers to the common saying "冤仇宜解不宜结" (enmity should be resolved rather than accumulated). As for the concept of prosperity and decline, there are two meanings. The first refers to the official ghost (官鬼): if the ghost is too strong, it will not harm the person, thus being auspicious; but when the ghost declines, the misfortune becomes more severe, thus being inauspicious. The second refers to the day stem (日干): if the day stem is strong, the ghost cannot harm it, thus being auspicious; but when the day stem declines, it will be invaded by the ghost, thus being inauspicious. (The original text mistakenly writes "太为祥" instead of "故为祥," and adds an extra "要" in "此又一义也.")

末助初鬼凶為甚，傳將間逆禍難伸。貴人履獄知殃退，虎鬼乘騏識禍頻。末助初鬼，如六庚日三傳午辰寅，寅為日財，助其初傳作鬼也。要占人年命上見申酉可解。傳將間逆謂逆間傳，貴又逆行者也。辰為天牢，戌為地獄，貴人臨辰戌之上，為履獄錄囚。事可解釋。如丙戌日三傳亥子丑，晝占，亥貴加戌發用，癸巳日三傳卯寅丑，夜占，卯貴加辰發用是也。

The final transmission supports the official ghost of the first transmission, causing the most severe misfortune; the three transmissions and the heavenly general are separated and move in reverse order, making it difficult to clear up troubles. When the nobleman enters the heavenly prison, it indicates that calamities will subside; when the tiger ghost rides the post-horse, it shows that troubles will occur frequently. Original note: The phrase 'the final transmission supports the initial ghost' refers to a situation where on the sixth day of the庚 (geng) stem, the three transmissions are午 (wu), 辰 (chen), and 寅 (yin). The wood of 寅 (yin) is originally the wealth of the geng metal, but it instead nourishes the official ghost of the initial transmission, 午 (wu) fire. This situation can only be resolved if the person's birth year and age stem show 申 (shen) or 酉 (you) metal to support the day stem. The phrase 'transmission and general are in reverse order' refers to the middle transmission moving in reverse, with the nobleman also moving in reverse. 辰 (chen) is the heavenly prison, 戌 (xu) is the hell; if the nobleman is on 辰 (chen) or 戌 (xu), it is called 'walking in prison and recording prisoners', and the matter can be resolved. For example, on a Bingxu (bingxu) day, the three transmissions are 亥 (hai), 子 (zi), and 丑 (chou). In the daytime, the nobleman is on 亥 (hai) and the transmission starts with 戌 (xu). Another example is on a Guisi (guisi) day, the three transmissions are 卯 (mao), 寅 (yin), and 丑 (chou). At night, the nobleman is on 卯 (mao), and the transmission starts with 辰 (chen).

又如六乙日晝占，子貴臨辰加干，六辛日夜占，寅貴臨戌加干，名貴人臨身。戊辰日晝占，丑貴坐辰加。甲戌日夜占，未貴坐戌加支，名貴人入宅，必得貴人照扶，虎鬼乘騏，詳仕宦門。

For example, if on six days with the stem Yi, the divination is done during the day, and the branch Zi has the nobleman riding on it, arriving at the day stem; or on six days with the stem Xin, the divination is done at night, and the branch Yin has the nobleman riding on it, arriving at the day stem: this is called 'the nobleman riding on oneself'. Another example is on a day with the stem Wu and branch Chen, during the day, the branch Chou has the nobleman sitting on it, arriving at the day branch; or on a day with the stem Jia and branch Xu, at night, the branch Wei has the nobleman sitting on it, arriving at the day branch: this is called 'the nobleman entering the house'. If one attains these two patterns, they will certainly receive the support and assistance of a nobleman. The section about the tiger ghost riding the post-horse is detailed in the section on officialdom.

朱勾剋日莫興詞，妄動舉輕為自投死。二將若還生日干，勘官昭雪人忻喜。朱勾剋日，謂勾陳剋日，或朱雀剋日也。如六丙日返吟，夜占，亥乘雀剋日。六癸日伏吟，晝占，丑乘勾剋日是也。二將生日，如六戊日伏吟，晝占，巳乘雀生日。六乙日干上子，夜占，子乘勾生日是也。凡占訟，如朱勾剋日訟難伸雪。日克朱勾訟得理伸。又勾之陰神附近惡將帶煞剋日者最凶。如丁卯日，三傳子酉午，晝占，卯為勾陳陰神，子乘蛇剋日是也。如勾陰乘貴生日，必得貴人力。如乙酉日，三傳申子辰，晝占，申為勾，陰神子生日是也。

The Vermilion Bird and Gou Chen are attacking the day stem; one should not engage in this lawsuit, for rash action is like falling into a trap. If these two heavenly generals instead support the day stem, then the official handling the case will clear your name, which is a good omen. Original note: When it is said "the Vermilion Bird and Gou Chen attack the day stem," it means either Gou Chen attacks the day stem or the Vermilion Bird attacks the day stem. For example, if there are six Jia days and it is a reverse transmission, and the divination is done at night with the Vermilion Bird on the亥 position attacking Jia fire; or if there are six Jia days and it is a hidden chant, and the divination is done during the day with Gou Chen on the丑 position attacking Jia water. When it is said "the two generals support the day stem," for example, if there are six Wu days and it is a hidden chant, and the divination is done during the day with the Vermilion Bird on the巳 position supporting Wu earth; or if there are six Yi days and the day stem has the Zi position with the Vermilion Bird, and the divination is done at night with Gou Chen on the Zi position supporting Yi wood. In general, when the Vermilion Bird and Gou Chen attack the day stem in a lawsuit, the case is difficult to resolve. If the day stem attacks the Vermilion Bird and Gou Chen, then the case is likely to be justified. Moreover, if the dark spirit of Gou Chen is accompanied by evil generals and malevolent influences attacking the day stem, it is extremely dangerous. For example, on a Dingmao day, the three transmissions are Zi, You, and Wu, and the divination is done during the day with Gou Chen on the卯 position. The dark spirit of Gou Chen is on the Zi position, which has the Teng Snake attacking Ding fire. If the dark spirit of Gou Chen is accompanied by the Nobleman and supports the day stem, then one will surely receive the help of the Nobleman. For example, on a Yiyou day, the three transmissions are Shen, Zi, and Chen, and the divination is done during the day with Gou Chen on the申 position. The dark spirit of Gou Chen is on the Zi position, which supports Yi wood.

虎朱相會訟益深，墓夾兩蛇小翻大。勾陳帶木虎遁壬，庭訊須離罪不貸。虎朱相會，謂白虎加臨午上剋日也。蓋午為朱雀本家，白虎投之，必有訟禍。如六甲日三傳辰午申，晝占，申乘虎，加午克干是也。墓夾兩蛇，見疾病門。勾陳帶木，謂勾陳乘神遁甲乙二干也。如戊申日伏吟，晝占，勾陳乘巳遁乙。虎遁壬者，謂白虎帶遁干之壬是也。如甲子日，三傳辰午申，晝占乘虎遁壬是也。

The White Tiger and Vermilion Bird meet together, leading to an escalating dispute; the tomb god is caught between two snakes, turning minor matters into major ones. Gou Chen carries the wood of Jia and Yi, and the White Tiger hides with the water of Ren, resulting in being summoned to court and facing inevitable blame. Original note: The phrase 'White Tiger and Vermilion Bird meeting' refers to the White Tiger being placed on Wu and then attacking the day stem—Wu is the native place of Vermilion Bird, so when the White Tiger is placed there, there will be litigation and misfortune. For example, if a divination is made on a sixth Jia day, with the three transmissions being Chen, Wu, and Shen, during the day, the White Tiger is placed on Shen, which is on Wu, and Shen metal attacks Jia wood. The tomb is caught between two snakes, with one of them related to illness. The phrase 'Gou Chen carries wood' refers to the god riding Gou Chen having the hidden stems of Jia and Yi. For example, on a Wushen day with a hidden chant, during the day, Gou Chen is riding on Si, and Si has the hidden stem of Yi wood. The phrase 'White Tiger hides with Ren' refers to the god riding the White Tiger having the hidden stem of Ren water. For example, on a Jiazi day, with the three transmissions being Chen, Wu, and Shen, during the day, the White Tiger is placed on Shen, which has the hidden stem of Ren water.

丁動刃逢遭縲紲，龍陽臨日禍消時。五刑決罪明天將，二赦解凶看地支。祿前一位為羊刃，乃主血光之神。丁動刃逢，謂干支上見羊刃又乘遁旬之丁神也。如甲子日見丁卯，庚子日見丁酉，丁未己酉日見丁未，癸未日見丁丑是也。只此五日，餘無例。龍陽臨日，謂龍乘月將加臨日干也。如六丙日巳時辰將占，干上為辰為太陽是也。如龍乘生氣，亦同。

When the Ding God moves and meets the Yang Ren, it leads to imprisonment; when the Azure Dragon rides the sun and approaches the day stem, misfortune is dispelled. The five punishments and their corresponding crimes can be understood by looking at the Heavenly General. Two gods of pardon can resolve misfortune, and we need to see which earthly branch they fall on. Original note: The day's grain (Lü) is the previous day stem, which is the Yang Ren, a god associated with bloodshed. The phrase 'Ding moves and meets the Yang Ren' refers to the day stem and day branch encountering the Yang Ren, and this Yang Ren is exactly the Ding God hidden in the ten-day cycle. For example, on a Jiazi day, the Ding Mao appears; on a Gengzi day, the Ding You appears; on a Dingwei day or Jiyou day, the Dingwei appears; on a Guiwei day, the Dingchou appears. Only these five days are like this, no others. The phrase 'Azure Dragon approaches the day' refers to the Azure Dragon riding the sun and approaching the day stem. For example, on six days of Bing (丙), if the time is巳 (Si) and the month general is辰 (Chen), the day stem is covered by Chen, and Chen is exactly the sun's month general. When the Azure Dragon rides the life qi, the situation is the same.

五刑者，木主笞杖，火主流血，金主刀刃，土主徒禁，水主流遣。觀五刑所乘之神，便知其所得何罪也。二赦，皇恩天赦也。皇恩見仕宦門，天赦者，春戊寅夏甲午之類。如二神見課傳年命上，必得解禍。如乙亥日干上未，正月占為皇恩，支上寅遁戊，為天赦是也。

The so-called "Five Punishments" are: wood corresponds to caning and bastinado, fire corresponds to bleeding, metal corresponds to cutting with a blade, earth corresponds to imprisonment and forced labor, and water corresponds to exile and deportation. By observing which of the five elements' deities the punishments fall upon, one can determine the nature of the crime. The so-called "Two Pardons" refer to Imperial Grace and Heavenly Pardon. Imperial Grace is indicated in the section of officials and government service; Heavenly Pardon is determined by days such as Wuyin in spring or Jiawu in summer. If these two deities appear in the four lessons, three transmissions, or the person's own birth year, they will certainly resolve misfortune. For example, on a Yihai day, if the day stem is accompanied by Wei, and the month is the first lunar month, then Wei is Imperial Grace. If the day branch is accompanied by Yin, and Yin is concealed by Wu, then Wu Yin is Heavenly Pardon in spring.

關管持刑主囚繫，勾陳入獄定淹留。絞勾懸索繩頭項，支忌金神刃上頭。關神見經商門。管即關神。刑謂三刑。如關管持刑，乘虎勾凶將作鬼，主囚繫。如癸卯日，三傳未酉亥，未為三刑，夜將乘勾陳，秋占為關神是也。謂勾陳立辰戌上，加臨日干年命是也。如六乙日伏吟，晝夜占辰乘勾加干是也。

The gods of gate and governance, along with the three punishments, mainly indicate imprisonment; when Gou Chen enters the position of imprisonment, lawsuits will certainly be delayed. The god of hanging and the god of绞 are combined with the evil spirit of hanging rope, which is like a rope around the neck; blood branch and blood taboo combined with the metal god and Yangren, that is a blade hanging over one's head. Original note: The god of gate is mentioned in the section of commerce, "governance" is the same as the god of gate, "punishment" refers to the three punishments. The gods of gate and governance, along with the three punishments, are combined with the凶 generals such as White Tiger and Gou Chen to form the official ghost of the day stem, indicating imprisonment: for example, on a Guimao day, if the three transmissions are You, Hai, and Wei, Wei and卯戌 form the three punishments, and if the night general is on Wei with Gou Chen, and in autumn, Wei is also the god of gate. What is called "Gou Chen entering imprisonment" is when Gou Chen stands on Chen or Xu and overcomes the day stem or the person's birth year: for example, on six days of Yi, if there is a hidden chant, and the day and night generals are on Chen with Gou Chen over the day stem.

絞勾懸索，謂白虎克日，又值勾絞懸索長繩等煞在六處者，主絞死。勾神陽日起卯，隔日順行六陰神。陰月起戌，隔月順行六陽神。勾神對宮為絞神。懸索卯子酉午三輪。如八月壬子日，三傳戌申午，晝占，戌乘白虎，午為懸索，占人年命上見丑為死氣，見辰為勾神，見戌為絞神是也。支忌金神，謂白虎克日，更值金神、血支、血忌、羊刃死氣等煞，在六處者，主刀下身亡。金神即破碎，忌支死氣，俱見孕產門。如七月甲午日，三傳申巳寅，晝占，申乘虎，巳為金神，年命上見子為死氣，見辰為血忌，見未為血支，是也。

The term "jiao gou xuan suo" refers to the White Tiger overcoming the day stem, and the six places also encountering the evil spirits of hook,绞, xuan suo, and long rope, indicating a death by hanging. The method of determining the hook spirit is: on a yang day, start from the卯 and move forward through six yin spirits, skipping one each time; on a yin month, start from the戌 and move forward through six yang spirits, skipping one each time. The opposite palace of the hook spirit is the绞 spirit. Xuan suo rotates through the positions of卯, 子, 酉, and 午. For example, on a Renzi day in the eighth month, if the three transmissions are戌, 申, and 午, and during the day the戌 is occupied by the White Tiger, 午 is the xuan suo. The person's birth year and age position shows丑 as death qi, 辰 as hook spirit, and 戌 as绞 spirit. The term "zhi ji jin shen ren" refers to the White Tiger overcoming the day stem, and the six places also encountering the golden spirit, blood branch, blood taboo, yang ren, and death qi, indicating death by a blade. The golden spirit is the broken spirit; the blood taboo, blood branch, and death qi all relate to pregnancy and childbirth. For example, on a甲午 day in the seventh month, if the three transmissions are申, 巳, and 寅, and during the day the申 is occupied by the White Tiger, 巳 is the golden spirit. The person's birth year and age position shows子 as death qi, 辰 as blood taboo, and 未 as blood branch.

兔犬相加防弔拷，雞蛇發用定成徒。迴環周遍日縲紲，根斷源消勢馨無。卯戌相加，手足合併，故主弔拷。巳酉相加，合為配字，故主徒。迴環見仕宦六。周遍見經商門。根斷源消見考試門。

The trigram Mao (Rabbit) and Xu (Dog) combined indicate a need to beware of being hung and beaten; the trigram You (Rooster) and Si (Snake) initiating transmission signifies a definite sentence of penal servitude. The trigrams of mutual return and comprehensive coverage indicate days of imprisonment; the trigrams of severed roots and extinguished sources indicate the loss of strength and influence. Original commentary: Mao represents the hand, Xu represents the foot, and the combination of Mao and Xu signifies the hands and feet being tied together, hence indicating hanging and beating. The combination of Si and You forms the character 'pei' (to match), hence indicating a sentence of penal servitude. The trigram of mutual return is relevant to the section on official positions, the trigram of comprehensive coverage is relevant to the section on commerce, and the trigram of severed roots and extinguished sources is relevant to the section on examinations. (The original text mistakenly refers to '仕宦门' as '仕宦六'.)

歲破作鬼有訟禍，天罡臨命脫幽囚。歲後門戶恩赦至，羅風乘勾羈不休。歲破加干支作鬼，主有訟災。天罡為動神，如臨占人年命上，主有出獄之慶。歲後門戶見考試門。如歲後但入課傳，不臨門戶稍緩。一云，天空發用，入末傳，主訟解。勾陳作羅網煞，主枷械，又太歲作天羅亦同。

The year's broken power (sui po) falling into the official ghost (guan gui) indicates lawsuits and troubles; the Tiangang (heavenly marshal) appearing on the native's birth year indicates escape from prison. If the god after the year's ruler falls on the卯 (Mao) or酉 (You) gates, mercy and pardon arrive; if the net evil (luowang) combines with Gou Chen, imprisonment continues without end. Original note: If the year's broken power falls on the day stem and day branch and also becomes the official ghost, it indicates legal troubles. Tiangang is an active god; if it appears on the native's birth year and current age, it indicates joy from prison. The gate after the year's ruler appears in the examination section; if the god after the year's ruler only enters the four lessons and three transmissions but does not fall on the卯 (Mao) or酉 (You) gates, the matter is delayed. Another explanation: If Tiankong (sky void) initiates the transmission and falls into the final transmission, the legal matter concludes. If Gou Chen combines with the net evil, it indicates being shackled and locked; if the year's ruler combines with Tianluo (heavenly net), it is the same.

初凶末吉終須吉，初吉終凶定是凶。日神為救其力緩，三傳來救立成功。日辰為救，如己丑日三傳寅卯辰為鬼，得干上申金克之。此日神為救也，其為力尚緩。三傳來救，如丙寅日三傳戌午寅，夜占初傳戌為蛇墓，得末傳龍木克之，其功乃速也。又如壬戌日，三傳辰未戌，夜占鬼墓乘蛇發用，得末傳成虎沖之，以凶制凶，其凶亦散。

At first it is凶 but eventually吉, and ultimately it is吉; if at first it is吉 but eventually凶, then it is definitely凶. If the day stem and day branch come to save, their power is slow; if the three transmissions come to save, the effect is immediate. Original note: What is meant by "the day branch saves" is like when on a Jichou day, the three transmissions are寅,卯,辰 wood which act as official ghosts for the Jichou earth. Fortunately, the day stem is乘 by申 gold to overcome them — this is when the heavenly stem on the day saves, but its power is slow. What is meant by "the three transmissions save" is like when on a Bingyin day, the three transmissions are戌,午,寅. If it is a night divination, the initial transmission is戌 with Teng Snake, which is a fire墓. Fortunately, the final transmission is寅 wood with Qinglong to overcome戌 earth, and the effect is quick. Another example is on a Renxu day, the three transmissions are辰,未,戌. If it is a night divination, the ghost墓 is on戌 with Teng Snake and is the initiating transmission. Fortunately, the final transmission is戌 with Baihu to冲 it, using凶 to overcome凶, thus the凶 is dispersed.

三傳皆鬼無一救，年逢吉將福來臨。貴塞鬼戶殃知退，天解臨年禍不侵。傳鬼無救，謂三傳皆鬼，天將又不救者，如年上乘吉神，亦可免禍。如癸未日，三傳戌未辰克干，夜占將乘蛇虎，如占人行年在申上，乘巳為貴人日德，亦可化凶為吉。貴填鬼戶，如壬辰日三傳戌丑辰人鬼，如用巳貴，亦可返凶為吉。經云，“貴人臨寅鬼門杜，鬼賊不出萬事真”。天解，申逆十二。如此神加干發用，則禍解，如得吉神亦可用。

Three transmissions are all official ghosts, and there is not a single saving deity. As long as the year of the person's birth coincides with a good general, happiness will still come. If the nobleman blocks the ghost gate, calamity will know to retreat; if the heavenly release falls on the year of the person's birth, misfortune will not invade. Original note: When it says "transmissions of ghosts without salvation," it means all three transmissions are official ghosts and the heavenly general does not come to save; at this time, if the year of the person's birth is accompanied by a good deity, it can still avoid disaster. For example, on a Guiwei day, the three transmissions are戌, 未, and 辰, all of which attack Gui water. If it is a night divination and the hexagram is accompanied by Teng Snake and Baihu; if the person's year of birth is on Shen and Shen is accompanied by Si, then Si is both a nobleman and the daily virtue, which can turn misfortune into good fortune. When it says "the nobleman blocks the ghost gate," for example, on a Renchen day, the three transmissions are戌, Chou, and Chen, all of which are official ghosts for Ren water. If the nobleman is on Si, it can also turn misfortune into good fortune. The classic says: If the nobleman is on寅, the ghost gate is blocked, the ghost thief cannot come out, and all things are real and safe. Heavenly release starts from Shen and counts backward twelve positions; this deity is added on the day stem to initiate the transmission, and the disaster is resolved. If it also gets a good deity, it can still be used. (The original text mistakenly wrote "three transmissions of戌, Chou, and Chen as people and ghosts" instead of "people and ghosts.")

用神內戰空相犯，貴德臨身從墓欺。鬼賊絕處訟也結，末傳中處定散期。用神內戰，如六甲日晝占，龍乘申臨巳發用，巳火克申金。申金又克寅木是也。主有窩裡生非之事。貴德臨身，如乙丑日三傳酉丑巳合局作鬼，如用夜時，干上申為貴人，日德能伏諸煞，可以弭禍也。絕處訟結，要在官鬼絕處定絕期。如六己日占三傳申戌子，申為官鬼，申絕於寅，則寅日可結絕也。沖處訟散，要在末傳沖處定散期，如丙戌日三傳丑亥酉，卯酉沖，則卯日為散期也。

The initiating transmission's useful god is involved in internal conflict, and the kongwang is also interfering; however, the nobleman and day virtue are present on the day, so there is no fear of the tomb god's oppression. When the official ghost is at its absolute decline, the legal dispute will be resolved; the day on which the final transmission's branch is opposed will be the day the matter disperses. Original note:所谓 'useful god internal conflict' refers to a situation where, for example, a person divines on a day with six Jia days during the day, and the azure dragon is on Shen, with the initiating transmission on Si: the fire branch Si overcomes the metal branch Shen, and the metal branch Shen overcomes the wood branch Jia — this indicates internal disputes arising within the family.所谓 'nobleman and virtue present on the day' refers to a situation where, for example, a person divines on Yichou day, and the three transmissions are You, Chou, and Si, forming a metal trinity for the wood branch Yi's official ghost; if the divination is done at night, the day stem is occupied by Shen, which is the nobleman, and the day virtue can subdue all evils, thus eliminating misfortune.the so-called 'dispute ends at the absolute decline' refers to the day determined by the official ghost at its absolute decline: for example, if a person divines on six Ji days, and the three transmissions are Shen, Xu, and Zi, with Shen being the official ghost (as per the original note), and Shen's absolute decline is in Yin, then the dispute will be resolved on Yin day.所谓 'dispute disperses at the opposing branch' refers to the day determined by the branch opposed by the final transmission: for example, if a person divines on Bingxu day, and the three transmissions are Chou, Hai, and You, with the final transmission You opposing Mao, then Mao day is the day of dispersal.

盜賊行年須視鬼，子孫休旺別追尋。勾陳最喜克元武，若遇相生莫問津。占盜賊，須看日鬼，如鬼遇刑沖剋害，乃可獲。又要子孫旺相，如休囚，則不能也。又勾神能制元武，則可獲。如六庚日夜貴逆行，卯乘勾陳，克戌之元武是也。又勾神作日德，或作羊刃或作天罡，或臨日干，俱可獲。相生者，謂勾陳生元武，如六庚日晝占，巳2和勾陳，生戌土之元武也。如元武反生勾陳，主捕受賊賄，亦不可獲。

When divining about thieves and the year of the thief, one must look at the official ghost (官鬼). Whether the offspring (子孙爻) is prosperous or weak is considered separately for pursuit. Gou Chen prefers to overcome Yuan Wu; if instead they mutually generate, then this case should not be questioned. Original note: When divining about thieves, one must look at the official ghost of the day stem (日干). The official ghost must be in a state of being harmed, conflicting, overcome, or harmed in order to catch the thief. Also, the offspring must be prosperous and strong; if the offspring is weak and confined, then the thief cannot be caught. Gou Chen can overcome Yuan Wu and thus result in success: for example, on the sixth day of the metal (庚) in the night, the noble (贵) moves in reverse, and Gou Chen is on the卯 (Mao) to overcome Yuan Wu on the戌 (Xu). If Gou Chen is also the day virtue (日德), or acts as Yang Ren, or as Tiangang, or is on the day stem, then success is possible.the so-called「相生」means that Gou Chen instead generates Yuan Wu: for example, on the sixth day of the metal (庚) in the daytime, Gou Chen is on the巳 (Si), and the fire of Si generates the earth of the Yuan Wu on Xu. If Yuan Wu instead generates Gou Chen, that indicates that the officer has accepted bribes from the thief and thus cannot catch him. (The original text has a '2' inserted in the line '巳乘勾陈', which is a transmission error, and it is recorded as such.)

元武來方看所貯，地支臨處知賊去。雨師風伯忌兼併，天目亡神尋賊處。來方謂元武所乘之方也。地支臨處，謂元武位下神所臨之處，如六辛日干申，晝占酉作元武加亥，則西北為元武來方。亥加丑則東北為賊去路也。武兼風伯雨師主有盜。風伯申逆十二，雨師子卯午酉三輪，如戊申日，三傳辰申子，晝將辰為元武，正月占，申為風伯，子為雨師是也。天目春辰順四季。亡神見捕亡門。欲捕大賊，於此二神位下求之可也。又游都占賊來路，亦同此推。

The direction from which Yuanwu comes is where the stolen goods are hidden; the position where the earthly branch is located under Yuanwu indicates where the thief is going. The combination of Fengbo and Yushī is most unfavorable. To find the thief's whereabouts, look at Tianmu and Wangshen. Original note: The term 'come direction' refers to the direction where Yuanwu is riding. The term 'earthly branch location' refers to the place where the god under Yuanwu is located. For example, on six days with the stem Xin, if the day stem is on Shen, and during the day the divination is made on You with Yuanwu added on Hai, then the northwest is the direction from which Yuanwu comes; if Hai is added to Chou, then the northeast is the path the thief escapes. Yuanwu also combines with Fengbo and Yushī, indicating theft. Fengbo starts from Shen and counts backward twelve positions, while Yushī rotates through the four positions of Zi, Mao, Wu, and You. For example, on a Wu Shen day, if the three transmissions are Chen, Shen, and Zi, and during the day the divination is made on Chen with Yuanwu, in the first lunar month, Shen is Fengbo and Zi is Yushī. Tianmu starts from Chen in spring and follows the seasonal positions in order. Wangshen is explained in the section on capturing fugitives. To catch a major thief, look for the thief in the positions of Tianmu and Wangshen. Additionally, 'You Du' indicates the thief's path, and this method is used in the same way.

元居夜地越關梁，武在晝方身莫藏。丁馬交加遁已遠。大陽照耀捉還鄉。夜地，謂酉戌亥子丑寅六位，晝方，謂卯辰巳午未申六位。元武不立寅卯辰巳午未六位，僅有一申為晝方耳。如元武所乘為晝時五神，亦可獲。丁馬交加，如己丑日夜占亥乘玄武，又為驛馬丁神是也。太陽即月將，如壬申日申時寅將占，寅為元武，祿作太陽，必主敗露。又元武本家上神乘太陽，亦可獲。

The Black Tortoise is located in the night territory, and the thief has already crossed the border; if the Black Tortoise is located in the day direction, the thief cannot hide. When the Ding God and the Post-horse meet, the person has already fled far away; but when the sun shines, he can still be captured and brought back. The original note says: the term 'night territory' refers to the six positions of You, Xu, Hai, Zi, Chou, and Yin; 'day direction' refers to the six positions of Mao, Chen, Si, Wu, Wei, and Shen. The Black Tortoise does not normally stand on the six positions of Yin, Mao, Chen, Si, Wu, and Wei, and among the day directions, only Shen remains. If the Black Tortoise is riding on the gods of the day, it can still be captured. The term 'Ding and Post-horse meeting' refers to, for example, when divining on the night of Jichou day, the position of Hai has the Black Tortoise, and Hai is also the Post-horse and Ding God of Jichou day. 'Sun' refers to the Month General; for example, on the day of Renshen, during the hour of Shen, if the Month General is Yin, then Yin has the Black Tortoise, and Yin is also the Sun, so the thief will certainly be exposed. If the god on the position of the Black Tortoise is riding the Sun, it can still be captured.

旬首尋元度四獲，本家制賊自相捕。財爻空脫物難追，盜被擒時官克武。旬首度四，詳捕亡門。本家制賊，謂元武本家上神能制元武是也。如六辛日，干上午，晝占酉為元，酉上乘巳是也。財爻空脫，謂財爻空亡，或財爻脫氣，則物不可獲。如財物坐長生之上，乃不失脫也。官克武者，謂日之官星克其元武是也。如六癸日，干上辰，夜占子為元武，為辰之官星所克是也。

Starting from the beginning of the ten-day period, find the Black Tortoise; after passing through four positions, it can be captured. The god on the Black Tortoise's native branch restrains it, which is like the thief capturing himself. If the wealth爻 falls into an empty position or is released, the stolen property cannot be recovered. When the official star restrains the Black Tortoise, the thief is captured. Original note: "Starting from the beginning of the ten-day period and counting four positions" is detailed in the section on capturing the lost. The phrase "the native branch restrains the thief" means that the god on the native branch of the Black Tortoise (亥) can restrain the Black Tortoise. For example, on six days of辛, the day stem is on 午, and during the day, the divination is made on 酉 with the Black Tortoise. The Black Tortoise's native branch is 亥, which is occupied by 巳, and 巳 fire can restrain it. The phrase "wealth爻 is empty or released" means that if the wealth爻 falls into an empty position or becomes a released position, the stolen property cannot be recovered; if the property is in the position of growth, it will not be lost. The phrase "official star restrains the Black Tortoise" means that the official star of the day stem restrains the Black Tortoise. For example, on six days of 癸, the day stem is on 辰, and during the night, the divination is made on 子 with the Black Tortoise, which is exactly restrained by 辰 earth—the official star of 癸 water.

支逢六合家人竊，鬼乘生氣去來頻。年命上神還克武，發使追尋必見擒。支逢六合，謂支之合神，作元武發用是也。主家人所竊，概嘆丁丑日，三傳子亥戌，夜占子乘元發用。與支神丑為六合是也。鬼乘生氣，謂元武作鬼，乘月內之生氣是也。如丙戌日，三傳子寅辰，夜將子為元鬼，正月占為生氣也。年命上神克武，其賊可獲，如日干上神克武者亦同。

The day branch meets the Liu He, indicating that the theft is committed by a family member; the official ghost rides on life qi, meaning thieves come and go frequently. The god governing the year and the person's birth year is reversed to overcome the Black Tortoise, and sending people to pursue will certainly capture the thief. Original note: When the branch meets the六合, it refers to the god that is in conjunction with the day branch riding on the Black Tortoise and initiating the transmission, indicating theft by a family member. For example, on a Dingchou day, the three transmissions are Zi, Hai, and Xu. At night, the Zi branch is riding on the Black Tortoise and initiating the transmission, and Zi water is in conjunction with the day branch, which is Chou. When the official ghost rides on life qi, it means the Black Tortoise also acts as the official ghost of the day stem, and it is riding on the life qi of the current month. For example, on a Bingxu day, the three transmissions are Zi, Yin, and Chen. At night, the Zi branch is riding on the Black Tortoise and initiating the transmission, and Zi water is the official ghost of the Bing fire, and Zi is the life qi in the first lunar month. If the god governing the year and the person's birth year can overcome the Black Tortoise, the thief can be captured; if the day stem's god can overcome the Black Tortoise, it is the same. (The original text mistakenly writes 'like Dingchou day' instead of 'like on a Dingchou day'.)

初將比和賊安寧，元武內戰分贓爭。武居末足臨辰日，賊人歸還莫告陳。初將比和，如亥子加申酉發用，或加寅卯發用是也。內戰下克上是也，武居末足臨辰日者，謂武在末傳又臨日辰之上也。如壬寅日，三傳申亥寅，晝占寅乘元加午，戊申日三傳子申辰，晝占辰乘元加支是也。又武附日德臨日辰上，亦主歸還。惟六辛日干上巳，辛丑辛亥辛酉日支上巳，夜占九課，餘無例。

The first transmission's heavenly general is harmonious with the base position, so the thief remains safe and undisturbed; when the Black Tortoise is involved in internal conflict, the thieves will quarrel over the loot. If the Black Tortoise is in the final transmission and also sits on the day stem and day branch, the thief will return the stolen goods, so do not report it to the authorities. Original note: When it is said "the first transmission's heavenly general is harmonious," it refers to cases where亥 or 子 is used as the initiating transmission over 申 or 酉 (metal and water generating each other), or over 寅 or 卯. When it is said "internal conflict," it refers to the lower god overcoming the upper god. When it is said "the Black Tortoise is in the final transmission and sits on the day stem and day branch," it means the Black Tortoise is in the final transmission and also sits on the day stem and day branch. For example, on a day of RENYIN, the three transmissions are 申, 亥, and 寅, and during the day, the Black Tortoise sits on 寅 and is added to 午. Another example is on a day of WUSHEN, the three transmissions are 子, 申, and 辰, and during the day, the Black Tortoise sits on 辰 and is added to the day branch. In addition, if the Black Tortoise is attached to the day virtue and sits on the day stem and day branch, it also indicates the return of stolen goods. Only on six days of XIN, when the day stem is 巳, and on three days of XINCHOU, XINHAI, and XINYOU, when the day branch is 巳, and during night divination, there are nine cases, no other examples exist.

武逢六合入連坐，貴順元藏自失憂。課見火蛇鄉邑寇，年乘元武室人偷。武逢六合，如壬癸日夜占子乘元加丑，子與丑合，其物必入連坐家。貴順元藏，謂貴順行，元不臨六處之上也。課見蛇，謂蛇作鬼見於課傳上也，年謂年命上神也。

The Black Tortoise meets Liu He, stolen goods have entered the homes of neighbors; when the Nobleman moves in the same direction and the Black Tortoise hides and does not appear, it means the thief is oneself, so there is no need to worry. If the divination shows a fire snake, it indicates thieves from the village; if the year's god is accompanied by the Black Tortoise, it means the thief is a family member. Original note: When the Black Tortoise meets Liu He, for example, on a壬 or癸 day and night, the Black Tortoise is on the Zi position and added to the Chou position, Zi and Chou combine, the stolen goods will certainly fall into the adjacent neighbor's home. When the Nobleman moves in the same direction and the Black Tortoise hides, it means the Nobleman moves in the same direction and the Black Tortoise is not on the Six at the Top. When the divination shows a snake, it means the Teng Snake is combined with the official ghost appearing on the Four Lessons and Three Transmissions.the so-called「年」, refers to the god on the person's own year.

迴環周遍去復來，昴星破敗失資財。鬼脫乘元遭竊盜，伏前支後反沖排。迴環見仕宦門。周遍見經商門。昴星見婚姻門。破者破碎，敗者敗氣。如癸巳日，支上酉為干之敗氣，又為支之破碎是也。鬼脫乘元，謂日鬼乘元，或脫氣乘元也。又空財乘元亦同，伏支前後，見捕亡門。

The two lessons of circularity and thorough coverage involve movement east and west, then returning; the昴star lesson with broken and defeated energy indicates loss of wealth. If official ghosts or depleted energy are accompanied by the Black Tortoise, it signifies theft. For Hidden Chant, take the day branch's previous or next branch; for返吟, take the opposite position of the day branch. Original note: the circularity lesson is found in the section on official positions, thorough coverage in the section on business, and the昴star lesson in the section on marriage. 'Broken' refers to the broken star, 'defeated' refers to defeated energy. For example, on a癸巳 day, if the day branch is酉, then酉 is both the defeated energy of癸 and the broken star of巳.所谓'ghosts escaping with the Black Tortoise' means the official ghost of the day stem is accompanied by the Black Tortoise, or the depleted energy god is accompanied by the Black Tortoise; the wealth爻 in the empty position accompanied by the Black Tortoise is the same. The method of taking the previous or next branch of the day branch for Hidden Chant is found in the section on capturing the lost.

須將歲月分明視，更把陰神仔細評。歲勾朱虎應自首，龍合陰丁無處尋。歲月分明，謂歲月克元。則稽延歲月。日時克元，則日時可獲。視陰神者，如元武陰神乘歲勾朱虎四神。主賊人自首。如六甲日晝占，辰兼武加亥，陰神酉乘勾陳，六乙日夜占，亥乘武加酉，陰神丑乘白虎。六丙日夜占，午乘武加丑，陰神亥乘朱雀是也。

One must clearly distinguish the Tai Shui and the Month Builder, and carefully evaluate the Yin spirits. The Tai Shui, Gou Chen, Zhu Que, and Bai Hu are the four that indicate the criminal will come forward. The Qing Long, Liu He, Tai Yin, and Ding Shen, however, indicate that the criminal cannot be found. Original commentary: When it is said 'the years and months are clear,' it refers to the Tai Shui and the Month Builder overcoming Yuan Wu. In such cases, one must consider the year and the month. If the Day Builder or the Hour is used to overcome Yuan Wu, then the criminal can be caught on the same day or hour. When it is said 'evaluate the Yin spirits,' it refers to the Yin spirit of Yuan Wu being connected to the Tai Shui, Gou Chen, Zhu Que, and Bai Hu. The criminal will then come forward. For example, if the divination is done on a day of Jia (甲) during the day, the Chen position is occupied by Yuan Wu and added to the Hai position, and its Yin spirit is at You, which is occupied by Gou Chen. If the divination is done on a day of Yi (乙) at night, the Hai position is occupied by Yuan Wu and added to the You position, and its Yin spirit is at Chou, which is occupied by Bai Hu. If the divination is done on a day of Bing (丙) at night, the Wu position is occupied by Yuan Wu and added to the Chou position, and its Yin spirit is at Hai, which is occupied by Zhu Que.

如乘龍合陰丁，則難獲。蓋龍為萬里翼，陰合為私門，旬丁為動神也。如六甲日晝占，辰乘武加子，陰神申乘青龍，六戊日夜占，辰乘武加戌，陰神戌乘六合，六壬日夜占，子乘武加亥，陰神丑乘太陰是也。

In reverse, if the Yin spirit of Yuanwu is mounted on Qinglong, Liuhe, Taiyin, or Ding spirit, it becomes difficult to capture—Qinglong has wings spanning ten thousand miles, Liuhe and Taiyin are private doors, and the Ding spirit of the ten-day cycle is an active spirit. For example, if a divination is made on six Jia days during the day, with Yuanwu mounted on Chen and added to Zi, its Yin spirit on Shen is mounted on Qinglong; if a divination is made on six Wu days at night, with Yuanwu mounted on Chen and added to Xu, its Yin spirit on Xu is mounted on Liuhe; if a divination is made on six Ren days at night, with Yuanwu mounted on Zi and added to Hai, its Yin spirit on Chou is mounted on Taiyin.

發用為偷即賊身，中傳為贓末捕人。欲知賊物藏何處，五行生處視分明。五行生處，謂所失財物在元武陰神生處也。如陰神乘金，金生水，物在水法中。乘木，木生火，物在窯冶中。乘火，火生土，物在泥窯中。乘土，土生金，物在金石下。乘水，水生木，物在樹林，是也。其獲物之日，則以元陰受克之日為斷。

The initiating transmission is the thief himself, the middle transmission is the stolen property, and the final transmission is the person who captures the thief. To find out where the stolen property is hidden, look at the place where the Five Phases are generated. The original commentary says: "Five Phases generation" refers to the lost item being located where the Black Tortoise's hidden spirit is generated in that particular phase. If the hidden spirit rides on metal, metal generates water, the item is near water; if it rides on wood, wood generates fire, the item is in a kiln or forge; if it rides on fire, fire generates earth, the item is in a clay kiln; if it rides on earth, earth generates metal, the item is under metal or stone; if it rides on water, water generates wood, the item is in the forest. As for the day on which the item will be recovered, it is determined by the day when the Black Tortoise's hidden spirit is weakened.

再布三傳元神看，克賊刑沖必捉獲。若遇勾蛇朱虎神，不死遭官定吏迫。三傳元神，又別是一法，其法以元武為初傳。次用元陰作中傳，謂之陰神。再用盜神之陰為末傳，合而觀之。如神將相生，其賊難獲。神將相剋，則其敗露。如欲捕獲，則視末傳所臨之處。

Another set of 'Three Transmissions of the Origin God' is used: if the thief is controlled and there are also punishments and conflicts, the thief will certainly be caught; if it meets Gou Chen, Teng Snake, Vermilion Bird, or White Tiger, the thief will not die but will face legal troubles and be harassed by officials. Original note: the Three Transmissions of the Origin God is another method: take Yuan Wu as the first transmission, then take the yin god of Yuan Wu as the middle transmission, and then take the yin god of this thief's yin god as the final transmission, and look at them together. If these three transmissions of the gods are mutually generating with the general, the thief will be hard to catch; if they are mutually controlling, the thief will be exposed. If you want to catch the thief, look at the one that the final transmission is resting on.

如六辛日晝占，卯乘元立戌，卯加申，申上丑，三傳卯申丑，初中相剋，又乘朱虎凶將，往西南方求之，其賊可獲。所謂初中有克末神尋也。又如六丙日夜占，午乘元立酉，午上卯，卯上子，三傳午卯子相生，又乘空合二將，即難獲也。

For example, if divining on a day with the stem Xin during the day, the trigram Mao is occupied by the Black Tortoise and positioned at the position Xu. The trigram Mao is also placed over the position Shen, which is occupied by the stem Chou. Thus, the three transmissions are Mao, Shen, and Chou. The first and second transmissions are in mutual control, and they are occupied by the Inauspicious General Vermilion Bird and White Tiger. Therefore, one should look towards the direction of the third transmission, Chou, which corresponds to the Southwest, to find the thief. This is because when the first and second transmissions are in mutual control, the thief can be found by looking at the god associated with the third transmission. Conversely, if divining on a day with the stem Bing at night, the trigram Wu is occupied by the Black Tortoise and positioned at the position You. The trigram Wu is also placed over the trigram Mao, which is occupied by the trigram Zi. Thus, the three transmissions are Wu, Mao, and Zi. They are in a sequence of mutual generation, and they are occupied by the gods Tian Kong and Liu He. In this case, the thief is difficult to catch.

支來干上宅就人，干來支上人入宅。干支克害人宅傷，互相生旺方有益。干為人，支為宅，支來干上，求宅最不費力。緣宅來就人故也。干來支上，求宅必得。緣身已入宅故也。如干加支，被支克墓脫，目下雖得其屋，後總無益。如庚午日，申加午是也。壬辰日，亥加辰，是入墓也。甲午日寅加午，是受脫洩。又如有屋宅出兌者，值干支相加皆不能脫，或支生其干，後必有長進，切勿妄動棄。

The Day Stem comes to the Day Branch, representing the house seeking the person; the Day Stem comes to the Day Branch, representing the person moving into the house. When the Heavenly Stems and Earthly Branches mutually control each other, both the person and the house suffer harm; when they mutually generate and are strong, it is beneficial. Original commentary: The Day Stem represents the person, and the Day Branch represents the house. When the Day Branch comes to the Day Stem, seeking a house is effortless, as the house comes to the person naturally; when the Day Stem comes to the Day Branch, seeking a house is certain to succeed, as the person has already entered the house. However, if the Day Stem is added to the Day Branch and is controlled by the Day Branch, or enters its tomb or is drained, although one may obtain the house now, it will ultimately be of no benefit later. For example, Gengwu day with Shen added to Wu (fire controls metal), Renchen day with Hai added to Chen (water enters its tomb), Jiawu day with Yin added to Wu (wood is drained by fire). Conversely, if one is selling property and encounters Heavenly Stems and Earthly Branches that are added together and cannot be removed, or if the Day Branch generates the Day Stem, there will certainly be future progress, so one should not easily sell or discard it.

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。脫支生干，謂三傳脫其支辰，生其日干，主人口多而屋宅狹窄。如甲申日三傳辰子申，是也。盜干生支，謂三傳盜其日干，生其支辰，主屋宅寬廣而人口衰微。如甲戌日三傳寅午戌是也。

The Three Transmissions drain the energy of the Day Branch and transfer it to the Day Stem, indicating a situation where there are many people but few houses; the Three Transmissions steal the energy of the Day Stem and transfer it to the Day Branch, indicating that the house is prosperous but the population is declining, so is there still a need to calculate? Original note:the so-called「脱支生干」means that the Three Transmissions drain the energy of the Day Branch and transfer it to the Day Stem, indicating a situation where there are many people but the houses are narrow: for example, on a day with the Day Stem Jia Shen, if the Three Transmissions are Chen, Zi, and Shen, the metal of Shen drains and the water of Zi nourishes the wood of Jia.the so-called「盗干生支」means that the Three Transmissions steal the energy of the Day Stem and transfer it to the Day Branch, indicating that the houses are spacious but the population is declining: for example, on a day with the Day Stem Jia Xu, if the Three Transmissions are Yin, Wu, and Xu, the wood of Yin nourishes the fire of Wu, and the fire nourishes the earth of Xu.

三傳生支剋日干，賣屋償債免災晦。三傳生干克支辰，屋假他人棄家退。生支克干，主賣屋而償人之債。如癸酉日三傳辰未戌是也。生干克支，謂三傳生其日干，克其支神，主人雖旺而無己屋可居。如丁未日三傳亥卯未是也。

The Three Transmissions are born to the Day Branch and then they overcome the Day Stem, which indicates selling the house to repay debts in order to avoid misfortune; the Three Transmissions are born to the Day Stem and then they overcome the Day Branch, which indicates borrowing someone else's house and having to abandon the family home and retreat. Original commentary: When the Three Transmissions are born to the Day Branch and overcome the Day Stem, it signifies selling the house to repay debts owed to others: for example, on a Guiyou day, if the Three Transmissions are Chen, Wei, and Xu, the earth element is born to the酉 metal Day Branch and overcomes the癸 water Day Stem. When the Three Transmissions are born to the Day Stem and overcome the Day Branch, it indicates that the Three Transmissions are used to nourish the Day Stem but overcome the Day Branch, meaning the household is prosperous but there is no house of one's own to live in: for example, on a Dingwei day, if the Three Transmissions are Hai, Mao, and Wei, the wood element is born to the Ding fire Day Stem and overcomes the Wei earth Day Branch.

三傳作財生兩鬼，官非疾病一時生。干支上神如互脫，防竊防偷日不寧。傳財生鬼，謂三傳作財，生其干支上之鬼。如壬寅日三傳戌午寅為財，生其干上之未與支上之戌為鬼是也。互脫謂交車脫氣也。如戊午日支上未脫支，干上申脫干是也。

The three transmissions act as wealth hexagrams but go to generate the official ghosts on the day stem and day branch, causing lawsuits and illness to occur simultaneously; if the spirits on the day stem and day branch are mutually draining energy, one should beware of theft and theft, experiencing no peace day by day. Original note:the so-called「传财生鬼」means that the three transmissions act as wealth hexagrams but generate the official ghosts on the day stem and day branch: for example, on a Renyin day, the three transmissions are戌, 午, 寅, which are the wealth for 壬 water, but they go to generate the earth official ghosts on the day stem 未 and the day branch 戌.the so-called「互脱」means mutual draining: for example, on a Wuwu day, the day branch has 未 which drains the energy of 午 branch, and the day stem has 申 which drains the energy of 戊 soil.

日祿加支被脫克，造房修屋防耗厄。墓神臨支少歡欣，如逢月將高明宅。祿被克脫，如乙巳日支上卯，必因起屋而以祿償債。乙酉日支上卯，必因起屋而失其祿。辛丑日支上祿酉為支所墓，亦此此斷。墓神臨支，宅必昏晦，如甲午日，支上乘未干墓，乘戌支墓也。如墓為月將，則其宅必向陽而高明。

On the day of Yiyou, if the day branch is occupied by Mao, which is the禄 of Yi but is drained by Si fire, there will be a loss ofofficial stipend due to house construction. On the day of Jiawu, if the day branch is occupied by Mao, which is the禄 of Yi but is conquered by You metal, there will be a loss ofofficial stipend due to house construction. On the day of Xinchou, if the day branch is occupied by You, which is the禄 of Xin but is taken into the metal grave by Chou, the same judgment applies. When the Tomb Spirit is present on the day branch, the house is likely dimly lit. For example, on the day of Jiawu, if the day branch is occupied by Wei, which is the墓 of Bing wood, or by Xu, which is the墓 of Wu fire, the house is dim. However, if this Tomb Spirit is exactly the month general, then the house is instead bright and sunny. The original note says that "the禄 is conquered and drained" refers to situations like the above. The original text mistakenly writes "亦此此断" instead of "亦如此断".

虎入宅凶蛇沖吉，龍乘生氣家日時。居金谷兮龍虎拱，臥陋巷兮鄰獸傷。虎入宅凶，如甲戌日野上申，晝占乘虎，得末傳寅蛇沖之，不為害也。龍乘生氣見經商門。龍虎拱者，謂初末傳乘龍虎，夾拱其支上神也。如戊午日，支上丑，夜占初傳子乘龍，末傳寅乘虎是也。主其屋廣大軒敞，有金谷之氣象。鄰獸傷者，謂白虎入於課傳，沖支上神也。如甲子日，支上寅，三傳辰午申，晝占申乘虎，沖剋其支上神也，主有對鄰獸吻沖其屋宅，以至家道衰微。

The White Tiger entering the house is ominous, but if the Teng Snake comes to clash with it, it becomes auspicious. The Azure Dragon riding the Life Qi brings prosperity to the family every day. When the Azure Dragon and White Tiger enclose the house, it is like living in a splendid mansion like the Golden Valley Garden. However, if the neighbor's beast head clashes with it, the family can only dwell in a humble alley. The original commentary says: the phrase 'the White Tiger entering the house is ominous' refers to a situation on a Jiaxu day, where the day branch is occupied by the Monkey, and during the day, the White Tiger is on the Monkey. Fortunately, the final transmission on the寅 (Tiger) is occupied by the Teng Snake, which clashes with the White Tiger, thus preventing harm. The Azure Dragon riding the Life Qi indicates success in business. The phrase 'the Azure Dragon and White Tiger enclose' means that the first and final transmissions are respectively occupied by the Azure Dragon and White Tiger, enclosing the deity on the day branch in the middle. For example, on a Wuwu day, the day branch is occupied by the Ox. At night, the first transmission on the Zi (Rat) is occupied by the Azure Dragon, and the final transmission on the寅 (Tiger) is occupied by the White Tiger, indicating a spacious and elegant house, with the grandeur of the Golden Valley Garden. The phrase 'the neighbor's beast injures' refers to the White Tiger entering the four lessons and three transmissions to clash with the deity on the day branch. For example, on a Jiazi day, the day branch is occupied by the Tiger. The three transmissions are on the辰 (Dragon),午 (Horse), and申 (Monkey). During the day, the White Tiger is on the申 (Monkey) and clashes with the Tiger. This indicates that the beast head of the neighbor across the street is directly facing one's house, leading to the decline of the family's fortune. (The original text mistakenly writes 'wild on the Monkey' instead of 'branch on the Monkey'.)

初末引從以上神，肯堂肯構氣維新。貴陽生辰顯者至，寶藏麟兒吉慶並。初末引從，如甲午日支上亥，三傳子巳戌，初子為引，末戌為從是也。貴陽生辰，如乙卯日，支上子，晝占用子為月將，乃貴人作太陽生宅，其室內必有寶藏，或於子年占，其年必產貴子。

The first and final transmissions each lead and follow, with the day branch's heavenly stem being sandwiched between them, indicating that the son will inherit the father's profession and the family will experience a new era of prosperity. The nobleman also acts as the sun to generate the day branch's heavenly stem, signifying that a person of high status will arrive; there will be hidden treasures in the house and a son will be born, bringing good fortune and joy together. Original note: The term 'initial and final transmissions leading and following' refers to a situation like when the day is Jiawu, and the day branch is occupied by亥, with the three transmissions being子,巳, and戌: the initial transmission子 is before亥, which is 'leading', and the final transmission戌 is after亥, which is 'following'. The term 'nobleman generating the day's stem' refers to a situation like when the day is Yimao, and the day branch is occupied by子, with the day's stem initiating the transmission and also being the month's general - the nobleman acts as the sun to generate the house's stem, indicating that there must be hidden treasures in the house; if the divination is done in the year of子, then that year will certainly bring a noble son.

破財來臨家宅上，頹垣敗棟不堪停。火鬼帶丁防天火。若逢歲破少安寧。破財見盜賊門。火鬼春午順四孟。如乘蛇雀克支，必遭火災。值丁神尤凶。如庚辰日卯時寅將占，三傳卯寅丑，卯乘雀加支，又為火鬼，末傳丑又遁丁神是也。須以井底泥塗灶，鎮之可解。歲破臨支克支，主有訟禍。

The broken pieces and declining energy affecting the family dwelling indicate broken walls and beams, making it unsuitable for habitation. If the fire ghost is accompanied by the Ding spirit, there is a risk of fire from heaven. If the day is also affected by the year's breaking force, the household will be in turmoil. Original commentary: The broken pieces and declining energy are related to the section on thieves. The fire ghost is calculated starting from the hour of Wu in spring, moving through the four spring quarters. It attacks the day branch by riding on the Teng Snake and Zhu Que, leading to a fire disaster. If the Ding spirit is also present, the situation becomes even more dangerous. For example, on a Gengchen day at the hour of Mao, with the coming of Yin, the three transmissions are Mao, Yin, and Chou. The Mao branch is occupied by Zhu Que and is placed on the day branch. Mao itself is the fire ghost, and the final transmission Chou also contains the Ding spirit. To resolve this, one should take mud from the bottom of a well and apply it to the stove. If the year's breaking force is on the day branch and attacks it, it indicates legal troubles.

午克身凶忌見蛇，丁傷支動防虎白。舊歲若與天鬼逢，一家疾疫無休歇。午克身凶，如庚得也日干上午，夜占乘蛇是也。相傷支動，如乙亥日，支上丑遁丁神，夜占乘虎是也。天鬼見疾病門。如天鬼乘病符克支，主一家疾疫，如丙寅日，支上酉，戌年占為病符，正五九月為天鬼是也。

When the fire of the hour 午 comes to harm the self, it is ominous, especially if the 午 is occupied by Teng Snake; when the 丁 spirit harms the day branch and causes the house to move, one should beware of White Tiger. If the previous year's master of the year meets 天鬼, the family will suffer from continuous disease. The original commentary says: 'When 午 harms the self, it is ominous,' for example, if on a day with the stem 庚, the 午 is on the day stem and at night 午 is occupied by 螣蛇. 'When 丁 harms the branch and causes movement,' for example, on a day with the stem 乙 and branch 亥, if the branch 丑 is on the day branch and 丁 spirit is hidden on 丑, and at night 丑 is occupied by 白虎. 天鬼 appears in the section of disease; when 天鬼 is on 病符 and harms the day branch, it indicates disease in the family: for example, on a day with the stem 丙 and branch 寅, if the branch 酉 is on the day branch, and in the year 戌, 酉 is 病符, and 天鬼 in the first, fifth, and ninth months also appears on 酉. (The original text 'as on a day with the stem 庚 and 午' has a redundant or incorrect addition.)

干神乘旺宜守舊，支神得吉利新適。後盜前空內外戰，移居值此有憂煎。占新舊宅吉凶，以日上神為舊，支上神為新。如干乘吉神吉將，宜守舊。支乘吉神吉將，利新遷。後盜前空，謂初傳空陷，末傳脫氣也。如丙午日三傳卯寅丑是。內外戰克，謂三傳為上下夾克也。如乙丑日三傳寅未子，晝占初傳寅加酉乘太陰，中傳未加寅乘龍，末傳子加未乘貴是也。

The day stem deity is strong and flourishing, so it is advisable to remain in the old residence; if the day branch deity is auspicious, it is favorable to move to a new house. However, if there is 'the rear is stolen and the front is empty' along with internal and external conflicts, moving during such a time will only bring worry. Original commentary: When divining the fortune of old and new houses, the day stem deity represents the old house, and the day branch deity represents the new house. If the day stem deity is accompanied by auspicious deities and generals, it is advisable to stay in the old house; if the day branch deity is accompanied by auspicious deities and generals, it is favorable to move to a new house. 'The rear is stolen and the front is empty' refers to the first transmission falling into an empty and trapped position, and the final transmission also being a loss of energy. For example, on a Bingwu day, the three transmissions are卯, 寅, and 丑. 'Internal and external conflicts' refers to all three transmissions being controlled by the upper and lower positions. For example, on a Yichou day, the three transmissions are寅, 未, and 子. In the daytime divination, the first transmission 寅 is placed on 酉 and accompanied by Tai Yin, the middle transmission 未 is placed on 寅 and accompanied by Azure Dragon, and the final transmission 子 is placed on 未 and accompanied by Nobleman. Everywhere there is mutual control between upper and lower positions.

支之左右是旁鄰，支之正沖即對門。金見火蛇釜鳴怪，木逢白虎棟摧論。左右正沖，如己卯日支上午，干陰丑為左鄰，支陰酉為右鄰，中傳子為對鄰是也。金謂申也，如蛇乘申克宅，主有釜器鳴。如甲寅日反吟，寅乘虎克支是也。木謂寅也，如拆卸工臨寅加支發用，主屋樑摧折，如甲戌日夜占，申乘虎克以是也。

The left and right of the day branch are the adjacent branches, and the direct opposition of the day branch is the opposite branch. When metal meets fire snake, it indicates a strange occurrence of pots and cauldrons making noises by themselves; when wood meets white tiger, it indicates the collapse of beams and pillars. Original note: The term 'left and right direct opposition' refers to, for example, on a day of Ji Mao, the day branch is occupied by Wu, the hidden heavenly stem of the day stem, Chou, is the left neighbor, and the hidden heavenly stem of the day branch, You, is the right neighbor. The middle transmission Zi conflicts with Wu, which is the opposite branch. The term 'metal' refers to Shen: when the snake is on Shen and attacks the house, it indicates pots and cauldrons making noises in the house. The term 'wood' refers to Yin: when the white tiger is on Yin and attacks the day branch, it indicates the collapse of beams and pillars. For example, on a night of Jia Xu, if the white tiger is on Shen and attacks the day branch. (The original text has some errors in this passage: 'Jia Yin day with reverse chant, Yin with tiger attacking the branch' should belong to the section about wood meeting white tiger. 'Like the dismantling worker on Yin' is a miswriting of 'like the white tiger on Yin'. 'Attacking the branch' is a miswriting of 'attacking with'.)

酉為戶兮卯為門，未為泉井巳推灶。寅為棟宇土牆垣，乘吉乘凶須細照。卯為外門，酉為內門，未中有井宿，故為井泉。巳加火為灶，丑未加寅為牆垣，寅卯加亥為樓臺。午為堂宇，辰為廊廡，又為田園，未為庭院，加辰為園，酉為倉廩，丑亦為倉稟，又為田園，申為湖池，子為溝渠。

The Earthly Branch 酉 represents the gate, 卯 represents the main door; 未 represents a well, and 巳 is considered the kitchen. 寅 represents the main structure of the house, and 土 represents the walls. Whether these are occupied by auspicious or inauspicious deities should be carefully compared. Original note: 卯 is the outer gate, and 酉 is the inner gate; 未 contains the Well Mansion, so it is a well. 巳 is placed on the fire position, making it the kitchen. 丑 and 未 placed on 寅 represent the walls. 寅 and 卯 placed on 亥 represent buildings. 午 is the main hall, 辰 is the corridor and also represents fields, 未 is the courtyard, and when placed on 辰 it becomes a garden. 酉 is the granary, 丑 is also the granary and also represents fields. 申 is a lake or pond, and 子 is a ditch or channel.

辰陰主山看坐落，生合刑沖定吉凶。勾乘季神臨墓穴，佳城秀氣鬱蔥籠。辰陰支上陰神也，支之陽神為墓，陰神為穴。故以辰陰為主山，凡占陰地，最重主山如支之陰陽二神，作生合德祿等神，則吉。如值刑害沖破空陷則凶。如壬申日，支上巳將長生，支陰寅又巳之長生。癸巳日，支上午為進氣，支陰未與午為六合則吉。辛未日支上戌為三刑，支陰丑又為戌之三刑。癸巳日支上子為支鬼，支陰未與子為六害則凶。勾陳主墓宅之神，如乘季神，臨干支之陰陽，又乘旺相氣，主安久不移。

The Yin spirit of the day branch represents the main mountain, and one should look at where it is located; whether it is in a harmonious or conflicting relationship determines fortune or misfortune. Gou Chen rides upon the spirits of the four seasons and appears over the tomb, making the fine tomb site lush and prosperous. Original note: "Chen Yin" refers to the Yin spirit of the day branch. The Yang spirit of the day branch represents the tomb, while the Yin spirit represents the burial site, so Chen Yin is taken as the main mountain. When divining for a burial site, the main mountain is most important: if the Yin and Yang spirits of the day branch are in a mutually generating or harmonious relationship, or are auspicious spirits such as day virtue or day fortune, then it is favorable; if they encounter punishments, harm, conflict, destruction, emptiness, or decline, then it is unfavorable. For example, on a Renshen day, the day branch is occupied by Si (the long life of Shen is in Si), and the Yin spirit of the day branch is Yin, which is the long life of Si fire; again, on a Guisi day, the day branch is occupied by Wu, which is an advancing spirit, and the Yin spirit of the day branch, Wei, forms a Liu He with Wu, which is favorable. Conversely, on a Xinwei day, the day branch is occupied by Xu, and Wei and Xu form a three punishment relationship, and the Yin spirit of the day branch, Chou, forms a three punishment with Xu; again, on a Guisi day, the day branch is occupied by Zi, which is the ghost of Si, and the Yin spirit of the day branch, Wei, forms a harmful relationship with Zi, which is unfavorable. Gou Chen is the deity in charge of tombs and burial sites: it rides upon the spirits of the four seasons (Chen, Xu, Chou, and Wei) and appears over the Yin and Yang positions of the day stem and day branch, and it rides upon the prosperous and strong energy, indicating that the tomb site is stable and long-lasting, and does not need to be changed.

上下皆合風氣踞，干支受克沙不去。青龍左輔空陷憂，白虎右扶刑破慮。上下皆俁，如乙酉日伏吟，干支上神作六事，干支又自作六合是也。又干支上下相合，或干支交車相合，或干支上神相合皆是。干支受克，謂干支受上神之克，或干支交車相剋，或干支上神相剋是也。青龍為左砂，白虎為右砂，皆宜旺相生合，不宜刑沖破害也。

When both the upper and lower parts are harmonious, the wind and energy will gather and not disperse; if the day stem and day branch are attacked, the sand hand will not be able to protect. The Azure Dragon is the left assistant, and if it falls into an empty or陷 position, there will be worries; the White Tiger is the right assistant, and if it encounters punishment or destruction, it should also be considered. Original note: The term 'upper and lower both harmonious' refers to a situation such as Yiyou day with a hidden chant, where the day stem and day branch are in mutual Liu He, and the day stem and day branch themselves also form a Liu He. Any situation where the day stem and day branch are harmonious with each other, or where the dry and branch are in mutual harmony, or where the heavenly stems and earthly branches are in mutual harmony, counts. The term 'dry and branch being attacked' refers to the day stem and day branch being attacked by the upper spirits, or the dry and branch being in mutual attack, or the heavenly stems and earthly branches being in mutual attack. The Azure Dragon is the left sand hand, and the White Tiger is the right sand hand; both should be prosperous and strong, and should not encounter punishment, clash, destruction, or harm. (The original text mistakenly wrote '合' as '俣' and '作六合' as '作六事'.)

元武座山看風水，朱雀空刑山案差。龍神旺處地不錯，騰蛇落處穴應佳。元武為後山，故可觀風水。如元武乘旺相氣，入旺相鄉，臨支生支，則後山之來龍必佳。如癸亥日支上申晝占乘元，生其支神，秋為旺氣是也。朱為前案，故不宜空刑。龍神者春辰順四季，如龍神臨於墓穴，則其地必吉。如丁酉日，支上辰，春占得龍神是也。蛇有穴義，如臨於墓穴，則其地必佳。如乙酉日支上未，夜占乘蛇生支是也。

The Black Tortoise represents the back mountain, so it can be used to observe the fengshui. The Vermilion Bird should not be in an empty position or suffer from being harmed, otherwise the front mountain will be incorrect. When the Dragon God is in its prosperous and strong state, the land will be correct. When the Teng Snake is present at the site, the burial site will also be good. Original note: The Black Tortoise represents the back mountain, so it can be used to observe the fengshui. When the Black Tortoise is in a prosperous and strong state, and falls into a prosperous and strong area, and is in the position of the day branch to generate the day branch, then the coming dragon of the back mountain will be excellent. For example, on a Guihai day, the day branch is on Shen, and during the day, Shen is occupied by the Black Tortoise which generates the Hai branch. In autumn, Shen metal is also in its prosperous state. The Vermilion Bird represents the front mountain, so it should not be in an empty position or suffer from being harmed. The method of taking the Dragon God is to start from Chen in spring and follow the seasonal positions. When the Dragon God is present at the burial site, the land will be auspicious. For example, on a Dingyou day, the day branch is on Chen, and in spring, Chen is exactly the Dragon God. The Teng Snake has the meaning of a burial site, so when it is present at the burial site, the land will also be good. For example, on a Yiyou day, the day branch is on Wei, and at night, Wei is occupied by the Teng Snake which generates the You branch.

水神乘水水玄去，土宿臨山山勢抱。太陰水口蛇羅城，勾神明堂陰陽考。水神謂元后二將也，元玄謂水勢曲折，如元玄二字之形也。木地謂如元后臨壬癸亥子之上，則水勢必曲折有情。如乙丑日，支上亥，夜占乘元是也。土宿謂貴常勾空四將，如臨季神之上，其山形必回抱可觀。如乙卯日，支上辰，夜占乘勾是也。又如丁丑日，支上巳，三傳酉丑巳，夜占，將乘貴常勾，皆是土將。太陰為水口，蛇為羅城，勾陰陽神為內明堂，陰神為外明堂，俱要旺相生合，與墓有情。

The water deity riding on the water position causes the water to flow in the shape of "zhi xuan"; when the earth deity is located on the mountain position, the mountain shape becomes embracing and affectionate. The Tai Yin represents the water mouth, the Teng Snake represents the moat, and the yin and yang deities of Gou Chen should be examined according to the internal and external bright halls. Original note: The term "water deity" refers to Yuan Wu and Tian Hou. "Zhi xuan" means the water flow bends, resembling the shapes of the characters "zhi" and "xuan". When Yuan Wu and Tian Hou are located on the water positions of Ren, Gui, Hai, and Zi, the water flow must certainly be winding and affectionate. For example, on a Yichou day, the day branch is on Hai, and at night, Hai is occupied by Yuan Wu. The term "earth deity" refers to the generals of Guiren, Tai Chang, Gou Chen, and Tiankong; when they are located on the positions of Chen, Xu, Chou, and Wei, the mountain shape must certainly be embracing and affectionate, and quite impressive. For example, on a Yimao day, the day branch is on Chen, and at night, Chen is occupied by Gou Chen; another example is on a Dingchou day, the day branch is on Si, and the three transmissions are You, Chou, and Si, with the night generals all being earth generals such as Guiren, Tai Chang, and Gou Chen. Tai Yin serves as the water mouth, Teng Snake as the moat, and the yang deity of Gou Chen serves as the internal bright hall while the yin deity serves as the external bright hall. These should be prosperous and strong, harmonious, and affectionate with the tomb. (The original text mistakenly writes "wood position" instead of "water position".)

甲乙木神樹株森，丙丁火宿崗巒迭。庚辛沖剋路歪斜，戊己古冢休旺別。甲乙旺則為林，休則為樹。丙丁旺處必有高崗橫嶺，臨四仲上為正橫，臨四孟四季為斜橫。庚辛臨四孟上，則其道必斜，臨干為大道，臨支為小道，臨本位為正道，被火克為岔道，戊己為古冢，旺則多，休則小。

When the Heavenly Stems 甲 and 乙 (Jia and Yi) appear in divination, it indicates dense forests; when 丙 and 丁 (Bing and Ding) appear, it suggests overlapping hills and ridges. If 庚 and 辛 (Geng and Xin) are attacked or conflicting, the path becomes crooked. 戊 and 己 (Wu and Ji) represent ancient tombs, and their strength or weakness determines whether there are many or few tombs, and whether they are large or small. The original commentary says: When 甲 and 乙 are in their旺 position, it indicates a dense forest; when they are weak and confined, it indicates only a few trees. When 丙 and 丁 are in their旺 position, there must be high hills and ridges. If they are in the four middle positions, the ridge is straight; if they are in the four beginning or end positions, the ridge is slanting. If 庚 and 辛 are in the four beginning positions, the path is definitely crooked. If they are on the Day Stem, it indicates a major road; if on the Day Branch, a minor road; if on their own position, a straight road; if attacked by fire, it indicates a branch road. 戊 and 己 represent ancient tombs: when they are strong, there are many tombs; when weak, the tombs are small.

壬癸加臨水不謬，水局順逆天乙詳。青龍長房白虎季，朱雀前案是中房。壬為大水，癸為小水。如加臨亥子位上，則水勢不謬。如納音遇水，則水必長遠汪洋。如壬辰癸巳為長流水，壬戌癸亥為大海水是也。水局順逆天乙詳者，謂欲知水局之順逆，視貴人之左右旋，如順行為順水局，逆行反之。龍居左屬長房，虎居右屬季房，朱居前為中房，勾陰陽二神為內外明堂，亦屬中房。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Gou Chen = Gou Chen Vermilion Bird = Zhu Que White Tiger = Bai Hu Bright Hall = Ming Tang Azure Dragon = Qing Long Nobleman = Gui Ren yin and yang = Yin Yang Nayin sound element = Na Yin Ren Chen = Ren Chen Gui Si = Gui Si Ren Xu = Ren Xu Gui Hai = Gui Hai When the遁 method uses Jia and Yi and adds them to the water position, the water will not be wrong; whether the water flow is in order or reversed can be determined by the nobleman. The Azure Dragon governs the eldest son, the White Tiger governs the youngest son, the Vermilion Bird is in front and governs the middle son. Original note: Jia is great water, Yi is small water; when they are added to the positions of Hai and Zi, the water flow will be correct. If the Nayin sound element also meets water, the water will certainly be long and vast: for example, the Nayin sound element of Ren Chen and Gui Si is long flowing water, while that of Ren Xu and Gui Hai is great sea water. The saying 'water flow order and reverse is determined by the nobleman' means to know whether the water flow is in order or reversed, look at whether the nobleman is rotating left or right: if the nobleman moves in order, it is in line with the water flow; if it moves in reverse, it is opposite. The Azure Dragon is on the left, belonging to the eldest son, the White Tiger is on the right, belonging to the youngest son, the Vermilion Bird is in front, belonging to the middle son; Gou Chen's yin and yang two spirits form the inner and outer Ming Tang, also belonging to the middle son.

財官須視龍朱貴，丁口還看子息爻。初中末傳分三代，為吉為凶課體昭。龍主財帛官爵，然須視所乘何神，如乘財為財，乘官為官。朱主文章，如遁丙乘午則吉，如入墓被克則凶。子息爻者，如乙酉日三傳巳丑酉，巳為子孫爻，又要為支神之長生也。初中末分三代者，亦大概言之。總要得吉神吉將，乘旺相所耿吉，如值休囚刑剋空則凶。

We should look at the Green Dragon and Vermilion Bird, as well as the Nobleman, to determine wealth and official positions. The number of people and descendants should be judged by the Grandson爻. The initial, middle, and final transmissions correspond to the three generations, and whether they are auspicious or ominous can be clearly seen from the lesson pattern. Original note: The Green Dragon governs wealth and official rank, but we must also look at what deity it is riding upon: if it rides upon a wealth爻, it indicates wealth; if it rides upon an official star, it indicates official rank. The Vermilion Bird governs literature and writings. If it is concealed by the丙 and rides upon the午, it is auspicious; if it enters a tomb and is attacked, it is inauspicious. As for the "grandson爻," for instance, if one divines on an Yiyou day, and the three transmissions are巳, 丑, and 酉, then巳 is the grandson爻 of the Yi wood, while at the same time,巳 is the long life of the酉 metal branch deity. As for the initial, middle, and final transmissions corresponding to the three generations, this is only a general statement: one must have auspicious deities and generals, and ride upon the prosperous and strong qi, in order to be auspicious. If it encounters the weak and confined, or is subjected to criminal punishment or void, then it is inauspicious. (The original text mistakenly writes "乘旺相则吉" as "乘旺相所耿吉".)

天象先占蛟角星，指陰主雨指陽晴。貴登絳宮時雨沛，明堂位上亦同評。角為木蛟辰宮之宿，謂斗罡也。如加六陰位上，主雨。加六陽反之。絳宮亥也，明堂子也。貴人登亥子二宮，有行雨之象，主有雨。

Divination of heavenly phenomena begins with the observation of the wooden dragon star, Jiao Xu, located in the Horn mansion. When this star is positioned in a yin position, it indicates rain; when in a yang position, it indicates clear weather. If the Nobleman ascends the Crimson Palace, there will be abundant timely rain; if it falls in the Bright Hall position, the same principle applies. Original commentary: Jiao Xu is the wooden dragon star belonging to the Chen palace, which is also known as Tiangang. When this star is added to the six yin positions, it indicates rain; when added to the six yang positions, the opposite occurs. The 'Crimson Palace' refers to the亥 (Hai) position, and 'Bright Hall' refers to the子 (Zi) position. If the Nobleman ascends the Hai or Zi palaces, it signifies the movement of clouds and rain, indicating rain.

龍入廟晴昇天雨，虎出山林有烈風。水升火降成霖日，退入江湖雨不逢。廟謂寅也。昇天謂加巳午未申四位也。龍生旺昇天，主大雨。乘申酉主雨。因申為水母，酉為兌澤也。臨子丑為遊樂江湖，則無雨。入墓則無雨。寅艮為山，卯木為林，虎在東方為出林，主風。乘小吉愈烈。因未為風伯故也。如更乘劫煞、飛廉，主大風暴起。水升火降，謂亥子加巳午位上也，主累日雨。加申酉大雨，乘勾陳入雨。退歸江湖，謂居北方位上也，則無雨。又臨土受制或空亡亦無雨。

The Azure Dragon returns to its own palace and brings clear weather, but when it ascends to heaven, it brings rain; the White Tiger, when it leaves the forest, brings fierce winds. When water rises and fire descends, there will be continuous rain; when water retreats to rivers and lakes, there is no rain. Original note: 'Palace' refers to the寅 (Yin) position; 'ascending to heaven' refers to the positions of巳 (Si), 午 (Wu), 未 (Wei), and 申 (Shen). When the Azure Dragon is in its long growth and prosperity and ascends to heaven, it indicates heavy rain; when it is in 申 (Shen) or 酉 (You), it also indicates rain—申 (Shen) is the mother of water, and 酉 (You) belongs to 兑 (Dui), which represents a marsh. When the Azure Dragon is in 子 (Zi) or 丑 (Chou), it is playing in rivers and lakes, and there is no rain; when it enters the tomb, there is also no rain. 寅 (Yin) belongs to 艮 (Gen), which represents a mountain, and 卯 (Mao) belongs to wood, which represents a forest; when the White Tiger is in the east, it leaves the forest and brings wind, and when it is in 未 (Wei) (small auspicious), the wind becomes stronger, because 未 (Wei) is the wind god. If it is also accompanied by Jiesha and Fei Lian, it indicates a violent storm. The phrase 'water rising and fire descending' refers to when亥 (Hai) and 子 (Zi) are placed on巳 (Si) and 午 (Wu), indicating continuous rain; when placed on申 (Shen) and 酉 (You), it indicates heavy rain; when it is accompanied by Gou Chen, it also indicates rain. The phrase 'water retreating to rivers and lakes' refers to the water god still remaining in its northern position, which means no rain; also, if it is in the earth position and is restrained, or falls into Kongwang, there will be no rain.

風雨之方看龍虎，風雨之期尋羊鼠。火蛇朱雀加卯丁，雷電霹靂空中見。龍主雨，虎主風，如傳見之，乘有氣之神，加有氣之鄉，下賊上必有風雨。如上克下，即有風雨亦小，欲知風雨從何方來，看龍虎臨於保宮，如六戊日晝占，午乘龍加申則雨從西南方來。六丙日晝占，辰乘虎加丑，則風從東北方來也。未下為風起，子下為雨起，如六乙日未加寅，主甲乙日風，六丙日子加申，主庚辛日雨也。蛇丁巳之神，朱丙午之神，卯屬震宮，丁為玉女，故主雷電。

From which direction does the wind and rain come, look at the Azure Dragon and White Tiger; from which day does the wind and rain arrive, look at the Rat and Sheep. Fire Snake, Vermilion Bird, and the combination of the卯 and the丁神 will bring thunder and lightning in the sky. Original note: The Azure Dragon governs rain, the White Tiger governs wind. If they appear in the Three Transmissions, riding on the spirit with energy, and located in the place with energy, and if the lower spirit overcomes the upper spirit, there will certainly be wind and rain; if the upper spirit overcomes the lower spirit, even if there is wind and rain, it will be minor. To know from which direction the wind and rain come, look at where the Azure Dragon and White Tiger are located in the palace: for example, on a day of six Wus, during the day, the Dragon is on the Wu and located on the Shen, then the rain comes from the southwest; on a day of six Bings, during the day, the Tiger is on the Chen and located on the Chou, then the wind comes from the northeast. The Wei is where the wind starts, and the Zi is where the rain starts: for example, on a day of six Yis, the Wei is located on the Yin, which indicates wind on the day of Ji and Yi; on a day of six Bings, the Zi is located on the Shen, which indicates rain on the day of Geng and Xin. The Teng Snake is the spirit of Dingsi, the Vermilion Bird is the spirit of Bingwu, the卯 belongs to the Zhen palace which is thunder, and the丁 is the female jade, so it governs thunder and lightning. (The original text mistakenly writes '临于保宫' instead of '临于何宫'.)

壬癸亥臨寅卯，甲乙之日見淋漓。若見四季尋戊己，巳午酉申依例推。謂壬癸亥子臨地盤寅卯之上，主甲乙日雨。如丁巳日三傳亥申巳，亥水加寅發用，主甲乙日雨也，其餘八干仿此。

When壬, 癸, 亥, and 子 (water spirits) are placed on the寅 and 卯 of the Earth Plate, it indicates heavy rain on 甲 and 乙 days. If they fall on the辰, 戌, 丑, or 未 (the four seasons), then look for 戊 and 己 days. If they fall on 巳 or 午, or 申 or 酉, follow the same reasoning. Original note: This refers to the water spirits 壬, 癸, 亥, and 子 being placed on the寅 and 卯 of the Earth Plate, indicating rain on 甲 and 乙 days. For example, on Dingsi day, if the three transmissions are 亥, 申, and 巳, with 亥 water placed on 寅 for the initiating transmission, it indicates rain on 甲 and 乙 days; the other eight heavenly stems should be treated similarly. (The original text at the beginning is missing a '子' character, but it is recorded as is.)

衰旺刑生須細辨，剋日有氣滂沱見。休廢空亡微雨來，如呼應聲真足羨。有氣者，謂旺相氣敢。謂傳中見亥子等神旺相有氣，刑剋日干，或日上神，主有雨。如休廢空亡與日干相生，即有雨亦小。如丙辰日三傳亥申巳，癸亥發用剋日干，秋冬占水為旺相氣，主有雨。如甲寅日三傳子亥戌，壬子發用，奈與日干相生，雙屬空陷，春夏占為休囚氣，即有雨亦小也。

Whether a thing is declining or prosperous, whether it is conflicting or generating, must be carefully distinguished: when the water deity comes with vitality to overcome the day stem, it is like torrential rain; when it is in decline, it only brings a light drizzle. The response is quick, just like calling out and being answered immediately, which is truly enviable. Original note: the term 'with vitality' refers to the prosperity and strength of the energy. If the three transmissions contain亥 or子, which are water deities that are prosperous and strong, and they overcome the day stem or the deity on the day stem, it indicates rain; if they are in decline, falling into emptiness, and instead generate with the day stem, even if there is rain, it will be light. For example, on a Bingchen day, if the three transmissions are亥,申,巳, and亥 has癸 hidden and initiates to overcome the丙 fire day stem, in autumn and winter when water is prosperous and strong, it indicates rain. Conversely, on a Jiayin day, if the three transmissions are子,亥,戌, and子 has壬 hidden and initiates, but water generates with甲 wood (water generates wood) and falls into emptiness, in spring and summer when water is in decline, even if there is rain, it will be light. (The original text mistakenly writes '旺相气也' as '旺相气敢'.)

雨師會畢雨滿天，風伯會箕風滿谷。干在貴膠雨翻盆，干在貴後風拔木。雨師丑也，酉中有畢宿好雨，丑與酉合，為雨師會皆。如乙丑日三傳酉丑已是也。風伯未也，寅中有箕宿好風。未與寅會，為風伯會箕，如甲辰日三傳寅未子是也。貴干前後，詳仕宦門。干在貴前陽氣伸，故主雨。干在貴後陽氣不伸，故主風。一云，風雨諸煞，在貴人前主有風雨。

Rain god meets the mansion of Bi and rain fills the sky; Wind god meets the mansion of Ji and wind fills the valleys. If the day stem comes before the nobleman, the rain is heavy as overturning a basin; if the day stem comes after the nobleman, the wind is strong enough to uproot trees. Original note: Rain god is the earthy branch Chou; the mansion of Bi is contained in the You Palace, and Bi is good for rain. Chou and You combine, so it is called "Rain god meets Bi." For example, on a Yichou day, the three transmissions are You, Chou, and Si (the original text mistakenly writes "Si" as "Yi"). Wind god is the earthy branch Wei; the mansion of Ji is contained in the Yin Palace, and Ji is good for wind. Wei and Yin combine, so it is called "Wind god meets Ji." For example, on a Jiachen day, the three transmissions are Yin, Wei, and Zi. When the day stem is in line with the nobleman, see the section on officialdom: if the day stem comes before the nobleman, yang energy is released, so it indicates rain; if the day stem comes after the nobleman, yang energy is restrained, so it indicates wind. Another interpretation: if various calamities related to rain and wind fall before the nobleman, they indicate rain and wind. (The original text mistakenly writes "Rain god meets Bi" as "Rain god meets Jie," and "before the nobleman" as "glue before the nobleman.")

罡加四季天無雲，去日幾位是其舊。再向盤中仔細看，丙丁之下晴光透。罡加四季，謂斗罡臨辰戌丑未位上也，去日幾位，如六乙日辰加午，為去日丙位，主次日晴。又辰加未為去日三位，主第三日晴也。丙丁之下，指丙丁所臨之位而言。如庚午日返吟，寅遁丙加申，卯遁丁加酉，主申酉日晴也。

The Tiangang is placed on the four seasonal positions, and there will be no clouds in the sky. The distance between the Day Stem and the Li trigram indicates the number of days. Then, carefully examine the disk; where the hidden stems Bing and Ding fall, the bright sunlight will appear. Original commentary: When it says "Tiangang added to the four seasons," it means the Tiangang is located on the positions of Chen, Xu, Chou, and Wei. When it says "distance from the Day Stem," for example, if six Yi days are on Wu, Wu is two positions away from the position associated with Yi, indicating that the next day will be sunny; if Chen is on Wei, it is three positions away from the position associated with Yi, indicating that the third day will be sunny. When it says "under Bing and Ding," it refers to the position where the hidden stems Bing and Ding fall. For example, on a Gengwu day with a reverse pattern, Bing is hidden on Yin and added to Shen, and Ding is hidden on Mao and added to You, indicating that Shen and You days will be sunny. (The original text mistakenly says "for two positions away from the Day Stem" instead of "for two positions away from the Day Stem.")

太陽月將為發用，或作先鋒在六爻。勾神臨日克玄武，定看雨止日旋高。太陽即月將，如發用又作蛇雀貴空等神，主晴。如丁酉日卯時丑將占，三傳丑巳巳，丑作太陽，將乘朱是也。先鋒即正時，如正時作月將，亦主晴。勾臨日辰剋制元武，亦主晴。如丙子日伏吟，夜占，干上勾陳發用，剋制支上之元后是也。

The Sun is the Month General and becomes the Initiating Transmission, or appears as the 'vanguard' in six positions; Gou Chen is located on the Day Stem and Day Branch to overcome Yuanwu — this certainly indicates that the rain will stop and the sun will come out. Original note: The Sun is the Month General; if the Initiating Transmission God is also accompanied by Teng Snake, Vermilion Bird, Nobleman, or Tian Kong, it indicates clear weather. For example, on a Dingyou day at the卯 hour with丑 as the Month General, the three transmissions are丑,巳,巳. 丑 is both the Sun and accompanied by Vermilion Bird. 'Vanguard' refers to the exact hour of the divination; if the exact hour is also the Month General, it also indicates clear weather. Gou Chen located on the Day Stem and Day Branch to overcome Yuanwu also indicates clear weather: for example, on a Bingzi day with a Hidden Chant, if the divination is done at night and Gou Chen is the Initiating Transmission on the Day Stem, overcoming Yuanwu Heavenly Empress on the Day Branch, it indicates clear weather.

風雷煞動大風起，雲雨神加驟雨來。課見飛廉方迅速，將逢玉女勢猖狂。風伯申逆十二，又巳為風門，蓋巳屬巽宮，故主風。雷公寅亥申巳三輪。飛廉主非常迅速之神，玉女謂丁也。如此二神入傳，則風雨猛烈。

When wind and thunder omens appear, a strong wind arises; when cloud and rain deities join, heavy rain comes suddenly. If the divination shows Fei Lian, it arrives very quickly; when the Heavenly General meets the Jade Maiden, the situation becomes very intense. Original note: The Wind God starts from Shen and counts backward twelve positions; additionally, Si is the wind gate, because Si belongs to the Xun trigram, which represents wind, so it governs wind. The Thunder God follows the positions of Yin, Hai, Shen, and Si in rotation. Fei Lian is a deity representing extreme speed, and the Jade Maiden is the Ding deity; when these two enter the Three Transmissions, the wind and rain become particularly fierce.

朱雀居巢風烈烈，元武入穴雨淫淫。空加四季晴朗日，虎臨亥子風雨期。雀居巳午為入巢，蓋巳午火位，朱火神，火與火會，熱極生風，故主風。元武加亥子為入穴，主有雨。所謂巢居知風，穴居知雨也。天空主晴明之象，虎加亥子為白虎沉江，主有風雨。陽備明兮陰備雨，曲直生風炎上旱。從革主晦潤下雨，稼穡是土晴可斷。陽備者，陰不備也，故主晴。陰備反之。

The Vermilion Bird returns to its nest, and the wind becomes strong; the Black Tortoise enters its cave, and the rain becomes continuous. When Tian Kong is placed on the four seasons' positions, it indicates clear weather; when the White Tiger is positioned on the亥 and 子 positions, it signifies the time of wind and rain. Yang not being complete indicates clear weather, while Yin not being complete indicates rain. A curve and straight wood formation produces wind, a blazing fire formation indicates drought, a following and reforming metal formation indicates cloudy and gloomy weather, a moistening and descending water formation indicates rain, and a farming and harvesting earth formation can be interpreted as clear weather. Original note: When the Vermilion Bird is placed on the巳 and 午 positions, it is called 'entering the nest'—since巳 and 午 are fire positions, and the Vermilion Bird is the fire deity, fire meeting fire leads to extreme heat, which produces wind, hence indicating strong winds. When the Black Tortoise is placed on the亥 and 子 positions, it is called 'entering the cave,' indicating rain. This is what is meant by 'the bird in the nest knows the wind, the animal in the cave knows the rain.' Tian Kong indicates clear weather; when the White Tiger is placed on the亥 and 子 positions, it is called 'the White Tiger sinking into the river,' indicating wind and rain.所谓 'Yang being complete' actually means Yin is not complete, hence indicating clear weather; 'Yin being complete' is the opposite.

上雪之法何以云，太陰寅卯值用神。戌未叵還逢虎合，此中有法可搜尋。太陰主霜雪之神，如乘寅卯發和，剋日有雪。如己亥日三傳寅巳申，晝交寅乘太陰發用是也。虎合二將，乘戌未發用，亦有雪。如壬子日三傳戌酉申，夜將戌乘白虎發用是也。

How to divinate snow? When Tai Yin is riding on寅 or卯 and is the initiating transmission, there is a method. If on戌 or未 there are also White Tiger and Liu He, there is also a method to be found. Original note: Tai Yin is the god associated with frost and snow; when it comes to the day stem by riding on寅 or卯 and initiating transmission, there will be snow. For example, on a Jihai day, the three transmissions are寅,巳,申, and during the day, the transmission on寅 is riding Tai Yin and initiating. If White Tiger and Liu He are riding on戌 or未 and initiating, there will also be snow. For example, on a Renzi day, the three transmissions are戌,酉,申, and during the night, the transmission on戌 is riding White Tiger and initiating. (The original text mistakenly writes '发和' instead of '发用', and '昼交' instead of '昼将'.)

太乙螣蛇頭似雪，天干遁起丙辛加。雨水入傳無戰克，元后龍陰布六花。太乙巳也，冬至後主雪。如遁干見辛更的。蓋巳中有丙火，與辛作俁，化而為水也。蛇為丁巳之神，又其字如雪頭彎曲之形，故亦主雪。一云，亥子加傳送太乙勝光位上，將乘勾亦主雪。雨水入傳無克，又乘元后龍陰等神，如乘龍，則暫時，乘天后則久也。

Taiyi and Teng Snake both have characters resembling snow, so adding Jing and Xin on top of the hidden stem; the god of rain and snow enters the three transmissions without being attacked or overcome, and with the assistance of Yuanwu, Heavenly Empress, Qinglong, and Taiyin, snow falls heavily all over the sky. Original note: Taiyi is the same as Si, and after the winter solstice it governs snow; if Si has the hidden stem Xin, it is even more accurate—Si contains hidden Bing fire, and Bing and Xin combine to transform into water. Teng Snake is the god of Si, and the character 'snake' also resembles the snow character in its curvature, so it also governs snow. Another view: adding Hai and Zi to Shen (Chuansong), Si (Taiyi), and Wu (Shengguang), and with Tianjiang riding on Gou Chen, it also governs snow. The god of rain and snow enters the three transmissions without being attacked, and rides on Yuanwu, Heavenly Empress, Qinglong, and Taiyin: riding on Qinglong brings brief snowfall, while riding on Heavenly Empress brings prolonged snowfall. (The original text mistakenly writes 'he combines' instead of 'he combines'.)

庚辰三月庚辰日子時戌將，鄉友陳立齋占胡省文庶常朝考可留館否。午、辰、寅。子寅辰午、寅辰午庚。此公不待散館而回，且有不測之憂。蓋因課得顧祖，有得其舊廬之象。且馬至四重，其行必疾，是以知其不待散館而回也。又干上神空亡，喪吊全逢，且作日辰之兩鬼，龍神下賊，官祿俱空，不測之憂，其能免乎？果回籍數月而逝。

In the year of Gengchen, third lunar month, on the day of Gengchen at the hour of Zi, the divination was made using the Xu general. A fellow townsman named Chen Lizhai divined for the candidate Hu Shengwen, who was a junior imperial scholar, to determine whether he would be retained in the palace for further study. The divination chart showed the three transmissions, from top to bottom, as the first transmission Wu, the middle transmission Chen, and the final transmission Yin. The upper row of the four lessons had the upper deities Zi, Yin, Chen, and Wu, while the lower row had Yin, Chen, Wu, and Geng. Reading from right to left as per the traditional format, the first lesson had Geng with Wu above it, the second lesson had Wu with Chen above it, the third lesson had the day branch Chen with Yin above it, and the fourth lesson had Yin with Zi above it. The interpretation stated that the person would return to his hometown before the end of his official examination period and would face unexpected troubles. The divination showed "returning to the ancestral home," indicating a return to his old residence. The post-horse was found four times, indicating a swift journey, so it was known that he would return before the end of his official examination. Moreover, the deity above the day stem fell into the empty position, and the spirits of mourning and condolence joined together, both becoming the two official ghosts of the day stem and day branch. The Azure Dragon was defeated by the earth plate deity below, and both the official star and the禄神 (favorable official) fell into the empty position—how could unexpected troubles be avoided? Later, he indeed returned to his hometown for several months and then died.

庚辰十二月丁未日寅進子將，紹友蕭季思占施南府嵩菽圃太守能調首府否。丑、巳、巳。卯巳卯巳、巳未巳丁。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 Dingwei, at the hour Yin, a divination was made using the hour Yin (the original text mistakenly writes 'Yinjin' instead of 'Yinshi'). Xiao Jisi, a friend from the Shaoxing area, cast a divination for Shi Nanfu, the governor of Song Shupu, to determine whether he could be transferred to the position of the capital. The divination chart showed: the first transmission was Chou, the middle transmission was Si, and the final transmission was Si. The four lessons were arranged as follows: on the upper side, Mao, Si, Mao, Si; on the lower side, Si, Wei, Si, Ding. Reading from right to left, the first lesson had Si riding on Wei, the second lesson had Si riding on Mao, the third lesson had Si riding on Wei, and the fourth lesson had Si riding on Mao. The interpretation was: the position of the capital must certainly be taken by someone from Wu-Yue, and this official is unlikely to be transferred. However, there are other positions that he can temporarily manage, and not just once. Because the day builder and the month builder are harmonious and the transmission originates from elsewhere, and Chou is the territory of Yangzhou, it is known that the position will be taken by someone from Wu-Yue. The middle and final transmissions, together with the day stem, day branch, and the year of birth, form five instances of the post-horse, which is a sign of imperial favor. The nobleman is on the heavenly gate, and the year god and the month builder both generate the god of the day, indicating that there will be other positions to manage, and not just once. Later, he indeed temporarily managed the affairs of the Salt Law Office and the Grain Supervision Office. The position of the capital was taken by Ding Zhaoqi, who is from Jiangsu.

辛巳年正月丙辰日午時子將，紹友蕭季思占兩湖總督張筠圃制軍可升調否。巳、亥、巳。辰戌巳亥、戌辰亥丙。太歲乘天空發用，且遁丁神，生其年上神，中值貴人，天詔加臨日干，目一必有召之應。曰，還是內用，是外用？曰：龍神與日干相比是內用。果何官？曰：德神入天門發用，行年上乘白虎，主有威權生殺之柄，必刑部也。果奉詔入京，隨授刑部侍郎，次年轉倉場。

In the year of Xinsi, during the first lunar month, on the day of Bingchen, at the hour of Wu, a divination was made using the Zi general. A friend from Shaoxing named Xiao Jisi divined for the governor of the Two Lakes region, Zhang Yunpu, to determine whether he would be promoted or transferred. The divination chart showed: the first transmission was Si, the middle transmission was Hai, and the final transmission was Si. The four lessons were arranged as follows, read from right to left: the first lesson had Ji (丙) resting on Si, the second lesson had Hai resting on Si, the third lesson had the day branch Chen resting on Xu, and the fourth lesson had Xu resting on Chen. The interpretation stated: the sovereign year was resting on Tian Kong and initiated the transmission, and also concealed the spirit of Ding, which went to generate the spirit of the year; the middle transmission coincided with the nobleman, and the heavenly decree was added to the day stem—this indicates that there will certainly be a summons soon. Someone asked: is this an internal or external use? The answer was: Qinglong was harmonious with the day stem, so it was an internal use. Another question was asked: what official position will he hold? The answer was: the day virtue entered the heavenly gate and initiated the transmission, and the spirit of the year was resting on Baihu, indicating the power to enforce authority and carry out punishments, so he must be in the Ministry of Justice. Later, he indeed received an imperial summons to the capital, was immediately appointed as Deputy Minister of Justice, and the following year was transferred to the Grain Office. (The original text mistakenly wrote '目一必有' instead of '不日必有'.)

以是歲行年上乘日祿故也。辛巳正月丁卯日卯時亥將，裘慎甫司馬占新任陳望坡制軍、溫會僑方伯、鄧解預廉訪三大憲法，尚有更調否。未、卯、亥。未亥亥卯、亥卯卯丁。制臺、臬臺皆到任，藩臺尚有更調。蓋陳為土間，屬未，鄧有刑形，溫則水旁，屬亥，未為干神發用，卯為支神加干，是以知二人皆蒞任也。

(Continuing from the previous entry) The reason for being transferred to the granary the following year is because that year's year stem was in the position of the day's official luck. On the day of Dingmao in the first lunar month of the Xinsi year, with the hour of Mao, the divination used the general of Hai. Qiu Shenpu, the military commander, divined about the new governor general Chen Wangpo, the governor of the province Wen Huiqiao, and the inspector of criminal justice Deng Jieyu, the three senior officials, and whether there would be further transfers. The divination chart: the first transmission was Wei, the middle transmission was Mao, and the final transmission was Hai. The four lessons were arranged as follows: the upper row was Wei, Hai, Hai, Mao, and the lower row was Hai, Mao, Mao, Ding, read from right to left. The first lesson, Ding, was located on the position of Wei, with Mao on top of it; the second lesson, Mao, had Hai on top of it; the third lesson, the day's branch Mao, had Hai on top of it; the fourth lesson, Hai, had Wei on top of it. The interpretation: the governor general and the inspector of criminal justice will both take office, while the governor of the province will be transferred. This is because the character "Chen" has a soil radical, which corresponds to Wei; the character "Deng" has a knife shape; and the character "Wen" has a water radical, which corresponds to Hai. Wei is the initiating transmission on the day's stem, and Mao is the heavenly stem of the day's branch added to the day's stem, so it is known that these two officials will arrive. (The original text has an extra character "fa" below "three senior officials.")

亥貴旬空，又為干陰之缺神，空缺相併，則其缺空矣。且占其一而缺其一，是以知藩臺尚有更調節也。後制臺臬臺俱到任，溫藩臺左遷郎中，江西臬司廉敬升湖北藩臺。

As for Wen the Provincial Governor: Although the亥 position is occupied by the Nobleman, it also falls into the旬空, and亥 is also the position governed by the Day Stem's Yin Spirit, which is called「缺」. When both空 and缺 are present together, this缺 becomes empty. Moreover, since the divination involves three people but one is missing, it is known that the Provincial Governor will be transferred. Later, both the Governor-General and the Inspector-General arrived at their posts, while Wen the Provincial Governor was demoted to the position of Langzhong. The Inspector-General of Jiangxi, Lian Jing, was promoted to the position of Provincial Governor of Hubei. (The original text has an extra character「节」in「更调也」.)

辛巳正月丙子日申時亥將，任淑渠刺史占今年可升遷否。午卯亥申、卯子申丙。申、亥、寅。今年未能，明年春定得升遷。蓋因財官驛馬遞互相生，中傳月將乘貴人，且繫天詔，必有遷轉之事。嫌初中空陷，是以今年未能，明歲行年在亥，乘皇書驛馬，生其日干、龍神，必得升遷。次年正月升安陸府知府。

In the year of Xinsi, first lunar month, day of Bingzi, hour of Shen, using the Hour of Hai as the month general, the governor of Ren Shu Qu channel asked whether he would be promoted this year. The divination chart: first list the four lessons, the top row is Wu, Mao, Hai, Shen, and the bottom row is Mao, Zi, Shen, Bing, read from right to left. The first lesson has Bing on the position of Si, with Shen riding on it. The second lesson has Shen with Hai riding on it. The third lesson has Zi on the day branch, with Mao riding on it. The fourth lesson has Mao with Wu riding on it. Then list the three transmissions: the first transmission is Shen, the middle transmission is Hai, and the final transmission is Yin. The interpretation: this year will not be successful, but certainly promotion will happen in spring next year. Because the wealth爻, official star, and post-horse mutually generate each other, the middle transmission has the month general riding on the nobleman, and it is also the heavenly decree, so there must be a change of position. Unfortunately, the first and middle transmissions fall into empty and hidden positions, so this year will not be successful. Next year, when the year's position reaches Hai, Hai has the imperial decree and the post-horse riding on it, which will also benefit the day stem and the azure dragon, so promotion is certain. In the next year's first lunar month, he was indeed promoted to the position of governor of Anlu Prefecture.

辛巳二月丁亥日午時亥將，任淑渠刺史占乃弟醴渠太守在京候選區，何日可以得缺。酉辰巳子、辰亥子丁。巳、戌、卯。課得鑄印，太常入傳，且太歲乘天空發用，生其年命上神，又為支馬，今年必得銓選。嫌年乘日墓，目下尚不能得，須俟戌月土旺，墓化為庫，得缺當在此時。龍祿居丑，其缺當在吳越之分。果九站臺遷寧波府知府。

In the year of Xinsi, second month, day of Dinghai, at noon, using the hour of Hai as the starting point, Ren Shuqu, the magistrate of Li渠, asked about his brother's appointment as the governor of Li渠, who was waiting for an official post in the capital. The divination chart shows the four lessons arranged as follows: the upper row is You, Chen, Si, Zi, and the lower row is Chen, Hai, Zi, Ding, read from right to left. The first lesson has Zi riding on Ding; the second lesson has Si riding on Zi; the third lesson has Hai riding on Chen; and the fourth lesson has Chen riding on You. The three transmissions are: initial transmission Si, middle transmission Xu, and final transmission Mao. The interpretation states that the divination results in "casting the seal." Tai Chang enters the three transmissions, and with the heavenly stem riding on Tian Kong and initiating the transmission, it goes to generate the life of the person's birth year. The heavenly stem is also the Post-horse of the day branch. Therefore, this year he will definitely be appointed. However, there is a concern that the person's birth year is riding on the墓 of the day stem, so the appointment is not yet certain. It will be possible when the month of Xu arrives, as the earth element will be strong and the墓 will turn into a warehouse. The appointment will happen at this time. The Azure Dragon and the day's official salary are in the position of Chou, so the post is in the region of Wu-Yue. Later, it was indeed confirmed that he was transferred to the position of magistrate of Ningbo in the ninth month. (The original text has an extra character "区" after "候选," and "果九月" is mistakenly written as "果九站台.")

辛巳九月己卯日戌時戌將，遠安令祝行村明府奉調節鍾祥，占部復可準否。丑申巳子、申卯子己。巳、戌、卯。課得鑄印，格合天心，太歲發用生其日干，朱陰生太歲，部復必準。嫌太歲受上下夾克，是以今年未能，開正歲建月建與朱雀作三合，方得部文。便命上驛馬夾克，干上幕貴臨年，恐前程未能遠到耳。後部復，果旋有請告之事。

In the year Xinsi, ninth month, day Jimao, hour Xu, using Xu as the general, the county magistrate of Yuan'an, Zhu Xingcun, consulted about whether the approval from the department would be accurate. The divination chart shows the four lessons, with the upper row being Chou, Shen, Si, Zi, and the lower row being Shen, Mao, Zi, Ji, read from right to left. The first lesson has Ji (day stem) with Wei (its hidden stem) on top, the second lesson has Zi with Si on top, the third lesson has Mao (day branch) with Shen on top, and the fourth lesson has Shen with Chou on top. The three transmissions are: initial transmission Si, middle transmission Xu, and final transmission Mao. The interpretation states that the lesson is "Casting the Seal," and the structure also matches "Heaven's Heart." The sovereign's transmission is used to generate the day stem, and the Vermilion Bird's hidden spirit also generates the sovereign—so the department's approval is certain. However, the sovereign is squeezed between upper and lower, so this year will not succeed. It will not be until next year's first month, when the sovereign and the month builder join with the Vermilion Bird to form a triple harmony, that the official document will be received. However, the Post-horse (post-horse) in the native's chart is squeezed, and the day stem has the nobleman of the curtain (帘幕贵人) on it, so it is feared that the career will not last long. Later, the department's approval was indeed granted, and soon after, there was an official request for sick leave. (The original text has an extra character "节" in "奉调锺祥".)

壬午二月甲辰日丑時戌將，任淑渠刺史申報祝行村明府疾痊，示覆鍾祥原缺。戌丑申亥、丑辰亥甲。申、巳、寅。官星乘天馬發用，惜為中傳所克，末傳德祿驛馬又屬旬空，又交車互克，主彼此不和，且日干空亡，太歲克命，貴履地網，朱陰又空，必不能允得所請也。後果如所占。

In the year Renwu, second month, day Jiachen, at the hour Chou, using the Xu general, the official Ren Shuqu, who was in charge of the village Zhuxiang, reported that a person's illness had recovered and requested to resume the position of Zhongxiang. The divination chart shows: first, the four lessons are arranged with the upper row being Xu, Chou, Shen, Hai, and the lower row being Chou, Chen, Hai, Jiachen, read from right to left. The first lesson has the Jiachen stem resting on the寅 (Yin) position, with Hai riding on it. The second lesson has Hai with Shen riding on it. The third lesson has the day branch Chen with Chou riding on it. The fourth lesson has Chou with Xu riding on it. Then the three transmissions are: initial transmission Shen, middle transmission Si, and final transmission Yin. The interpretation states: the official star is riding on the Heavenly Horse and initiating the transmission, but it is unfortunate that it is being overcome by the middle transmission. The final transmission has the day's virtue, day's fortune, and the post-horse all falling into the empty period. The day stem and day branch are mutually overcoming each other, indicating mutual discord. Additionally, the day stem falls into the empty period, the heavenly stem is overcoming the personal stem, the nobleman is standing on the ground net, and the Vermilion Bird's hidden spirit is also empty—therefore, the request is certain to be denied. Later, it indeed turned out as predicted.

癸未六月乙巳日亥時未將，穆子羽刺史因案為上司所劾，餘代占課寄之。酉丑申子、丑巳子乙。酉、巳、丑。合局克干，年上又乘蛇貴，應有一番風波，幸三傳俱為天將所制，金局無力克干，干上子水又能脫金生干，化凶為吉。雖嫌交車互克，幸干支上神作六合，始雖齟齬，後終和好也。後果如所占。

On the day of Yi Si (乙巳) in the sixth lunar month of the Gui Wei (癸未) year, at the hour of Hai (亥), a divination was performed using the hexagram of Wei (未). Mu Zi Yu, who was the chief magistrate, was accused by his superior officials due to a case, and I divined a lesson on his behalf and sent it to him. The divination chart: first, the four lessons are listed, with the upper row being You (酉), Chou (丑), Shen (申), and Zi (子), and the lower row being Chou (丑), Si (巳), Zi (子), and Yi (乙). Reading from right to left, the first lesson has the character Yi (乙) on the Chén (辰) and is occupied by Zi (子), the second lesson has Zi (子) occupied by Shen (申), the third lesson has the day branch Si (巳) occupied by Chou (丑), and the fourth lesson has Chou (丑) occupied by You (酉). Then the three transmissions are listed, with the first transmission being You (酉), the middle transmission being Si (巳), and the final transmission being Chou (丑). The interpretation: the three transmissions form the metal triad of Si (巳), You (酉), and Chou (丑), which is able to overcome the wood day stem Yi (乙). Additionally, the year's position is occupied by the Teng Snake and the Nobleman, indicating that there should be some disturbance. Fortunately, the three transmissions are restrained by the Heavenly General, so the metal triad is unable to overcome the day stem. The water of Zi (子) on the day stem can also drain the metal and thus benefit the day stem, transforming misfortune into good fortune. Although there is mutual overcoming between the day stem and day branch, the heavenly stem and earthly branch are connected by the Liu He (六合), indicating that although there may be initial disputes, they will eventually reconcile. Later events indeed confirmed the divination.

癸未二月己亥日午時亥將，王叔臣刺史相晤索占。酉辰巳子、辰亥子己。巳、戌、卯。此課白虎驛馬發用空亡，中傳朱雀又入空鄉，獨存末傳之鬼，且太歲龍神不安，任內恐有不如意之事。曰：在何時？曰：十月。緣亥上凶辰，沖其空印故也。曰：此後如何。曰：明歲乘上乘日祿生其日干、龍神，可以穩坐中流矣。後果如所占。

In the year Guiwei, second lunar month, on the day Jihai at noon, using the hour animal Hai, a magistrate named Wang Shuchen asked for a divination. The lesson was set up as follows: first, the four lessons were arranged, with the upper row being You, Chen, Si, Zi, and the lower row being Chen, Hai, Zi, Ji, read from right to left. The first lesson had Ji, which was associated with Wei, and was occupied by Zi. The second lesson had Zi occupied by Si. The third lesson had the day branch Hai occupied by Chen. The fourth lesson had Chen occupied by You. Then the three transmissions were arranged: the first transmission was Si, the middle transmission was Xu, and the final transmission was Mao. The interpretation said: in this lesson, the White Tiger and the Post-horse started the transmission but fell into Kongwang, the middle transmission's Vermilion Bird also entered Kongxiang, leaving only the final transmission as the official ghost. Moreover, the sovereign and the Azure Dragon were not stable, so in office there would be worries and troubles. When asked when, the answer was October. Because Hai was an evil hour, directly opposing the lost official seal. When asked what would happen afterwards, the answer was that in the next year, the year animal would be occupied by the day's luck, going to birth the day stem and the Azure Dragon, thus being able to steady in the middle. Later, it indeed came true as predicted. (The original text mistakenly wrote '明岁乘上乘日禄' instead of '明岁年上乘日禄'.)

乙酉四月丁巳日巳時酉將，郎牧雲刺史因廣西桂林府出缺，占乃兄靜谷太守可調否。丑酉卯亥、酉巳亥丁。酉、丑、巳。貴神帶驛馬作官星加干，三傳又俁局催之，朱雀乘太歲作月將加支發用，青龍日祿臨年，天喜臨命，皆榮調之征也。又馬至五重，丁神入傳，其慶甚速，。午月必有好音。後果如所占。

In the year of Yiyou, fourth lunar month, day of Dingsi, fourth hour, using the You general, the official Láng Mùyún, who was the acting governor of Guangxi Guilin prefecture, consulted whether his elder brother, Jinggu Tai-shu, could be transferred there. The divination chart: first list the four lessons, the top row is Chou, You, Mao, Hai, the bottom row is You, Si, Hai, Ding, read from right to left. The first lesson has Ding, which is located on the Wei, with Hai on top; the second lesson has Hai with Mao on top; the third lesson has the day branch Si with You on top; the fourth lesson has You with Chou on top. Then list the three transmissions: initial transmission You, middle transmission Chou, final transmission Si. The interpretation: the nobleman, accompanied by the post-horse, also acts as the official star and is placed on the day stem; the three transmissions form a harmonious combination to promote the matter. The Vermilion Bird is riding the sovereign year and also acts as the month general, placed on the day branch to initiate the transmission. The Azure Dragon and the day's luck are present in the year, and Heavenly Joy is on the native's birth star—these are all signs of promotion. Moreover, the post-horse adds up to five layers, and the Ding spirit enters the three transmissions, so the good news will come very quickly, and there will certainly be good news in May. Later it indeed came true as predicted. (The original text mistakenly wrote '合局' as '俣局'.)

丙戌正月癸未日申時子將，鄉友餘篆之占費新橋方伯官運。卯亥酉巳、亥未巳癸。酉、丑、巳。藩臺必有丁媽之事，當回籍也。蓋因發用雖為生我之神，而亥為干之敗氣，且屬旬空，中官星又坐空，命上乘旺相之財爻入於課傳，財爻旺則印爻被克矣，日祿陷空，驛馬加干，是是知有丁媽回籍之事。後果如所占。

In the year of Bingxu, during the first lunar month, on the day of Guiwei, at the hour of Shen, using the Zi general, the divination was made about the official career of a friend named Yu Zhuanzhi concerning Fu Zhengshi, the official in charge of the provincial administration. The divination chart: first list the four lessons, the top row is Mao, Hai, You, Si, and the bottom row is Hai, Wei, Si, Gui, read from right to left. The first lesson has Gui on Chou, with Si riding on it; the second lesson has Si with You riding on it; the third lesson has the day branch Wei with Hai riding on it; the fourth lesson has Hai with Mao riding on it. Then list the three transmissions: the first transmission is You, the middle transmission is Chou, and the final transmission is Si. The interpretation: this official must certainly experience a period of mourning for his father, and return to his hometown to observe the mourning period. Because the initiating transmission is a god that generates me, but Hai is the declining energy of the day stem, and it falls in the empty period; the middle transmission's official star also sits in the empty; the original fate is riding on a prosperous and strong wealth爻, which enters the transmission - when wealth爻 is strong, the parents (imperial seal) are being harmed; further, the day's official禄 is in the empty, and the post-horse is pressing on the day stem, so it is known that there will be a mourning period and return to the hometown. Later, it indeed came true as predicted. (The original text has '丁艰' mistakenly written as '丁妈' twice, and '是以知' mistakenly written as '是是知'.)

庚辰四月庚子日酉時申將，鄉友陳立齋占本科狀元落於何生活上，且繫何姓。戌、酉、申。戌亥午未、亥子未庚。會元應落兩湖、廣西三省，非陳姓即王姓也。蓋因天罡加巳，居翼軫之分野，是以落在兩湖、廣西也。未作貴人臨干，是以知為陳王等姓也。及閱邸報，仍陳公繼昌，廣西桂林人。

In the year of Gengchen, fourth lunar month, day of Gengzi, hour of You, using the Shen general, a fellow townsman named Chen Lizhai asked about the province where the top scholar of the imperial examination would come from and his surname. The divination chart shows the three transmissions, from top to bottom, as initial transmission Xu, middle transmission You, and final transmission Shen. The four lessons are arranged above as Xu, Hai, Wu, Wei, and below as Hai, Zi, Wei, Geng, read from right to left. The first lesson has Geng on the Shen, with Wei above it; the second lesson has Wei with Wu above it; the third lesson has Zi (the day branch) with Hai above it; the fourth lesson has Hai with Xu above it. The interpretation states that the top scholar should come from the provinces of Hubei, Hunan, and Guangxi, and his surname should be either Chen or Wang. This is because the Tiangang (Chen) is placed on Si, which corresponds to the celestial regions of Yi and Zhen, thus indicating Hubei, Hunan, and Guangxi. The Wei, which acts as a nobleman, is placed on the day stem, hence the surname Chen or Wang. Later, when the official gazette was read, it was confirmed that the top scholar was Chen Jichang from Guilin, Guangxi. (The original text mistakenly wrote '落于何生活上' instead of '落于何省'.)

庚辰四月庚子日亥時申將，鄉友陳立齋占本科狀元落於何省，且繫何姓。午、卯、子。午酉寅巳、酉子巳庚。天罡加未，狀元應落三輔滇黔等處。必陳朱等姓也。及閱邸報，仍陳公繼昌，廣西桂林人。且繫三元。餘始疑其不驗。既而思之，旬首發用，即會元之象也。三奇入傳，非三元而何？且干上巳，正荊楚分野也。乃知課之奇妙，非鈍根人所能理會，附書以稔來者。

The same day, which was the seventh month of the Geng Chen year, the seventh day of the Geng Zi month, the divination was done at the hour of Hai. The general used was Shen. Chen Lizhai also divined which province the top scholar of the examination would come from and what surname he would have. The divination chart showed the first transmission as Wu, the middle transmission as Mao, and the final transmission as Zi. The four lessons were arranged as follows: the upper row was Wu, You, Yin, Si, and the lower row was You, Zi, Si, Geng. Reading from right to left, the first lesson had Si on top of Shen, the second lesson had Yin on top of Si, the third lesson had You on top of Zi, and the fourth lesson had Wu on top of You. The interpretation said that the Tiangang was placed on Wei, so the top scholar should come from the capital region, the three auxiliary areas, Yunnan, or Guizhou, and his surname must be Chen or Zhu. Later, when the official gazette was published, it turned out to be Chen Jichang from Guangxi Guilin, who had won the top three positions in the examination. At first, I doubted that this divination was accurate, but upon reflection, I realized that the first transmission of the ten-day cycle indicated the image of the first place in the examination, and the Three Marvels entering the three transmissions could be nothing else but the three top positions. Moreover, the day stem had Si on top of it, and Si is the territory of Jingchu. This made me realize how wonderful the divination chart is, and how it is beyond the understanding of those with dull minds. I specially recorded this for future generations to see. (The original text mistakenly wrote '以稔来者' instead of '以诒来者'.)

庚辰十月辛亥日巳時寅將，王攝三明府占乃弟在陸院試。巳、寅、亥。巳申辰未、申亥未辛。月德驛馬長生作官星發用，天喜臨干，劫煞入辰，太歲朱雀與日相生，主文章高下咸宜，命上寅、年上戌，又與日貴之午作三合，必進無疑。干上未八數，發用巳四數，巳有雙義，重之亦為八也。後果入泮第八名。

In the year Gengchen, on the day Xinhai in the fourth month, at the hour of Si, using the general Yin, Wang, who was acting as the county magistrate for three counties, cast a divination for his younger brother's examination. The divination chart showed the three transmissions: the first was Si, the middle was Yin, and the final was Hai. The four lessons were arranged as follows, read from right to left: the first lesson was Xin on Wu, with Hai on top; the second lesson was Wu with Chen on top; the third lesson was Hai with Shen on top; and the fourth lesson was Shen with Si on top. The interpretation stated that the Monthly Virtue, the Post-horse, and the Growth all functioned together as official stars, initiating the transmission. Heavenly Joy was located on the day stem, while Jiesha entered the day branch. The sovereign year and Vermilion Bird also generated the day stem, indicating that the composition, whether high or low, was appropriate. The personal destiny was on Yin, the year of birth was on Xu, and both combined with the day's noble element, Wu, to form the triple harmony of Yin-Wu-Xu, which assured admission to school without doubt. Further, the number of Wei on the day stem was eight, the number of Si initiating the transmission was four, and since Si had two meanings, it doubled to eight. Later, he indeed passed the examination, ranking eighth.

辛巳五月甲寅日子時申將，紹友陶永成占婚。戌、午、寅。午戌午戌、戌寅戌甲。用合干支，結成火局。但三傳逆合，事有不順。交車互克，格合解離，初期傳妻財，又受上下夾克，干支二陰神，復作自刑，其中有人間阻。且男女行年，合中有刑，又女年從空，空即不能成事也。後果如所占。

In the year Xinsi, fifth lunar month, day Jiayin, time Zi, the divination was made using the Shen general. A friend from the Shaoxing area named Tao Yongcheng consulted about marriage. The divination chart shows the three transmissions: first transmission Xu, middle transmission Wu, final transmission Yin; the four lessons are arranged as follows: upper row is Wu, Xu, Wu, Xu; lower row is Xu, Yin, Xu, Jiayin. Reading from right to left, the first lesson is Jiayin resting on Yin with Xu above it, the second lesson is Xu with Wu above it, the third lesson is the day branch Yin with Xu above it, and the fourth lesson is Xu with Wu above it. The interpretation states: the initiating transmission combines with the day stem and day branch, and the three transmissions form a fire trinity of Yin, Wu, and Xu; however, the three transmissions are in reverse order, so the matter will not proceed smoothly. The day stem and day branch mutually restrain each other, forming the pattern of 'resolving fire'; the wife's wealth in the first transmission is restrained by both above and below, and the two yin spirits of the day stem and day branch also self-restrain each other—there must be someone interfering in the middle. Moreover, the ages of the two parties are compatible but involve restraint, and the woman's age falls into Kongwang, so once it falls into emptiness, the matter will not succeed. Later events indeed confirmed the divination. (The original text has an extra character 'period' in 'first transmission'.)

庚辰九月甲子日寅時辰將，揚友吳益三占六甲。辰、午、申。辰寅午辰、寅子辰甲。所產必男，主十月辰日生產而不育。蓋罡加比日，其為生男必矣。甲午以亥水炎長生，故知十月。命上申、年上子，待干上辰之六合來會局，且辰又為勝光所臨，是以知為辰日也。嫌發用六合加於寅位，為月之死氣所克，恐生而難育也。後果於是日生，二載而殤，

In the year of Geng Chen, ninth month, day of Jia Zi, at the hour of Yin, using the general Chen, a friend from Yangzhou named Wu Yisān divined about a pregnancy. The divination chart shows the three transmissions: first transmission is Chen, middle transmission is Wu, and final transmission is Shen. The four lessons are arranged as follows: upper row is Chen, Yin, Wu, Chen; lower row is Yin, Zi, Chen, Jia. Reading from right to left, the first lesson has Jia on Yin with Chen above it, the second lesson has Chen with Wu above it, the third lesson has the day branch Zi with Yin above it, and the fourth lesson has Yin with Chen above it. The interpretation is that the child will definitely be a boy, born on the day of Chen in the tenth month, but the child will not survive. This is because the Tiangang (Chen) is placed in a position that harmonizes with the day stem, confirming the birth of a boy. The Jia wood is supported by the water of Hai, so the prediction is made for the tenth month. The native's position is covered by Shen, and the year's position is covered by Zi, waiting for the day stem's Chen to form the trinity of Shen, Zi, and Chen. The Chen is also the place where the Shengguang (Wu) is located, so the prediction is made for the day of Chen. However, the initial transmission of Chen is covered by Liu He and placed on Yin, which is attacked by the dead qi of the current month, indicating the child may not survive. Later, the child was indeed born on that day, but died two years later.

辛巳十月壬辰日巳時卯將，鄉友崔仲和占六甲。寅、子、戌。子寅未酉、寅辰酉壬。三傳俱陽，主男。干神一陽二陰，為男也。又三合缺一，格合虛一待用，主午月當產。干支交車六合，懷胎平安。干神上下相生，產亦順利。惟嫌行年上神克其空亡之胎財，恐生而不育耳。果年餘而殤。

In the year Xinsi, on the day Renchen in the fourth month, at the hour of Si, using the general Maoyang, a friend named Cui Zhonghe consulted about pregnancy and childbirth. The divination chart shows the three transmissions: first transmission Yin, middle transmission Zi, and final transmission Xu. The four lessons are arranged as follows, read from right to left: the first lesson has Ren on the亥 (Hai) with You on top, the second lesson has You with Wei on top, the third lesson has the day branch Chen with Yin on top, and the fourth lesson has Yin with Zi on top. The interpretation states that all three transmissions are yang branches, indicating the birth of a male child. The day stem has one yang and two yin elements, with the yang being dominant, also suggesting a male child. The triple harmony formation is missing one element, which fits the principle of 'empty one and wait for use,' indicating childbirth in May. The day stem and day branch form a Liu He (Liu He), ensuring a safe pregnancy. The day stem and its associated elements are mutually generating, indicating a smooth delivery. However, the year's element is attacking the empty胎财 (fetus and wealth), which is worrying as the child may not survive. Later, the child indeed died within a year.

壬午三月乙酉日辰時酉將，鄉友崔仲和為謝為珉妻占六甲。未、子、巳。未寅寅酉、寅酉酉乙。其母必傷，子亦難育。蓋因日墓乘死囚之氣發用，又斗繫日本，不能扶其日干，且三傳遞克，初中空陷，支乘胎神六合加干克干，上門亂首。年命上神，又俱被夾克，是以知其母必傷也。又乙干以巳為子孫，乃乘虎受克，是以知子亦難育也。後產後母子俱亡。

In the year Renwu, third lunar month, day Yiyou, at the hour of You, using the You general, a friend named Cui Zhonghe divined on behalf of Xie Weimin's wife about her pregnancy and childbirth. The divination chart shows the three transmissions: initial transmission is Wei, middle transmission is Zi, and final transmission is Si. The four lessons are arranged as follows: upper row is Wei, Yin, Yin, You; lower row is Yin, You, You, Yi. Reading from right to left, the first lesson has Yi attached to the Chen, which is occupied by You; the second lesson has You occupied by Yin; the third lesson has the day branch You occupied by Yin; the fourth lesson has Yin occupied by Wei. The divination states that the mother will suffer and the child will be difficult to raise. This is because the buried wood of Yi wood is on Wei, which is in a state of death and initiates the transmission, and the Tiangang suppresses the root of the day stem, making it impossible to support Yi wood. The three transmissions are in a cycle of mutual control, with the initial and middle transmissions falling into empty and hidden positions. The day branch You is occupied by the胎神 (fetus god) and Liu He, which then attack the day stem, indicating a violation of order and confusion at the beginning and end. The heavenly stems of the person's age are also all subject to mutual control, so it is concluded that the mother will suffer. Moreover, Yi wood takes Si as its offspring, but Si is occupied by the White Tiger and is thus attacked, so it is concluded that the child will be difficult to raise. Later, both the mother and child died after childbirth.

己卯正月辛酉日辰時亥將，遣人往鄉友宋占鰲處借銀，占可允否。亥、午、丑。亥辰子巳、辰酉巳辛。三傳逆行，干支沖剋，先時似無和洽之意，但月將乘龍發用，又作三奇，中傳貴登天門，天財臨命入辰，復作六合，太歲作財爻臨年，又乘進旺之氣，後必允許。後果如所占。

In the year of Jima, first lunar month, day of Xinyou, at the hour of Chen, using the Hour of Hai as the general, a person was sent to borrow silver from a fellow townsman named Song Zhanao. The divination was to determine whether he would agree. The divination chart shows the three transmissions: initial transmission is Hai, middle transmission is Wu, and final transmission is Chou. The four lessons are arranged as follows: upper row is Hai, Chen, Zi, Si; lower row is Chen, You, Si, Xin. Reading from right to left, the first lesson has Xin resting on Xu, the second lesson has Si resting on Zi, the third lesson has You resting on Chen, and the fourth lesson has Chen resting on Hai. The interpretation states: the three transmissions are in reverse order, and the day stem and day branch are in mutual control and conflict, initially seeming like they would not agree. However, the month general is riding the Azure Dragon and initiating the transmission, and also forms the Three Marvels. The middle transmission has the Nobleman entering the heavenly gate, the heavenly wealth is approaching the personal destiny and entering the day branch, and forms Liu He. The sovereign year also acts as the wealth element, resting on the year's branch, and is riding the gradually increasing and flourishing energy. In the end, it is certain that he will agree. Later, it indeed came true as predicted.

己卯五月丙辰日丑時申將，邵雲亭少府占財。午、丑、申。午亥未子、亥辰子丙。三傳遞生空亡，財爻又入墓地，財何能有？且干支上明暗二鬼剋日，末傳空財，復助其空鬼，又要元武發用，傳入勾陳，為干之脫氣，不惟所求難得。且恐有貪汙敗名，因財致禍之事。後果如所占。

In the year of Ji Mao, fifth month, day of Bing Chen, at the hour of Chou, using the Shen general, the county magistrate Zhao Yunting consulted about seeking wealth. The divination chart shows the three transmissions: initial transmission Wu, middle transmission Chou, final transmission Shen; the four lessons are arranged as follows: upper row is Wu, Hai, Wei, Zi, and lower row is Hai, Chen, Zi, Bing, read from right to left. The first lesson, Bing, is located on Si with Zi riding upon it; the second lesson, Zi, is located on Wei; the third lesson, day branch Chen, is located on Hai; the fourth lesson, Hai, is located on Wu. The interpretation states: although the three transmissions are connected through mutual generation, they all fall into the empty position. The wealth element has entered the tomb, so where can wealth come from? Moreover, there are two layers of official ghosts, both visible and hidden, on the day stem and day branch, which attack the day stem. The final empty wealth element even supports the empty official ghost. Furthermore, Yuan Wu initiates the transmission and passes into Gou Chen, causing the day stem to lose its vital energy. Not only is the money difficult to obtain, but there is also fear of causing disgrace through corruption and trouble due to money. Later events indeed confirmed the divination.

庚辰五月己未日酉時申將，杭友柳耘圃客楚負欠，央友挽江右金粹然擔保，占可允否。卯、午、午。巳午巳午、午未午己。其事必允。蓋因龍神乘官星發用，月將貴人加臨年命。又中末干支，乘建旺之朱雀，生其太歲日辰。又干支上下，交車俱作六合，巳乘六俁成神，作干支之陰神，主有人明暗吹噓，其事必成。後果如所占。

In the year Gengchen, on the day Jiwei in the fifth lunar month, at the hour You, using the Shen general, a divination was made concerning whether a friend named Liu Yunpu, staying in Hubei, who had borrowed money, would be able to get a guarantee from Jin Cuiyan in Jiangxi. The divination showed: the three transmissions were initial transmission Mao, middle transmission Wu, and final transmission Wu. The four lessons were arranged as follows, read from right to left: the first lesson was Ji on Wei, with Wu on top; the second lesson was Wu with巳 on top; the third lesson was Wei with Wu on top; the fourth lesson was Wu with巳 on top. The divination concluded that the matter would certainly be agreed to. This is because the Azure Dragon was riding the official star and initiating the transmission, the month general and the nobleman were both added to the person's birth year; the middle and final transmissions, along with the day stem and day branch, were all riding the Vermilion Bird, which was in its season and strong, to generate the sovereign and the day branch; the day stem and day branch were both connected with each other and formed Liu He; there was also Liu He and Cheng Shen on巳, acting as the hidden spirit of the day stem and day branch. This indicates that someone is advocating for him both openly and secretly, and the matter will certainly succeed. Later, it indeed turned out as predicted. (The original text mistakenly wrote 'Liu He' as 'Liu Yu'.)

庚辰九月丁巳日酉時辰將，餘友柳耘圃遣僕往州城借銀，中可允否。酉、辰、亥。未子酉寅、子巳寅丁。財爻乘貴人發用，又係正時，末傳亥作三奇。龍作長生加臨日干，必得允許。但以發用斷之，不過六數而已。惟嫌式中天財陷空，驛馬又入墓庫，使人必空手而回，其銀當後時寄來也。後果如所占。

In the year Gengchen, ninth month, day Dingsi, hour You, using the Chén general, I divined whether my friend Liu Yunpu's servant could borrow silver from the city. The divination showed: the first transmission was You, the middle transmission was Chén, and the final transmission was Hai; the four lessons were arranged as follows: on the upper side, Wu, Zi, You, Yin; on the lower side, Zi, Si, Yin, Ding, read from right to left. The first lesson had Ding resting on Wu with Yin on top, the second lesson had Yin with You on top, the third lesson had the day branch Si with Zi on top, and the fourth lesson had Zi with Wu on top. The interpretation said: the wealth spirit is riding the nobleman and initiating the transmission, which is exactly the time of the divination; the final transmission Hai also serves as one of the three marvels; the azure dragon is also adding growth to the day stem — it is certain that the request will be agreed to. However, according to the number calculated from the initiating spirit, it is only about six out of ten. It is only regrettable that the heavenly wealth is in an empty position, and the post-horse has entered the storage position, so the person sent will certainly return empty-handed, and the silver will be sent later. Later, it turned out exactly as predicted.

庚辰九月癸亥日未時辰將，紹友餘九如占財。巳、寅、亥。巳申未戌、申亥戌癸。巳作貴人，財爻發用，又乘丁馬，財已動極。嫌末亥遁旬癸，沖剋初傳之財，年命上雖乘午財，又為天將所傷，支上天財，雖為干之長生，又乘元武劫煞，且干支共爭一財，財何能有？後果驗。

In the year Gengchen, ninth month, day Guihai, in the hour Wei, the divination was made using the Chén general. A friend from the Shaoxing area, Yu Jiurú, sought to gain wealth. The divination chart shows the three transmissions: the first is Si, the middle is Yin, and the final is Hai. The four lessons are arranged as follows: on the upper side, Si, Shen, Wei, Xu; on the lower side, Shen, Hai, Xu, Gui. Reading from right to left, the first lesson has Gui on Chou, with Xu above it; the second lesson has Xu on Wei; the third lesson has Hai (the day branch) with Shen above it; the fourth lesson has Shen with Si above it. The interpretation states that Si serves as the nobleman, the wealth element initiates the transmission, and it is also accompanied by the Ding god and the post-horse. The wealth element is already in motion to the extreme. Unfortunately, the final transmission Hai hides the Gui of this旬, which then clashes and controls the initial transmission's wealth. Although the person's row year is on Wu, which is wealth, it is injured by the heavenly general. The heavenly wealth on the day branch, although the day stem's growth, is accompanied by the black tortoise and jiesha. Moreover, the day stem and day branch both compete for the same wealth—how can wealth be obtained? Later events indeed confirmed this.

辛巳四月己酉日戌時申將，湖友蔡光德遣僕州城討取銀兩，占可即付否。卯、丑、亥。巳未卯巳、未酉巳己。不能即付，當從別處兌交也。蓋因龍神乘災民星發用，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。

In the year Xinsi, fourth lunar month, on the day Jiyou, at the hour Xu, a divination was made using the Shen general. A friend from Hubei, named Cai Guangde, sent a servant to the county town to collect silver, and the question was whether the other party would pay on the spot. The divination chart showed the three transmissions as initial transmission Mao, middle transmission Chou, and final transmission Hai. The four lessons were arranged as follows: on the upper side, Si, Wei, Mao, Si; on the lower side, Wei, You, Si, Ji. Reading from right to left, the first lesson was Ji resting on Wei, the second lesson was Si resting on Mao, the third lesson was You resting on Wei, and the fourth lesson was Wei resting on Si. The interpretation was that payment could not be made on the spot, and the payment would have to be settled elsewhere. This was because the Azure Dragon was riding the official star and initiating the transmission, but it fell into the旬空 (ten-day void), moving along until it reached the final transmission where the wealth爻 (wealth sign) was found. Additionally, the use was taken by remote control, with the three transmissions and the heavenly general all being in positions that were separated and retreating. The final transmission Hai indicated documents and contracts, so it was concluded that the person sent would only bring back a piece of paper as proof, and the payment would have to be settled elsewhere. Moreover, the triple harmony of Hai, Mao, and Wei was missing one Wei, and it was made up by the day branch's heavenly sign, indicating that the silver would certainly be collected in two installments. Later, this prediction proved accurate.

辛巳正月己未日申時亥將，王叔臣刺史赴省，出門馬斃，因占水道平安否。亥、戌、戌。丑戌丑戌、戌未戌己。干支無傷，水陸平安。惟此行不免有意外之費耳。何以言之？蓋因歲破加月破發用，定主財物耗損費。且干支俱乘日墓，又作三刑，中末又重刑其干支，是以所為不通。以致意外之財重重耗費也。後果因公事未也，復赴省城，耗其多金。

In the year Xinsi, during the first lunar month, on the day Jiwei, at the hour Shen, using the animal亥 as the general, Wang Shuchens, the county magistrate, was about to go to the provincial capital, but his horse died as soon as he left. He therefore consulted whether traveling by water would be safe. The divination chart shows: the first transmission is亥, the middle transmission is戌, and the final transmission is戌. The four lessons are arranged as follows: on the upper row, they are Chou, Xu, Chou, Xu; on the lower row, they are Xu, Wei, Xu, Ji. Reading from right to left, the first lesson has Wei (the resting place of Ji) with Xu on top, the second lesson has Xu with Chou on top, the third lesson has Wei (the day branch) with Xu on top, and the fourth lesson has Xu with Chou on top. The interpretation states: the day stem and day branch are not harmed, so both land and water travel are safe. However, this journey is bound to involve unexpected expenses. Why? Because the year's breaking force is added to the month's breaking force as the initiating transmission, which indicates loss of property. The day stem and day branch are both riding on the day stem's resting place, and they form the three punishments with each other. The middle and final transmissions further heavily punish the day stem and day branch, so the matter cannot proceed smoothly, leading to layer upon layer of unexpected expenses. Later, it was indeed true that because the official business was not completed, he had to go to the provincial capital again, spending a great deal of silver. (The original text mistakenly writes 「公事未也」 instead of 「公事未了」.)

癸未七月戊戌日酉時巳將，祖拭之買舟赴省，占道上平安否。寅、戌、午。寅午酉丑、午戌丑戊。三傳合局，生干支神，上下相生，舟行平安。嫌發用白虎克日，又合中犯煞，支上午為自刑，且繫病符，加於行年，恐采薪之憂，有所不免耳。果主僕俱有疾而回。

In the year Guiwei, seventh lunar month, on the day Wuxu at the You hour, using the巳 general, the question was asked about whether a journey by boat to the provincial capital would be safe. The divination chart shows the three transmissions as initial Yin, middle Xu, and final Wu; the four lessons are arranged as Yin, Wu, You, and Chou above, and Wu, Xu, Chou, and Wu below, read from right to left. The first lesson has Wu resting on巳 with Chou, the second lesson has Chou with You, the third lesson has the day branch Xu with Wu, and the fourth lesson has Wu with Yin. The interpretation states that the three transmissions form the fire triad of Yin-Wu-Xu, which supports the day stem and day branch. The upper and lower parts are in mutual generation, indicating a safe journey by boat. However, the initial transmission Yin is occupied by the White Tiger, which is harmful to the day stem. Within the favorable combination, an Inauspicious Sha is also present. The day branch Wu is self-punishing, and it coincides with the Bingfu, which is added to the year. Therefore, illness is likely. Later, both the master and servant returned from the journey ill.

庚辰十一月戊辰日酉時寅將，當陽裴正綱占省友袁子仁何日可到。寅、未、子。寅酉卯戌、酉辰戌戊。人已起程，午日可到。蓋因天驛二馬，白虎作官星發用，又係月將，其力甚雄。且寅加酉地，是已度門限也。故知起程，發用寅，干上戌，待午作三合，是以知為午日到也。後果於壬午日到。

In the year Geng Chen, on the 11th lunar month, on the day Wu Chen, at the hour You, using the month general Yin, the divination was made by Pei Zhengguang to determine on which day his friend Yuan Ziren would arrive at the provincial capital. The divination chart shows the three transmissions: the first is Yin, the middle is Wei, and the final is Zi. The four lessons are arranged as follows: the upper row is Yin, You, Mao, Xu, and the lower row is You, Chen, Xu, Wu, read from right to left. The first lesson, Wu, is located on Si with Xu above it; the second lesson, Xu, has Mao above it; the third lesson, on the day branch Chen, has You above it; and the fourth lesson, on You, has Yin above it. The interpretation states that the person has already started the journey, and will arrive on the day Wu. This is because the Heavenly Horse, the Post-horse, and the White Tiger all conjoin with the official star Yin, which is the initiating transmission. Yin is also the month general for that month, and its power is strong. Moreover, Yin is placed on You, which has crossed the threshold, indicating that the journey has already begun. The initiating transmission is Yin, and the day stem is Wu. Only when the day Wu arrives will the combination of Yin, Wu, and Xu form the triple harmony, so it is predicted that the person will arrive on the day Wu. Later, it was indeed confirmed that he arrived on the day Ren Wu.

辛巳十月戊戌日申時卯將，任淑渠刺史占乃弟醴渠公坡度寧波新任，可來荊門相晤否。且何日可有信到。子、未、寅。子巳未子、巳戌子戊。天馬臨行年發用，且加楚分，似有迂道而行之象。便坐旬空，則不來矣。干神歸支，此時業已回家，正時乘龍馬加臨丑地，主子月起程，即赴新任也。天馬帶天雞發用，因坐空，須也旬後方有信到。後果如所占。

In the year Xinsi, on the day Wuxu in the tenth month, at the hour Shen, using the hour Mao as the general, Master Ren Shuqu predicted whether his younger brother, Li Ju, who was going to take up a new post in Ningbo, would first visit Jingmen before going, and when he would receive a message. The divination chart showed: the first transmission was Zi, the middle transmission was Wei, and the final transmission was Yin. The four lessons were arranged as follows, read from right to left: the first lesson had Wu on the position of Si, with Zi on top; the second lesson had Zi with Wei on top; the third lesson had the day branch Wu with Si on top; the fourth lesson had Si with Zi on top. The interpretation stated: the Heavenly Horse is acting on the year and is located in the territory of Chu, suggesting a detour; yet it is sitting in the empty position, so it will not come. The day stem's spirit is returning to the day branch, indicating that the person has already returned home. The hour's spirit is riding the Azure Dragon and the Post-horse, and is located at Chou, indicating that the younger brother will depart directly for his new post. The Heavenly Horse is also accompanied by the Heavenly Rooster, but because it is sitting in an empty position, the message will arrive only after this ten-day period. Later, it indeed came true as predicted. (The original text has an error in the phrase "going to take up a new post in Ningbo.")

壬午二月甲辰日申時戌將，李介庵少府占新任荊門州刺史郎牧云何日可到任。辰、午、申。申午午辰、午辰辰甲。斬關發用，又得龍合，白虎入傳，理應起程而來。嫌發用坐空，始有阻隔，辰前一位巳乘勾陳，必因案件稽留，又格合迴環，主來而又去，且用神離門限甚遠，一時豈能到任？問何日到？曰：末傳白虎，天馬加臨午位，必午月寅日到。果一一如占。

In the year Renwu, second lunar month, day Jiachen, at the hour Shen, using the Xu general, Li Jie'an, county magistrate, divined the day when Lang Muchun, newly appointed governor of Jingmen Prefecture, would arrive. The divination chart showed the three transmissions: first transmission Chen, middle transmission Wu, final transmission Shen. The four lessons were arranged as follows, read from right to left: the first lesson was Jiachen, with Chen on top, the second lesson was Chen with Wu on top, the third lesson was the day branch Chen with Wu on top, and the fourth lesson was Wu with Shen on top. The divination said: the initiating transmission is the cutting-off god, and it also has the Azure Dragon and Liu He. The White Tiger is also in the three transmissions. According to this, he should start his journey. However, the initiating transmission is on an empty position, indicating initial obstacles. The position before Chen, which is Si, has Gou Chen on top, meaning there will be delays due to a case. The chart also fits the pattern of 'circle back', indicating that he will come and then leave again. Moreover, the initiating transmission is far from the gate of fire, so he cannot arrive soon. When asked on which day he would arrive, the answer was: the final transmission has the White Tiger, and the Heavenly Horse is added to the Wu position, so he must arrive on a寅 day in the month of Wu. Later, this prediction proved accurate.

壬午三月戊寅日子時酉將，杭友柳耘圃占伊子果否來楚，何日可到省。寅、亥、申。申亥亥寅、亥寅寅戊。行人尚未起程，至五月方到，即旋歸也。蓋因發用未度門限，子爻驛馬旬空，是以尚未起程，但辰戌加臨年命，又乘天馬，必主也來。五月方到者何？發用寅、年上戌，待午作三合，且又為將軍加臨之地，因課體迴環，故知其來而復去耳。果如所占。

In the year Renwu, third lunar month, on the day of Wuyin at the子 hour, using the You general, a friend from Hangzhou named Liu Yunpu asked about whether his son would come to Hubei and on which day he would arrive in the provincial capital. The divination chart shows the three transmissions: initial transmission is Yin, middle transmission is Hai, and final transmission is Shen. The four lessons are arranged as follows: upper row is Shen, Hai, Hai, Yin; lower row is Hai, Yin, Yin, Wu. Reading from right to left, the first lesson has Wu resting on Si, with Yin on top; the second lesson has Yin with Hai on top; the third lesson has the day branch Yin with Hai on top; the fourth lesson has Hai with Shen on top. The interpretation states that the person has not yet started his journey and will arrive in May, but then will return. This is because the initiating transmission has not yet crossed the threshold, and the son's element and the post-horse are both in the旬空, so he has not yet begun his journey. However, Chen and Xu are added to the person's birth year, and the Heavenly Horse is present, so it is certain that he will come. Why is it said he will arrive in May? The initiating transmission is Yin, and the person's birth year is Xu, waiting only for the Wu to form the triple harmony of Yin-Wu-Xu. Wu is also the place where the great general is located. The lesson pattern is "circle," so it is known that he will come and then leave. Later, it indeed came true as predicted.

辛巳六月乙巳日未時午將，楚省廉藩臺出京，由襄陽登舟赴任，道經沙洋，家人求占何日過境。卯、寅、丑。卯辰寅卯、辰巳卯乙。藩臺已由水道赴任，勿庸守候矣。蓋因退茹逢空，貴人驛馬均不見於課傳，日祿乘飛廉發用，天罡乘天馬加支，支為水道，又為任所且天罡臨巳，在日干之前，主其事已過，是以知其由水道赴任，不用守候。後果如所占。

In the year Xinsi, sixth lunar month, day Yisi, late afternoon, the divination was made using the hour of Wu. A newly appointed governor of Hubei, Lian, had left the capital and was traveling by boat from Xiangyang to take up his post, passing through Shaya. His family asked to determine on which day he would pass through the area. The divination chart showed the three transmissions as卯 (Mao), 寅 (Yin), and 丑 (Chou); the four lessons were arranged as卯 (Mao), 辰 (Chen), 寅 (Yin), and 卯 (Mao) on the upper row, and 辰 (Chen), 巳 (Si), 卯 (Mao), and 乙 (Yi) on the lower row, read from right to left. The first lesson had 乙 (Yi) resting on 辰 (Chen), the second lesson had 卯 (Mao) resting on 寅 (Yin), the third lesson had the day branch 巳 (Si) resting on 辰 (Chen), and the fourth lesson had 辰 (Chen) resting on 卯 (Mao). The interpretation stated that the governor had already traveled by waterway to take up his post, so there was no need to wait. This was because the three transmissions were retreating and empty, and the nobleman and post-horse were not present in the four lessons or three transmissions. The day stem was riding on Fei Lian and initiating the transmission, while Tiangang was riding on Tian Ma and resting on the day branch. The day branch governs waterways and is also his new post. Moreover, Tiangang was on 巳 (Si), which was before the day stem, indicating that the matter had already occurred. Therefore, it was known that he had traveled by water, and there was no need to wait. Later, this proved to be true.

辛巳十月戊午日辰時寅將，任淑渠刺史在沙洋，守候本道勘堤，占何日可到。丑、亥、酉。寅辰丑卯、辰午卯戊。道臺今日戌時可到，不勘堤即行也。蓋因貴人飛廉發用，正時天罡加支，白虎驛馬臨於戌地，且戌又為發用之墓神，是以知今日戌時可到也。天驛二馬不見課傳，丑貴旬空，又與明日之日建相沖，是以知其不勘堤而行也。後果如所占。

In the year Xinsi, on the day Wuwu, at the hour Chen, using the animal Yin as the general, a divination was made to determine on which day the official Ren Shuquan, who was waiting in Shayang for the superior officer to inspect the embankment, would arrive. The three transmissions were: first transmission You, middle transmission Hai, and final transmission You. The four lessons were arranged as follows: the upper row was Yin, Chen, You, Mao, and the lower row was Chen, Wu, Mao, Wu. Reading from right to left, the first lesson had Wu resting on Si, with Mao on top; the second lesson had Mao resting on You; the third lesson had Wu on Wu, with Chen on top; and the fourth lesson had Chen resting on Yin. The divination concluded that the superior officer would arrive at the hour Xu today, and would leave without inspecting the embankment. This was because the nobleman and Fei Lian initiated the transmission, and the heavenly罡 was added to the day branch. The white tiger and the post-horse were located at Xu, which was also the tomb of the initiating god. Therefore, it was concluded that the superior officer would arrive at the hour Xu today. The heavenly horse and post-horse were not present in the four lessons or three transmissions, and the nobleman on You was in the旬空, conflicting with the day branch of the next day. Therefore, it was known that he would leave without inspecting the embankment. Later, this prediction proved accurate.

辛巳十月壬寅日卯時寅將，鄉友戚耐庵占有銀兩寄家，可已到否。子、亥、戌。子丑酉戌、丑寅戌壬。銀信已到家矣。蓋因旺神乘青龍天雞發用，又作三奇，中傳日祿乘月建臨年，天南加干，日財臨命，皆銀信之征也。後果如所占。

In the year Xinsi, tenth month, day Renyin, time Mao, using the general Yin, a fellow townsman named Qi Nai'an consulted about whether the silver sent home had arrived. The divination chart shows the three transmissions as Zi, Hai, and Xu; the four lessons are arranged as Zi, Chou, You, Xu on the upper row, and Chou, Yin, Xu, Ren on the lower row, read from right to left. The first lesson has Xu riding on Hai, the second lesson has You riding on Xu, the third lesson has Chou riding on Yin, and the fourth lesson has Zi riding on Chou. The interpretation states that both the silver and the letter have arrived home. This is because the dominant deity is riding on the Azure Dragon and Tianji, and also forms the Three Marvels; the middle transmission's day's wealth is riding on the Month Builder and is located on the year's position; the Heavenly Horse is added to the day's stem; and the day's stem's wealth is also on its own destiny. These are all signs that the silver and letter have arrived. Later, it indeed turned out as predicted. (The original text mistakenly writes 'Tian Nan' instead of 'Tian Ma'.)

癸未月戊辰日丑時午將，鄉友戚耐庵因半載未得家銀，占何日有信。寅、未、子。寅酉卯戌、酉辰戌戊。己卯日必有信到，且不止一函，蓋因白虎驛馬作位神發用，剋日朱雀，加支作六合，是以知必有信到。年上乘歲月建重迭之人，命上乘青龍，入於中末二傳，是以知不止一函，卯日者何？蓋二馬位神天雞等煞所夾拱之辰也。後己卯日果到二函。

In the year Guiwei, on a certain month and on the day Wu Chen, at the hour Chou, a divination was made. A fellow townsman named Qi Nai'an had not received silver from his home for half a year and wanted to know on which day he would receive a message. The divination chart showed: the three transmissions were initial transmission Yin, middle transmission Wei, and final transmission Zi. The four lessons were arranged as follows: the upper row was Yin, You, Mao, Xu, and the lower row was You, Chen, Xu, Wu, read from right to left. The first lesson was Wu resting on Si with Xu above it, the second lesson was Xu with Mao above it, the third lesson was the day branch Chen with You above it, and the fourth lesson was You with Yin above it. The interpretation stated that on the day Jimao, there would certainly be a message, and it would not be just one. This was because the White Tiger and the Post-horse were both acting as gods of messages and were initiating the transmission, and the Vermilion Bird, which is a god that controls the day, was also attacking the day branch and forming Liu He. Therefore, it was known that the message would arrive. The year's god was resting on the day's god, and the person's own god was resting on the Azure Dragon and entered the middle and final transmissions, so it was known that there would be more than one message. Why was it the day Mao? Because Mao is exactly the one that is between the Heavenly Horse and the Post-horse, the gods of messages, and the Heavenly Rooster. Later, on the day Jimao, two messages indeed arrived.

辛巳正月乙卯日卯時子將，杭友柳耘圃占訪友。丑、戌、未。酉子戌丑、子卯丑乙。貴友蓋有出行之事，此去主半途相見而回。蓋因日德陰神見丁神驛馬，故知其出行之事。傳將乎尾相沖，初中干支空陷，且乙主半道言旋。干支乘空亡之六合，子午為天地之道路，故知為途中相見也。後果如所占。

In the year of Xinsi, first lunar month, on the day of Yimao at the hour of Mao, the divination was made using the Zi general. A friend from Hangzhou named Liu Yunpu consulted about visiting a friend. The divination chart shows the three transmissions: the first is Chou, the middle is Xu, and the final is Wei. The four lessons are arranged as follows, read from right to left: the first lesson is Yi on the Chen, the second is Chou with Xu on top, the third is the day branch Mao with Zi on top, and the fourth is Zi with You on top. The interpretation is: your friend is likely to have an outing, and on this trip, he will meet his friend on the way and then return. This is known because the hidden spirit of the day stem is associated with Ding and the post-horse, indicating travel. The three transmissions and the heavenly general are in opposition, and the first, middle, and final transmissions, along with the day stem and day branch, are in empty and hidden positions, indicating a return on the way. The day stem and day branch are covered by the empty Liu He, and Zi and Wu are the great roads in heaven and earth, so it is concluded that they will meet on the road. Later, it turned out to be exactly as predicted. (The original text mistakenly writes '乎尾相冲' instead of '首尾相冲', and the sentence '且主半道言旋' contains an extra character.)

癸未七月戊戌日辰時巳將，戚耐庵遣子赴省訪友求文稿，占能得否。亥、子、丑。子亥未午、亥戌午戊。訪友必見，文稿亦得。蓋因課得連珠三奇，成會二神全入課傳，末傳貴人又與命上神六合，必見無疑，朱雀與太歲發用作三合，文稿亦得，勿以克歲為嫌也。後果如所占。

In the year Guiwei, seventh lunar month, on the day Wuxu at the hour of Chen, using the hour animal Si, the divination was made. Qi Nai'an sent his son to the provincial capital to visit a friend and request a written document. The divination was made to determine if the son would be able to obtain the document. The three transmissions were: first transmission Hai, middle transmission Zi, and final transmission Chou. The four lessons were arranged as follows: upper row was Zi, Hai, Wei, Wu, and lower row was Hai, Xu, Wu, Wu, read from right to left. The first lesson had Wu riding on Si, the second lesson had Wu riding on Wei, the third lesson had the day branch Xu riding on Hai, and the fourth lesson had Hai riding on Zi. The interpretation was: visiting the friend will certainly result in meeting, and the document can also be obtained. This is because the divination showed Hai, Zi, and Chou in a consecutive sequence, which is also the Three Marvels. The deities Shen and Hui both entered the four lessons and three transmissions. The nobleman in the final transmission formed a Liu He with the deity of the native's birth. Meeting is certain. The Vermilion Bird and the sovereign deity both initiated the transmission and formed a Triple Harmony, so the document can be obtained. Do not worry because it is said to be in conflict with the sovereign deity. Later, it turned out exactly as predicted.

己卯五月乙亥日丑時未將，紹友祝慕宗有一僕逃逸，遣人追之，占可回否。巳、亥、巳。亥巳辰戌、巳亥戌辰。逃奴不復回矣。蓋因元武驛馬發用，又乘亡神故也。且德生日刑，天空落陷，定主人不可獲。勾陳雖克元武，而元陰實傷勾陰，是陽雖追呼，而陰實為其所制也。其不復回何疑，後果如所占。

In the year of Ji Mao, fifth lunar month, day of Yihai, and hour of Chou, using the general Wu, a divination was made to determine whether a servant of Zhu Mu Zong from Shaoxing could be recovered. The divination showed: the first transmission was Si, the middle transmission was Hai, and the final transmission was Si. The four lessons were arranged as follows: the upper row was Hai, Si, Chen, Xu, and the lower row was Si, Hai, Xu, Chen (the last position 'Chen' is the lodging palace of Yi). Reading from right to left, the first lesson, which is the lodging palace of Yi (Chen), was occupied by Xu; the second lesson, Xu, was occupied by Chen; the third lesson, on the day branch Hai, was occupied by Si; and the fourth lesson, Si, was occupied by Hai. The conclusion was that the runaway servant would not return. This is because Yuanwu and Yimashu were both initiating the transmission, and they were riding on Wangshen. The day's virtue was being harmed by the day's crime, and Tiankong was falling into emptiness. Therefore, it was certain that the person could not be captured. Although Gouchen could overcome Yuanwu, Yuanwu's hidden spirit injured Gouchen's hidden spirit. Although there was a public pursuit and shouting, secretly he was controlled. How could this person return? Later, it indeed turned out as predicted.

壬午四月癸卯日午時酉將，沙洋一民婦攜子而逃，其夫挽人求占。酉、子、卯。酉午未辰、午卯辰癸。此婦逃往正東方，一十五里外尋之。辰日可獲。時為日之妻財，加臨卯上，是往正東方也。午數九，卯數六，是十五里也。酉作勾陳發用，遙克年上之元武，而勾陰克元陰，故尋之可獲也。干上辰，乘空亡之天后，與發用酉作六合，俟辰日填實，即可獲矣。後果如所占。

In the year Renwu, on the day Guimao in the fourth lunar month, at the hour Wu, using the hour animal You, a civilian woman with her child had run away. Her husband asked for a divination. The divination chart shows the three transmissions: first transmission You, middle transmission Zi, and final transmission Mao. The four lessons are arranged as You, Wu, Wei, Chen on the upper row, and Wu, Mao, Chen, Gui on the lower row, read from right to left. The first lesson has Gui on the Chou, which is occupied by Chen. The second lesson has Chen on the Wei. The third lesson has the day branch Mao occupied by Wu. The fourth lesson has Wu occupied by You. The interpretation says the woman ran eastward, and she can be found fifteen li away. On the day Chen, she can be caught. At the time of divination, Wu was the wife and wealth of the day stem, and it was placed on Mao, so it indicates the direction of east. Wu is the number nine, and Mao is the number six, together making fifteen li. The transmission starting with You is Gou Chen, which remotely controls the year animal's Yuan Wu. The hidden spirit of Gou Chen also controls the hidden spirit of Yuan Wu, so she can be found. The day stem's Chen is occupied by the empty Kongwang Tianhou, which forms Liu He with the starting transmission You. When Kongwang is filled on the day Chen, she can be caught. Later, it turned out exactly as predicted.

庚辰十二月辛亥日寅子將，有一柏氏婦為夫占病。午、辰、寅。未酉午申、酉亥申辛。課得顧祖，喪吊全逢，又末傳生助初鬼，克其日干，其凶已極。況婦以官鬼為夫，乃午作喪車，巳乘驛馬，且繫死氣，又為來年之太歲，一交巳年死矣。果於開正卯日死，卯日者何？以琪夫行年在子，子卯相刑也。

In the year Gengchen, on the twelfth lunar month, on the day Xinhai at the hour Yin, a divination was made using the hour Yin (the original text mistakenly omitted the word 'hour'). A woman surnamed Bo consulted on behalf of her husband's illness. The divination chart showed the three transmissions: the first was Wu, the middle was Chen, and the final was Yin. The four lessons were arranged as follows, read from right to left: the first lesson was on the position of Xu, with the horse of Shen on top; the second lesson was on the position of Shen, with the horse of Wu on top; the third lesson was on the position of Hai, with the horse of You on top; the fourth lesson was on the position of You, with the horse of Wei on top. The divination concluded: the course is 'Looking Back to Ancestors,' with the Mourning-and-Condolence spirit and the guest spirit both gathering together. The final transmission goes to assist the first transmission's official ghost, which then attacks the day stem, indicating extreme misfortune. Moreover, the woman regarded the official ghost as her husband, and Wu, which is the correct position, serves as the mourning carriage. The position of Si is occupied by the post-horse and also by death qi, and Si is also the coming year's sovereign. As soon as the year of Si arrives, the person dies. Later, he indeed died on the second lunar month's Mao day. Why Mao day? Because his husband's birth year is Zi, and Zi and Mao are mutually harmful. (The original text mistakenly wrote 'with the birth year of Qi' instead of 'with the birth year of the husband'.)

辛巳八月庚寅日酉時巳將，秦揆一為同鄉全鳳三占病。戌、午、寅。午戌子辰、戌寅辰庚。三傳合局作鬼，病甚沉重。且有曠日持久之患。天醫作鬼，主醫人用藥不當。幸午火空亡，年命上又得子孫救神，今冬水旺，可以無憂。但四墓覆生，主痊而復發，明春歲建填實旬空，救神無力，必不免矣。次年二月果死。

In the year Xinsi, eighth lunar month, day Gengyin,酉 hour, using the巳 general, Qin Kui one replaced his fellow townsman Quan Feng San in divining a sickness. The divination chart shows the three transmissions as initial戌, middle午, and final寅; the four lessons are arranged as upper row午,戌,子,辰 and lower row戌,寅,辰,庚, read from right to left. The first lesson has the庚 resting on the申 with the辰 riding on it, the second lesson has the辰 with the子 riding on it, the third lesson has the day branch寅 with the戌 riding on it, and the fourth lesson has the戌 with the午 riding on it. The interpretation states that the three transmissions form the fire triad of寅,午,戌, acting as the official ghost for the metal庚, indicating a severe illness that will last a long time. The Tianyi also acts as an official ghost, suggesting that the doctor's treatment is not appropriate. Fortunately, the午 fire falls into the Kongwang, and there is a son's yao on the native's age line acting as a saving deity. This year, winter will be the season of water, so there is no worry. However, the four graves are pressing on the growth, indicating that after the illness is cured, it will recur. Next year, in spring, the heavenly stem will fill the旬空, and the saving deity will be powerless, at which time it is certain to be unavoidable. In the second year, in the second lunar month, he indeed passed away.

辛巳十一月辛未日酉時寅將，鄉友吳可亨妻墮胎數日，腹中尚覺胎動，求占。巳、戌、卯。巳子申卯、子未卯辛。此乃積血所致，並非復有一胎也。蓋因卯之胎神，坐於日干之坐鄉，命上六合又空，是以知不臨行有胎也。太歲作日鬼發用，命上又乘血支，是以知有崩漏之症。喜貴人天醫臨處，命上神又制其日鬼，可以藥之而愈，後果如所占。

In the year of Xinsi, on the eleventh month, on the day of Xinwei, at the hour of You, using the zodiac sign Yin as the starting point, a friend of the same hometown, Wu Kexing, came to consult about his wife's miscarriage which had already lasted several days, and she still felt fetal movement in her abdomen. The divination chart shows: the first transmission is Si, the middle transmission is Xu, and the final transmission is Mao. The four lessons are arranged as follows: on the upper row, Si, Zi, Shen, and Mao; on the lower row, Zi, Wei, Mao, and Xin. Reading from right to left, the first lesson has Mao sitting on the Xu, which is the place where Xin is located; the second lesson has Shen sitting on Mao; the third lesson has Zi sitting on Wei, which is the day branch; and the fourth lesson has Si sitting on Zi. The interpretation is: this is due to accumulated blood stagnation in the abdomen, not because there is another fetus. This is known because the fetal god, Mao, is sitting in the native's native land, and the native's Liu He is empty, indicating there is no other fetus. The year's stem also acts as the official ghost of the day stem and initiates the transmission, and the native's branch is accompanied by the blood branch, indicating there is a condition of bloody discharge. Fortunately, the nobleman and Tianyi are present in critical positions, and the native's spirit can control the day's ghost, so treatment with medicine can cure it. Later, it indeed turned out as predicted. (The original text mistakenly says 'not accompanying another fetus' instead of 'not having another fetus'.)

壬午二月辛卯寅時亥將，全鳳三病篤，令鄉友沈雲程求占。子、未、子。酉子辰未、子卯未辛。癸巳日必死。蓋因脫氣游魂，自支上發用，且入末傳，是反覆往來，無非游魂為變也。且白虎死氣臨於入傳，年命上又乘蛇墓，昴星逢蛇虎，凶不可解。癸巳日必登鬼錄矣。巳者者何，蓋病符日鬼驛馬會聚之辰也。果如所占。

In the year Renwu, second month, day Xinmao, at the hour of Yin, a divination was made using the animal亥 as the starting point (the original text had lost the character 'day' below Xinmao). The entire lesson showed three instances of the disease symbol, and the seeker, a fellow native of the same region named Shen Yuncheng, came to ask for a divination. The divination chart showed three transmissions: the first was Zi, the middle was Wei, and the final was Zi. The four lessons were arranged as follows: the upper row was You, Zi, Chen, Wei, and the lower row was Zi, Mao, Wei, Xin, read from right to left. The first lesson had Xin resting on Xu, the second lesson had Wei resting on Chen, the third lesson had the day branch Mao resting on Zi, and the fourth lesson had Zi resting on You. The conclusion was that the day Guisi would surely result in death. This is because the death qi and the flying soul originated from the day branch and initiated the transmission, then fell into the final transmission, moving back and forth repeatedly, all being wandering souls causing change. The White Tiger and death qi were present in the transmissions, and the person's birth year was also resting on the Teng Snake and the tomb god. The昴 star lesson coincided with the Teng Snake and White Tiger, making the凶 unavoidable, so the day Guisi would certainly result in death. Why is it the day of Si? Because Si is precisely the one that gathers the disease symbol, the day ghost, and the post-horse. Later, it indeed came true as predicted.

癸未七月癸未日子時午將，崔仲和幼子病篤求占。未、丑、未。未丑丑未、丑未未癸。據此課，明日必死。蓋因歲破、太歲剋日，全無一點救神，且命乘死氣，年乘喪魄，如何能生？況父母占子，豈宜子爻坐空，且被建旺之申虎劫煞所克，一交明日，旬空填實，其死必矣。後果如所占。

In the year Guiwei, seventh lunar month, on the day Guiwei at the hour of Zi, a divination was performed using the hour of Wu as the general. Cui Zhonghe's young son was seriously ill and came to seek divination. The divination chart showed the three transmissions as: first transmission Wei, middle transmission Chou, and final transmission Wei. The four lessons were arranged as follows: on the upper side, Wei, Chou, Chou, and Wei; on the lower side, Chou, Wei, Wei, and Gui, read from right to left. The first lesson had Gui resting on Chou, the second lesson had Wei resting on Chou, the third lesson had the day branch Wei resting on Chou, and the fourth lesson had Chou resting on Wei. The interpretation stated that according to this chart, the person would certainly die the next day. This is because the year's breaking force and the sovereign year both attacked the day stem, with no saving deity present. The person's birth stem was resting on death qi, and the year's stem was resting on the soul's loss, making survival impossible. Moreover, when a parent divines for their child, it is most feared if the child's element is empty. In this case, it was precisely being attacked by the strong and ruling metal of Shen, which was accompanied by the White Tiger and Jiesha. By the next day, the empty period would fill, and death was certain. Later, it indeed came to pass as predicted.

癸未九月庚辰日未時卯將，張站臺在沙得兄病信息，求占。子、申、辰。申子子辰、子辰辰庚。據此課，爾兄必死。蓋因蛇作暗鬼發用，又係日之死神，且日干中末年命俱入空陷之鄉。何以能生？況兄弟爻空亡，亦與占者不宜，恐此去不能相見矣。後果如所占。

In the year Guiwei, ninth lunar month, day Gengchen, in the hour of Wu, a divination was made using the sign Mao. Zhang had heard from a platform in Shayang that his brother was ill and sought a divination. The divination chart showed the three transmissions as Zi, Shen, and Chen; the four lessons were arranged as Shen, Zi, Zi, Chen on the upper row, and Zi, Chen, Chen, Geng on the lower row, read from right to left. The first lesson had Chen riding on Shen, the second lesson had Zi riding on Chen, the third lesson had Zi riding on Chen, and the fourth lesson had Shen riding on Zi. The interpretation stated that according to this chart, the brother would certainly die. Because Teng Snake was combined with the hidden ghost and initiated the transmission, and it was also the death deity of the day stem. The heavenly stem of the day, the upper transmission, middle transmission, final transmission, and the person's own birth year all fell into the empty and barren places, how could he survive? Moreover, the brother's element fell into the empty and barren place, which was unfavorable for the person asking the question. It was feared that this trip would not even allow a face-to-face meeting. Later, it indeed came true as predicted.

辛巳二月己酉日巳時戌將，王師祝行村占林崎江明府因案在省，吉凶如何。未、子、巳。未寅巳子、寅酉子己。三傳遞克，貴臨六害，其案已定。全無一點救解。又貴為用克，龍神坐空，且四下克上，名曰無祿，種種不吉。幸末傳白虎太歲生干，降罰之外，尚無大咎耳。後果降二級抵銷。

In the year Xinsi, second month, day Jiyou, fourth hour, using the Xu general, my teacher Zhu Xingcun divined about the case of Lin Qijiang county magistrate who was detained in the provincial government. What is the fortune? The three transmissions are initial transmission Wei, middle transmission Zi, and final transmission Si. The four lessons are arranged as follows: on the upper row, Wei, Yin, Si, Zi; on the lower row, Yin, You, Zi, Ji. Reading from right to left, the first lesson is Ji (day stem) resting on Wei, with Zi on top; the second lesson is Zi with Si on top; the third lesson is You (day branch) with Yin on top; the fourth lesson is Yin with Wei on top. The judgment: the three transmissions are mutually controlling each other, the nobleman is located in the position of six harms, indicating the case has already been decided, with no room for maneuver. The nobleman is also controlled by the initiating transmission deity, the azure dragon is empty, and all four lessons are lower deities controlling upper deities, called "no fortune" — all signs of misfortune. Fortunately, the final transmission White Tiger also serves as the year deity and is born to the day stem. Therefore, although a demotion is expected, there will not be a major disaster. Later, it was indeed demoted by two levels and the matter was resolved.

壬午三月戊寅日卯時酉將，鄭支塘占同鄉韋東鄉明府因公被逮，何日可以出獄。寅、申、寅。寅申巳亥、申寅亥戊。七月當有出獄之徵。蓋因皇恩加於天赦發用，命上乘天罡動神，應有指日出獄之兆。嫌干支內外六害，交車又作六合，是以一時未能。至七月救神乘旺，填空旬空，方能脫身。且申繫日鬼之絕地，又為末傳之沖神是也。後果如所占。

In the year Renwu, third month, day Wuyin,卯 hour, using You as the general, Zheng Zhitang divined for a fellow townsman, Wei Dongxiang, who was arrested on official business. He asked when he would be released from prison. The divination chart showed: the three transmissions were initial transmission Yin, middle transmission Shen, and final transmission Yin; the four lessons were arranged as Yin, Shen, Si, Hai on the upper row, and Shen, Yin, Hai, Wu on the lower row, read from right to left. The first lesson had Wu resting on Si, the second lesson had Hai resting on Si, the third lesson had Yin resting on Shen, and the fourth lesson had Shen resting on Yin. The interpretation stated that there would be signs of release in the seventh month. This is because the imperial grace was above the Heavenly Pardon and initiated the transmission, and the person's own stem was accompanied by Tiangang, an active deity. Therefore, release should have been possible soon. However, the day stem and day branch formed the six harms both internally and externally, and the intersection of the carriage formed Liu He, so he could not be released immediately. But in the seventh month, the saving deity was strong and the旬空 was filled, so he was able to be released. Moreover, Shen was the absolute place of the day stem's official ghost, and also the one that opened the final transmission. Later, it indeed came true as predicted.

壬午四月丙午日巳時酉將王地山明府因案在省，家人求占。酉、丑、巳。寅戌丑酉、戌午酉丙。三合作傳，刑干害支，死神加干，蛇墓臨辰，式中貴人又受上下夾克，降革之愆，有所難免。幸中傳丑作皇恩，末傳德祿建旺，又得天空天解吉神，化凶為吉。尚可解免耳。後果被參革，旋得開獲。

In the year Renwu, fourth lunar month, day Bingwu, fourth hour, using You as the general, the county magistrate of Wanging mountain was detained in the provincial capital due to a case, and his family sought divination. The divination chart shows the three transmissions as You, Chou, and Si; the four lessons are arranged as Yin, Xu, Chou, You on the upper row, and Xu, Wu, Chou, Bing on the lower row, read from right to left. The first lesson has Bing on Si, with You above it; the second lesson has You with Chou above it; the third lesson has Wu on the day branch with Xu above it; the fourth lesson has Xu with Yin above it. The interpretation states that the three transmissions form the Si-You-Chou metal triad, which harms the day stem and injures the day branch. The death deity is pressing on the day stem, the Teng Snake and the tomb deity are on the day branch. The nobleman in the chart is sandwiched between upper and lower constraints—thus, demotion and dismissal are likely. Fortunately, the middle transmission Chou also represents royal grace, and the final transmission Si is both the day virtue and day fortune, and it is in a strong position, accompanied by Tian Kong and Tian Jie, which can transform misfortune into good fortune, leaving room for exemption. Later, he was indeed impeached and dismissed, but soon afterwards he was reinstated.

癸未三月丙申日丑時酉將，鄉友陳菱船少府占捕盜，可能獲否。子、申、辰。子辰酉丑、辰申丑丙。此課賊盜不能即得，至八月方可獲也。蓋因元武臨三合之地，而勾陳反坐空鄉，是以一進未能。幸發用日鬼為干支之勾虎所克，勾陰又乘貴人月將，克其元陰，且繫公之年上神，是以可獲。八月者何，因勾陰乘酉故也。果如所占。

In the year Guiwei, third lunar month, day Bingshen, during the hour Chou, using the hour general You, a fellow townsman named Chen Lingchuan, county magistrate, divined whether a bandit could be captured. The divination chart shows the three transmissions: initial transmission Zi, middle transmission Shen, final transmission Chen. The four lessons are arranged as follows: upper row is Zi, Chen, You, Chou; lower row is Chen, Shen, Chou, Bing. Reading from right to left, the first lesson is Bing, which is located on the branch Si, with Chou riding on it; the second lesson is Chou, with You riding on it; the third lesson is on the day branch Shen, with Chen riding on it; the fourth lesson is on Chen, with Zi riding on it. The divination states that the bandit cannot be captured at the moment, but will be caught in the eighth lunar month. This is because the Black Tortoise is located in the Triple Harmony, while the Gou Chen is sitting in the empty land, so progress is not possible at the moment. Fortunately, the initiating transmission's day stem's official ghost is being restrained by the Gou Chen and White Tiger on the day stem and day branch. The Gou Chen's hidden spirit is also using the nobleman and month general to restrain the Black Tortoise's hidden spirit, and this is exactly the spirit corresponding to the county magistrate's age. Therefore, the bandit can be captured. Why the eighth lunar month? Because the Gou Chen's hidden spirit is riding on You. Later, it indeed came true as predicted. (The original text mistakenly writes 'one step unable' instead of 'one moment unable'.)

癸未七月壬申日午時未將，郎應宿少府占捕盜。丑、寅、卯。戌酉丑子、酉申子壬。此課捕盜，八九月間可獲。蓋因發用日鬼，被末傳所克。又支上勾陳乘旺，遙克中傳元武。第勾陰為元陰所克，主盜強而捕弱，幸干支首尾相見，盜總無處可逃，勾陽酉、勾陰戌，是八九月間耳。九月果獲盜四名。

In the year Guiwei, seventh month, day Renshen, fifth hour, using the hexagram of Wei as the general, the divination concerns a case of capturing a thief. The three transmissions are: first transmission You, middle transmission Yin, and final transmission Mao. The four lessons are arranged as follows: upper row is Xu, You, Chou, Zi, and lower row is You, Shen, Zi, REN. Reading from right to left, the first lesson has REN resting on Hai, the second lesson has Zi resting on Chou, the third lesson has the day branch Shen resting on You, and the fourth lesson has You resting on Xu. The conclusion is that the thief can be captured in August or September. This is because the initiating transmission You is the official ghost of the day stem, and is overcome by the final transmission Mao wood. The Gou Chen in the day branch is strong and remotely overcomes the Middle transmission's Yuan Wu. However, the Yin spirit of Gou Chen is overcome by the Yin spirit of Yuan Wu, indicating that the thief is strong and the officers are weak. Fortunately, the day stem and day branch are connected, so the thief has no place to escape. The Yang spirit of Gou Chen is You, and the Yin spirit is Xu, hence the prediction is for August or September. Indeed, four thieves were captured in September.

甲申正月己亥日午時亥將，餘三子鄉生占失竊。巳、戌、卯。酉辰巳子、辰亥子己。課得鑄印，初中空陷，獨存末傳作鬼，幸太歲作勾陳，入元武之本家剋制元武，其賊必獲。但勾陰又生元陰，主捕者終於釋放。元卯臨戌，其物已入連坐之家。況干支上財爻被上下夾克，支陽乘太常為衣服，支陰乘六俁為匣盒，俱入空陷之鄉，贓物不能獲也。後果如所占。

In the year Jiashen, on the day Jihai of the first lunar month at the hour Wu, using the hour animal Hai, I divined about a theft in the family. My third son was studying at a local school. The divination chart shows: the three transmissions are initial Si, middle Xu, and final Mao; the four lessons are arranged as follows, read from right to left: the first lesson is Ji with the attached Wei, the second lesson is Zi with the attached Si, the third lesson is the day branch Hai with the attached Chen, and the fourth lesson is Chen with the attached You. The divination result is "Casting the Seal." The initial and middle transmissions both fall into empty and hidden positions, leaving only the final transmission Mao, which is the official ghost of the day stem. Fortunately, the heavenly stem coincides with Gou Chen, entering the native house of Yuanwu's Hai to restrain Yuanwu, so the thief will surely be caught. However, Gou Chen's hidden spirit also generates Yuanwu's hidden spirit, indicating that the officers will eventually release the suspect. Yuanwu's transmission is on Mao, which is located on Xu, meaning the stolen goods have already entered the neighboring house. Moreover, the wealth yao on the day stem and day branch is squeezed by above and below, the yang spirit on the day branch rides Tai Chang, representing clothes, and the hidden spirit on the day branch rides Liu He, representing boxes, both falling into empty and hidden positions—so the stolen goods cannot be recovered. Later events confirmed the divination. (The original text mistakenly writes "Liu He" as "Liu Yu.")

辛巳正月甲戌日戌時亥將，鄉友陳見吉占孫大剛總鎮南鄉墓地風水。辰、巳、午。子亥辰卯、亥戌卯甲。龍神發用，三傳引進，干支交車六合，支陰子亥相乘，是已得吉地睚穴也。支之陰陽二神乘太常白虎，是以先出武職。龍作日祿，虎為印，朱為子，建辛為官，內外明堂見旺所祟爻主人丁，富貴俱全。初財中子，遁官星乘雀，主中代長房出文職官，福澤綿綿，未有艾也。

In the year of Xinsi, first lunar month, day of Jiaxu, at the hour of Xu, using the hour of Hai as the general, a friend from the same hometown, Chen Jianji, divined about General Sun Dagang's choice of a burial ground in the southern village. The divination chart shows: the three transmissions are initial transmission Chen, middle transmission Si, and final transmission Wu. The four lessons are arranged as follows, read from right to left: the upper row is Zi, Hai, Chen, Mao; the lower row is Hai, Xu, Mao, Jia. The first lesson, which is Jia, is located on寅 and is occupied by Mao; the second lesson, on Mao, is occupied by Chen; the third lesson, on the day branch Xu, is occupied by Hai; the fourth lesson, on Hai, is occupied by Zi. The interpretation states: the dragon god initiates the transmission, and the three transmissions form a pattern of advancing by skipping positions, indicating a favorable situation. The day stem and day branch intersect with Liu He, and the hidden yin spirit of the day branch is occupied by Zi and Hai, indicating a good burial site. The yin and yang spirits of the day branch are occupied by Tai Chang and Bai Hu, suggesting the emergence of military officials first. Qinglong is combined with the day's stem, Bai Hu governs the official seal, Zhuque governs descendants, and the hidden stem Xin represents an official star. Both internal and external Mingtang show strong and prosperous lines, indicating a full presence of people and wealth, as well as status. The initial transmission represents wealth, the middle transmission represents descendants, and the hidden stem is an official star, with Zhuque on top, indicating that the eldest sons of several generations will become officials with literary achievements, enjoying long-lasting blessings without end. (The original text has many errors in this section, with '吉地佳穴' mistakenly written as '吉地睚穴', and the sentence about 'seeing strong and prosperous lines' also has some missing characters.)

辛巳十一月辛未日辰時寅將，沈生應杓占墓地吉凶，不言誰姓墳墓。午、辰、寅。卯巳午申、巳未申辛。課得顧祖，其地必係回龍顧祖之局，蛇巳生支，作干之長生。支陰又生下神，已得吉地。貴人作官星發用，中傳朱雀，主文明。末見財爻，主財丁秀俱全。龍遁乙，勾乘寅，作日財，主長房中房最利。白虎空戰，惟季房人丁未旺，後知為倪載韓廣文宜墓也。

In the year of Xinsi, on the eleventh month, on the day of Xinwei, at the hour of Chen, using the Yi as the general, a candidate named Shen Yingshao divined the auspiciousness or inauspiciousness of a piece of land, but did not specify whose tomb it was. The divination chart showed the three transmissions as initial transmission Wu, middle transmission Chen, and final transmission Yin. The four lessons were arranged as follows: upper row was Mao, Si, Wu, Shen, and lower row was Si, Wei, Shen, Xin, read from right to left. The first lesson was Xin residing on Xu, with Shen riding on it; the second lesson was Shen with Wu riding on it; the third lesson was the day branch Wei with Si riding on it; the fourth lesson was Si with Mao riding on it. The interpretation stated that the divination formed the pattern of "looking back to the ancestors," indicating that this land must be of the "returning dragon looking back to the ancestors" structure. The Teng Snake, riding on Si, was born to the day branch, and Si is also the long life of Xin metal; the hidden spirit of the day branch then went on to generate the following spirit, showing that this is a favorable site. The nobleman also acted as an official star and initiated the transmission, the middle transmission was the Vermilion Bird, indicating civilization; the final transmission showed the wealth hexagram, indicating fortune, descendants, and academic success all together. The Azure Dragon concealed the character Yi, the Gou Chen rode on Yin and acted as the wealth of the day stem, indicating that the eldest and middle sons would benefit most; the White Tiger fell into emptiness and was attacked and defeated, indicating that the youngest son's descendants would be weak. Later it was found out that this was the tomb of the family of Guangwen Ni Zaihan.

己卯七月戊辰日亥時巳將，餘在施南，天雨難行，占何日可晴。巳、亥、巳。辰戌巳亥、戌辰亥戊。太陽發用，罡加季位，且亥水臨干，為干神戊土所克，今日必晴。但巳上乘亥，明日尚有大雨，本旬仙相加申酉位上，來旬丙丁加午未位上，午未日以後，必得久晴，後果如所占。

In the year of Ji Mao, seventh lunar month, on the day of Wu Chen, at the hour of Hai, I cast a divination to determine on which day the weather would clear. The divination used the month general of Si. At that time I was in Shi Nan, and it was raining, making travel impossible. I wanted to know on which day the rain would stop. The divination chart showed the three transmissions: the first transmission was Si, the middle transmission was Hai, and the final transmission was Si. The four lessons were arranged as follows: on the upper side, the order was Chen, Xu, Si, Hai; on the lower side, the order was Xu, Chen, Hai, Wu. Reading from right to left, the first lesson had Wu resting on Si, the second lesson had Hai resting on Si, the third lesson had the day branch Chen resting on Xu, and the fourth lesson had Xu resting on Chen. The interpretation stated: the sun is the month general initiating the transmission, and the Tiangang is also added at the position of the four seasons. Moreover, the water of Hai is resting on the day stem and is being overcome by Wu earth, so today it will certainly be clear. However, Si is resting on Hai, so there will be heavy rain tomorrow. In this ten-day period, the stems Bing and Ding are added to the positions of Shen and You, while in the next ten-day period, the stems Bing and Ding are added to the positions of Wu and Wei. Therefore, after two days of Wu and Wei, the weather will certainly remain clear for a long time. Later, it indeed turned out as predicted. (The original text mistakenly wrote 'this ten-day period's Xianxiang' instead of 'this ten-day period's Bing and Ding'.)

辛巳四月乙酉日寅時酉將，邵子奇相昭聚談，向晚猶熱，因占保日有雨。亥、子、丑。亥辰午亥、辰酉亥乙。明日必大風雨，且有疾雷。蓋因斗罡指酉，酉中有畢宿，始雨。亥遁丁神發用，其勢必猛。因坐墓受制，是以今晚無雨。式中神后加巳，上下交戰，巳為風伯，又為雷煞，遁癸臨戌，是以知明日必有大風。且有疾雷。次日晚果應。

In the year Xinsi, fourth lunar month, on the day Yiyou, at the hour Yin, using the general You, I cast a divination to determine which day would have rain. Master Zhao invited me to discuss, and in the evening it was still very hot, so I cast the divination to find out when it would rain. The divination chart shows the three transmissions as initial transmission Hai, middle transmission Zi, and final transmission Chou. The four lessons are arranged as follows: on the upper side, Hai, Chen, Wu, Hai; on the lower side, Chen, You, Hai, Yi. Reading from right to left, the first lesson is Yi resting on Chen, with Hai riding on it; the second lesson is Hai with Wu riding on it; the third lesson is the day branch You with Chou riding on it; the fourth lesson is Chen with Hai riding on it. The interpretation is that there will certainly be a heavy rainstorm and thunder tomorrow. This is because the Tiangang points to You, and the You palace contains the Net mansion, which governs rain; Hai has the Ding spirit and initiates the transmission, so the force will be strong; however, since it is seated on the tomb, it is restrained, so it will not rain tonight. In the chart, the Shenhou Zi is placed on Si, and there is a conflict between upper and lower. Since Si is both the Wind God and the Thunder Demon, and the hidden癸 is located on Xu, it is known that there will be a strong wind and thunder tomorrow. The next evening indeed fulfilled the prediction. (The original text mistakenly says '占保日有雨' instead of '占何日有雨'.)

辛巳十二月壬子日寅時丑將，雪後天色猶陰，崔仲和占可復有雪否。戌、酉、申。戌亥酉戌、亥子戌壬。明後日必有大風雪，蓋天罡加巳，巳主雪，白虎臨河魁加亥發用，與日干戰克，中傳酉，乃太陰本家，且乘雨師風伯飛廉三煞，是以知明後日必有大風雪也。後果如所占。

In the year Xinsi, on the day Renzi in the twelfth lunar month at the hour Zhen, using the general Chou, a prediction was made. After snow had fallen, the sky remained overcast, and the question was asked whether it would snow again. The divination chart showed the three transmissions as戌 (Xu), 酉 (You), and 申 (Shen); the four lessons were arranged as follows: on the upper row,戌 (Xu), Hai (Hai), You (You), and Xu (Xu); on the lower row, Hai (Hai), Zi (Zi), Xu (Xu), and Ren (Ren). Reading from right to left, the first lesson had Ren (Ren) resting on Hai (Hai), which was occupied by Xu (Xu); the second lesson had Xu (Xu) occupied by You (You); the third lesson had Zi (Zi), the day branch, occupied by Hai (Hai); and the fourth lesson had Hai (Hai) occupied by Xu (Xu). The conclusion was that there would certainly be a heavy snowstorm within the next two days. This was because Tiangang (Chen) was placed on Si (Si), which governs snow; the White Tiger was riding on Hekui (Xu), which was placed on Hai (Hai) as the initiating transmission, and it fought against the day stem, resulting in mutual control. The middle transmission You (You) was the native house of Tai Yin, and it was accompanied by the three evils: Yushī (rain god), Fengbo (wind god), and Fei Lian (wind demon). Therefore, it was known that there would certainly be a heavy snowstorm within the next two days. Later, it indeed happened as predicted.

乙酉五月庚戌日申時未將，餘設壇求雨因占一課。午、巳、辰。申酉午未、酉戌未庚。龍神發用，斗罡指陰。三傳雖是火土，喜辰為水庫，與正時之申，待子水會局，亥子臨子丑位上，主壬癸日小雨，戊己日大雨。壬癸日小雨者，以亥子相加也。戊己日大雨者，以上下戰克故也。果應。

In the year Yiyou, on the day Gengxu in the fifth lunar month at the hour Shen, I used the general Wei for divination. I set up a ritual altar to pray for rain, so I cast a divination. The divination chart shows the three transmissions: first transmission Wu, middle transmission Si, and final transmission Chen. The four lessons are arranged as follows: the upper row is Shen, You, Wu, Wei, and the lower row is You, Xu, Wei, Geng. Reading from right to left, the first lesson has Geng resting on Shen, the second lesson has Wei resting on Wu, the third lesson has Xu resting on You, and the fourth lesson has You resting on Shen. The interpretation states that the dragon god initiates the transmission, and the Tiangang (Chen) points to the yin position. Although the three transmissions are all fire and earth, it is pleasing that the final transmission Chen is a water reservoir, which together with the hour Shen only needs one Zi water to form the Shen-Zi-Chen water trinity. The亥 and Zi also appear on the Zi and Chou positions, so it indicates that on days of Ren and Gui, there will be light rain, and on days of Wu and Ji, there will be heavy rain. Light rain on days of Ren and Gui is because of the mutual presence of亥 and Zi, which are similar and thus exert a weaker force. Heavy rain on days of Wu and Ji is because of the mutual conflict and control between the upper and lower positions. Later, this prediction was indeed fulfilled.

乙酉四月丁巳日午時酉將，郎牧雲刺史占奉額外開王家營對河淤沙，可能開否。申、亥、寅。亥申丑戌、申巳戌丁。淤河決不能開。干為人，支為此地，此課六合發有，三傳遞生，育其干支，是地不受傷，人亦不勞其力也。且干神火土相生，支神雖有刑剋，然卻是長生六合，雖有憲諭，必見難而知止矣。後果如所占。

In the year Yiyou, on the fourth month, on the day Dingsi at the hour of Wu, using the general You, the official Lang Muyun consulted about whether the order to dig additional silt from the opposite bank of Wangjia Camp would be carried out. The divination result showed that the excavation would certainly not be completed. The day stem represents the person, and the day branch represents the land. In this case, the Liu He (Liu He) initiates the transmission, and the three transmissions proceed in a sequence of mutual generation, eventually benefiting the day stem and day branch. The land is not harmed, and the person does not need to exert effort. Moreover, the day stem is supported by fire and earth, and although there is some conflict on the day branch, it is also supported by the long growth (长生) and Liu He (Liu He). Therefore, even if there is an imperial order, in the end, the officials will give up due to the difficulty. Later events confirmed the prediction. (The original text mistakenly wrote '发有' instead of '发用', and '生其干支' instead of '生其干支'.)

乙酉十月丁卯日巳時寅將，任淑渠太守占王家營堤公何日得成。子、酉、午。酉子丑辰、子卯辰丁。堤工來月即可合龍。蓋因發用子水，雖屬時令旺氣，幸干陽之辰，干陰之丑，其力足以勝之。且丑又係龍神，與子六合，是以知來月即可合龍也。丑又為皇恩，將乘朱雀，日後工程告竣後，錫命之榮，亦已兆於四課中矣。後果如占。

In the year Yiyou, on the day Dingmao in the tenth month, at the hour of Si, using the zodiac sign Yin as the starting point, Governor Ren Shuqu predicted the day when the dike construction at Wangjia Camp would be completed. The divination chart showed the three transmissions: the first was Zi, the middle was You, and the final was Wu. The four lessons were arranged as follows: on the upper row, You, Zi, Chou, and Chen; on the lower row, Zi, Mao, Chen, and Ding. Reading from right to left, the first lesson had Ding associated with Wei, with Chen above it; the second lesson had Chen with Chou above it; the third lesson had the day branch Mao with Zi above it; and the fourth lesson had Zi with You above it. The interpretation was that the dike work could be completed in the next month. This was because the initial transmission, Zi water, although in its seasonally strong state, was effectively restrained by the yang spirit of the day stem, Chen, and the yin spirit, Chou, both being earth elements. Moreover, Chou was the dragon spirit, forming a Liu He (六合) with Zi, indicating that the dike could be completed in the next month. Chou was also the imperial grace, with the Vermilion Bird above it. This indicated that after the completion of the project, the honor of being awarded an imperial mandate would be recognized, a sign already present in the four lessons. Later events confirmed the prediction. (The original text mistakenly wrote 'dike' as 'dike official'.)

己卯正月丙子日巳時亥將，湖友趙鹿坪袖藏於物，試射。午、子、午。子午巳亥、午子亥丙。三傳水火相加，其物必係水火所鑄而成。初末皆火，火炎上，首尾必高，中傳子水，水潤下，其中必汙下。龍屬水，其形必長。天后亦水神，加午火上，受其剪熬，則為茶。必茶船也。示之果然。

In the year of Ji Mao, during the first lunar month, on the day of Bing Zi, at the hour of Si, using the hour animal Hai, I divined a hidden object that a friend from Hubei, Zhao Luping, had concealed in his sleeve. The divination chart shows: the three transmissions are initial transmission Wu, middle transmission Zi, and final transmission Wu; the four lessons are arranged from right to left as Ji, Zi, Wu, Hai on the upper row, and Wu, Zi, Hai, Bing on the lower row. The first lesson, Bing, is located on the branch Si, which is occupied by Hai; the second lesson, Hai, is occupied by Si; the third lesson, on the day branch Zi, is occupied by Wu; the fourth lesson, on Wu, is occupied by Zi. The interpretation states: the three transmissions represent water and fire, so the object must have been cast with water and fire. The initial and final transmissions are both fire, which rises upward, so the ends must be raised. The middle transmission is Zi, which is water, and water flows downward, so the middle must be depressed. The Azure Dragon belongs to water, so the shape must be long. The Heavenly Empress is also a water deity, placed on Wu fire, which is being boiled—this is tea. Combined, it must be a tea boat (tea tray). When it was taken out, it was indeed so. (The original text mistakenly writes '袖藏于物' instead of '袖藏一物', and '煎熬' instead of '剪熬'.)

癸未九月戊戌日午時卯將，姚守和袖藏一物，請射。寅、亥、申。辰未亥寅、未戌寅戊。此必錢也。其數二十有八。蓋發用坐空，則不空者為斷。中傳亥為絲繩，末傳申有錢義。且三傳遞生，有連而不斷之象。亥數四，申數七，上下合算則二十八也。出袖視之，果錢一串，其數亦符。

In the year Guiwei, ninth month, day Wuxu, at the hour of Wu, a divination was made using the animal sign of Mao. Yao Shouhe concealed an object in his sleeve and asked me to guess what it was. The divination chart showed the three transmissions as initial transmission Yin, middle transmission Hai, and final transmission Shen. The four lessons were arranged as follows, read from right to left: the first lesson had Wu resting on Si, the second lesson had Yin resting on Hai, the third lesson had the day branch Wu resting on Wei, and the fourth lesson had Wei resting on Chen. The initial transmission was seated on Kongwang, so the two transmissions not in Kongwang were used for interpretation. The middle transmission Hai represents silk thread, and the final transmission Shen indicates money. The three transmissions are connected through mutual generation, forming a continuous image. Hai corresponds to the number four, Shen to the number seven, and their product is twenty-eight. When the object was taken out from the sleeve, it was indeed a string of coins, and the number matched exactly.