Da Liu Ren Guan Lu Shen Shu (Juan Yi) (大六壬管輅神書（卷一）)

支干傳課作提綱，先審安身無所傷。事業一身經歷處，存亡隱見莫胡詳。

To determine a person's entire destiny, one must combine the day stem, day branch, four lessons, and three transmissions as the overall framework. The first step is to examine whether the day stem, representing the person himself, is harmed—meaning whether it is subjected to punishment, conflict, being overcome, or mutual harm. One's career and experiences are to be read from the palace positions passed through by the three transmissions. As for prosperity and decline, success or obscurity, these must be deduced according to the lesson pattern, and no arbitrary interpretations are allowed.

凡看課，皆以干為主。干者，我也。其干支課傳上神皆我之用，有以首課入傳為終身經歷者，有以支起入傳為終身經歷者，有以干之陰神起傳為終身經歷者，有以支之陰神起傳為終身經歷者，有以初傳末傳作先歸支為終身經歷者，皆以生干、比干為上吉；若干克干支傳用上神，為次吉，是安身無所傷也。此為上吉之數也。

In divining the Six壬 (Ling) lesson, the day stem is always the main subject, representing the person seeking the divination. The day stem and day branch, along with the heavenly spirits riding on the three transmissions, are all considered as "I" who can call upon. To examine one's entire life experience, there are various methods: some take the three transmissions starting from the first lesson (the heavenly spirit on the day stem) and observe the sequence of palace positions passed through, treating this as a life's journey; others start from the day branch; some from the "yin spirit of the day stem" (second lesson); others from the "yin spirit of the day branch" (fourth lesson); and some take the path where the initial and final transmissions return to the day branch first. Regardless of which path is taken, if the spirits in the transmissions can generate and support the day stem, or are of the same type and assist it, it is considered an excellent auspicious lesson. If the day stem instead overcomes the heavenly spirits in the four lessons and three transmissions, although it is one level lower, it is still considered secondary auspiciousness. These two situations both fall under the saying in the rhyme "Anshen wushu shang," which signifies an excellent destiny.

若干支上神、傳用上神，或克害刑沖破干，是我身無所安著，以至絕嗣敗家，災訟喪命，終身無成，下等之數也。若占功名，則以克我者為官，又從貴論，不在此項也。

In reverse, if the heavenly stem or earthly branch of the day, or the heavenly stem used in the three transmissions, comes to harm me, injure me, penalize me, clash with me, or destroy me, then it indicates that the person has no stable foundation. This can lead to serious consequences such as failure to have offspring, ruin of the family, encountering calamities, getting into legal trouble, or even death. The person will be unsuccessful in everything throughout their life, which is considered a low fate. However, there is an exception: if the question is about official rank, and the element that harms me is the 'official star', it should be considered as a favorable sign, and the above ominous interpretation should not be applied.

干祿得地守本身，略有些傷支用尋。尋到好地方住腳，有些疑惑不堪停。

The "Lushen" of the day stem (the official position of the day stem, which governs food, clothing, and salary) if located in a strong position, indicates that the person can maintain their livelihood. If the Lushen is slightly damaged, one should look for the Lushen from the day branch deity and the initiating transmission deity. Finding a stable position allows for a settled life; if searching repeatedly leads to uncertain situations, it means there is no place to settle, and one cannot stay long.

此承上言，既審干無所傷，尤宜看干上之祿神。若祿神得地，則求名者有祿可享，庶人有祿可用，九流、百技、工藝生意可資。要不陷空亡，並年命干支傳用又不來刑沖剋破此祿，斯謂祿無所傷，終身可守，乃美數也。

This section follows on from the previous one. Since it has already been determined that the day stem is not harmed, the next thing to look at is the official star (Lushen) that governs the day stem. If this official star is in a powerful position, those seeking official rank will receive their salary, common people will have means of livelihood, and those engaged in various trades, crafts, or businesses will have capital to rely on. The condition is that this official star should not fall into "kongwang" (a missing position in the ten-day cycle, which is empty and ineffective), and that the year stem, native star, day stem, day branch, and the three transmissions should not harm, conflict with, conquer, or break it. Only when this is achieved can it be called "the official star is not harmed," allowing one to maintain stability throughout life, which is a perfect destiny.

若被刑沖破陷，是祿有傷，既無所靠，則尋支上神之祿，或無祿則尋用傳上神之祿，無空陷刑沖破克害為吉。蓋干祿乃自身營為祿也，支祿家中見成祿也，用傳之祿，在外營求祿也。三者得一為美數。如三者俱無，或有祿不吉，則無所立腳，不可停守矣。

If the禄 is harmed by punishment, clash, destruction, and also falls into Kongwang, then the禄 is injured and the person has no support. At this time, one should look for the禄 from the Day Branch; if there is no禄 in the Day Branch, then one should look for it from the god in the Three Transmissions and Initiating Transmission. As long as the found禄 is not empty or陷, and is not harmed by punishment, clash, destruction, or attack, it is considered auspicious. The nature of the禄 in the three places is different: the禄 on the Day Stem is something the person has personally worked for and earned; the禄 on the Day Branch is the existing family property; the禄 in the Three Transmissions is something obtained while traveling outside. Being able to find one of these is considered a good sign. If none of the three places have a禄, or if there is a禄 but it carries a凶 sign, then the person has nowhere to stand and cannot maintain this family business.

或財或比或生身，要把無傷細推尋。得個穩中堪下腳，莫令衰敗又無存。課中無祿可依，當尋我之財、我之比、我之生，俱要無刑沖剋破害，方為平穩。若有所傷亦無所靠。

If the禄 is entirely unavailable, then one should look at the「财」(the god I overcome),「比」(the god of the same kind as me), and「生」(the god that generates me, i.e., the parents' yao). Carefully examine whether these three are injured. Finding a stable position allows a person to have a place to stand; it is most undesirable if all three fall into a state of decline, leaving no place to stay. The commentary explains: since there is no禄 in the lesson, one should look for the「财」,「比」, and「生」among the gods related to me. These three should not be subjected to punishment, conflict, overcoming, destruction, or harm, in order to achieve stability. If they are also injured, it is the same as having no support.

先審干上作原因，次把用傷合配尋。初不成傳方看末，方知此事得何神。

The order of divination is: first examine the god on the day stem to find the cause of the matter; then check if the three transmissions are injured and combine them with the day stem to seek out the outcome. If the first transmission does not accomplish the matter, look further at the middle and final transmissions, so as to determine which god will ultimately handle the matter and who will complete it.

凡課見全吉，宜先尋干上以究共原，次看用傳以審其運用。如初傳空克有傷，則看中傳、末傳有救得我之神，何方可靠，何人可依，何事可為，雖不能天成富貴，亦可為終身之依矣。如無所依，斯為下也。

Whenever the overall divination is favorable, one should first trace the origin of the matter from the day stem's heavenly stem. Then examine the three transmissions to understand how the matter operates. If the first transmission falls into an empty position and is further attacked, already indicating damage, one should look for a saving deity in the middle and final transmissions. If a saving deity is found in a certain direction, one should rely on that direction. If it is a deity of a particular family, one should rely on the corresponding person. If it is suitable for a particular action, one should carry it out. In this way, even if one cannot achieve great wealth and honor at once, one can at least have a lifelong support. If no such support can be found, then it is a low-grade divination.

然壬課有吉有凶，尤不可執一而論。如占功名，而無官星，或有官星而受空克，則又以暗遁得官星，父母得地無傷，所臨吉神吉煞，亦可取貴。如遁得再凶，則功名不成矣。如常人占，明無財星，或財星空克，又以暗遁得財，子孫得地無傷，所臨吉神吉煞，亦可取財；若遁無救，則財不聚。又有明吉而遁凶，亦為有害，宜詳之。又察年命上神，與日干並用上神，或生或克，或刑或害，方為得體也。

However, the Six Rén divination system has both good and bad outcomes intermingled, and it is especially not advisable to apply a rigid rule. For example, when divining about official rank, if the official star is not visible in the clear aspects of the chart, or if the official star is present but falls into an empty position and is controlled by another element, one can use the "hidden retreat" (the heavenly stem hidden according to the ten-day cycle) to find the official star. As long as the retreated official star is strong, the parent element (representing documents and official seals) occupies a good position without being harmed, and the accompanying deities are auspicious, one can still attain prestige. If the retreated element turns out to be more harmful, then the official rank will not be achieved. The same principle applies to ordinary people seeking fortune: if the wealth star is not visible in the clear aspects or is in an empty position and controlled by another element, one can use the hidden retreat to seek wealth. As long as the retreated wealth element is in a good position and not harmed, the offspring element (the source of wealth) is also in a good position and not harmed, and the accompanying deities are auspicious, one can still obtain wealth. If the retreated element offers no salvation, wealth cannot be accumulated. There is also a case where the clear aspects appear favorable, but the hidden retreat shows harm, which is equally detrimental and must be carefully distinguished. In addition, one should also examine the deities affecting the year of movement and the native's chart, and determine whether they are in a harmonious or conflicting relationship with the day stem and the initiating deity. Only then can the conclusion be considered comprehensive and appropriate.

卻有空亡臨吉神，吉神無依不和平。惟有凶神臨日辰，就言其事生災迍。

If the "Kongwang" (the two branches missing in the ten-day cycle, representing something that exists in name but not in reality) falls on top of a beneficial deity, that beneficial deity becomes ineffective and lacks support, leading to instability in matters. Conversely, only when malevolent deities appear on the day stem or day branch can we directly conclude that misfortune and difficulties will arise.

辰空亡，為真空亡，作事無力。在地曰孤，無妻可依；在天曰寡，無夫可依。凡凶神刑、沖、克、害、破我者，宜空；生我、救我，不宜空也。初空末實，先雖無準，後必有成。在中空者，事將成而中止。如末空，終無結果矣。

When a terrestrial branch falls on Kongwang, it is called "Zhenkongwang," and doing things becomes entirely ineffective. If Kongwang is on the terrestrial branch side, it is called "Gu," indicating no wife to rely on; if it is on the Heaven Plate side, it is called "Guo," indicating no husband to rely on. There is a general principle for judging the good or bad of Kongwang: any Inauspicious Spirit (evil spirits) that harm me, such as those that刑 (injure), 冲 (conflict), 克 (overcome), 害 (harm), or 破 (destroy) me, are best when they fall on Kongwang, as they will not harm me. However, 吉神 (auspicious spirits) that nourish me or save me should never fall on Kongwang. Furthermore, according to the positions of the Three Transmissions: if the first transmission is empty and the final transmission is solid, although there is no result at first, there will eventually be success; if the middle transmission is empty, the matter will be completed but will be interrupted halfway; if the final transmission is empty, then there will be no result in the end.

若訟爭、憂賊、暴病，占空亡無凶有吉；久病占主死；餘不吉，主人財走失。金水不嫌空，有生不為空，月建、歲、將、日、時、辰、年、命填實為不空，不可全以空論。占墳宅，取支左空則空左，右空則空右，先吉而後空不嫌。

When considering matters of litigation, disputes, theft, sudden illness, encountering Kongwang is actually favorable rather than ominous, because the harmful aspect is also empty. However, for those suffering from long-term illness, encountering Kongwang indicates death. For other matters, encountering Kongwang is mostly unfavorable, indicating loss of people or money. Kongwang is not always meaningless: the metal and water elements do not mind falling into Kongwang; if there is a supporting god that generates it, it is not considered Kongwang; if it is filled by the month builder, the year ruler, the month general, the day stem, the time of divination, the day branch, the year of birth, or the personal destiny, it is not considered Kongwang. Therefore, one should not always interpret Kongwang as entirely unfavorable. For divination regarding burial grounds and dwellings, a different method is used: the direction is determined by the day branch. If the left side falls into Kongwang, it indicates the left side is empty; if the right side falls into Kongwang, it indicates the right side is empty. If a favorable sign is first seen and then falls into Kongwang, there is no need to avoid it.

占六畜，逢空，看其地分，若欄加不得地，必損傷；欄加得地臨生氣，雖空不妨。一買賣空亡不成。一占財空，名先實後空，後空有阻隔不遂，破財。一占子孫帶空，有子是空來，或奸生，或過繼之子。不然主有傷。旬中空亡，逐類推之。

When divining about domestic animals and encountering Kongwang, one should look at the Earth Plate position they occupy: if the palace position added to the livestock pen is not favorable, the livestock will surely suffer injury; if the palace position is favorable and also meets the Life Qi, then even though it falls into Kongwang, there will be no harm. Here is the classification of interpretations: first, when divining about business transactions and encountering Kongwang, the business will not succeed. Second, when divining about wealth and encountering Kongwang, it is called first real then empty; later on, when it becomes empty, there will be obstacles and difficulties, ultimately leading to loss of wealth. Third, when divining about descendants and encountering Kongwang, the son obtained comes from the empty position—either he is a found child or adopted; otherwise, it indicates harm to the children. The interpretation for Kongwang in the ten-day cycle should be applied according to the specific category in this way.

甲子乙日空財、父母，戌亥既已入空，縱在六處，亦不可用。丙寅、丁卯日空官與子孫。戊辰己巳日，空兄與財；庚午辛未日，空子孫與父母；壬申癸酉日，空官與兄，仿此。

According to the ten-day cycle of Jiazi, the empty positions fall on Xu and Hai. Each day's empty Six Relations differ. On Jia and Yi days, the empty relations are the wealth爻 and the parents爻 (the original text here reads 'Jiazi Yi day,' the day name may be missing, it should be Jiazi and Yichou). Since Xu and Hai are already in the empty position, they cannot be used as useful spirits regardless of where they appear in the Four Lessons and Three Transmissions. On Bingyin and Dingmao days, the empty relations are the official star and the sons and daughters. On Wuchen and Jisi days, the empty relations are the brothers and the wealth爻. On Gengwu and Xinwei days, the empty relations are the sons and daughters and the parents. On Renshen and Guiyou days, the empty relations are the official star and the brothers. The rest of the cycles follow the same pattern.

凡占十惡大敗日，乃無祿之日也。甲戌，乙巳，壬申，丙申，丁亥，庚辰，戊戌，癸亥，辛巳，己丑。此十日財祿空亡，故曰大敗，占身無祿財，決然不安，占壽無才祿，亦不美。但看傳中有生，則亦不死。直傳克年方死。占官求財，俱為不吉。

Whenever the 'Ten Great Defeats' days are used for divination, these are ten days without official rank or fortune. Specifically, they are: Jiaxu, Yisi, Renshen, Bingshen, Dinghai, Gengchen, Wuxu, Guihai, Xinsi, and Jichou. On these ten days, both wealth and official rank fall into Kongwang, hence they are called 'Great Defeat'. Using these days to divinate about oneself, there is no official rank and no wealth, so one is certainly restless. Divining about lifespan, it is also without talent and without rank, which is not auspicious. However, one must also check whether there is a generating or supporting deity in the three transmissions: as long as there is generation, the person will not die; only when the three transmissions directlyrestrain the year of birth will death be determined. Using these ten days to divinate about official position or seeking wealth, all are inauspicious.

用空入生，廢事再來。遇陰而昧，不是沈埋。如用空，居生旺長生之方，是事不成而再發；傳入太陰在上，事雖露機而又加入闇昧之地，將成又廢，畢竟是空，不可以值長生而事再成。

The god initiating the transmission falls into the empty position, yet sits in the place of growth. This indicates that an already abandoned matter may be revived again. However, if it encounters the Heavenly General 'Tai Yin', which governs concealment, the matter turns into confusion and obscurity, not truly being completely buried. The commentary explains further: if the first transmission falls into the empty position but resides in the palace of prosperity and strength as well as growth, this signifies that the matter fails but is then reactivated. However, if the three transmissions reach Tai Yin, the situation appears to show signs of development but then falls into a dark and obscured position, seeming about to succeed yet ultimately failing. In the end, it remains empty; one should not conclude that the matter can be successfully revived simply because it is in the position of growth.

用空入干，舊事再發。凶則宜逃，凶則莫合。用作空亡，而末傳歸於干上，主舊事再發，若帶吉神良將，則當為之而不可舍。若帶凶神惡將，則宜逃之而不可為。

The initiating transmission falls into an empty position while the final transmission returns to the day stem, indicating that old matters will certainly resurface again. At this time, one should either hide or avoid involvement (the two lines of the rhyme are both marked as '凶', but the original text is suspected to have an error or omission; according to the following explanation, the first line refers to 'good' and the second to 'bad'). The explanation states: if the first transmission is in an empty position, and the final transmission returns to the day stem, it indicates that old matters will reoccur; if this path involves auspicious deities and capable generals, one should take the opportunity to act and not give up; if it involves malevolent deities and evil generals, one should avoid and escape, and not take action.

空於其妻，其妻復歸。初雖有傷，後當再為。支為宅、為妻，入空是空於其妻也。又妻財亦然。先見其空而後其妻財入實，未娶者先難後成，已娶者先傷而後娶。若先空而末得生，亦主再娶。

The wife's position is empty, but the wife will eventually return; although there was initial damage, later there should be another marriage. The explanation says: the day branch represents both the house and the wife, so if the day branch is empty, it means the wife's position is empty; the 'wife and wealth' hexagram (the hexagram that is overcome by the day stem) being empty is also considered in the same way. If the wife and wealth hexagram first appears empty but later becomes 'filled' (supported by the month builder, the year ruler, or the day branch), then someone who hasn't married will have difficulty at first but eventually succeed, while someone who has already married will suffer initial damage and then remarry. If the wife's position is first empty and the final transmission receives support, it also indicates another marriage.

用見其妻，入於空中，半路斷絃，何日續終？發用見妻財，或中末傳空，主半路斷絃，再無可續也。

The first transmission shows the wife's wealth, but this wife's wealth falls into kongwang, which is like a broken string in the middle of a zither — the couple separates in the middle of their journey, and there is no chance to reconnect. The commentary says: if the initiating transmission shows the wife's wealth, but the middle or final transmission falls into kongwang, it indicates separation or divorce in the middle of the journey, and there is no possibility of reconnecting afterwards.

妻雖入空，旺生所終，一則有喜，一則病沖。初傳入空，而中末歸旺，是空中有病，旺中有喜，是病中而得子也。

The wife's position although falling into an empty place, as long as the final transmission returns to a prosperous and strong, generating and supporting place, the outcome will be a mix of joy and illness. The commentary says: the first transmission falls into an empty place, while the middle and final transmissions return to a prosperous place, the empty side represents illness, and the prosperous side represents joy, combined it means the wife gives birth to a child while ill.

空於其子，復見其子。子難初年，後還有濟。空子為用，是初年難為子。中末是子星入實，是為後終有子，為不孤也。如末得父母生之，亦為有子也。

After the position of the Son (子孙爻) falls into an empty state, if the Son star reappears, it indicates that there was difficulty in having children in early years, but there is still hope later on. The commentary explains: if the Son爻 is empty and serves as the first transmission, it suggests difficulty in having children in early years; however, if the Son star becomes filled in the middle and final transmissions, it indicates that children will eventually be obtained, avoiding being childless in old age. If the final transmission receives the parent爻 (the god that generates me) to generate and support the Son star, it is also interpreted as having children.

用見其子，復見其空。子雖初逢，不見於終。用見子爻本有子，傳入空亡死絕之鄉，中年必喪成家之子，不然則生殘疾，破家離鄉，退財出外，而不能守父之終也。

The first transmission shows the Zi star, but later it falls into Kongwang. Although the child seems to be born at first, it cannot be kept until the end. The commentary says: When the initiating transmission shows the son and grandson lines, it indicates the sign of having a son; however, the three transmissions proceed continuously into Kongwang and areas of death and decline. Therefore, the son who has already married will certainly die in middle age. Even if he does not die young, it indicates that he will be born with a disability, or he will leave home, squander the family fortune, and depart, in the end not being able to stay by his father's side.

貴入於空，干貴反凶。當謁莫謁，當逢莫逢。貴人能解禍生福，若入於空則貴人不得力，忌干謁。

The Nobleman (the first among the Twelve Heavenly Generals, i.e., Tianyi Guiren, who naturally helps and resolves misfortunes) falling into Kongwang means that seeking this Nobleman for help will instead bring misfortune: do not visit those you should not visit, and do not meet those you should not meet. The explanation states: the Nobleman is naturally capable of dispelling calamities and bringing good fortune, but once it falls into Kongwang, this Nobleman can no longer exert its influence, so it is most inauspicious to go seeking help or relying on it.

貴入於空，求名虛聲，傳入二死，不善其身。貴人入於空亡之地，有名無實，若中末入於二死，是慕功名，終身無成也。

A nobleman falling into kongwang brings only empty reputation; if the three transmissions further fall into the two death stars (death qi and death deity), even one's own life will not end well. The commentary says: when a nobleman is in kongwang, everything is merely nominal without substance; if the middle transmission and final transmission also enter the two death stars, then one's whole life of yearning for fame and success ends in nothing achieved.

螣入於空，可免諸凶。任爾出入，自迪其功。螣蛇凶將，若入空亡則諸凶可免，而出入有功矣。

The Teng Snake (a malevolent general, causing fear, strangeness, and entanglements) falling into Kongwang results in various misfortunes being avoided. Whether you go out or enter a place, things will naturally succeed. The commentary explains: Teng Snake is inherently a malevolent general, but once it falls into Kongwang, all the dangers it brings are resolved, and actions taken in going out or entering will be effective.

朱入於空，旺文不就，機不如舍，進則難售。朱為文書，入空則文書雖旺，亦不能成就，不如舍此，而萬事可謀也。

The Vermilion Bird (which governs documents, speech, and messages) falling into Kongwang indicates that even if the literary fortune is strong, nothing can be accomplished. It is better to let go rather than cling to this opportunity; forcing forward will not lead to success. The commentary explains: The Vermilion Bird governs documents, and when it falls into Kongwang, matters related to documents, although they may appear vigorous, cannot be completed. It is better to abandon this aspect, and other matters may then be pursued successfully.

六入於空，求財難通。不宜賣買，互相見攻。六合為財，相合之神，入空則不宜買賣，彼此不合而互相攻矣。

"Liuhhe" (which governs harmony, trade, and marriage) falling into Kongwang indicates that seeking wealth will be unsmooth, and it is not suitable for business transactions. Both parties will also engage in mutual accusations. The commentary explains: "Liuhhe is associated with wealth and is a deity that promotes harmony. Once it falls into Kongwang, business transactions are not feasible, and the parties will be unable to reach an agreement, leading instead to opposition."

勾入於空，官無訟凶。在外莫見，在後莫容。勾陳爭鬥之神，入空則官無可干。若在外見之，外有勾引之禍。在末傳之後見之，是後勾引之禍也。

"Gou Chen" (governs disputes, connections, and land lawsuits) falling into Kongwang means there will be no legal troubles from the authorities; however, if encountered outside, one should not meet it face to face, and if encountered later, one should not harbor it. The commentary explains: Gou Chen is the deity governing disputes. When it falls into Kongwang, the authorities have no way to take action. If it appears in the outer position, it indicates someone outside is involved in causing trouble. If it appears after the final transmission, it means the trouble is discovered after the matter has already occurred.

龍入於空，仍作我妻。我妻見傷，難以再歸。青龍乃賢德之妻，入空則傷妻。妻者，干支上神合也。

The Azure Dragon (a favorable general, representing wealth, joy, nobility, and marriage) falling into Kongwang indicates that if it is acting as my wife's position in this divination, my wife will suffer harm and may not return. The commentary explains: The Azure Dragon symbolizes a virtuous and moral wife; when it falls into Kongwang, it injures the wife. The wife's position refers to the one among the day stem and day branch deities that are mutually compatible.

龍入於空，仍作我財，一半可得，一半可諧。龍乃財喜之神，入空財可半得，難於全獲。

The Azure Dragon falls into Kongwang. If it occupies my wealth position in the divination, then this wealth can only be obtained half, the other half is barely enough. The commentary says: The Azure Dragon is the deity governing wealth and joy. When it falls into Kongwang, the wealth can only be obtained half, and it is difficult to get the whole amount.

龍入於空，仍作我官。志雖慕貴，不得成歡。龍乃官貴之神，入空志難慕貴，而不得成歡矣。

The Azure Dragon falls into Kongwang. If it serves as my official star in the divination, although my heart is greatly inclined towards prestige and honor, I will ultimately not be able to feel happy. The annotation explains: The Azure Dragon is also a deity associated with officials and nobility. When it falls into Kongwang, this desire for prestige cannot be realized, and the outcome will not be as desired.

天空入空，諸事無蹤。吉不作吉，凶不作凶。凡劫煞凶神加天空，俱有影無形，吉凶俱不成。

"Sky" (governing deception, servants, and communication) falling into Kongwang indicates emptiness upon emptiness, with nothing taking shape: good fortune is not truly good, and bad fortune is not truly bad. The commentary explains: whenever Inauspicious Spirit such as Jiesha are superimposed upon Tian Kong, they are all shadowy and formless, leaving neither good nor bad fortune to take hold.

白虎見空，見凶不凶，宜於出往，反得其功。白虎凶將入空，則凶不成凶。更末傳有吉神良將，任我出行，反得其功矣。

The White Tiger (a凶将, indicating danger, illness, loss of life, and bloodshed) encountering Kongwang appears凶 but does not actually bring misfortune. In such a case, it is actually favorable to travel far and wide, and things can be accomplished smoothly. The commentary explains: when the White Tiger falls into Kongwang, its凶 nature is neutralized; if there is also a good deity or favorable general in the final transmission, one can feel at ease about traveling, and success is likely to be achieved.

常入於空，喪吊又逢，雙親為服，何事匆匆？太常為喪服之象。若帶喪門、弔客，則雙親成服矣。凡事不通，安得不匆匆乎？

Tai Chang (governing clothing, banquets, seals, and mourning attire) falling into Kongwang, along with the presence of the Mourning-and-Condolence spirit and the Guest of Mourning, indicates that one must wear mourning clothes for the parents and the family will be in great disorder. The commentary explains: Tai Chang symbolizes mourning attire; if it is accompanied by the Mourning-and-Condolence spirit and the Guest of Mourning, the parents will have to hold a funeral. At this time, all affairs are not smooth, so how can one not be in a state of confusion?

常入於空，作官不逢。雖有祿馬，亦莫騰通。太常為印綬之象，入空則印綬不來，而官不沐朝廷之賜矣。其能飛騰乎哉？

Tai Chang falls into Kongwang, and officials will not meet favorable opportunities; even if the chart has the禄神 and the Post-horse, they will not rise in status. The commentary explains: Tai Chang symbolizes official seals and imperial edicts, and when it falls into Kongwang, the official seal cannot be obtained, so officials cannot receive imperial rewards, how can they rise to prominence?

常入於空，求財不成。當守則守，當窮則窮。太常為財帛之神，入空則財帛不成。若課傳無依，則當守而不可妄動，守窮而不宜妄為。

Tai Chang falls into Kongwang, and seeking wealth will not succeed. If something is to be held onto, hold onto it; if poverty is to be accepted, accept it. The commentary explains: Tai Chang is also a deity governing wealth, and when it falls into Kongwang, wealth cannot be gathered. If there are no other deities to rely on in the Four Lessons and Three Transmissions, one should be honest and content, not act recklessly, and remain satisfied with simple poverty rather than engage in reckless actions.

玄入於空，謀害不凶。疑其盜失，無入吾宮。玄武乃謀害之人也。入空不來害我，雖疑其為盜賊之神，而亦不能入我之室。

The Black Tortoise (representing thieves, darkness, and conspiracies) falling into Kongwang indicates that secret schemes cannot cause harm; although there is suspicion of theft, the thief cannot enter my house. The commentary explains: The Black Tortoise represents someone who secretly harms me, but when it falls into Kongwang, it no longer harms me; although it is the deity symbolizing thieves, when it falls into Kongwang, it cannot enter my house.

陰后入空，女詐不逢。反得陰利，而有後通。太陰乃女詐之神也。然太陰喜空，既空則女詐不興，反得陰私，而後有私通之事也。

Tai Yin, the Heavenly Empress (governing women, marriage, and obscure matters), when this category of yin spirits falls into Kongwang, the deceit of women will not meet with success, but instead they will gain benefits from the hidden side, and later there will be secret communications. The commentary explains: Tai Yin is originally the deity governing the cunning of women, but Tai Yin especially prefers to fall into Kongwang. When it falls into Kongwang, the deceit and falsehood of women will not arise, and instead they will gain advantages from secret matters, and later there will be secret communications.

空亡作鬼帶負謾，陰空相乘事欺慢。空亡作鬼，如帶相負、謾語，乘太陰、天空，亦主有人欺騙，宜早防之，可免其欺也。

The position of Kongwang also serves as "Ghost" (the divine that controls me, i.e., official ghost), accompanied by the evils of mutual harm and false speech. Combined with heavenly generals such as Tai Yin and Tian Kong, which are associated with concealment and deceit, the matter indicates being deceived and neglected by others. The commentary says: When Kongwang acts as Ghost, accompanied by the evils of mutual harm and false speech, and combined with Tai Yin and Tian Kong, it also indicates someone coming to deceive, so one should be cautious in advance to avoid being deceived.

空亡作鬼帶五盜，玄耗相乘有失耗。空亡作鬼帶五盜、賊神，並玄武耗神，其賊必自空中而來，其財亦自空中而去，失耗之事亦不免。

Kongwang is considered a ghost, accompanied by the Five Thieves, and further combined with the Black Tortoise and the spirit of depletion. This inevitably leads to theft and loss of wealth. The commentary explains: when Kongwang acts as a ghost and is accompanied by the Five Thieves and the thief spirit, along with the Black Tortoise and the spirit that causes depletion, the thief comes from emptiness and wealth is lost through emptiness. Such incidents of theft and loss are unavoidable in the end.

空亡作鬼作丁亡，有人走外出忙忙。空亡作用，而帶丁馬與亡神，必有人盜走出外之事，不然則主離鄉過繼之事。

When the position of Kongwang is used as a ghost, and it is accompanied by the 'Ding God' (the branch under which the heavenly stem Ding falls in the ten-day cycle, indicating active movement and running about) and the Wangshen, there must be someone in the family who rushes out hastily. The explanation states: if Kongwang is used as the initiating transmission and is accompanied by the Ding God, the Post-horse and the Wangshen, there will certainly be an incident of someone secretly running away; otherwise, it indicates someone leaving home, going away from their native place, or being adopted into another family.

支是天空，行人信通。帶喜尤妙，不宜入空。天空乃文書、走報之神，加於支上，必有外人書信入於我家，若入空亡，則不可以此論矣。

The day branch is occupied by Tian Kong, indicating that someone away from home will send a message; if Tian Xing is also present, it is even better. However, one must be cautious if Tian Kong falls into Kongwang. The explanation says: Tian Kong is the deity governing documents and messengers, and when it is placed on the day branch, it certainly means that a message from someone outside will arrive at my home. But if Tian Kong falls into Kongwang, then this interpretation should not be applied.

空亡剋日卻無依，孤單冷淡過生時。發用空亡，而又作鬼克干，則無所依，乃孤單冷淡生時之人也。

The spirit of Kongwang turns around to overcome the day stem, and the person has no support, living a lonely and isolated life. The commentary says: if the first transmission falls into Kongwang and also acts as the official ghost to overcome the day stem, then there is no support, indicating a fate of loneliness and a bleak situation.

破神最是不相宜，入干卻有內人欺。若是臨支被外虧，一切交遊總不知。破神，即月破神也。又隔四位相破，如丑見辰，迷也。此二破在日上，必家內鄰人之欺也。在支上，主朋友侮、外人侮人也。干支互破，則外破內，內破外，交相破也。大抵逢破則凡事不成，財見破財，物見是破物也。

"The 'Breaking God' is the most inauspicious of all. If it falls on the day stem, family members will bully me; if it falls on the day branch, I will be treated unfairly by outsiders, even friends who usually interact with me will be kept in the dark. The commentary explains: the 'Breaking God' is the 'Month Breaker' (the branch that is in opposition to the 'Month Builder'). There is another type called 'fourth position breaking,' such as when Chou meets Chen, which is called 'Confusion.' If either of these two types of breaking falls on the day stem, it indicates that family members or neighbors will bully me; if it falls on the day branch, it signifies that friends will be disrespectful and outsiders will bully me. If the day stem and day branch mutually break each other, it means that the outside breaks the inside and the inside breaks the outside, leading to mutual attacks. The general rule is: whenever the 'Breaking God' appears, nothing can be accomplished—encountering wealth leads to loss of wealth, encountering objects leads to destruction of objects."

貴人見破，則功名薦引、干謁不成。螣蛇見破，則牽連、提帶之事不允。朱雀見破，則文書、口舌暗捺不行。六合見破，則賣買、交關、婚姻、納子不允。白虎見破，則道路防劫，望舉不成。勾陳見破，則爭鬥、田莊、墳墓、交關不就。青龍見破，則婚姻、公文、案卷不行。天空見破，則文書、進納、奴婢不就，玄學不成。太常見破，則薦本、推官、婚姻、酒食路止。元武見破，則投師、玄學、陰謀、賊黨不就。太陰見破，則陰謀、金銀、錢財、關節不通。天后見破，則恩澤、詔赦不成，婚喜不就。

The twelve Heavenly Generals each encountering a break leads to different things being ruined. When the Nobleman encounters a break, seeking fame, relying on others for recommendations, and visiting to request favors all fail. When the Teng Snake encounters a break, matters involving mutual connections and mutual support cannot be settled. When the Vermilion Bird encounters a break, official documents and verbal disputes are secretly obstructed and cannot proceed. When Liu He encounters a break, business transactions, property transfers, marriages, and adopting children all fail. When the White Tiger encounters a break, one should beware of robbery on the road and hopes for recommendations or promotions fall through. When Gou Chen encounters a break, lawsuits, farmland, tombs, and transactions all fail. When the Azure Dragon encounters a break, marriages, official documents, and case files all fail. When Tian Kong encounters a break, official documents, donations, servant matters, and studies in esoteric arts all fail. When Tai Chang encounters a break, recommendation documents, appointments, marriages, and banquets all stop midway. When the Black Tortoise encounters a break, seeking a master, studying esoteric arts, carrying out secret plots, and gathering followers all fail. When Tai Yin encounters a break, secret planning, money and treasure, and疏通 connections all fail. When the Heavenly Empress encounters a break, imperial favors and pardons do not arrive, and wedding and festive occasions cannot be held.

破者如何冷損煞，必有損破不能饒。破即四破也，更驗神煞，審所破之由。

The "Pò Shén" (Breakage God) is considered a cruel damaging evil spirit because once it arrives, it inevitably causes destruction and does not let go. The annotation explains that the "pò" here refers to the "Four Breaks," and one must further check other spirits in the same palace to determine exactly which matter is being destroyed and what cause leads to it.

歲破加於月破中，吉將相逢也不容。更有凶神與凶將，破財壞事主貧窮。歲破月破入課作用，一破難當，又兼二破同用，則吉將相逢亦所不免。更有凶神凶將，破財、壞事、貧窮，到底無所成主矣。

"The 'Year Breaker' (the branch conflicting with the Sovereign Star) is also on top of the 'Month Breaker'. Even if a good general is encountered, it cannot save the situation. If further compounded with malevolent spirits and malevolent generals, it leads to financial loss, misfortune, and poverty. The annotation says: When the 'Year Breaker' and 'Month Breaker' enter the Four Lessons and serve as the Initiating Transmission, the mere presence of a Breaker is already difficult to bear, let alone having two Breakers at the same time. At this point, even encountering a good general cannot avoid the consequences. Adding malevolent spirits and malevolent generals leads to continuous financial loss, misfortune, and poverty, ultimately resulting in nothing achieved."

沖者如何論殺神，必有橫禍損所招。沖者，破碎煞。子午卯酉在巳，辰戌丑未在丑，寅申巳亥在酉。再詳神煞以審所招之故也。

Why is "chong" (conflict) considered an Inauspicious Sha (malevolent influence)? Because it inevitably brings about sudden misfortune and harm. The annotation explains that the "chong" here refers to "pohua sha" (shattered fate), and its method of calculation is as follows: if the day branch is in the category of Zi, Wu, Mao, or You, then "pohua" occurs in Si; if it is in the category of Chen, Xu, Chou, or Wei, then "pohua" occurs in Chou; if it is in the category of Yin, Shen, Si, or Hai, then "pohua" occurs in You. One must also refer to other auspicious or malevolent influences in the same palace to determine the specific cause of this sudden misfortune.

或破或廢傳居中，事聞破廢不須疑。破者，四破、月破是也；廢者，四廢是也。若用傳中帶破廢之煞，則凡事不遂，不須疑矣。

Either the breaking evil or the wasting evil falls within the three transmissions, then the things heard will certainly be both broken and wasted, without needing further hesitation. The commentary explains: "Breaking" refers to the four breaks and the monthly break, while "wasting" refers to the "Four Wastes" (the dry branches in the four seasons where the Five Phases have no strength). As long as the three transmissions contain these two types of evils, nothing will go smoothly, and this point does not need to be doubted.

破碎初傳成不成？中則狐疑末無後。破碎煞，子午卯酉在巳之類，事遇之破事，物遇之破物。初傳得之則不成事，中傳得之狐疑不決，末傳得之，終日無歸著也。

The Broken Fragments凶 star falling in the first transmission indicates that the matter will not succeed. If it falls in the middle transmission, there will be hesitation and indecision. If it falls in the final transmission, the matter will start but not finish. The commentary explains: The Broken Fragments凶 star is calculated in the same way as "Zi, Wu, Mao, You fall in Si" mentioned earlier. When it encounters a matter, it brings misfortune; when it encounters an object, it causes destruction. If the first transmission encounters it, the matter will not succeed. If the middle transmission encounters it, there will be hesitation. If the final transmission encounters it, the matter will remain suspended without reaching a concrete result.

巳亥相沖有貴空，迷神關隔又相逢，要行不行語不語，凡事算來竟沒蹤。巳亥相加，上乘貴人天空，夫巳亥巳自相沖，再加迷神關隔，欲行不行，欲語不語，凡事沒蹤也。

The branches Si and Hai are in opposition, with the Nobleman and Tian Kong above them, and also encountering the evils of Mi Shen and Guan Ge. Thus, one cannot move when trying to move, and cannot speak when trying to speak. Nothing can be resolved. The commentary says: the branches Si and Hai are in opposition, with the Nobleman and Tian Kong above them. Since Si and Hai are already in opposition, adding Mi Shen and Guan Ge makes it so that one cannot move when trying to move, and cannot speak when trying to speak. Nothing can be resolved.

人情斷絕見刑破，又臨衰敗主無親。夫情相生則相親，自然和順而共成美事也。若臨衰敗之鄉，而又見刑破，則人情斷絕而不親矣。安能望其成事乎？

When the divination shows the presence of punishment and destruction, it indicates the severing of human relationships. If this is further located in a place of decline, it signifies that the six relations become distant and there is no support. The commentary explains: between people, when the five phases mutually generate, they become close and harmonious, thus able to work together to accomplish good things. However, if the situation is located in a place of decline and also encounters punishment and destruction, human relationships will be cut off, and people will no longer be close to each other. How can one expect to accomplish anything then?

或破或廢上，不日破殘帶疾呼。用傳帶破神四廢，則主事之無成而所謀未遂。如帶病符、天鬼，則有殘疾之厄。

When a breaking-off or waste star is in the upper position, there will soon be incidents of damage, injury, and cries of illness. The commentary explains: if the three transmissions initiate with the breaking-off god and the four wastes, it indicates that things will not be accomplished and plans will not come to fruition; if further accompanied by the disease symbol and the heavenly ghost evils, there will be a calamity leading to disability.

破侮須知忍在心，謾將狂語出傷人。但宜速閉毋令緩，好計方成勝且贏。用見四破，又見刑害、閉口、朱雀、謾語等殺，是為人所侮，受人所侮而即以言傷人。若見閉口課而不閉口，徒自取禍，且含忍而以計勝人，則破我者，豈得以害我哉？

When you are being bullied, you should know how to hold your anger inside and avoid saying hurtful words. It is best to keep quiet as soon as possible, not to delay. Only by using strategy can you win. The commentary says: the initiating transmission shows four breaks, along with punishment and harm, silence, Vermilion Bird, and slander, which are signs of being bullied. If you are bullied and immediately respond with hurtful words, it is bad. If the lesson pattern already shows a "silence lesson" but the person refuses to stay quiet, they are inviting disaster on themselves. It is better to hold back and use strategy to defeat the opponent. Then, those who want to break me will not be able to harm me.

月破加於辰戌宮，其年必有跌傷興。若加死氣患蒙朧，生氣加之喜氣濃。辰戌跌撲之殺也，發用月破加於辰戌之上，主撲跌之事。若加死氣，則蒙聾之難；若見生氣，雖危而無事矣。

When the Month Breaker is added to the Chen or Xu palace, there will certainly be accidents involving falls or injuries during that year; if the Death Qi is also added, there will be difficulties such as eye dimness and ear deafness; if the Life Qi is added instead, it will bring joy and prosperity. The commentary explains: the Chen and Xu branches are inherently凶saj positions associated with falls and injuries. If the Initiating Transmission carries the Month Breaker and is added to Chen or Xu, it indicates incidents of falling or tripping. If the Death Qi is also present, there will be troubles like eye dimness and ear deafness; if the Life Qi is present, although there may be dangers, ultimately nothing serious will happen.

歲破日上加玄空，必有逃走人不容。日上乘玄空歲殺破，必有逃走出外之人也。

The annual destruction falls on the day stem, and it is combined with Black Tortoise and Sky Void. There must be someone in the family who will flee and cannot be retained. The commentary explains: When the day stem is combined with Black Tortoise and Sky Void, and also carries the annual evil and annual destruction, there will certainly be someone who leaves and goes away.

刑者，即三刑之謂也。如巳日見寅，寅刑巳，申日見巳，巳刑申，寅日見申，申刑寅，此謂無恩之刑也。卯日見子，子日見卯，此謂無禮之刑也。戌日見丑，丑日見未，未日見戌，為恃勢之刑也。午傳午，酉傳酉，辰傳辰，亥傳亥，此為自刑也。入傳輔吉為吉，輔凶則凶。旺則如乘車得馬，休則為囚禁拘縛，口舌憂擾，刑獄憂疑，惟宜捕捉，不宜占病，仕人則吉，常人則凶。

The term "xing" refers to the three types of mutual punishments among the earthly branches. The branches Yin, Si, and Shen mutually punish each other: when Yin appears on Si day, Yin punishes Si; when Si appears on Shen day, Si punishes Shen; and when Shen appears on Yin day, Shen punishes Yin. This group is called "wu'en xing" (punishment without mercy). The branches Mao and Zi mutually punish each other: when Mao appears on Zi day or Zi appears on Mao day, this is called "wu li xing" (punishment without courtesy). The branches Chou, Xu, and Wei mutually punish each other: when Xu appears on Chou day, Chou appears on Wei day, or Wei appears on Xu day, this is called "shi shi xing" (punishment by relying on strength). There is also self-punishment when the same branch appears again, such as Wu on Wu day, You on You day, Chen on Chen day, or Hai on Hai day, which is called "zi xing" (self-punishment). When punishment enters the three transmissions, whether it brings good or bad fortune depends on the auxiliary deity: if the auxiliary deity is good, the result will be good; if the auxiliary deity is bad, the result will be bad. If punishment occurs during a prosperous and strong phase, it is like having a carriage and horse when going out, with strong momentum; if punishment occurs during a weak and confined phase, it resembles being imprisoned and restrained, indicating disputes and worries about imprisonment. This type of divination is most suitable for capturing criminals and least suitable for predicting illness. Officials encountering punishment are considered auspicious, while common people encountering punishment are considered inauspicious.

沖者，即月破是也。正申二酉之類。入課主人情不和，動擾出入，望事難成，聞憂不憂，聞喜不喜，官事不決。格局沖而不成，生合破而不用。旺相逢沖則發凶，亦無危；休囚逢沖，吉而不吉。卯酉為門戶，相剋逢沖，主宅變而不能修，宅改遷。凶逢沖則沖散，吉逢沖則不吉，大抵言旺則吉，休囚則凶。

The term "chong" refers to the Month Breaker. Its method of calculation is that the first month corresponds to Shen, the second to You, and so on in a sequential manner. When the Month Breaker enters the chart, it indicates discord in relationships, disturbances in movement, and difficulties in achieving desired outcomes. Hearing about worries does not cause actual concern, and hearing about good news does not bring genuine joy. Matters related to officialdom remain unresolved. For any chart that forms a complete pattern or structure, encountering the Month Breaker will cause it to disperse. If something was originally supportive or harmonious, encountering the Month Breaker will make it ineffective. When a strong and prosperous deity encounters the Month Breaker, although it may indicate a凶 (adverse) outcome, it does not lead to great danger. However, when a weak and confined deity encounters the Month Breaker, it appears favorable but does not actually bring good results. The branches of Mao and You symbolize the entrance and exit of a dwelling. If they are in conflict and also encounter the Month Breaker, it indicates that the house will undergo changes but cannot be properly repaired, leading to the need for reconstruction or relocation. In summary: adverse factors are dispersed by the Month Breaker, and favorable factors lose their goodness when encountering the Month Breaker. When in a prosperous state, favorable outcomes are expected; when in a weak state, adverse outcomes are expected.

如子害未，丑害午，寅害巳，亥害申，卯害辰，戌害酉，入課不論君子小人，有人謀害，事主艱難，占訟病大凶，聞不利。

The method of pairing for the Six Harmful Relationships is: Zi harms Wei, Chou harms Wu, Yin harms Si, Hai harms Shen, Mao harms Chen, and Xu harms You. If the Harmful Relationship is present in the divination, regardless of whether the person is a gentleman or a petty person, it indicates that someone is scheming in the shadows, making things exceptionally difficult. It is particularly dangerous when used to divinate lawsuits or diseases, and the information heard is also unfavorable.

如子午卯酉蛇頭開口，辰戌丑未牛頭大忌，寅申巳亥雞頭粉碎是也，此乃破碎之破也。

The "Broken Fragments" (破碎煞) is calculated based on three groups of the Earthly Branches: if the Day Branch belongs to Zi, Wu, Mao, or You, the煞 (destructive force) is in Si, which is the Snake, hence called "Snake Head Opening" (蛇头开口); if the Day Branch belongs to Chen, Xu, Chou, or Wei, the煞 is in Chou, which is the Ox, hence called "Ox Head Great Taboo" (牛头大忌); if the Day Branch belongs to Yin, Shen, Si, or Hai, the煞 is in You, which is the Rooster, hence called "Rooster Head Destruction" (鸡头粉碎). This is the kind of breaking referred to by the term "Broken Fragments."

刑者原來有三說，自刑原來帶強倔。二刑有二主傷殘，三刑卻有三條例。辰午酉亥為自刑，妄自尊大以凌人。子卯為二刑，無禮之刑，自家有傷殘之事。寅申巳為無恩刑，丑戌未為恃勢之刑，論物有決裂處。

There are three types of刑: the first type, self-inflicted刑, indicates a stubborn and inflexible nature; the second type involves two branches mutually刑ing each other, leading to injuries or disabilities; the third type involves three branches mutually刑ing each other, with three specific examples. The branches 辰, 午, 酉, and 亥 each刑 themselves, indicating a tendency towards arrogance and oppression of others. The branches 子 and 卯 mutually刑 each other, known as 「无礼之刑」, indicating possible injuries or disabilities within the family. The branches 寅, 申, and 巳 mutually刑 each other, known as 「无恩之刑」. The branches 丑, 戌, and 未 mutually刑 each other, known as 「恃势之刑」. When applied to objects, any instance of刑 indicates a break or damage.

墓神蓋日，主人不逢時，所為昏昧。墓蓋宅，主宅不光明，昏沉陰退。墓神蓋行年、本命，主本人昏滯，作事不通。墓神蓋官星，主功名不顯。墓神蓋財，主財難求。墓神蓋病，主病有死亡。若遇刑、沖、空、破碎，則此墓有名無實，暫時不利，終久無事矣。

The "Mù Shén" (Mourning God) refers to the four earthly branches of Chen, Xu, Chou, and Wei, which are the repositories where the Five Phases are concealed. If the Mù Shén is located on the Day Stem, it indicates that the person is not born at an auspicious time and tends to be confused in their actions. If it is on the Day Branch, it suggests that the dwelling is dim and filled with a dull, dark, and retreating atmosphere. If it is on the year stem or the native stem, it indicates that the person's mind is dull and their actions are obstructed everywhere. If it is on the official star, it suggests that official status and fame will not be prominent. If it is on the wealth爻, it indicates difficulty in acquiring wealth. If it is on the illness position, it suggests that this illness may result in death. However, if the Mù Shén is combined with punishments, conflicts, Kongwang, or broken fragments, the Mù Shén will be merely a name without substance, causing only temporary misfortune, which will eventually resolve itself.

日干年命坐於墓上，同論。德祿被墓而不來，丁馬被墓而有礙。休囚被墓而愈衰。旺相被墓而有晦。初與中墓，猶望末傳而解救；至於末墓無刑沖剋破，官至此而被貶責，人至此而敗亡。

The day stem, the year stem, and the native's destiny all fall on the墓 (mound). The method of interpretation is the same as above. The virtue god and the official luck god are restrained by the墓, so their benefits cannot be obtained. The丁 god and the post-horse are also restrained by the墓, making movement difficult and unsmooth. If a god that is already weak and confined is further restrained by the墓, it will become even more衰弱 (declining). If a god that is prosperous and strong is restrained by the墓, it will be covered with a layer of dullness. If the墓 falls in the first transmission or the middle transmission, there is still hope that the final transmission can relieve it. However, if the墓 is in the final transmission and there is no刑 (conjunction), 冲 (opposition), 克 (overcoming), or 破 (breaking) to open it, then officials will be demoted or held accountable, while ordinary people will face ruin.

又有一等隨財入墓，如金克木為財，三傳寅卯丑，是木財歸於金庫，反折木破財矣。火用申酉戌，土用亥子辰，不用巳午辰，木作辰戌丑未是也。

There is another type called 「following wealth into the tomb」. For example, if the day is a Jia or Yi metal day, and the wealth is the wood that is overcome by metal, and the three transmissions include寅, 卯, and 丑, then 丑 is the tomb of metal. The wooden wealth enters the metal tomb, which causes the wood to be damaged, resulting in loss of wealth. Similarly, if the day is a Bing or Ding fire day, and the wealth is metal, and the three transmissions are申, 酉, and 戌; if the day is a Wu or Ji earth day, and the wealth is water, and the three transmissions are亥, 子, and 辰; if the day is a Ren or Gui water day, and the wealth is fire, and the three transmissions are巳, 午, and 戌 (the original text says 「not using巳午辰」, and the character 「不」 and 「辰」 are suspected to be errors, as the tomb of fire is 戌); if the day is a Bing or Ding wood day, and the wealth is earth, and the three transmissions are辰, 戌, 丑, and 未. All follow this pattern.

又有一等用財庫，丙丁用巳酉丑是，財歸木庫反主豐盈矣。戊己子申辰，庚辛亥卯未，壬癸寅午戌也。

There is another type that is exactly the opposite, called 'using the treasure warehouse'. For days with Jia and Yi fire, metal is considered wealth, and if the three transmissions include巳, 酉, and 丑, forming a trinity of metal, the wealth returns to its own warehouse, indicating abundant family wealth (the original text says 'wealth returns to the wooden warehouse', the character 'wood' is likely a mistake for 'metal'). Similarly, for days with Wu and Ji earth, the water trinity of申, 子, and 辰 is used; for days with Geng and Xin metal, the wood trinity of亥, 卯, and 未 is used; and for days with Ren and Gui water, the fire trinity of寅, 午, and 戌 is used.

又有一等丙丁日以亥為鬼，三傳亥卯未。凡此者，先吉後凶，行年臨未，或數盡於未，以木盡歸本庫，不能生丙丁之火。初亥克干，中木克未土，不能為救，豈不至死乎？餘八日言生我不宜入墓死，生我者入墓則自己入墓矣，豈能生他人乎？

There is another type: when the day stem is丙 or 丁 (fire), the亥 water is considered the official ghost. If the three transmissions include亥, 卯, and 未 (wood), the divination starts auspicious but ends in misfortune. This is because when the year stem reaches 未 or when the energy is exhausted at 未, the wood is all stored in its own Storage (storage), and thus can no longer produce 丙丁 fire. At this point, the first transmission亥 water directly harms the day stem, while the middle transmission卯 wood attacks the final transmission未 earth. The subject itself cannot protect the day stem, so how can it survive? The same principle applies to the other eight day stems: the god that nourishes me must avoid entering the Storage (storage) and dying. Once the nourishing element enters the Storage, it is as if it has already entered the grave itself, and how can it then nourish others?

時墓加來作日用，此時明被人欺弄。時為日墓加干，或發用，必有內外人欺弄，使我昏昧，作事不決，更帶飛廉、蛇虎，其禍尤的。

When the branch of the time matches the墓 (burial) of the day stem, and this branch either rests upon the day stem or serves as the initiating transmission, it clearly indicates being deceived. The commentary explains: if the time branch is exactly the burial of the day stem, and it either rests upon the day stem or serves as the first transmission, there will certainly be people from inside and outside deceiving and playing tricks, causing confusion and making it difficult to decide on matters. If further accompanied by 飞廉, Teng Snake, and White Tiger, the misfortune becomes more certain.

墓若加日帶迷神，此人一世困紅塵。墓蓋干主昏昧不達，若在旺墓之中，或刑沖剋破，猶有生意，若休囚帶迷神無救，乃一世守困之人。

The heavenly stem of the day is covered by the Tomb Spirit and also accompanied by the迷神, indicating that this person will be trapped in the worldly affairs all their life. The commentary says: when the墓 covers the day stem, the person is dull and unenlightened; however, if the墓 is in a prosperous position, or if there are conflicts, clashes,restrain, or destruction to open it up, there is still a chance of escape. But if the墓 falls in a weak and confined position, along with the迷神, and there is no saving deity, then this person will be one who is always confined.

丁神者，至動之神也。逃亡得之，萬里遠遁；盜賊得之，隱匿難獲；婚姻得之，聚散成奸；病訟得之，幽冥難伸；為官得之，巡行查核。如帶蛇馬，主逃亡；帶虎主憂思；帶陰后主女人走；帶天空，奴婢逃亡；帶玄武，賊盜走失；帶朱雀，主音信；帶勾陳，兵遠來；帶青龍，主飛騰；帶六合，主遠行。

The "Ding God" (the branch under which the heavenly stem Ding falls in the ten-day cycle) is the most active and changeable among the twelve gods. In divination for escape, if Ding God appears, the person has already fled thousands of miles; in divination for theft, if Ding God appears, the thief hides and is difficult to capture; in divination for marriage, if Ding God appears, relationships are unstable and infidelity is likely; in divination for illness or legal matters, if Ding God appears, the injustice is deep and hard to clarify; in divination for official positions, if Ding God appears, it indicates travel, inspection, and examination. The effect of Ding God varies depending on the accompanying heavenly general: with Teng Snake and Yip Ma, it indicates escape; with Bai Hu, it indicates worry and contemplation; with Tai Yin and Tian Hou, it indicates women leaving; with Tian Kong, it indicates servants running away; with Xuan Wu, it indicates theft and loss; with Zhu Que, it indicates communication; with Gou Chen, it indicates distant military forces arriving; with Qing Long, it indicates promotion and advancement; with Liu He, it indicates long journeys.

帶三陽、三光、六儀、三奇等課，主官升財遂；帶三陰、魄化、喪門、伏殃、弔客，主病不可生；帶天網、天獄、官符，變動，有抑可申。合中有變，新故有更。帶孤神、絕嗣、無祿，內中有復續之圖；亂首、贅婿、龍戰、有非常之變。

The deity Ding is paired with various types of lessons and spirits, each having its own interpretation. If the lesson includes three yang, three light, six instruments, or three marvels, it indicates promotion in official position and smooth financial fortune. If it includes three yin, soul transformation, mourning-and-condolence spirit, hidden calamity, or visiting guest, it suggests death when predicting illness. If it includes heavenly net, heavenly prison, or official symbol, it indicates change in circumstances, and previously suppressed matters may now have an opportunity to be defended and resolved. Any change within harmony signifies the transition between old and new, requiring replacement. If it includes solitary deity, no descendants, or no salary, it seems like a dead end, but actually contains the potential for renewal. If it encounters chaotic leader, stepson, or dragon battle, it indicates unusual and unexpected events.

閉口不可開，斬關可斷。三交欲移，遊子不反。八專、泆女，久而生病；元首則吉凶在長上，犯者必動；重審則吉凶在下，犯者必成。比用有反戾之心，涉害有生禍之勢。反吟動於遠思，伏吟動其歸輿。又附蛇朱，卻來生怪。

According to the lesson patterns, if the lesson is "Closed Mouth," then the mouth cannot open. If it is "Cutting the Gate," then one can forcefully break through and act decisively. If it is "Three Intersections," it indicates moving or relocating. If it is "Wanderer's Lesson," then those who have left will not return. If it is "First Leader" lesson, good or bad fortune will affect the superior, and once violated, action will definitely follow. If it is "Re-examination" lesson, good or bad fortune will affect the inferior, and once violated, the matter will definitely succeed. If it is "Comparison and Use" lesson, people have rebellious and changeable hearts. If it is "Injury" lesson, the matter has a tendency to turn into disaster. If it is "Reverse Chant" lesson, the mind moves towards the distant. If it is "Hidden Chant" lesson, the movement is of a returning carriage. If the Ding spirit is attached to Teng Snake and Vermilion Bird, strange things will occur.

剛日伏吟有丁馬，行人即日見歸寧；柔日丁馬雖出現，行人未必轉回程。伏吟課，凡事遲滯。若占行人尤為不來，惟剛日帶丁馬兼游煞，則可以望其來。柔日占雖有丁馬，且暫合於外，一時不至。經曰：“任信伏吟神，行人立至門。”此暫時出行人可以至家，非言久出遠遊之行人。

On a Yang day (Jia, Bing, Wu, Geng, Ren), if the divination shows a hidden chant (fu yin) lesson accompanied by the Ding spirit and the post-horse (yi ma), a person who has left home will return on the same day. On an Yin day (Yi, Ding, Ji, Xin, Gui), although the Ding horse also appears, the person may not necessarily start their return journey. The commentary explains that the hidden chant lesson indicates that all matters are stagnant and unprogressive, especially concerning travelers, who are unlikely to return. Only on a Yang day, when the Ding horse is present along with the wandering spirit (you sha), can one expect the traveler to return. On a Yin day, although the Ding horse is present, the person is merely temporarily involved with others outside and cannot return within a short time. The classic text of "Liunin" states, "Believe in the hidden chant spirit, the traveler will arrive at the door," referring to someone who has left home for a short period and can return on the same day, not implying that someone who has been away for a long time will return immediately.

剛日伏吟名自任，可以委託於他人；柔日伏吟我自信，可以取信於自己。干之神已主動，若傳於支上，有旬中之丁馬，或乘天驛二馬，亦靜而求動。如壬辰、戊午、丙辰、甲寅、庚申，此五日伏吟，乃有旬丁在傳內者；又癸未、己酉、辛亥、癸丑，通前共九日，訪人必出，先允後改，故名無任信也。

On a yang day, a Hidden Chant lesson is called "自任," meaning the matter can be entrusted to others; on a yin day, a Hidden Chant lesson is called "自信," meaning everything must rely on oneself. The commentary says: if the god on the day stem is originally active and it moves to the day branch, and there is also the 丁 god of the current ten-day cycle, or the Post-horse, or if it is riding on the Heavenly Horse or The Post-horse, this indicates a situation of seeking movement from stillness. For example, if one divines Hidden Chant on the days Renchen, Wuwu, Bingchen, Jiayin, or Gengshen, the three transmissions will include the 丁 god of the current ten-day cycle; and if one divines on the days Guiwei, Jiyou, Xinhai, or Guichou, the three transmissions will also include the 丁 god. Altogether, these nine days, when one goes to visit someone, will find the person absent, and the person will first agree but then change their mind, hence it is called "无任信."

天馬逐月而論，課內無二馬旬丁者，謀事伏而不起。若無丁馬而人年命乘魁罡者，尤主速動。如庚子日二八月占天馬隨白虎入廟，反主不動，若訪人亦在外相遇。

The Heavenly Horse is determined by the month. If a divination does not include the Heavenly Horse, the Post-horse, or the Ding Shen of the current ten-day period, then the matter being planned will remain dormant and not start. Conversely, even without the Ding Horse, if the person's year of birth and their birth year are riding on the Heavenly Gang or River Chief (Chen is the Heavenly Gang, Xu is the River Chief), it will still indicate a swift start. However, there are exceptions: on Gengzi day, if the divination is made in the second or eighth month, the Heavenly Horse follows the White Tiger into its temple, which indicates the matter will not move. In such cases, going to visit someone will only result in meeting them outside.

丁神靈靈，入居宅門，神戶移改，欲寧不寧。丁神旺相加宅，主家宅不寧，門哀改移之象。若年命傳課中有生支之神，此宅主修改，尤可居也。若無生支之神，又帶刑剋、破耗、空亡，則宅中有變更矣。

The Ding god is moving constantly, entering the gate of the house, requiring both the deity position and the main entrance to be moved. It is impossible to achieve peace. The commentary explains: When the Ding god is strong and added to the Day Branch (the house position), it indicates instability in the family home, symbolizing decline of the family and the need for renovation or relocation. If the year of birth, personal destiny, or the Four Lessons and Three Transmissions contain a god that generates and supports the Day Branch, the house only needs repair and renovation, and it is still habitable. However, if there is no god that generates and supports the Day Branch, and instead there are punishments, conflicts, losses, or Kongwang, major changes will occur in the house.

丁神靈靈，二死相侵，家門不幸，必有死人。丁神旺相帶二死克干支，家中必有死亡之事。

The Ding God is constantly moving, and there are both Death Qi and Death Deity, these two 'Death' forces invading, causing misfortune in the family, and someone is sure to die. The commentary says: The Ding God should be strong but is instead accompanied by the two Deaths to attack the Day Stem and Day Branch, so there will certainly be a death in the family.

丁神靈靈，鬼厭入門，人財俱損，何日可寧？丁神旺相帶月厭作鬼，破耗於卯酉之門，或克支加支，主人口災病不安，財畜破損而無一日寧矣。

The Ding spirit is constantly moving, with the official ghost and month aversion entering together. Both people and money will suffer losses. On which day can there be peace? The commentary says: When the Ding spirit is strong, it brings the month aversion to act as the official ghost, causing losses at the卯 and酉 positions, or it may overcome the day branch or add to it. This indicates illness and unrest among family members, damage to money and livestock, and no day of peace.

丁神靈靈，喜三合神，三人共事，其事安寧。丁神相得三合之神，凡謀事者，三人共之，則可以得吉。若有空、克、刑、沖、破、害，又不安寧矣。

The spirit of Ding is constantly moving, but it is fortunate to meet the Triple Harmony spirit. This signifies three people working together, and the matter becomes stable. The commentary explains: when the spirit of Ding harmonizes with the Triple Harmony spirit, any endeavor carried out by three people working together will result in good fortune. However, if the Triple Harmony includes Kongwang, or if there are conflicts, punishments, clashes, breaks, or harm among them, then there will be no peace.

丁神靈靈，劫煞相侵，早暮宜謹，免災其身。丁神旺相，作劫煞、刑害禍克干，又帶飛廉、飛禍、羊刃，則必有人謀害之禍。在卯、辰、巳、午、未、申，此禍出於日而日宜謹防也。在亥、戌、酉、子、丑、寅，此禍出於夜而暮宜謹防也。若有救神，則謹之得免其禍。若無救神，必宜藏匿，滿數而後可出也。

The Ding God is constantly moving and is being attacked by Jiesha, so one must be careful both in the morning and evening to avoid calamity. The commentary explains that the Ding God, when strong, acts as Jiesha, using the power of刑 and 害 to attack the Day Stem. It also brings along Feilian, Feihuo, and Yangren, indicating that someone is scheming to harm. One should check the directions for the time of day: if the misfortune is in the directions of Mao, Chen, Si, Wu, Wei, and Shen, it will happen during the day, so one must be cautious during the day; if the misfortune is in the directions of Hai, Xu, You, Zi, Chou, and Yin, it will happen at night, so one should be cautious starting in the evening. If there is a Saving God in the chart, being cautious should be enough to avoid disaster; if there is no Saving God, one must hide and avoid attention until the dangerous period has passed before appearing again.

丁神靈靈，合干欲行，前逢常貴，事俱安寧。丁神旺相與日相合，是身欲出行之象也。若逢常貴在前，又得吉神，則出外必得貴人提挈，事俱平安，而利有攸往矣。

The Ding god is constantly active and forms a harmonious connection with the day stem, indicating that a person is inclined to travel. On the way, encountering Tai Chang and the Nobleman, things will be peaceful and orderly. The commentary explains: When the Ding god is strong and harmonizes with the day stem, it signifies that the person is destined to travel. If ahead there are Tai Chang and the Nobleman, two auspicious spirits, along with other favorable deities, then going out will surely receive the support of the Nobleman, and all matters will proceed smoothly, making it an appropriate time for travel.

丁神靈靈，沖我妻身，難求家來，妻其離分。我克者為妻財也。丁神帶劫煞、陰煞、女災而來沖妻財，或帶巳酉丑、從革、關隔煞，則妻必有生離之禍也。如帶二死，妻居墓絕之鄉，則妻有死別之逃。如帶二死、月破、破碎而沖財爻，則難守家業也。

The Ding god is moving continuously, directly attacking my wife's position, making it difficult to settle at home, and my wife will have to leave me. The explanation says: the Five Phases that I overcome are called 'wife and wealth'. The Ding god brings along Jiesha, Yin sha, and female disaster to attack the wife and wealth, or brings the Triple Harmony of Si-You-Chou (Metal triad), the From-Revolution pattern, and Guan Ge sha, resulting in the wife's certain separation. If it brings two deaths, and the wife and wealth are in the tomb and extinction stages place, then it will be a fatal separation. If it simultaneously brings two deaths, month breaker, and broken pieces to attack the wealth line, then even the family business will be lost.

丁神靈靈，作鬼克身，災禍不已，禳祭堪生。丁神旺相作鬼，乘亥、子、丑、寅位，又加月鬼、火神、生氣克干者，主災禍不已。若見天巫、咒詛、儀神，必須祭禱方可免災也。

The Ding God is constantly moving and acts as an official ghost to attack me, resulting in continuous misfortunes. Survival can only be achieved through rituals and prayers for appeasement. The commentary explains: When the Ding God is strong and acts as a ghost, it rides on the positions of亥, 子, 丑, and 寅. Combined with the monthly ghost, fire god, and life qi attacking the day stem, it indicates continuous misfortunes. If the lesson includes Heavenly Shaman, curses, and ritual gods, then rituals and prayers for appeasement must be performed to avoid disaster.

丁神靈靈，賊侵我域，干乘生旺，未免流血。丁神並元武、盜神、劫煞旺相，侵克支域，若干被傷，刑沖二血，是我被傷而流血也。如支帶刑沖、二血，是彼被傷而流血也。

The spirit of Ding is constantly active, thieves are entering my territory, and the day stem is in a prosperous and strong position, so bloodshed is inevitable. The commentary says: The spirit of Ding is in a prosperous and strong position along with the Black Tortoise, thief god, and Jiesha; it is invading and overcoming the territory governed by the day branch. If the day stem is thus injured and meets punishment and clash along with the two blood-related factors, blood will flow from me. If the punishment and clash and the two blood-related factors affect the day branch side, then blood will flow from the other party.

丁神靈靈，玉敕兼行，一差未了，二差又臨。丁神旺相，而帶皇書、天詔在歲上作丁者，乃天子之欽差也。帶皇詔、月建、日辰作丁者，乃臺部之差使也，主迭見差使。

The Ding god is constantly moving, and is also accompanying the imperial decree. The previous mission has not yet been completed, and another one has already been assigned. The commentary explains: If the Ding god is in its prime, carrying the imperial edict and heavenly decree and falling on the Tai Sui (Year Master), it is a personally appointed imperial envoy by the emperor; if it carries the imperial decree and falls on the Month Builder or the Day Branch, it is a mission dispatched by the ministry or the provincial government. This type of lesson indicates that the affairs are continuous and one after another.

丁神靈靈，皇詔臨辰，使者早晚，赴我家庭。丁神旺相，作貴人加於支辰之上，而帶皇書、天詔，必有封贈、超升之喜而至我家庭雲。

The Ding god is constantly moving, the imperial edict has arrived at the day branch, and the messenger delivering the decree will come to my house soon, day or night. The commentary says: The Ding god is in its prime, and also acts as the nobleman, resting upon the day branch, accompanied by imperial documents and heavenly orders. Therefore, there will certainly be good news coming to the family, such as honors bestowed upon family members and promotions beyond one's rank.

丁神靈靈，凶殺刑辰，家業頹敗，過房繼人。丁神旺相，乘破、耗以刑剋支辰，主門戶必頹敗也。若三交、遊子、孤寡課，或加干，必有過繼之人也。

The Ding Stem is constantly moving and brings Inauspicious Sha to刑克 the day branch, indicating the family's affairs will decline and a son will have to be adopted from another family. The explanation says: When the Ding Stem is strong, it uses破煞 and耗煞 to刑克 the day branch, leading to the family's decline. If the lesson pattern is three-way intersection, wandering son, or lonely and poor, or if these Inauspicious Sha are added to the day stem, the family will definitely have someone adopted from another family.

丁神靈靈，德合加身，早晚有慶，福壽湊人。丁神帶天德、月合、德祿來生干者，主人有福壽安寧。

The Ding Stem is constantly active, but it is supported by the Heavenly Virtue, the Harmony God, and the Blessing God, indicating joy and celebration in the near future. The fortune and longevity will all come together for this person. The commentary says: The Ding Stem is assisted by the Heavenly Virtue, the monthly harmony, the Blessing God, and the Wealth God, indicating that the person will have good fortune and longevity, and a peaceful life throughout.

丁神靈靈，帶鬼不寧，敗子生禍，如何得停？丁神旺相，乘干克支，帶劫煞破耗，是子之敗家生禍也。

The Ding Stem is active and keeps moving, also bringing along official ghosts that disturb people's peace, causing a wastrel son to create trouble; how can one contain the situation? The commentary says: The Ding Stem is in its strong position, riding on the day stem to overcome the day branch, while also bringing along Jiesha and broken losses, which is the image of a son causing family ruin and trouble.

丁神靈靈，大禍刑干，當躲莫躲，當安莫安。丁神旺相，帶大惡、劫煞、飛廉、亡神、二死刑剋干，是大難也。又丁神主動，必有出入途路之事。傳加青龍，乘劫煞，帶風、雨、雷煞，必有風雨之難，所當躲也。見元武帶五盜、二都，必有途路劫煞賊之難，所當躲也。見白虎，又見虎煞，乘蛇，又帶蛇煞，必有蛇虎之難，所當躲也。

The spirit of Ding is constantly moving, bringing great misfortune to the day stem. When it is time to hide, it does not hide; when it is time to stay still, it does not stay still (and thus invites calamity). The commentary says: The spirit of Ding is in its strong position, bringing along great evil, Jiesha, Fei Lian, Wangshen, and two deaths to afflict the day stem, indicating a major disaster is approaching. Since the spirit of Ding naturally signifies movement, it must involve matters of going out or traveling. Looking at each part separately: if the three transmissions are accompanied by Qinglong and ride on Jiesha, along with wind, rain, and thunder calamities, there will certainly be difficulties involving wind and rain, which is something to avoid. If there is Xuanwu accompanied by five thieves and two cities, there will certainly be a danger of being robbed on the way, which is something to avoid. If there is Baihu and Huasha, or Teng Snake accompanied by Shasha, there will certainly be a danger involving snakes and tigers, which is also something to avoid.

傳見陰后帶奸神、咸池、女禍，必有婦女姦淫之禍，不可安也。傳見虎蛇，帶病符、天鬼、月厭，必有家中人瘟疫之病，不可安也。傳見勾朱、官符、吏神、關隔、天地盤結，必有牢獄之事。

There are several situations in which one cannot remain seated. If the three transmissions appear with Tai Yin and Heavenly Empress, and are accompanied by the evil spirits, Xianchi, and female calamity, there will certainly be calamities of adultery and immorality, and one cannot remain indifferent. If the three transmissions appear with White Tiger and Teng Snake, and are accompanied by Bingfu, Heavenly Ghost, and Month Aversion, there will certainly be plague affecting the family, and one cannot remain indifferent. If the three transmissions appear with Gou Chen and Vermilion Bird, and are accompanied by Guanfu, official spirits, and obstruction, and the Heaven Plate and Earth Plate are entangled and unresolved, there will certainly be calamities of imprisonment and litigation.

丁神冷冷，不宜殺刑，當殺莫殺，當侵莫侵。冷冷者，羊刃也。丁神臨刃而有殺我之氣，又帶三刑、大煞、金神，或日干得時生旺，可以殺人，可以殺我。若傳入空墓，並關隔囚休，則殺人侵人，恐自取其禍也。故云當殺莫殺，當侵莫侵，乃權宜之法，趨避惟者能之。

The spirit of Ding is cold and grim, and it is not advisable to encounter punishment or killing again. When it is time to act, one should not act; when it is time to attack, one should not attack. The commentary explains: the term 'cold' refers to Yangren. When the spirit of Ding is accompanied by Yangren, it carries an aura of intent to kill me. If it is further accompanied by three punishments, Great Sha, or the metal spirit, or if the Day Stem is prosperous and strong, then it may be a situation where one can kill others or be killed by others. If the three transmissions fall into Kongwang and Storage, and also encounter obstruction, imprisonment, or being in a state of decline and weakness, then going to kill or invade others may instead bring about one's own misfortune. Therefore, one should not kill when it is time to kill, and should not invade when it is time to invade—this is a method of weighing and adapting circumstances. Only those who understand how to seek good fortune and avoid misfortune can achieve this. (The original text says 'Tubì wéi zhě néng zhī,' and there is a suspected missing character 'zhì' after 'wéi.')

丁神靈靈，馬在上行，中途車坑，必有馬驚。丁神旺相帶馬，其人必動。若入天車、天坑、撲殺、二死，必有墮馬撲跌之患。

The spirit of Ding is constantly moving, and the Post-horse is running above. On the way, they meet a vehicle pit, which will certainly result in a horse being startled. The commentary says: When the spirit of Ding is strong and accompanied by the Post-horse, this person is certainly going to travel. If the three transmissions fall into the Heaven Vehicle, Heaven Pit, Puling, or two deaths, there will certainly be an accident involving falling from a horse.

丁空帶劫，行不可出，必有虛驚，伏藏草野。丁神臨空，又帶劫煞、盜神，若出行必有虛驚之禍。若傳入卯與丑未之神，則當伏草野之處，庶可免其盜劫也。

The Ding spirit falls into the empty position and is accompanied by Jiesha, so even if one wants to go out, they cannot. There will certainly be a false alarm, and one must hide in a desolate field. The commentary says: When the Ding spirit is in the empty position and is accompanied by Jiesha and Dao Shen, going out will certainly lead to a false alarm. If the three transmissions reach the position of Mao, Chou, or Wei, one should hide in a quiet place among grass and wild fields in order to avoid this disaster.

六壬變化隨人所占，如占家宅，干為人，支為宅也。如占君臣，干為君，支為臣。如占父子，干為父，支為子。如占兄弟，干為兄，支為弟。如占夫妻，干為夫，支為妻。如占尊卑，干為尊，支為卑。如占己人，支為人，干為己。先審其次序之分而後可以驗其所為之實也。

In the system of Liu Nv divination, the symbolic representations change according to the subject being divined. Whether the day stem or day branch represents a particular entity depends on the type of matter being consulted. When divining about a family home, the day stem represents the person, and the day branch represents the dwelling. When divining about the relationship between a sovereign and a minister, the day stem is the sovereign, and the day branch is the minister. When divining about father and son, the day stem is the father, and the day branch is the son. When divining about brothers, the day stem is the elder brother, and the day branch is the younger brother. When divining about husband and wife, the day stem is the husband, and the day branch is the wife. When divining about hierarchy and status, the day stem represents the superior, and the day branch represents the inferior. When divining about one's own relationship with another person, the day branch represents the other person, and the day stem represents oneself. One must first clearly determine the primary and secondary relationships before being able to verify the actual actions and circumstances of each party.

干克支兮我凌人，刑劫惑迷審其因。干為我，支為宅、為人，干克支，是我欲謀害他。如帶三刑，其人帶劫煞，是我欲劫其財也。帶惑迷，是我欲亂其心也。俱以神煞詳之。

The day stem overcomes the day branch, indicating that I am overpowering the other party. As for the cause, it should be examined through the effects of the punishments of punishment,Jiesha, confusion, and delusion. The commentary says: the day stem represents me, and the day branch represents the house or the other party. When the day stem overcomes the day branch, it means I intend to harm the other party. If there is the triple punishment, it indicates that the other party is carrying the jiesha, meaning I intend to seize his wealth. If there are the punishments of confusion and delusion, it means I intend to disturb his mind. All of these should be carefully examined in reference to specific divine omens.

支來克干人害己，劫破刑害當預防。支發用克干，是人慾侵害我也。如帶劫煞刑害，又帶凶神惡將，則當慮患，預防其難則可矣。

When the day branch overcomes the day stem in reverse, it indicates that someone else is trying to harm me. Whenever there are signs of jiesha, destruction, punishment, or harm, one should be vigilant and take precautions in advance. The commentary explains: when the day branch initiates the transmission and overcomes the day stem, it signifies that someone intends to harm me. If it is accompanied by jiesha, punishment, or harm, and is associated with malevolent spirits and evil generals, one should anticipate difficulties and take measures to prevent trouble in advance.

上克下兮人害己，下克上兮己害人。上克下，帶刑害，故云人之害己也。下克上，帶刑害，故云己欲謀害他人也。若干上用上能制之，能不可執而論矣。

The god on the Heaven Plate overcomes the god on the Earth Plate, indicating that someone else is harming me; the god on the Earth Plate overcomes the god on the Heaven Plate, indicating that I am trying to harm someone else. The commentary explains: when the upper overcomes the lower and is accompanied by punishment and harm, it is said that someone else is harming me; when the lower overcomes the upper and is accompanied by punishment and harm, it is said that I am trying to harm someone else. However, if the Day Stem god or the Initiating Transmission god can control it, this interpretation should not be rigidly followed (the original text says '能不可执而论矣', the character '能' is likely a mistake for '则').

干之陽神，年命相關。惟其不親，爾身自言。干之陽神，是第一課也。與年命上神相關者也。若又與用傳無相剋，只與干相干者，吉凶惟以本體言之，不可作親，與外人論矣。

The yang spirit of the day stem is connected with the year of birth and the personal destiny; if it is not close to other elements, then this hexagram only concerns the person themselves. The explanation says: the yang spirit of the day stem is the first transmission (the spirit above the day stem), which is connected with the spirits above the year of birth and personal destiny. If it has neither mutual generation nor mutual control with the three transmissions and initiating transmission, and only relates to the day stem itself, then fortune and misfortune are judged based on itself alone, not as a close person, nor as an outsider.

干若刑支傷小口，類無子嗣絕為殃。若見天空並酉戌，必主奴逃並婢亡。支為妻財，為小口。干刑支，或發用，主傷小口。若課值絕嗣，又不見子息，主無子。絕嗣為殃也。若支上更乘天空，並酉戌，必主奴僕、婢妾逃亡有災也。

If the day stem is in conflict with the day branch, it indicates harm to the young members of the family. If such a divination also shows the sign of no descendants, then the loss of offspring becomes the family's misfortune. If the day branch is also occupied by Tian Kong and the positions of You and Xu are present, it definitely indicates that servants will flee or female servants will die. The commentary explains: the day branch represents wife and wealth, as well as the young members of the family. If the day stem conflicts with the day branch, or if the god of the branch is involved in the initiating transmission, it indicates harm to the young. If the divination is exactly at the 'no descendants' evil sign, and there is no descendant element in the chart, it indicates no children, and the loss of offspring becomes the family's misfortune. If the day branch is also occupied by Tian Kong and the positions of You and Xu are present, it definitely indicates that servants or female servants will flee or suffer misfortune.

支上神剋日上神，害刑負煞兩相侵。並帶迷神與謾語，卻有冤家來迫人。支上神發用剋日上神，帶刑害、迷惑、相負、謾語等煞，必有仇人負心，巧計善言以迷害也。

The god of the day branch initiates transmission and attacks the god of the day stem, with harm, punishment, and mutual blame all coming to invade; if it is further accompanied by the god of confusion and the god of false speech, then there will be enemies coming to harass. The commentary says: when the god of the day branch initiates transmission and attacks the god of the day stem, and is further accompanied by harm, punishment, confusion, mutual blame, and false speech, it certainly indicates that there are enemies who break trust and use cunning schemes and deceitful words to deceive and harm.

支之陰神帶刑害，又為病哭加內外，不爾其宜病若何？家中小口不寧泰。支之陰神，第四課也。陰神固為小口，又須巳、亥、子、卯為的。干之陰神亦然，若乘虎蛇，帶刑害、病符、哭神、天鬼，主有小口之災。若有生氣、解神、德、天醫、喜神，則輕。

The day branch's hidden spirit carries punishment and harm, and also has the disease symbol and crying deity added both inside and outside. How can there be no illness? The child at home cannot rest peacefully. The commentary says: the hidden spirit of the day branch is the fourth lesson. The hidden spirit naturally governs the mouth of a child, and it becomes more accurate when it falls on the positions of巳,亥,子, or 卯. The hidden spirit of the day stem should also be examined in the same way. If it is accompanied by the white tiger, the teng snake, and carries punishment and harm, the disease symbol, the crying deity, and the heavenly ghost, it indicates disaster for the child's mouth. If the lesson has the life qi, relief deity, virtue deity, heavenly physician, and joy deity to save, the disaster will be less severe.

干支陽位用臨陽，必是男子有威光。干支陰位用臨陰，必是女人來問因。干支陽位上發用，又見陽神，必為男子之事。干支陰位上發用，又見陰神，必是女人之事也。

If the day stem and day branch fall on a yang position and the initiating transmission also meets a yang spirit, the person seeking the divination is certainly a man of authority; if the day stem and day branch fall on a yin position and the initiating transmission also meets a yin spirit, the person seeking the divination is certainly a woman, and the matter being asked about is related to a woman. The commentary explains: if the initiating transmission occurs on the yang position of the day stem and day branch and also meets a yang spirit, it certainly relates to a man's affairs; if the initiating transmission occurs on the yin position of the day stem and day branch and also meets a yin spirit, it certainly relates to a woman's affairs.

子帶憂神與刑支，必有小兒災哭隨。支為卯也，卯上加子，用是子卯相刑也。更帶哭憂二神，必有家中小兒哭泣之病也。子發用卯日占，可用言子刑剋。何必以卯加子，而言其災病乎？

The position of Zi is accompanied by the spirit of worry and goes to刑 the Day Branch, indicating that there will certainly be a child in the family suffering misfortune and crying. The commentary explains: here, the Day Branch refers to Mao. Adding Zi to Mao, the Initiating Transmission becomes the conflict between Zi and Mao. If it also carries the spirits of crying and worry, there will certainly be a child in the family crying and falling ill. The original author raises a point of clarification: since it is a Mao day and Zi is the Initiating Transmission, simply stating that Zi is attacking the Day Branch is sufficient. Why go through the trouble of adding Mao to Zi and then discussing misfortune and illness?

貴子二死神作祟，小子不寧防病至。子為小子也。更臨子孫之位，又為死絕之地，貴人臨之，必有鬼神作祟，主小子不寧而防災病也。

The Nobleman and the position of the child meet the two dead positions, indicating supernatural interference, causing the child to be restless and requiring vigilance against illness. The commentary explains: the position of the child represents the child. If it also appears in the position of the grandson's爻, and this position is exactly in a dead or绝 position, with the Nobleman added on top, there must be supernatural interference, indicating the child will not be at peace and there should be caution against disasters and diseases.

支上見支破為用，病符的有妻妾災。支上發用作初傳帶刑害、病符，主人口妻妾災。

The Day Branch has a god that breaks the Day Branch and serves as the Initiating Transmission, along with the Bingfu. This is indeed a clear indication of disaster involving wife and concubine. The annotation explains: If the Initiating Transmission originates from the Day Branch, accompanied by punishment and harm, and the Bingfu, it indicates that family members and wife and concubine will suffer misfortune.

辰上加支，害及家門。人口不利，帶有病生。辰上加支上作鬼發用，帶刑害、病符，主人口有災。

The trigram Chen is placed over the day branch, causing calamity that affects the entire family, leading to misfortune in the household and illness. The commentary explains: When Chen is placed over the day branch, it acts as an official ghost and initiates the transmission, accompanied by punishment and harm, as well as the disease symbol, indicating that there will be disasters among the family members.

天鬼馬厭有鬼神，若克干支有災悔。用帶天鬼、月厭、天馬，若刑剋支干，是有鬼神之禍，災悔不寧也。

When the divination chart shows Heavenly Ghost, Heavenly Horse, and Month Aversion, it indicates that supernatural forces are at work. If these elements further harm the Day Stem or Day Branch, calamity and regret will follow. The commentary explains: if the Initiating Transmission includes Heavenly Ghost, Month Aversion, and Heavenly Horse, and if they刑克 the Day Branch or Day Stem, it signifies a calamity caused by supernatural forces, leading to misfortune, regret, and unrest.

寅申丁馬傳入支，必有貴人臨門宇。寅申為貴人之象也。發用得寅申並丁馬、貴人，末傳又歸支上，為有貴人臨於門宇之象也。

Yin and Shen branches carry Ding spirit and the Post-horse transmission to the day branch, indicating that a nobleman will certainly visit. The commentary says: Yin and Shen originally have the image of a nobleman. If the initiating transmission takes Yin or Shen, and at the same time carries the Ding spirit, the Post-horse, and the nobleman, and the final transmission falls back to the day branch, this is the image of a nobleman coming to my family.

用西相生旺合支，人家興旺乃相宜。發用與支上神相生相合，而又得時之旺相，無刑沖剋破，主人家興旺之象也。

The initiating transmission is in harmony with the heavenly stem on the day branch, and it is in a prosperous and strong state. Therefore, this family naturally thrives. The commentary explains that the initiating transmission and the heavenly stem on the day branch are both mutually generating and harmonious, and they are in a favorable season, without any disturbances from conflicts, collisions, overcoming, or destruction, indicating a prosperous sign for this household.

丁馬會神，喜貴臨門，事成在邇，仍有喜音。發用卯酉，或又傳入支上，乘貴人、會神、丁馬、德喜、成神，必有眾貴臨門之事也，而成事喜信，可預卜焉。

The deity Ding, along with the Post-horse, comes together with the meeting deity, the Happy deity and the Nobleman arrive together, the matter is about to be completed and there will be good news. The commentary says: the initiating transmission takes the branch of卯 or酉, or the three transmissions reach the day branch again, riding on the Nobleman, meeting deity, deity Ding, Post-horse, virtue deity, Happy deity and completion deity, there will certainly be many noblemen coming; the matter will be completed and the good news will arrive, which can be predicted in advance.

貴人捧印入吾門，皇恩眷顧光家庭。卯酉發用，或臨干，或臨支，為吾之門也。乘貴人帶天印，是貴人捧印入吾門也。更得月將、皇書、天喜，必獲朝廷恩命之榮，而光顧家庭之內也。

The Nobleman carries an official seal and enters my house, which signifies imperial favor and brings glory to the family. The commentary says: the branches of卯 and酉 symbolize the gate and door. If they initiate the transmission or approach the day stem or day branch, they are considered the gate of my house. If the Nobleman is above them and also carries the heavenly seal, it means the Nobleman is carrying the seal into my gate. If further assisted by the Month General, Imperial Edict, and Heavenly Joy, one will certainly receive imperial favor and honor, bringing brilliance into the family.

明明圓鏡生我宅，家門大小應多益。月將如明明圓鏡也。或發用，或加支生支，是明明之鏡照我宅也。其得天神之助，而一家大小均沾其福矣。雖有凶神惡煞，寧不潛藏？病可脫，訟可解，冤可伸，闇昧得明矣。

A bright round mirror shines upon my dwelling, bringing benefit to all members of the family. The explanation says: The Month General (the deity at the position of the sun in the current month) is like a bright round mirror. It either initiates the transmission or joins the Day Branch and generates and supports it, which is like the bright mirror shining upon my family home. This indicates receiving assistance from the heavenly deities, bringing blessings to all family members. At this time, even if there are malevolent spirits, would they not hide away? Illness can be cured, lawsuits can be resolved, grievances can be cleared, and matters that were previously unclear become clear.

貴人處高上下照，家中爭訟應可靠。貴人至尊之神，若臨於辰戌之上，謂之履獄，如臨於死、囚、刑、克地，謂之受制，皆不利也。惟臨於發用而得時旺相，是處於高強之地，而下照之，占訟必得貴人之力，應事有靠矣。凡占皆吉。

The Nobleman is stationed in a high position and looks down upon the situation, thus providing support for family disputes. The commentary explains: The Nobleman is the supreme deity, and it is most undesirable for him to be in certain positions — when he is located above Chen and Xu, it is called "being in prison," and when he is in the dead, imprisoned, or afflicted positions, it is called "being controlled," all of which are unfavorable. Only when he is above the Initiating Transmission and is in a prosperous and strong position does he occupy a high and powerful position, looking down from above. In such a case, litigation will surely receive the Nobleman's support, affairs will have a reliable foundation, and all divinations will be favorable.

支耗又見入空亡，財家疑退失脫章。支上發用，帶二耗，加於干支上，又入空亡，家中財退失脫之事章然可見矣。

When the day branch carries the loss spirits and falls into kongwang, the situation of family financial loss and loss of property is clearly evident. The commentary explains: if the initiating transmission starts from the day branch, carrying both the great loss and minor loss spirits, and these are added to the day stem and day branch, and then fall into kongwang, then the family's financial ruin and loss of belongings will be clearly visible.

彼阻此阻鬼六害，望事無成害自耐。日干加支而被支六害，是被彼阻矣。如入傳而又克支、害支，為此阻也。彼此皆阻，則拂逆不通，安望其成事哉？只得耐而守之。

This situation involves obstruction on both sides, with official ghosts and the six harms mixed in, making it impossible to achieve desired outcomes. If harmed, one can only endure it. The commentary explains: when the day stem is applied to the day branch but is harmed by it, this indicates that the other party is obstructing me. If this path further enters the three transmissions to overcome and harm the day branch, then I am obstructing the other party. Mutual obstruction leads to everything going against me, so how can success be expected? One can only endure and hold on.

頭欲低佗欲阻內，腳欲出行外為懼。頭干也，入支而為支所制，是頭欲低佗而事不能自為，阻於內。自支發用於外，是腳欲出行於外也，而又逢鬼害，被外人之侵侮而外懼矣。

The head needs to be lowered because it is blocked from within; the feet need to step out, yet there is fear of the outside. The commentary explains: here, the "head" refers to the Day Stem. When the Day Stem enters the Day Branch and is restrained by the Day Branch, it means the head is lowered, and things are not in control, hindered from within. If the movement starts from the Day Branch and goes outward, that is the feet stepping out for a journey; however, outside there are official ghosts and harmful influences, leading to being bullied by outsiders, hence fear towards the outside as well.

火制金干或合支，帶兒就婦作家資。如干金也，上乘火神，是干被火制，投己被克，乃貧賤之人也。又投火上，而支合上乘六合，外子之象也。以干加支，乃帶兒就婦，相生相合，以作家資而別從於女，此干加支而合支者此也。

Fire overcoming the day stem which is of the metal element, and the day stem also combines with the day branch, indicates a situation where one brings children to live with the wife's family and relies on the wife's resources to establish a household. The commentary says: suppose the day stem is of the metal element, and there is a fire element above it, the day stem is then overcome by fire, falling into a trap and being controlled by others, which signifies a person of low status. It also joins the fire, and the day branch combines with the Liu He, indicating the image of an outsider's child. Adding the day stem to the day branch results in bringing children to live with the wife's family; they mutually generate and combine, relying on the wife's resources to accumulate wealth, and oneself changing to follow the wife's family—this is the pattern of the day stem combining with the day branch and also combining with the day branch.

干來合財無支合，必是贅婿人家去。辰、戌、丑、未，土也。如木來克土為妻，或加支合支作用，帶天后、天喜、月合、成神，乃將身就妻，贅婿人家為生也。

The day stem combines with the wealth hexagram, but the day branch does not combine with it. This definitely means that one will have to marry into another family. The commentary says: the branches of Chen, Xu, Chou, and Wei belong to earth. If the day stem is wood, wood controls earth, so earth becomes the wife's hexagram. If this earth is added to the day branch and combines with it to serve as the initiating transmission, and also carries the heavenly empress, heavenly joy, monthly combination, and the god of completion, then it means giving oneself away for marriage, marrying into another family to live.

贅婿又見關格臺，凡事由人難自裁。一生故被人人制，作事何曾得一諧？以支加干而被干克，名贅婿。又見關格、臺土之煞，是事由人制，財由人用，屈身聽令，不得自行，平生無一事可以自成也。

The divination chart indicates a situation of being a dependent husband, with the additional presence of the "Guan Ge" and "Tai Tu" malevolent stars. In such a case, everything is decided by others, and the individual has no authority to make decisions. Throughout life, one is controlled by others, and nothing goes according to one's wishes. The commentary explains that when the day branch is added to the day stem and is then overcome by the day stem, this pattern is called "Zhu Xi" (dependent husband). If the "Guan Ge" and "Tai Tu" malevolent stars are also present, it means that all matters are arranged by others, finances are controlled by others, and one can only submit to others' commands, unable to make independent decisions. Throughout life, nothing is accomplished by one's own efforts.

寅卯加為贅婿才，老人作腳接夫來。喜成更有良緣在，須向三合可稱懷。寅加卯上，不可言贅婿也。如癸卯者，初課子，二課亥，三課寅四課丑，丑發用，中傳子復歸干上，是課中不見贅婿而初傳亦安。末見寅，復歸支上，丑見子，子與丑合，寅與亥合，寅上乘六合，以剋日干，亦可以贅婿論矣。為老人腳作接夫，以成良緣，更得三合六合，其成事無不稱意。

The trigram寅 on the卯 can also be interpreted as the talent of a stepson-in-law, with the elderly acting as an intermediary to bring the son-in-law in; if the auspicious god and the completion god are both present, there will be a good match, but it is also necessary to look at the triple harmony to achieve satisfaction. The explanation says: simply looking at寅 on the卯 cannot directly determine the stepson-in-law. Taking the day of Guimao as an example: the first lesson is子, the second is亥, the third is寅, and the fourth is丑; the丑 initiates the transmission, the middle transmission is子 which returns to the day stem, so in the lesson there is no sign of a stepson-in-law, and the initial transmission is also stable. However, the final transmission shows寅, which returns to the day branch, and with丑 meeting子 and forming a harmonious relationship, and寅 harmonizing with亥, and the Liu He coming on top of寅 to attack the day stem, this can also be interpreted as a stepson-in-law. This represents the elderly acting as an intermediary to bring in the son-in-law and facilitate a good match; if the triple harmony and Liu He are also present, everything will proceed smoothly and to one's satisfaction.

午巳玄一，旺見龍合。生氣女合，招婿堪覓。如乙巳日，初課巳辰、午巳，支課午巳、未午，三傳未申酉。夫以支言，巳加於辰，本為贅婿也。然在支上，午與未合，乙克未土為妻也。中傳申未，未與干上巳合，是支上午未之女，而合干上之婿，招婿入宅之象也。不為婿之堪覓？

On the day of Yisi (乙巳), the two lessons on the day stem side are巳 on top of 辰 and 午 on top of巳, while the two lessons on the day branch side are 午 on top of巳 and 未 on top of午. The three transmissions are 未, 申, and 酉. Looking at the day branch alone, the巳 is on top of 辰, which is an image of a赘婿 (a son-in-law). However, on the day branch, 午 and 未 are in a conjunction, and 乙 wood overcomes 未 earth, which is the wife's wealth of 乙. The middle transmission is 申 on top of 未, and 未 also combines with the巳 on the day stem. This is the woman at 午 and 未 who combines with the son-in-law on the day stem, indicating the arrival of a son-in-law. Isn't this the sign of finding a good son-in-law?

傳來遞生，看合何因。宣傳部上不遂，我心不平。如末生中，中生初，初生干，傳來遞生也。又看生我者上乘何神，為貴人，主功名文書干謁之相投也。如螣蛇，得牽連、提挈之相合也。朱雀，主功名、文書之相遇也。如六合，則婚姻、財喜之相合也。勾陳，主田地、墓墳之進益也。青龍，主添人、進喜之美慶也。

The three transmissions follow each other in a sequence of mutual generation, and one should also examine the reasons for their compatibility. If there is something unsatisfactory above, I will always feel uneasy (the original text says 'the department of propaganda does not meet expectations,' the three characters 'department of propaganda' are likely a transmission error, and the meaning refers to the superior who is being generated by not meeting expectations). The commentary explains: the final transmission generates the middle transmission, the middle transmission generates the initial transmission, and the initial transmission generates the day stem, which is called 'sequential generation.' One should also look at which heavenly general is riding on the one that generates me: if it is the nobleman, it indicates support in matters of official rank and documents; if it is the Teng Snake, it suggests assistance in connections and recommendations; if it is the Vermilion Bird, it indicates favorable opportunities in matters of official rank and documents; if it is the Liu He, it suggests harmony in marriage and wealth; if it is the Gou Chen, it indicates benefits in land and graves; if it is the Azure Dragon, it indicates good fortune and joy such as the birth of a son.

天空，主奴婢、僕，空中之財喜也。白虎，得死喪、道路之錢財也。太常，主親眷、布市之酒食也。元武，有陰私財物之相益也。陰后，有婦人財物之美利也。

Then there are the other Heavenly Generals: riding Tian Kong, it governs matters concerning servants and attendants, and the gains are from hollow and unverified wealth and joy; riding Bai Hu, the gains come from funeral expenses and money from journeys; riding Tai Chang, it governs family relations, transactions in silk and cloth markets, and profits from food and drink; riding Xuan Wu, the gains come from hidden and secret benefits; riding Tai Yin and Tian Hou, the gains come from wealth brought by women.

若年命上神與干支自相刑、沖、破、害、空亡，則亦有名無實矣，我心得平乎？蓋末生中，中生初，初生干，猶外人之推薦我也。因無往不利矣。若初生中，中生末，末生干，而干不洩氣，則為人歸報於我，而事終成就知。

But if the year stem, the person's own stem, and the heavenly stems and earthly branches of the day stem and day branch mutually injure, conflict, break, or harm each other, or fall into kongwang, then these benefits are just empty names, and how can I calm my mind? The annotation says: the final transmission generates the middle transmission, the middle transmission generates the initial transmission, and the initial transmission generates the day stem. This sequence is like outsiders recommending me step by step, so nothing is obstructed. Conversely, if the initial transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission returns to generate the day stem, and the day stem itself does not lose its strength, then it is like others finishing their tasks and then coming back to reward me, and the matter will eventually succeed.

支為房屋卻相生，必定人家屋宇寬。更有德神來聚會，居之還是出高官。干為人，支為宅。若三傳生干脫支，則人旺宅衰。若三傳生支克干，是宅廣人損，俱為不能全美也。今支相生，則屋宇寬平。干又不克，更帶德神聚會，則宅可居，出高官而人宅俱盛矣。

The day branch represents the house. If it generates the day stem, the house is certainly spacious. If there are also virtuous spirits gathered, living there will result in high official positions. The commentary says: the day stem represents the person, and the day branch represents the dwelling. If the three transmissions only generate the day stem but consume the day branch, it indicates a strong person but a weak dwelling; if the three transmissions only generate the day branch but harm the day stem, it indicates a spacious dwelling but a decline in population — these two situations are not complete. Now, if the day stem and day branch generate each other, the house is spacious and stable; the day stem does not harm the day branch, and if there are virtuous spirits gathered, then the dwelling is suitable for living and can produce high officials, with both the person and the dwelling thriving.

合酉遷移並改門，欲爭利役兩相尋。卯酉發用，上乘六合，或臨支，或傳支，神將相沖，有更改門戶之象。若帶吏神、勾絞、刑害，非為公事，則與吏相爭門戶之事也。

When the Liu He meets酉, it indicates the need to move house and change the door, and also to struggle and quarrel between pursuing benefits and dealing with officials. The commentary says: if卯 or酉 initiates the transmission, and Liu He is above it, or if it is on the day branch or transmitted to the day branch, and the heavenly general and earthly branch mutually conflict, this is the image of renovating doors and gates. If it also includes the official spirit, the captor, the entangler, punishment, and harm, then it is either a matter of official business or a quarrel with officials over the issue of the door and gate.

午臨金上人家退，破耗凶亡並其位。支為宅，宅位若是金上見火克之，又自支發用，破耗，必主人家退財破耗而一矣。

The fire of the hour of Wu is present in the palace of metal, indicating that the family will retreat and suffer losses and misfortune. The commentary says: the day branch represents the house. If the house is of metal and fire comes to overpower it, and the initiating transmission starts from the day branch, bringing the evil of loss and misfortune, it certainly indicates that the family will lose wealth and suffer losses. (The last phrase 'er yi' in the original text is suspected to be a mistake or omission.)

二死加支宅死人，則因墓在支上並。支上見墓而克支，又帶二死，必有伏尸而人死不寧也。如乙亥日未加亥，辛亥日丑加亥是也。

Two death qi are added to the day branch, indicating that there will be deaths in this house. The reason is that the tomb deity is also pressing upon the day branch. The commentary explains: when the tomb deity appears on the day branch and it overcomes the day branch, and is accompanied by death qi and the death deity, there will certainly be situations of hidden corpses not being at rest and the dead not being peaceful. For example, on an Yihai day, if the亥 is not added to the 未, and on an Xinhai day, if the亥 is added to the 丑, these are all such patterns (Yi uses 未 as its tomb, and Xin uses 丑 as its tomb, which is exactly pressing upon the day branch亥).

滅門大禍月鬼破，不去人財致災禍。用帶滅門、大禍、月破、月鬼、破碎克干支，而干支受克，人財兩失矣。

If the elements of extinguishing the family, great calamity, month ghost, and month breaker are all present and not taken measures to remove them, one will invite misfortune concerning people and wealth. The commentary explains: if the initiating transmission carries the elements of extinguishing the family, great calamity, month breaker, month ghost, and fragmentation to overcome the day stem and day branch, and the day stem and day branch are indeed overcome, then losses will occur on both sides of people and wealth.

喪吊鬼並刑與鬼，家中死喪淚沾巾。支上發用乘喪吊、月鬼，以克干支，家中必有死亡之兆。

The Mourning-and-Condolence spirit, the Guest spirit, and the Official Ghost appear together, with the刑煞 (Crime and Punishment spirit) in between. This indicates that there is a funeral to be held at home, and the handkerchief will be soaked with tears. The explanation states: The Initiating Transmission originates from the Day Branch, riding upon the Mourning-and-Condolence spirit, the Guest spirit, and the monthly ghost, to attack the Day Stem and Day Branch. There is certainly a sign of death in the family.

用帶劫煞月厭鬼，刑剋其干不測災。用帶劫煞、月厭、月鬼，刑剋其干，必人有不測之災。

The initiating transmission carries jiesha, month aversion, and official ghost, and it goes to刑克 the day stem, indicating the person will suffer from an unexpected disaster. The commentary explains: when the initiating transmission includes jiesha, month aversion, and month ghost, and it刑克 the day stem, this person is certainly destined to encounter an unforeseen calamity.

貴乘卯酉加用支，家宅遷移並逃走。卯酉加支作用，而上乘貴人。蓋卯酉乃日月之門，而貴人臨之，則不安矣。主宅遷移，而逃亡不免也。

The Nobleman rides over卯 and酉, adding them to the Day Branch and serving as the Initiating Transmission. This indicates a household relocation and the necessity of someone fleeing. The commentary states: when卯 or酉 is added to the Day Branch and serves as the Initiating Transmission, with the Nobleman riding over it,卯 and酉 are originally the gates through which the sun and moon rise and set. When the Nobleman is stationed at these gates, the household cannot remain stable, leading to a need for relocation and inevitably someone fleeing.

貴人劫煞作陰鬼，二死克干因願許。未曾還願賽神明，不久魂魁歸地府。貴人臨陰位之上，或陰時所占，又臨死囚之地，是貴人之為陰貴，又帶二死克干，是願未還，欺罔神明，不久而歸陰府也。

The nobleman brings jiesha and becomes a ghostly spirit, and two dead spirits come to attack the day stem. This is due to a vow made in the past that has not been fulfilled; after making a vow, if one has not fulfilled it and offered thanks to the deities, the soul will soon return to the underworld. The commentary says: when the nobleman is present at the yin position, or when the divination is cast at night and falls on the death or imprisonment positions, it becomes 'yin nobleman'; if it also brings two dead spirits to attack the day stem, it indicates that the person has not fulfilled their vow and has deceived the deities, and they will soon go to the underworld.

螣加於水，二死刑支，家有連喪，門戶嗟吁。支上發用，帶二死，以刑其支，必有喪人口之厄。若帶病符，主有帶病之人；帶官符，主有門戶官司之擾也。

The Teng Snake is added to the water position, with two deaths going to刑 the day branch, resulting in continuous funerals at home, and sighs all around the family. (This verse and the following one are both referred to as 'Teng added to water,' and the original text may have a duplication error.) The explanation states: Starting from the day branch, with two deaths going to刑 the day branch, there will certainly be a calamity of losing people. If the disease symbol is also present, it indicates there is a long-suffering sick person at home; if the official symbol is also present, it suggests there will be legal disputes troubling the household.

螣加於火，火鬼又發。來刑爾身，火災橫發。用乘螣蛇，帶火鬼，並天地火克干，主本身之被火傷。克支，主宅被火焚之難也。

The Teng Snake is added to the fire position, and the fire ghost is also activated, coming to harm the person, indicating a sudden fire incident. The commentary explains: when the initiating transmission is accompanied by the Teng Snake, carrying the fire ghost, and combined with Heavenly Fire and Earth Fire, they jointly attack the day stem, indicating that the person will suffer burns from fire; if it is the day branch that is attacked, it signifies that the house will be destroyed by fire.

螣加於水，又見水鬼，防身溺亡，逢水投水。用乘蛇，帶井煞克干，防有溺水之患。因客而死於水者，因賊而死於水者，因酒而死於水者，因奸而死於水者，因爭而死於水者，以數神詳之。

The Teng Snake is added to the water position, and there is also a water ghost, so one should beware of drowning and throw things into the water. The commentary says: When the initiating transmission is accompanied by the Teng Snake and brings the well evil spirit to overcome the day stem, one must beware of the danger of drowning. As for the reasons for drowning death, they vary: some drown while traveling away from home, some drown while being chased by thieves, some drown after getting drunk and losing their footing, some drown after committing adultery and revealing the affair, and some drown after fighting with others and being pushed into the water. These should be distinguished by referring to various spirits and evil signs in the same palace.

螣加於戌，不利家室。災病無時，令人撲滅。用乘螣蛇加於戌上，或墓干支，主災病之人。帶二死，則有撲滅之災矣。

The Teng Snake is added to the position of Xu, which is unfavorable for the family, and disasters and illnesses may come at any time, even causing someone to be knocked down and extinguished. The commentary says: if the Initiating Transmission is riding on the Teng Snake and is placed on Xu, or if the burial spirit covers the Day Stem and Day Branch, it indicates that there is a person in the family suffering from illness or disaster; if it also carries two deaths, it signifies a fatal disaster that may knock someone down and extinguish their life.

螣寅官宜文字驚，克干欲求得救人。寅為官吏、文書之神也，用乘螣蛇克干，主有公文驚恐憂疑之事，如傳中有刑蛇之神，方可得免其害矣。

The Teng Snake occupies the position of officialdom and is connected to the寅, which is the deity governing officials and documents. This situation indicates a disturbance related to official documents and a sense of fear or anxiety. If the Teng Snake is able to overcome the day stem, one should urgently seek help. The commentary explains that the寅 is the deity associated with officials and documents, and when the initiating transmission uses the Teng Snake to overcome the day stem, it signifies fear and uncertainty caused by official documents. Only if the three transmissions contain a deity that can restrain the Teng Snake can this harm be avoided.

螣刑火鬼並月厭，火德家中事無奈。用作螣蛇，帶火鬼、月厭、火德，或支發傳刑支，主家有火災。

The Teng Snake carries punishment, and also combines with the fire ghost and month aversion, indicating that there will be fire-related incidents at home, leaving people helpless. The commentary explains: if the initiating transmission is Teng Snake, accompanied by the fire ghost, month aversion, and fire virtue, or if the three transmissions originate from the day branch and then reverse to punish the day branch, it indicates that there will be a fire accident at home.

朱禽二死克其日，若帶火鬼火燒身。用乘雀，帶火鬼克干，又帶二死克，主身有火燒之事。

The Vermilion Bird, a fire bird, brings two deaths to attack the day stem. If it also brings a fire ghost, fire will burn the person themselves. The commentary says: When the initiating transmission is accompanied by the Vermilion Bird, and the fire ghost comes to attack the day stem, along with two deaths also attacking, it indicates that the person will suffer from a fire incident.

朱來剋日主不寧，必有口舌再相爭。用乘朱雀剋日，並謾語，必有口舌相爭之事。

The Vermilion Bird attacks the day stem, causing people to lack peace and inevitably leading to disputes. The commentary says: When the initiating transmission is accompanied by the Vermilion Bird attacking the day stem, and also carries the evil influence of slander, there will certainly be conflicts and arguments.

朱午官符兩相磨，火鬼焚燒屋宇過。午者，朱雀之本位也。午上乘朱雀火，見火鬼，若帶官符，主官訟之事。帶火鬼，火焚之怪，二事不能免。

The Vermilion Bird falls on the position of Wu and also meets Guanfu; the two clash together. The fire ghost moves, and the house will be burned. The commentary says: Wu is the original position of the Vermilion Bird. The Vermilion Bird is on Wu, which belongs to fire, and also sees the fire ghost. If it is accompanied by Guanfu, it indicates legal disputes. If it is accompanied by the fire ghost, it indicates strange incidents of fire. Both of these cannot be avoided.

勾陳臨卯加在辰，病符死血共相臨。家中必有災凶病，須向東方去索神。勾陳臨支發用，加卯辰上，帶病符、二死、二血，有災病之人。卯為東方上神不安寧，向東方禳之吉。

Gou Chen approaches the卯 branch and is placed on the辰, with Bingfu, death qi, and blood evil all converging, indicating certain illness and danger in the family. One should go to the east to pray and appease the spirits. The commentary says: When Gou Chen approaches the day branch and initiates transmission, it is placed on the卯 and辰, accompanied by Bingfu, two deaths, and two blood evils, indicating illness in the family. The卯 belongs to the east, meaning the spirits in the eastern direction are unsettled, so going to the east to pray and appease is auspicious.

青龍帶死來剋日，德祿與空在傳立。乃見因家得美官，喜中而亡死非分。用乘青龍，帶德祿、青龍，有喜。成神是喜事也。又帶二死克干，必因人有喜事太過而死亡於後也。

The Azure Dragon brings Death Qi to attack the Day Stem, while the Deity God and the禄神 are together with Kongwang in the Three Transmissions. This indicates obtaining a good official position through family background, but dying unexpectedly in a joyful situation. The commentary says: The initiating transmission rides the Azure Dragon, accompanied by the Deity God and禄神, which is a sign of good fortune; however, it also brings two Death Qis to attack the Day Stem, which definitely means dying due to excessive joy, leading to an unexpected death.

青龍帶死來剋日，自祿成神因財業。謀為太過已勞心，得遂在心過喜卒。青龍發用，帶祿神、成神，主因財產而謀為也。或傳中帶二死克干，是謀為勞心太過，得遂心而卒也。

The Azure Dragon initiates the transmission, accompanied by the禄神 and 成神, indicating someone who is busy managing property and business. They plan excessively, exhausting their mental strength, and when their wishes finally come true, they die suddenly from excessive joy. The commentary explains: When the Azure Dragon initiates the transmission, along with the禄神 and 成神, it signifies someone engaged in managing property and affairs. If among the three transmissions there is also a 二死 that attacks the day stem, it means overexertion in planning and effort, and when the matter is finally achieved, the person is no longer there.

天空二死克其身，丁馬因人騙我銀。為此惱傷成病卒，喜負相負一片心。用乘天空，帶丁馬玄盜而脫干，是有人騙我銀也。更帶憂神、二死，因此惱而成病。

The sky is bringing two deaths to attack the self, and when the spirit of Ding and the post-horse move, someone deceives me and takes my silver money. Because of this, I become ill from frustration, with good intentions being misunderstood and betrayed. The explanation says: when the initiating transmission is accompanied by the sky, along with the spirit of Ding, the post-horse, and the black tortoise thief god, it 'unlocks' the day stem (leaks its energy), meaning someone takes my silver money. If it also brings the sorrow spirit and two deaths, then illness arises from this frustration.

天空二死克其身，丁馬亡神又在旬。仍為逃人成病死，何曾念我是東人。天空發用帶丁馬、亡神克干，必為逃走在逃，因而成病。若帶刑沖劫煞克干，必有奴婢謀主之事，而不念我是其東人也。

The Tian Kong is accompanied by two deaths and comes to attack the day stem; in this ten-day period there are also the Ding spirit and the Wangshen. This indicates that the person who has fled is causing the illness and death of the one who is worried about him. The other person no longer thinks of me as his master. The explanation says: When Tian Kong initiates the transmission and is accompanied by the Ding spirit, the Post-horse and the Wangshen to attack the day stem, it must be because someone has secretly fled away, causing the person to worry and become ill. If there are also punishments, conflicts, and Jiesha attacking the day stem, then certainly there will be a secret plot by the servants against the master — they do not care at all that I am their master.

白虎乘金剋日干，一刀之下有何難？胡為不早潛逃去，以免臨時受害殘？白虎帶劫煞、羊刃、金神、大煞克干，必有刀兵之厄，宜潛逃避以射其難也。

The White Tiger is riding on the metal energy to attack the day stem, cutting down like a single stroke—what difficulty is there? Why not escape early to avoid suffering the pain of injury when it comes suddenly? The commentary says: The White Tiger comes with Jiesha, Yangren, Jinshen, and Great Sha to attack the day stem, inevitably leading to calamity from weapons and violence. One should temporarily avoid and hide to resolve this disaster.

白虎劫殺刑剋來，又加天鬼在中排。此是人家添瘟病，爾惟不謹甚危哉！用乘白虎帶劫煞，或支發用克支，帶天鬼，主人家有瘟疫之病。

The White Tiger brings Jiesha and harms the day branch, with the Tian Gui in between, indicating that the family is likely to suffer from an epidemic or illness. If not carefully guarded against, it can be very dangerous. The commentary explains: if the initiating transmission is accompanied by the White Tiger and Jiesha, or if it originates from the day branch and harms the day branch again, along with the presence of Tian Gui, it signifies that the family will experience an epidemic.

白虎二死作空刑，剋日辰年病必死。白虎發用並二死、空亡刑剋日干支年命者，占病必死。

The White Tiger and two deaths fall on Kongwang, accompanied by punishment, and they go on to overcome the day stem, day branch, and the year of travel. When divining illness, death is certain. The explanation says: When the White Tiger initiates the transmission, and the two deaths and Kongwang are involved, with punishment overcoming the day stem, day branch, year of travel, and the native's birth year, it is used to divinate illness, and the person will surely die.

白虎入午帶劫亡，必有殺傷身碎廢。用乘白虎發用，逢午帶劫煞、亡神、破碎、四廢在干與年命，主有殺傷之厄。

The White Tiger falls into the position of Wu and is accompanied by Jiesha, Wangshen, and other ominous signs, indicating certain calamity involving injury or disability. The commentary explains that when the Initiating Transmission is accompanied by the White Tiger, and it meets the position of Wu while also carrying Jiesha, Wangshen, Shanshu, and the Four Wastes, and these ominous influences fall on the Day Stem or the person's birth year stem, it foretells a disaster involving injury or harm.

白虎若克寅龍木，看殺相加知禍福。用乘白虎，加寅卯，帶病符，主病。官符主訟，以神煞詳之。

The White Tiger, if it goes to conquer the Wood position of寅 (Yin) which is occupied by the Azure Dragon, whether it brings misfortune or good fortune depends on what malevolent stars are added in the same palace. The commentary says: if the Initiating Transmission is on寅 or卯 (Mao) with the White Tiger, and it is accompanied by the Bingfu, it indicates illness; if accompanied by the Guanfu, it indicates legal disputes—this needs to be distinguished according to the specific malevolent stars involved.

太常劫煞二醫空，又有劫煞在其中。剋日二死氣沉蒙，毒藥而亡冤不通。太常帶劫煞克干，是毒藥以傷人也。若二醫空亡，不能為救，又帶二刑，必有毒藥而亡矣。

Tai Chang is accompanied by Jiesha, and both Tianyi and Diyi are in Kongwang, with Jiesha in between; it is also attacking the Day Stem and accompanied by two deaths. The person then becomes unconscious and eventually dies from poisoning, with no way to clear the injustice. The commentary says: Tai Chang accompanied by Jiesha attacking the Day Stem indicates the image of someone poisoning another. If both Tianyi and Diyi, the two divine physicians, fall into Kongwang, there is no power to save; if further accompanied by two punishments, it is certain that the person will die from poisoning.

太常劫煞害與刑，食殺有來傳上臨。二死克干無解救，必因酒食病相侵。太常酒食宴會之神，子午卯酉則殺吃索之神，太常帶劫煞克干，傳中無救，必因酒食相侵而成病也。

Tai Chang is accompanied by Jiesha, along with punishment and harm, and the evil spirit of food and drink has arrived at the Three Transmissions; two deaths come to attack the Day Stem, and there is no saving deity to rescue. It is definitely due to drinking and eating that the illness was contracted. The commentary says: Tai Chang is originally the deity in charge of wine and food feasts, while the positions of Zi, Wu, Mao, and You are the evil spirits that bring death and demand food. Tai Chang bringing Jiesha to attack the Day Stem, and there being no saving deity in the Three Transmissions, it must be that the illness was caused by harm from food and drink.

玄劫相加刑與害，日干受克應無奈。奸門陰殺入傳來，必是婦人冤業債。玄武並劫煞、奸神、陰煞刑害日干，是為婦人所害之事。若帶五盜，是盜賊相害也。

The Black Tortoise combined with Jiesha, along with punishment and harm, causes the Day Stem to be attacked, leaving no way to escape; if the奸门 and Yin Shashen enter the Three Transmissions, it must be a woman's wrongful debt. The explanation says: when the Black Tortoise joins Jiesha,奸神, and Yin Shashen to punish and harm the Day Stem, it indicates being harmed by a woman. If it involves the Five Bandits, then it indicates being robbed by thieves.

太陰和合進金銀，陰小私謀共一情。太陰發用生干，帶三六合、成神，主進財寶、婚姻之事。若刑剋害干，主陰謀奸私之事。

Tai Yin combines with the harmonizing deity, indicating gain of gold and silver wealth; if it is instead used by secretive and petty people to plot in secret, then it is a different situation. The commentary says: When Tai Yin initiates the transmission and generates and supports the day stem, accompanied by triple harmony,Liu He, and the forming deity, it indicates gaining wealth and achieving marriage. If it instead harms and overcomes the day stem, it indicates secret plots and deceitful affairs.

馬載太陽鬼加亥，為中鳴叫鬼相害。太陰陰私闇昧之神也，或夜時占，乘亥之陰神，帶月鬼、月厭，主有鳴叫之聲，陰鬼相害也。

The Post-horse carries the Sun and the official ghost is placed at the亥 position, causing a sound of crying within the house, indicating harm from a ghostly spirit. The commentary explains: Tai Yin is the deity governing secret and obscure matters. If the divination is cast at night, it rides on the亥 position's dark spirit, accompanied by the monthly ghost and month aversion, indicating that the household hears strange cries. This is due to a ghost from the underworld causing harm.

支神三合俱事成，或為親眷或親姻。支神三合不空，凡事俱成。或為親眷姻親之事也。

The deity of the day branch forms a triple harmony, enabling all matters to be accomplished, mostly concerning relatives or in-laws. The commentary explains: When the deity of the day branch forms a triple harmony without falling into kongwang, all things can be achieved; the matters that are accomplished often relate to relatives or in-laws.

三合原來有三事，天空卻又無三至。凡三合，主有三事，於人則有三人。若又空亡，則有所缺而無三至也。

Triple Harmony originally refers to three matters, but once it meets Tian Kong, the three things cannot be fully formed. The commentary says: whenever Triple Harmony is formed, it indicates three matters; if it relates to people, it means three individuals. If Triple Harmony includes Kongwang, there will be a missing part, and the three things will not be complete.

家道已衰主失意，傳課衰敗空沒氣。支為宅，若支上所臨之神入於衰囚之地，而傳用又見衰敗死氣之鄉，則家門洩氣可知矣。

The family has already declined, and people naturally feel disheartened, because the four lessons and three transmissions are all in a state of decline and emptiness, lacking life qi. The commentary says: the day branch represents the house. If the god governing the day branch is located in a place of decline or imprisonment, and the three transmissions and initiating transmission also appear in areas of decline and death qi, then the family's gate is clearly leaking qi and in a state of decline.

火鬼乘支入用中，克支作鬼定為凶。急宜移宅且匆匆，方免殃折回祿凶。火鬼加支，是家藏火燭。而又自支作用克支，則火所必發，此宅之數也。若急移之，方可免禍。不然而有回祿之厄，焚燒之慘，智者詳也。

The fire ghost is sitting on the day branch and also enters the initiating transmission, turning around to overcome the day branch and act as the official ghost, which is a凶 omen; one should hurry to move away, the faster the better, to avoid suffering fire calamity. The commentary says: when the fire ghost is added upon the day branch, it indicates there is a hidden fire hazard in the house; if it also originates from the day branch and turns back to overcome the day branch, then fire is certain to break out, which is the destined number of this house. One should hurry to move away to avoid misfortune; otherwise, there will be a calamity of fire (the fire god, referred to as "huilu," signifies fire disaster), leading to severe burning. The wise should carefully examine this.

申旺相生，德金神直，喜家財富，足真無比。申為財寶之地，旺相乘德神與干相生合，家財富足，真無比矣。

The position of Shen is prosperous and strong, and it also generates and harmonizes with the day stem. The virtue god and the metal god are properly positioned, indicating abundant family wealth and unparalleled prosperity. The commentary explains: Shen is the place where treasures reside; it is currently prosperous and strong, superior in virtue, and harmonizes with the day stem. Thus, the family will have abundant wealth, truly unparalleled.

家藏其仇，無與人語。惟子不肖，生出嗟吁。三交課，支帶刑害其干者，是其仇。帶太陰六合，是家藏其仇人，無與人知也。內有子，是我之子也，加風煞、謾語，是子不肖，妄與人語，傳入劫煞、亡神，大則殺身害命，小則口舌爭訟而生災。

The family is hiding an enemy, and this matter cannot be spoken of to others; yet the son is untrustworthy, causing trouble and causing regret. The commentary says: if the divination shows a three-way transmission, and the day branch brings punishment and harm to the day stem, then it is an enemy. If it also carries Tai Yin and Liu He, then there is an enemy hidden within the family, unknown to outsiders. If the divination shows the son's element, that is my son; if this son's element is overlaid with Feng Sha and Man Yu, then the son is untrustworthy and speaks recklessly to outsiders. If the three transmissions also fall into Jie Sha and Wang Shen, then the consequences may be severe, leading to death or injury, or minor disputes causing disaster.

螣加於金，劫煞刑害。因煞而殺，支干互侵。螣加於金作用，而帶劫煞、金煞，有殺人之象；或因支帶刑害克干，而干或作用刑害克支，是干支互侵，報復之象也。

The Teng Snake is added to the metal position, accompanied by Jiesha and punishment and harm. Because of the evil spirits, it generates a murderous intent. The Day Stem and Day Branch mutually attack each other. The commentary says: When the Teng Snake is placed on the metal position to initiate the transmission, accompanied by Jiesha and metal evil spirits, there is an image of killing people; or when the Day Branch carries punishment and harm to attack the Day Stem, and the Day Stem or the initiating transmission then turns back to punish and harm the Day Branch, this is the image of mutual attack between the stem and branch, with each retaliating against the other.

螣加於金，暗見金鬼，毋苟出入，被人謀死。螣加金作用，帶金神、劫煞，若遁鬼克干，此必有人謀殺傷之厄，慎之！

The Teng Snake is added to the metal position, and a hidden metal ghost appears, so one must not go out or come in casually, for there is a risk of being murdered. The commentary says: When the Teng Snake is combined with metal and serves as the initiating transmission, it brings along the metal deity and the Jiesha. If the heavenly stem revealed by the ten-day cycle also forms an official ghost to attack the day stem, then someone is certainly plotting to harm or kill, so one must be very cautious.

螣加於金，劫見刑害，干乘生旺，刀斧虛驚。螣加金作用，帶刑害日干，若傳並生旺，則有刀斧虛驚之厄，而不至於見傷也。

Teng Snake joins the metal position, Jiesha also meets punishment and harm, but the day stem is in a state of growth and strength, so it is just a false alarm of a knife and axe. The commentary says: Teng Snake joins metal as the initiating transmission, accompanied by punishment and harm to injure the day stem; if the three transmissions are all in a state of growth and strength at the same time, and the day stem has strength, then it is only a false alarm of a knife and axe, without actual injury.

螣加於木，二死催促。又見索神，縊死而足。蛇加於木上，主害人之角。如並二死、索神，或加干，或加用克干，主占人有吊死之厄。若加支，或作用，克支，主有吊死之人也。

The Teng Snake is added to the wood position, and two deaths come to urge, if another rope god appears, it is sufficient to conclude that the person dies by hanging. The commentary says: When the Teng Snake is added to wood, it indicates harm to the head (the original text says 'angle'). If it is combined with two deaths and the rope god, or if it is added to the day stem or serves as the initiating transmission to overcome the day stem, it indicates that the person involved faces the danger of hanging. If it is added to the day branch or serves as the initiating transmission to overcome the day branch, it indicates that someone in the family will die by hanging.

螣見於金。劫殺飛昇，子無不慎，厄於刀兵。螣加於金，帶劫煞、羊刃、飛廉，是劫煞飛昇之象也。若加干上，或作用克干，必主有刀兵之難。若入於空陷之地，可以避之也。

The Teng Snake appears in the Metal position, with Jiesha taking advantage of the situation and rising swiftly. You must not be careless, otherwise you will suffer from calamity involving weapons. The commentary explains: When the Teng Snake is added to the Metal position, accompanied by Jiesha, Yangren, and Fei Lian, this indicates the image of Jiesha ascending. If it is added to the Day Stem, or functions as the Initiating Transmission to overcome the Day Stem, it will certainly indicate disaster involving weapons. If it falls into the Kongwang, which is a depressed position, then it may be possible to escape the calamity.

螣加於水，陰私驚伏，當行莫行，當浴莫浴。螣乃驚恐之神，加於水，是藏伏其身而陰旋害人。若並丁馬道路之亡神，則當行而不可行，並浴盆、劫煞而當浴而不可浴，庶免其禍矣。

The Teng Snake is added to the water position, indicating hidden dangers and unexpected risks. When it is time to go out, one should not go out, and when it is time to take a bath, one should not take a bath. The commentary explains that the Teng Snake is the spirit of fear, and when it is placed on water, it means hiding oneself and secretly causing harm. If it is combined with the Ding spirit, the Post-horse, and the spirit of lost souls on the road, then even when it is time to go out, one should not go out. If it is combined with the bath tub evil spirit and the Jiesha, then even when it is time to take a bath, one should not take a bath—only in this way can one avoid misfortune.

白虎劫煞克刑來，又加虎殺在中排。莫入山中尋老虎，擦口磨虎去不回。用乘白虎劫煞，又並虎煞，或克干，或入傳刑害干，或入山中，則有虎傷之厄。

The White Tiger brings Jiesha and attacks or harms, with the Tiger Evil in between. One must not go into the mountains to look for tigers, otherwise there will be no return. The commentary says: if the Initiating Transmission is occupied by the White Tiger and also carries Jiesha, and is combined with the Tiger Evil, or if it harms the Day Stem, or enters the Three Transmissions to harm the Day Stem, then if one still goes into the mountains, there will be calamity from the tiger.

馬丁卯酉入支用，為遷家宅問其故。馬丁卯酉發用帶生氣，是問宅移遷修改之事。

The Post-horse, the Ding God, and the卯 and酉 branches enter the Day Branch and initiate transmission. The person is asking about moving house. The commentary says: When the Post-horse and the Ding God are in the卯 and酉 branches and initiate transmission, and also bring Life Qi, then the matter being inquired about is the relocation or renovation of a residence.

貴加卯酉作初傳，定是遷居家宅吉。貴並卯酉加支帶生氣、丁馬，是來意問遷居之事也。

The Nobleman is placed on卯 or酉 and serves as the first transmission, indicating the inquiry is definitely about moving house, and it is favorable. The annotation explains: When the Nobleman is combined with卯 or酉 and is placed on the day branch, along with Life Qi and the Ding God and the Post-horse, it shows that the person's original intention is to ask about moving house.

欲下欲上下還上，令人主脊腰自強。笑而不語外見僧，卻有喜來出非望。此喜事來也。課體返吟，自上而下，下而又上，如丙日在巳，下亥，亥上克巳，是欲下也。以欲上也，欲上欲下不得。末傳又歸巳，是下又還上也。巳主腰，被亥所克，主半世中間忽然腰自強也。巳主笑，帶銜物煞，得此風疾，笑而不語，再加僧煞、天醫、喜神，是有僧來醫，喜出非望。

This person's waist and spine will suddenly become stiff. They may laugh without speaking, and when they meet a monk outside, they may receive unexpected good fortune. The commentary says: this line indicates that good news is coming. The lesson pattern is reverse repetition. The Heaven Plate moves from top to bottom, then goes down again and comes back up. For example, if the day stem is Bing, which is located in Si, and the Si is below Hai, then Hai comes back up to attack Si, which indicates a downward movement. At the same time, it also wants to go upward, but neither direction can be achieved. When the final transmission returns to the position of Si, that means it went down and then came back up. In the human body, Si governs the waist. Being attacked by Hai causes the person to suddenly experience stiffness in the waist and back in middle age. Si also governs laughter. If it is accompanied by a Xianwu Sha (Held-in-mouth Sha), the person suffers from this kind of wind illness, which causes them to laugh but cannot speak. If there is also a Seng Sha (Monk Sha), Tianyi, and the god of joy, then a monk will come to treat them, and good fortune will come from an unexpected source.

干支丁馬，互臨日辰。臨辰外動，臨日內生。凡壬課以干為主，干者我也。干上神是我所為之事，為外也。以支為宅，支者，家宅也。支上神是家所為之事，為內事也。此就我本身而言也。若與外人謀，不免有人己之分，則以干上為我，即內也。支上神為他人，即外也。此就變動而言也。若丁馬加於干，凡事必自內生，由內而出也。馬丁加於支，凡事必自外來，由外而來也。庶內外之事不混淆矣。

The heavenly stem and earthly branch on the day, along with the Ding spirit and the Post-horse, interact with the day branch in various ways: when they are on the day branch, they represent movement from the outside; when they are on the day stem, they represent action from within. The commentary explains: in all six rhinoceros calculations, the day stem is the main focus, and the day stem represents me. The spirits on the day stem govern my external activities, which are considered 'external'; the day branch represents the home, which is the family, and the spirits on the day branch govern family affairs, which are considered 'internal' — this is based on my own perspective. However, when dealing with outsiders, the distinction between self and other becomes necessary: in this case, the day stem represents me, which is considered 'internal'; the day branch represents others, which is considered 'external' — this is based on the changing situation. As for the placement of the Ding spirit and the Post-horse: if the Ding and Post-horse are on the day stem, the matter must originate from within and move outward; if they are on the day branch, the matter must come from outside and move inward. In this way, the internal and external aspects do not become confused.

行行在馬，進入天空。中途而止，扶我興濃。干上行馬作用，欲行也。中傳見空亡，則馬不能前進，主中途迴轉。帶天空、關格、臺土則中途羈遲，其吉凶以所乘之神定之。

He rode forward on horseback, but collided with the sky, stopped halfway and had to return to support my own interest. The commentary says: if the Post-horse is activated and serves as the initiating transmission on the day stem, it indicates a journey. However, if the middle transmission meets the Kongwang, the horse cannot proceed further, indicating a return halfway. If it also includes Tian Kong, 关格, and台土, it means being hindered on the way. As for whether this journey is auspicious or not, it depends on which heavenly general is riding the Post-horse.

九丑不宜入盜神，武將得之忌出兵。回家之象。若傳進，是在家有出行之象。二者必居一於此矣。

The "Nine Disgraces" divination is not suitable to be combined with the thief god, and if a general encounters it, he should avoid sending troops on a military campaign. The following annotations and verses do not connect properly, indicating that the original text here is missing some parts, leaving only the latter half: If the three transmissions retreat, it signifies returning home; if the three transmissions advance, it indicates being at home but about to go out. One of these two situations must occur.

遊子斬關，空亡入傳，天涯尚遠，書也無還。遊子斬關乃行人出外不歸之象。若入於空亡，則留戀他鄉，書信且無，安望其歸乎？

If the divination shows a "Yousi" or "Zhanguan" pattern, and the three transmissions also fall into "Kongwang," the person is far away in the distant lands, and even a reply letter has not been received. The commentary explains: "Yousi" and "Zhanguan" are already signs indicating a traveler who does not return home; if they also fall into "Kongwang," it means the person is attached to the foreign land and unwilling to return, and even communication has been cut off. How can one expect him to come back then?

遊子斬關，以時入傳，登時而至，何以疑難？遊子斬關乃行人不歸之象，若占時發用，則即時而至，何以疑難而不來哉？

The same divination lesson, whether it is about a traveler or a cutting gate, if the branch of the time of divination is used as the initiating transmission, the person will arrive immediately, so what is there to doubt? The commentary explains: A traveler and a cutting gate are originally signs indicating that the person will not return; but if the branch of the time of divination serves as the initiating transmission, then the person will arrive right away, so why doubt that he will not return?

初支末干，帶馬人還，或丁或喜，喜至無難。初傳支上末傳歸於干上，並天馬、天喜、遊戲，占行人回家甚速也。若無丁馬、天喜等煞，乃人求事於我，又不可以行人論也。

The first transmission starts from the day branch, and the final transmission returns to the day stem, accompanied by the post-horse, indicating that the person will return soon. If it also includes the spirit of Ding or Heavenly Joy, the good news will arrive without any obstacles. The commentary says: when the first transmission is on the day branch and the final transmission returns to the day stem, along with the heavenly horse, heavenly joy, and other spirits, the divination indicates that the person will return quickly. If there are no spirits like Ding horse or heavenly joy, it means that someone else is seeking help from the diviner, and it should not be interpreted as the person returning.

日辰貴前，白虎退傳，行人不久，返入家園。日辰在天乙之前，白虎並戲、遊，退末傳又歸於支上，主行人不久回家也。

The day branch falls before the nobleman, and the white tiger moves in retreat, indicating that the person who goes out will return home soon. The commentary says: the day branch is before the heavenly master's nobleman, and the white tiger is associated with gods of play and wandering, with the three transmissions going in reverse, and the final transmission returning to the day branch, indicating that the traveler will return home soon.

貴加丑未馬與丁，傳送多因是出行。貴人加於丑未之上，更帶天馬，是貴人身動也。再見傳送，其出行無疑矣。

The Nobleman is added to the Earthly Branches of Chou and Wei, accompanied by the Post-horse and the God of the Fourth Month, and if the Transmission is also present, it is mostly an indication of travel. The commentary explains: When the Nobleman is placed over Chou and Wei, and accompanied by the Heavenly Horse, it signifies that the Nobleman himself is about to move; if the Transmission is also present (which is another name for Shen, governing road travel), then travel is certain.

巳亥驛馬喜遊戲，家必有人行外處。巳亥發用並驛馬、天喜、遊戲之神，必有行人在外處也。

The branches Si and Hai carry the Post-horse, Heavenly Joy, and games. There must be someone in the family traveling outside. The commentary says: If the branch Si or Hai initiates transmission, and the spirits of Post-horse, Heavenly Joy, and games are present, there must be a family member traveling abroad.

巳亥上見蛇虎侮，吉煞劫煞來相狃。舡中必有大驚憂，慎之庶可免其咎。巳亥上見蛇虎並井殺、天車、道路煞，如陸行，必有劫賊殺傷之事。九丑如帶盜神，更將軍年命上又帶凶將惡神，統兵此時不可出軍也。乙卯、乙酉、己卯、己酉、辛卯、辛酉、戊子、戊午、壬子、壬午是九丑日矣。

On the branches of Si and Hai, the Teng Snake and White Tiger appear, with auspicious stars and Jiesha conflicting, indicating a great disturbance on a ship. One must be cautious to avoid misfortune. The explanation states: when Teng Snake and White Tiger appear on Si and Hai, along with well-dragon, Tianche, and road evil stars, if traveling by land, one will certainly encounter bandits causing injury. If the lesson is the ninth ugly day, accompanied by the thief god, and the commander's age and birth chart are also occupied by Inauspicious General and evil spirits, then the commander must not go out with the army. The nine ugly days total ten: Yimao, Yiyou, Jimao, Jiyou, Xinmao, Xinyou, Wuzi, Wuwu, Renzi, Renwu (old texts refer to them as nine ugly days, but here ten days are listed, as per the original text).

九丑如帶天車坑，又兼劫煞亂紛紛。此時不可更出行，遭凶遭吉不安寧。九丑日占得天車、天坑並劫煞、元盜，必有車馬之驚，盜賊之劫也。

On the day of Jiuchou, if it also has Tianche and Tiankeng, and further combines Jiesha, there will be chaos, and at this time one must not go out, regardless of encountering misfortune or good fortune, there will be no peace. The explanatory note says: On the day of Jiuchou, if Tianche and Tiankeng are present, along with Jiesha and Xuanwu, there will certainly be accidents involving vehicles and horses, and also thieves will come to rob.

馬丁不到入伏吟，遊子空有遊戲神。終須欲行不得行，遠者一時未歸程。伏吟若無丁馬，縱遊戲之神，而遊子空有依歸之心，而一時不至也。

The heavenly stem Ding and the post-horse are not in place, and the divination falls into a hidden chant. A traveler, even if he has the god of play, will find it empty. In the end, he wants to go but cannot, and those who have gone far will not return for a while. The commentary says: if a hidden chant divination lacks the heavenly stem Ding and the post-horse, even if there is the god of play, the traveler will only have an empty wish to return home, and will not be able to arrive within a short time.

子臨丁馬去扶干，必定行人在路間。子為道路之神，帶丁馬，傳入歸子上，其人本歸家，不合在子上是路上也。

The person at the Zi position is assisting the day stem with Ding deity and the post-horse. The person who is going out is definitely on the way. The commentary says: Zi is the deity of roads, it brings Ding horse, and the three transmissions return to Zi. This person was originally going home, but should not have fallen into the Zi position — falling into the Zi position indicates that he is still on the halfway.

丁馬遊戲，支用干木，行之其歸，毋雲滯發。發用是支，帶丁馬游神加干上下，而末傳又歸干上，是行人回家之象。若干上陰神，則應此日即歸也。

The Heavenly Stem Ding, the Post-horse, and the God of Games are all present. Starting from the Day Branch and returning to the Day Stem, this indicates that the person who has gone away is coming back. Do not say he is still delayed (the original text says '支用干木', the character '木' is likely a mistake for '上'). The explanation says: the Initiating Transmission takes the Day Branch, with the Heavenly Stem Ding, the Post-horse, and the God of Games added above and below the Day Stem. The Final Transmission returns to the Day Stem, which is the image of the person returning home. If this is exactly the Yin Stem of the Day Stem, then he should arrive home on the same day.

遊子斬關，退作其傳，丁馬再動，回不為難。遊子斬關二課，乃行出外之象。若退作其傳，是行人返家之象。

A wandering person or a lesson indicating departure, if the three transmissions are moving in a retrograde direction, then the spirit of the heavenly stem Ding and the post-horse will be activated, making it easy for the person to return home. The commentary explains: the lessons of a wandering person and a cut gate are originally signs of being away from home; but once the three transmissions are in reverse, they change to indicate a traveler returning home.

游煞丁馬人不得停，退則回退，進則出行。用乘丁馬再並遊殺，皆主動而不停。若傳退是在外者有。若舟行必有波濤溺水之事，慎之。

When the ghostly influence and the post-horse appear together, a person cannot stop moving: if the three transmissions retreat, it means going back, and if they advance, it means moving outward. The commentary says: if the initiating transmission is accompanied by the spirit of Ding and the post-horse, and also combines with the upstream ghostly influence, the person is constantly active. If the transmission is retreating, it indicates the person is still outside. If this type of divination involves water travel, there will certainly be incidents of wind and waves leading to drowning, so one must be cautious.

天喜帶馬入傳來，一帶行人信息至。發用乘馬並天喜、信煞、天雞，主行人有信至。

Heavenly Joy brings the Post-horse into the Three Transmissions, and then news of someone leaving home comes. The commentary says: Initiating Transmission rides the Post-horse, accompanied by Heavenly Joy, message evil, and Heavenly Rooster, indicating that a traveler will receive a letter.

傳逢天喜不帶馬，下時未必分真假。天喜及傳進作用，若不帶丁馬則此行人出行未定。

The three transmissions meet Heavenly Joy but do not include the post-horse; the current message may not clearly distinguish truth from falsehood. The annotation explains: Heavenly Joy and the advancing transmission together serve as the initiating transmission. If they do not include the Ding spirit and the post-horse, then whether this person is going or not is still uncertain.

上馬下馬有牽絆，欲行不行情自變。干上有馬，是上馬也。支上馬，是下馬也。若末傳帶長繩、懸索煞，是有牽絆也。不可以馬多作速論也。反欲行不行而已。

There is a horse above and a horse below, yet they hinder each other. They cannot move forward, so their thoughts naturally change. The commentary says: if the day stem has the post-horse, it is called "upper horse"; if the day branch has the post-horse, it is called "lower horse." If the final transmission also carries something like a long rope or a hanging rope, which are harmful signs, then it means being hindered. One should not conclude that movement is fast just because there are many horses. In fact, it is the opposite: they want to move but cannot.

子作丁馬，攸攸揚揚，子其出行，可以榮昌。子午為二至之路，申為傳送之神，若並丁馬吉神，是行人出行攸揚，無往不利。

The position of Zi is considered to hold the Ding deity and the Post-horse, indicating a smooth and prosperous journey. You may travel with confidence, as this path leads to honor and success. The explanation states: Zi and Wu branches are the pathways of the winter solstice and summer solstice, respectively, and Shen is the deity of transportation. If these are combined with the Ding deity, the Post-horse, and auspicious deities, then travelers will go forth with confidence and success in all endeavors.

卯上見雀下克未，雞詔有惰信阻程。朱雀、天雞、天詔乃文書之神，若加卯上又卯加未，是木入幕，文書羈於程，一時不至也。

The trigram Mao (Rabbit) shows the Vermilion Bird, which then overcomes the earth of Wei (Earth Dog). The divine beings Tian Ji (Dawn Rooster) and Tian Zhao (Imperial Edict) are both inactive. Messages are blocked halfway. The commentary explains: the Vermilion Bird, Tian Ji, and Tian Zhao are all divine beings associated with documents. If they are placed on Mao, and Mao is then placed on Wei, this indicates that wood enters the storage, causing documents to be hindered on the way and unable to arrive promptly.

喪吊臨馬並加午，旅途相逢孝服干。用乘天馬、喪門、弔客，是途旅之中有孝服相干之事。

The Mourning-and-Condolence spirit and the Guest spirit are joined with the Post-horse and placed on the Wu position, indicating encountering someone in mourning during the journey. The commentary says: If the Initiating Transmission is accompanied by the Heavenly Horse, along with the Mourning-and-Condolence and Guest spirits, then during the journey one will meet with matters related to mourning and wearing of mourning clothes.

二死臨馬入休囚，定主行人死在途。用乘日馬又入休囚之地，主行人死在途中也。

Two deaths are present along with the post-horse, which falls into a place of weakness and confinement, indicating that the traveler will die on the way. The commentary explains: if the initiating transmission is accompanied by the day stem's post-horse, and this horse is located in a place of weakness and lack of vitality, it indicates that the traveler will die on the journey.

行人年上帶二死，更入休囚無氣處。不須再望回家來，已在他鄉無祀鬼。行人年命上帶二死、游魂，入休囚死絕，主行人死於他鄉也。

A person who goes out has the two deaths in their age and birth year, and falls into a place where the energy is weak and confined. There is no need to wait for him to return home—he has already become a lonely ghost who dies in a foreign land and is not worshipped. The explanation says: if a person's age and birth year carry the two deaths and the wandering soul, and they fall into a place where the energy is weak and confined, it indicates that this person will die in a foreign land.

天空作卯有災悔，若問行人可言至。只因家中土地故，故此作鬼生災禍。卯為門，天空為信，如並丁馬，傳退，主行人可以至家。或加卯並月鬼克干支，則天空又為土地之神，主家中土地不安，故作鬼而生禍也。

The Tian Kong falls on the Mao position, indicating potential misfortune and regret. However, if the question is about a traveler, it can be interpreted that he will be able to return home. As for the cause of the misfortune, it is due to the household's land deity being unsettled, which manifests as a ghost causing trouble. The commentary explains: Mao symbolizes the gate and entrance, and Tian Kong relates to messages and communication. If Tian Kong is combined with the Ding deity and the Yì Mǎ, and the Three Transmissions are in reverse order, it indicates that the traveler will be able to return home. If Tian Kong is on the Mao position and is combined with the monthly ghost to attack the Day Stem and Day Branch, then Tian Kong at this time represents the land deity, indicating that the household's land deity is unsettled and causing trouble.

白虎喜生，乘馬而行，遊子不遠，即日回程。白虎為道路之神，又乘馬而行，則不動不容己。更並天喜、生氣，會合干生支，則遊子不久即日而歸矣。

White Tiger meets Heavenly Joy and Life Qi, and also rides the Post-horse to travel, indicating that a traveler is already close, and can return on the same day. The commentary says: White Tiger is the deity governing roads, and if it rides the Post-horse, movement is inevitable and cannot be stopped. If it also combines with Heavenly Joy and Life Qi, and these combine with the Day Stem to nourish the Day Branch, then the traveler can return on the same day.

白入道神子午申，丁馬必是問行人。子午申則道路神，作發用乘丁馬，必是問行人之事。

The White Tiger falls into the divine spirits of Zi, Wu, and Shen, which are deities of roads, and also carries the Ding spirit and the Post-horse. The person asking the question must be inquiring about a traveler. The annotation explains: Zi, Wu, and Shen are all deities governing roads. When they act as the initiating transmission and ride upon the Ding spirit and the Post-horse, the intention of the questioner is certainly to ask about someone who is away from home.

命上已見辰戌立，又加丁馬來相入，必是己意欲出行，則以財喜為至急。辰戌剛猛好動之神，加於命上，自己不肯安居，而傳中又見丁馬，與命上沖，或生或合，又帶財爻天喜，必因財喜而動，甚速。

The native's destiny already has the earthly branch Chen or Xu established, and with the addition of the Ding spirit and the post-horse, it indicates that the person is eager to go out and is urgently seeking wealth and happiness. The commentary says: Chen and Xu are spirits that are strong and active, and when they are added to the native's destiny, the person cannot remain calm. If in the three transmissions there is also the Ding spirit and the post-horse, which conflict with the native's destiny, or are in mutual generation or mutual harmony, and if there are also wealth signs and heavenly joy, then it is definitely because of wealth and happiness that the person is moving, and the movement is very quick.

用傳傳退卯酉門，我馬加鞭入來旬。任是天涯有遊子，即時足動轉家庭。斬關遊子、遊戲，若初傳逆退於卯酉門上，而又馬在末傳，此行人必來之兆也。

The three transmissions reverse and retreat to the gates of卯 and酉, and my horse speeds up to enter the current ten-day period; even if the traveler is far away, he will now step forward to return home. The commentary says: if the divination involves the types of斩关, 游子, and 游戏, and the first transmission reverses and retreats to the gates of卯 or酉, while the post-horse is in the final transmission, this is a sign that the traveler will surely arrive.

鬼加午上，刑害干支。傷人於路，因此馬羈。午為馬為路，午發用為日鬼，刑害干支兼道路、天坑等煞，又遭馬而傷於路上矣。

The official ghost is placed on the position of Wu, which then harms the day stem and day branch. A person will be injured while on the road, caused by a horse being tripped. The commentary says: Wu is both associated with horses and roads. When Wu initiates the transmission and becomes the official ghost of the day stem, it harms the day stem and day branch, while also bringing along evils related to roads and sky pits. This results in injury due to being hindered by a horse on the road.

日鬼加午，不可見丁，自遊於跌，爾有馬羈。午為馬發用，又乘丁作日鬼，必主跌撲馬驚之患。

The day stem's official ghost is placed on Wu, and it is most feared to see the Ding spirit again, for when a person moves, they will fall, as the horse trips them. The commentary says: Wu serves as the post-horse and initiates the transmission, and it carries the Ding spirit as the day stem's official ghost, which inevitably leads to falling and startled horses.

朱丁馬鬼劫害凶，馬上跌撲須仔細。朱作丁馬為鬼，並劫煞，刑害日干，必主馬上跌撲災也。

The Vermilion Bird combines with the Ding God, the Post-horse, the Official Ghost, and adds Jiesha and punishment and harm, indicating misfortune; one must be especially cautious when riding a horse to avoid falling. The explanation states: The Vermilion Bird serves as the Ding God and the Post-horse, and also acts as the Official Ghost, with Jiesha causing punishment and harm to the Day Stem, which inevitably leads to disaster from falling off a horse.

卯酉返吟居貴後，若問行人入門戶。辰戌丑未四墓之地，行人入墓，課得返吟，作傳退之課，無丁馬之動，不可占行人矣。寅申巳亥乃四生之地，行人貪生不歸，又不得返吟，並丁馬傳退，亦不可占行人也。子午卯酉孕旺之地，旺則返本，有欲動之心。然午發用，或加子沖丁馬，雖動而尚遲滯，惟卯酉門戶是也。若居在貴人之後，又帶丁馬，主行人入門戶而至也。

When the trigram卯 or酉 meets the condition of reverse transmission and falls after the nobleman, if one asks about a traveler, it indicates that he is about to return home. The explanation says: the years辰, 戌, 丑, and 未 are the four burial grounds. If the traveler enters these burial grounds, even if the lesson shows reverse transmission and the transmission is backward, as long as there is no丁马 initiating the transmission, one cannot conclude that the traveler will return. The years寅, 申, 巳, and 亥 are the four birth grounds. The traveler is fond of the vitality and does not wish to return. If there is also no reverse transmission, 丁马, or backward transmission, one cannot conclude that the traveler will return. The years子, 午, 卯, and 酉 are the bathing and prosperity grounds. When prosperity is at its peak, the person will naturally desire to return to the origin. However, if 午 initiates the transmission or if it is added to 子 to conflict with 丁马, although movement is desired, it will still be slow. The most decisive are the two gates of 卯 and 酉. If these also fall after the nobleman and are accompanied by 丁神 and The Post-horse, it indicates that the traveler will return home.

有馬不行，諸事宜停。子無前程，諸事不成。日馬主動也。若落空亡，則馬不能行，行人不至也。

There is a horse but it cannot move, and all matters should be postponed; there is no way forward, and nothing can be accomplished. The commentary explains: the Post-horse (post-horse) is naturally active in relation to the day stem, but once it falls into Kongwang (kongwang), the horse cannot move, and the traveler cannot arrive.

白虎劫煞克刑來，又加路煞在中排。且是居家無出外，出死於路不回來。用並白虎、劫煞、道路、二死克刑日干，主行人在外而死不回來。

The White Tiger brings Jiesha to attack and harm, with the Road Evil in between. One should stay at home and not go out; if one does go out, they will die on the road and not return. The commentary says: When the Initiating Transmission is combined with the White Tiger, Jiesha, Road Evil, and two deaths, they come to attack and harm the Day Stem, indicating that a traveler or visitor will die outside and not return.

六合加未巳亥神，傳中又見馬和丁。遊戲煞神忽爾入，主君莫去遠行程。用在巳亥未上，乘六合，是木庫在未矣。雖見丁馬、遊戲，遠行之人中途有阻。

When the Liu He is placed on the positions of 未, 巳, and 亥, and the three transmissions also include the Post-horse and 丁神, the evil spirit of play suddenly appears — advise you not to travel far. The explanation states: if the initiating transmission falls on 巳, 亥, or 未 and is accompanied by Liu He, then 未 is the storage place for wood, equivalent to wood being stored away in the warehouse. At this time, even if the 丁神, The Post-horse, and other spirits of play appear, those who travel far will encounter obstacles on the way.

螣加於金，又見馬丁，意有所往，此時必行。金神乃道路之神，螣加於金，再見丁馬，必有所往矣。

The Teng Snake is added to the metal position, and also sees the Post-horse and the Ding spirit, indicating a place in the mind, at this time one must definitely set out. The commentary says: The metal spirit is originally the god of roads, when the Teng Snake is added to the metal, and again sees the Ding spirit and the Post-horse, one must certainly go out.

朱申詔書與天雞，信動他鄉卻自歸。二死人亡官符訟，光厭相逢妖怪迷。申為道路之神，用並朱加申，詔、天雞、信煞，主他鄉信到，帶二死，主人亡在外，帶官符，主官訟。並光怪、月厭，主妖怪迷之。

The Vermilion Bird falls on the position of Shen, along with a decree and the Heavenly Rooster, indicating movement of messages from a distant place, causing the person to return on their own; if accompanied by two deaths, the master will die away from home; if accompanied by Guanfu, there will be legal troubles; encountering strange phenomena and Month Aversion indicates being bewitched or confused. The commentary explains: Shen is the deity of roads. When the Initiating Transmission combines with the Vermilion Bird on Shen, along with the Heavenly Decree and Heavenly Rooster, and the message evil spirit, it indicates messages arriving from a distant place; if accompanied by two deaths, the master dies away from home; if accompanied by Guanfu, there will be legal disputes; if combined with strange phenomena and Month Aversion, it indicates being bewitched or confused.

白虎加耗辰戌中，相逢卻主困沉蒙。白虎臨辰戌之地，並破耗之煞克干，而逢之，中有沉蒙之苦也。

The White Tiger brings the consuming evil spirit to the positions of Chen and Xu, and when it encounters this, it indicates confusion and stagnation. The commentary says: When the White Tiger is present in the positions of Chen and Xu, and the consuming evil spirit attacks the day stem, encountering this type of divination indicates suffering from confusion and stagnation.

遊子久滯烏不回？忽有風來折樹枝。此中應有音書至，不久天涯捆載歸。

A traveler who has left home remains away for a long time, why hasn't he returned yet? Suddenly a wind comes and breaks a branch — this omen should indicate a letter is coming, soon he will return from the ends of the earth, carrying his belongings.

白乘子午申臨丁，更帶遊馬是出行。非是求財他處去，不然謀事喜登程。白虎臨子午申俱道路之神，帶丁馬游神，日克用神，必是求財出行之事也。

The White Tiger is on Zi, Wu, and Shen, and also meets the Ding God, along with the wandering god and the post-horse, indicating a need to travel: either going elsewhere to seek wealth or happily setting off for some matter. The annotation explains: the White Tiger being on Zi, Wu, and Shen, which are all gods governing roads; along with the Ding God, the post-horse, and the wandering god, and the day stem overcoming the initiating transmission god (the initiating transmission being the day stem's wealth), it is definitely an affair of traveling to seek wealth.

朱午為官文字動。德合相生喜為用。水上克干帶文書，下克玄盜是公文。朱午為文書之神，午上乘朱雀發用，主官中文字動也。如並德、合、喜，相生而不克干，則有文書之喜。若上克下，主有文書之動。若下克上，帶盜亡神，則公文有失也。

The Vermilion Bird is in the position of Wu, indicating that official documents will be in motion. If the De God and the Union God are mutually generating and serve as the Initiating Transmission, it will be a happy event. If the superior god controls the Day Stem and carries documents, it means the documents are approaching. However, if the inferior controls the superior and also brings the Black Tortoise and the Wangshen, then official documents will have problems. The commentary explains: The Vermilion Bird and Wu are both gods associated with documents. When the Vermilion Bird is on top of Wu and serves as the Initiating Transmission, it indicates that documents will be initiated in the government office. If it is accompanied by the De God, Union God, and Joy God, which mutually generate with the Day Stem without conflicting, there will be good news regarding documents. If the superior controls the inferior, it indicates that documents will be in motion. If the inferior controls the superior and also brings the Black Tortoise and the Wangshen, then official documents will be lost.

朱乘入墓帶書詔，文書欲到還不到。朱雀帶皇書、天詔作用，主文書動也。若乘墓，是有阻，欲到不到，於破墓之日到也。

The Vermilion Bird carries the imperial decree and heavenly edict but enters the storage, and the documents seem to be about to arrive but do not actually reach. The commentary explains: When the Vermilion Bird brings the imperial decree and heavenly edict to initiate the transmission, it signifies the movement of official documents. However, if it enters the storage of the Tomb Spirit, it indicates an obstruction along the way, with the documents nearly arriving but not yet reaching. They will only arrive on the day the storage is opened.

天空又主文書累，克害因文惱殺人。天空為文書之神，傳見朱雀克害日干，必因文書所惱。

The Tian Kong also signifies troubles related to documents. Once it harms the day stem, one will be greatly troubled by matters concerning documents. The commentary explains: Tian Kong is the deity governing documents. If in the three transmissions the Vermilion Bird harms the day stem, it is certainly due to troubles arising from document-related matters.

太陽個用作貴人，獨掌朝綱作宰臣太陽發用，作貴人、官星克干，而日干得時之旺相，又乘皇書、天詔、天喜，必主獨掌朝綱而宰輔，一人之貴也。

The Sun (the Month General, meaning the deity presided over by the Sun in the current month) initiates the transmission and acts as the Nobleman. This indicates a person who alone controls the state's administration and holds a position of prime minister. The commentary explains: When the Sun initiates the transmission and acts as the Nobleman or official star to overcome the Day Stem, and the Day Stem itself is prosperous and strong in the current season, and also rides on the Imperial Edict, Heavenly Decree, and Heavenly Joy, then he will certainly alone control the state's administration and hold the position of prime minister, being the most esteemed person below the emperor.

太陽皇書天詔旺，女人封贈事無誑。太陽發用，帶皇書、天詔而支干旺相，或傳入陰神得位，主女人封贈之事而無誑也。

The sun carries the imperial edict and heavenly decree and is in a prosperous and strong state. Women in the family are destined to receive official honors, and this is no exaggeration. The commentary explains: if the sun initiates the transmission, accompanied by the imperial edict and heavenly decree, and the day stem and day branch are also prosperous and strong, or if the three transmissions fall into the yin spirits and each occupies its proper position, then it indicates that women in the family will receive honors from the court, which is certainly true.

太陽德詔生合位，武仕須當官極貴。太陽發用，乘太常、德神、天詔、會神，主為武職而極貴也。

The Sun and the De Shen, Tian Zhao are in positions of mutual generation and mutual harmony. Those who practice martial arts and seek official positions will attain supreme honor. The commentary explains: The Sun initiates transmission, riding upon Tai Chang, De Shen, Tian Zhao, and Hui Shen, taking charge of military positions and achieving supreme honor.

太歲今朝作貴人，不分民庶皆承恩。太歲發用，作貴人而無刑剋沖害，不分民庶，皆承恩也。

Today's Tai Sui acts as the Nobleman, and both officials and commoners can receive grace. The commentary says: When Tai Sui initiates the transmission and acts as the Nobleman, and there are no disturbances from刑, 克, 冲, or 害, then whether one is an official or a commoner, one can receive favor.

太歲今朝受克干，尊長不病連官厄。太歲發用，至尊之神也。干固不可犯之，而亦不可受其克也。若干克太歲、天鬼，主尊長有病。若遇官符、二獄，主官訟有禍也。

Today's Tai Suai (Year Stem) is in mutual conflict with the Day Stem, indicating that the superior elder is either ill or involved in legal troubles. The annotation explains: Tai Suai as the Initiating Transmission is the most esteemed deity. The Day Stem should not be provoked, nor should it be overcome by Tai Suai. If the Day Stem overcomes Tai Suai and is accompanied by Tian Gui (Ghost), it indicates that the senior family member is sick. If further encountering Guan Fu (Official Symbol) and Tian Yu Di Yu (Heavenly Prison and Hell), it suggests legal disputes and misfortune.

太歲刑日，用墓貴死，病符虎蛇，必有災丕。太歲發用為日之刑，上乘貴人，而又臨於墓絕之地，更帶病符蛇虎，必其年有災丕之事，而不可逃也。

The Tai Suai attacks the day stem, the initiating transmission also meets the墓, the nobleman meets the death position, plus the bingfu along with the white tiger and teng snake, there will certainly be a major disaster in this year. The explanation says: if the tai suai initiating transmission is exactly the刑神 of the day stem, and it is occupied by the nobleman, yet it is in the墓绝 position, and also accompanied by the bingfu, white tiger, and teng snake, then there will certainly be a major disaster in this year, which cannot be avoided.

太歲臨支，又見病符，必有災病，入我門閭。太歲刑支而帶病符，則家門災禍不免矣。

The Tai Suai is on the Day Branch, and also the Bingfu appears, which certainly brings illness into the family. The explanatory note says: When the Tai Suai harms the Day Branch and is accompanied by the Bingfu, the family is inevitably plagued by misfortune.

太歲臨支，又見喪吊，必有孝服，來我家門。太歲臨支，帶喪吊，則家有孝服之災。

The Tai Sui approaches the day branch, and also appears with the Mourning-and-Condolence spirit and the Guest spirit, which certainly indicates a funeral will enter the family. The explanatory note says: When the Tai Sui approaches the day branch and is accompanied by the Mourning-and-Condolence spirit and the Guest spirit, the family will suffer the calamity of wearing mourning clothes and holding funeral rites.

太歲臨支，人見官符，必有官訟，入我家門。太歲臨支帶官符，其年有官訟之事。

The Tai Sui approaches the day branch and also appears with Guanfu, which certainly means there will be legal troubles coming to my family. The explanatory note says: When the Tai Sui approaches the day branch and is accompanied by Guanfu, there will be legal disputes in that year.

月建刑歲作用墓，必有災訟審其過。月建作用臨墓，以刑日干，其災訟之故，審其神煞之由也。

The Month Builder is involved in a conflict with the Sovereign Year, serving as the Initiating Transmission and also being in the墓 position, which inevitably brings calamity and legal disputes. One must carefully examine the source of the wrongdoing. The commentary explains: When the Month Builder serves as the Initiating Transmission and is located in the墓 position, it is used to afflict the Day Stem. As for the origin of this disaster and litigation, one should refer to the deities and ominous influences in the same palace to investigate the root cause.

月建今朝與干刑，兄弟災障難相侵。月建乃兄弟之位，與干作刑害，其災障亦詳於神煞。

Today's Month Builder and Day Stem are in a state of punishment and harm, indicating that there will be misfortune and obstacles among brothers, and they will find it difficult to support each other. The commentary explains: The Month Builder represents the position of brothers, and when it forms punishment and harm with the Day Stem, the specific nature of the misfortune and obstacles should be examined in detail through the analysis of divine omens and auspicious signs.

月建乘網，爭訟必死。月建發用而帶羅網、勾朱，爭訟之事，其年當慎之也。

The Month Builder is riding the Net, and litigation will surely lead to death. The commentary explains: When the Month Builder initiates transmission and is accompanied by the Net and Gou Chen, as well as the Vermilion Bird, in this year, one must be especially cautious regarding any disputes or lawsuits.

太歲丑未戌加辰，二死又來歲上停。小口多因疾病生，不保須知欲殺人。丑未為太歲，又兼辰戌作用，是四墓俱全。若二死加丑未年歲之上，丑未為小口，必有小口病災。如有天巫、天咒，保禳之可以安生也。

When the Tai Su is in Chou or Wei, Xu also comes to Chen, and the two deaths stop on the head of the Tai Su. There are many incidents caused by illness among the family's children, and people may even die. The commentary says: Chou and Wei are both the positions of the Tai Su, and they also have Chen and Xu as the Initiating Transmission. This makes all four graveyards complete. If the two deaths are placed on the positions of Chou and Wei, which are the Tai Su, and Chou and Wei also represent the children, then there must be calamity from illness among the children. If the lesson contains Heavenly Shaman and Heavenly Spell, and they are used for prayer, protection, and exorcism, safety can be ensured.

日過月上兩相合，家門定得多悅喜。月建發用，是為月也。月將日上，是為日也。干與用合，是日過月上，兩相合也。更帶德喜神，則德福之盛，家門之榮，而悅喜可知矣。

The day stem arrives at the month builder and the two align, indicating continuous joy in the family. The commentary explains: the month builder represents the "month," and the month general is placed over the day stem, representing the "day." When the day stem combines with the initiating transmission, it is called "day surpassing the month," with the two aligning. If it also includes the virtue god and the joy god, it signifies great virtue and abundant blessings, with the family's honor and joy being evident.

歲建刑害，劫煞日干。此官不久，戮於市廛。歲建者，天子之象也。若日干刑害，占官遇之，是犯天子之刑也。更帶刑亡、大煞，二死，則後官不久而有市廛誅戮，其年見之矣。

The annual stem brings punishment and harm and conflicts with the day stem, along with jiesha, which causes the official position to be short-lived. The person will be executed in the marketplace. The explanation says: The annual stem symbolizes the emperor. If it forms punishment and harm with the day stem, it indicates that someone holding an official position has violated the emperor's law. If it also includes punishment and harm, wangshen, dasha, and two deaths, then the official position will not last long, and the person will be executed in the marketplace that same year.

月建刑害，上官見凌。丁馬遠動，竄於海濱。月建者，上官之位也。月建發用作勾絞、飛廉刑害日干，更並馬丁，必受上官欺凌，遠竄於海濱矣。

When the Month Builder is accompanied by punishment and harm, one will be oppressed by the superior authority; when the spirit of Ding and the Post-horse move, the person will be exiled far away to the seaside. The commentary explains: the Month Builder represents the position of the superior official. If the Month Builder initiates transmission and takes on the roles of hook and绞 (a type of legal term), and fly廉 (another legal term) to punish and harm the Day Stem, and if this is combined with the Post-horse and the spirit of Ding, it is certain that one will be oppressed by the superior authority and exiled to a distant seaside place.

月建會書生合干，一定進財可喜欣。若是天喜臨生氣，又是添丁進田吉。月建發用帶會神、皇書，或生合，主進財之喜。並天喜、生氣、旺相，又主添丁進田之吉也。

The Month Builder joins with the Huangshu to generate and harmonise with the Day Stem, indicating certain gain of wealth, which is worth rejoicing over; if the Heavenly Joy also arrives along with the Life Qi, it is a fortunate omen of adding family members and acquiring land. The commentary explains: if the Month Builder initiates transmission and is accompanied by the meeting god and Huangshu, or if it generates and harmonises with the Day Stem, it indicates a joyful gain of wealth. If further combined with Heavenly Joy and Life Qi and is in a prosperous and strong state, it also signifies the addition of people and the acquisition of property.

月破若加凶剋日，破財災病無時歇。若還變化吉相扶，總然吉事成虛寂。發用帶月破凶神、病符，以剋日干，主災病。如並二耗，主破財。若傳中有吉生干，可以解凶。而占事則成虛寂矣。

If the Month Breaker comes with an evil spirit to overcome the Day Stem, there will be no end to financial loss and illness; even if it changes into a good spirit in the middle, the good fortune will ultimately come to nothing. The commentary says: if the Initiating Transmission carries the Month Breaker, an evil spirit, and the Bingfu, to overcome the Day Stem, it indicates disaster and illness; if it is accompanied by the Great Loss and Minor Loss, it indicates financial loss. If the Three Transmissions contain a good spirit that benefits the Day Stem, the evil can be resolved; however, when used to predict specific matters, it still results in emptiness and no certainty.

月鬼加鬼加弄鬼，那知謾迷又相依。急宜禳鬼方能部，免使吾兒坐受虧。乘陽位克干者，謂之人鬼也。乘夜位而克干，謂之陰鬼也。或今支，或陰神，見夜占而作鬼而克害干者，謂之鬼也。發用月鬼加之，謂之月鬼加鬼也。或陷於空亡之地，謂之鬼弄鬼。又帶迷神、謾語、天咒，則鬼之害人，須禳之方能免禍。

The moon ghost is further joined by other ghosts, and ghosts are playing with ghosts, where could one foresee that slander and confusion of the spirit would come along? One must hurry to perform a ritual to appease and subdue them, to prevent one's own child from suffering unnecessarily. The explanation says: if a ghost is riding on a yang position and overcomes the day stem, it is called 'human ghost'; if it is riding on a night position and overcomes the day stem, it is called 'yin ghost'. Whether it is the branch of the current day or a yin spirit, any that act as a ghost during the night and overcome the day stem are called ghosts. If the initiating transmission is the moon ghost and another ghost is superimposed upon it, it is called 'moon ghost plus ghost'; if it falls into the kongwang position, it is called 'ghosts playing with ghosts'. If further accompanied by the confusing spirit, slander, and heavenly incantation, then it is the ghost harming people, and one must perform a ritual to appease and subdue them to avoid misfortune.

月鬼加卯建加辰，早晚鬼催人難保。辰加卯為羅網煞也。今辰為月建發用，又帶天鬼，加卯。夫辰克干又見卯帶鬼克辰，為鬼弄人，死期將至，而不至本月之中矣。

The month builder is placed on the hour of Mao, and the day stem is subjected to the influence of the ghost. Whether in the morning or evening, the ghost exerts pressure, and people cannot be safe. The commentary explains that when Chen is placed on Mao, it forms the deadly net. Now Chen is acting as the month builder and initiating transmission, and also carries the heavenly ghost, which is placed on Mao. Chen is able to overcome the day stem, and Mao brings the ghost to overcome Chen. This is the ghost playing tricks on people, indicating imminent death, and they will not survive this month.

時日用羅，爭訟必訛。妻兒小口，且是災多。時作發用作羅網、勾陳，主爭訟，帶病符主妻有災。

When the time of divination coincides with the Day Branch and the Initiating Transmission, encountering the Net (Luo Wang) indicates that legal disputes will certainly lead to mistakes. Matters concerning wife, children, and young family members will also experience continuous illness and misfortune. The commentary explains: if the time of divination serves as the Initiating Transmission and forms the Net (Luo Wang) hexagram, it indicates disputes and conflicts. If accompanied by the Disease Symbol (Bingfu), it suggests that the wife will suffer from calamity.

歲在五位歲宅神，生氣加之問宅因。歲前五位為歲宅，乘生氣作用，或加支之二課作用，來意問宅也。

The fifth position before the Tai Su is the "Sui Zhi" deity, which carries Life Qi. The person asking the question is inquiring about their residence. The commentary explains: counting five positions before the Tai Su leads to the Sui Zhi. It rides on Life Qi and serves as the Initiating Transmission, or is added to the Day Branch in the two lessons to function as the Initiating Transmission, indicating that the person's true intention is to ask about their dwelling.

命者，占人之命也，就終身而言也。年，占人之年也，就行年而言也。課中傳中不見財官，則以占人之年命財官，看與日或生或合以定之。斯為課法也。蓋日上神克命上神為吉，命上神剋日上神不吉。此論命之神也。日克行年上神為凶，行年剋日上亦凶，此論年之神也。大抵課傳年命或生、或合、或比，為美數也，占者務宜詳之。

The "benming" refers to the Earthly Branch of the person's birth year, considered over a lifetime; the "xingsnian" refers to the Earthly Branch corresponding to the current year's movement, considered in the context of the current year. If the four lessons and three transmissions do not contain the wealth trigram or the official star, then one should look for wealth and official stars from the person's xingsnian and benming. Determine whether they are mutually generated or harmonious with the day stem, and use this to make a judgment—this is the general method used in the Six Rats system. The overall principle is: if the day stem's heavenly stem overcomes the benming's heavenly stem, it is considered auspicious; if the benming's heavenly stem overcomes the day stem's heavenly stem, it is considered inauspicious, based on the heavenly stem of the benming. If the day stem's heavenly stem overcomes the xingsnian's heavenly stem, it is considered inauspicious; if the xingsnian's heavenly stem overcomes the day stem's heavenly stem, it is also considered inauspicious, based on the heavenly stem of the xingsnian. In general, if there is mutual generation, harmony, or same type comparison between the four lessons, three transmissions, xingsnian, and benming, it indicates a favorable fate. The person making the divination must carefully examine this.

日干神克命上神，今日求財明日成。更帶喜馬與德祿，此身應可作功名。日上神克命上神，是財神加於命也。求財固無不利，如並天喜、祿、馬、德，加於年命之上，再有官星亦可以功名論。

The day stem's deity goes to overcome the native's deity, meaning wealth will be achieved today and success tomorrow; if it also includes Heavenly Joy, the Post-horse, and the Virtue Deity and Wealth Deity, this person can also attain official rank. The explanation says: when the day stem's deity overcomes the native's deity, it is equivalent to adding the wealth deity to the native's chart, so seeking wealth will naturally be smooth and successful. If at the same time Heavenly Joy, Wealth Deity, Post-horse, and Virtue Deity are all added to the native's year pillar, and the chart also contains an official star, then it can be interpreted in terms of official rank.

日財臨命最可取，更喜生和合與比。此去求財財可許，喜上眉峰自開語。日克命為上神為財，是命中有財，最可取也。更喜與日干或生或合，以之求財，利有攸往。

The day stem's wealth爻 falling on the native's chart is most favorable, especially when it mutually generates, harmonizes, or is of the same type as the day stem; in this case, seeking wealth will surely be successful, bringing joy to the face, and conversation will naturally increase. The explanation states: the heavenly stem that the day stem controls and falls on the native's chart is considered wealth, which is called having wealth in the命, and this is most favorable. If it also mutually generates or harmonizes with the day stem, then taking this lesson to seek wealth is most appropriate.

命上神剋日上神，病符生病不安寧。官符災訟不安寧，喪吊家中孝服侵。耗破家中主退貧，百般求事不完成。命上神剋日上神，則命帶鬼賊也。如並病符，主病；官符主訟。喪吊主孝服，耗破主耗費百出，求事不完，不能全美。

If the heavenly stem of the person's destiny is overcome by the heavenly stem of the day's stem, misfortune is likely to occur. If it is accompanied by the Bingfu, illness will not be at ease; if accompanied by Guanfu, there will be disputes and lawsuits; if accompanied by the Mourning-and-Condolence spirit and the Guest spirit, there will be mourning at home; if accompanied by the Expenditure spirit and the Destruction spirit, the family will decline and become poor, and nothing can be accomplished. The explanation says: if the heavenly stem of the person's destiny overcomes the heavenly stem of the day's stem, it indicates that the person's destiny is accompanied by ghosts and thieves. If it is combined with Bingfu, it indicates illness; if combined with Guanfu, it indicates lawsuits; if combined with the Mourning-and-Condolence spirit and the Guest spirit, it indicates mourning; if combined with the Expenditure spirit and the Destruction spirit, it indicates excessive expenses; and all affairs will be unfinished, with nothing being completed smoothly.

命上不宜逢見申，朱勾官符訟事見。申為劫煞，若帶官符、朱雀、勾陳、直符，主官非爭訟。

In one's destiny, the presence of Shen is most unfavorable. If there are also Vermilion Bird, Gou Chen, and Guanfu, legal disputes will arise. The commentary explains: Shen here acts as Jiesha. If it is accompanied by Guanfu, Vermilion Bird, Gou Chen, and Zhi Fu, it indicates legal troubles and disputes.

日蛇玄虎身生迍。申為肅殺之神。如命上神與申相見，更並官符，主災訟。

When the day stem is accompanied by Teng Snake, Black Tortoise, and White Tiger, it indicates inherent difficulties. The commentary explains: Shen is the god of severity and killing; if the main deity associated with the birth chart meets Shen, and also encounters Guanfu, it signifies disaster and legal troubles.

年上不宜見勾酉，若見凶神為事阻。行年上見酉，乘勾，主關格。凡事阻滯不通。

When the year pillar falls on Gou Chen and You, it is not favorable. If another evil spirit is present, matters will be obstructed. The commentary explains: if You appears on the year pillar and is combined with Gou Chen, it indicates the sign of "Guan Ge," meaning all affairs will be blocked and unsmooth.

日上神合命上神，此年喜事眷自生。日上神若與命並行年上神三六合，主其年有喜事。

If the heavenly stem on the day stem harmonizes with the heavenly stem of the native's birth, auspicious events will naturally come to him. The commentary explains: if the day stem's heavenly stem harmonizes with the native's heavenly stem and the year's heavenly stem to form triple harmony or six harmony, it indicates that there will be good fortune in that year.

年神不可日相剋，縱帶吉神不為吉。害主骨肉有災傷，刑則人神有破失。行年上神不可剋日上神，若害干，主骨肉有傷，刑干主家人損失也。

The god governing the year should not be in mutual control with the day stem. Even if it is accompanied by a good god, it is still not considered auspicious; if it brings harm, there will be injuries to close relatives; if it brings punishment, there will be losses among family members. The commentary explains: The god governing the year should not control the god of the day stem. If it harms the day stem, it indicates injury to close relatives; if it punishes the day stem, it indicates losses within the family.

日克年神帶遊戲，行人病在中途裡。更加二死上頭臨，死在途中應莫避。日克行年上神，帶遊戲二煞，更並二死，主行人路途有死也。

The day stem overcomes the spirit on the year pillar and carries the evil spirits of wandering and playing, causing the person going out to fall ill halfway; if the two deaths come on top of that, the person will die on the way and there is no way to avoid it. The annotation explains: when the day stem overcomes the spirit on the year pillar, accompanied by the evil spirits of wandering and playing, and combined with the two deaths, it indicates that the person traveling will die on the road.

年帶二死去剋日，並見休囚病符入。不久須已到陰官，死在今年應日急。行年在太歲之謂也。太歲剋日，更見休囚、病符、死氣，則歲君不容矣，其死應在本年之已急也。

The year stem is accompanied by the second death qi to overcome the day stem, and then the weak and confined and bingfu appear, soon the person will go to the underworld, the death time should be this year, and it is imminent. The commentary says: here the year stem refers to the heavenly stem of the year. The heavenly stem of the year overcomes the day stem, and with the appearance of weak and confined, bingfu, and death qi, it means the year ruler does not accept the person; the death time should be this year, and it is very urgent.

貴人年神入羅獄，此身必有字差訛。貴人臨行年之上，而下見辰戌，為貴人履獄，干求已不得力。凡卜諸事有差訛矣。

The Nobleman and the spirit of the current year fall into the net and prison, indicating that this person will certainly make mistakes in written matters. The commentary explains: When the Nobleman is positioned over the current year, and the Earth Plate shows Chen or Xu below, this is called "Nobleman in Prison." Seeking help from others will be ineffective, and any inquiry will result in errors.

貴帶吉神臨我命，能解家人抱孤悶。平空高處無出頭，不是終沉蹇中運。命上乘貴人、皇書、天詔、青龍、德喜，能解人之憂悶，必能平空出人頭地，而不終於蹇滯矣。

The nobleman comes with auspicious deities to my destiny, able to relieve the family's inner loneliness; originally there was no way to rise above, but now one will not be stuck in a difficult period for life. The commentary says: when the nobleman and the imperial book, heavenly decree, azure dragon, and virtuous and joyful deities are present on one's destiny, they can dispel worries and certainly lead to sudden success, without being stuck in hardship for life.

螣克年神驚恐多，夜加驚夢果如何。日是訟事並破失，空勞心事有差訛。螣蛇乃驚恐、破耗之神，用螣蛇克行年上神，帶光怪、破耗，必主夜夢、憂驚、耗破之事。

The Teng Snake goes to attack the god on the year pillar, causing a lot of fear and anxiety: if it appears at night, there will be continuous bad dreams; if it appears during the day, there will be legal troubles, financial loss, and loss of property. One will worry a lot in vain and still make mistakes. The commentary explains: Teng Snake is the god that governs fear and loss; when the Initiating Transmission rides Teng Snake to attack the god on the year pillar, it also brings strange phenomena and loss, which inevitably leads to continuous dreaming at night, constant worry throughout the day, and financial and material losses.

螣克年神有病符，此時災病鬼來呼。更入空亡反相制，有病終須得解憂。用乘螣蛇，並病符克行年上神，人帶天鬼，主有災病之厄。若傳入空亡，而又有制鬼之神，則病終得解也。

The Teng Snake carries the Bingfu to attack the spirit of the year, at this time illness is like a ghost summoning the soul; however, if it falls into Kongwang and is restrained, the illness can still be resolved. The explanation says: if the initiating transmission is accompanied by Teng Snake and the Bingfu to attack the spirit of the year, and the person also carries Tian Gui, there will be a calamity and illness. If the three transmissions fall into Kongwang, and there is another spirit in the divination that can control the ghost, then the illness can ultimately be resolved.

螣生年神帶喜德，爾身必有人提挈。凡事須成頃刻中，家得財兮人得吉。用乘蛇並喜德生年上神，凡人占事，必有人提挈成事，而家得財，人獲吉矣。

The Teng Snake turns to generate and support the spirit on the year pillar, and also brings the Joyful God and Virtuous God. You will certainly be helped by someone; whatever you do will be accomplished instantly, wealth will enter the home, and people will receive good fortune. The explanation says: The initiating transmission is accompanied by the Teng Snake, which together with the Joyful God and Virtuous God generates the spirit on the year pillar; regardless of who seeks divination, they will surely be helped and completed by someone, the family will gain wealth, and people will receive good fortune.

朱帶吏神克年神，又兼劫謾兩相侵，不繫文書仍口舌，一片憂愁掛我心。用乘朱雀併火神、劫煞、謾語克行年上神，必有文書口舌之事憂掛心憹也。

The Vermilion Bird carries the official spirit to attack the year spirit, and there is also Jiesha and Manyu conflicting from both sides. This is either trouble with documents or disputes over words, causing a heavy sense of worry. The commentary explains: The initiating transmission is accompanied by the Vermilion Bird, along with the fire spirit, Jiesha, and Manyu to attack the year spirit. There will certainly be matters concerning documents and disputes over words, causing worry and annoyance.

朱乘雞詔加行年，無害克刑丁馬連。公文私信近來言，游神戲神尤的然。年神上乘朱雀，並天雞、天詔、丁馬，無刑害，主其年為官者有公文之喜，為民亦有私信之通。更帶遊戲，尤為的然也。

The Vermilion Bird is riding on the Heavenly Rooster, and the Heavenly Edict is added to the year pillar, with no punishment or harm, and the Ding God and the Post-horse are connected. There will certainly be news of official documents or private messages in the near future; if it also includes the wandering god and the entertainment god, the prediction will be even more accurate. The explanation says: if the god on the year pillar is riding the Vermilion Bird, and is accompanied by the Heavenly Rooster and the Heavenly Edict, along with the Ding God and the Post-horse, and there is no punishment or harm, then officials will have good news regarding official documents, and common people will have private correspondence. If it also includes the gods of games, the prediction will be especially accurate.

朱克年神遇火鬼，必有火燭來相侵。用乘朱雀，併火鬼，克行年上神，必有火災。

The Vermilion Bird goes to attack the spirit on the year pillar, and meets the fire ghost, indicating a definite disturbance by fire and candle disaster. The commentary says: Initiating transmission with the Vermilion Bird, and the fire ghost attacking the spirit on the year pillar, there must be a fire disaster.

蛇加本命主心疑，進退不能自決為。螣蛇乃牽連狐疑之神，加本命之上，乃進退不決之象。

Teng Snake added to one's destiny causes the person to have many suspicions and be indecisive in their actions. The commentary explains: Teng Snake is the deity that governs entanglements and suspicion. When it is added to one's destiny, it indicates a sign of being unable to decide between advancing or retreating.

凡事初傳嫌見勾，或直行年命上頭。忽爾後勾見朱玄，用破心身不遂謀。勾陳乃勾引、牽連之神，或初傳見色，或年命上見勾，又見朱雀、玄武、天后，縱用破心，不能遂謀也。

In all matters, the worst thing is for the first transmission to show Gou Chen, or for Gou Chen to be directly placed on the year of action or the native's birth year; if later it meets Zhu Que and Xuan Wu, even with great effort, the matter will not succeed. The annotation explains: Gou Chen is the deity of entanglement and connection. Whether it appears in the first transmission (the original text says 'seeing color', the character 'color' is likely a mistake for 'Gou'), or Gou Chen appears on the year of action or the native's birth year, and then combined with Zhu Que, Xuan Wu, and Tian Hou, then even with all one's efforts, the wish will not be fulfilled.

勾陳乘神上年上，必有田墳增入門。用乘勾陳來生年上神，其年必有進田墳之事。

The god riding on Gou Chen is added to the year of the person's age, and the family is sure to acquire more land and burial grounds. The explanation says: When the initiating transmission rides on Gou Chen to generate the god on the person's age, there will certainly be matters of acquiring land and burial sites in that year.

龍克行年因喜破，不過破財無大禍。爭親奪產反相磨，惟宜謹慎無差錯。用乘青龍，克行年上神，必因喜破財。若帶成神、喜神，是爭親而破財。若臨丑未之上，是爭產而破財也。

The Azure Dragon goes to overcome the spirit on the year pillar, which is due to a joyful event causing a loss of money, but only a small loss, no major disaster; however, disputes over marriage and property may lead to mutual friction, so caution is needed to avoid mistakes. The commentary says: When the initiating transmission is accompanied by the Azure Dragon overcoming the spirit on the year pillar, it is certainly due to a celebration causing a loss of money. If it is accompanied by the success spirit and the joy spirit, it is due to disputes over marriage causing a loss of money; if it is present on the丑 or 未, it is due to disputes over property causing a loss of money.

空克年神被人騙，必須破耗兩相見。休囚方有旺相無，口內無言心裡念。克干速來，自身行年亦常來力破耗錢財之事。行年臨休囚方，則破耗尤的。若行年臨旺相之地，則有騙我之心，而其言亦不敢發也。

If the Tian Kong is used to overcome the year stem, one will be deceived by others, and loss of wealth and expenses will certainly occur together. When the year stem falls into a weak and confined position, the loss is real; if it falls into a prosperous and strong position, there will be no loss. The other party may not say it aloud, but they are already calculating in their mind. The commentary says (the original text has a missing part at the beginning of this section): The force of something that overcomes the day stem is urgent, and the year stem is often troubled by loss and expenses. When the year stem falls into a weak and confined position, the loss is very certain; if the year stem falls into a prosperous and strong position, although the other party may have the intention to deceive, they dare not speak out.

空克年神或丁馬，奴婢小人怨情寡。必須逃走隨別人，一例須防情意假。天空為奴婢，不實之將，用乘天空，克年上神，又帶丁馬，是奴僕、小人怨主人而逃走也。

The Tian Kong is going to attack the god of the current year, or is accompanied by the Ding god and the Post-horse, indicating that servants and lower people are complaining about the master's lack of affection. They will inevitably follow others to flee, and all these situations should be guarded against as they involve false intentions. Explanation: Tian Kong represents servants, originally a heavenly general that is empty and not substantial. When the initiating transmission is accompanied by Tian Kong attacking the god of the current year, along with the Ding god and the Post-horse, it signifies that servants and petty people resent the master and will flee.

天空負喜生合生，其年奴婢必添丁。用乘天空、相負、天喜，與行年上生合，其年奴僕添丁。

The sky is accompanied by mutual destruction and Heavenly Joy, and it harmonizes and generates with the year's stem. In this year, the servant staff will certainly increase in number. The commentary says: If the initiating transmission is accompanied by Tian Kong, carrying the mutual destruction evil and Heavenly Joy, and it harmonizes and generates with the god of the year, then in this year the servants will add new members.

白虎年神帶劫煞，大禍滅門羊刃發。必然逢煞傷數人，預備防之免遭法。行年上乘白虎劫煞、大禍、滅門、羊刃，必有殺傷數人之事。或在傳用課首，克行年亦然。

The White Tiger in the year pillar carries Jiesha, with Da Huo, Mie Men and Yangren all activated together, inevitably causing a calamity that injures several people. Precaution is necessary to avoid breaking the law. The commentary says: When the White Tiger and Jiesha are in the year pillar, along with Da Huo, Mie Men and Yangren, there will certainly be an incident causing injury to several people. If these evils fall into the Three Transmissions, Initiating Transmission or the first lesson and then attack the year pillar, the interpretation is the same.

白生年上欲出行，游煞空亡行不成。白為道路之神，用乘白虎生行年上之時，必有出行之事。若入空亡而無游煞，不可言出行矣。

White Tiger generates and supports the year pillar, and a person wants to go out; but if it meets the evil influence of the wandering ghost falling into Kongwang, then the journey cannot take place. The commentary says: White Tiger is the deity governing roads. When the initiating transmission rides on White Tiger to generate and support the god of the year pillar, there must be an event of traveling. But if it falls into Kongwang without the assistance of the wandering ghost, it cannot be interpreted as traveling.

常克行年帶破碎，必有爭奪財親事。預防不測免其傷，當與則與免災悔。用乘太常，帶破碎，克行年上神，必有爭奪親財之事。又當審中末制化，當與則與，可免災悔也。

Tai Chang brings broken pieces to attack the year god, certainly indicating disputes over family property; one should foresee possible accidents to avoid injury, and give way when necessary to prevent disaster and regret. The commentary says: The initiating transmission is riding Tai Chang, with broken pieces attacking the year god, there will certainly be disputes over family property. One should also examine the middle and final transmissions to see if they are controlling or transforming: give what is appropriate, and disaster and regret can be avoided.

玄克行年入五盜，又兼等煞來臨照。必有賊盜作害吾，夜晚防之免殘耗。用乘玄武帶五盜、劫煞、陰煞，克行年上神，又二耗若臨夜方，必宜夜間防之。

The Black Tortoise is attacking the year pillar and also falls into the Five Robbers, with all other malevolent influences converging. There will certainly be thieves causing harm, so vigilance at night is necessary to avoid loss. The commentary explains: When the Initiating Transmission is riding the Black Tortoise, accompanied by the Five Robbers, Jiesha, and Yin Evil, and if the Great Loss and Minor Loss also fall on the night direction, then one must certainly be cautious at night to prevent loss.

玄克行年帶負迷，更兼謾語轉無依。必有冤仇陰致語，欲過東兮又過西。用乘玄武，帶相負、迷神、謾語，克行年上神，必有仇人陰謀私語，欲引人過東，又引人過西也。

The Black Tortoise goes to attack the year stem, accompanied by the burden, confusion, and deception, further adding to the confusion, making a person even more without support; there must be an enemy secretly passing messages, leading the person one way then another. The commentary says: When the initiating transmission is on the Black Tortoise, accompanied by the burden, confusion, and deception to attack the year stem, there must be an enemy secretly plotting and whispering, intending to lead the person from east to west.

年上玄受年之生，又入德成喜合旺。旺進人財衰進畜，其課真可言其福。用乘玄武，帶德、喜、成、六合，以生行年上神，旺相則主進人口，衰則主進六畜，而其年必獲其福矣。

When the Black Tortoise is reversed and receives the birth of the year's stem, and also meets the virtue god, completion god, joy god, and Liu He, its power becomes strong; when it is prosperous and strong, it brings in household members and wealth, and even when it is weak, it can add livestock. This divination can be interpreted as a fortunate omen. The commentary says: When the initiating transmission is accompanied by the Black Tortoise, along with the virtue god, joy god, completion god, and Liu He to generate the god of the year, if it is prosperous and strong, it indicates adding household members, and if it is weak, it indicates adding livestock, and this year will certainly bring good fortune.

后加年神起女人，或為喜合轉相親。見時會有婚和聘，姻婢其間一語尋。用乘天后，帶天喜，生年上神，主婢婦人相親之事。旺相主有婚聘之喜，休囚則有姻婢之喜也。

When the Heavenly Empress is added to the year pillar, matters are initiated by a woman; if it meets the Joy God or the Harmony God, it turns into mutual closeness, often indicating marriage and dowry, and one should also be cautious about communication with relatives by marriage or servants. The explanation states: When the Initiating Transmission is accompanied by the Heavenly Empress, and the Heavenly Joy is used to generate the god on the year pillar, it indicates close relations with servants or women. When it is prosperous and strong, it signifies joy from marriage and dowry; when it is weak and confined, it indicates joy from relatives by marriage or servants.

后克年神帶奸門，傳中又帶害和刑。必有姦情兩鬥爭，累死人家又至貧。用乘天后帶奸門、刑神，刑害克行年上神，必有因奸至爭。如帶二死，必因人命而累於貧困也。

The Heavenly Empress is departing to attack the year of the person, accompanied by the door of immorality, and among the three transmissions there are also punishments and harms. This indicates a dispute arising from immoral affairs, leading to conflict between two parties, possibly even resulting in death and causing poverty and family ruin. The explanation states: if the initiating transmission is accompanied by the Heavenly Empress, the door of immorality, and the punishment god, and it attacks and controls the god of the year, there will certainly be disputes caused by immoral affairs; if it also includes two deaths, then there will be a death resulting from such affairs, leading to poverty and family ruin.

陰克行年帶咸池，婦人相害事無疑，或東或西或陰謀，子其朝夕慎防之。用乘太陰，帶咸池、奸門，克行年上神，婦人因奸謀害之事。若帶相負、天機、謾語上，有陰人謀事也。

Tai Yin goes to overcome the year stem but carries Xianchi, indicating that being harmed by a woman is certain; either east or west, in the open or in secret, one must be vigilant at all times. The commentary says: if the initiating transmission is riding Tai Yin, accompanied by Xianchi and the door of deceit, it indicates a woman scheming to harm through illicit relationships. If it also carries Xiangfu, Tianji, and Manyu, then there are secret persons plotting in the shadows.

干克年年帶關吏，此年必定見爭官。吏帶關迷並戲咒，縲紲之罪欲脫難。干克行年上神帶關吏，此年必有爭官之事，更帶繩索之神，必主縲紲囚繫。

The day stem overcomes the year stem, and the year stem carries the official inspector. In this year, there will certainly be disputes over official positions. If the official inspector is accompanied by the barrier official, the spirit of confusion, and the spirits of mockery and curses, it will be difficult to escape criminal punishment. The explanation states: if the day stem overcomes the year stem's spirit and carries the official inspector, there will certainly be disputes over official positions. If it is further accompanied by the spirit of ropes, it indicates being tied up and imprisoned.

大六壬管輅神書卷終

The first volume of "Da Liu Yin Guan Lu Shen Shu" ends here. This book was traditionally attributed to Guan Lu of the Three Kingdoms period, but in reality it was compiled by later authors. The entire text follows the format of song verses paired with annotations, explaining one by one the methods of divination in the Six壬 system, including the body and life, empty void, breaking god, punishment and clash, tomb god, ding god, dry and branch family residence, traveling person, great years and month builder, and the person's own birth year and destiny.