Liu Ren Da Quan (六壬大全)

臣等謹案：《六壬大全》十二巻，不著撰人名氏。巻首題“懷慶府推官郭載騋校”，蓋明代所刋也。六壬與遁甲、太乙，世謂之“三式”，而六壬其傳尤古，或謂出於黃帝元女，固屬無稽，要其為術，固非後世方技家所能造。

We have carefully examined: The book "The Complete Liuren" consists of twelve volumes and does not bear the name of the author. The front cover is inscribed with "Checked by Guo Zailai, Magistrate of Huaiqing Prefecture," indicating that this is a printed edition from the Ming dynasty. Liuren, along with Qimen Dunjia and Taiyi Shushu, is regarded as one of the three major systems of divination, collectively known as the "Three Formulae." Among these three, Liuren has the oldest tradition. Some say that Liuren originated from the Mysterious Lady of the Ninth Heaven in the Yellow Emperor's time; this is naturally an unfounded fabrication. However, considering the structure of this system of divination, it is indeed not something that could have been invented by later-day charlatans.

大抵數根於五行，而五行始於水，舉陰以起陽，故稱壬焉；舉成以該生，故用六焉。其有天地盤與神將加臨，雖漸近竒遁九宮之式，而由干支而有四課，則亦兩儀、四象也；由發用而有三傳，則亦一生二、二生三、三生萬物也；以至六十四課，莫不原本羲爻，蓋亦《易》象之支流，推而衍之者矣。

In general, the foundation of divination systems lies in the Five Phases, with water being the starting point. Among the ten Heavenly Stems, Ren is yang water and Gui is yin water. Using yin water to represent yang water, this system is called "Ren." The Yellow River Chart states that heaven generates water from one and earth completes it with six, so using the number six includes both the generating and completing numbers, hence it is called "six." Six Ren divides the twelve palaces into a fixed "Earth Plate" and a rotating "Heaven Plate" according to the "Month General." Then, the twelve "Heavenly Generals" take turns to be superimposed upon them. Although this structure is similar to the nine palace layout of the Dun Jia system, it uses the day stem and day branch to form the "Four Lessons," which corresponds to the two principles and four images of the Book of Changes. It also determines the "Three Transmissions" through the "Initiating Transmission," which aligns with the sequence described in the Dao De Jing: from one comes two, from two comes three, and from three comes all things. Even the term "sixty-four lessons" is derived from the yao images of Fuxi's hexagrams. This shows that Six Ren is also a branch of the Book of Changes, extending its principles outward.

考《國語》伶州鳩對七律，以所稱“夷則”、“上宮”、“大呂”、“上宮”推之，皆有合於六壬之義。然占卜之屬，特以五音、十二律定數，未可即指為六壬之源。《呉越春秋》載伍員及范蠡“雞鳴”、“日出”、“日映”、“禺中”四術，則時將加乘，與龍、蛇、刑、徳之用，一如今世所傳。而《越絶書》載公孫聖亦有“今日壬午時加南方”之語。其事雖不見經、傳，似出依託，然趙煜、袁康皆後漢人，知其法著於漢代也。

Examining the passage in the Guoyu where the music official Ling Zhoujiu answers King Jing of Zhou's question about the seven-character verse, using the terms 'Yizhe', 'Shanggong', 'Dali', and 'Shanggong' mentioned by him, one can see that they all align with the principles of Liu Neng. However, such divination methods only use the five tones and twelve musical scales to determine numbers and cannot be taken as the origin of Liu Neng. The Wu Yue Chunqiu records that Wu Yuen and Fan Li each used four methods for casting a divination chart according to the time of day: 'Ji Ming', 'Ri Chu', 'Ri Ying', and 'Yu Zhong'. These methods already involve matching the time of day with the Heavenly General and incorporate terms such as Qinglong, Teng Snake, Xing, and De, which are exactly the same as those used in today's Liu Neng. The Yue Ju Shu also records that Gongsun Sheng said something like 'Today is Renwu, the time is added to the south'. Although these stories are not found in the canonical historical texts and may be later fabrications, the authors of the Wu Yue Chunqiu, Zhao Yu, and the Yue Ju Shu, Yuan Kang, were both from the Eastern Han dynasty, indicating that the method of Liu Neng was established and popular during the Han dynasty.

其書之見於史者，《隋志》二家，《唐志》六家，《宋志》三十家。而焦竑《經籍志》所列，多至八十三家，然多散佚不傳；其存者，如徐道符《心鏡》，蔣日新《開雲觀月歌》，凌福之《畢法賦》，及《五變中黃經》，術家奉為蓍蔡。而流傳既久，其說多岐，或専論課體而失之拘，或専主類神而失之粗，或雜取神煞而失之支，又皆不可以為法。

Classical texts on the Six壬 system are recorded in the bibliographies of historical records throughout the ages. The Sui Shu Jingji Zhi lists two schools, the Tang Shu Jingji Zhi lists six schools, and the Song Shi Yiwén Zhi lists thirty schools. By the time of the Ming dynasty, in the Guoshi Jingji Zhi compiled by Jiao Hong, as many as eighty-three schools are listed, but most of them have been lost and are no longer transmitted. Among those that still exist today, works such as Xu Daofu's Xin Jing, Jiang Rixin's Kai Yun Guan Yue Ge, Ling Fu Zhi's Bi Fa Fu, and the Wubian Zhonghuang Jing are regarded by practitioners as the standard for divination, as authoritative as the yarrow stalks and turtle shells. However, due to the long period of transmission, different schools have developed divergent views: some focus exclusively on the lesson patterns and thus become too rigid; others emphasize classification and symbolic imagery, thus becoming too superficial; others indiscriminately pile up deities and omens, thus becoming fragmented and incoherent. None of these can be regarded as definitive methods.

是書總集諸書遺文，首載《入手法》、《總鈐》及貴神月將徳煞、加臨喜忌，旁采唐以來諸論，若《括囊》、《雲霄賦》、《課經》之類，而緯以《心鏡》、《觀月》諸篇，採擷頗為詳備。案《明史·藝文志》有袁祥《六壬大全》三十三巻，名目相同而巻帙不符，未必即祥所輯。要其博綜簡括，固六壬家之總彙也。

This book collects the writings of various schools, beginning with sections titled "Methods of Entry" and "General Essentials," as well as discussions on the auspicious and inauspicious aspects of the noble spirit, the Month General, the Heavenly General, and the deities and their influences. It also includes commentary from various scholars since the Tang dynasty, such as the "Kuan Nang Fu," "Yun Xiao Fu," and "Ke Jing," and weaves together chapters like the "Heart Mirror" and "Observing the Moon Song" for compilation. The collection is quite comprehensive. The "Ming Shi · Yi Wen Zhi" records a thirty-three-volume work titled "The Complete Liuren" by Yuan Xiang, but although the title is the same, the number of volumes differs, so it is uncertain whether this is the same compilation. In any case, this book gathers a wide range of opinions and extracts their essentials, truly serving as a comprehensive summary of the entire school of Liuren.

惟是六壬所重，莫過於天乙貴神陰陽順逆，為吉凶所自出，如匠者之凖繩矩矱。而先天之徳起於子，後天之德起於未，以五干徳合神取貴。承學之士多未究其源，我聖祖仁皇帝《御定星曆考原》一書，貫串璣衡，權輿圭臬，以訂曹震圭晝丑夜未之訛，實足立千古之標凖。我皇上御纂《協紀辨方書》，復申暢斯旨。

The most important aspect of Liu Xin is the concept of "Tianyi Guiren" (Heavenly Nobleman), which emphasizes the distinction between Yin and Yang, and the direction of movement, either in harmony or in reverse. All auspicious and inauspicious outcomes are derived from this principle, much like a carpenter's measuring tool and rules. The method of determining Tianyi Guiren begins with the Earlier Heaven's virtue starting from the Zi position and the Later Heaven's virtue starting from the Wei position. This is determined based on the relationship between the ten heavenly stems' deities and their corresponding partner deities. Many later scholars have not thoroughly investigated this source and lineage. The book "Yudi Xingli Kaoyuan," officially compiled by the present dynasty's Renzong Emperor, integrates the study of astronomy and celestial phenomena, establishing fundamental principles for calculation methods and correcting the error from the Yuan dynasty's Cao Zhengui, who claimed that the daytime nobleman is at Chou and the nighttime nobleman is at Wei. This work is truly sufficient to set a standard for all time. The current emperor's personally compiled "Xieji Bianfangshu" has again emphasized and elaborated on this principle.

謹按《呉越春秋》所載子胥之占，三月甲戌，時加雞鳴，而以為青龍在酉，是甲日丑為陰貴也。范蠡石室之占，十二月戊寅，時加日出，而亦以為青龍臨酉，功曹為螣蛇，是戊日丑為陽貴也。沿溯古義，皆與聖謨垂示先後同符，是書所取天乙尚沿俗例，巻中僅載先天貴人一圖而不用，未免失之舛漏。又所載十二宮分野，亦多拘牽舊說，未能訂正；今以原本所有，姑仍其舊録之，而附訂其失如右。

According to the account in the "Spring and Autumn Annals of Wu and Yue," when Wu Zixu performed a divination, it was on the third month, the Jiaxu day, with the hour added to the time of the rooster's crowing, which is the Chou hour. He concluded that the "Azure Dragon" was in You, showing that on a Jia day, Chou is considered the Yin Nobleman. In another divination performed by Fan Li in a stone chamber, it was on the twelfth month, the Wuyin day, with the hour added to the time of sunrise, which is the Mao hour. He also concluded that the "Azure Dragon" was in the You position, and the "Gongcao" at the Yin position was regarded as the "Teng Snake," showing that on a Wu day, Chou is considered the Yang Nobleman. Following this line of reasoning, the ancient meanings all align with the teachings of our dynasty. However, the method of calculating the Heavenly Stem Nobleman used in this book still follows the old popular practices. Although the book includes a diagram of the Earlier Heaven Nobleman, it does not use it, which is a mistake and a lack of accuracy. The book also mostly adheres to old views regarding the twelve palaces and the regions corresponding to the states and countries on earth, without making corrections. Since the original is like this, I will copy it as it is, and record its errors and corrections as above.

干隆四十六年九月恭校上。總纂官：臣紀昀、臣陸錫熊、臣孫士毅。總校官：臣陸費墀。

In the 46th year of Qianlong (1781 AD), in the ninth month, we respectfully completed and submitted the collation. The chief editors were Minister Ji Yun, Minister Lu Xixiong, and Minister Sun Shiyi, while the chief proofreaders were Minister Lu Fei Chi.

甲課寅兮乙課辰，丙戊課巳不須論。丁己課未庚申上，辛戌壬亥是其真。癸課原來丑宮坐，分明不用四正神。

The ten heavenly stems do not have fixed positions among the twelve earthly branches on the Earth Plate. When setting up a divination chart, one must first borrow the position of a particular earthly branch to place the heavenly stem, a process known as "lodging palace." The mnemonic states: Jia lodges in the寅 (Yin) palace, Yi lodges in the辰 (Chen) palace; Bing and Wu both lodge in the巳 (Si) palace, without needing separate placements; Ding and Ji both lodge in the未 (Wei) palace, Geng lodges in the申 (Shen) palace; Xin lodges in the戌 (Xu) palace, Ren lodges in the亥 (Hai) palace, and this is considered the correct method; Gui originally lodges in the丑 (Chou) palace. It can be seen that lodging palace generally avoids using the Zi (子), Wu (午), Mao (卯), and You (酉) branches—these four are the central positions, reserved for the four cardinal deities, and the heavenly stems do not occupy them, hence the saying "the heavenly stems do not use the four cardinal deities."

一下克上曰重審，一上克下曰元首取課先從下賊呼，如無下賊上克初。初傳之上名中次，中上加臨是末居。三傳既定天盤將，此是入式法第一。

This method first explains two types of lesson patterns. In Six Rén, the day stem and day branch are combined as the "day branch." From the day branch and the day stem's lodging palace, one god is selected on the heaven plate, forming four paired groups, known as the "four lessons." Among the four lessons, if the god on the earth plate is overcome by the god on the heaven plate, it is called the "re-examining lesson." If the god on the heaven plate overcomes the god on the earth plate, it is called the "original leader lesson." The order of taking the lesson is first to find the "lower stealing upper" lesson. If there is no "lower stealing upper," then take the "upper overcoming lower" lesson, and set its upper god as the "first transmission," which is called the "initiating transmission." Once the first transmission is determined, look at the character of the first transmission and find the corresponding upper god on the heaven plate, which becomes the "middle transmission." The upper god of the middle transmission, where it is placed, is the "final transmission." After the three transmissions are determined, the twelve heavenly generals are then placed on the heaven plate according to their positions. This is the first method of starting a lesson in Six Rén.

即知一也下賊或三二四侵，若逢上克亦同雲。常將天日比神用，陽日用陽陰用陰。若或俱比俱不比，立法別有渉害陳。

The method of "Comparison" is also called the "Knowing One Method." When there are multiple instances of lower overcoming upper in a divination, or multiple instances of upper overcoming lower, it is impossible to determine the initiating transmission solely based on the thief and the overcome. In such cases, one should compare the heavenly ruler (the god of overcoming) on the Heaven Plate with the day stem: if it shares the same yin or yang with the day stem, then on a yang day, take the one that is yang; on a yin day, take the one that is yin. In general, choose the one that matches the yin or yang of the day stem, that is, the one that is "compared" with the day stem, to initiate the transmission. If several overcoming gods compare with the day stem or none do, then the method of comparison fails, and one should use the method of "Involving Harm" mentioned later.

渉害行來本家止，路逢多克為用取。孟深仲淺季當休，復等柔辰剛日宜。

The "Involving Harm Method" is used when the "Comparative Method" still fails to determine the outcome. The method involves counting back from each god that is being harmed from its current position on the Earth Plate to its original palace. Along the way, any palace that can harm it is counted as one. The god that has the most harm inflicted upon it, and thus is most deeply involved in harm, is chosen as the initiating transmission. If the number of harms inflicted on each god is equal, then look at the palaces they are located on: those located on the four beginning palaces (寅, 申, 巳, 亥) are considered most deeply involved, and are chosen first; those located on the four middle palaces (子, 午, 卯, 酉) are considered less deeply involved, and are chosen next; those located on the four seasonal palaces (辰, 戌, 丑, 未) are considered least involved, and are thus left out. If they are still equal, then on a flexible day (a yin day), take the god on the day branch; on a strong day (a yang day), take the god on the day stem.

神遙剋日曰蒿矢，日遙克神曰彈射。四課無克號為遙，日與神兮逓互招。先取神遙克其日，如無方取日來遙。或有日克乎兩神，復有兩神來剋日。擇與日干比者用，陽日用陽陰用陰。

Among the four lessons, if neither the upper nor the lower ones show mutual control, the "remote control method" should be used. When a heavenly stem on the Heaven Plate controls the day stem from a position apart, it is called the "Arrow Lesson," symbolizing an arrow that is shot but weak in force. When the day stem controls a heavenly stem on the Heaven Plate from a position apart, it is called the "Sniper Lesson." The term "remote" refers to the day stem and the heavenly stems in the four lessons mutually attracting each other from a distance and exerting control. The order of selection is: first take the heavenly stem that remotely controls the day stem as the initiating transmission. If there is no heavenly stem controlling the day stem, then take the heavenly stem that is controlled by the day stem. If the day stem controls two heavenly stems at the same time, or if two heavenly stems control the day stem at the same time, then use the method of comparison to choose, taking the one with the same yin-yang attribute as the day stem. A yang day stem uses a yang heavenly stem, and a yin day stem uses a yin heavenly stem.

無遙無克昴星窮，陽仰陰俯酉位中論初傳也。剛日先辰而後日，柔日先日而後辰論中末也。

When the four lessons have neither贼克 nor遥克, the method of selection is exhausted, and one must use the "昴星 method." This method takes the You palace as the standard, since You corresponds to the Hairy Head mansion position among the twenty-eight constellations, hence the name. The small note says "discussing the first transmission," meaning the first two sentences explain how to determine the first transmission: on a yang day, which is an odd day, use "looking upward," observing the heavenly palace's You position to find the heavenly god that is present there, which becomes the first transmission. On a yin day, which is an even day, use "looking downward," observing where the heavenly You falls on the earthly palace, and take the god of that palace as the first transmission. The latter two sentences of the small note say "discussing the middle and final transmissions," meaning the method for determining the middle and final transmissions: on a yang day, first take the god on the day's earthly branch as the middle transmission, then take the god on the day's heavenly stem as the final transmission; on a yin day, it is reversed, first take the god on the day's heavenly stem as the middle transmission, then take the god on the day's earthly branch as the final transmission.

戊辰、戊午、丙辰三剛日各一課，辛未二課，辛丑二課，丁酉、辛酉各一課四課不全三課備，無遙無克別責例。剛日干合上頭神，柔日支前三合取。皆以天上作初傳，陰陽中末干中寄。剛三柔六共九課，此課先賢俱隠秘。戊午戊辰與丙辰，干上皆午是為親。辛丑辛未各二日，下上皆是丑未真。丁酉當為己丁是，辛酉原來是酉辛。

The small note first lists the days applicable to the method of alternative responsibility: on the three days of Wuchen, Wuwu, and Bingchen, each day is assigned one lesson; on Xinwei day, there are two lessons; on Xinchou day, there are two lessons; and on Dingyou and Xinyou days, each day is assigned one lesson. The term "four lessons are not complete" refers to the situation where two of the four lessons are repeated, resulting in only three distinct lessons. On such days, if there is neither a remoterestrain nor a thiefrestrain, the method of alternative responsibility is used. On a yang day, take the heavenly stem that is in harmony with the day stem, and look at the god that resides in the palace of that stem to serve as the initiating transmission. On a yin day, take the third branch before the day branch, which forms a triple harmony with the day branch, and use that as the initiating transmission. In both cases, the character from the heaven plate is used as the first transmission, while the middle and final transmissions are both taken from the god residing in the palace of the day stem. On yang days, there are three lessons, and on yin days, there are six lessons, totaling nine lessons. This method was kept secret by previous diviners. The last four lines of the rhyme are examples to clarify: on the days of Wuwu, Wuchen, and Bingchen, the heavenly stem above the day stem is always Wu, so it is said "this is close"; on the days of Xinwei and Xinchou, the characters seen above and below do not go beyond the characters Chou and Wei; on Dingyou day, the palace of Ding's residence, which is Wei, is paired with Ji to determine it, while on Xinyou day, the pairing is naturally between You and Xin.

論克不論遙兩課無克號八專，陽日日陽順行三連本位數。陰日辰陰逆三位，中末總向日上眠。

A note explains that in the case of the Eight Special Lessons, only the mutual control between upper and lower elements is considered, and remote control is not taken into account. On days when the day stem and day branch are in the same position, such as Jiayin (甲寅) or Jiwei (己未), the four lessons merge into two lessons, which is called "Eight Special." If there is no mutual control within the two lessons, on a yang day, the initial transmission is determined by starting from the heavenly stem above the day stem and counting forward to the third position, including the original position. On a yin day, the initial transmission is determined by starting from the heavenly stem above the day branch and counting backward to the third position. The middle and final transmissions are not separately determined; they are all taken from the heavenly stem above the day stem. Therefore, it is said, "the middle and final transmissions all rest upon the day stem."

伏吟有克還為用，無克剛干柔取辰。迤邐刑之作中末，從茲《玉厯》職其真。若也自刑為發用，次傳顛倒日辰並。次傳更復自刑者，沖取末傳不論刑。

The "Month General" corresponds to the time of divination, with the Heaven Plate directly covering the Earth Plate at the same position, and the twelve gods remaining unmoved; this is called "Hidden Chant Lesson." If there is arestrain (restraint) among the four lessons, the method of taking the restrained god remains as per the usual rules. If there is no restraint, on a yang day, the god above the day stem is used as the initiating transmission, and on a yin day, the god above the day branch is used as the initiating transmission. The middle and final transmissions are determined by following the sequence of mutual restraint: the god restrained by the first transmission becomes the middle transmission, and the god restrained by the middle transmission becomes the final transmission. This method comes from the "Ji Li" and is most appropriate. If the first transmission itself is a self-restraining god such as Chen, Wu, You, or Hai, then the middle transmission is reversed, taking the god above the day branch or day stem that corresponds. If the middle transmission also encounters a self-restraining god, the final transmission takes its opposite god, without considering restraint further.

返吟有克亦為用，無克別有井欄名。若知六日該無克，丑未同干丁己辛。丑日登明未太乙，辰中日末識原因陽日用辰，陰日用日，辰上作中，日上作末。

When the Month General and the time of divination are exactly opposite, and the Heaven Plate and Earth Plate are always opposing each other, this is called "returning recitation." If there is a conflict in a returning recitation, the conflict is taken as the Initiating Transmission as usual. If there is no conflict, there is another pattern called "well barrel shooting." To know which days have no conflict, there are only six days: Dingchou, Jichou, Xinchou, Dingwei, Jiwei, and Xinwei. These are all days where the branches Chou and Wei are paired with the stems Ding, Ji, and Xin. On Chou days, the Initiating Transmission is taken from the position of Hai, which is Dengming. On Wei days, the Initiating Transmission is taken from the position of Si, which is Taiyi. The Middle and Final Transmissions are determined according to the small notes: on Yang days, the god above the Day Branch is used, and on Yin days, the god above the Day Stem is used. First, the god above the Day Branch is used as the Middle Transmission, and then the god above the Day Stem is used as the Final Transmission.

歲君：甲見甲之類。年中天子之象，統攝諸位神煞。入占尊長、部官之事。占官有面君之喜，不宜受克。太歲：子年見子之類，利仕人不利常人。受克尊長凶。如六月以前見舊年太歲，舊年事；七月以後見來年太歲，來年事。

"The year ruler" refers to the heavenly stem of the current year, such as Jia in a Jia year. It represents the emperor throughout the year and governs all deities and omens. When used in divination, it relates to matters concerning elders, superiors, and authorities. If one seeks official positions, it signifies the joy of meeting the emperor. It is most unfavorable if it is overcome. "The year master" refers to the earthly branch of the current year, such as Zi in a Zi year. It benefits those in official positions but is unfavorable for common people. If the year master is overcome, it indicates misfortune for elders. There is also a rule for determining the year: if the previous year's year master appears in a divination lesson cast before June, the question relates to last year's past events; if the next year's year master appears after July, the question relates to the new events of the coming year.

太歲神煞：太歲排輪十二宮，歲破大耗與年沖，前五死符並小耗，病符後一不離宗。後二太陰並弔客，後四白虎是凶神。歲前二辰喪門凶，前四畜官官符神。太歲前維力士位，對沖蠶室有災星。奏書後維沖博士，五鬼逆行子加辰。黃幡只向三合來，對沖豹尾不虛雲。金神之殺隨年干，納音金位同庚辛。三合中沖兩邊去，便是伏兵大禍神。亥子丑年將軍酉，三年一移順仲神。

The deities associated with the Tai Suai are determined by the branch of the Tai Suai, and they are arranged around the twelve palaces. The palace opposite the Tai Suai is called "Sui Po" (Great Loss); the fifth palace before the Tai Suai is "Si Fu" (Death Symbol), which also serves as "Xiao Hao" (Minor Loss); "Bing Fu" (Disease Symbol) is in the first palace after the Tai Suai, and this pattern holds. The second palace after the Tai Suai is "Tai Yin" (Great Yin), which is also the position of "Diao Ke" (Guest); the fourth palace after the Tai Suai is "Bai Hu" (White Tiger), which is an Inauspicious Spirit (malevolent deity). The second palace before the Tai Suai is "Sang Men" (Mourning-and-Condolence Spirit), which presages misfortune and death; the fourth palace before the Tai Suai is "Xu Guan" (Animal Official), which is also "Guan Fu" (Official Symbol). The four cardinal positions before the Tai Suai are "Li Shi" (Strong Men), and the palace opposite "Li Shi" is "Can Shi" (Silkworm Room), which is a calamity star; "Zou Shu" (Presenting Documents) is located in the four cardinal positions after the Tai Suai, and the palace opposite "Zou Shu" is "Bo Shi" (Doctor). The "Wu Gui" (Five Ghosts) start from the Zi position and move backward, calculating up to the Chen position. The "Huang Pan" (Yellow Banner) falls only on the storage position that forms a triple harmony with the Tai Suai, and the palace opposite "Huang Pan" is "Bao Wei" (Leopard Tail), which is not false. The "Jin Shen" (Metal Deity) calamity depends on the heavenly stem of the year; for years with a nayin sound element of metal, they are treated the same as years of Geng and Xin. By extending from the central deity of the triple harmony formation to the two opposite sides, we get the deities "Fu Bing" (Hidden Army) and "Da Huo" (Great Disaster). The "Jiang Jun" (General) for the three years of Hai, Zi, and Chou are all in the You position, moving every three years, following the rotation of the four central deities of Zi, Wu, Mao, and You.

子丑寅卯辰巳午未申酉戌亥 將軍 酉酉子子子卯卯卯午午午酉占行人用 歲刑 卯戌己子辰申午丑寅酉未亥 歲破 午未申酉戌亥子丑寅卯辰巳 歲煞 未辰丑戌未辰丑戌未辰丑戌 大耗 午未申酉戌亥子丑寅卯辰巳即歲沖也，歲建前破也。 小耗 巳午未申酉戌亥子丑寅卯辰歲建前執也

This is a reference table for looking up deities and omens based on the year's earthly branch. The top row lists the twelve earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. Below each row is a deity or omen, with the corresponding earthly branch it falls on for each year. For "General" (Jiangjun): In the years of Hai, Zi, and Chou, it falls on You; in the years of Yin, Mao, and Chen, it falls on Zi; in the years of Si, Wu, and Wei, it falls on Mao; in the years of Shen, You, and Xu, it falls on Wu. This is used when asking about people who are away from home. For "Year刑" (Sui Xing): It is the branch that is harmed by the current year's earthly branch. In the year of Zi, it is Mao; in the year of Chou, it is Xu; in the year of Yin, it is Si (the text mistakenly writes "Ji" instead of "Si"). The branches Zi, Wu, You, and Hai self-harm (Zi Xing). For "Year破" (Sui Po): It is the branch that conflicts with the current year's earthly branch. In the year of Zi, it is Wu; in the year of Chou, it is Wei, and so on in sequence. For "Year煞" (Sui Sha): It follows the cycle of triple harmony and storage. In the years of Shen, Zi, and Chen, it falls on Wei; in the years of Si, You, and Chou, it falls on Chen; in the years of Yin, Wu, and Xu, it falls on Chou; in the years of Hai, Mao, and Wei, it falls on Xu. "Great Loss" (Da Hao) is in the same position as "Year破". A note explains that it is the deity that conflicts with the sovereign year, which is the position before the year's starting branch. "Minor Loss" (Xiao Hao) is in the position before the "Zhi" (holding) position of the year's starting branch, and it is one position behind "Year破".

喪門：歲前二辰弔客：歲後二辰歲墓：歲後五位，如子年見未。歲徳：即歲君，陰年從陽，如已年見甲之例。歲合：即甲年見已。

The "Mourning-and-Condolence spirit" (Sangmen) is the second position before the Tai Sui (Year God). For example, in the Year of Zi, it is in the position of Yin, indicating mourning and weeping. The "Funeral Guest" (Diaoke) is the second position after the Tai Sui. For example, in the Year of Zi, it is in the position of Xu, indicating visiting the deceased and attending to the sick. The "Year's Burial" (Su Mu) is the fifth position after the Tai Sui. For example, in the Year of Zi, it is in the position of Wei, indicating obscurity and being buried. The "Year's Virtue" (Su De) refers to the Tai Sui itself. If it is a yin heavenly stem year, one should take the yang heavenly stem that corresponds to it. For example, in the Year of Ji (a yin stem), one takes the stem of Jia, because Jia and Ji are compatible. The "Year's Union" (Su He) refers to the heavenly stem that is compatible with the year's stem. For example, in the Year of Jia, one takes the stem of Ji.

年月三煞：未辰丑戌未辰丑戌未辰丑戌金神：酉巳丑酉己丑酉巳丑酉已丑即破碎。歲宅：歲前五位。如子年見巳。病符：歲後一辰。歲虎：歲後四辰。

The term "year and month triple evils" refers collectively to the Jiesha, Zaisha, and Suasha. They cycle according to the branches of the year or month: Shen-Zi-Chen (Water triad) meets Wei, Hai-Mao-Wei (Wood triad) meets Chen, Yin-Wu-Xu (Fire triad) meets Chou, and Si-You-Chou (Metal triad) meets Xu. These four groups rotate continuously. The "Golden God" follows the order of Zi, Chou, Yin, Mao, and cycles through You, Si, and Chou. For example, in years of Zi, Chou, Yin, or Mao, the Golden God is in You; in years of Chou, Chen, Wei, or Xu, it is in Si; and in years of Yin, Si, Shen, or Hai, it is in Chou (note that "Ji" and "Yi" in the table are both errors for "Si"). It is also known as the "Broken Fragments Evil." The "Year Residence" is the fifth position before the Tai Sui (sovereign star), for example, in the year of Zi, it is in Si, indicating the dwelling place of the family. The "Bingfu" (Disease Symbol) is the first position after the Tai Sui, indicating illness. The "Year Tiger" is the fourth position after the Tai Sui, sharing the same position as the White Tiger, indicating bloodshed and misfortune.

甲乙丙丁戊巳庚辛壬癸 福星 子丑子子未未丑丑巳巳 日徳 寅申巳亥巳寅申己亥已 日祿 寅卯己午己午申酉亥子 日醫 卯亥丑未己卯亥丑未巳 直符 己辰卯寅丑午未申酉戌 儀神 午巳辰卯寅丑未申酉戌

This is a reference table for determining divine omens based on the Ten Heavenly Stems. The first row lists the Ten Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui), with "Si" being a mistake for "Ji." The following rows list the corresponding Earthly Branches for each Heavenly Stem. "Fuxing" (Fuxing): Jia corresponds to Zi, Yi to Chou, Bing and Ding both to Zi, Wu and Ji both to Wei, Geng and Xin both to Chou, Ren and Gui both to Si, indicating auspicious blessings and support. "Ride" (Ride): Jia寅, Yi申, Bing巳, Ding亥, Wu巳, Ji寅, Geng申, Xin巳, Ren亥, Gui巳 are the divine gods that bring fortune and can transform misfortune into good fortune. "Ri Lu" (Ri Lu): Jia's fortune is in Yin, Yi's in Mao, Bing's in Si, Ding's in Wu, Wu's in Si, Ji's in Wu, Geng's in Shen, Xin's in You, Ren's in Hai, Gui's in Zi, indicating official salary and wealth. "Ri Yi" (Ri Yi): Jia卯, Yi亥, Bing丑, Ding未, Wu巳, Ji卯, Geng亥, Xin丑, Ren未, Gui巳 are used when seeking medical help. "Zhi Fu" (Zhi Fu) starts at Si position from Jia, followed by Chen for Yi, Mao for Bing, Yin for Ding, Chou for Wu, Wu for Ji, Wei for Geng, Shen for Xin, You for Ren, and Xu for Gui. "Yi Shen" (Yi Shen) starts at Wu position from Jia, followed by Si for Yi, Chen for Bing, Mao for Ding, Yin for Wu, Chou for Ji. For the remaining five stems (Geng, Xin, Ren, Gui), they share the same positions as Zhi Fu, starting from Wei, Shen, You, Xu.

游都 丑子寅巳申丑子寅巳申 天盜 子亥卯申己子亥卯申巳 天賊 辰午申亥寅辰午申亥寅 稼穡 丑丑辰辰未未戌戌戌戌 羊刃 卯辰午未午未酉戌子丑日前一位。 天羅 卯巳午申午申酉亥子寅 天解 亥申未丑酉亥申未丑酉

"The 'You Du' (Wandering Capital): Jia Chou, Yi Zi, Bing Yin, Ding Si, Wu Shen, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Chou, Zi, Yin, Si, Shen, indicating the trail of thieves when used for divination about theft." "The 'Tian Dao' (Heavenly Theft): Jia Zi, Yi Hai, Bing Mao, Ding Shen, Wu Si, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Zi, Hai, Mao, Shen, Si, indicating theft and loss." "The 'Tian Ze' (Heavenly Thief): Jia Chen, Yi Wu, Bing Shen, Ding Hai, Wu Yin, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Chen, Wu, Shen, Hai, Yin, indicating robbery and plunder." "The 'Jia Se' (Crops and Harvest): The pairs are the same. Jia and Yi are in Chou, Bing and Ding in Chen, Wu and Ji in Wei, and Geng, Xin, Ren, and Gui in Xu, indicating matters related to farming and crops." "The 'Yang Ren' (Shear): It is located one position before the Day Stem's禄 (favorable position). Therefore, the note says 'the position before the day stem': Jia's禄 is in Yin and its Yang Ren is in Mao, Yi's Yang Ren is in Chen, Bing and Wu's Yang Ren is in Wu, Ding and Ji's Yang Ren is in Wei, Geng's Yang Ren is in You, Xin's Yang Ren is in Xu, Ren's Yang Ren is in Zi, and Gui's Yang Ren is in Chou, indicating injuries, conflicts, and disputes." "The 'Tian Luo' (Heavenly Net): Jia Mao, Yi Si, Bing Wu, Ding Shen, Wu Wu, Ji Shen, Geng You, Xin Hai, Ren Zi, Gui Yin, indicating being caught in a web, unable to advance or retreat." "The 'Tian Jie' (Heavenly Release): Jia Hai, Yi Shen, Bing Wei, Ding Chou, Wu You, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Hai, Shen, Wei, Chou, You, indicating the resolution of doubts and worries."

三竒 乙丙丁　三竒 甲戊庚　三竒 辛壬癸

The Three Marvels refer to three special combinations of heavenly stems: Yi, Bing, and Ding are known as the Three Marvels beneath the earth, Jia, Wu, and Geng are the Three Marvels above the heavens, and Xin, Ren, and Gui are the Three Marvels among people. When all three heavenly stems are present in a divination, it indicates an extraordinary opportunity and assistance, enabling one to achieve remarkable success and turn misfortune into good fortune. However, if the Three Marvels are incomplete or are disrupted by malevolent spirits, their power is diminished, and they may instead lead to wasted effort and loss.

子丑寅卯辰巳午未申酉戌亥 支徳 巳午未申酉戌亥子丑寅卯辰支前五辰 支馬 寅亥申巳寅亥申巳寅亥申巳 支刑 卯戌巳子辰申午丑寅酉未亥 支破 酉辰亥午丑申卯戌巳子未寅 支沖 即對宮。 支害 未子巳辰卯寅丑子亥戌酉申

This is a reference table for checking divine omens based on the day branch. The first row still lists the twelve earthly branches. "Branch Virtue" is the fifth position before the current branch, so the note says "five positions before," for example, Zi is at Si, Chou is at Wu, and so on, in order, indicating assistance from fortune and virtue. "Branch Horse" refers to "Post-horse": in Shen-Zi-Chen, the branch sees Yin; in Si-You-Chou, the branch sees Hai; in Yin-Wu-Xu, the branch sees Shen; in Hai-Mao-Wei, the branch sees Si, indicating movement and travel, and messages from people. "Branch Punishment" refers to the Three Punishments: Zi punishes Mao, Chou punishes Xu, Yin punishes Si, Mao punishes Zi, Si punishes Shen, Wei punishes Chou, Shen punishes Yin, Xu punishes Wei, and Chen and Wu and You and Hai self-punish, indicating punishment and disputes. "Branch Break" is: Zi breaks You, Chou breaks Chen, Yin breaks Hai, Mao breaks Wu, Chen breaks Chou, Si breaks Shen, Wu breaks Mao, Wei breaks Xu, Shen breaks Si, You breaks Zi, Xu breaks Wei, Hai breaks Yin, indicating loss and damage. "Branch Opposition" refers to the opposite position on the earth plate, such as Zi opposing Wu, Chou opposing Wei. "Branch Harm" refers to the Six Harms: Zi and Wei harm each other, Chou and Wu harm each other, Yin and Si harm each other, Mao and Chen harm each other, Shen and Hai harm each other, You and Xu harm each other, indicating hidden hindrance (in the table, the position of Chou is marked as Zi, which is likely an error for Wu).

時煞 巳寅亥申巳寅亥申巳寅亥申 支儀 午巳辰卯寅丑未申酉戌亥子 金神 巳丑酉巳丑酉巳丑酉巳丑酉 收魂 凡墓神為元武皆是。 馬倒 驛馬前一位。

The "Time Harm" (时煞) cycles in groups of four: Zi, Chen, Shen meet Si; Chou, Si, You meet Yin; Yin, Wu, Xu meet Hai; Mao, Wei, Hai meet Shen, indicating misfortune in a particular hour. The "Branch Ruler" (支仪) starts from Zi to Wu, then follows with Chou and Si, Yin and Chen, Mao and Mao, Chen and Yin, Si and Chou, and from Wu onwards it becomes Wei, Shen, You, Xu, Hai, Zi. It pairs with the "Heavenly Stem Ruler" (仪神) to form the annual measure. The "Metal Spirit" (金神) cycles in groups of three: Zi, Mao, Wu, You meet Si; Chou, Chen, Wei, Xu meet Chou; Yin, Si, Shen, Hai meet You, and these Metal Spirits are considered broken harms, similar to those under the ten Heavenly Stems. "Soul Capture" (收魂) does not have a separate position; any place where the "Ancestral Spirit" (墓神) is accompanied by "Black Tortoise" (玄武) is considered soul capture, indicating the gathering of souls and danger to people. "Horse Fall" (马倒) is the position before the "Post-horse" (驿马); when the Post-horse falls, it indicates obstruction in travel and failure to proceed.

劫殺災殺歲殺知，天殺月殺地殺齊。亡神將星扳鞍是，驛馬六厄華蓋馳。

This is the summary of the twelve divine evils related to the Triple Harmony Formation. It arranges the twelve divine evils connected to one's birth chart in order for easy memorization: first come "Jiesha", "Zaisha", and "Suasha"; then "Tiansha", "Yuesha", and "Disha"; followed by "Wangshen", "Tianjiang", and "Pan'an"; and finally "Yimashu", "Liue", and "Huagai". Altogether there are twelve. They are arranged around the twelve palaces according to the order of the Longsheng (growth) in the Triple Harmony Formation. When casting a divination, one examines which palace these divine evils fall into and which heavenly general they are riding, to infer gains and losses in human affairs. The last term, "Huagai", refers to a star, which signifies solitude and artistic talent, and should not be interpreted as "a beautiful umbrella".

每日寅罡在肺經，卯時流入大腸中。辰胃巳脾午心上，未時卻入小腸行。申在膀胱酉在腎，戌在胞絡亥三焦。子膽丑肝循環轉，晝夜周流十二遭。今年某月初一日趕來年某月初一日，有閏前加二十五，無閏後退六爻神。陽日後三辰，陰日前三辰。

This section matches the twelve hours of the day with the twelve meridians of the human body, used for divination and diagnosis. Each day, the qi and blood flow through the meridians in sequence: at the寅 hour, it reaches the lung meridian; at the卯 hour, it flows into the large intestine meridian; at the辰 hour, it reaches the stomach meridian; at the巳 hour, it reaches the spleen meridian; at the午 hour, it reaches the heart meridian; at the未 hour, it moves to the small intestine meridian; at the申 hour, it is in the bladder meridian; at the酉 hour, it is in the kidney meridian; at the戌 hour, it is in the heart package meridian; at the亥 hour, it is in the triple warmer meridian; at the子 hour, it is in the gallbladder meridian; and at the丑 hour, it is in the liver meridian. This cycle repeats twelve times throughout the day and night. The following sentences are supplementary rhymes for calculating the day branch: from the first day of this month to the first day of the next year, if there is a leap month, add twenty-five; if there is no leap month, subtract six. On a yang day, count three branches forward from the original position; on a yin day, count three branches backward from the original position.

天徳丁坤壬辛亥甲癸寅丙乙己庚 月徳巳寅亥申三輪 月合辛巳丁乙三輪 天馬午順六陽 天喜春戌夏丑秋辰冬未 天詔、游魂亥順十二 天赦春戊寅夏甲午秋戊申冬甲子 天醫子卯午酉三輪 天書戌順十二 皇恩戌丑辰未卯酉子午亥寅巳申

The following lists the divine omens by month. Those marked with "顺十二" start from the designated branch in the first month and move forward one branch each month, cycling through twelve months. Those marked with "逆十二" move backward one branch each month. Those marked with "三轮" cycle through four branches in groups, repeating three times. Those specifying spring, summer, autumn, and winter follow the corresponding seasons. "天德" starts in the first month and follows the sequence: Ding, Kun, Ren, Xin, Hai, Jia, Gui, Yin, Bing, Yi, Ji, Geng. It is a fortunate deity capable of turning misfortune into good fortune. "月德" starts in the first month with Si, then follows the sequence: Yi, Hai, Shen, repeating three cycles. "月合" starts in the first month with Xin, then follows the sequence: Si, Ding, Yi, repeating three cycles. "天马" starts in the first month with Wu, then proceeds through the six yang branches in order: Wu, Shen, Xu, Zi, Yin, Chen. "天喜" is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter, indicating joy and celebration. "天诏" and "游魂" share the same position. "天诏" starts in Hai in the first month and proceeds forward each month. "天赦" is in Wu Yin in spring, Jia Wu in summer, Wu Shen in autumn, and Jia Zi in winter, indicating forgiveness and relief from misfortune. "天医" is in Zi, Mao, Wu, You, repeating three cycles, and is used for seeking medical help. "天书" starts in Xu in the first month and proceeds forward each month. "皇恩" starts in the first month with Xu, then follows the sequence: Chou, Chen, Wei, Mao, You, Zi, Wu, Hai, Yin, Si, Shen, repeating twelve months, indicating grace and pardon.

聖心亥己子午丑未寅申卯酉辰戌 進爵申亥己申亥巳申亥己申亥巳 鳯輦辰未戊丑三輪 鑾輿戌丑辰未三輪 會神未戌寅亥酉子丑午己卯申辰 天解申戌子寅辰午申戌子寅辰午 皇書春寅夏巳秋申冬亥 解神申申酉酉戌戌亥亥午午未未 風煞申逆十二 逰神春丑夏子秋戌冬亥，主行人至

The Sacred Heart begins from the first month, in sequence as亥, 巳, 子, 午, 丑, 未, 寅, 申, 卯, 酉, 辰, 戌, indicating the sovereign's favor and attention. "Advancing Rank" occurs on申 in the first month, 亥 in the second, and 巳 in the third, repeating in groups of three for four cycles, indicating promotion and rewards. "Imperial Coach" involves the positions 辰, 未, 戌, 丑 for three cycles, and "Palanquin" involves 戌, 丑, 辰, 未 for three cycles, both indicating the grandeur and honor of the imperial carriage. "Meeting Deity" starts from the first month with 未, 戌, 寅, 巳, 酉, 子, 丑, 午, 巳, 卯, 申, 辰, indicating gatherings and assemblies. "Heavenly Relief" involves 申, 戌, 子, 寅, 辰, 午 for two cycles, indicating the resolution of troubles and anxieties. "Imperial Edict" occurs on寅 in spring, 巳 in summer, 申 in autumn, and 亥 in winter, indicating imperial decrees and documents. "Relief Deity" moves every two months: in the first and second months it is in申, third and fourth in酉, fifth and sixth in戌, seventh and eighth in亥, ninth and tenth in午, eleventh and twelfth in未, indicating the removal of calamities and the forgiveness of sins. "Wind Harm" begins from the first month on申 and moves backward. "Wandering Deity" occurs on丑 in spring, 子 in summer, 戌 in autumn, and 亥 in winter, with a note stating it indicates the arrival of travelers from afar.

戲神春巳夏子秋酉冬辰 信煞酉順十二，主逺信至 信神申戌寅丑亥辰己未己未申戌 成神巳申亥寅三輪。 福星甲丙丁在子乙庚辛在 丑戊巳在未壬癸在巳 天巫主婚姻，辰順十二 生氣子順十二 喝散巳夏申秋亥 雨煞、災煞子酉午卯三輪 雌虎地醫酉逆十二 逰煞卯順十二

The "God of Theater" is in the positions of巳 in spring, 子 in summer, 酉 in autumn, and 辰 in winter, and it governs entertainment and revelry. The "Disaster of Trust" begins at酉 in the first lunar month and proceeds in order, with a note indicating it governs the arrival of messages from afar. The "God of Messages" starts at申, 戌, 寅, 丑, 亥, 辰, 巳, 未, 巳, 未, 申, 戌 from the first lunar month, and also governs messages. The "God of Success" is in the positions of巳, 申, 亥, and 寅 in three cycles, and it governs the completion of affairs. The "Favorable Star" is determined by the day stem: the stems 甲, 丙, and 丁 are in 子, the stems 乙, 庚, and 辛 are in 丑, the stems 戊 and 己 are in 未, and the stems 壬 and 癸 are in 巳. The "Heavenly Shaman" governs marriage matters, starting at 辰 in the first lunar month and proceeding in order. The "Life Qi" begins at 子 in the first lunar month and proceeds in order, governing the emergence of vitality. The "Scattering" is in巳 in spring, 申 in summer, 亥 in autumn (the winter position is missing), and it governs shouting and dispersing. The "Rain Disaster" and "Disaster" share the same position, being in 子, 酉, 午, and 卯 in three cycles. The "Female Tiger" and "Earth Doctor" share the same position, starting at 酉 in the first lunar month and proceeding in reverse. The "Wandering Disaster" begins at 卯 in the first lunar month and proceeds in order.

轉煞 天目春辰夏未秋戌冬丑 月符春辰夏未秋戌冬丑 天鬼酉午卯子三輪。 天咒酉午卯子三輪 天轉春乙卯夏丙午秋辛酉冬壬子 地轉春辛卯夏戊午秋癸酉冬丙子 天廁寅巳申亥三輪 天耳春戌夏丑秋辰冬未 天坑丑順十二 天盜春酉夏午秋卯冬子 天煞正月丑逆行四季，見之戌逆十二並朱雀剋日主怪異

"Turn Evil" is a general term referring to things like heavenly turning and earthly turning. "Heaven's Eye" is in the positions of Chen in spring, Wei in summer, Xu in autumn, and Chou in winter; "Moon Symbol" is in the same position as Heaven's Eye and governs documents, seals, and official seals. "Heaven's Ghost" is in the positions of You, Wu, Mao, and Zi, each for three cycles; "Heaven's Spell" is in the same position as Heaven's Ghost and both govern ghosts, curses, and spells. "Heaven's Turning" is in Yimao in spring, Bingwu in summer, Xinyou in autumn, and Renzi in winter; "Earth's Turning" is in Xinmao in spring, Wuwu in summer, Guiyou in autumn, and Bingzi in winter, both governing matters that change repeatedly. "Heaven's Toilet" is in the positions of Yin, Si, Shen, and Hai, each for three cycles, governing filth and impurity. "Heaven's Ear" is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter, governing rumors. "Heaven's Pit" starts from Chou in the first lunar month and proceeds in order, governing falling into pits or traps. "Heaven's Theft" is in You in spring, Wu in summer, Mao in autumn, and Zi in winter, governing theft and loss. "Heaven's Evil" starts from Chou in the first lunar month and proceeds in reverse through the positions of Chen, Xu, Chou, and Wei; if it falls on Xu and proceeds through the twelve palaces in reverse, and coincides with "Vermilion Bird" to attack the day stem, it indicates strange and unusual events.

天獄春未夏戌秋丑冬辰 月沖申順十二。 月破亥午丑申卯戌巳子未寅酉辰 月刑巳子辰申午丑寅酉未亥卯戌 月害巳逆十二 井煞未順十二 小煞卯巳未酉亥丑卯巳未酉亥丑 煞神春申夏亥秋寅冬巳 大時卯子酉午三輪。 小時即月建 地獄春辰夏午秋戌冬子 受死戌辰亥巳子午丑未寅申卯酉 市曹辰亥子丑申酉戌巳午未寅卯 飛廉巳午未申酉辰亥子丑寅卯天煞卯子酉午

"The Heavenly Prison" occurs in the hours of Spring's Wei, Summer's Xu, Autumn's Chou, and Winter's Chen, indicating imprisonment. "Month Opposition" begins with the hour of Shen in the first month and proceeds in order, meaning the position opposite to the Month Builder. "Month Breaker" starts with the hour of Hai in the first month and proceeds in order: Hai, Wu, Chou, Shen, Mao, Xu, Si, Zi, Wei, Yin, You, Chen, indicating destruction. "Month Punishment" starts with the hour of Si in the first month and proceeds in order: Si, Zi, Chen, Shen, Wu, Chou, Yin, You, Wei, Hai, Mao, Xu, indicating punishment and suppression. "Month Harm" begins with the hour of Si in the first month and proceeds in reverse order. "Well Demon" starts with the hour of Wei in the first month and proceeds in order, indicating a calamity related to well water. "Minor Demon" starts with the hour of Mao in the first month, skipping one position and proceeding in order: Mao, Si, Wei, You, Hai, Chou, repeating for two cycles. "Demon God" occurs in the hours of Shen in Spring, Hai in Summer, Yin in Autumn, and Si in Winter. "Great Hour" consists of the hours of Mao, Zi, Yin, and Wu, repeating for three cycles; "Minor Hour" does not start anew, but is simply the Month Builder of the current month. "Hell" occurs in the hours of Chen in Spring, Wu in Summer, Xu in Autumn, and Zi in Winter. "Death" begins with the hour of Xu in the first month and proceeds in order: Xu, Chen, Hai, Si, Zi, Wu, Chou, Wei, Yin, Shen, Mao, You, which is most unfavorable when encountered in a divination for illness. "Market Square" begins with the hour of Chen in the first month and proceeds in order: Chen, Hai, Zi, Chou, Shen, You, Xu, Si, Wu, Wei, Yin, Mao, indicating a place of punishment and disorder. "Fēilían" begins with the hour of Si in the first month and proceeds in order: Si, Wu, Wei, Shen, You, Chen, Hai, Zi, Chou, Yin, Mao, indicating slander and disputes. The final phrase "Heavenly Demon Mao, Zi, Yin, Wu" is another deity that accompanies Fēilían."

死氣、謾語午順十二 死神巳順十二 游禍巳逆十二 墓門、女災亥申巳寅三輪 飛禍春申夏寅秋巳冬亥 賊神春卯夏午秋酉冬子 繩索午卯未酉午卯未酉午卯未酉 長繩亥逆十二 絞神酉辰亥午丑申卯戌己子未寅 勾神卯戌己子未寅酉辰亥午辰申 奸門申亥寅巳三輪 奸神春寅夏亥秋申冬巳 白浪寅順十二 覆舟申順十二

"Death Qi" occupies the same position as "False Words," starting at the fifth earthly branch in the first lunar month and moving in a clockwise direction, indicating death and false speech. "Death Deity" starts at the fourth earthly branch in the first lunar month and moves clockwise. "Wandering Misfortune" starts at the fourth earthly branch in the first lunar month and moves counterclockwise. "Gate of the Grave" and "Female Disaster" occupy the same position, appearing at the tenth, seventh, fourth, and second earthly branches in three cycles. "Flying Misfortune" appears at the seventh earthly branch in spring, the second in summer, the fourth in autumn, and the tenth in winter. "Thief Deity" appears at the second earthly branch in spring, the fifth in summer, the eighth in autumn, and the first in winter, used for predicting theft. "Rope" appears at the fifth, second, sixth, and eighth earthly branches in three cycles, indicating entanglement. "Long Rope" starts at the tenth earthly branch in the first lunar month and moves counterclockwise. "Strangulation Deity" begins at the tenth earthly branch in the first lunar month, then the fifth, tenth, fifth, second, seventh, second, ninth, fourth, first, sixth, and second earthly branches, indicating danger from hanging. "Linking Deity" starts at the second earthly branch in the first lunar month, then the ninth, fourth, first, sixth, second, eighth, fifth, tenth, fifth, seventh earthly branches, indicating entanglement and connection. "Disgraceful Gate" appears at the seventh, tenth, second, and fourth earthly branches in three cycles, and "Disgraceful Deity" appears at the second earthly branch in spring, the tenth in summer, the seventh in autumn, and the fourth in winter, both indicating private misconduct. "White Waves" starts at the second earthly branch in the first lunar month and moves clockwise, and "Capsizing" starts at the seventh earthly branch in the first lunar month and moves clockwise, both indicating dangers on water.

旬盜旬前一辰是也 日盜甲己子、乙庚亥、丙辛卯、丁壬申、戊癸巳 喪魂未辰丑戌三輪 往亡寅巳申亥卯午酉子辰未戌丑 產煞寅巳申亥三輪 血忌丑未寅申卯酉辰戌己亥 歲虎申順十二 飛橫亥順十二 黃幡戌未辰丑戌未辰丑戌未辰丑 豹尾辰丑戌未辰丑戌未辰丑戌未 血支丑順十二 邪神未逆十二 時盜春巳夏卯秋酉冬子

"Xun Dao" occurs one position before the beginning of the current ten-day period. "Ri Dao" is determined by matching the day stem with its branch: Jia and Ji days are in Zi, Yi and Geng days are in Hai, Bing and Xin days are in Mao, Ding and Ren days are in Shen, Wu and Gui days are in Si. "Sang Hun" appears in the positions Wei, Chen, Chou, and Xu, cycling every three rounds. "Wang Wang" starts from the first month with the sequence Yin, Si, Shen, Hai, Mao, Wu, You, Zi, Chen, Wei, Xu, Chou, and is most inauspicious for long journeys or departures. "Chan Sha" appears in the positions Yin, Si, Shen, and Hai, cycling every three rounds, and is inauspicious for pregnancy and childbirth. "Xue Ji" starts from the first month with the sequence Chou, Wei, Yin, Shen, Mao, You, Chen, Xu, Si, Hai, and signifies danger from blood knives. "Sui Hu" starts from the first month with Shen progressing in order, and "Fei Heng" starts from the first month with Hai progressing in order, both indicating sudden misfortunes. "Huang Pan" appears in the positions Xu, Wei, Chen, and Chou, cycling every three rounds, and "Bao Wei" appears in the positions Chen, Chou, Xu, and Wei, cycling every three rounds, and they are exactly opposite, forming the image of banners and funerals. "Xue Zhi" starts from the first month with Chou progressing in order. "Xie Shen" starts from the first month with Wei progressing in reverse. "Shi Dao" is in Si in spring, Mao in summer, You in autumn, and Zi in winter.

五盜、咸池卯子酉午 火鬼春午夏酉秋子冬卯 火怪戌未辰丑三輪 天車春丑夏辰秋未冬丑 雷煞亥申巳寅三輪 火燭正月起巳順數。 天機正月起丑逆數。 陰煞寅亥申巳三輪 喪魄未辰丑戌周而復始 火神春丑夏子秋戌冬亥 懸索卯子酉午三輪 月鬼正午、二辰、三寅、四酉、五卯、六申、七丑、八巳、九子、十亥、十一未、十二戌 憂神春丑、夏子、秋戌、冬亥。

The "Five Robbers" and "Xianchi" share the same position, which is the "Taohua" position, corresponding to the branches of卯, 子, 酉, and 午, cycling through these four positions, indicating matters of licentiousness and loss. "Fire Ghost" occurs at午 in spring, 酉 in summer, 子 in autumn, and 卯 in winter. "Fire Monster" occurs at戌, 未, 辰, and 丑, cycling through these four positions. "Heavenly Cart" occurs at丑 in spring, 辰 in summer, 未 in autumn, and 丑 in winter (the last position should be戌). "Thunder Evil" occurs at亥, 申, 巳, and 寅, cycling through these four positions, indicating fear and thunder. "Fire Lantern" starts from the first month at巳 and proceeds in order, "Fire God" occurs at丑 in spring, 子 in summer, 戌 in autumn, and 亥 in winter, all indicating fire disasters. "Heavenly Mechanism" starts from the first month at丑 and proceeds in reverse order, indicating schemes and changes. "Yin Evil" occurs at寅, 亥, 申, and 巳, cycling through these four positions, indicating private and obscure matters. "Loss of Soul" occurs at未, 辰, 丑, and 戌, cycling through these four positions without end, indicating loss and death. "Hanging Rope" occurs at卯, 子, 酉, and 午, cycling through these four positions, indicating the danger of hanging. "Moon Ghost" varies each month: 午 in January, 辰 in February, 寅 in March, 酉 in April, 卯 in May, 申 in June, 丑 in July, 巳 in August, 子 in September, 亥 in October, 未 in November, and 戌 in December. "Worry God" occurs at丑 in spring, 子 in summer, 戌 in autumn, and 亥 in winter, indicating worry and indecision.

子 生氣 天醫 地醫 外解 雨煞 災煞 弔客 天獄 丑 游神 雨師 天煞 月煞 憂神 三丘 天牢 勾陳 天機 寡宿 天車 血支 血忌 火神 迷惑 關神 寅 皇書 戰雄 天耳 風煞 往亡 天廁 奸神 吏神 卯 游煞 小煞 日煞 盜神 賊神 咸池 懸索 勾陳 天盜 大時 辰 天巫 天醫 時煞 雌虎 浴盆 上喪 市曹 地獄 月符 豹尾 天日 巳 月德 鑰神 成神 戲神 喝散 游禍 死神 朱雀 陰煞 時盜 亡神孤辰 螣蛇 雷煞 天目 大禍 午 天馬 死氣 謾語 繩索 火鬼 未 天德 會神 天赦 歲煞 天空 哭神 月鬼 五墓 喪魄 下喪 枯骨 獄神 邪神 申 驛馬 信神 解神 天解 內解 風伯 月破 伏殃 殺神 白虎 姦淫 天猴 風煞 飛禍 戰雌 天吞 酉 信煞 天雞 破碎 金神 天鬼 四廢 門神 喪車 天刑 絞神 戌 皇恩 天喜 飛廉 大煞 地獄 受死 月厭 神豪 火災 黃幡 昏迷 亥 天詔 聖心 游魂 病煞 墓門 陽煞 玄武 劫煞 女災 長繩 飛橫 血腥 滅門

From this point on, the twelve months are divided to list the deities and omens associated with each branch. The reading of each section is as follows: first, the earthly branch is mentioned, then directly below it is the auspicious deity associated with that branch, and on the next line, lower in format, is the inauspicious deity. When casting a divination, observe where the four lessons and three transmissions fall on a branch, and take the auspicious and inauspicious deities associated with that branch to interpret the meaning. In the first month, the month builder is寅 (Yin), which is the branch of the month. It has the deities 「Huangshu」, 「Zhanxiong」, and 「Tian'er」 above it, but it is忌 (to be avoided) 「Wangwang」, which is not suitable for traveling or long journeys. The branch申 (Shen), which is in opposition to寅 (Yin), is the 「Yuepo」 (Month Breaker) of this month. Although it has 「Yi Ma」 (Post-horse) and 「Jieshen」 (Relief Deity) in the same palace, it is also overshadowed by 「Baihu」 (White Tiger) and 「Fuyang」 (Hidden Harm). It is active but prone to change. The branch未 (Wei) has three auspicious deities 「Tiande」 (Heavenly Virtue), 「Huishen」 (Meeting Deity), and 「Tiansha」 (Heavenly Pardon) together, making it the most reliable position for resolving misfortunes in this month. The branch巳 (Si) has 「Yuede」 (Monthly Virtue), 「Chengshen」 (Achievement Deity), and 「He San」 (Drinking Dispersal) and is also considered a good place, although it is shared with 「Sishen」 (Death Deity), 「Zhuque」 (Vermilion Bird), 「Tengshe」 (Winding Snake), 「Wangshen」 (Death Deity), and 「Guchen」 (Solitary Hour), resulting in a mixture of auspicious and inauspicious influences. The branch子 (Zi) has 「Shengqi」 (Life Qi), 「Tianyi」 (Heavenly Doctor), and 「Di yi」 (Earthly Doctor), which can be used for seeking medical advice, but it also carries 「Zashe」 (Misfortune), 「Diaoke」 (Funeral Guest), and 「Tianyu」 (Heavenly Prison). The branch丑 (Chou) has the densest concentration of inauspicious deities, with 「Tiansha」 (Heavenly Sha), 「Yuesha」 (Monthly Sha), 「Sanqiu」 (Three Hills), 「Tianla」 (Heavenly Prison), 「Gouchen」 (Gou Chen), 「Gusu」 (Solitary Host), 「Xuezhi」 (Blood Branch), and 「Xueji」 (Blood Taboo) layered upon each other, and encountering this position often indicates being detained or troubled by doubts. The branch卯 (Mao) has 「Dao Shen」 (Theft Deity), 「Zhe Shen」 (Thief Deity), 「Xianchi」 (Xianchi), 「Xuan suo」 (Suspension Rope), and 「Dashi」 (Great Hour) together, indicating loss and licentiousness. The branch辰 (Chen) has 「Tianwu」 (Heavenly Shaman) and 「Tianyi」 (Heavenly Doctor), making it suitable for discussing marriage or seeking medical advice. The branch午 (Wu) has only 「Tianma」 (Heavenly Horse). The branch酉 (You) carries 「Pocai」 (Fragmentation), 「Jin Shen」 (Metal Deity), 「Sifei」 (Four Wastes), and 「Tianxing」 (Heavenly Punishment). The branch戌 (Xu) has 「Huang'en」 (Royal Grace) and 「Tianxi」 (Heavenly Joy) along with 「Feilian」 (Feilian), 「Dasha」 (Great Sha), 「Shousi」 (Receiving Death), and 「Yueyan」 (Monthly Aversion). The branch亥 (Hai) has 「Tianzhao」 (Heavenly Decree) and 「Shengxin」 (Sacred Heart), but it is also accompanied by 「Xuanwu」 (Black Tortoise), 「Jiesha」 (Jiesha), 「Mumen」 (Gate of the Tomb), and 「Memen」 (Gate of the Tomb), which are major inauspicious influences. In terms of the overall situation for this month, the three branches寅 (Yin), 午 (Wu), and 戌 (Xu) form the fire trinity, with this month being the first. The fire energy is just beginning to emerge, and the deities of wood and fire are most timely. Auspicious deities are mostly concentrated in the branches未 (Wei), 戌 (Xu), and 亥 (Hai), while inauspicious deities are mostly concentrated in the branches丑 (Chou), 卯 (Mao), and 申 (Shen). First remember this overall trend, and then examine each branch in detail, so as not to be confused.

子 天詔 日煞 游魂 病煞 天機 玄武 咸池 懸索 飛橫 大時 血腥 大禍 丑 皇恩 游神 生氣 地醫 風煞 時煞 憂神 三丘 弔客 天機 寡宿 火神 豹尾 關神 寅 皇書 天師 天耳 戰雄 天牢 勾陳 陽煞 亡神 奸神 血支 吏神 卯 天醫 天獄 賊神 繩索 天盜 辰 游煞 歲煞 游禍 受死 浴盆 喪魄 下喪 地獄 陰煞 月符 絞神 天目 巳 驛馬 聖心 鑰神 戲神 天巫 外解 喝散 往亡 飛廉 破碎 金神 小煞 雌虎 時盜 天廁 天猴 孤辰 午 天鬼 死神 月鬼 朱雀 盜神 邪神 螣蛇 雷煞 火鬼 滅門 未 風伯 死氣 哭神 五墓 上喪 謾語 血忌 火怪 風煞 申 天馬 成神 天雞 解神 內解 煞神 枯骨 墓門 劫煞 女災 飛禍 戰雌 酉 雨煞 月破 大煞 災煞 四廢 伏殃 月厭 白虎 門神 喪車 天刑 天火 昏迷 戌 天喜 信神 會神 信煞 天解 天赦 天煞 天空 天獄 勾神 長繩 黃幡 月煞 迷惑 亥 天書 神豪 市曹 姦淫 刑亡 天吞

In the second lunar month, the month builder is Mao. On Mao, only the auspicious deity Tianyi (Heavenly Medicine) is present, while the inauspicious deities Tianyu (Heavenly Prison), Ze Shen (Thief God), Shengsuo (Rope), and Tiandao (Heavenly Theft) are also present. When predicting illness, seeking medical treatment is advisable, but one should be cautious of theft. The position You, which is in opposition to Mao, is the Month Breaker of this month, and it is also occupied by the deities Dasha (Great Sha), Zaisha (Disaster Sha), Sifei (Four Wastes), Fuyang (Hidden Misfortune), Yueyan (Month Aversion), Baihu (White Tiger), Tianxing (Heavenly Punishment), and Sangche (Funeral Cart). This is the most inauspicious position of the entire month, and any endeavors passing through this position are likely to result in failure. The position Xu, on the other hand, is the most auspicious position of the entire month, with six deities—Tianxi (Heavenly Joy), Xingshen (Trust God), Huishen (Meeting God), Xinsa (Trust Sha), Tianjie (Relief Deity), and Tiansha (Heavenly Pardon)—gathered together. These can be used to resolve misfortune and transform inauspiciousness, although there are still deities Tiansha (Heavenly Sha), Tiankong (Heavenly Void), and Huangpan (Yellow Banner) that restrict this position. On Si, the deities Yimǎ (Post-horse), Shengxin (Sacred Heart), Tianwu (Heavenly Shaman), Xishen (Dance God), and Heshan (Drunk Dispersal) are present, which is suitable for travel and marriage discussions. However, the deities Wangwang (Going to Death), Feilian (Flying廉), Pochuan (Broken), Jinshen (Metal God), and Guchen (Orphan Star) are also present, so one should be cautious of returning home midway if traveling. On Chou, there are deities Huang’en (Imperial Grace), Youshen (Wandering God), Shengqi (Life Qi), and Diyi (Earth Medicine). On Yin, there are deities Huangshu (Imperial Book), Tianshi (Heavenly Master), and Tian'er (Heavenly Ear), which are favorable positions for seeking fame and writing. On Chen, the deities Suasha (Year Sha), Youhuo (Wandering Misfortune), Shoushi (Receiving Death), Sangpo (Funeral Soul), Xiaosang (Lower Funeral), and Diyu (Hell) are all present, which is strongly inauspicious for predicting illness. On Wu, all auspicious deities are absent, and the deities Tian鬼 (Heavenly Ghost), Sishen (Death Deity), Yuegui (Month Ghost), Zhuque (Vermilion Bird), Tengshe (Teng Snake), and Menumen (Family Destruction) are dominant. On Shen, there are deities Tianma (Heavenly Horse), Chengshen (Achievement God), Tianji (Heavenly Rooster), and Jieshen (Relief Deity). On Wei, there is Fengbo (Wind God), but it also carries the deities Sique (Death Qi), Wumu (Five Tombs), and Xueji (Blood Taboo). On Hai, there is only Tianshu (Heavenly Book) as an auspicious deity, but it also carries the deities Jianyin (Immorality) and Xingwang (Death by Punishment). The second lunar month is in the middle of spring, and the triple harmony of Hai, Mao, and Wei (Wood triad) is in full force. When wood is strong, metal is weak, so in any divination, deities Shen and You are often restrained. The auspicious deities of the entire month are mainly concentrated in the positions Xu and Si, while the inauspicious deities are mainly concentrated in the positions You, Chen, and Wu. Although the position Zi has Tianzhao (Heavenly Decree), it is overshadowed by the deities Rishasha (Day Sha), Youhun (Wandering Soul), Bingsha (Disease Sha), Xuanwu (Black Tortoise), and Dahuo (Great Misfortune), so it is advisable to avoid predicting illness or traveling.

子 天書 聖心 天解 風煞 神豪 市曹 刑亡 丑 天詔 管神 游神 天赦 天空 游魂 憂神 病煞 三丘 下喪 破碎 金神 歲煞 喪魄 獄神 玄武 寡宿 天車 火神 飛橫 寅 皇書 驛馬 信神 生氣 地醫 會神 外解 戰雄 天耳 弔客 姦淫 奸神 天猴 血忌 吏神 天吞 卯 天師 天鬼 游禍 天牢 勾陳 陰煞 賊神 血支 天盜 辰 皇恩 浴盆 地獄 月符 火怪 黃幡 天目 巳 鑰神 戲神 游煞 喝散 月鬼 墓門 陽煞 劫煞 時盜 女災 邪神 孤神 勾陳 午 天醫 天巫 風伯 雨煞 飛廉 災煞 雌虎 天獄 風煞 火鬼 未 天雞 天煞 月煞 小煞 死神 哭神 五墓 朱雀 螣蛇 雷煞 繩索 迷惑 申 往亡 大煞 死氣 殺神 月厭 謾語 天廁 天火 昏迷 飛橫 戰難 解神 內解 酉 日煞 四廢 門神 喪車 枯骨 天刑 盜神 咸池 懸索 長繩 大時 天喜 天馬 戌 月破 時煞 伏殃 白虎 上喪 豹尾 信煞 成神 亥 受死 天機 亡神 絞神

March's month builder is Chen, and on Chen there is "Imperial Grace." The negative aspects are "Bath Tub," "Hell," "Month Symbol," "Fire Monster," "Yellow Banner," and "Heavenly Eye." The month's opposite, Xu, is considered "Month Breaker" for this month, and it also includes "Hour Sha," "Hidden Harm," "White Tiger," and "Leopard Tail." Only two favorable aspects, "Trust Sha" and "Achieved Deity," offer some relief. Be careful with the arrangement of the four groups, Shen, You, Xu, and Hai, which are opposite to the previous two months; they first list the harmful influences and then the beneficial deities. When reading, do not make a mistake: on Shen, the harmful influences are "Going to Death," "Great Sha," "Death Qi," "Month Aversion," "Heavenly Fire," and "Confusion," while the beneficial deities are only "Relief Deity" and "Internal Relief." On You, the harmful influences are numerous, including "Four Wastes," "Gate God," "Funeral Car," "Heavenly Punishment," "Thief God," "Xianchi," "Suspension Rope," "Long Rope," and "Great Hour," while the beneficial deities are "Heavenly Joy" and "Heavenly Horse." On Hai, only "Receiving Death," "Heavenly Mind," "Wangshen," and "Strangulation Deity" are listed, with no beneficial deities. Yin is the location of "Post-horse" for this month, and it also has "Imperial Book," "Trust Deity," "Life Qi," "Meeting Deity," "War Hero," and "Heavenly Ear," which can be used for travel, writing, and seeking wealth. However, the accompanying "Funeral Guest," "Immorality," and "Blood Taboo" should be avoided. On Chou, the beneficial deities include "Heavenly Decree," "Governance Deity," "Wandering Deity," and "Heavenly Pardon," but the harmful influences are overwhelming, including "Heavenly Void," "Wandering Soul," "Disease Sha," "Three Mountains," "Annual Sha," "Funeral Soul," "Black Tortoise," and "Flying Misfortune," making the good and bad extremely mixed. On Wu, there are "Tianyi" and "Heavenly Shaman," but they also bring "Fenglian," "Zaisha," and "Fire Ghost." On Wei, there is "Heavenly Rooster," but a group of harmful influences gather, so it is advisable to avoid this for matters of illness or litigation. March is in the late spring season, when earth is strong and in use. Chen is both the month builder and the water reservoir for this month, so there are many dull and stagnant harmful influences on Chen. On Zi, the beneficial deities are "Heavenly Book," "Sacred Heart," and "Heavenly Relief," while the harmful influences are only "God Hero," "Market Court," and "Criminal Death," making it the relatively clean place of the month.

子 天馬 游神 戲神 信煞 天鬼 四廢 憂神 門神 喪車 天刑 盜神 火神 勾神 丑 天喜 天書 信神 神豪 市曹 上喪 女災 火怪 黃幡 刑亡 寅 天詔 成神 天解 游魂 游禍 病煞 墓門 陰煞 玄武 劫煞 飛橫 飛禍 血腥 大禍 卯 生氣 地醫 災煞 弔客 時盜 雨煞 辰 天師 管神 天赦 天殺 三丘 月鬼 天空 天牢 獄神 勾陳 邪神 寡宿 天車 血支 月煞 迷惑 巳 皇書 戰雄 天耳 風伯 受死 風煞 姦淫 吏神 天吞 午 聖心 游煞 天雞 日煞 地獄 天盜 賊神 咸池 懸索 絞神 大時 未 皇恩 天巫 飛廉 大煞 時煞 月厭 雌虎 浴盆 月符 天火 豹尾 昏迷 天目 申 鑰神 外解 喝散 死神 朱雀 陽煞 亡神 雷煞 螣蛇 孤辰 血忌 長繩 滅門 酉 天醫 解神 外解 破碎 金神 小煞 死氣 天獄 謾語 繩索 火鬼 戌 歲煞 哭神 五墓 喪魄 下喪 枯骨 天機 亥 驛馬 會神 風煞 往亡 月破 伏殃 天廁 天機 戰雌 奸神

In the fourth month, the month builder is Si. On Si there are the auspicious deities "Heavenly Book," "War Hero," "Heavenly Ear," and "Wind God," but also the inauspicious "Receiving Death," "Immorality," and "Wind Sha." This is most unfavorable for illness. The position of Hai, which is in opposition to Si, is the "Month Breaker" of this month. It is also the location of "Post-horse" and "Meeting God." A horse at a broken position is active but without success, and traveling often leads to returning. The position of Chen has auspicious deities such as "Heavenly Master," "Governor God," and "Heavenly Pardon," but the inauspicious deities are the densest in the entire month. "Heavenly Killing," "Three Hills," "Monthly Ghost," "Heavenly Void," "Heavenly Prison," "Court God," "Evil God," "Solitary Host," "Heavenly Chariot," "Blood Branch," "Monthly Sha," "Confusion" and more are all present, and if they appear in a divination, they often indicate involvement in legal matters. On Yin there are the auspicious "Heavenly Decree," "Achievement God," and "Heavenly Relief," but also the inauspicious "Wandering Soul," "Disease Sha," "Tomb Gate," "Black Tortoise," "Jie Sha," "Bloody Blood," and "Great Misfortune," which are to be avoided when asking about illness. On Zi there are "Heavenly Horse," "Wandering God," "Amusement God," and "Trust Sha," but also "Four Wastes," "Gate God," "Funeral Cart," and "Heavenly Punishment" in the same position. On Chou there are "Heavenly Joy," "Heavenly Book," and "Trust God" together, which is the favorable position for good news and messages in this month. On Mao there are "Life Qi" and "Earth Doctor," which is suitable for seeking medical treatment. On Wu there are "Sacred Heart," "Wandering Sha," and "Heavenly Rooster," along with "Daily Sha," "Hell," "Xianchi," and "Great Hour." On Wei there are "Heavenly Grace" and "Heavenly Shaman," which can be considered for marriage, but they are overshadowed by "Fei Lian," "Great Sha," "Monthly Aversion," and "Bao Wei." On Shen there are "Key God," "Outer Relief," and "Drunk Dispersal," but many evils are gathered together. On You there are "Heavenly Doctor" and "Relief God." On Xu, all auspicious deities are missing, leaving only "Year Sha," "Crying God," "Five Tombs," "Funeral Soul," "Dry Bones," and "Heavenly Wisdom." The fourth month belongs to the beginning of summer, and the triple harmony of Si, You, and Chou begins with this month. Fire energy is strong and metal energy is beginning to grow. In divination, water deities are considered a solution, and fire deities are to be avoided. The method of using the chart: first determine the useful deity based on the matter being asked, find out which branch it falls on, then take the auspicious and inauspicious deities of that branch and combine them with the three transmissions and heavenly generals for reference.

子 游神 戲神 天醫 外解 月煞 月破 災煞 四廢 伏殃 憂神 受死 白虎 門神 喪車 天獄 天刑 火神 丑 天喜 驛心 信煞 月煞 天煞 游禍 陰煞 絞神 迷惑 寅 天書 天馬 神豪 天廁 飛禍 卯 天詔 皇恩 往亡 日煞 游魂 病煞 月鬼 時盜 盜神 血腥 玄武 咸池 邪神 血忌 懸索 飛橫 大時 滅門 辰 管神 生氣 地醫 天解 風伯 時煞 三丘 弔客 上喪 風煞 天車 寡宿 豹尾 巳 皇書 天恩 天雞 成神 戰雄 天耳 破碎 金神 天牢 亡神 勾陳 血支 吏神 午 天煞 月厭 地獄 天盜 賊神 天火 繩索 昏迷 未 游煞 天赦 歲煞 天空 下喪 喪魄 浴盆 月符 勾神 長繩 天目 獄神 申 鑰神 驛馬 天巫 喝散 天醫 飛廉 雌虎 市曹 姦淫 天猴 孤辰 刑亡 天吞 酉 會[部 死神 天鬼 天機 朱雀 雷煞 螣蛇 火神 大禍 戌 解神 內解 風煞 死氣 哭神 五墓 謾語 火怪 黃幡 亥 信神 小煞 煞神 枯骨 墓門 陽煞 劫煞 女災 奸神 戰雌

In the fifth lunar month, the month builder is at Wu, and all the auspicious deities are entirely absent at the Wu position. The "Heavenly Curse," "Month Aversion," "Hell," "Heavenly Theft," "Thief God," "Heavenly Fire," "Rope," and "Confusion" occupy this position alone, making it the most inauspicious in this month. The Zi position, which is in opposition to Wu, is marked as "Month Breaker," and it gathers together "Disaster Curse," "Four Wastes," "Hidden Harm," "Death," "White Tiger," "Gate God," "Funeral Cart," "Heavenly Prison," and "Heavenly Punishment." Although there are four auspicious deities: "Wandering God," "Playful God," "Heavenly Doctor," and "Outer Relief," the overall effect is still one of damage and failure. The Shen position is marked as "Post-horse," and it also includes "Key God," "Heavenly Shaman," "Scattering God," and "Heavenly Doctor." It is suitable for travel, discussing marriage, and seeking medical treatment, but "Flying廉," "Female Tiger," "Market Place," "Immorality," "Guchen," and "Death by Crime" are also in the same position, so affairs should be conducted discreetly. The Wei position has "Wandering Curse" and "Heavenly Pardon," which are auspicious, while "Year Curse," "Heavenly Void," "Death Spirit," "Bath Tub," "Long Rope," and "Prison God" are inauspicious. The Mao position has the most inauspicious deities, including "Going to Death," "Day Curse," "Wandering Ghost," "Disease Curse," "Month Ghost," "Black Tortoise," "Xianchi," "Evil God," "Blood Taboo," "Hanging Rope," "Flying Harm," and "Family Destruction," layered upon each other. Although there are "Heavenly Decree" and "Imperial Grace," they cannot counteract the negative influence. The Chou position has "Heavenly Joy" and "Trust Curse," the Yin position has "Heavenly Book" and "Heavenly Horse," the Chen position has "Governor God," "Life Qi," "Earth Doctor," and "Heavenly Relief," and the Si position has "Imperial Book," "Heavenly Grace," "Heavenly Rooster," and "Achievement God," all of which are suitable positions. The You position was originally marked as "会[部," but the character is damaged and according to the format of other months, it should be "Meeting God." The Xu position has "Relief God" and "Inner Relief," while the Hai position has only "Trust God" as an auspicious deity, surrounded by a group of inauspicious deities. The fifth lunar month is in the middle of summer, and the triple harmony of Yin, Wu, and Xu forms a fire trinity, which is in full force. Fire being strong melts metal and dries water, so all deities associated with Shen, You, Hai, and Zi are greatly affected. Wu is the month builder, yet there are no auspicious deities, and Zi is the month breaker, with auspicious and inauspicious deities in conflict. Among all the months, this month's two extremes are the most extreme.

子 會神 游神 戲神 日煞 四廢 游禍 憂神 門神 喪車 枯骨 天廁 陰煞 火神 咸池 繩索 大時 丑 天喜 時煞 金神 破碎 月破 小煞 伏殃 白虎 豹尾 寅 信煞 月鬼 陽煞 亡神 邪神 勾神 飛禍 卯 天書 天醫 風伯 神豪 天獄 時盜 風煞 懸索 辰 天詔 天馬 信神 天雞 歲煞 游魂 病煞 三丘 喪魄 下喪 玄武 寡宿 天車 飛橫 關神 血腥 大禍 巳 皇書 地醫 生氣 驛馬 外解 戰雄 天耳 天煞 月厭 弔客 天廁 天六 天猴 昏迷 吏神 午 天師 天解 往亡 陰死 天鬼 天牢 地獄 賊神 盜神 天盜 勾陳 血支 長繩 未 聖心 浴盆 上喪 火怪 月符 黃幡 天目 申 鑰神 成神 喝散 游煞 墓門 天機 劫煞 女災 孤辰 絞神 酉 皇恩 天巫 風煞 雨煞 地醫 飛廉 災煞 雌虎 市曹 獄神 朱雀 血忌 刑亡 火神 戌 內解 天煞 天空 死神 哭神 五墓 螣蛇 雷煞 月煞 迷惑 滅門 亥 煞神 死氣 姦淫 奸神 戰雄 天吞

June's month builder is Wei. On Wei, only 'Sacred Heart' is a favorable influence, while the evils include 'Bath Pot', 'Upper Funeral', 'Fire Monster', 'Monthly Symbol', 'Yellow Banner', and 'Heavenly Eye'. The branch Chou, which conflicts with Wei, is considered 'Month Breaker' for this month, and also carries 'Hour Evil', 'Metal God', 'Fragmentation', 'Small Evil', 'Hidden Curse', 'White Tiger', and 'Leopard Tail'. Although 'Heavenly Joy' is present, it cannot turn the situation into good fortune. The branch Si is the 'Post-horse' of this month, and also includes 'Imperial Book', 'Earth Doctor', 'Life Qi', 'Outer Solution', 'War Hero', and 'Heavenly Ear', making it suitable for travel, submitting documents, and seeking medical treatment. However, 'Heavenly Curse', 'Monthly Aversion', 'Guest of Death', 'Heavenly Toilet', and 'Confusion' are also in the same position. The position Chen has favorable influences such as 'Heavenly Decree', 'Heavenly Horse', 'Trust God', and 'Heavenly Rooster', but also includes evils like 'Annual Evil', 'Wandering Spirit', 'Disease Evil', 'Three Graves', 'Soul Departure', 'Black Tortoise', 'Solitary Guest', 'Flying Cross', 'Blood Stain', and 'Great Misfortune', which are unfavorable for illness and lawsuits. The position Zi has favorable influences such as 'Meeting God', 'Wandering God', and 'Amusement God', but also includes evils like 'Four Wastes', 'Wandering Misfortune', 'Gate God', 'Funeral Cart', 'Dry Bones', 'Dark Evil', 'Xianchi', 'Rope', and 'Great Hour', which indicate loss, theft, and licentiousness. The position Wu has favorable influences such as 'Heavenly Master' and 'Heavenly Solution', but also includes evils like 'Going to Death', 'Heavenly Ghost', 'Heavenly Prison', 'Hell', 'Thief God', 'Robber God', 'Gou Chen', 'Blood Branch', and 'Long Rope', which are especially unfavorable for inquiries about travelers and lawsuits. The position You has favorable influences such as 'Imperial Grace', 'Heavenly Shaman', 'Rain Evil', and 'Earth Doctor', making it suitable for marriage and medical treatment, but also includes evils such as 'Feng Lian', 'Zaisha', 'Market Court', 'Prison God', 'Vermilion Bird', and 'Blood Taboo'. The position Xu has evils such as 'Heavenly Curse', 'Heavenly Void', 'Death Deity', 'Crying God', 'Five Tombs', 'Teng Snake', 'Thunder Evil', and 'Family Destruction' present. The position Hai has no favorable influences, while only evils such as 'Evil God', 'Death Qi', 'Immorality', and 'Heavenly Devourer' remain. June belongs to the late summer season, and the triple harmony of wood (Hai, Mao, Wei) ends here. Earth is strong and dominant, and the wood energy is buried. In divination, the metal and water deities are considered as solutions. All the favorable deities of the entire month are concentrated in the positions Si, Chen, and You, while the evils are concentrated in the positions Zi, Wu, and Xu. When favorable and unfavorable influences are in the same position, their relative importance should be considered.

子 皇恩 死氣 謾語 火鬼 丑 會神 天赦 歲煞 天空 哭神 受死 月鬼 五墓 喪魄 下喪 枯骨 獄神 邪神 寅 驛馬 聖心 外解 風伯 月皮 伏殃 煞神 白虎 姦淫 天獄 風煞 戰雌 天吞 卯 信煞 天雞 天鬼 四廢 門神 喪車 絞神 小煞 辰 天喜 天書 飛廉 大煞 神豪 月厭 血忌 火怪 天火 黃幡 刑亡 昏迷 巳 天詔 信神 游魂 病煞 墓門 陽煞 玄武 劫煞 女災 長繩 飛橫 飛禍 血腥 滅門 午 天馬 生氣 天醫 地醫 雨煞 災煞 弔客 天獄 天刑 未 天師 關神 天煞 月煞 三丘 天牢 勾陳 天機 寡宿 天車 血支 繩索 迷惑 申 皇書 天解 天耳 戰雄 風煞 天廁 奸神 吏神 酉 戲神 往亡 游煞 破碎 金神 日煞 天盜 時盜 盜神 賊神 咸池 懸索 勾神 大時 戌 天巫 天醫 時煞 游禍 雌虎 憂神 浴盆 上喪 市曹 地獄 月符 天神 豹尾 天目 亥 鑰神 成神 游神 解神 內解 喝散 死神 朱雀 陰煞 亡神 孤辰 螣蛇 雷煞 大禍

In the seventh month, the month builder is Shen. On Shen there are the auspicious terms "Huangshu", "Tianjie", "Tian'er", "Zhanxiong", and "Fengsha". Among the inauspicious terms, only "Tiance", "Jianshen", and "Lishen" are present, making this month relatively peaceful. The zodiac sign Yin, which conflicts with Shen, is considered the "Month Breaker" (originally mistakenly written as "Month Skin"), and it also includes "Fuyang", "Shashen", "Baihu", "Jianyin", and "Tianyu". Meanwhile, "Yimashu", "Shengxin", and "Waijie" are also located here. A horse sitting on a broken position indicates that travel is likely to be obstructed halfway. On Chou, there are the auspicious terms "Huishen" and "Tianjie", but there are also inauspicious terms such as "Suasha", "Tiankong", "Kushen", "Shousi", "Yuegui", "Wumu", "Sangpo", "Kugu", "Yushen", and "Xieshen", which are particularly inauspicious for illness. On Wu, there are "Tianma", "Shengqi", "Tianyi", and "Di yi", which are favorable for seeking medical treatment, although "Zaisha", "Diaoke", "Tianyu", and "Tianxing" are also present. On Hai, the most auspicious deities are gathered, including "Yueshen", "Chengshen", "Youshen", "Jieshen", "Neijie", and "He-san", which can be used to dispel worries and doubts. However, "Sishen", "Zhuque", "Tengshe", "Wangshen", "Guchen", and "Dahuo" are still present. On Wei, "Tianshi" is the only auspicious term, while "Guanshen", "Tiansha", "Yuesha", "Sanqiu", "Tianlao", "Gouchen", "Guasu", "Xuezhi", "Shengsuo" are all present. On You, "Wangwang", "Yousha", "Pocai", "Jinshen", "Tiandao", "Daoshen", "Zheshen", "Xianchi", "Xuan suo", and "Dashi" are all gathered, indicating the possibility of theft. On Zi, only "Huang'en" is auspicious. On Mao, there are "Xinsha" and "Tianji". On Chen, there are "Tianxi", "Tianshu", along with "Feilian", "Dashasha", "Yueyan", and "Xingwang". On Xu, there are "Tianwu" and "Tianyi", along with "Shashasha", "Shichao", "Diyu", and "Baowei". The seventh month belongs to the beginning of autumn, and the triple harmony of Shen, Zi, and Chen forms a water trinity, with this month being the first. The metal energy is dominant, and the water energy is quietly growing. When interpreting the divination, the fire deity should be used to control. All the auspicious deities in the entire month are concentrated on Hai and Wu, while the inauspicious terms are concentrated on Chou, Wei, and You.

子 風伯 往亡 天鬼 死神 月鬼 朱雀 盜神 邪神 螣蛇 雷煞 火鬼 滅門 丑 成神 天雞 死氣 哭神 五墓 上喪 謾語 火怪 風煞 黃幡 寅 雨煞 煞神 枯骨 墓門 劫煞 女災 戰雄 殺神 枯骨 墓門 劫煞 女災 戰雌 卯 天喜 信煞 天赦 月破 大煞 災煞 四放心 伏殃 月厭 白虎 門神 喪車 天火 昏迷 辰 天書 天煞 天空 獄神 勾神 長繩 迷惑 月煞 巳 皇恩 天詔 會神 破碎 金神 小煞 神豪 市曹 姦淫 刑亡 飛禍 天吞 午 信神 生氣 地醫 風煞 日煞 游魂 病煞 天刑 天機 玄武 咸池 懸索 飛禍 天時 血腥 大禍 未 戲神 天醫 天獄 天盜 時盜 賊神 繩索 申 皇書 天馬 聖心 天師 外解 戰雄 天耳 天牢 勾陳 陽煞 亡神 奸神 血支 吏神 酉 游煞 天解 歲煞 憂神 浴盆 喪魁 下喪 地獄 陰煞 月符 血忌 大神 絞神 天目 戌 驛馬 鑰神 游神 天巫 解神 火神 絞神 天目 亥 內解 喝散 飛廉 游禍 雌虎 天廁 孤辰 天猴

In August, the month is built on You (酉). On You, the auspicious terms 'Wandering Evil' and 'Heavenly Release' are favorable, while the inauspicious terms include 'Annual Evil', 'Worry Spirit', 'Bath Tub', 'Funeral', 'Hell', 'Dark Evil', 'Monthly Symbol', 'Blood Taboo', 'Strangulation Spirit', and 'Heavenly Eye'. Among these, 'Funeral Chief' should be a mistake for 'Funeral Soul'. The position of Mao (卯), which is in opposition to You, is the 'Monthly Breaker' of this month, and it also gathers 'Great Evil', 'Disaster Evil', 'Hidden Harm', 'Monthly Aversion', 'White Tiger', 'Gate God', 'Funeral Cart', 'Heavenly Fire', 'Confusion', and 'Mental Disturbance'. Although there are 'Heavenly Joy' and 'Trust Evil' present, they are not enough to reverse the inauspiciousness. The term 'Four Hearts' listed in this pattern is actually a miswriting of 'Four Wastes'. The position of Shen (申) has the most auspicious deities, including 'Imperial Book', 'Heavenly Horse', 'Sacred Heart', 'Heavenly Master', 'Outer Release', 'War Hero', and 'Heavenly Ear', totaling seven. It is suitable for submitting documents to seek fame or traveling to undertake affairs. However, 'Heavenly Prison', 'Gou Chen', 'Yang Evil', 'Wang Shen', 'Wicked God', and 'Blood Branch' are also present in the same position. On Si (巳), there are 'Imperial Grace', 'Heavenly Decree', and 'Meeting God', but 'Fragmentation', 'Metal God', 'God of Wealth', 'Market Court', 'Wickedness', and 'Crime and Death' are also present. On Wu (午), there are 'Trust God', 'Life Qi', and 'Earth Doctor', but it also carries 'Wandering Soul', 'Disease Evil', 'Heavenly Punishment', 'Black Tortoise', 'Xianchi', 'Bloody Scent', and 'Great Misfortune'. On Zi (子), the only auspicious deity is 'Wind God', while the inauspicious deities include 'Going to Death', 'Heavenly Ghost', 'Death Deity', 'Monthly Ghost', 'Vermilion Bird', 'Teng Snake', and 'Family Destruction' all gathering together. The pattern of Yin (寅) for this month is repeated in the printed version, and the column of auspicious deities mistakenly includes inauspicious evils. 'Dry Bones', 'Tomb Gate', 'Jiesha', and 'Female Disaster' appear both above and below, and when reading, the next line should be taken as the correct one. The patterns of Xu (戌) and Hai (亥) also have misaligned lines. Any discrepancies in the format compared to the previous and following months should be corrected by referring to other months. August belongs to the middle autumn, and the triple harmony of Si, You, and Chou (巳酉丑) is in full force. When metal is strong, wood is harmed, and in this month, any deities associated with Yin and Mao are likely to be damaged. All the auspicious deities in the entire month are concentrated in the positions of Shen (申) and Si (巳), while the inauspicious evils are concentrated in the positions of Mao (卯), You (酉), and Zi (子). The errors and omissions in the printed version of this month are more than in other months, and when checking, it is especially necessary to cross-reference with the previous and following months.

子 天醫 天巫 天解 外解 風伯 雨煞 飛廉 災煞 雌虎 天獄 風煞 火鬼 丑 天解 金神 破碎 大煞 月煞 死神 吏神 五墓 朱雀 螣蛇 雷煞 迷惑 大禍 寅 天煞 死氣 月厭 月鬼 煞神 謾語 天廁 天火 昏迷 戰雌 卯 聖心 日煞 四廢 門神 喪車 枯骨 盜神 咸池 懸索 長繩 天時 辰 天喜 往亡 月破 時煞 伏殃 上喪 豹尾 巳 成神 信神 會神 信煞 天機 亡神 血忌 絞神 飛橫 午 天書 解神 內解 風煞 神豪 市曹 天刑 繩索 刑亡 未 天詔 天煞 管神 小煞 歲煞 天空 三丘 游魂 病煞 血腥 喪魄 下喪 獄神 寡宿 天車 飛橫 滅門 申 皇書 驛馬 生氣 地醫 戰雄 天耳 弔客 姦淫 奸神 天猴 吏神 天吞 酉 戲神 天師 天鬼 游禍 天牢 勾陳 天盜 陰煞 時盜 賊神 血支 戌 天馬 憂神 地獄 浴盆 月符 火怪 火神 黃幡 天目 亥 皇恩 鑰神 游煞 喝散 月鬼 墓門 陽煞 劫煞 女災 邪神 孤辰 勾神

September's month builder is Wu. On Wu, only 'Heavenly Horse' is a single good sign, while the bad signs include 'Worry Deity', 'Hell', 'Bath Tub', 'Monthly Symbol', 'Fire Monster', 'Fire God', 'Yellow Banner', and 'Heavenly Eye'. The earth sign Chen, which conflicts with Wu, is the 'Month Breaker' of this month, along with 'Going to Death', 'Hourly Evil', 'Hidden Harm', 'Upper Death', and 'Leopard Tail'. Although 'Heavenly Joy' is present here, it is still not suitable for long-distance travel. The sign Shen is the 'Post-horse' of this month, and it also has 'Imperial Book', 'Life Qi', 'Earth Doctor', 'War Hero', and 'Heavenly Ear', making it suitable for long-distance travel, submitting documents, and seeking medical treatment. However, 'Funeral Guest', 'Adultery', 'Adultery God', and 'Heavenly Monkey' are also in the same position. On Zi, there are six good signs: 'Heavenly Doctor', 'Heavenly Shaman', 'Heavenly Relief', 'Outer Relief', 'Wind God', and 'Rain Evil', making it the most suitable position for seeking medical treatment and discussing marriage this month. However, 'Feng Lian', 'Disaster Evil', 'Female Tiger', 'Heavenly Prison', and 'Fire Ghost' are also present. The position Wei is the most dangerous, with the heaviest evil signs: 'Small Evil', 'Annual Evil', 'Heavenly Void', 'Three Mountains', 'Wandering Soul', 'Disease Evil', 'Blood Stain', 'Lost Soul', 'Lower Death', 'Prison God', 'Gua Su', 'Flying Horizontal', and 'Family Destruction' all overlapping. This is very inauspicious for matters of illness and litigation, and even though 'Heavenly Decree' is present, it cannot save the situation. On Si, there are four good signs: 'God of Success', 'God of Trust', 'God of Meeting', and 'Trust Evil', which indicate communication and meeting. However, 'Heavenly Mechanism', 'Lost Soul', 'Blood Taboo', 'Strangulation God', and 'Flying Horizontal' are harmful. On Wu, there are 'Imperial Book', 'Relief God', and 'Inner Relief'. On Mao, there is 'Sacred Heart', but it also carries 'Four Wastes', 'Gate God', 'Funeral Car', 'Xianchi', and 'Hanging Rope'. On Yin, all good gods are missing, and only 'Heavenly Evil', 'Death Qi', 'Monthly Aversion', 'Monthly Ghost', 'False Words', and 'Heavenly Fire' are present. On You, there are 'Theater God' and 'Heavenly Master'. On Hai, there are 'Imperial Grace', 'Key God', 'Wandering Evil', and 'Drunk Dispersal'. September belongs to the late autumn season, and the fire trinity of Yin, Wu, and Xu comes to an end here. Earth is strong and metal is in its prime, while fire is buried. For divination, it is advisable to use wood gods to assist. Throughout the entire month, good gods are concentrated mainly on Zi and Si, while evil signs are concentrated on Wei and Chou.

子 天馬 游煞 天雞 日煞 地獄 天盜 時盜 賊神 咸池 懸索 絞神 大時 丑 天巫 天醫 飛廉 大煞 時煞 月厭 雌虎 浴盆 月符 天火 豹尾 天目 昏迷 寅 皇恩 鑰神 天解 喝散 死神 朱雀 陽煞 亡神 孤辰 螣蛇 雷煞 長繩 滅門 卯 會神 天醫 死氣 天獄 天刑 謾語 繩索 火鬼 辰 戲神 歲煞 哭神 五墓 下喪 枯骨 喪魄 天機 巳 驛馬 外解 風煞 月破 伏殃 煞神 白虎 天廁 奸神 天猴 戰雄 午 信煞 解神 內解 天鬼 四廢 門神 喪車 盜神 勾神 未 天書 天喜 信神 往亡 神豪 上喪 市曹 火怪 黃幡 刑亡 申 天詔 成神 游魂 游禍 病煞 受死 墓門 火災 勾陳 陰煞 玄武 飛橫 血腥 大禍 酉 聖心 生氣 地醫 破碎 金神 小煞 災煞 弔客 雨煞 戌 游神 天師 天赦 管神 天煞 天空 月鬼 天牢 三丘 獄神 勾陳 邪神 寡宿 天車 血支 月煞 迷惑 亥 皇書 戰雄 天耳 風伯 憂神 姦淫 血忌 火神 飛禍 吏神 天吞

In the tenth month, the month builder is Hai. On Hai there are the auspicious terms 'Imperial Book', 'War Hero', 'Heavenly Ear', and 'Wind God', while the inauspicious terms include 'Worry God', 'Immorality', 'Blood Taboo', 'Fire God', 'Flying Misfortune', 'Official God', 'Heavenly Devourer'. The branch Si, which conflicts with Hai, is the 'Month Breaker' of this month, and it is also the location of the 'Post-horse'. It is further accompanied by 'Hidden Harm', 'Sha God', 'White Tiger', 'Heavenly Toilet', and 'Immoral God'. A horse falling in a broken place indicates that when asking about a traveler, it often suggests that the traveler will go and return. The position Xu is auspicious with 'Wandering God', 'Heavenly Master', and 'Heavenly Pardon', but the inauspicious terms are most numerous, including 'Management God', 'Heavenly Sha', 'Heavenly Void', 'Monthly Ghost', 'Heavenly Prison', 'Three Mountains', 'Jail God', 'Gou Chen', 'Evil God', 'Gua Su', 'Heavenly Chariot', 'Blood Branch', 'Monthly Sha', and 'Confusion', over ten terms pressing down. The position Yin has 'Imperial Grace', 'Key God', 'Heavenly Resolution', and 'Dispersing God' as auspicious terms, while 'Death God', 'Vermilion Bird', 'Yang Sha', 'Wang Shen', 'Guchen', 'Teng Snake', 'Thunder Sha', and 'Family Destruction' are inauspicious. The position Wei has 'Heavenly Book', 'Heavenly Joy', and 'Trust God', indicating good news and official documents, but it is also shared with 'Going to Death', 'God of the Market', 'Fire Demon', and 'Crime Death'. The position Chou has 'Heavenly Shaman', 'Heavenly Doctor', which is suitable for discussing marriage or seeking medical treatment, but it is also accompanied by 'Flying Lian', 'Great Sha', 'Hour Sha', 'Monthly Aversion', 'Bathing Basin', 'Heavenly Fire', and 'Leopard Tail'. The position Zi has 'Heavenly Horse', 'Wandering Sha', and 'Heavenly Rooster', but it is also accompanied by 'Hell', 'Heavenly Theft', 'Thief God', 'Xianchi', and 'Great Hour'. The position Mao has 'Meeting God' and 'Heavenly Doctor'. The position Chen has 'Entertainment God', but is surrounded by many inauspicious terms. The position Shen has 'Heavenly Decree', 'Success God', and is shared with 'Wandering Soul', 'Receiving Death', 'Tomb Gate', 'Black Tortoise', and 'Great Misfortune'. The position You has 'Sacred Heart', 'Life Qi', and 'Earth Doctor', but is also accompanied by 'Fragmentation', 'Metal God', 'Sha God', and 'Guest of Death'. The tenth month belongs to the early winter, and the triple harmony of wood consists of Hai, Mao, and Wei, with this month being the first. Water energy is dominant and wood energy is quietly growing, so when casting a divination, it is advisable to take the earth god as a defense. The entire month has auspicious terms concentrated mainly in Yin and Wei, while inauspicious terms are concentrated mainly in Xu and Si.

子 大煞 月厭 地獄 天盜 賊神 天神 昏迷 丑 天赦 游煞 歲煞 天空 下喪 浴盆 喪魄 獄神 月符 長繩 天目 寅 天馬 驛馬 鑰神 天巫 外解 飛廉 雌虎 市曹 姦淫 天猴 孤辰 刑亡 天吞 卯 天鬼 死神 受死 天刑 天機 朱雀 雷煞 螣蛇 火鬼 大禍 辰 聖心 歲神 天解 風煞 死氣 哭神 五墓 謾語 火怪 黃幡 巳 皇恩 破碎 金神 煞神枯骨 墓門 陽煞 劫煞 女災 奸神 午 天醫 雨煞 災煞 月破 四廢 伏殃 白虎 門神 喪車 天獄 血忌 未 天喜 信煞 解神 內解 天煞 月煞 游禍 陰災 繩索 絞神 迷惑 申 天書 會神 信神 神豪 天廁 酉 天詔 日煞 月鬼 病煞 游魂 盜神 玄武 咸池 邪神 懸索 飛橫 大時 血腥 滅門 戌 生氣 地醫 游神 風伯 關神 往亡 時煞 三丘 弔客 上喪 風煞 天車 寡宿 亥 皇書 成神 天雞 天師 戰雄 小煞 憂神 天牢 吏神 勾陳 亡神 血支 火神 飛禍

November is the month of the Zi (Rat) branch. The Zi position has all auspicious deities missing, and only the inauspicious ones such as 'Great Sha', 'Month Aversion', 'Hell', 'Heavenly Robbery', 'Thief God', 'Confusion', and 'Foolishness' are present. It is most inauspicious for questions to fall here. The branch of Wu (Horse), which is in opposition to Zi, is the 'Month Breaker' of this month, along with 'Zaisha', 'Four Wastes', 'Hidden Harm', 'White Tiger', 'Gate God', 'Funeral Cart', 'Heavenly Prison', and 'Blood Taboo'. Only 'Tianyi' and 'Rain Sha' are auspicious, and one should be especially cautious when asking about illness. The branch of Yin (Tiger) is the 'Post-horse' of this month, with 'Heavenly Horse', 'Key God', 'Heavenly Shaman', and 'Outer Relief' also in the same position. This is the most favorable position for travel and marriage discussions, although 'Fei Lian', 'Female Tiger', 'Market Court', 'Adultery', 'Guchen', and 'Crime and Death' accompany it, so one should be careful of verbal disputes. The branch of Hai (Pig) has five auspicious deities: 'Imperial Book', 'Achievement God', 'Heavenly Rooster', 'Heavenly Master', and 'War Hero', which are favorable for writing petitions, taking exams, and achieving success. However, 'Small Sha', 'Worry God', 'Heavenly Prison', 'Gou Chen', 'Wang Shen', and 'Blood Branch' are obstacles. The branch of Wei (Goat) has 'Heavenly Joy', 'Trust Sha', 'Relief God', and 'Inner Relief', indicating good news and relief from misfortune. The branch of Shen (Monkey) has 'Heavenly Book', 'Meeting God', and 'Trust God', with only two inauspicious deities: 'Shen Hao' and 'Heavenly Toilet', making it the clearest position of the month. The branch of Chou (Ox) has 'Heavenly Pardon' which can resolve past misdeeds, but also includes 'Wandering Sha', 'Year Sha', 'Heavenly Void', 'Funeral Soul', 'Court God', 'Long Rope', and other inauspicious deities. The branch of Mao (Rabbit) has all auspicious deities missing, with only 'Heavenly Ghost', 'Death God', 'Receiving Death', 'Heavenly Punishment', 'Teng Snake', and 'Great Harm' present. The branch of You (Rooster) has 'Heavenly Decree' along with 'Day Sha', 'Month Ghost', 'Wandering Soul', 'Black Tortoise', 'Xianchi', and 'Family Destruction'. The branch of Xu (Dog) has 'Life Qi', 'Earth Doctor', 'Wandering God', and 'Wind God', but also includes 'Going to Death', 'Three Mountains', 'Funeral Guest', and 'Gusu'. The 'Year God' in the Chen (Dragon) position is similar in rank to the 'Sacred Heart' in other months, and can be referenced for correction. November belongs to the middle winter, and the triple harmony of Shen, Zi, and Chen forms the water trinity, which is in full force. Water is strong and earth is weakened, so in divination, it is advisable to use the earth gods Wu and Ji to control the situation.

子 天師 月鬼 天牢 地獄 勾陳 天盜 時盜 賊神 血支 血忌 長繩 丑 往亡 破碎 金神 小煞 浴盆 上喪 火怪 月符 日煞 天目 寅 鑰神 成神 游煞 喝散 墓門 天機 女災 劫煞 孤辰 絞神 卯 天巫 風煞 游煞 天醫 飛廉 災煞 雌虎 市曹 天刑 刑亡 火鬼 辰 天馬 會神 戲神 天赦 雷煞 天煞 天空 死神 哭神 五墓 浴神 朱雀 螣蛇 月煞 迷惑 奸門 巳 煞神 死氣 謾語 姦淫 戰雌 天吞 午 天解 日煞 四廢 游禍 門神 喪車 枯骨 咸池 懸索 大時 未 天喜 解神 內解 月破 時煞 伏殃 白虎 豹尾 申 皇恩 信神 內解 月鬼 陽煞 亡神 邪神 勾神 酉 天書 天醫 風伯 神豪 受死 天獄 繩索 戌 天詔 聖心 信神 游神 天機 關神 歲煞 游魂 病煞 寡宿 喪魄 下喪 飛橫 玄武 天車 血腥 大禍 亥 皇書 地醫 生氣 驛馬 戰雄 大煞 憂神 月厭 吏神 弔客 天廁 昏迷 天猴 天火 災神 飛禍

The twelfth lunar month is built on Chou. In this month, the auspicious deities are entirely absent, and only the following inauspicious terms are listed: "Going to Death," "Fragmentation," "Metal God," "Minor Sha," "Bath Pot," "Upper Burial," "Fire Monster," "Monthly Symbol," "Daily Sha," and "Heavenly Eye." These are the most inauspicious places to avoid. The Chou is in opposition to Wei, which is the "Monthly Breaker" of this month, and also includes "Hourly Sha," "Hidden Harm," "White Tiger," and "Leopard Tail." Although there are "Heavenly Joy" and "Relief Deity," they can only be used with caution. Hai is the "Post-horse" of this month, and also includes "Imperial Book," "Earthly Medicine," "Life Qi," and "War Hero," which is suitable for long journeys and seeking wealth. However, it is accompanied by "Great Sha," "Worry Deity," "Monthly Aversion," "Guest Deity," "Heavenly Toilet," "Heavenly Fire," and "Flying Misfortune," which cause many obstacles if acted upon. The position of Chen has the most auspicious deities, with "Heavenly Horse," "Meeting God," "Amusement God," and "Heavenly Pardon" all present. It is suitable to use "Heavenly Pardon" to resolve past offenses, but it is also accompanied by "Heavenly Sha," "Heavenly Void," "Death Deity," "Crying God," "Five Tombs," "Vermilion Bird," "Teng Snake," and "Monthly Sha," resulting in a mixture of good and bad. The position of Xu has "Heavenly Decree," "Sacred Heart," "Trust God," and "Wandering God" as auspicious factors, but it is also accompanied by "Gate God," "Annual Sha," "Wandering Soul," "Disease Sha," "Gua Su," "Burial Soul," "Black Tortoise," "Flying Harm," "Bloody Blood," and "Great Misfortune," which are all inauspicious for matters of illness or travel. Zi has "Heavenly Master" but is accompanied by "Monthly Ghost," "Heavenly Prison," "Hell," "Gou Chen," "Heavenly Theft," "Blood Branch," "Blood Taboo," and "Long Rope." Yin has "Key God," "Completion God," "Wandering Sha," and "Drunk Dispersal." Mao has "Heavenly Shaman," "Wind Sha," and "Heavenly Medicine," but is also accompanied by "Flying廉," "Disaster Sha," "Market Court," "Heavenly Punishment," and "Fire Ghost." The position of Si has no auspicious deities. Wu has "Heavenly Release." Shen has "Imperial Grace" and "Trust God." You has "Heavenly Book," "Heavenly Medicine," and "Wind God," but is also accompanied by "Receiving Death," "Heavenly Prison," and "Rope." The twelfth lunar month is the last month of winter, and the triple harmony of Si, You, and Chou, which is the metal trinity, comes to an end. Earth is strong, water is cold, and the metal energy is stored away. For divination, it is advisable to take the fire deity as the warming element. All the auspicious deities in the entire month are concentrated at Chen and Xu, while the inauspicious evils are concentrated at Chou and Wei.

甲　　巳 甲　　午 甲　　未 甲　　申 申 亥 寅 午　戌　　申　子 寅　　　辰 午　　　申 戌　　　子 寅　　　　　　辰 申　　　申 午　　　子 午　　　辰 辰　　　甲五 寅　　子 未　　巳 子　　戌 寅 申 寅 甲　　辰 六 甲 日 甲　　酉 辰 午 申 　 申　　 戌　　 子 戌　　子　　寅 巳　　未　　酉 子　　寅　　辰 辰　　　　寅　午 午　　　酉 丑　　　辰 申　　　亥

"The Total Key" is a pre-prepared checklist that summarizes the results of the Six壬 divination. The entire table is organized under the ten heavenly stems, with each major section titled "Six Jia Days," "Six Yi Days," and so on. Within each section, it is divided into twelve subsections, each with a heading such as "Jia Zi," "Jia Wu," "Jia Wei," and "Jia Shen," indicating the combination of the day stem with the twelve earthly branches. This shows which branch is the general of the day and which is the time. The rows listed within each subsection, from top to bottom, represent the first transmission, middle transmission, and final transmission. When divining, one can find the corresponding section by checking the day stem, month general, and time, and thus know the three transmissions immediately without needing to calculate them on the spot. This is why it is called "Key," implying a key or essential summary. This passage shows the first two sections of the Six Jia Days. The upper section lists four subsections: Jia Zi, Jia Wu, Jia Wei, and Jia Shen. The lower section lists two subsections: Jia Chen and Jia You. The vertically written "Six Jia Days" at the center is the overall title of this entire section. The term "Six Jia Days" refers to the six days: Jia Zi, Jia Yin, Jia Chen, Jia Wu, Jia Shen, and Jia Xu, which are the first days of each of the six ten-year cycles. The Jia wood stem is said to be in the palace of Yin, its禄 (favorable position) is also in Yin, its long life is in Hai, and its墓 (burial) is in Wei. The "Heavenly Ethical Nobleman" is at Wei during the day and at Chou during the night. The annotations such as "Jia Wu" and "Jia Si" in the subsections are markers indicating the order of the sections in the original carving."

甲　　卯 甲　　戌 辰 巳 午 申 辰　甲 四 子　　戌 申　　午 辰　　寅 甲　　寅 甲　　丑 甲　　子 甲　　亥 寅 巳 申 子 亥 戌 甲四　　申戌 戌　　午 申　　辰 午　　寅 甲　三　　　　子 申　　　午 巳　　　卯 寅　　　子 寅　　　　　　申 丑　　　巳 亥　　　寅 亥　　　亥

This passage describes the last two sections of the six Jia days. The upper section lists the two categories of Jia卯 and Jia戌, while the lower section lists four categories: Jia寅, Jia丑, Jia子, and Jia亥. Combined with the previous section, they make up all twelve branches. Since the Jia stem is lodged in the寅 branch, the Jia寅 category corresponds to the "Hidden Chant" lesson, where the Heaven Plate and the Earth Plate are aligned, indicating stagnation and revisiting past matters. The Jia申 category represents the "Reversed Chant" lesson, where the Heaven and Earth Plates are in opposition, indicating repeated occurrences and back-and-forth situations. On Jia寅 day, the day stem and branch are in the same palace, forming two lessons from four, known as the "Eight Special" day, which requires a special method of interpretation. Each of the six Jia days is the first day of a ten-day period, and the empty positions within each period vary: on Jia子 day, the empty positions are Xu and Hai; on Jia戌 day, they are Shen and You; on Jia申 day, they are Wu and Wei; on Jia午 day, they are Chen and Si; on Jia辰 day, they are Yin and Mao; and on Jia寅 day, they are Zi and Chou. These two positions are called "Kongwang," or "ten-day emptiness," representing the positions in the ten-day period that are not matched with a stem. After determining the three transmissions, one should check whether they fall within the empty positions. If they do, the matter is considered empty and not real. When consulting this table, first identify the day stem section, then locate the corresponding category based on the obtained branch. The three lines within the category are read in order as the initial, middle, and final transmissions. Then, assign the twelve Heavenly Generals accordingly, and the fortune will be evident.

乙　　巳 乙　　午 乙　　未 乙　　申 　 酉　　 亥　　 丑 亥　　丑　　寅 子　　寅　　卯 丑　　卯　　辰 　卯　　 巳　　 未 午　　未　　酉 丑　　申　　辰 申　　酉　　亥 申 戌 子 卯 　　乙　五 寅　　子 未　　巳 子　　戌 酉　　　　巳　丑 申　　　酉 子　　　丑 辰　　　巳 未　　　　卯　亥 丑　　　巳 亥　　　寅 亥　　　亥 乙　　辰 六 乙 日 乙　　酉 　 酉　　 亥　　 丑 辰　　辰　　辰 酉　　亥　　丑 卯　　巳　　戌 　卯　　 巳　　 未 辰　　辰　　辰 卯　　巳　　未 子　　申　　丑 卯　 酉　乙四 巳　未　寅 戌　子　未 卯　巳　子

This passage describes the first two sections of the Six Yi days. The Six Yi days refer to the days of Yichou, Yimao, Yisi, Yiwei, Yiyou, and Yihai. Yi is a yin wood element, which resides in the Chén (Dragon) palace, has its official position (Lù) in Mǎo (Rabbit), its growth (Chángshēng) in Wǔ (Horse), its tomb in Xū (Dog), and the Heavenly General (Tiānjiàng) and Nobleman (Guìrén) are located in Zi (Rat) during the day and in Shen (Monkey) during the night. The horizontal headings in the table list the six yin branches: You (Rooster), Hai (Pig), Chou (Ox), Mǎo (Rabbit), Sì (Snake), and Wèi (Goat). These are all yin branches. On yin days, only the six yin generals are listed, which contrasts with the single day of Jiā (Yang) which lists the six yang branches: Zi (Rat), Yín (Tiger), Chén (Dragon), Wǔ (Horse), Shen (Monkey), and Xu (Dog). This is the standard arrangement in the general divination tables. Each horizontal heading has three rows, from top to bottom, representing the first transmission, middle transmission, and final transmission. For example, under the day of Yisi, the transmission under You (Rooster) is Hai, Zi, and Chou; under Hai (Pig) it is Chou, Yin, and Mao; under Chou (Ox) it is Yin, Mao, and Chen. These are all progressive transmissions (Jìnrú), indicating that events progress step by step and gradually improve. When reaching the transmissions under Mao, Sì, and Wèi, the transmissions are: Wu, Chou, Shen; Wei, Shen, You; and You, Chen, Hai. These are more varied, so the fortune must be judged based on the accompanying Heavenly Generals. In the lower section, the entry for Yichén (Yi and Chen) forms a Hidden Chant (Fúyín) because Yi resides in the Chén palace, making it the most important part to examine carefully. The旬空 (ten-day void) for each of the Six Yi days is different: Yichou day has void in Xu and Hai; Yihai day has void in Shen and You; Yiyou day has void in Wu and Wei; Yiwei day has void in Chen and Si; Yisi day has void in Yin and Mao; and Yimao day has void in Zi and Chou.

乙　　卯 乙　　戌 　 亥　　 酉　　 丑 戌　　申　　子 酉　　未　　亥 申　　午　　戌 　卯　　 巳　　 未 丑　　卯　　戌 子　　寅　　卯 亥　　丑　　午 卯酉 巳亥 丑未 卯　巳　戌 酉　亥　辰 卯　巳　辰 乙　　寅 乙　　丑 乙　　子 乙　　亥 酉　 亥　　卯 丑 未　　酉　　亥 巳　　未　　酉 卯　　巳　　未 巳　　　　　　未 丑　　　亥 亥　　　寅 酉　　　巳 丑 戌 未 卯　亥　 　酉　丑 未　　　巳 卯　　　酉 亥　　　丑 巳　　　　　　未 酉　　　卯 巳　　　亥 丑　　　未 乙四　酉　　丑 午　亥　卯 丑　午　戌 申　丑　巳

This passage describes the latter two bands of the Six Yi day. The upper band includes the two categories of Yi卯 and Yi戌, while the lower band includes four categories: Yi寅, Yi丑, Yi子, and Yi亥. Yi is said to be lodged in Chen, so "Yi Chen" is considered a hidden chant, and "Yi Xu" is a reverse chant. Chen and Xu are opposing branches, so the heavens and earth discs are completely reversed. In the category of Yi卯, the branches of卯酉, 巳亥, and 丑未 are arranged in sequence, which is a method of reverse chant, indicating that matters will go back and forth, and discussions will be repeated. Yi is a soft day. When there is no conflict among the four lessons and other methods such as using different responsibilities or昴star are needed, on a soft day, the order is to first take the heavenly stem above the day stem, then the heavenly stem above the day branch, for the middle and final transmissions, which is the opposite of the order on a hard day. When consulting the table, one should be mindful of this. On a Yi day, the nobleman is in Zi during the day and in Shen at night. Zi is the "Shenhou" and Shen is the "Chuansong". If these two deities appear in the three transmissions with the nobleman, it often indicates that one will receive assistance from others. However, if the nobleman falls into Kongwang or is under the tomb deity, the assistance is not solid, and the matters one hopes for often fail to materialize. Yi wood is soft and prefers moisture. If the three transmissions include the water of亥 or 子, it indicates vitality and growth. If the metal of申 or 酉 appears, it signifies damage to the branches. When consulting about seeking fame or making plans, one should first examine the quantity of metal and water energies. In the table, "Yi Wu" and "Yi Si" are original markings for the grid positions and should not be confused with the three transmissions.

丙　　巳 丙　　午 丙　　未 丙　　申 巳 申 寅 　 戌　　 子　　 寅 亥　　寅　　辰 子　　卯　　巳 丑　　辰　　午 　辰　　 午　　 申 亥　　申　　酉 午　　酉　　戌 午　　戌　　亥 辰午 申戌 子寅 申　子　辰 戌　寅　午 子　辰　申 申 亥 寅 丙　　辰 六 丙 日 丙　　酉 丙四　子　　寅 卯　戌　子 寅　酉　亥 丑　申　戌 酉 丑 巳

This refers to the first two accompanying branches of the six days of Bing (丙). The six days of Bing are Bingzi, Bingyin, Bingchen, Bingwu, Bingshen, and Bingxu. Bing is a yang fire, sharing the same dwelling in the Si palace as Wu. Its禄 (favorable position) is also in Si, its Growth (growth) is in Yin, its 墓 (burial) is in Xu. The heavenly stem's nobleman (贵人) is in Hai during the day and in You at night. On a day of Bing, the horizontal header lists the six yang branches: Xu, Zi, Yin, Chen, Wu, and Shen. This follows the general rule of using yang generals on yang days. Within the structure, the three lines are still read as the initial, middle, and final transmissions. For example, in the pattern of Bing and Wei, the generals of Chen, Wu, and Shen each receive transmissions of Shen, Xu, Zi; Zi, Yin, Chen; and Chen, Wu, Shen respectively. These transmissions proceed in a staggered, forward sequence, gradually forming a triple harmony, indicating that although matters may develop slowly, they will eventually come together. The nobleman of Bing fire is in Hai and You. Hai is called 'Dengming' and You is called 'Congkui'. Fire is positioned over water and metal, thus being noble but not overly intense. When predicting legal disputes, it is most suitable to carefully distinguish between day and night and whether the sequence is forward or backward.

丙　　卯 丙　　戌 丑 亥 酉 　 戌　　 子　　 寅 申　　巳　　子 丑　　戌　　巳 午　　卯　　戌 　辰　　 午　　 申 寅　　辰　　卯 未　　酉　　申 子　　寅　　丑 丙　　寅 丙　　丑 丙　　子 丙　　亥 子　　　　丙　三 午　　　亥 卯　　　申 子　　　巳 午　　　　　　申 子　　　巳 酉　　　寅 午　　　亥 子　　　　午　寅 申　　　戌 辰　　　午 子　　　寅 辰　申　　　　戌 子　　　酉 申　　　巳 辰　　　丑 申 　辰 丙四 戌　午　子 巳　丑　未 子　申　寅 子午 辰戌 申寅 午　巳　寅 子　亥　申 午　巳　寅

This passage describes the latter two bands of the six Bing days. The upper band includes the two categories of Bing卯 and Bing戌, while the lower band includes four categories: Bing寅, Bing丑, Bing子, and Bing亥. Bing is lodged in the palace of Si, so the category Bing巳 is a hidden chant, and the category Bing亥 is a return chant. Si and Hai are opposing, so the Heaven and Earth plates are completely inverted. At the end of the table, the category Bing亥 lists three pairs: Zi-Wu, Chen-Wu, Shen-Yin, as well as two lines: Wu-Si-Yin, Zi-Hai-Shen, and Wu-Si-Yin again, which clearly show the pattern of the return chant lesson, where there is mutual opposition and a return. When predicting about a traveler, it indicates that the person is already on the way; when predicting about a matter, it indicates repeated deliberation. On Bing days, the daytime nobleman is at Hai, and the nighttime nobleman is at You. The distinction between the nobleman moving forward or backward is determined by this: if the nobleman is at the six yang positions of Hai, Zi, Chou, Yin, Mao, Chen, then the twelve heavenly generals move in order; if the nobleman is at the six yin positions of Si, Wu, Wei, Shen, You, Xu, then the heavenly generals move in reverse. A change in the direction of movement results in completely different heavenly generals on the same branch, which in turn changes the fortune, so this is a necessary step to determine after identifying the three transmissions. The旬空 (ten-day void) for the six Bing days is as follows: on Bing寅 day, the void is at Xu and Hai; on Bing子 day, the void is at Shen and You; on Bing戌 day, the void is at Wu and Wei; on Bing申 day, the void is at Chen and Si; on Bing午 day, the void is at Yin and Mao; on Bing辰 day, the void is at Zi and Chou.

丁　　巳 丁　　午 丁　　未 丁　　申 卯　丑　　　　巳 亥　　　丑 酉　　　亥 未　　　酉 未　酉　　　　亥 丑　　　酉 巳　　　未 巳　　　巳 　 亥　　 丑　　　卯 戌　　子　　丑 酉　　亥　　子 申　　戌　　亥 　　巳　　 未　　　酉 卯　　卯　　申 寅　　午　　未 丑　　午　　午 　 亥　　 丑　　　卯 亥　　丑　　卯 未　　戌　　子 丑　　未　　午 　　巳　　 未　　　酉 己　　未　　酉 申　　丑　　未 寅　　戌　　丑 酉　 丁四　　卯 亥　申　辰 子　酉　己 丑　戌　午 丁　　辰 六 丁 日 丁　　酉 　　亥　　 丑　　　卯 巳　　子　　子 寅　　辰　　酉 亥　　戌　　午 　　巳　　 未　　　酉 亥　　亥　　午 申　　辰　　卯 巳　　辰　　子 酉 亥 丑

This passage discusses the first two days of the six days associated with the Six Ding days. The Six Ding days refer to the days of Dingchou, Dingmao, Dingsi, Dingwei, Dingyou, and Dinghai. Ding is a yin fire, sharing the same residence in the Wei palace as Ji. Its禄 (favorable position) is in Wu, its Growth (growth) is in You, and its墓 (burial) is in Chou. The nobleman (贵人) is located at Hai during the day and You at night, which is the same as for the day of Bing. On the Ding day, the horizontal header still lists Hai, Chou, Mao, and Si, Wei, You, the six yin branches. Particular attention should be given to the days of Dingchou and Dingwei. As previously mentioned in the section on "Reverse Transmission," the only days where reverse transmission occurs and there is no mutual overcoming among the four lessons are the three stems (Ding, Ji, Xin) paired with the two branches (Chou and Wei), resulting in six days: Dingchou, Dingwei, Ji chou, Ji wei, Xin chou, and Xin wei. On these days, instead of using overcoming, the method of "well shaft shooting" is used. On Dingchou day, the transmission starts from the Hai position with Dengming, and on Dingwei day, it starts from the Si position with Taiyi. Additionally, the day of Dingyou is included in the nine lessons listed in the section on "Alternative Responsibility." When the four lessons are not complete, only three are provided, and the transmission is initiated by the god that harmonizes with the day stem. When checking the table, if the three transmissions within a section do not conform to the usual method, it is likely one of these special cases. The旬空 (ten-day void) for each of the Six Ding days is different: on Dingmao day, the void is in Xu and Hai; on Dingchou day, it is in Shen and You; on Dinghai day, it is in Wu and Wei; on Dingyou day, it is in Chen and Si; on Dingwei day, it is in Yin and Mao; and on Dingsi day, it is in Zi and Chou. If the initiating god falls within the旬空, even if it is a favorable general, it will result in something that is named but not real.

丁　　卯 丁　　戌 酉　丑　　 卯　亥 巳　　　未 丑　　　卯 酉　　　亥 巳　　　　　　未 亥　　　卯 未　　　亥 卯　　　未 　 亥　　 丑　　　卯 午　　午　　酉 戌　　戌　　子 寅　　辰　　卯 　巳　　 未　　　酉 申　　亥　　子 亥　　戌　　卯 寅　　戌　　午 丁　　寅 丁　　丑 丁　　子 丁　　亥 亥　　　 丑　　 　卯 午　　卯　　戌 丑　　戌　　巳 申　　巳　　子 巳　未　　　　酉 酉　　　亥 辰　　　午 亥　　　丑 丑　　　　卯　酉 亥　　　卯 未　　　酉 丑　　　卯 未　　　 巳　亥 巳　　　巳 丑　　　亥 丑　　　巳 酉 　　丁　五 未　　巳 子　　戌 巳　　卯 酉未 巳丑 亥卯 亥　酉　未 卯　丑　亥 未　巳　卯

This refers to the last two sections of the Six Ding Days. The upper section lists the two categories of Dingmao and Dingxu, while the lower section lists four categories: Dingyin, Dingchou, Dingzi, and Dinghai. Since the lodging palace of Ding is in Wei, the category Dingwei is considered a hidden chant, and Dingchou is considered a return chant. For a hidden chant, Ding is a soft day, and if there is no conflict, the initiating transmission is taken from the day branch's heavenly stem, with the middle and final transmissions proceeding in order of mutual punishment. If there is a self-punishment by the heavenly stems of Chen, Wu, You, or Hai, the middle transmission is reversed, taking the heavenly stem on the day stem. These variations are already summarized in the table, and they can be directly used. At the end of the table, the category Dinghai lists three pairs: Youwei, Sizhou, and Haimao. Below these, there are three lines: Hairenwei, Maocuohai, and Weisimao. The entire arrangement shows a pattern of alternating backward movement, known as "retreating vegetables," indicating that events regress step by step, old matters recur, and matters of seeking or planning are likely to fail. When predicting the loss or escape of a person, it suggests that the person will return. After determining the three transmissions, the twelve heavenly generals should be arranged in order, which are: "Nobleman," "Teng Snake," "Vermilion Bird," "Liu He," "Gou Chen," "Azure Dragon," "Tian Kong," "White Tiger," "Tai Chang," "Black Tortoise," "Tai Yin," and "Heavenly Empress." Once the position of the Nobleman is determined, the remaining eleven generals follow in sequence. Then, the three transmissions and the twelve heavenly generals are combined for interpretation. The terms "Ding Wu" and "Ding Si" remain as original markings of the grid.

戊　　巳 戊　　午 戊　　未 戊　　申 巳 申 寅 子　 寅　　午 辰 寅　　辰　　寅 卯　　巳　　午 辰　　午　　午 申　　　　　　戌 戌　　　亥 酉　　　子 午　　　丑 辰午 申戌 子寅 申　子　辰 戌　寅　午 子　辰　申 子　 寅　　戌 辰 卯　　申　　亥 午　　亥　　寅 酉　　寅　　巳 申　　　　　　午 寅　　　酉 巳　　　子 申　　　卯 戊　　辰 六 戊 日 戊　　酉 戊四　子　　寅 卯　戌　子 寅　酉　亥 丑　申　戌 寅　　　　子　申 丑　　　辰 午　　　申 酉　　　子 午　戌　　　　辰 寅　　　子 午　　　辰 戌　　　申

This passage refers to the first two days of the six Wu days. The six Wu days are the days of Wuzi, Wuyin, Wuchen, Wuwu, Wushen, and Wuxu. Wu is a yang earth stem, which shares the same palace as Bing, with its Lu in Si, Growth in Yin, Tomb in Xu, and the nobleman (贵人) in Chou during the day and in Wei during the night. The examination in the Imperial Catalogue summary on Fan Li's stone chamber divination confirms that on the day of Wu, the nobleman is in Chou, which can be cross-referenced with this. On the board, the six yang branches Zi, Yin, Chen, Wu, Shen, and Xu are listed horizontally at the top. Among these, the days of Wu Chen and Wu Wu appear within the nine lessons of the Bieze method. The four lessons only include three of them, and the initiating transmission is taken from the character above the heavenly stem that is in conjunction with the day stem. The previous verse says, "Wuwu and Wuchen along with Bingchen, the heavenly stem above is Wu, which is considered close," referring to these two days and the day of Bing Chen, where the heavenly stem above the day stem is Wu. The decanal void for the six Wu days are: Wu Chen day has an empty period in Xu and Hai, Wu Yin day in Shen and You, Wu Zi day in Wu and Wei, Wu Xu day in Chen and Si, Wu Shen day in Yin and Mao, and Wu Wu day in Zi and Chou. The term "戊四" in the table is the original mark, and when reading, it should not be confused with the three transmissions.

戊　　卯 戊　　戌 丑 亥 酉 　 戌　　 子　　 寅 申　　巳　　子 丑　　戌　　巳 午　　卯　　戌 　辰　　 午　　 申 寅　　辰　　卯 未　　酉　　申 子　　寅　　丑 戊　　寅 戊　　丑 戊　　子 戊　　亥 寅 亥 申 子　　　　午　寅 巳　　　戌 申　　　午 丑　　　寅 辰　申　　　　戌 子　　　寅 申　　　戌 辰　　　午 子 未 寅 子午 辰戌 申寅 午　巳　寅 子　亥　申 午　巳　寅

This passage describes the latter two bands of the Six Wu days. The upper band includes the categories of Wu卯 and Wu戌, while the lower band includes Wu寅, Wu丑, Wu子, and Wu亥. Wu is located in the palace of Si, so "Wu Si" is considered a hidden chant, and "Wu Hai" is a reverse chant. Earth is located in the center and is located in the palace of fire (Si), and fire and earth generate each other, so the divination for Wu days mainly focuses on generating and supporting. If the three transmissions include the gods of Si or Wu that are born on the day stem, it indicates receiving help from people. If the three transmissions form the water trinity of Shen-Zi-Chen, water is the wealth of earth, and the water comes to clash with earth, which indicates disputes over wealth. The category of Wu Hai at the end lists pairs such as Zi-Wu, Chen-Xu, and Shen-Yin, which are the same as the category of Bing Hai in terms of reverse chant arrangement. These two can be compared, which is due to the fact that both Wu and Bing are located in the palace of Si. For Wu days, the daytime noble is in Chou and the nighttime noble is in Wei. Chou is "Daji" (Chou), and Wei is "Xiaoji" (Wei). Both nobles belong to earth and share the same energy with the day stem. They are especially effective for divination regarding official positions and property.

己　　巳 己　　午 己　　未 己　　申 卯　丑　　　　巳 亥　　　丑 酉　　　亥 未　　　酉 未　　　　酉　亥 丑　　　卯 巳　　　丑 巳　　　亥 　 亥　　 丑　　　卯 戌　　子　　丑 酉　　亥　　子 申　　戌　　亥 　　巳　　 未　　　酉 卯　　卯　　戌 寅　　午　　午 丑　　午　　申 　 亥　　 丑　　　卯 亥　　丑　　卯 未　　戌　　子 丑　　未　　午 　　巳　　 未　　　酉 己　　未　　酉 申　　丑　　未 寅　　戌　　丑 　 亥　　 丑　　　卯 丑　　寅　　辰 寅　　卯　　巳 卯　　辰　　午 　　巳　　 未　　　酉 申　　未　　亥 申　　申　　子 午　　申　　丑 己　　辰 六 己 日 己　　酉 　　亥　　 丑　　　卯 巳　　子　　子 寅　　辰　　酉 亥　　戌　　午 　　巳　　 未　　　酉 寅　　亥　　午 亥　　辰　　卯 申　　辰　　子 丑　　　　卯　巳 卯　　　亥 巳　　　丑 未　　　卯 未　　　　酉　亥 酉　　　丑 酉　　　卯 酉　　　巳

This passage discusses the first two layers of the six JI days, which have many patterns and occupy three layers. The six JI days refer to Jichou, Jimao, Jisi, Jiwei, Jiyou, and Jihai. JI is yin earth, sharing the same palace with Ding, with its official position in Wu, birth in You, and burial in Chou. The nobleman (tianyi) is in Zi during the day and in Shen at night, the same as for the day of Yi. On the JI day, the horizontal head lists the six yin branches: Hai, Chou, Mao, Si, Wei, and You. Within the pattern, the three rows are still read as initial, middle, and final transmissions. For example, in the pattern Ji Shen, under Hai general, the transmission is Chou, Yin, Mao; under Chou general, it is Yin, Mao, Chen; under Mao general, it is Chen, Si, Wu. This progresses step by step, representing the image of "advancing consumption," indicating that matters proceed step by step. In contrast, the pattern Ji Wu transmits Wu, You, Shen, Zi, Hai, Wu, which is a step-by-step retreat, indicating that matters contract progressively. Among these six JI days, Ji Chou and Ji Wei belong to the group of six days without conflict, and the "well frame shooting" method is used. Ji You is one of the two lessons in the previous "crossing carriage pattern" called "three intersections." This refers to the two lessons: Ji You day with the day branch added to the stem, and Ding Mao day with Wu added to the stem. The pattern Ji Wei appears twice in the table due to the division of columns in the carved block, but the content is the same. The empty days for the six JI days are: Jisi day is empty in Xu and Hai, Jimao day is empty in Shen and You, Jichou day is empty in Wu and Wei, Jihai day is empty in Chen and Si, Jiyou day is empty in Yin and Mao, and Jiwei day is empty in Zi and Chou. JI earth is soft and can carry, making it most suitable for divination related to farmland, crops, and mediators. If the three transmissions receive the two noblemen Zi and Shen supporting the day stem, it indicates that the nobleman supports the matter, and the matter succeeds secretly.

己　　卯 己　　戌 酉丑 巳未 亥卯 巳　卯　未 酉　亥　卯 丑　未　亥 　 亥　　 丑　　　卯 寅　　午　　酉 巳　　戌　　子 申　　辰　　卯 　巳　　 未　　　酉 申　　亥　　卯 亥　　戌　　午 寅　　戌　　酉 己　　寅 己　　丑 己　　子 己　　亥 亥　　　 丑　　 　卯 午　　卯　　戌 丑　　戌　　巳 申　　巳　　子 巳　未　　　　酉 酉　　　亥 辰　　　午 亥　　　丑 丑　 　　卯　酉 亥　　　卯 未　　　酉 丑　　　卯 未 　　　巳　亥 巳　　　巳 丑　　　亥 丑　　　巳 酉 　　己　五 未　　巳 子　　戌 巳　　卯 酉未 巳丑 亥卯 亥　酉　未 卯　丑　亥 未　巳　卯

This passage describes the last two bands of the sixth day of the Jixi (己) series. The upper band lists two categories: Jima (己卯) and Jixu (己戌). The lower band lists four categories: Jiyin (己寅), Jichou (己丑), Jizi (己子), and Jihai (己亥). Since Jixi (己) is lodged in Wei (未), the category Jiwei (己未) is considered a hidden chant (伏吟), and Jichou (己丑) is a return chant (返吟). The category Jima (己卯) lists three pairs: Youchou (酉丑), Simei (巳未), and Haimo (亥卯), which correspond to the sequences Simeiwei (巳卯未), Huyoumo (酉亥卯), and Chouweihai (丑未亥). These sequences represent the intermingling of the Triple Harmony of Metal and the Triple Harmony of Wood, indicating that matters will involve mutual entanglement and take a long time to resolve. The category Jihai (己亥) lists three pairs: Huyi (酉未), Sichou (巳丑), and Haimo (亥卯), followed by the sequences Huyiwei (亥酉未), Mouchuai (卯丑亥), and Weisima (未巳卯), which are identical to those in the category Dinghai (丁亥). Since both Ding and Jixi are lodged in Wei, their corresponding three transmissions (三传) are naturally consistent, which is why the total key (总钤) arranges the Ding and Jixi sections to correspond with each other. Conversely, if two heavenly stems are lodged in the same palace, such as Bing and Wu in Si or Ding and Jixi in Wei, they can be cross-referenced; if they do not match, it indicates an error in the printed text. The category Jixu (己戌) lists the transmission under Hai (亥) as Yin (寅), Si (巳), and Shen (申), forming the complete Triple Punishment (三刑) of Yin being punished by Si, and Si being punished by Shen, indicating that matters will involve mutual punishment and conflict. The transmission under Mao (卯) is You (酉), Zi (子), and Mao (卯), with each transmission separated by three positions, indicating a jumping transmission (间传). If the three transmissions form a Triple Punishment and are accompanied by a malevolent general (凶将), then in a lawsuit it will result in mutual defeat, and in a sickness case, it will lead to repeated occurrences. The term "己五" is a marker for the original grid position in the original edition.

庚　　巳 庚　　午 庚　　未 庚　　申 子　　　庚五 午　　巳 卯　　寅 子　　亥 午 辰 寅 　 子　　 寅　　 辰 戌　　子　　卯 酉　　亥　　寅 申　　戌　　丑 申　　　　戌　午 酉　　　午 未　　　巳 未　　　辰 申 寅 巳 庚　　辰 六 庚 日 庚　　酉 寅午　　庚四 戌　　子 午　　申 寅　　辰 　 子　　 寅　　　辰 寅　　辰　　午 卯　　巳　　未 辰　　午　　申 　午　　 申　　　戌 戌　　亥　　亥 未　　酉　　子 酉　　酉　　丑

This passage describes the first two transmissions for the six days of Geng (庚). The six Geng days are Gengzi, Gengyin, Gengchen, Gengwu, Gengshen, and Gengxu. Geng is a Yang Metal, its lodging palace is in Shen, its禄 (favorable position) is also in Shen, its long birth (长生) is in Si, its burial (墓) is in Chou. The nobleman (天乙贵人) is in Chou during the day and in Wei at night, which is the same as the day of Wu. On the day of Geng, the horizontal header lists the six Yang branches: Zi, Yin, Chen, Wu, Shen, and Xu. On the day of Gengshen, the day stem and branch are in the same palace, and the four lessons merge into two lessons, which is the same as Jiayin, belonging to the category of 'eight special' (八专). When there is no conflict, the Yang hour (时阳) day follows the god above the day stem and counts three positions to initiate the transmission. The middle and final transmissions are both taken from the god above the day stem. The旬空 (empty periods) for the six Geng days are: Gengwu day has empty periods in Xu and Hai, Gengchen day in Shen and You, Gengyin day in Wu and Wei, Gengzi day in Chen and Si, Gengxu day in Yin and Mao, and Gengshen day in Zi and Chou. The metal Geng governs weapons, warfare, and travel. In divination, if the three transmissions show the gods of Shen and You riding the White Tiger (白虎), it often indicates conflict and injury. If the two noblemen of Chou and Wei control this, the harmful influence can be reduced.

庚　　卯 庚　　戌 辰　　　庚五 午　　戌 丑　　巳 申　　子 子寅 辰午 申戌 子　辰　申 寅　午　戌 辰　申　子 庚　　寅 庚　　丑 庚　　子 庚　　亥 寅 申 寅 　 子　　 寅　　　辰 巳　　子　　寅 戌　　巳　　未 卯　　戌　　子 　午　　 申　　　戌 辰　　卯　　申 酉　　丑　　丑 寅　　丑　　午 辰 申 子 　 子　　 寅　　 午 午　　申　　酉 酉　　亥　　子 子　　寅　　卯 申　　　　戌　辰 丑　　　寅 亥　　　巳 亥　　　申

This passage discusses the two subsequent sections of the six Geng days. The upper section lists the Geng卯 and Geng戌 patterns, while the lower section lists the Geng寅, Geng丑, Geng子, and Geng亥 patterns. Geng is said to be lodged in the Shen palace, so the Geng Shen pattern is considered a hidden chant, and the Geng Yin pattern is a reverse chant. Yin and Shen are opposing, and this relationship is exactly reversed compared to the pattern on the day of Jia, where Jia is lodged in Yin and thus has a hidden chant in Yin and a reverse chant in Shen. Comparing the two versions clearly shows the role of the lodged palace in the divination process. The GengXu pattern lists the rows of Zi Yin, ChenWu, ShenXu, and also Zi ChenShen, YinWuXu, and Chen ShenZi, which all exhibit the image of sequential movement with intervals and the triple harmony. This indicates that the matter being divined will gather and achieve success. Geng metal gains its fortune in Shen. If all three transmissions include Shen and You, the metal energy becomes too strong. In matters of illness, this indicates bone and joint diseases; in legal disputes, it suggests the fear of punishment. One must check whether there is a controlling deity in the year or birth chart. If Geng metal is tempered by Si and Wu fire, it transforms into a useful object.

辛　　巳 辛　　午 辛　　未 辛　　申 　 丑　　 亥　　　酉 卯　　午　　亥 戌　　丑　　午 巳　　申　　丑 　　未　　 巳　　　卯 酉　　未　　戌 辰　　寅　　巳 亥　　酉　　子 卯　亥　　　　巳 未　　　午 卯　　　寅 亥　　　戌 未　　　　酉　丑 卯　　　己 亥　　　丑 未　　　酉 　 丑　　 亥　　　酉 巳　　巳　　午 未　　寅　　卯 未　　亥　　子 　　未　　 巳　　　卯 亥　　寅　　子 未　　亥　　未 未　　申　　子 卯丑 巳 辛三 亥　丑　午 酉　亥　辰 未　酉　寅 辛　　辰 六 辛 日 辛　　酉 卯　酉　　　　未 卯　　　巳 酉　　　丑 卯　　　辰 丑　　　　己　亥 亥　　　巳 未　　　亥 辰　　　巳 　 丑　　 亥　　　酉 子　　戌　　丑 亥　　酉　　酉 戌　　申　　酉 　　未　　 巳　　　卯 巳　　卯　　丑 辰　　寅　　子 卯　　丑　　亥

This passage describes the first two transmissions of the six Xīn days. The six Xīn days refer to Xīnchǒu, Xīnmǎo, Xīnsī, Xīnwéi, Xīnyǒu, and Xīnhài. Xīn is a yīn metal, with its lodging palace in Xū, its official position in Yǒu, its growth in Zǐ, its tomb in Chén, and its nobleman in the day at Wǔ and at Yín at night. It is said that "the six Xīn days meet the horse at Xū," meaning that among the ten heavenly stems, the nobleman of Xīn days does not fall in the four seasonal positions, which is particularly unique. On Xīn days, the horizontal header lists the six yīn branches: Chǒu, Hài, Yǒu, and Wèi, Sī, Mǎo, arranged in reverse order, unlike other versions which proceed from Zǐ in order. When reading, one must be careful not to misread the order. For example, in the case of Xīnsī, under Chǒu general, the transmission proceeds to Mǎo, Xū, and Sī; under Hài general, it proceeds to Wǔ, Chǒu, and Shēn; under Yǒu general, it proceeds to Hài, Wǔ, and Chǒu. Each transmission jumps forward seven positions, which is the image of "intermediate transmission" jumping forward, indicating that matters do not follow the usual course but are circuitous and reach their goal after detours. In this version, Xīnchǒu and Xīnwéi each have two lessons within the nine lessons of the "Alternative Responsibility Method." The previous rhyme says, "Xīnchǒu and Xīnwéi each have two days, with the upper and lower both being true Chǒu and Wéi," which refers to these four lessons. Xīnyǒu also appears in the "Alternative Responsibility Method," as the rhyme says, "Xīnyǒu is originally Yǒu Xīn." Xīnchǒu and Xīnwéi also belong to the six days of "reverse repetition without conflict," using the "well-lan shooting" method for initiating transmission. These two methods converge here, so it is especially important to distinguish them clearly. For example, in the case of Xīnwéi, under Yǒu general, the transmission proceeds to Wǔ, Mǎo, and Zǐ, with each transmission retreating three positions, which is the image of a backward intermediate transmission, indicating that matters gradually contract. Under Chǒu general, the transmission proceeds to Sī, Wéi, and Wéi, with the final transmission repeating the middle one, indicating that a matter may arise again after being resolved. On Xīn days, the nobleman in the day is at Wǔ, called "Shèngguāng," and at Yín at night, called "Gōngcáo." Wǔ is fire and Yín is wood: fire can overcome Xīn metal, while wood is the wealth of Xīn metal. Therefore, when the nobleman of Xīn days is obtained, wealth and official position can be expected; when it is lost, it may lead to hardship. When casting a divination, it is most important to first determine whether it is day or night.

辛　　卯 辛　　戌 酉 　辛四 　未 未　卯　巳 子　申　戌 巳　丑　卯 　 丑　　 亥　　　酉 丑　　亥　　酉 戌　　戌　　戌 未　　未　　未 　　未　　 巳　　　卯 未　　巳　　卯 丑　　申　　子 戌　　寅　　午 辛　　寅 辛　　丑 辛　　子 辛　　亥 巳　丑　　　　酉 酉　　　寅 丑　　　午 巳　　　戌 未　　　　卯　亥 亥　　　未 卯　　　亥 未　　　卯 　 丑　　 亥　　　酉 巳　　巳　　卯 丑　　申　　午 丑　　亥　　酉 　　未　　 巳　　　卯 亥　　申　　酉 丑　　亥　　子 丑　　寅　　卯 巳　未　　　　卯 寅　　　巳 辰　　　未 午　　　酉 丑　　　　酉　亥 卯　　　丑 巳　　　卯 未　　　巳 　 丑　　 亥　　　酉 寅　　丑　　亥 卯　　寅　　子 辰　　卯　　丑 　　未　　 巳　　　卯 申　　午　　辰 亥　　未　　巳 申　　申　　午

This passage describes the two subsequent sections of the Six Xin days. The upper section lists the Xin Mao and Xin Xu positions, while the lower section lists Xin Yin, Xin Chou, Xin Zi, and Xin Hai. Since Xin is lodged in Xu, the Xin Xu position is considered a hidden chant, and the Xin Chen position is considered a return chant. In the Xin Xu position, under the three generals of Chou, Hai, and You, the lines obtained are Chou Xu Wei, Hai Xu Wei, and You Xu Wei, all of which revolve around the four earths of Chen, Xu, Chou, and Wei. This indicates a hidden chant with no movement, symbolizing heavy earth burying metal. Matters under this position are likely to be obstructed and difficult to resolve; for illness, it suggests a heavy burden on the spleen and stomach. It is advisable to remain calm and wait for the right time. The Xin Yin position is different: on the left side, the transmission includes You, Chou, and Si, forming the triple harmony of metal (Si You Chou); on the right side, the transmission includes Yin, Wu, and Xu, forming the triple harmony of fire (Yin Wu Xu). In the lower part, there is also the wood triple harmony of Hai, Mao, and Wei. Fire melts metal, and wood consumes strength, indicating continuous conflict. The Xin Mao position is different again: under the You general, the transmission includes Wei, Zi, and Si; under the Mao general, the transmission includes Mao, Shen, and Chou; under the Wei general, the transmission includes Si, Xu, and Mao. Each transmission advances by five positions, showing a consistent and orderly progression, indicating that matters will develop step by step without sudden changes. Xin is a soft metal, which prefers moisture and dislikes dryness: if the three transmissions include Hai and Zi water, it indicates clarity and smoothness in matters; if they include Wu and Wei fire, it suggests being constrained and suffering damage, and one should check whether there is a water deity such as Tai Yin or Heavenly Empress above Wu to rescue. The旬空 (ten-day void) for the Six Xin days is as follows: on Xin Wei day, the void is in Xu and Hai; on Xin Si day, the void is in Shen and You; on Xin Mao day, the void is in Wu and Wei; on Xin Chou day, the void is in Chen and Si; on Xin Hai day, the void is in Yin and Mao; on Xin You day, the void is in Zi and Chou. The terms "Xin Si" and "Xin San" refer to the original grid positions in the text.

壬　　巳 壬　　午 壬　　未 壬　　申 申寅 子午 辰戌 寅　午　巳 申　子　亥 寅　午　巳 午 丑 申 子戌 寅午 申辰 未　戌　子 卯　午　申 亥　寅　辰 子　　　壬五 午　　巳 卯　　寅 子　　亥 壬　　辰 六 壬 日 壬　　酉 子　　　　壬　三 巳　　　辰 戌　　　酉 卯　　　寅 寅　　　　　 辰 子　　　寅 巳　　　未 戌　　　子 子寅 辰午 申戌 戌　寅　午 申　子　辰 午　戌　寅

This refers to the first two branches of the Six壬 system. The Six壬 days refer to the days of Renzi, Rennyin, Renchen, Renwu, Renshen, and Renxu. Ren is a yang water element, with its lodging palace in Hai, its wealth in Hai, its growth in Shen, and its burial in Chen. The nobleman (tianyi guiren) is in Mao during the day and in Si at night. This system is called "Ren" because it takes the yang water as the beginning of the five phases. Therefore, the Six壬 system is especially characteristic on Ren days. On a Ren day, the horizontal header lists the six yang branches: Zi, Yin, Chen, Wu, Shen, and Xu. The pattern of Ren Si includes pairs such as Shen Yin, Zi Wu, and Chen Xu, and the three lines of Yin Wu Si, Shen Zi Hai, and Yin Wu Si, which are all mutually opposing. This is the reverse arrangement of the conflict between Si and Hai. Ren water represents rivers, boats, thieves, and hidden matters. If the three transmissions in a divination form the water trinity of Shen Zi Chen and are accompanied by the Black Tortoise (xuanwu), it often indicates loss or escape. If the戊 or 己 earth deities control it, then capture is possible.

壬　　卯 壬　　戌 未 亥 卯 寅　　　壬五 子　　戌 亥　　酉 戌　　申 壬　　寅 壬　　丑 壬　　子 壬　　亥 　 子　　 寅　　　辰 午　　申　　戌 酉　　亥　　丑 子　　寅　　辰 　午　　 申　　　戌 酉　　巳　　辰 子　　申　　未 卯　　亥　　戌 子寅 辰午 申戌 辰　申　子 午　戌　寅 申　子　辰 子　　　　壬　三 寅　　　丑 卯　　　寅 辰　　　卯 寅　　　　　 戌 辰　　　亥 巳　　　子 午　　　丑 　 子　　 寅　　　辰 亥　　亥　　亥 子　　寅　　辰 卯　　巳　　戌 　午　　 申　　　戌 亥　　亥　　亥 午　　申　　戌 子　　寅　　未

This is the latter two bands of the Six壬 day. The upper band includes the two patterns of Jia卯 and Jia戌, while the lower band includes the four patterns of Jia寅, Jia丑, Jia子, and Jia亥. Jia is lodged in Hai, so the pattern Jia亥 is a hidden chant, and the pattern Jia巳 is a reverse chant. In the pattern Jia亥, the lines include HaiHaiHai, Zi YinChen, MaoSiXu and HaiHaiHai, Wu ShenXu, ZiYinWei, with the first transmission repeating three Hais. This indicates a situation where heaven and earth are in the same palace and water returns to its original position. The matter will be characterized by adherence to the old ways, immobility, and blockage, but it is favorable for concealment and waiting for the right time. In the pattern Jia子, the lines include Yin Chou, Mao Yin, Chen Mao and Chen Hai, SiZi, Wu Chou, indicating a progressive advancement, which is the image of "progressing through nourishment." This suggests that affairs will proceed smoothly and gradually improve. On the day of Jia, the nobleman is in Mao during the day and in Si at night. Mao is "Taichong" and Si is "Taiyi," one wood and one fire, both capable of dispersing the water energy. When seeking wealth, one should be cautious of loss and dispersion. The旬空 of the Six壬 day is: on Jia Shen day, the void is in Xu and Hai; on JiaWu day, the void is in Shen and You; on Jia Chen day, the void is in Wu and Wei; on Jia Yin day, the void is in Chen and Si; on JiaZi day, the void is in Yin and Mao; on JiaXu day, the void is in Zi and Chou.

癸　　巳 癸　　午 癸　　未 癸　　申 酉 丑 巳 癸四 未 　酉 午　巳　未 亥　戌　子 辰　卯　巳 亥巳 未丑 卯酉 巳　未　卯 亥　丑　酉 巳　未　卯 卯 戌 巳 癸　　辰 六 癸 日 癸　　酉 癸四 卯 　巳 辰　酉　申 未　子　亥 戌　卯　寅 亥 卯　癸 四 未　　巳 卯　　丑 亥　　酉

This refers to the first two pairs of the six Gui days. The six Gui days are Guichou, Guimao, Guisi, Guiwei, Guiyou, and Guihai. Gui is yin water, its lodging palace is in Chou, its Lu is in Zi, its Growth is in Mao, and its Tomb is in Wei. The nobleman (天乙贵人) is in Si during the day and in Mao at night, which is exactly the opposite of the Ren day's nobleman being in Mao during the day and Si at night. On the horizontal head of the Gui day, the six yin branches are still listed as Chou, Hai, You, and Wei, Si, Mao. In the Gui Wei section, the three pairs of Hai Si, Wei Chou, and Mao You are arranged with the three rows of Si Wei Mao, Hai Chou You, and Si Wei Mao, each pair conflicting with each other. This is the reverse echo arrangement of Chou and Wei conflicting. The days Gui Chou and Gui Wei are also similar to the four days of Chou and Wei with the dry branches Ding and Ji, and they are days of reverse echo without conflict, using the method of "well frame shooting" (井栏射). The term "癸四" in the table is the original grid position marking.

癸　　卯 癸　　戌 酉　亥　　　　未 丑　　　巳 卯　　　未 巳　　　酉 丑　　　　卯　巳 卯　　　未 巳　　　酉 未　　　亥 癸四 亥 　酉 戌　己　午 未　寅　卯 辰　亥　子 癸　　寅 癸　　丑 癸　　子 癸　　亥 　 丑　　 亥　　　酉 寅　　丑　　亥 卯　　寅　　子 辰　　卯　　丑 　未　　 巳　　　卯 申　　未　　辰 寅　　申　　巳 申　　酉　　午 丑 戌 未 　 丑　　 亥　　　酉 子　　戌　　未 亥　　酉　　午 戌　　申　　巳 　未　　 巳　　　卯 巳　　卯　　丑 辰　　寅　　子 卯　　丑　　亥 巳　卯　　　　丑 丑　　　亥 亥　　　酉 酉　　　未 未　　　　亥　酉 巳　　　未 卯　　　巳 丑　　　卯

This is the latter part of the six Gui days, also the end of the entire total formula: the upper section lists the entries for Gui Mao and Gui Xu, while the lower section lists the entries for Gui Yin, Gui Chou, Gui Zi, and Gui Hai. Since Gui is lodged in Chou, the entry for Gui Chou is considered a hidden chant, and the entry for Gui Wei is considered a return chant. On the day of Gui Chou, it is also a special case of the eight exclusive lessons where the four lessons are combined into two, and there is a special method for using them. The entries listed under Gui Mao include the lines You Hai Wei, Chou Mao Si, Chou Mao Si, Mao Si Wei, which all progress two steps forward, representing the image of advancement. The entries listed under Gui Hai include the lines Si Mao Chou, Chou Hai You, Hai You Wei, Wei Hai You, which all regress step by step, representing the image of retreat. These two, one advancing and one retreating, can be viewed in contrast. The旬空 (ten-day void) for the six Gui days are: on Gui You day, the void is in Xu and Hai; on Gui Wei day, the void is in Shen and You; on Gui Si day, the void is in Wu and Wei; on Gui Mao day, the void is in Chen and Si; on Gui Chou day, the void is in Yin and Mao; on Gui Hai day, the void is in Zi and Chou. The entire table now includes all ten heavenly stems and sixty days. The practitioner first finds the corresponding section based on the day stem, then finds the corresponding entry based on the branch of the month general combined with the hour, reads out the three transmissions, and pairs them with the twelve heavenly generals, completing the first step of starting the lesson in the Six壬 (Six Changes). Afterwards, methods such as discussing virtue, conjunction, ghosts, and tombs must all be sought within these three transmissions and heavenly generals.

徳者，福佑之神也。凡臨日入傳，能轉凶為吉，其名有四。凡四徳入傳皆吉，日徳尤吉，俱宜生旺，不宜休囚。凡徳入傳，忌逢空、落空及神將外戰。

"De" is a divine being that brings blessings. Whenever the De god is present on the day stem or day branch, or enters the three transmissions, it can transform misfortune into good fortune. There are four types of De, namely Day De, Monthly De, Branch De, and Annual De. If any of the four De appear in the transmission, they bring auspiciousness, among which Day De is most effective. The four De should be in a prosperous and strong position, and should not be in a weak and confined state. When the De god enters the transmission, it is most忌 to encounter Kongwang or fall into Kongwang. It is also忌 for the heavenly general accompanying it to fight against the deity it is governing, as this would prevent the De god from exerting its blessings.

凡徳加干發用為鬼，仍作徳斷，不可作鬼斷。蓋徳神能化鬼為吉也惟寅己、申乙、巳辛、亥丁四課。凡徳下賊發用，得貴神生扶，仍作全吉斷。若無生扶，又見克洩，主喜處生憂如乙未日申加午發用，申為乙徳，受制於午，但陰陽貴神屬土，脫午生申，仍作全吉之例。

Whenever a virtue god is added to the day stem and initiates the transmission, even though it is also an official ghost that controls the day, it should still be judged according to the virtue, not as a ghost, because the virtue god can transform the ghost into a good omen. The small note specifies that only the four lessons: Yi added to Wei, Shen added to Yi, Si added to Xin, and Hai added to Ding, fall under this category. If a virtue god is below and is controlled while initiating the transmission, and if it receives support from the noble god, it is still considered fully auspicious. If there is no support and it meets control and drainage, then it indicates worry in a place of joy. The small note takes the example of Yiwei day: Shen is added to Wu and initiates the transmission. Shen is the virtue god of Yi day, and it is controlled by Wu fire. However, both yin and yang noble gods belong to earth, which can drain the strength of Wu fire and instead generate Shen metal, so it is still judged as fully auspicious.

凡徳神歸日，又會合帶貴，主有意外之喜，惟不宜占病訟。凡徳臨死絶，又值凶神，減力十之七。凡日徳發用，又同下神剋日，名鬼徳格，主邪正同途如丁酉日陽貴干上亥之例。如乙酉日遙克，申加酉發用，申為酉挾，化徳為鬼之例。凡徳作官星，又臨朱雀，名文徳格。主應舉得官，在官得薦如己巳日寅加己發用作官星，順貴朱臨寅之例。

Whenever the De God returns to its original position of the day stem and combines with the day stem, accompanied by the Nobleman, it indicates unexpected good fortune, but it is not suitable to see it in divination for illness or litigation. Whenever the De God is in a dead or doomed position and meets Inauspicious Spirit, its power is reduced by seven-tenths. When the day De is active, and the lower god simultaneously attacks the day stem, it is called 'Ghost De Pattern', indicating both good and bad things happening at the same time. For example, on Dingyou day, the Yang Nobleman is on the day stem and亥 is used as an example; another example is on Yiyou day, which is a remote attack, with申 added to酉 and used as the initiating transmission. Since申 is originally the De of Yi but is controlled by酉, it transforms the De into a ghost. When the De God serves as the official star of the day stem and is accompanied by the Vermilion Bird, it is called 'Literary De Pattern', indicating success in exams and promotion through recommendation. For example, on Jisi day,寅 is added to己 and used as the initiating transmission, forming the official star, and the following nobleman causes the Vermilion Bird to be on the寅 position.

合者，和順之神也。凡臨日入傳，主有和合成就之喜。蓋陰陽配合，竒偶交逑，故凡事皆成也。其名有三：

"HE" is a deity of harmony and concord. Whenever the deity of harmony appears on the day stem, day branch, or enters the three transmissions, it signifies the joy of harmony and success. This is because yin and yang complement each other, and odd and even seek each other, leading to mutual understanding and thus the accomplishment of all affairs. There are three types of harmony, namely the following: conjunction in movement, conjunction of stems, and conjunction of branches.

行合，即三合也。亥夘未木合，主繁宂駁雜；寅午戌火合，主侶黨不正；巳酉丑金合，主矯革離異；申子辰水合，主流動無滯。凡三合入傳，主事闗牽連，必過月方能了結。又主親識朋儕眾多之應。

The first type is called "Xing He," which refers to the Triple Harmony Formation. The combination of Hai, Mao, and Wei forms a Wood triad, indicating that matters will be complicated and involve many details. The combination of Yin, Wu, and Xu forms a Fire triad, suggesting that associates and factions may be improper. The combination of Si, You, and Chou forms a Metal triad, indicating a tendency to correct past mistakes and lead to separation between people. The combination of Shen, Zi, and Chen forms a Water triad, implying movement and lack of obstruction. Whenever the Triple Harmony appears in the transmission, it indicates that the matter in question will involve many connections and cannot be resolved until after this month. It also suggests that there will be many relatives, acquaintances, and peers involved.

凡取成合之期，以三合決之。凡三合入傳缺一神，名折腰格，占事必待缺神值日方能成就，亦名虛一待用格如寅午戌日見天空則發，若不見天空，主戌月戌日成就之例。凡三合入傳缺一神，若日辰偶足之，名湊合格，主有意外和合之事。以所湊乘神決之如湊足者是貴人，即主貴人提攜之例。

When calculating dates for triple harmony to be completed, the triple harmony is used to determine the date. If one of the three elements in the triple harmony is missing in the transmission, it is called the "Broken Waist Pattern." In such cases, the matter can only be completed when the missing branch is the day of the month. Therefore, it is also called the "Waiting for the Missing One Pattern." As an example, the commentary mentions that on days of Yin, Wu, and Xu, if "Tian Kong" is seen, the pattern can be activated. If "Tian Kong" is not seen, the matter can only be completed on the day of Wu in the month of Wu. If one element in the triple harmony is missing in the transmission, but the day stem and day branch happen to complete it, it is called the "Complement Pattern." This indicates unexpected harmony, and the specific outcome depends on the god riding on the completed element. The commentary states that if the completed element is the nobleman, it indicates support from the nobleman.

一干合，即五合也。甲己為中正合，乙庚為仁義合，丙辛為威權合，丁壬為淫泆合，戊癸為無情合。凡中正合，乘貴人，主貴人成就，見貴得喜。與徳神並，能解諸凶；若與陰、後、玄、六相乗於夘酉，主有貴人奸邪不正之事。凡仁義合，乗吉神，主內外和合，作事端肅。若乗陰、六、玄、后臨夘酉，主假仁義，以行奸邪之事。

The second type is called "Gan He" or "Heavenly Stem Harmony," which refers to the five harmonies among the ten heavenly stems: Jia harmonizes with Ji to form "Zhongzheng He" or "Harmony of Righteousness and Rectitude," Yi harmonizes with Geng to form "Renyi He" or "Harmony of Benevolence and Righteousness," Bing harmonizes with Xin to form "Weiquan He" or "Harmony of Authority and Power," Ding harmonizes with Ren to form "Yinyu He" or "Harmony of Excess and Indulgence," and Wu harmonizes with Gui to form "Wuqing He" or "Harmony of Indifference and Coldness." If Zhongzheng He is accompanied by a nobleman, it indicates that the nobleman will facilitate the matter, and encountering a nobleman brings joy and good fortune; if it is accompanied by a virtuous deity, it can resolve various misfortunes. However, if "Tai Yin," "Heavenly Empress," "Black Tortoise," or "Liu He" are present along with Zhongzheng He on the卯 or酉 positions, it indicates that the nobleman will engage in unjust and improper actions. If Renyi He is accompanied by a favorable deity, it indicates harmony within and outside, and affairs will be conducted with solemnity and order; if it is accompanied by "Tai Yin," "Liu He," "Black Tortoise," or "Heavenly Empress" on the卯 or酉 positions, it indicates that the name of benevolence and righteousness will be used to carry out deceitful and improper actions.

凡威權合，乗吉神，主施威徳，布號令，觀兵耀武。若乗凶神，主挾令凌下，卑幼勉強承順。凡淫泆合，乗吉神，主陰謀成事。若乗陰、後、玄、六臨夘酉，主女子淫奔，家門丑行。凡無情合，乗吉神，占事半實半虛；若乗凶神，主外合中離，百凡承順，皆是假意。

Whenever authority combines with auspicious deities, it indicates the exercise of power and virtue, issuing decrees and displaying military strength; but if it combines with malevolent deities, it signifies the abuse of authority, bullying subordinates, and forcing the younger and inferior to comply unwillingly. Whenever licentiousness combines with auspicious deities, it indicates the use of secret and underhanded schemes to achieve things; but if it combines with Tai Yin, Heavenly Empress, Black Tortoise, or Liu He and appears on the卯 or酉 branches, it indicates a woman running away and disgrace to the family. Whenever something devoid of emotion combines with auspicious deities, it indicates that the matter is half true and half false; but if it combines with malevolent deities, it signifies that although the exterior appears harmonious, the interior is already separated, and all compliance and obedience are insincere.

一支合，即六合也。子與丑合，寅與亥合，夘與戌合，辰與酉合，巳與申合，午與未合。凡合與徳同入傳，百事皆吉，即會凶神，亦主凶中和合。凡合入傳，視其進退，傳進利進，傳退利退，百事如意。

The third type is called "Branch Harmony" or "Zhi He," which refers to the Liu He (Liu He) among the twelve earthly branches: Zi combines with Chou, Yin combines with Hai, Mao combines with Xu, Chen combines with You, Si combines with Shen, and Wu combines with Wei. If the harmonious god and the virtuous god both enter the transmission, all matters will be auspicious. Even if Inauspicious Spirit (malevolent spirits) appear in the transmission, it indicates that there is still harmony to transform the adverse situation. When the harmonious god enters the transmission, one should examine whether the three transmissions are progressing or regressing: if the three transmissions are advancing, it is favorable for taking initiative; if they are retreating, it is favorable for withdrawing. In this way, all affairs will be in harmony.

凡寅合亥為破合，巳合申為刑合，主謀事合而不合，成而不成；若得貴、青、徳、祿乗之，仍主順利。凡合入傳，謀事皆成，但不能實時了結；不宜占病、占訟。凡暗中三合、六合，主失脫藏匿難獲。凡天后、神后作合，占婚立成；二后與陰合，同。凡刑破二合發用，主內吉外凶，占事須費力，然終有濟。

Whenever the寅 and亥 combine but also clash, it is called "breaking the combination"; when the巳 and申 combine but also conflict, it is called "conflicting combination": both situations indicate that matters seem to be in harmony but are actually not, and although they seem capable of success, they ultimately fail. If the Nobleman, Azure Dragon, virtue deity, or fortune deity is present, success can still be expected. Whenever a combination enters the transmission, matters can be accomplished, but they cannot be concluded immediately; it is not suitable to see this in divination about illness or litigation. Whenever a triple harmony or a six harmony is formed secretly, it indicates that lost items are hidden by others and difficult to recover. Whenever the Heavenly Empress combines with the Shenhou at the Zi position, it indicates that marriage will be successful immediately; when the two Shenhou deities combine with the Tai Yin, the effect is the same. Whenever the conflicting combination or breaking combination is used in the transmission, it indicates internal good fortune but external misfortune, and matters require effort, yet they will ultimately succeed.

凡合逢空、落空，又見刑害，主和中藏禍，有徳可觧。凡合帶刑害，雖乗吉神，其力亦減，但可宛轉小用。凡合剋日，或乗蛇、虎、朱雀，主合中有害，不可託人謀干，恐以直信人，反招不足。右三等合神，以干合為主，支合次之，行合又次之。要與徳神、祿、喜臨並，方為全吉。可制諸凶，若乗凶神，全無吉助，則又與凶合，返為凶矣，凡占宜詳之。

Whenever the harmonizing god meets the Kongwang, falls into Kongwang, and also encounters punishment and harm, it indicates that there is hidden misfortune within the harmony. If the harmonizing god carries punishment and harm, even if it is accompanied by a good god, its power is weakened and can only be used cautiously. If the harmonizing god attacks the day stem, or is accompanied by 'Teng Snake', 'White Tiger', or 'Vermilion Bird', it indicates harm within the harmony, and one should not entrust others with matters, for sincerity may lead to loss. The above three types of harmonizing gods are primarily based on heavenly stem harmony, followed by earthly branch harmony, and lastly by action harmony. They must be accompanied by virtue gods,禄 gods, and joy gods to be fully auspicious and capable of controlling all evils. If it is accompanied by凶 gods and there are no good gods to assist, it becomes a union with evil, turning into misfortune. When interpreting the divination, one should carefully distinguish.

凡三合在課中，作干支上神，交克干支者，主外合中離，各懐疑忌；或為人挑激，以致不和。如甲子日干上戌，支上申，干支三合。

If the Triple Harmony appears among the Four Lessons, and serves as the heavenly stem and earthly branch above the day stem and day branch, and they mutually attack the day stem and day branch, it indicates that there is external harmony but internal separation, with mutual suspicion and apprehension. Alternatively, it may mean that someone incites conflict, leading to discord. A small note takes Jiazi day as an example: the day stem is occupied by Xu, and the day branch by Shen, with Shen, Zi, and Chen forming the Triple Harmony, and Xu in between, which is exactly this pattern.

凡支干互合，名同心格，主一切謀望皆同契齊心成就；若見刑害，又主同心之中暗生妬忌如乙酉、丙申、戊申、辛卯、壬寅五日返吟，干支相合，上神亦相合，此五日支加干，或干加支，皆干支會合。又如甲申日亥加干，上神與支干合；乙亥日卯加干，上神自相合；壬午日未加干，干上神與支合，支上神與干合之例。

Whenever the day branch and day stem are mutually compatible, it is called the "Heart Harmony Pattern," indicating that all endeavors can be achieved through mutual cooperation and harmony. However, if there is also punishment and harm, it suggests that jealousy may secretly arise within the harmony. A note explains that on the days of Yiyou, Bingshen, Wushen, Xinmao, and Rennyin, when the return rhyme lesson occurs, the stem and branch are compatible, and the upper god is also compatible. On these days, whether the branch is added to the stem or the stem is added to the branch, the stem and branch will form a harmonious combination. For example, on Jiashen day, when亥 is added to the stem, both the upper god and the branch and stem are compatible; on Yihai day, when卯 is added to the stem, the upper god is compatible with itself; on Renwu day, when未 is added to the stem, the stem and upper god are compatible with the branch, and the branch and upper god are compatible with the stem. These are all examples of the Heart Harmony Pattern.

凡支加干上神鄰近相合，主彼此變換，共相謀事，皆有成就惟壬子、戊午、丙午三日有之。凡支加干，上神相合；或干加支，上神相合；亦可共謀成事惟丙寅、丙戌、戊戌三日有之。凡支干上神相合又相破，而支干自相害者，主謀事外面假意相成，中心百方暗毒惟壬申、戊寅、丙寅日六課。凡干支相害，上神相合，無刑破者，主外合中離，凡相成皆是假意；若逢空，仍主暗害乙卯、辛酉二日四課。

Whenever the day branch is placed above the day stem, and the two upper gods are closely connected and harmonious, it indicates that both parties exchange positions and work together to achieve success. The commentary notes that this pattern only occurs on the days of Renzi, Wuwu, and Bingwu. Whenever the day branch is placed above the day stem and the upper gods are harmonious, or the day stem is placed above the day branch and the upper gods are harmonious, they can jointly accomplish the matter. The commentary notes that this occurs only on the days of Bingyin, Bingxu, and Wuxu. When both the stem and branch are in a harmonious relationship with their upper gods, yet the stem and branch themselves are in a harmful relationship, it indicates that the matter appears to be mutually beneficial on the surface, but in reality, there is hidden hostility and sabotage. The commentary notes that this pattern occurs only on the days of Renshen, Wuyin, and Bingyin. When the stem and branch are in a harmful relationship, but the upper gods are harmonious and there is no punishment or destruction, it indicates external harmony but internal division, with all achievements being false. If this is further combined with kongwang, it still indicates hidden harm. The commentary notes that this pattern occurs on the four lessons of Yimao and Xinyou.

凡日干與支上神相合，支辰與干上神相合，名交車格。主交闗、交易、交加、交換、成合之事。凡值此課，惟利合謀，不利解散，此例除甲寅、庚申、丁未、己未、癸丑五日，申剋日，戌克神之例，支干同處，交車不合。餘則一日一課，有十種分別，占用各隨所宜：

Whenever the day stem and the day branch are in harmony with the heavenly stem above the day branch, and the day branch is also in harmony with the heavenly stem above the day stem, this is called 'Jiaochegra'. It signifies matters related to connections, trade, combinations, exchanges, and unions. When such a situation occurs, it is favorable for cooperative endeavors but unfavorable for separation or dissolution. In this example, five days should be excluded: Jiayin, Gengshen, Dingwei, Jiwei, and Guichou. On these days, the stem and branch are in the same palace, such as when Shen overcomes the day or Xu overcomes the god, leading to two chariots sharing the same axle, making the 'Jiaochegra' impossible. For the remaining days, each day has its own lesson, totaling ten types. Each type is suitable for specific times and is described as follows.

一、長生合，宜合本營為如甲申日干上巳為支長生與支合，支上亥為干長生與干合之例。二、財合，宜交闗取財，或財相交渉如辛丑日干上子為支財與支合，支上卯為干財與干合之例。三、脫合，不宜交渉，主彼此各懐相脫之意如戊辰日干上酉脫支與支合，支上申脫干與干合之例。四、害合，主彼此合謀，暗中相害如丁丑日干上午害干與支合，支上午害支與干合之例。五、空合，主先好後惡，有初無終如辛亥日干上寅空與支合，支上卯空與干合之例。

The first is "Growth and Harmonise," suitable for cooperative efforts in one's own business. The example given is Jiashen day: the stem is supported by Si, which is the growth of the day branch Shen and also harmonises with the branch; the branch is supported by Hai, which is the growth of the day stem Jia and also harmonises with the stem. The second is "Wealth Harmonise," suitable for dealings in acquiring wealth or mutual exchange of property. The example given is Xinchou day: the stem is supported by Zi, which is the wealth of the day branch Chou and also harmonises with the branch; the branch is supported by Mao, which is the wealth of the day stem Xin and also harmonises with the stem. The third is "Release and Harmonise," unsuitable for dealings with others, indicating mutual desire to withdraw. The example given is Wuchen day: the stem is supported by You, which releases and harmonises with the day branch Chen; the branch is supported by Shen, which releases and harmonises with the day stem Wu. The fourth is "Harm and Harmonise," indicating apparent collaboration but hidden harm. The example given is Dingchou day: the stem is supported by Wu, which harms the stem and harmonises with the branch; the branch is supported by Wu, which harms the branch and harmonises with the stem. The fifth is "Empty Harmonise," indicating initial good fortune followed by misfortune, with no lasting result. The example given is Xinhai day: the stem is supported by Yin, which is empty and harmonises with the branch; the branch is supported by Mao, which is empty and harmonises with the stem.

六、刑合，主和美中生出爭競，及彼此各不徇理如癸卯日干上戌刑干與支合，干上戌刑干支支合，支上子刑支與干合之例。七、沖合，主先合後離，不論親踈，五倫皆然如甲申日干上巳與支合支上亥與干合己亥寅申又相沖之例。八、克合，主交渉中生出爭訟，或匿怨相友，笑裡藏刀如庚子日干上丑克支與支合，支上巳克干與干合之例。九、三交合，凡交闗用事，必有奸私，或相交渉二三事三交者，孟仲季各臨孟仲季也。惟己酉日辰加干，丁卯日戌加干二課。十、交會合，主內外相合，或世代義門，更有外人相助。凡占事事有成，惟忌空亡如乙丑日干上子與支合，支上酉與干合，三傳巳丑酉又三合之例。

The sixth is "刑合," which indicates harmony with conflict arising, where both sides refuse to act reasonably. The small note uses the example of a Guimao day: the heavenly stem is connected to Xu, which both harms the heavenly stem and harmonizes with it; the earthly branch is connected to Zi, which both harms the earthly branch and harmonizes with it. The seventh is "冲合," which indicates first harmony then separation, regardless of closeness, such as between sovereign and subject, father and son, husband and wife, brothers, and friends. The small note uses the example of a Jiashen day: the heavenly stem is connected to Si and harmonizes with the earthly branch, the earthly branch is connected to Hai and harmonizes with the heavenly stem, while Si and Hai, as well as Yin and Shen, are in mutual conflict. The eighth is "克合," which indicates disputes arising from dealings, or hidden resentment appearing as friendship, with hidden hostility. The small note uses the example of a Gengzi day: the heavenly stem is connected to Chou, which harms the earthly branch and harmonizes with it; the earthly branch is connected to Si, which harms the heavenly stem and harmonizes with it. The ninth is "三交合," which indicates that when matters are involved, there is necessarily some private dealings, or multiple matters are dealt with at the same time. The term "三交" refers to the three types of spirits (Clan, Middle, and Season) each occupying the positions of Clan, Middle, and Season. Only on Jiyou day and Dingmao day does this occur. The tenth is "交会合," which indicates internal and external harmony, or a family living together for generations, with outsiders coming to help. All matters will succeed, but it is forbidden if it falls into Kongwang. The small note uses the example of a Yichou day: the heavenly stem is connected to Zi and harmonizes with the earthly branch; the earthly branch is connected to You and harmonizes with the heavenly stem; the three transmissions,巳, Chou, and You, form a triple harmony of metal.

鬼者，賊害之神也。干支之中，陽克陽為鬼，陰克陰為鬼。《經》曰：“傳中多鬼，事事不美。謀望不成，凶災及已。”凡晝鬼主公訟是非，夜鬼主神袛妖祟。

"The term 'ghost' refers to a malevolent spirit. In terms of the Heavenly Stems and Earthly Branches, a Yang stem overcoming another Yang stem counts as a ghost, and a Yin stem overcoming another Yin stem also counts as a ghost—this is mutual control among the same type, which is the most ruthless form of control. The classic text states: if there are many ghosts among the three transmissions, nothing will go smoothly, all endeavors will fail, and misfortune and calamity will ultimately fall upon oneself. If a ghost appears in a divination during the day, it indicates involvement with official lawsuits and entanglements in disputes; if a ghost appears at night, it signifies interference by deities and disturbances caused by supernatural beings."

凡鬼入傳，若日干旺相，及傳中命上見子孫，亦不為凶。凡占訟、占病，忌鬼入傳臨日，見子孫為救神，減凶。凡占盜，鬼入傳自相沖，或與盜神相沖，其盜自敗。若落空帶合，返難捕捉。

If a ghost enters the three transmissions, and the day stem is in a prosperous and strong position, or if the three transmissions contain a son and grandson in relation to the native's chart, then it is not considered凶 (unfavorable). The son and grandson can control the ghost, and a strong day stem prevents the ghost from causing harm. In divination regarding lawsuits or illness, it is most unfavorable if the ghost enters the three transmissions and also appears on the day stem. At such times, if there is a son and grandson present, they act as a saving deity, reducing the severity of the adverse influence. In divination regarding theft, if the ghost enters a transmission and is in conflict with itself, or conflicts with the deity of theft, the thieves will be exposed. However, if the ghost falls into kongwang and is accompanied by a harmonizing deity, it becomes difficult to capture the thieves.

凡干上鬼發，事多不美。若用見徳合，猶可望事求官，凡傳鬼帶合，又剋日之上神，主求事返覆，進退而後成。凡鬼宜衰敗，不宜生旺。若鬼當時亦不為凶如甲為戊鬼，若在仲春，木貪生發，返不制圡之例防過時為凶。

Whenever the spirit on the day stem issues a ghost, the matter being sought is likely to be unsatisfactory. However, if the initiating transmission spirit is also accompanied by a virtuous spirit and a harmonious spirit, there is still hope for success in endeavors and official matters. If the ghost in the three transmissions is accompanied by a harmonious spirit and then goes on to restrain the spirit on the day stem, the matter being sought will be complicated and require several rounds of progress and retreat before it can be completed. Ghosts are favorable when they are weak and unfavorable when they are strong and prosperous. If the ghost is in its proper season, it may not necessarily be harmful. For example, take the case of Jia wood as the ghost of Wu earth. If it occurs in the middle of spring when wood is strong, the wood will focus on growth and may not attack the earth. However, one should be cautious if it passes its season and becomes harmful.

凡鬼發用又臨剋日之鄉，名攅眉格，占事主有兩重不美。即遇救神，惟解其一如庚辰日午加巳發用之例。凡辰上神發用為日鬼，占事主自家人暗害。凡鬼多有制，返不為凶，占事未免先值驚危，終乃無畏。若聞人謀害，但是商量，不能為禍。惟白虎發用，大有畏忌。要年命上有制虎之神如壬辰日遙克，戌加未發用，三傳戌丑辰，上下六鬼，午上寅木制之之例。

Whenever a ghostly element initiates the transmission and is located in the position that is harmful to the day's stem, it is called the "Accumulated Brow Pattern." In such cases, the matter being divined will involve two layers of misfortune. Even if there is a saving deity, it can only resolve one of the layers. An example given is on Gengchen day, with Wu added to Si initiating the transmission. When a deity on the day's branch initiates the transmission and becomes the ghost of the day's stem, it indicates that someone within the family is secretly causing harm. If there are many ghosts but they are controlled, it is not dangerous. The matter will inevitably involve some initial fear and uncertainty, but in the end, there will be no real fear. If someone is rumored to be plotting harm, it is merely talk and will not result in actual harm. The most dangerous is when the White Tiger initiates the transmission, and one must have a deity in the year or destiny that can control the White Tiger. An example given is on Renchen day, with Wu remotely controlling Wei, and Wu added to Wei initiating the transmission. The three transmissions are Wu, Chou, and Chen, forming six layers of ghosts in total. The entire situation relies on the寅 wood on Wu to control it.

凡鬼發用是支上神，又引中末入鬼鄉，謂之家鬼弄家神，有救無禍，無救有禍如己丑日支上寅發用作鬼，三傳寅卯辰皆歸木鄉之例。此課干上申制鬼有救。凡鬼臨日干，得支上神救者，主一切事自外來，要家內人解救如癸亥日，辰加干發用為鬼，支上寅制之之例。凡鬼發用，生末傳作干長生，名鬼脫生格，主一切先凶後吉如丙子日，干上子發用為鬼，生末傳寅之例。

Whenever the initiating transmission is a ghost, it is located on the day branch, and it also draws the middle and final transmissions into the ghost's territory, which is called "family ghost disturbing family spirit." If there is a saving element, there will be no disaster; if not, there will be disaster. A small note takes Jichou day as an example: the branch has Yin as the initiating transmission and acts as a ghost, and the three transmissions Yin-Mao-Chen all fall into the wood territory. This lesson is fortunate because the metal Shen on the day stem controls the ghost, thus providing salvation. Whenever a ghost is located on the day stem and is saved by the spirit on the day branch, it indicates that all matters come from outside and require family members to resolve them. A small note takes Guihai day with the branch adding to the stem as the initiating transmission of the ghost, and the wood Yin on the branch controlling it as an example. Whenever the initiating transmission is a ghost and produces the final transmission, and the final transmission becomes the long life of the day stem, it is called "ghost escaping and generating a favorable condition," indicating that all matters start with danger but end with good fortune. A small note takes Bingzi day with Zi on the stem as the initiating transmission of the ghost and producing the final transmission Yin as an example.

凡三傳入局為鬼，返生起干上神生干者，主一切返凶為吉如庚午日，干上辰，三傳戌午寅火局為鬼，生起辰土以生干之例。庚寅午戌、乙巳酉丑、己巳七日同。凡貴徳臨身制鬼者，返吉如乙丑、乙巳二日，酉加巳發用，三傳酉丑巳，金局為鬼，申加干為徳、為貴，初傳螣蛇火制破其局，末傳巳返作救神之例。

Whenever the three transmissions form a pattern that becomes a ghost, but then turn back to generate the heavenly stem of the day, and further generate the heavenly stem of the day through the heavenly stem, it indicates that all misfortune turns into good fortune. A small note takes the example of a day with Gengwu: the heavenly stem is on Chen, the three transmissions Wu, Wu, and Yin form a fire pattern which is a ghost, but fire generates Chen earth, and Chen earth then generates Geng metal; the small note also says that the days of Gengwu, Gengyin, Gengxu, Yisi, Yiyou, Yichou, and Jisi all follow the same pattern. Whenever a nobleman and a virtue god are on the heavenly stem of the day and can control the ghost, it indicates good fortune. A small note takes the example of Yichou and Yisi: You added Si as the initiating transmission, the three transmissions You, Chou, and Si form a metal pattern which is a ghost, but Shen added to the heavenly stem of the day is both a virtue god and a nobleman, the initial transmission 'Teng Snake' belongs to fire, which can break this metal pattern, and the final transmission Si fire becomes a saving god instead.

凡傳鬼為貴人盜氣，亦能免禍如辛巳日，午加辛發用，三傳火局，順逆貴皆貴、勾、常，盜火氣，不能為鬼之例。凡傳雖脫干，能制暗鬼，名借益格。猶有人來賺我，恰值我有禍患，欲借其力，姑遂其意，用之反有益也暗鬼者，貴神克干也其凶甚於眀鬼。如壬子日，未加卯發用，三傳木局脫干，夜貴貴、勾、常為鬼，木反制例之例。

Whenever the three transmissions are affected by a ghost and the nobleman steals its energy, it can avoid misfortune. A small note takes the example of the day Xinsi: the transmission starts with Wu over Xin, and the three transmissions form a fire group. Whether the nobleman moves in the same direction or opposite, the ones it rides are the nobleman, Gou Chen, and Tai Chang, which are all heavenly generals of earth. Earth steals the fire's energy, so fire cannot become a ghost. In general, even if the three transmissions release and drain the day stem's energy, if they can control the hidden ghost, it is called the 'Borrowing Benefit Pattern'. It is like someone trying to take advantage of me, but just at the moment I have a problem, I borrow his strength, and by following his intention, it actually benefits me. The so-called hidden ghost refers to the noble god attacking the day stem, and its danger is greater than the obvious ghost. A small note takes the example of the day Renzi: the transmission starts with Wei over Mao, and the three transmissions form a wood group that releases and drains the day stem's energy. At night, the noble god rides the nobleman, Gou Chen, and Tai Chang, which are all earth and become ghosts. The wood group turns around and controls them.

同類受克絶，以神而言：甲乙日寅卯臨申酉，丙丁日以巳午臨亥子，庚辛日申酉臨寅卯，壬癸日亥子臨巳午。同類受克絶，以將而言：甲乙日青龍六合乘申酉，丙丁日朱雀螣蛇乘亥子，戊己日貴人太常勾陳乘寅卯，庚辛日白虎太陰乗巳午，壬癸日玄武天后乗辰戌丑未。

When the same type is attacked and reaches the point of extinction, considering the 'spirit' or the twelve earthly branches: on days of Jia and Yi, the branches Yin and Mao appear on the branches Shen and You; on days of Bing and Ding, the branches Si and Wu appear on the branches Hai and Zi; on days of Wu and Ji, the branches Shen and You appear on the branches Yin and Mao; on days of Ren and Gui, the branches Hai and Zi appear on the branches Si and Wu. The spirit of the original element is attacked in its dead ground, which is equivalent to the root being cut off. Considering the 'generals' or the twelve heavenly generals: on days of Jia and Yi, the generals Qinglong and Liuhe are on Shen and You; on days of Bing and Ding, the generals Zhuque and Tengshe are on Hai and Zi; on days of Wu and Ji, the generals Guiren, Taichang, and Gouchen are on Yin and Mao; on days of Geng and Xin, the generals Baihu and Taiyin are on Si and Wu; on days of Ren and Gui, the generals Xuanwu and Tianhou are on Chen, Xu, Chou, and Wei. All these cases belong to the same type being attacked and reaching extinction.

墓者，伏沒之神也。五行墓於四季，有陰陽生死之分，陽干死地即陰干生地，故未為甲癸之墓，戌為丙戊乙之墓，丑為庚丁己之墓，辰為壬辛之墓。此蓋戊己從丙丁分順逆，以子依母，以生金也。

"Mu" is the god of concealment and burial. The Five Phases all have their Mu positions in the four seasonal positions of Chen, Xu, Chou, and Wei. Among these, there are distinctions of yin and yang regarding birth and death: the death place for yang stems is the birth place for yin stems. Therefore, Wei is the Mu for Jia and Gui, Xu is the Mu for Bing, Wu, and Yi, Chou is the Mu for Geng, Ding, and Ji, and Chen is the Mu for Ren and Xin. This arrangement is because the two earth stems, Wu and Ji, follow Bing and Ding in moving forward and backward, Zi follows its mother, and earth can generate metal. Whenever the Mu god appears on the day and enters the transmission, it indicates that matters are obscure and stagnant, and people or things are concealed and not prominent.

未為木墓，戌為火墓，丑為金墓，辰為水土墓，此蓋單論五行。土寄坤，不以干之陰陽分順逆也。壬課重在日，惟従十干墓，不從五行墓。凡墓入傳臨日，主一切閉塞闇昧，壅蔽不通。

When considering the Five Phases in general, Wei is the 'm墓库' of wood, Xu is the 'm墓库' of fire, Chou is the 'm墓库' of metal, and Chen serves as the 'm墓库' for both water and earth. Earth is located in the southwest, in the坤宫, so when discussing earth's 'mStorage', it is not divided according to the yin and yang of the heavenly stems, following neither forward nor backward order. However, in the practice of Liu Nín divination, the focus is on the day stem. Therefore, only the individual 'mStorage' of each of the ten heavenly stems is used, not this general classification of the Five Phases' 'm墓库'. Whenever the 'm墓库' deity enters the 'Three Transmissions' or approaches the day stem, the matter in question becomes obstructed and obscure, as if blocked by something, with no news and no progress.

凡辰未為日墓，戌丑為夜墓。日墓剛速，夜墓柔延。凡墓，朦昧昏暗。若夜墓臨日，自暗投眀，諸事尚有觧救。如日墓臨夜，自眀投暗，一切愈見模糊。凡寅加戌，巳加丑，申加辰，亥加未，自生入墓。如人墜井中，呼天不應，占病必死，占賊難獲，占行人不來。

Chen and Wei are considered day burials, while Xu and Chou are night burials. Day burials are strong in nature and events proceed quickly; night burials are weak in nature and events tend to be slow and delayed. The nature of burial is dim and obscure: if a night burial appears in a divination for the day, it signifies moving from darkness to light, and there is still a chance for resolution. Conversely, if a day burial appears in a divination for the night, it signifies moving from light to darkness, and things will only become more confused. As for the four combinations of Yin added to Xu, Si added to Chou, Shen added to Chen, and Hai added to Wei, these are all instances of the Long Life God falling into burial. It is like a person falling into a well and calling for help but receiving none: if this appears in a divination about illness, it indicates certain death; if about capturing a thief, it indicates difficulty in obtaining the thief; if about travel, it indicates the traveler will not return.

日之長生處乗墓，如甲乙日未臨亥，丙丁日戌臨寅，戊己壬癸日辰臨申，庚辛日丑臨巳是也。主舊事再發。長生處自乗墓，主新事廢。如甲乙日辰加亥，丙丁日未加寅，戊己壬癸日丑加申，庚辛日戌加巳是也。天上長生坐墓，如甲乙日亥臨辰，丙丁日寅臨未，戊己壬癸日申臨丑，庚辛日巳臨戌是也。主不能生。

The Day Stem's long life position is occupied by its own墓神. For example, on Jia and Yi days, the long life is in Hai, and the Heaven Plate's Wei is placed over the Earth Plate's Hai. On Bing and Ding days, the Xu is placed over Yin. On Wu, Ji, Ren, and Gui days, the Chen is placed over Shen. On Geng and Xin days, the Chou is placed over Si. This configuration indicates that old matters resurface. If the long life god itself of the same Five Phases is placed over the墓神, such as Hai over Jia and Yi days, Wei over Bing and Ding days, Chen over Wu, Ji, Ren, and Gui days, and Si over Geng and Xin days, it indicates that new matters are abandoned halfway. Conversely, if the Heaven Plate's long life god is placed over the Tomb Spirit, such as Hai over Chen, Yin over Wei, Shen over Chen, and Si over Xu, the long life is trapped by the Tomb Spirit and cannot regenerate.

以身入墓，如甲乙日末傳遇未，丙丁日末傳遇戌之類。以魂入墓，即墓神覆日。如甲乙日未加寅、辰，丙丁日戌加巳、未之類。以日入墓，即坐墓。如甲乙日寅、辰臨未，丙丁日巳、未臨戌，戊己日巳、未臨辰，庚辛日申、戌臨丑，壬癸日亥、丑臨辰。以支戴墓、坐墓：戴墓，如辰加亥子並辰戌丑未，未加寅夘，丑加申酉，戌加巳午。坐墓，如亥子並辰戌丑未臨辰，寅卯臨未，申酉臨丑，巳午臨戌。

The term "body entering the grave" refers to the grave god falling in the "three transmissions" with the final transmission being the grave. For example, if the final transmission is Wu on the day of Jia or Yi, or Xu on the day of Bing or Ding. The term "soul entering the grave" refers to the grave god covering the palace where the day stem is lodged. For example, on the day of Jia or Yi, the grave Wu is placed on寅 or 辰; on the day of Bing or Ding, the grave Xu is placed on巳 or 未 (Jia is lodged in寅, Yi in辰, Bing and Wu in巳, Ding and Ji in未, which is the "lodging palace" of the ten stems). The term "day entering the grave" or "sitting in the grave" refers to the lodging palace of the day stem pressing upon the grave god. For example, on the day of Jia or Yi, the lodging palace寅 or 辰 presses upon Wu; on the day of Bing or Ding, the lodging palace巳 or 未 presses upon Xu; on the day of Wu or Ji, the lodging palace巳 or 未 presses upon 辰; on the day of Geng or Xin, the lodging palace申 or 戌 presses upon Chou; on the day of Ren or Gui, the lodging palace亥 or 丑 presses upon 辰. The day branch also has the distinction of being "covered by the grave" or "sitting in the grave": "covered by the grave" means the grave god is placed on top of the branch, for example, 辰 is placed on亥, 子, 辰, 戌, 丑, 未; 未 is placed on寅, 卯; 丑 is placed on申, 酉; 戌 is placed on巳, 午. "Sitting in the grave" means the branch is placed on top of the grave god, for example, 亥, 子 and 辰, 戌, 丑, 未 press upon 辰; 寅, 卯 press upon 未; 申, 酉 press upon 丑; 巳, 午 press upon 戌.

行年化氣入墓，如行年立寅午戌，化氣屬火，火墓戌，加戌是也。年命乘墓、坐墓，如年命在子，辰加子為乘墓，天上子臨辰為坐墓。以鬼入墓，如甲乙日申酉加丑，丙丁日亥子加辰之類。

"Running Year's Vital Energy Enters the Grave," refers to when the current year's branch falls on Yin, Wu, and Xu, which together form a fire trinity. Fire's grave is Xu, and at this time, the Heaven Plate's Xu also overlays on top. "Year's Fate Multiplying the Grave" and "Sitting on the Grave" refer to the native's destiny and the current year's branch position in the hexagram: if the native's destiny is in Zi, and Chen is placed over Zi, then it is "Multiplying the Grave"; if the Heaven Plate's Zi falls under the Earth Plate's Chen, then it is "Sitting on the Grave." "Ghost Entering the Grave" refers to the official ghost, which is the element that controls me, falling into the grave. For example, if the day is Jia or Yi (wood), then Shen and You (metal) are the ghosts, and if Shen and You are placed on Chou; if the day is Bing or Ding (fire), then Hai and Zi (water) are the ghosts, and if Hai and Zi are placed on Chen, these all fall under this category.

凡生旺入墓，成而後敗；墓入生旺，敗而復成。凡墓，主闇昧憂鬱。若自墓傳生，凶中變吉。凡墓發用，宜日干有氣。若無氣，占病防死，占訟防屈。凡中傳見墓，百事不順，進退有悔。凡末傳見墓，百事終無成就。凡墓逢沖則吉，逢合則凶，若年命上神能剋制之亦可為救。

Whenever the life qi or strong qi deity falls into the墓 (grave), affairs will first succeed and then fail; conversely, if the墓 deity falls into a place of life and strength, affairs will first fail and then be restored. The nature of墓 is to be dark and gloomy, but if the墓 deity initiates the transmission and then transmits to the deity that generates and supports me, it can turn bad into good. When the墓 deity initiates the transmission, the most important thing is that the day stem has strength. If the day stem is weak and lacks strength, in divination about illness, one should beware of death; in divination about legal matters, one should beware of wrongful accusations. If the墓 falls in the middle transmission, affairs will not go smoothly, and one will feel regretful whether advancing or retreating; if it falls in the final transmission, affairs will ultimately achieve nothing. The墓 is most favorable when it meets a冲 (conflict), as the conflict opens the墓 door and brings good fortune; it is most unfavorable when it meets a合 (union), as the union closes the墓 door and brings misfortune. If the deity of the native's destiny or the year's deity can control this墓 deity, it is considered a secondary relief.

破者，散也，移也。其法以十二支環列，陽日破後四辰，陰日破前四辰。凡破臨日入傳，惟宜散凶事，不宜成吉事。凡破，占事多中輟，有更改，一切主不完全。

The meaning of "破" is dispersion and migration. The method involves arranging the twelve earthly branches in a circle. For a yang branch, count backward from its position to the fourth position; for a yin branch, count forward from its position to the fourth position. The branch reached in this way is its "破." Therefore, Zi breaks You, Wu breaks Mao, Chou breaks Chen, and Wei breaks Xu. When the "破" god is added to the day stem and day branch or enters the "three transmissions," it is suitable only for dispersing misfortunes, not for achieving good outcomes. Whenever "破" appears, the matter in question is likely to be interrupted midway, subject to frequent changes, and everything is difficult to achieve completely.

凡午破卯，主門戶破敗。辰破丑，主牆墓頹圮。酉破子，主陰小災悔。戌破未，主人物刑傷。亥破寅，申破巳，破中有合，敗而復成。六反皆然。凡四孟見酉，四仲見巳，四季見丑，名破碎煞。主凡物破損不完。

The trine of Wu breaks Mao, and Mao represents the gate, indicating the decline of the family; the trine of Chen breaks Chou, and both Chen and Chou belong to earth, indicating the collapse of walls and tombs; the trine of You breaks Zi, indicating misfortune and regret for women and children; the trine of Xu breaks Wei, indicating harm to people and livestock. The pairs of亥 breaking寅 and申 breaking巳 involve the Liu He (mutual support), so they first suffer damage but can later be restored. The above six pairs reversed, such as Mao breaking Wu, Chou breaking Chen, Zi breaking You, Wei breaking Xu,寅 breaking亥, and巳 breaking申, follow the same principle. Another pattern is when the days of寅,申,巳, and亥 (the first of the four seasons) meet You, or the days of子,午,卯, and酉 (the middle of the four seasons) meet巳, or the days of辰,戌,丑, and未 (the last of the four seasons) meet丑, called "破碎煞" (fragmentation evil), indicating all things being broken and incomplete.

凡破沖，主人情暗中不順，占婚雖強成，難久；占產，胎動難生。若乘喜神、吉神，凡事艱難後遂。若逢空、落空，有聲無形。凡年命上見破，主有傷損。

When there is a break accompanied by a clash, the situation indicates that the person's feelings are not harmonious and are in the shadows. In matters of marriage, even if the union is forced, it will not last long. In cases of childbirth, the fetus may move but will not be delivered. If this pattern is accompanied by the auspicious gods or favorable deities, although the matter is difficult, it will eventually be fulfilled. However, if the breaking god meets the 'Kongwang' or is in the Kongwang position, it will result in empty sounds without real substance, appearing lively but actually yielding nothing. If the breaking god appears in the native's destiny or in the year's position, it indicates injury to the body.

害者，阻也，斗也。其法，以十二從辰戌兩分，自戌至卯橫列於下，自酉至辰橫加其上，上下相交，即為六害。凡害臨日入傳，事多阻隔。

The concept of "Hai" refers to obstruction and conflict. The method involves dividing the twelve Earthly Branches into two columns by splitting them at Chen and Xu: the lower column starts from Xu and proceeds to Mao, while the upper column starts from You and proceeds to Chen. The branches in the upper and lower columns are paired one by one, and those that face each other form a group of "Hai," resulting in a total of six groups, hence called the Six Hais, which are Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen, Shen and Hai, You and Xu. If the Hai branch is added to the Day Stem and Day Branch or appears in the "Three Transmissions," the affairs involved are likely to encounter obstructions.

凡子加未，主事無終始，官非口舌；未加子，主營謀阻滯，暗裡生災。丑加午，主公訟不利，夫妻不和；午加丑，主事不分明，終難成就。寅加巳，主出行改動，退利進阻；巳加寅，主謀事阻難，口舌憂疑。

The Zi branch is pressed upon the Wei branch, indicating that matters will have a beginning but no end, and may lead to legal disputes and verbal conflicts. The Wei branch is pressed upon the Zi branch, indicating that business and planning will face obstacles, with hidden misfortunes emerging. The Chou branch is pressed upon the Wu branch, suggesting that legal disputes will be unfavorable and marital harmony will be lost. The Wu branch is pressed upon the Chou branch, indicating that matters will be unclear and ultimately difficult to achieve. The Yin branch is pressed upon the Si branch, meaning that travel plans will change, with advantage in retreat and difficulty in advancement. The Si branch is pressed upon the Yin branch, indicating that endeavors will be arduous, with disputes and doubts added to the troubles.

夘加辰，主事有虛爭，好中生斗；辰加夘，主求謀多阻，幹事無終。酉加戌，主門戶損傷，陰小災疾；戌加酉，主暗中不美，奴婢邪謀。申加亥，主先阻後得，事必有終；亥加申，主圖謀未遂，事必無始。凡害必無和氣，只宜守舊，動即有失。

The Trine of Mao is pressed by Chen, indicating disputes that are actually empty and unnecessary, with conflicts arising from nothing; when Chen presses Mao, it signifies many obstacles in what is sought, and affairs start but do not finish. When You is pressed by Xu, it indicates damage to the household, illness or misfortune befalling women and young children; when Xu presses You, it suggests something is wrong in secret, with servants and maidens harboring evil intentions. When Hai is pressed by Shen, it means initial obstacles but eventual gain, with matters ultimately being resolved; when Shen presses Hai, it indicates plans falling through, with affairs never getting started. In summary, whenever the Six Harmful Relationships occur, there is no harmony between the involved parties, and it is best to maintain the existing situation. Any movement will lead to loss.

刑者，傷也，殘也。其法，以十二支環列，以丑寅向下兩分，隔四刑之。始分而刑三，沖中者自刑；終交而刑二，沖首者自刑。故丑刑戌，戌刑未，未刑辰，辰沖戌為自刑。寅刑巳，巳刑申，申刑亥，亥沖巳為自刑。子刑夘，夘刑午，午沖子為自刑。夘刑子，子刑酉，酉沖夘為自刑。是以辰亥午酉為自刑，子夘、夘子為互刑，丑戌未、寅巳申為朋刑，故曰三刑也。

The term "刑" means harm or damage. The method involves arranging the twelve earthly branches in a circle, cutting them apart between Chou and Yin, and dividing them into two halves. Every fourth branch is considered to be in a relationship of mutual punishment. The first set of branches is punished three times, and the branch that is opposite to it is called self-punishment. The last set of branches is punished twice, and the branch that is opposite to it is also called self-punishment. Therefore, Chou punishes Xu, Xu punishes Wei, and Wei punishes Chen, while Chen and Xu are opposite, so Chen is self-punished. Yin punishes Si, Si punishes Shen, and Shen punishes Hai, while Hai and Si are opposite, so Hai is self-punished. Zi punishes Mao, Mao punishes Wu, and Wu and Zi are opposite, so Wu is self-punished. Mao punishes Zi, Zi punishes You, and You and Mao are opposite, so You is self-punished. Thus, the branches Chen, Hai, Wu, and You are self-punished. Zi and Mao punish each other, called mutual punishment. Chou, Xu, and Wei form a group, and Yin, Si, and Shen form another group, called mutual punishment. These three categories together are called the "Three Punishments."

凡朋刑，惟丑能刑戌，戌能刑未，未不能刑戌，戌不能刑丑。惟寅能刑巳，巳能刑申，申不能刑巳，巳不能刑寅。而《世本》有以未刑丑，申刑寅者，蓋未考沖首為自刑，而誤以沖為刑也。

Friendship punishment has a direction and can only proceed in one direction: Chou can punish Xu, and Xu can punish Wei, but Wei cannot punish Xu, and Xu cannot punish Chou. Similarly, Yin can punish Si, and Si can punish Shen, but Shen cannot punish Si, and Si cannot punish Yin. The book "Shi Ben" lists the ideas that Wei can punish Chou and Shen can punish Yin. This is because it fails to consider the rule that "only the branch that is in the position of conflict can be self-punishment," and mistakenly takes mutual conflict as mutual punishment.

凡刑入傳臨日，必主傷殘。自刑，主自逞自作，以致落敗，事非順成，死非正命。凡互刑，主無禮無義，大蕩小淫。子刑夘，死敗相刑，門戶不正，尊卑不睦；夘刑子，明入晦出，子息不律，水陸不通。凡朋刑主無情無恩，威凌勢挾。寅刑巳，刑中有害，舉動艱難，災訟駢至。丑刑戌，刑中有鬼，貴賤相侮，病獄交臻；巳刑申，戌刑未，刑中有破，長幼不和，身家零落。

When the god of punishment enters the "Three Transmissions" or is added to the day stem, it inevitably indicates matters of injury or disability. If it is self-punishment, it suggests that the person involved is being stubborn and acting on their own, which leads to their own defeat, and the matter cannot proceed smoothly, with the person unlikely to have a good ending. If it is mutual punishment, it indicates a lack of propriety and righteousness, with the elder being unrestrained and the younger being licentious: when the son punishes the卯 (Mao), it is a mutual punishment between death qi and failure qi, leading to an improper family environment and lack of harmony between elders and juniors; when the卯 (Mao) punishes the子 (Zi), it means entering from the bright side and exiting from the dark side, resulting in the descendants not following rules, and both water and land routes being blocked. If it is mutual punishment among friends, it indicates a lack of compassion and gratitude, with people using power to oppress others: when寅 (Yin) punishes巳 (Si), the punishment also includes harm (Yin and Si are mutually harmful), making every action difficult, with disasters and lawsuits following one after another; when丑 (Chou) punishes戌 (Xu), the punishment also includes ghosts (the metal in Chou and the fire in Xu form official ghosts), leading to mutual humiliation between the high and the low, and diseases and imprisonment occurring together; when巳 (Si) punishes申 (Shen) or戌 (Xu) punishes未 (Wei), the punishment also includes destruction (Si and Shen, as well as Xu and Wei, are mutually destructive), causing discord between elders and juniors, and the loss of family property.

凡刑發用，必見刑傷。刑干憂男，刑支憂女，刑時憂事。凡時刑日憂小人，日刑時憂君子。凡旺刑衰則福過，死刑旺則禍起。凡發用刑月建，不可對訟；刑日陰，不可逺行；刑干支，諸事不安。干刑應在外、速，支刑應在內、遅。凡上下相刑發用，又作日鬼，主返復乖戾，公私兩憂。

When the God of Punishment is initiated, there will certainly be punishment and injury: if it harms the day stem, worry concerns a male; if it harms the day branch, worry concerns a female; if it harms the time being divined, worry concerns the matter being questioned. If the time being divined is in conflict with the day stem, the worry is about small people causing trouble; if the day stem is in conflict with the time being divined, the worry is about virtuous people being burdened. If a prosperous and strong god is used to punish a weak god, the fortune is still acceptable; if a dead qi god is used to punish a strong god, misfortune will occur. If the initiating god is in conflict with the month builder, one should not go to court; if it is in conflict with the yin god above the day stem, one should not travel far; if it is in conflict with both the day stem and day branch, all matters will be disturbed. If the punishment is on the day stem, the result will be quick and external; if the punishment is on the day branch, the result will be slow and internal. If the initiating god and its subordinate gods are in mutual conflict, and at the same time serve as official ghosts of the day stem, the matter will be complicated and contradictory, with troubles arising both from public and private spheres.

沖者，動也，格也。其法，以十二支環列，陰陽各相對為沖，即返吟之例。凡沖日，主身有攸往。沖辰，主宅有動移。

"Chong" means turmoil and obstruction. The method is to arrange the twelve Earthly Branches in a circle, with Yin and Yang branches facing each other in pairs. Those opposite each other are considered to "Chong" each other, which is the same pairing method used in "Fan Yin" divination: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, Si and Hai. If the day stem is "Chonged," it indicates that the person will have travel or movement. If the day branch is "Chonged," it suggests that the residence may experience relocation or change.

凡沖，主動移，返復不寜。子午相加，道路驅逐，男女爭交，謀為變遷，舉動差失。卯酉相加，分異失脫，更改門戶，乘陰臨合淫泆奸私。寅申相加，邪鬼作祟，夫妻異心。巳亥相加，順去逆來，重求輕得。丑未相加，弟兄兩意，謀望無成。辰戌相加，悲喜不眀，奴僕逃走。

Whenever there is a clash, it indicates movement and migration, constant changes, and lack of peace. When Zi and Wu clash, it signifies traveling on roads, being driven away, men and women rushing back and forth, plans changing midway, and actions often going wrong. When Mao and You clash, it indicates separation and loss, changing households; if it is accompanied by Tai Yin or occurs over Liu He, it suggests improper relationships and secret affairs. When Yin and Shen clash, it indicates evil spirits causing trouble, with both husband and wife harboring two hearts. When Si and Hai clash, it indicates going forward but returning against the current, spending much to gain little. When Chou and Wei clash, it indicates brothers having different intentions, and desired things failing to come to pass. When Chen and Xu clash, it indicates confusion between sorrow and joy, and difficulty in distinguishing happiness and sorrow, with servants fleeing away.

凡歲月日干支皆不宜沖，沖歲歲中不足，沖月月中不足。凡吉神不宜沖，沖則不吉。凶神宜沖，沖則不凶。

The Four Key Positions: Tai Sui, Yue Jian, Ri Gan, and Ri Zhi should all avoid being in conflict. If Tai Sui is in conflict, there will be losses during the year; if Yue Jian is in conflict, there will be losses during the month. Beneficent deities should not be in conflict, as a conflict will scatter good fortune and cause good things to fail. Malevolent deities, however, should be in conflict, as this will disperse bad influences and prevent harmful things from occurring.

元首一上克其下，天地得位品亨通一干。重審一下賊乎上，以臣諍君詳審行二坤。知一上下有二克，擇比而用先執中三比。涉害俱比俱不比，度難歸家分深淺四坎。

The "Original Head" lesson is first, paired with the Qian hexagram: among the four lessons, if there is only one instance where the upper god overcomes the lower god, then that instance is taken as the initiating transmission. Upper overcoming lower is like heaven above and earth below, each in its proper place, so all things are harmonious and prosperous. The "Repeated Examination" lesson is second, paired with the Kun hexagram: among the four lessons, if there is only one instance where the lower god overcomes the upper god, it is called "thief," like a minister giving direct and honest advice to the sovereign, so all matters must be carefully examined and considered before action. The "Knowing One" lesson is third, paired with the Bi hexagram: if there are two instances of overcoming, then the one that compares with the day stem is taken. In making a choice, one should first adhere to the middle path. The "Involving Harm" lesson is fourth, paired with the Kan hexagram: if the two instances of overcoming are both Bi or both not Bi, then compare the depth of the harm inflicted on the earthly branches. The one that suffers more is taken as the initiating transmission, like crossing a river to return home, one must first measure how deep the water is.

遙克神日互相剋，蒿矢彈射勢為輕五睽。昂星四課旡克遙，陰伏掩相陽轉逢六履。別責無克三課備，剛三柔六九為宗七。八專二課俱無克，日陽辰陰順逆從八同人。

The fifth lesson, "Remote Control Lesson," is paired with the卦 of Kui (Strife). If there is no mutual control between the upper and lower lessons, then look at the heavenly stem of the upper lesson and the day stem, which are in a distant relationship and mutually controlling each other. When the heavenly stem controls the day stem, it is called "Hao Shi" (Arrow of Grass), and when the day stem controls the heavenly stem, it is called "Tan She" (Shooting Arrow). Both are like arrows shot from afar, with weak force and light consequences. The sixth lesson, "Amber Star Lesson," is paired with the卦 of Li (Walking). If there is neither mutual control nor remote control in the four lessons, then take the酉 position as the initiating transmission. On a yin day, take the heavenly stem on the earthly branch of酉, which represents the image of hiding and covering the eyes, called "Winter Snake Covering Eyes." On a yang day, take the heavenly stem under the earthly branch of酉, which represents the image of turning back to look, called "Tiger Watching the Drifting Grass." The seventh lesson, "Different Responsibility Lesson," is paired with the卦 of Tong Ren (Harmony). If there is no mutual control in the four lessons, but only three lessons are formed, on a yang day, take the heavenly stem of the five harmonies of the day stem and use the heavenly stem above that palace as the initiating transmission. On a yin day, take the heavenly stem of the three harmonies of the day branch, one position before the corresponding palace, and use the heavenly stem above that palace as the initiating transmission. The method is different for yang and yin days, but both follow the "Nine Ancestral Doors" for selection. The eighth lesson, "Eight Special Lesson," is paired with the卦 of Tong Ren (Harmony). If only two lessons are formed and there is no mutual control in the upper and lower lessons, on a yang day, take the third heavenly stem in the order starting from the heavenly stem of the day stem. On a yin day, take the third heavenly stem in the reverse order starting from the heavenly stem of the day branch.

伏吟天地皆不動，乙癸有克法不同九艮。返吟有克往來取，井欄丑未乙巳辛十震。三光用神與日辰，時旺將吉萬事通十一賁。三陽日辰與用旺，日辰貴前貴順登十二晉 四順。

The "Hidden Chant" lesson ninth is paired with the Gen hexagram: the month general and the time of divination are the same, the heaven plate is placed over the earth plate at the same position, and neither heaven nor earth moves. If there is a conflict, follow the usual method to take the conflicting god; if there is no conflict, on a yang day take the god on the day stem to initiate transmission, and on a yin day take the god on the day branch to initiate transmission. However, on days of yi and gui, there is a special method according to the legal system for transmission. The "Reverse Chant" lesson tenth is paired with the Zhen hexagram: the heaven and earth plates each have branches that oppose each other in pairs, and the movement is unstable. If there is a conflict, take the conflicting god to initiate transmission; if there is no conflict, follow the method of "well shaft shooting" to take chou and wei to initiate transmission. This pattern is most accurate on days of yi, si, and xin. The "Three Lights" lesson eleventh is paired with the Ben hexagram: the initiating transmission god is in harmony with both the day stem and day branch, the time of divination is prosperous and strong, the heavenly general is favorable, and all matters proceed smoothly. The "Three Yang" lesson twelfth is paired with the Jin hexagram, also known as "Four Smoothness": the day stem, day branch, and initiating transmission god are all in a strong position, the nobleman is before the day branch and moves in a favorable direction, like the rising sun in the east, and all affairs progress upward.

三奇子戌尋大吉，申午辰寅子亥辰十三豫。六儀六甲勾頭發，日儀午逆未順吉十四兌。時太發用歲日方，龍合財德最為強十五泰 天恩。龍德太歲與月將，天乙發用致福祥十六革。

The "Three Marvels" lesson thirteen, paired with the Yu hexagram: In the two decades of Jiazi and Jiaxu, the Daji (Chou) is considered the marvel; in the two decades of Jiashen and Jiawu, the Zi is the marvel; in the two decades of Jiachen and Jiayin, the Hai is the marvel. These are called the marvel days. When the marvel deities are activated, they can transform misfortune into good fortune. The "Six Instruments" lesson fourteen, paired with the Dui hexagram: In each of the six decades of Jia, the instrument deity is present, that is, the land under the first day of the decade. When "Gou Chen" is at the forefront and initiates, observe it. If the instrument is on the day stem, take it in reverse if it is on Wu, or in the normal direction if it is on Wei. Possessing it is considered auspicious. The "Time and Greatness" lesson fifteen, paired with the Tai hexagram, also known as "Heavenly Grace": When the time and the heavenly stem deity are activated, they fall on the day stem and the heavenly stem's position. If they are accompanied by "Azure Dragon" and "Liu He," and also function as wealth and day virtue, their power is strongest. The "Dragon Virtue" lesson sixteen, paired with the Ge hexagram: If one of the heavenly stem, "Month General," or "Nobleman" is activated, it indicates the arrival of blessings and good fortune.

官爵歲月與年命，驛馬魁常發用者十七益。富貴天乙乘旺相，日乘年命相生良十八大有。軒蓋三傳午卯子，正七兩月相當是十九升。鑄印發用戌加巳，戌卯巳爐綬太常二十鼎。

The "Official Rank Lesson" No. 17, paired with the Beneficial Hexagram: When the Heavenly Stem, the Month Builder, and the god of the person's age are in alignment, or when the Post-horse, Hekui (Xu), and Tai Chang initiate the transmission, it indicates the possibility of obtaining official rank and titles. The "Prosperity and Wealth Lesson" No. 18, paired with the Great Possession Hexagram: When the Nobleman rides on a prosperous and strong force, and the Day Stem is in mutual generation with the god of the person's age, it indicates the prospect of wealth and honor. The "Carriage and Canopy Lesson" No. 19, paired with the Ascending Hexagram: When the three transmissions are午, 卯, and 子, 午 represents the carriage, 卯 represents the wheel, and the first month and seventh month are most appropriate for this, indicating honor of having a carriage and canopy. The "Casting Seal Lesson" No. 20, paired with the Cauldron Hexagram: When 戌 is placed over 巳 as the initiating transmission, 戌 is the seal mold and 巳 is the furnace fire, and the three transmissions include 戌, 卯, and 巳, with Tai Chang, which originally governs seals, just as casting an official seal and receiving an appointment.

斲輪太沖申上傳，卯輪庚斧乙庚歡二一頤。引從二傳引干支，又有貴引干年吉二二渙。亨通三傳遞生日，天生地生有兩般二三漸。繁昌夫妻年為用，德合旺相卦應咸二四咸 德孕 旺孕。

The "Car Wheel Divination" lesson twenty-one, paired with the颐 (Yi) hexagram: "Taichong" (Mao) is placed on Shen and initiates the transmission. Mao is the wood of a wheel, and Shen contains Geng metal, which is the axe. The wood of Yi combines with the metal of Geng, and the axe cuts the wheel, with both sides harmonious, indicating matters of cutting and shaping into useful objects. The "Following Divination" lesson twenty-two, paired with the涣 (Huan) hexagram: the middle and final transmissions come one before the other, guiding the day stem and day branch to move together; there is also a "Nobleman" guiding the day stem and the person's own destiny, all indicating good fortune. The "Smooth Passage Divination" lesson twenty-three, paired with the渐 (Jian) hexagram: the three transmissions are interrelated in mutual generation, finally benefiting the day stem; the generation from the Heaven Plate and the generation from the Earth Plate have different situations. The "Prosperous Offspring Divination" lesson twenty-four, paired with the咸 (Xian) hexagram, also known as "De Pregnancy" and "Prosperous Pregnancy": the person's own destiny and their age's stem and branch initiate the transmission, and they also receive the day's virtue and "Liu He" in a prosperous and strong state. The hexagram should be Xian, which signifies the mutualsympathetic response (response) between husband and wife, thus indicating abundant offspring.

繁華貴旺祿馬發，干支年命吉將傳二五師。德慶天德與月德，干支二德用為先二六需。合歡日上遁干合，吉將三六合用兼二七井。和美專言四課事，各合互合皆為歡二八豐。

The Twenty-Fifth Lesson, "Prosperous Affairs," paired with the Army Hexagram: The Nobleman is in a strong position, the禄神 and the Post-horse are initiating transmission, and both the Day Stem and Day Branch, as well as the person's birth year, are occupied by auspicious officials entering the transmission, indicating a temporary period of prosperity. The Twenty-Sixth Lesson, "Blessed Celebration," paired with the Waiting Hexagram: The Heavenly Virtue and Monthly Virtue deities are both present, with the virtue of the Day Stem and the virtue of the Day Branch initiating transmission first, indicating good fortune and celebration. The Twenty-Seventh Lesson, "Harmonious Joy," paired with the Well Hexagram: The heavenly stem, according to the ten-day cycle, that is on the heavenly stem above the Day Stem happens to be in harmony with the Day Stem, and it is also riding on a favorable official, and also receives the Triple Harmony and Liu He into use, indicating mutual joy between two people. The Twenty-Eighth Lesson, "Harmonious Beauty," paired with the Abundance Hexagram: This lesson is based solely on the Four Lessons, with each lesson harmonizing with itself and also harmonizing with each other, and there is no place where harmony is lacking.

斬關魁罡日辰用，重土塞門斬關行二九遁。閉口旬尾加旬首，又有武陰逆四從三十謙 刑德。遊子季用又乘丁，再遇天馬是西東三一觀。三交四仲來加仲，三傳皆仲陰合逢三二姤。

"Cutting the Gate" lesson number twenty-nine, paired with the Hidden Gate hexagram: Hekui (Xu) and Tiangang (Chen) are placed on the day stem and day branch to initiate the transmission. Earthly elements are heavily blocking the entrance, requiring forceful breakthrough, indicating a need for strong action to proceed. "Closed Mouth" lesson number thirty, paired with the Humble hexagram, also known as "Crime and Virtue": the last branch of a ten-day period is placed on the beginning of the period, causing speech to be blocked. There is also a situation where Black Tortoise and Tai Yin move backward in the four positions, which also belongs to this pattern, indicating matters that are concealed and not openly spoken. "Wandering Child" lesson number thirty-one, paired with the Observing hexagram: the gods of the four seasons, Chen and Xu, are used to initiate the transmission, and if accompanied by the Heavenly Horse, the person is traveling around outside. "Three Intersections" lesson number thirty-two, paired with the Meeting hexagram: the gods of the four central directions, Zi, Wu, Mao, and You, are placed on the four central directions, and the three transmissions are all central branches. If accompanied by Tai Yin and Liu He, it indicates matters involving both men and women, with ambiguous situations.

亂首支加干克干，干加支上被克同三三觀。贅胥支臨干被克，干加支上克支通三四旅。沖破日辰沖為用，更兼歲月破神並三五。淫泆后合乘卯酉，狡童泆女此中情三六既濟。

The thirty-third lesson, "Disordered Beginning," corresponds to the Observing Hexagram: When the day branch's deity is added to the day stem and overcomes it, or when the day stem is added to the day branch but is overcome by the branch, the hierarchy is reversed, and the household becomes confused. The thirty-fourth lesson, "Attached Servant," corresponds to the Traveling Hexagram: When the day branch is upon the day stem and the day stem is overcome, or when the day stem is added to the day branch but is able to overcome the branch, it is like a man marrying into a woman's family, living as a guest. The thirty-fifth lesson, "Breaking Through," corresponds to when the deity that conflicts with the day stem and day branch is used as the initiating transmission, and the year's master and month's builder's breaking deity appear together, indicating that all matters will break through. The thirty-sixth lesson, "Excess and Discrepancy," corresponds to the Completed Hexagram: When the Heavenly Empress and Liu He are on the卯 and酉, the man becomes a cunning youth and the woman becomes a promiscuous woman, indicating improper relationships.

蕪淫三課有克課，交軍克下男女爭三七小畜。解離日辰互克下，年命互克亦同稱三八。孤寡四季之前後，春巳孤丑寡星臨三九。地盤為孤天盤寡，陽孤陰寡三盤呈四十。

Lesson 37, "Wuyin Lesson," is paired with the Xiaoxu hexagram: Among the four lessons, three carry arestrain (overcoming) relationship, and they also mutually overcome the following deities, like two armies facing each other, with men and women arguing with each other, leading to complicated and chaotic situations. Lesson 38, "JieLi Lesson": The day stem and day branch each overcome their following deities, leading to separation; if the native's destiny and the year's destiny mutually overcome each other, it is also referred to by this name. Lesson 39, "Guguo Lesson": Determine Guchen and Guasu based on the previous and next branches of the four seasonal branches (Chen, Xu, Chou, Wei). For example, in spring, Si is Guchen and Chou is Guasu. If Guchen or Guasu is present on the person's chart, it indicates loneliness and lack of support. Lesson 40 continues to distinguish: If it falls on the earth plate, it is considered Guchen; if it falls on the heaven plate, it is considered Guasu. A yang branch is Guchen, while a yin branch is Guasu. When the heaven plate, earth plate, and person's original energy (ren yuan) are all present, the image of Guchen and Guasu becomes more distinct.

度厄三課上下克，上下相剋長幼驚四一剝。無祿四下賊乎上，小人無禮肆縱橫四二否。迍福八迍兼五福，吉凶參駁此為名四三屯。侵害日辰六害兼，年命發用最凶殘四四屯。

The "Degree of Misfortune" lesson forty-one, paired with the Hexagram of Splitting: Among the four lessons, three are mutually controlling each other, with upper controlling lower and lower controlling upper, attacking each other. Both elders and juniors are disturbed, and one cannot pass through this misfortune. The "No Fortune" lesson forty-two, paired with the Hexagram of Obstruction: All four lessons are lower spirits attacking upper spirits, villains are disrespectful and act without restraint, while the virtuous lose their positions and have no fortune. The "Obstruction and Good Fortune" lesson forty-three, paired with the Hexagram of Sprouting: Eight kinds of obstructions and five kinds of good fortune appear together, with good and bad mixed, hence called Obstruction and Good Fortune. The "Invasion" lesson forty-four, also paired with the Hexagram of Sprouting: There is also the six harmful relationships between the day stem and day branch. If the harmful spirit falls on the person's birth year and initiates the transmission, it is most凶残.

刑傷干支三刑用，又兼本命與年命四五損 凌犯。二煩日月加四仲，斗擊丑未此為言四六訟。天禍四立絕神用，昨日之干加今干四七明夷。天獄墓死作囚用，天罡日木之宮纏四八大過。

"Crime and Injury" Lesson 45, paired with the卦 of Loss, also known as "Ling Fan": The day stem and day branch carry the Three Punishments and initiate transmission, and further connect with the native's destiny and the year's stem, indicating calamity and injury. "Two Troubles" Lesson 46, paired with the卦 of Strife: The day and month stems are placed on the four central branches of Zi, Wu, Mao, and You, and there is also a conflict between Chou and Wei, all indicating disturbance and unrest. "Heavenly Misfortune" Lesson 47, paired with the卦 of Brightness Dimmed: On the days of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter, the absolute spirit initiates transmission, and the day stem of the previous day is added to the day stem of the current day, indicating heavenly calamity and disaster. "Heavenly Prison" Lesson 48, paired with the卦 of Excess: The tomb spirit and death qi serve as the imprisoned spirit initiating transmission, and "Tiangang" (Chen) is entangled around the five elements palace of the day stem. For example, if the day stem is wood, then Tiangang is entangled around it, as if the body has entered a prison.

天寇分至前一日，月加離辰發用先四九噬嗑。天網時用俱剋日，物孕有損病纏綿五十蹇。魄化死囚白虎隨，干支年用凶禍連五一蒙 羅網。三陰貴迍日辰後，死囚玄虎時克年五二中孚 四逆。

The "Heavenly Robbers" lesson, number forty-nine, corresponds to the Shike hexagram (Biting Through): when divining on the day before the vernal equinox, autumnal equinox, summer solstice, or winter solstice, the Month General is placed on the hour of Wu (horse) in the position of Li (the Fire trigram), and the initiating transmission begins there. This indicates encountering robbers or bandits. The "Heavenly Net" lesson, number fifty, corresponds to the Jian hexagram (Obstruction): when both the initiating transmission and the divine spirit are in a position that overcomes the Day Stem, it is like a net descending, indicating harm to pregnant or developing things and prolonged illness. The "Soul Transformation" lesson, number fifty-one, corresponds to the Meng hexagram (Youthful Folly), also known as "The Net": with Death Qi and Prison Qi above, followed by the White Tiger, the Day Stem, Day Branch, and the person's own birth year and initiating transmission all indicate misfortune, leading to continuous calamities, causing the soul and spirit to change. The "Three Yins" lesson, number fifty-two, corresponds to the Zhongfu hexagram (Faith in the Middle) hexagram, also known as "Four Reversals": the Nobleman moves in reverse and is in a state of difficulty behind the Day Stem and Day Branch, with Death and Prison Qi combined with the Black Tortoise and White Tiger, and the divining time also overcomes the person's true destiny, resulting in three layers of Yin Qi surrounding and not dispersing.

龍戰卯酉日兼用，年立卯酉事迍邅五三離 飛魂 喪魄 喪門。死奇月纏天罡用，丘墓歲伏殃災隨五四離。災厄喪吊游魂用，丘墓歲虎伏殃邊五五 死色。殃咎三傳剋日囚，神將克戰乘墓真五六歸妹。

The "Dragon Struggle Lesson" number fifty-three, paired with the Li hexagram, also known as "Flying Soul," "Lost Soul," and "Mourning-and-Condolence Spirit": the God of卯 and酉 are both on the day stem and serve as the initiating transmission. The person's birth year also stands on卯 and酉, with yin and yang in conflict, causing all matters to be obstructed and difficult to proceed. The "Dead Odd Lesson" number fifty-four, also paired with the Li hexagram: the place where the month general is entangled and the Tiangang (Chen) serves as the initiating transmission, leading to the arrival of various evils such as the tomb, annual evil, and hidden calamity. The "Calamity and Misfortune Lesson" number fifty-five, also known as "Dead Color": the Mourning-and-Condolence Spirit and the Guest of Death two evils serve as the initiating transmission, and when encountering the tomb, annual evil, White Tiger, and hidden calamity again, calamity and misfortune will be upon the person. The "Calamity and Blame Lesson" number fifty-six, paired with the Return Marriage hexagram: the three transmissions overcome the day stem and are in a state of imprisonment, and there is also mutual overcoming and conflict between the heavenly generals, and with the tomb god, calamity and blame are indeed present.

九丑子午與卯酉，配合乙戊己辛壬五七解。鬼墓日辰鬼作墓，鬼克墓覆禍宅身五九困 鬼呼 喪門 五墳四煞。勵德日辰看前後，天乙立在二八門六十隨。盤珠歲月與日時，傳課俱全此為雲六一大壯 即天心格、迴環格。

The "Nine Disgrace Days" lesson number fifty-seven, paired with the Hexagram of the Nine Disgraces: The four central branches of Zi, Wu, Mao, and You are combined with the five heavenly stems of Yi, Wu, Ji, Xin, and Ren, forming nine days of disgrace, which indicate licentiousness and disgrace. The "Ghost Ancestral Tomb" lesson number fifty-nine, paired with the Hexagram of Difficulty, also known as "Ghost Call," "Mourning-and-Condolence Spirit," and "Five Tombs and Four Evils": The official ghost and the tomb god both appear on the day stem and day branch, with the ghost attacking and the tomb covering from above, bringing calamity to the household and personal fortune. The "Moral Cultivation" lesson number sixty, paired with the Hexagram of Following: Observe the positions before and after the day stem and day branch, with the "Nobleman" standing at the second and eighth gates, indicating the need to strive for moral cultivation to receive blessings. The "Pearl Disk" lesson number sixty-one, paired with the Hexagram of Great Strength, also known as "Heavenly Heart Pattern" and "Circular Pattern": The sovereign, month builder, and day and hour, together with the three transmissions and four lessons, are all complete, like pearls in a disk moving freely without obstruction.

全局三合之課是，水火木金土中存六二大畜。玄胎三傳皆四孟，玄中有胎名義深六三家人。聯珠連茹兼進退，間傳順逆此中論六四復 間傳 撞支巽 撞干 。六純十難兼物類，三課之說是紛紜六五革 新故 拘檢 始終。

The "Global Lesson" number sixty-two is paired with the Great Accumulation hexagram: when the three transmissions form a Triple Harmony Formation, Shen-Zi-Chen combines to form water, Yin-Wu-Xu combines to form fire, Hai-Mao-Wei combines to form wood, and Si-You-Chou combines to form metal, while earth is considered to be in its flourishing state among them. The "Mysterious Embryo" lesson number sixty-three is paired with the Family hexagram: the three transmissions are all branches of the four young months, Yin, Shen, Si, and Hai, which contain the meaning of pregnancy within their mystery, and the name is deeply meaningful. The "Linked Pearl" lesson number sixty-four is paired with the Return hexagram, also known as "Intermediate Transmission," "Colliding Branches," and "Colliding Heavenly Stems": the three transmissions are like connected roots being pulled up, one branch connected to another, with both movement and retreat; the distinction between forward and backward transmission across one position is also discussed in this category. Finally, the "Six Purity" and "Ten Difficulties" along with various other types of lessons, also known as "New and Old," "Restriction and Inspection," and "Beginning and End," are paired with the Revolution hexagram, numbered sixty-five. The various interpretations of the four lessons and three transmissions have now become diverse and inconsistent.

凡干支相害，犯外好裡槎枒者，止五日：丙寅、壬申、乙夘、辛酉、戊寅。凡上神作合，支加干鄰近相會，止三日：壬子、丙午、戊午。凡萬事喜忻三六合，止八日九課：壬寅、乙酉、壬午、丙申、丙辰、丙子、戊辰、戊申。

The Heavenly Stems and Earthly Branches may appear harmonious on the surface but have hidden conflicts, with their branches intertwining in a complicated manner. When examining all sixty Jiazi, only five days have such conflicts: Bingyin, Renshen, Yimao, Xinyou, and Wuyin. On these days, the Heaven Plate deity combines with the Day Stem, and the Day Branch joins the Day Stem closely, only occurring on three days: Renzi, Bingwu, and Wuwu. There are eight days with nine types of lessons where all matters are pleasant and smooth, and both Triple Harmony and Liu He are fully present: Renyin, Yiyou, Renwu, Bingshen, Bingchen, Bingzi, Wuchen, and Wushen.

凡源消根斷課，止四日四課：癸未、癸巳、癸夘、辛夘。凡六庚日，巳加申，皆丁神臨宅，人災宅動，旦將反生。凡六辛日，午加辛，亦丁神臨宅。凡昴星止十六課。

The "Source Dried Up and Root Cut Off" divination lesson has only four days with four types of lessons: Guiwei, Guisi, Guimao, and Xinmao. On any of the six Wu days, if Si is placed on Shen, the spirit of the tenth heavenly stem will be on the house, indicating disaster for the mouth and instability of the residence; if the divination is done during the day, the month general will be able to generate and support, reducing the凶 portent slightly. On any of the six Xin days, if Wu is placed on the lodging palace of Xin, the spirit of the tenth heavenly stem will also be on the house, and the interpretation is the same. As for the昴 star lesson, there are altogether sixteen types of lessons.

凡喪吊全逢，惟十日：甲午、丁亥、己亥、庚子、癸巳，乃干上乘弔客，支上乘喪門；甲戌、丁卯、己卯、庚辰、癸酉五日，乃干上喪門，支上吊客。

The Mourning-and-Condolence spirit and the Guest spirit are two Inauspicious Sha that appear together only on ten specific days. On the five days of Jiawu, Dinghai, Jihai, Gengzi, and Guisi, the Day Stem is occupied by the Guest spirit and the Day Branch is occupied by the Mourning-and-Condolence spirit. On the other five days of Jiaxu, Dingmao, Jimao, Gengchen, and Guiyou, the Day Stem is occupied by the Mourning-and-Condolence spirit and the Day Branch is occupied by the Guest spirit. The Mourning-and-Cond-olence spirit indicates internal family mourning, while the Guest spirit indicates external visits. When these two Inauspicious Sha are sandwiched between the stem and branch, they are particularly inauspicious for divination regarding illness or mourning. Whether the situation is favorable or not depends on whether there is a saving deity in the person's birth year and current age.

己 戊巳 午 未 申庚 辰 酉辛 丁卯 戌 寅 丑 子 亥 丙 乙癸 甲壬

This is a diagram showing the position of the Nobleman (the celestial nobleman, Tianyi Guishen) during daytime divination. The twelve earthly branches are arranged in a circle: the top row goes from left to right as Si, Wu, Wei, Shen; the right column goes from top to bottom as You, Xu; the bottom row goes from right to left as Hai, Zi, Chou, Yin; and the left column goes from bottom to top as Mao, Chen. The heavenly stems attached to each palace indicate where the Nobleman resides during daytime divination for that stem: Jia is in Zi, being the first heavenly stem; Yi and Gui are both in Chou; Bing is in Yin, Ding is in Mao; Wu and Ji are both in Si; Geng is in Shen, Xin is in You, Ren is in Hai. The palaces of Chen and Xu are Heavenly Prisons, where the Nobleman does not sit. The palace of Wu is directly opposite the palace of Jia in Zi, so no heavenly stem is placed there either, leaving these two positions empty.

丙 乙癸 丁巳 午 未 申甲 辰 酉壬 戊卯 戌 寅 丑 子 亥 己 庚 辛

This is a diagram showing the position of the Nobleman (Guiren) during the night, which falls in a particular palace. The arrangement of the twelve palaces is the same as in the previous diagram, but the Nobleman moves in the opposite direction at night, so the palaces associated with the heavenly stems change accordingly: Bing and Ding are near Si, Yi and Gui are located above Wu and Wei, Jia is in Shen, Ren is in You, Wu is in Mao, Ji is in Yin, Geng is in Zi, and Xin is in Hai. Gui is located in Wei during the night. Chen and Xu are positions of imprisonment, and the Nobleman does not reside there at night. By comparing the two diagrams, one can immediately determine the positions of the ten heavenly stems' Noblemen during day and night.

此貴神晝順行，夜逆行。不坐辰戌牢獄之地。各取喜其合處，不喜其刑害之方。如晝貴甲從子起，為諸干之首。且貴人之前不敢有對沖坐者，故午上無寄。干癸無所處，特寄在別宮。故晝寄丑宮，夜寄未宮。今內干係晝，外干係夜，互相取合。今畫其晝貴，夜貴仿此。其說甚有理，而近不用。

This particular noble deity moves through the twelve earthly branches in the order of the branches during the day and in reverse order at night. The positions of Chen and Xu are considered Heavenly Prison and Hell, and the noble deity does not sit there. Each heavenly stem prefers to be in the branch that matches it, and dislikes being in a branch that conflicts or harms it. For example, during the day, the noble deity starts at Zi from Jia. Jia is the first heavenly stem, so it is placed first. Also, the noble deity does not allow a conflicting branch to be opposite it. Since Zi and Wu are directly opposite, no heavenly stem is placed at Wu. Among the ten heavenly stems, Gui has no original position and must be placed elsewhere. During the day, it is placed at Chou, and at night, it is placed at Wei. The heavenly stems written inside the circle belong to the daytime noble deity, while those written outside belong to the nighttime noble deity, and they correspond with each other. Here only the daytime noble deity is illustrated; the nighttime noble deity follows the same pattern. This system has a solid reasoning, but it is no longer used in modern times.

子上解息用童僕，丑上升堂名利途。寅上按幾可干謁，卯上登車宜奔囑。辰戌入獄多憂懼，巳午受貢君臣福。未上列席申求干，酉入私室亥操笏。貴人在申願神動，丑巳圡地及皂神。酉上逢之多咒詛，須防午上貴人嗔。

The Nobleman (Heavenly Master of Auspiciousness) falling in the twelve palaces has various symbolic meanings: when it is in Zi, it is called "Resolving Restraints," suitable for employing servants; when in Chou, it is called "Ascending the Hall," indicating one is on the path of fame and fortune; when in Yin, it is called "Approaching the Throne," suitable for seeking an audience with superiors; when in Mao, it is called "Mounting a Vehicle," suitable for making requests and seeking favors; when in Chen or Xu, it is called "Entering Prison," indicating much worry and fear; when in Si or Wu, it is called "Receiving Tribute," benefiting both ruler and subject; when in Wei, it is called "Seating at the Table," and when in Shen, it is called "Seeking Favor," both indicating efforts to make requests. When in You, it is called "Entering the Private Chamber," and when in Hai, it is called "Holding the Board," one indicating secrecy and the other indicating governance. If the Nobleman is in Shen, the wishes one has made will show some movement; if in Chou or Si, it involves the Earth Deity and the minor officials' deity; if in You and encounters the Nobleman, there may be much slander and curses; if in Wu, one must be especially cautious as the Nobleman may become angry.

貴神當權，神藏煞沒。天乙入獄，諸事不治。貴登天門為當權，到辰戌上為入獄。

When the Nobleman is in power, all other deities hide and malevolent forces disappear, so no evil spirits dare to cause trouble. Conversely, if the Heavenly Nobleman falls into prison, nothing can be accomplished. Being in power means the Nobleman ascends to the heavenly gate, which is at the亥 position. Falling into prison means the Nobleman is in the辰 or 戌 positions.

子上墜水可消憂，丑上盤龜福善儔。寅上生角宜進用，卯上當門主官愁。辰上化龍利科甲，巳上入穴不出頭。午上飛空才官利又云乘霧，未上入林防暗幽。申上銜刀酉露齒，戌眠亥掩目無咎。螣蛇在酉他多妒，陰人不足怒嗔心。若是男兒傷風病，卯中門戶鬧時臨。

The imagery of "Teng Snake" in the twelve palaces: when it is in Zi, it is called "falling into water," and worries can be resolved; when in Chou, it is called "coiling a turtle," and it is favorable to accompany good fortune; when in Yin, it is called "growing horns," suitable for advancement and appointment; when in Mao, it is called "at the gate," indicating troubles with official matters; when in Chen, it is called "transforming into a dragon," beneficial for passing exams and achieving success; when in Si, it is called "entering a hole," trapped and unable to escape; when in Wu, it is called "flying in the air" (or "riding the mist"), beneficial for both talent and official luck; when in Wei, it is called "entering the forest," warning of hidden dangers; when in Shen, it is called "biting with a knife," and when in You, it is called "showing teeth," both indicating danger from weapons and disputes; when in Xu, it is called "sleeping," and when in Hai, it is called "covering the eyes," as the snake is asleep, there is no fault. When Teng Snake is in You, it indicates jealousy from others, women's dissatisfaction leading to anger; if it is a man, it indicates a cold illness; when the snake is in Mao, there is constant quarreling at the gate.

螣蛇交戰，毒氣凌遲。螣蛇當臥，鬼怪傷夷。交戰者，正卯、二酉、三子、四午，周而復始；逢之則凶。當臥者，春亥、夏子、秋巳、冬酉，遇之皆吉。

The Teng Snake in the "battle" position causes poison to rise gradually; the Teng Snake in the "lying still" position causes ghosts to harm people. The "battle" position refers to the卯 in January, the酉 in February, the子 in March, and the午 in April, repeating every four months, and when encountered, it brings misfortune. The "lying still" position refers to the亥 in spring, the子 in summer, the巳 in autumn, and the酉 in winter. Since the snake is lying still and motionless, encountering it brings good fortune.

損羽投江子丑為，寅卯安巢文書遅。辰上投網巳翱翔，午銜符凶未喙食。申上厲嘴主怪異。酉上夜鳴官降職。戌上無毛亥入水，朱雀行宮須細推。朱雀來飛申酉位，傳言妄說酉申看。談天論地戌咒詛，要之酉上是為端。

The Vermilion Bird in the twelve palaces: when it is in Zi or Chou, it is called "loss of feathers and drowning," with feathers completely wet; when it is in Yin or Mao, it is called "nesting safely," with slow communication; when it is in Chen, it is called "falling into a net"; when it is in Si, it is called "soaring," alternating between being trapped and released; when it is in Wu, it is called "carrying a symbol," but this brings misfortune; when it is in Wei, it is called "eating with the beak"; when it is in Shen, it is called "sharp beak," indicating strange events; when it is in You, it is called "nocturnal cry," indicating officials being demoted; when it is in Xu, it is called "no feathers," and when it is in Hai, it is called "entering water." Whenever the Vermilion Bird arrives at a palace, it must be carefully examined. When the Vermilion Bird reaches Shen or You, it indicates false rumors, and one can judge by looking at Shen and You; when it is in Xu, it indicates talking about trivial matters and attracting curses. In summary, the most important is when it is in You.

朱雀銜物，婚姻財物。朱雀開口，爭鬥填塞。銜物者，正酉、二巳、三丑、四子、五申、六辰、七卯、八亥、九未、十午、十一寅、十二戌，宜求財婚事。開口者，正巳、二辰、三午、四未、五卯、六寅、七申、八酉、九丑、十子、十一戌、十二亥。

The Vermilion Bird 'carrying an object' signifies success in marriage and wealth; the Vermilion Bird 'opening its mouth' indicates disputes and blockages. The position of 'carrying an object' is determined by the month: in January it is in You, February in Si, March in Chou, April in Zi, May in Shen, June in Chen, July in Mao, August in Hai, September in Wei, October in Wu, November in Yin, and December in Xu. When this position is favorable, it is auspicious for seeking wealth and discussing marriage. The position of 'opening its mouth' is also determined by the month: in January it is in Si, February in Chen, March in Wu, April in Wei, May in Mao, June in Yin, July in Shen, August in You, September in Chou, October in Zi, November in Xu, and December in Hai. When this position occurs, disputes and conflicts are likely to arise.

反目嚴妝子丑是，寅上乘軒卯入室。辰上違禮巳賀書又云不諧驚悖，升堂納彩午未居。申上結髮成歡好，酉上私竄走陰私。戌上亡羞加罪過，亥上待命便為吉。六合失利申酉鄉，消災折本業將亡。辰上大小生唇吻，戌上姑姐也難康。

The term "Liu He" in the context of each palace's symbolic representation: when it is in the Zi palace, it is called "Fan Mu" (dispute); in the Chou palace, it is called "Yan Zhuang" (strict makeup); in the Yin palace, it is called "Cheng Xuan" (ride in a carriage); in the Mao palace, it is called "Ru Shi" (enter the room); in the Chen palace, it is called "Wei Li" (violate propriety); in the Si palace, it is called "He Shu" (receive a letter) (another interpretation suggests it indicates disharmony and sudden changes); in the Wu palace, it is called "Sheng Tang" (enter the hall); in the Wei palace, it is called "Na Cai" (present gifts), all indicating marriage and betrothal; in the Shen palace, it is called "Jie Fa" (tie the hair), signifying the establishment of affection; in the You palace, it is called "Si Cuan" (secret escape), indicating secret running away; in the Xu palace, it is called "Wang Xiu" (loss of shame), leading to added guilt; in the Hai palace, it is called "Dai Ming" (awaiting orders), which is favorable. When "Liu He" reaches the Shen and You palaces, it loses its advantage. Even if it can eliminate misfortune, it will result in loss, and family affairs will decline. When "Liu He" is in the Chen palace, there will be constant quarrels between adults and children; when it is in the Xu palace, the health of the maternal aunts and sisters will be difficult to maintain.

六合不合，陰陽相雜。不合者是六合乘子午卯酉又或入四仲之辰，為之相雜，主陰私不明事，凶。

Liu He originally signifies harmony, but if it becomes discordant, it indicates that yin and yang are not clearly separated.the so-called discordance refers to Liu He being in the positions of Zi, Wu, Mao, or You, or falling into the four central positions of Zi, Wu, Mao, and You. When yin and yang are mixed together, it indicates obscure and private matters that cannot be clearly explained, and such a divination is considered ominous.

子丑之宮皆被辱，寅卯受制官事起在寅遭囚，宜上書；在夘臨門，家不寜。辰上升堂獄勾連，巳上捧印官職喜。午上反目未入驛，申上佩劍酉病足。戌上入獄亥遺冠，勾陳方鄉無好處。

Gou Chen over Zi or Chou indicates being humiliated by others; over Yin or Mao indicates being controlled everywhere and legal disputes arising—over Yin signifies being imprisoned, suitable for filing appeals; over Mao signifies the gate, indicating domestic unrest. Over Chen signifies "ascending the hall," involving legal troubles; over Si signifies "receiving the seal," which brings joy from official positions; over Wu signifies "turning back," over Wei signifies "entering the inn"; over Shen signifies "wearing a sword," over You indicates foot illness; over Xu signifies "entering prison," over Hai signifies "losing the cap." In summary, wherever Gou Chen is located, there is no good outcome.

勾陳剋日禍殃纒，公私牽連不暫閒。日克勾陳宜幹事，寅方公吏有災連。亥上見之多不測，子逢出入更難平。巳午只是遲延勢，辰戌二位更難陳。

If Gou Chen overcomes the day stem, misfortune and calamity will follow closely, and both public and private affairs will be continuously entangled, leaving no moment of peace. Conversely, if the day stem overcomes Gou Chen, it will be advantageous for affairs to proceed smoothly and for one to stand out. If Gou Chen is in the寅 direction, the superior officer and his subordinates will suffer continuous misfortunes. If it appears in the亥 position, there will be many unexpected changes. If it is in the子 position, movement and travel will be even more difficult. If it is in the巳 or午 positions, there will only be delays. If it falls in the辰 or戌 positions, the matter will be most difficult to explain or argue about.

勾陳交會，連綿禍深。勾陳本凶將，又值天罡，是神將俱凶，故主連綿之禍也。勾陳仗劍，疾病傷殘。伏劍者，正月起已逆行十二支是也。

The situation of "Gou Chen meeting" brings continuous and severe misfortunes: Gou Chen itself is a malevolent general, and it coincides with the malevolent spirit "Tiangang" (Chen), so both the spirit and the general are malevolent, leading to continuous calamities. The situation of "Gou Chen wielding a sword" indicates illness and disability.the so-called "hidden sword" starts from the fourth month (巳) and proceeds month by month in reverse order through the twelve branches. The branch it reaches is the one affected.

子上入海丑盤泥，寅上乘雲卯戲珠。辰上閉目巳飛空，午上損尾折角未。申上無鱗酉伏路，登途逰江戌亥是。

The Azure Dragon's imagery in each palace: when it is in the Zi palace, it is called "entering the sea"; in the Chou palace, it is called "wading through mud." When it is in the Yin palace, it is called "riding clouds"; in the Mao palace, it is called "playing with a pearl," all indicating favorable conditions. When it is in the Chen palace, it is called "closing its eyes"; in the Si palace, it is called "flying into the sky." When it is in the Wu palace, it is called "losing its tail"; in the Wei palace, it is called "breaking its horn," all showing signs of damage. When it is in the Shen palace, it is called "without scales"; in the You palace, it is called "hidden on the road," indicating weakened strength. When it is in the Xu or Hai palace, it is called "starting the journey" or "wandering along the river," and the dragon is once again able to move.

青龍開眼，萬事相宜。開眼者，孟月寅，仲月酉，季月戌，逢之皆吉。青龍若臥，人災禍隨。臥者，春丑，夏寅，秋辰，冬巳是也。

"The Azure Dragon opens its eyes," meaning all matters are suitable:the so-called opening the eyes means that in the first months (孟月) of the four directions (寅, 申, 巳, 亥), the dragon opens its eyes in the month of寅; in the middle months (仲月) of the four directions (子, 午, 卯, 酉), the dragon opens its eyes in the month of酉; in the last months (季月) of the four directions (辰, 戌, 丑, 未), the dragon opens its eyes in the month of戌; when this occurs, all things are auspicious. "The Azure Dragon lies down," meaning calamity follows the person:the so-called lying down means that in spring, the dragon lies down in the month of丑; in summer, in the month of寅; in autumn, in the month of辰; in winter, in the month of巳.

子上溺水丑虛詐，寅上受制夘被刑。辰上入獄巳被控，午上識字未得食。申上鼓舌酉巧說，居家誣詞戌亥宮。

The imagery associated with "Tian Kong" (sky) in each palace: when it is in the Zi palace, it signifies drowning; in the Chou palace, it indicates false words and deceit; in the Yin palace, it means being controlled; in the Mao palace, it signifies being punished; in the Chen palace, it means imprisonment; in the Si palace, it indicates being accused; in the Wu palace, it suggests knowledge of writing and reading; in the Wei palace, it implies having something to eat; in the Shen palace, it means speaking loudly; in the You palace, it indicates skillful speech, both showing the ability to use words; when it reaches the Xu and Hai palaces, it signifies staying at home and fabricating false and untrue statements.

天空下淚，哀聲聒起。天空凶將而又臨壬癸，故曰下淚，主哭泣之事。凡六甲旬中壬癸日是也。如甲子旬中傳出申酉二字，即是下淚。

"Sky weeps," and the sound of wailing will become loud. The sky is originally a凶 general, and when it falls on top of壬 and癸, it is called weeping, indicating matters of crying and mourning. This refers to the壬 and癸 days within each of the six ten-day cycles. For example, in the cycle starting with Jiazi, the Renshen and Guiyou days are in charge. If the "Three Transmissions" contain the characters申 and酉, it is the image of the sky weeping. When divining about illness or death, there will be much wailing.

子上渡江丑臨欄，寅上登山夘門前。辰上咥人巳喪身，午上斷尾未逰田。申上銜書酉當戶，戌為落井亥溺泉。

The White Tiger's imagery in each palace: when it is in Zi, it is called "crossing the river"; in Chou, it is "standing by the railing"; in Yin, it is "climbing a mountain"; in Mao, it is crouching by the gate; in Chen, it is "biting people," indicating injury; in Si, it is "losing one's life"; in Wu, it is "cutting off the tail"; in Wei, it is "wandering in the field"; in Shen, it is "carrying a message," indicating bad news arriving; in You, it is "facing the door"; in Xu, it is falling into a well; in Hai, it is drowning in a spring, and the power of the White Tiger diminishes.

白虎遭擒，已免凶惡。白虎凶將，若臨巳午為燒身，絕命之災。白虎仰視，凶咎大作。仰視者，正申、二寅、三卯、四亥，周而復始，逢之主咥人之凶。

"The White Tiger is captured," indicating that evil energy has been restrained, thus avoiding disaster. However, the White Tiger is still a fierce general; if it falls in the fire positions of Si or Wu, it signifies "burning the body," leading to a fatal calamity. "The White Tiger looks up" indicates that misfortune will erupt strongly: "looking up" refers to the first month in Shen, the second in Yin, the third in Mao, and the fourth in Hai, repeating in a cycle of four. When this occurs, it signifies a dangerous situation of a fierce tiger attacking a person.

子上遭枷丑受官，寅上側目夘遺冠。辰上捧綬巳作印，午上乗軒未列筵又云升堂。申上捧爵酉作劵，戌上持印又云逆命亥詔宣。

Tai Chang in the imagery of each palace: when it is in Zi, it is called "zao jia" (being bound by a枷); when in Chou, it signifies receiving officialdom; when in Yin, it is called "ce mu" (turning the eyes); when in Mao, it is called "yi guan" (losing the cap); when in Chen, it is called "peng shou" (holding the ribbon); when in Si, it is called "zuo yin" (making the seal), both indicating joy from official seals; when in Wu, it is called "cheng xuan" (riding in a carriage); when in Wei, it is called "lie yan" (being seated at a banquet) or "sheng tang" (ascending the hall), indicating feasting and honor; when in Shen, it is called "peng jue" (holding the cup); when in You, it is called "zuo quan" (making the contract), indicating receiving a cup and establishing a contract; when in Xu, it is called "chi yin" (holding the seal) or (one says) indicating a reversed fate; when in Hai, it is called "zhao xuan" (being summoned by an imperial edict), indicating the imperial decree being issued.

太常被剝，百事銷鑠。銷鑠者，春辰、夏酉、秋夘、冬巳，得之亦凶。

"Tai Chang is being stripped away," and all things are like metal encountering fire, melting completely away. The position of melting and destruction is in the辰 in spring, in the酉 in summer, in the卯 in autumn, and in the巳 in winter. If Tai Chang falls in these positions, the omen is also ominous.

子上散髮丑虛詐，寅上入林夘窺室。辰上入獄巳反顧，午上截路未不治。申上折足酉拔刀，戌上遭囚又云被察亥藏匿。

The imagery associated with "Xuanwu" in each palace: when it is in the Zi palace, it is called "spreading hair"; in the Chou palace, it signifies deceit; in the Yin palace, it is called "entering the forest"; in the Mao palace, it is called "peeking into the room," all indicating the presence of thieves hiding; in the Chen palace, it is called "entering prison"; in the Si palace, it is called "looking back"; in the Wu palace, it is called "cutting the path"; in the Wei palace, things become uncontrollable; in the Shen palace, it is called "breaking a leg"; in the You palace, it is called "drawing a knife"; in the Xu palace, it is called "being imprisoned" (or "being investigated"); in the Hai palace, it is called "hiding."

玄武橫絶，盜賊發兵。玄武凶將，若臨辰戌丑上，主盜賊侵凌事。

"The Black Tortoise is obstructed," meaning thieves will gather like an army. The Black Tortoise is originally an Inauspicious General (malevolent general); if it falls on the earthly branches of辰 (Chen), 戌 (Xu), or 丑 (Chou), which are earth territories, it indicates there will be disturbances from thieves and欺凌 (oppression and bullying).

子上垂簾丑入內，寅上跌足夘征行。辰上理冠巳伏枕，午上披髮未書通。申上執正酉閉戶，戌上刺繡亥裸形。

Tai Yin in the imagery of each palace: when it is in Zi, it is called "Cui Lian" (suspended curtain); when in Chou, it is called "Ru Nei" (entering the inner chamber); both indicate a person who stays indoors and does not go out. When in Yin, it is called "Die Zu" (resting feet); when in Mao, it is called "Zheng Xing" (traveling). When in Chen, it is called "Li Guan" (adjusting the hat); when in Si, it is called "Fu Zhen" (lying on the pillow). When in Wu, it is called "Pi Fa" (letting hair hang loose); when in Wei, it signifies communication through letters. When in Shen, it is called "Zhi Zheng" (holding the correct position); when in You, it is called "Bi Hu" (closing the door). When in Xu, it is called "Ci Xiu" (embroidering); when in Hai, it is called "Luo Xing" (naked form).

太陰拔刀，陰謀害之。太陰乗申上，主小人暗害，吉中有凶。臨申酉亦是。

"Tai Yin拔刀" indicates that someone is secretly plotting to harm. When Tai Yin is positioned on Shen, it signifies that small people are acting behind the scenes, appearing favorable but concealing danger; when it falls in Shen or You, the situation is similar.

子上守閨丑窺人，寅上修容夘倚門。辰上毀妝巳裸體，伏枕沐浴午未存。申上理妝酉把鏡，居帷治事戌亥真。

The imagery associated with "Heavenly Empress" in each palace is as follows: when it is in the Zi palace, it is called "guarding the chamber"; in the Chou palace, it is called "peeking at others"; in the Yin palace, it is called "adjusting appearance"; in the Mao palace, it is called "leaning on the door"; in the Chen palace, it is called "destroying makeup"; in the Si palace, it is called "naked body"; in the Wu palace, it is called "lying on the pillow"; in the Wei palace, it is called "bathing"; in the Shen palace, it is called "arranging makeup"; in the You palace, it is called "holding the mirror"; when it is in the Xu or Hai palace, it is sitting inside the curtain chamber managing household affairs, which is the proper role of the Heavenly Empress.

天后淫亂，女喜他人。若陰月臨申，陽月臨酉，為犯淫亂浴盆煞也。

"The Heavenly Empress is淫乱," indicating that a woman's heart belongs to someone else. If the Yin months of丑, 卯, 巳, 未, 酉, 亥 fall on 申, or the Yang months of子, 寅, 辰, 午, 申, 戌 fall on 酉, then the "Bath Tub Harm" is committed, and the manifestation of淫乱 is most clear.

十二天將惟貴神、天空不乗辰戌，玄武、六合不乗丑未，其餘無神不乗。六壬大全巻一終

Among the Twelve Heavenly Generals, only the Noble Spirit and Tian Kong do not ride the Chen and Xu mansions, while Xuanwu and Liu He do not ride the Chou and Wei mansions. The other generals have no mansion that is forbidden for them to ride. The first volume of The Complete Liuren ends here.

十二支神有陰陽之分，各司其事。以十二宮論之，凡五行、五方之次序，四時、四季之循環，三垣、二十八宿之次度，七政、四餘之星辰，九州萬國之分野，陰陽生克之體用，莫不包羅於其內，經緯於其間，斯天神之大概也。

The twelve earthly branches each have their own yin and yang distinctions and oversee specific duties. Considering the twelve palaces, they encompass the order of the Five Phases, the directions of the five elements, the progression of the four seasons, the cycle of the four seasons, the degrees of the three enclosures—Purple微, Taiwei, and Tianshi—and the twenty-eight constellations, the positions of the sun, moon, and five planets, as well as the four additional stars—Zi qi, Yue bo, Luo hou, and Ji du. They also include the territories of the nine provinces and myriad countries, the principles and applications of yin and yang interactions—nothing is excluded from these twelve palaces. They interweave vertically and horizontally within these twelve palaces. This is the general outline of the heavenly deities.

故以天上斗罡旋轉而言，則天罡為首順布；以太陽躔度過宮而言，則登眀為首逆布。逆布者謂之月將，其實即十二神也。壬課取用配合，皆曰“神”，不曰“將”。視其加於日辰年命，或生或克，或刑或合，而休咎判矣。凡十二神相加，上克下與上下生比者，俱取天盤言之；下克上者，取地盤言之。

Therefore, if we consider the rotation of the Big Dipper's handle, we start with "Tiangang" (Chen) and proceed in order; if we consider the sun's movement through the zodiac signs, we start with "Dengming" (Hai) and proceed in reverse. The reverse sequence is called "Month General," which is essentially the same as the twelve gods. In the practice of Six壬 (Liuren) divination, when selecting and combining elements, they are all referred to as "Shen" (spirits) rather than "Jiang" (generals). Observing how they are placed over the day stem, day branch, and the person's birth year, we determine whether they are mutually generating, mutually controlling, mutually injuring, or harmonizing, thereby distinguishing fortune and misfortune. Whenever the twelve gods interact with each other, if a superior spirit controls an inferior one, or if there is mutual generation or comparison between upper and lower spirits, the reasoning is based on the "Heaven Plate." If an inferior spirit controls a superior one, the reasoning is based on the "Earth Plate."

子午為陰陽二至，夘酉為日月之門。寅申為道路之神，辰戌為牢獄之地。丑未為天廚之所，巳亥為堂廟之宮。

Zi corresponds to the winter solstice, Wu corresponds to the summer solstice, representing the two extremes of yin and yang energy; Mao is the gate of sunrise, You is the gate of moonrise, marking the entrances and exits of the sun and moon. Yin and Shen branches govern the movement of roads, being the deities of travelers; Chen and Xu branches are the locations of the Heavenly Prison and hell, representing places of confinement. Chou and Wei branches are the locations of the celestial kitchen, governing food and feasting; Si and Hai branches are the palaces of temples, governing the worship of deities.

水神，雨水後日躔娵訾，正月將。登明雲者，正月三陽始兆於地上，見龍在田，天下文明。《易·明夷》有曰：“初登于天，照萬國也。”又亥為天門，故曰登明。

The亥 branch belongs to the water deity. After the Rain Water solar term, the sun moves to the娵訾 position, so亥 is the "Month General" of the first lunar month. It is called Dengming because in the first month, the three yang energies begin to appear on the surface, just as the second line of the Qian hexagram in The Zhou Changes says, "The dragon appears in the fields," indicating the world becomes civilized and bright. The upper sixth line of the Mingyi hexagram also states, "First ascending to heaven, illuminating the four countries" (here cited as "illuminating all countries"). In addition, the亥 position is where the heavenly gate is located, hence it is called Dengming.

登明神，面長髮黃，手足黒色帶破。為陰水，亦名天怪，古之修宮室匠人也。壬寄其上，木生其下，玄武之象。音角，數四，味咸，星室壁，禽豬貐熊，宮雙魚，分野衛、幷州，屬豬，位天門。

Dengming is a deity with a long face and yellow hair, black hands and feet that are broken. It belongs to the Yin water element and is also known as "Tian Guai." In ancient times, it was a craftsman who built palaces and houses. The heavenly stem Ren "resides in the palace" at Hai, and wood is born in Hai, so Hai is the original home of the Black Tortoise. Its five tones are Jue, its number is four, its taste is salty, and it corresponds to the Encampment Mansion and Wall Mansion. Its animals are pig, yu, and bear. Its twelve palaces belong to the Double Fish Palace. Its territory corresponds to the state of Wei and the Bingzhou region. Its zodiac sign is pig, and its direction is the Northwest Heaven Gate.

所主禎祥、徵召、陰私事，為自刑。為極陰之位。又主爭訟、獄囚、沉溺謂乗凶將，主取索、亡失巳酉丑日、不浄。

The亥 branch signifies auspicious signs, imperial summonses, and private matters. It also involves self-punishment, as it is a branch that causes self-inflicted harm, occupying the most extreme yin position. Additionally, it indicates disputes, imprisonment, and drowning dangers—this applies when亥 is accompanied by a malevolent general. It also represents debt collection, loss, and all impure matters. Particularly accurate on巳, 酉, and 丑 days.

類為天雨師，又為鬼神，天馬、天耳，為幼子、將軍、夫人、上客、醉人、乞丐，為肝、腎、髮、頭加酉臨日干、足陽日加申，陰日加未，為脾病、哭臨辰、眼斜青丑、壊頭面亥加已已加亥、病瀉加年命上，為盜作元武、殺賊、奸神作後元。

The symbolic representation of亥 is inferred as follows: In the heavens, it represents the Rain Official and is associated with ghosts and spirits, being the deity of Heavenly Horse and Heavenly Ear. In terms of people, it signifies a young son, a general, a lady, an esteemed guest, a drunkard, and a beggar. In the human body, it corresponds to the liver, the kidney, and the hair; it also represents the head (when亥 is combined with酉 and the Day Stem is present), the feet (when on a yang day,亥 is combined with申, or on a yin day,亥 is combined with未), and it is associated with diseases of the spleen and stomach, crying (when亥 is combined with辰), squinting with a bluish tint (when亥 is combined with丑), damage to the head and face (when亥 is combined with巳 or巳 is combined with亥), and diarrhea and dysentery (when亥 is positioned on one's birth year). In terms of events, it signifies theft (when乘玄武), killing and injury, and the deity of wickedness (when乘天后 or玄武).

為寳殿作貴人、樓閣加寅不作貴加寅又龍為樓合為閣、臺加卯又加卯為燈臺、廷院、坑園、牆基、獄犴、廁加戌又甲乙日作天空加已，為圖畫、幞頭、帳幙、筆墨、傘葢、管鑰加已、笠笈、圓環，為梅花、葫蘆，為廩廏、酢醤酉加、稻、麥、鹽朱雀加。

Now the imagery of亥: it is a palace (when it is combined with 'Nobleman'), a pavilion (when it is combined with寅 without 'Nobleman', and when combined with寅 and also 'Azure Dragon' it is a pavilion, and when combined with寅 and also 'Liu He' it is a pavilion), a platform (when combined with卯, and when combined with卯 and also has a lamp platform), a courtyard, a garden, a wall foundation, and a prison. It is also a toilet (when combined with戌; on甲 or乙 days, when combined with巳 and also 'Tian Kong'). In terms of objects, it is a painting, a headpiece, a curtain, writing materials, an umbrella, a key (when combined with巳), a hat, a bookcase, and a circle. In terms of plants, it is plum blossoms and gourds. It is also a granary and a stable, vinegar and sauce (when combined with酉), rice, wheat and salt (when combined with 'Vermilion Bird').

為姓楊、朱、魯、衛、干、房、季寅卯加、壬丑未加、鄧、範俱六合加、馮蛇乗已午加亥，凡點水字様、直傍之類皆是。

The surnames associated with亥 are Yang, Zhu, Lu, Wei, Gan, Fang, Ji (when亥 is combined with寅 or卯), Ren (when亥 is combined with丑 or未), Deng and Fan (both require the influence of六合), and Feng (which requires the influence of螣蛇, specifically when巳 or午 is combined with亥). Generally, surnames with the radical for water or those with vertical strokes are governed by亥—since亥 belongs to water, it takes the image of water; also,亥 is the heavenly gate, taking the form of standing straight and upward.

登明天柱亥為天柱。廩乘太常。樓臺乗青龍臨申。賊盜乗元武。傷人乗虎。幼子乘六合。哀乗蛇，丙日占更的。獄乗勾主獄，甲戌庚壬癸的。廁穢乗空主穢廁豬憂。溺死乗后主溺死。陰私乗陰主私。管鑰乗雀。召徵乗馬作貴或貴臨亥的來。

Dengming's main points are:亥 itself is the Heavenly Pillar. Riding on 'Tai Chang' indicates grain stores; riding on 'Qinglong' and approaching Shen indicates towers; riding on 'Xuanwu' indicates thieves; riding on 'Baihu' indicates injury; riding on 'Liuhe' indicates young children; riding on 'Tengshe' indicates sorrow, especially on Bing day; riding on 'Gouchen' indicates imprisonment, most appropriate on Jia, Wu, Geng, Ren, and Gui days; riding on 'Tiankong' indicates dirty toilets and worries about pigs; riding on 'Tianhou' indicates drowning death; riding on 'Taiyin' indicates private matters; riding on 'Zhuqiao' indicates keys; riding on 'Yimǎ' as a 'Guiren' or 'Guiren' approaching亥 indicates a summons arriving.

注云：五音山向，以登明為天柱，若乗太常主廩祿，葢太常是穀粟之神，家未與亥三合也。乗青龍主樓臺，然必臨申，加他處則非。乗武主盜賊入室故也，乗虎主傷人，亥是木之父母，虎作木鬼故也。乗六合主小兒，木到亥上方生故也。

The original commentary says: According to the five tones method for selecting mountain and direction, Dengming (Hai) is regarded as the heavenly pillar. If Hai is accompanied by Tai Chang, it signifies granaries andofficial stipend, because Tai Chang is the deity in charge of grain and rice, and its native branch Wei is in the same triple harmony wood cycle as Hai. If accompanied by Qinglong, it signifies towers, but Qinglong must be present on Shen for this to be valid; if it is elsewhere, it is not. If accompanied by Xuanwu, it signifies thieves, based on the meaning of thieves entering a house. If accompanied by Baihu, it signifies injury, because Hai water is the parent of wood (water generates wood), and Baihu belongs to metal, which is the official ghost of wood, and metal overcoming wood causes injury. If accompanied by Liuhe, it signifies children, because wood begins its growth at Hai, which represents the image of new birth.

乗蛇主哀哭，太乙喪車煞，與蛇同體；若丙日占之，更的。乗勾主獄，若甲壬癸三日有戰，主吏嗔；戊庚二日，與神和，不妨甲壬癸三日，又云丙丁二日。乗天空主豬穢廁，亥為天豬殺也。乗天后主溺死，以水投流，溺之象也。

Riding 「Teng Snake」 indicates mourning and crying, because Taiyi's lost chariot evil spirit shares the same nature as Teng Snake; if this occurs on a Bing day, it is especially appropriate. Riding 「Gou Chen」 indicates imprisonment: on days of Jia, Ren, and Gui, the spiritual generals are in conflict, leading to anger from officials; on days of Wu and Geng, the spiritual generals are in harmony, so there is no problem (one interpretation says no problem occurs on Jia, Ren, and Gui days, while another says it occurs on Bing and Ding days). Riding 「Tian Kong」 indicates pig pens and filthy toilets, because Hai itself is the evil spirit of the heavenly pig. Riding 「Heavenly Empress」 indicates drowning death, as water flowing into a stream represents the image of being submerged.

乗太陰主陰私，乗朱雀主管鑰，葢四孟鑰神所居之地；若占訟，得放之象。貴人臨天門主徵召，作驛馬更的。

Riding 'Tai Yin' indicates matters concerning private affairs. Riding 'Zhu Que' relates to keys, as the four 'Meng' positions of寅, 申, 巳, and 亥 are the dwelling places of the deity of keys; if used for divination regarding official matters, it signifies unlocking and releasing people. 'Gui Ren' appearing at the Heaven Gate (亥) indicates being summoned by the court; if this 'Gui Ren' also serves as 'Yi Ma', it becomes even more significant.

土神，春分後日躔降婁，二月將。河魁即天魁，斗魁第一星，抵於戍故名。建卯之月，萬物皆生根本，以類聚合；魁者，聚之義也。

The Earthly Branch Xu belongs to the Earth deity. After the Vernal Equinox, the sun moves to the second position of Jiaolou, so Xu is the "Month General" for the second month. Hekui refers to Tiankui, which is the first star of the Big Dipper. This star is directly positioned over Xu, hence its name. In the second month of Jianmao, all things sprout their roots, and similar things gather together. The character "Kui" signifies gathering.

河魁神，古之獄吏也。辛寄其上，火墓其下，天空之象。音商，數五，味甘，星奎婁，禽狼、狗、豺，宮白羊，分野魯，分徐州。屬犬，位西北。

The deity Hekui was once an official in a prison in ancient times. The heavenly stem Xin is said to be located in the position of Xu, and the burial place of fire is also in Xu, so Xu is the original home of Tian Kong. It is paired with the musical note Shang, has a number of five, and its taste is sweet. It corresponds to the mansions of Kuixu and Loushu, and its associated animals are wolf, dog, and jackal. Its twelve palaces belong to the House of Aries, its territory corresponds to the state of Lu, and it belongs to the region of Xu. Its direction is northwest.

所主詐欺、印綬及奴婢逃亡；若發用，舊事重新之象。又主虛耗、失錢物、帶眾。

The hexagram Wu governs matters of deceit, official positions, and the escape of servants. If it initiates transmission, it signifies revisiting old matters or repeating past statements. It also indicates wasteful expenditure, loss of money or belongings, and leading a group of people.

類為天斗魁，又為天羅、計都、兵神、厭神作元武、地戶，為監司加月建、都轄加太歳、官長作雀加日辰、司直、善人、長者、僧道、獵人、小童、奴僕、屠惡、強盜作虎克辰、兵士戌加申申加戌、舅翁、妹、貧丐作元空。

The symbolic representation of Xu (戌) is derived by analogy: in the heavens, it is the star of the Handle of the Dipper, also the Heavenly Net, Ji Du, and the general of war. It is also considered an evil spirit (when riding the Black Tortoise, it corresponds). On earth, it represents officials who supervise and inspect (when Xu is added to the Month Builder, it corresponds), the chief of a district (when added to the Year Stem, it corresponds), officials in charge (when riding the Vermilion Bird and added to the Day Stem and Day Branch, it corresponds), officials who enforce justice, good people, elders, monks and Taoists, hunters, children, servants, and evil butchers and robbers (when riding the White Tiger and overcoming the Day Branch, it corresponds). It also represents soldiers (when Xu is added to Shen or Shen is added to Xu, it corresponds), the maternal uncle, the mother-in-law, and the younger sister. It also represents poor beggars (when riding the Black Tortoise and Tian Kong, it corresponds).

為命門、膀胱、足、腿加年命主足病，為城廓、寺觀、岡嶺、牢獄作勾陳更的、窯冶作蛇加巳午、虛堂、僕室、土物、墳墓作虎發用、牆壎甲日加寅，為朝服作雀、印綬、鞋履、軍器、杻枷作元武臨刑、劔仗、城鍾、鐵鋤、鏟槍、鎖鑰、碓磨、瓦器、石作勾陳加申酉、數珠，為五穀、田絲。

On the human body,戌 represents the life gate, bladder, and legs (戌 in the person's annual destiny indicates foot ailments). On the ground, it signifies city walls, temples, hills, ridges, prisons (especially when accompanied by Gou Chen), kilns and ironworks (especially when accompanied by Teng Snake and responding to the hours of巳 and午), empty rooms, servants' quarters, earthen objects, and tombs (especially when accompanied by Bai Hu and initiating transmission). On objects, it represents ceremonial robes (especially when accompanied by Zhu Què), seals, shoes, weapons, shackles and prison equipment (especially when accompanied by Xuan Wu and positioned at the execution place), swords, bells on city walls, iron hoes, shovels, locks and keys, mortars, tiles, stones (especially when accompanied by Gou Chen and responding to the hours of申 and酉), and prayer beads. In terms of products, it represents the five grains and silk and hemp in the fields.

為姓魏、王、魯、徐、婁、倪，凡土傍、足偏之類。

The surname associated with Xu include Wei, Wang, Lu, Xu, Lou, and Ni. Generally, surnames containing the character for earth or the character for foot are under the jurisdiction of Xu. This is because Xu itself represents the earth deity, and in the human body, it governs the legs and feet, hence the symbolic association from these two aspects.

天魁印綬乗常吏乗雀主訟都官乗龍為官，壘土髙墳壬癸日乗虎集眾攢魁主眾乗勾陳主集。徳合乗六合奴婢乗武為奴，乗陰為婢兼長者乗後利君子，犬豺狼畜乘蛇厭主狼虎怪悉為歡乘陰婚姻事。

The outline of the Hekui (River魁) is: riding on Tai Chang (太常) indicates official seals and titles; riding on Zhu Que (朱雀) indicates officials and legal matters; riding on Qing Long (青龙) indicates high official positions. On Ren and Gui days, riding on Bai Hu (白虎) indicates the formation of high mounds and tombs. Riding on Gou Chen (勾陈) indicates gathering crowds. Riding on Liu He (六合) indicates a virtuous connection. Riding on Xuan Wu (玄武) indicates servants. Riding on Tai Yin (太阴) indicates maidservants and also relates to elders. Riding on Tian Hou (天后) benefits gentlemen. Riding on Teng Snake (螣蛇) and encountering the Month Aversion (月厌) indicates strange occurrences involving dogs, jackals, and wolves. Riding on Tai Yin brings general joy and relates to marriage matters.

河魁主印，太常主綬，若魁作太常，乃曰印綬。雀為文書，雀入墓戍，凡言訟主其吏也。青龍為都官，天魁為集眾，凡言官位必有部轄之權。魁凶神，虎凶將，若壬癸日占，天乙逆治，魁作虎克日，名曰壘土之煞，病者必死。

Hekui governs the seal, and Tai Chang governs the sash, so when Hekui is occupied by Tai Chang, it becomes seal and sash, indicating that an official position is secured. The Vermilion Bird is the deity of documents, and Xu is the resting place of fire, so the Vermilion Bird is buried in Xu. Whenever there is a legal case, the officials in charge are those clerks. The Azure Dragon is the official in charge of the capital, and Hekui governs gathering people. Whenever discussing official positions, it necessarily involves the authority to command subordinates. Hekui is originally a malevolent deity, and the White Tiger is also a malevolent general. If on a Ren or Gui day, the Nobleman moves in reverse, and Hekui is occupied by the White Tiger to attack the day stem, it is called the "Liu Tu Evil Spirit." If a sick person encounters this, death is certain.

勾陳為土星，天魁為集眾，此二神將並臨，即主攅集會眾之事。六合卯與戍合，又是支前五辰之合，故曰徳合。元武奴，太陰婢，二將若臨戍上，謂之陰空同位，奴婢主不良，非逃即盜。六丙日天后臨戍，乃是官星，利君子，故曰長者，利見大人。

Gou Chen is the planet Saturn, and Hekui governs gatherings. When this deity and general appear together in the same position, it indicates an assembly of people. The卯 (Mao) and戌 (Xu) branches form a harmonious relationship, and since Xu is in the fifth position before the day branch, it is called "De He" (virtuous harmony). "Xuan Wu" represents a servant, and "Tai Yin" represents a maid. If these two generals appear on Xu, it is called "Yin Kong Tong Wei" (dark emptiness in the same position), indicating that servants and maids may have dishonest intentions, either fleeing or stealing. On six days when the branch is Bing (丙), the Heavenly Empress appears on Xu. The Xin metal in Xu is the official star of Bing fire, which benefits the virtuous, so it is referred to as the elder, suitable for meeting a superior.

螣蛇臨戍，主犬豺狼怪，春占有三等：辰戍丑未日為天狗煞，戌日為月厭煞，甲乙寅卯日為天喜，三者須各詳之。又戊已辰戌丑未日，戌蛇多主怪事；若甲乙寅卯日，戌乗吉將，主婚姻產喜吉事。

The Teng Snake is present on the戌 day, indicating disturbances caused by dogs, jackals, and wolves. In spring, there are three distinctions: the day of辰,戌, 丑, or 未 is considered the Heavenly Dog煞, the戌 day is the Month Aversion煞, and the day of甲 or乙 with寅 or卯 is the Heavenly Joy. These three must be clearly distinguished. Additionally, on the days of戊, 己, and辰,戌, 丑, or 未, if the戌 day is occupied by the Teng Snake, it often indicates strange occurrences. However, if it occurs on the days of甲 or乙 with寅 or卯, and the戌 day is accompanied by auspicious generals, it instead signifies joyous events such as marriage and childbirth.

金神，穀雨後日躔大梁，三月將。從魁者，斗魁第二星也，星抵於酉，故名。又三月草木枝葉從根而出之義也。

The酉 (You) belongs to the metal element. After the Grain Rain solar term, the sun reaches the second position of the Big Beam, so You is the "Month General" of the third month. Congkui refers to the second star of the Big Dipper's handle, as this star is directly positioned at You, hence its name. Another meaning is that in the third month, the branches of plants grow outward from their roots, "from" signifies growing out from the root.

從魁神形貌端正，黃白色，古之女巫也。正祿不受所寄，太陰之象，音羽，數六，味辛，星胃昴畢，禽雉雞鳥，宮金牛，分野趙、冀州，屬雞位，正西。

Congkui is a deity with a proper appearance and a yellowish-white complexion. In ancient times, he was a female shaman. The hour of You belongs to Xin metal's proper place of honor, so it does not accept other heavenly stems to "Lodging Palace". It is the native house of Tai Yin. Its five tones are Yu, its number is six, its taste is Xin, and it corresponds to the mansion of the Stomach, the Hairy Head mansion, and the Net mansion. Its birds are wild chickens and domestic chickens. Its twelve palaces belong to the Bull Palace. Its territory corresponds to the State of Zhao and the Ji State. Its zodiac sign is the chicken, and its direction is due west.

所主陰私、解散、賞賜，又主金刀、奴婢、信息。

The酉 (You) branch governs secret and private matters, gatherings that disperse again, and matters of granting rewards. It also oversees metal blades, servants and attendants, and messages and communications.酉 is originally associated with metal, hence it governs blades; it is also the native branch of Tai Yin, hence it governs private affairs and female attendants.

類為天文星，又為霖雨加子、霜加戌、雪丑午加之、海加巳、江加子，為私門，為中丞、太親、陰貴、婦人臨旺少女、姨女天空休衰、外妾、婢妾作六合，作青龍，若作太陰加日辰，主妾為妻、匠婢、酒人、小奴作天空、尼作合加寅申、樂妓加太常、卯、未、老婢加子丑。

The symbolic associations of酉 are as follows: In the heavens, it represents the literary star and continuous rain (when酉 is combined with子 at the first hour), frost (when combined with戌 at the ninth hour), snow (when combined with丑 and午 at the hour of酉), the sea (when combined with巳 at the fourth hour), and the river (when combined with子 at the first hour). In terms of places, it signifies private doors. In terms of people, it represents an imperial censor, close relatives, a nobleman of the阴 type, and women (if旺气 is present, it indicates a young woman). It also represents women of the maternal aunt's generation (when乘天空 and the energy is declining). It also represents concubines and servants (when乘六合 or青龙; if乘太阴 and combined with the day stem and branch, it indicates taking a concubine as a wife). It also represents female artisans, servants, wine sellers, and young slaves (when乘天空). It also represents nuns (when乘六合 and combined with寅 or申 at the hour). It also represents female entertainers (when乘太常 and combined with卯 or未 at the hour). It also represents old servants (when combined with子 or丑 at the hour).

為官祿、邊兵作虎加孟、孝服作虎，主甲乙日服至、夫婦不和，為皮毛、口竅、耳目、爪骨、精血、小腸、唇舌，為勞瘵、目疾作蛇雀、赤眼丙丁加之，為刀傷加季刑命，為白塔，街巷、小陌、祠廟、倉廩。

The酉 (You) branch governs official rank andofficial stipend, military soldiers on the frontier (when accompanied by the White Tiger and responding at the first hours of寅, 申, 巳, and 亥), mourning for parents (when accompanied by the White Tiger, especially on甲 or 乙 days, indicating mourning at the gate), and marital discord. On the human body, it corresponds to the skin, mouth, ears, eyes, nails, bones, blood and essence, the small intestine, and lips and tongue. In terms of illness, it relates to tuberculosis, eye diseases (when accompanied by the Teng Snake or Vermilion Bird), red eye (when 丙 or 丁 is added to酉), and cuts (when added to 辰, 戌, 丑, or 未 and the season causes a conflict with the person's destiny). On the ground, it corresponds to white pagodas, alleys and small roads, temples, and granaries.

為碑碣、金銀、首飾、珍珠、盤鏡、銅鉛作太常加寅、鐵石、皮革、氈條，為酒漿、菜食、姜蒜。

On objects, You represents stone tablets, gold and silver, jewelry, pearls, plates and mirrors, copper and lead (which respond to Tai Chang at the寅 hour), iron and stone, leather and felt. In terms of food, it represents wine and liquor, vegetables, and spicy items such as ginger and garlic, because the taste of You is fundamentally辛.

為姓趙、金、樂、石、劉卯加酉、閔卯酉加六合、鄭貴人加之、程、呂俱大陽加之，凡立人、金傍之類。

The surname associated with You is Zhao, Jin, Yue, Shi, and Liu (responding when Mao and You combine), Min (responding when Mao and You combine and multiply Liu He), Zheng (responding when Nobleman is involved), Cheng, and Lv (both requiring the Sun to be present). Generally, surnames with a single person radical or a metal radical are under the jurisdiction of You—since You belongs to metal, it takes the metal radical; its character shape also resembles a person standing upright, hence it takes the person radical.

從魁金玉乗龍虎旺相的小刀乗龍虎囚死的錢丙丁日乗陰的，奴婢乗空主奴，乗陰主妾私通乗后合主表裡私通近水邊乗元。小麥乗常九江乗後伏吟幷賞賜乘貴人旺相，雞鳥乗雀主雞，乗蛇怪鳥解散乘勾不為嫌。

The outline for the "Congkui" (From魁) is: riding on "Qinglong" (Azure Dragon) and "Baihu" (White Tiger) with prosperous and strong energy, it indicates gold and jade; riding on Qinglong and Baihu with trapped and dying energy, it indicates small knives. On Bing and Ding days, riding on "Taiyin" (Tai Yin) indicates money. Riding on "Tiankong" (Heavenly Void) indicates servants, riding on Taiyin indicates concubines. Riding on "Tianhou" (Heavenly Empress) and "Liuhe" (Six Harmonies) indicates internal and external private relations. Riding on "Xuanwu" (Black Tortoise) indicates matters related to water. Riding on "Taichang" (Great Constancy) indicates wheat. Riding on Tianhou with a hidden chant indicates the water of the nine rivers. Riding on "Guiren" (Nobleman) with prosperous and strong energy indicates rewards. Riding on "Zhuque" (Vermilion Bird) indicates chickens and birds, riding on "Tengshe" (Teng Snake) indicates strange birds. Riding on "Gouchen" (Gou Chen) indicates dispersion, without calculation of drawbacks.

虎臨從魁，旺相為金玉，囚死為刀。龍臨旺相，亦為金玉；若龍發用，金木相剋，事有終始。六辛日太陰主事，旺相為金玉，死為刀及屠戮事。丙丁日太陰加酉乃錢也，若非火制，酉金不能成錢之形；如甲戊庚三日，魁雖太陰，則不言錢。

The White Tiger is over the Congkui (You) and when its energy is prosperous and strong, it signifies gold and jade; when its energy is weak or dead, it signifies weapons and blades. The Azure Dragon over You and when its energy is prosperous and strong also signifies gold and jade; if the Azure Dragon initiates the transmission, then metal and wood mutually control each other, and matters will have a beginning and an end. On the six days of Xin, Tai Yin governs, and when its energy is prosperous and strong, it signifies gold and jade; when its energy is weak or dead, it signifies weapons, blades, and slaughter. On the days of Bing and Ding, Tai Yin is added over You, which signifies money, because the metal of You cannot take the shape of coins without fire to forge it; however, on the days of Jia, Wu, and Geng, even if Tai Yin is over You, it does not signify money.

甲日春占，太陰囚，主奴妾奸私事；戊日則太陰相氣，金土相生，兩陰相會，主婚姻事；庚日太陰旺氣，主金帛事。天空為奴，從魁為婢，二者相鄰，故通言奴婢。私通者，合主之，合是私門，卯酉相併，謂之左右表裡陰私也。酉曰九江，玄武水將，金能生水，故曰水邊；若六己日土克玄武水，則濡涸。

On the day of Jia in spring, Tai Yin is in a state of confinement, indicating affairs concerning servants and concubines engaging in private relations; on the day of Wu, Tai Yin receives a favorable influence, with metal and earth mutually generating, leading to the convergence of two Yin energies, which signifies matters related to marriage; on the day of Geng, Tai Yin is at its peak, indicating matters concerning gold and silver wealth. "Tian Kong" refers to servants, and "Congkui" refers to maids, as their positions are adjacent, so together they are commonly referred to as servants and maids. Regarding private relations, they are governed by "Liu He," which is the gate of private matters. "Mao" and "You" are placed side by side, referred to as the internal and external private aspects of Yin. "You" is also called "Jiu Jiang," "Xuan Wu" is the general of water, and metal generates water, so the matter occurs by the water. If it occurs on six days of Ji, earth will overcome "Xuan Wu" water, causing the water to dry up.

太常主小麥，壬癸日占金水相生，麥苗以秀；若甲戊庚三日占，又不同：甲日太常加酉，則麥已熟而先有損，酉克干故也；戊日則金土相生力壯，麥秀而實；庚日則過扵剛硬，麥堅固而粒小。天后加酉，淵源之水，故曰九江。貴人加酉，旺相賞賜，囚死主貴人嗔責，占訟即憂枷鎖。

"Tai Chang" governs wheat. On days of Ren and Gui, the metal and water elements generate each other, leading to wheat sprouts emerging and flourishing; however, on days of Jia, Wu, and Geng, the situation differs: on Jia day, Tai Chang joins You, causing damage to the wheat before it matures, as the metal of You overcomes the wood of Jia; on Wu day, the metal and earth elements generate each other, resulting in strong and robust wheat that both sprouts and bears grain; on Geng day, the metal energy is overly rigid, leading to firm but small grains. "Heavenly Empress" joining You represents water from the deep source, hence also called Jiujiu. "Nobleman" joining You indicates prosperity and reward when strong and flourishing, but if in a state of captivity or death, it signifies the nobleman's anger and blame, and in legal matters, it portends worry and the threat of imprisonment.

朱雀加酉，主雞鳥，若剋日又主獄訟、文書。螣蛇加酉，旦主鳥怪，暮主雞怪，若二月六己日占，月厭在酉更的。勾陳加酉，主解散：甲日青龍直事克勾陳，勾陳之子是酉金，又克甲木，互相持勢而戰，戰則散而不為嫌矣；戊庚日合而無戰，亦主散；壬癸日被勾陳克，卻得勾陳子金相生救之，謂之無恩解散。

The Vermilion Bird combined with You indicates chickens and flying birds; if it also overcomes the day stem, it signifies imprisonment, legal disputes, and official documents. The Teng Snake combined with You indicates strange birds during the day and strange chickens at night; if the divination is done on one of the six Ji days in the second month, the Month Aversion falls exactly on You, making it even more significant. The Gou Chen combined with You indicates dispersion: on Jia day, the Azure Dragon is in charge and overcomes Gou Chen, while the son of Gou Chen is You metal, which in turn overcomes Jia wood. This mutual confrontation leads to a conflict and dispersion, so there is no longer any aversion. On Wu day and Geng day, the divine generals are in harmony and do not clash, also indicating dispersion. On Ren day and Gui day, the day stem is overcome by Gou Chen, but it is saved by the son of Gou Chen, which is You metal, coming to generate and support. This is called "dispersion without favor."

金神，小滿後日躔實沉，四月將。傳送者，四月萬物茂盛，陽極將退，一陰欲生，傳陰而送陽也。

The metal element is associated with the hour of Shen. After the Grain Full season, the sun moves to the position of Shicheng, so Shen is the "Month General" for the fourth month. It is called Chuansong because in the fourth month, all things have reached their peak of flourishing, the yang energy is at its height and about to decline, while a thread of yin energy is just beginning to emerge. This is precisely the time when yin energy is passed on and yang energy is sent off.

傳送神形項短，目圓睜，微有鬚髮，大身，古之行人也。庚寄其上，水生其下，白虎之象。音徵，數七，味辛，星觜參，禽猴猿猱，宮陰陽，分野晉、益州，屬猴，位西南。

The deity known as Chuansong (Shen) has the appearance of a short neck, round eyes, some facial hair, and a tall figure. In ancient times, this deity was a messenger traveling along roads. The heavenly stem Geng is associated with the Lodging Palace (Ji Gong) located on the branch Shen. Water is also in its state of growth on Shen, so Shen is the native palace of the White Tiger. The five tones associated with this deity are Zheng, the number is seven, and the taste is辛 (pungent). It corresponds to the Turtle Beak mansion (Zi Xu) and the Three Stars mansion (Can Xu). The animals associated are monkeys, apes, and macaques. The twelve palaces belong to the Yin and Yang palace. The territory it governs is over the state of Jin and Yizhou. Its zodiac sign is the monkey, and its direction is the southwest.

所主道路、疾病、信耗事。類為天錢星，又為天鬼、天醫，為廷尉、元帥加三合之首、行人、公人、民人、孝子、征夫若加子午又主軍逃亡、鋪兵、獵師作虎、銀匠、鐵匠、舅、僧作龍加孟、商賈、巫醫作六合、屠戸，為肺、膽、大腸、骸骨、音聲，為疾病、死尸、喪孝，為產乳、水厄加亥剋日、仇讎、攻刼作勾、饋送、失脫作元武加亥子、淫壬癸日。

The influence of the branch Shen is associated with travel, illness, and messages. Its symbolic associations include: in the heavens, it represents the money star, the heavenly ghost, and the heavenly physician. In terms of people, it represents the chief judicial officer (responsible for criminal cases), the general (when Shen is the first in the Triple Harmony Formation), messengers, officials, common people, filial sons, soldiers on campaign (if combined with Zi or Wu, it indicates soldiers fleeing), station guards, hunters (when combined with the White Tiger), silversmiths, blacksmiths, and maternal uncles, monks (when combined with the Azure Dragon and in the first of the four seasons), merchants, and physicians (when combined with the Liu He formation). In terms of the body, it corresponds to the lungs, gallbladder, large intestine, bones, and voice. In terms of events, it relates to illness, corpses, funerals and mourning, childbirth and nursing, water-related disasters (when Shen is combined with Hai and overcomes the day stem), enemies and attacks (when combined with Gou Chen), gifts and offerings, loss and leakage (when combined with Xuan Wu and in the hours of Zi or Hai), and licentiousness (on days of Ren or Gui).

為祠廟、庵堂、城宇、道路、池湖、陵寢、靈柩，為絹帛、綿絮、經文、毛羽、藥物、刀兵加刑、礱磨、大麥。

On the earth, Shen represents temples, monasteries, city walls and buildings, roads, ponds and lakes, tombs, ancestral graves, and funeral caskets. In terms of objects, it signifies silk and cloth, flax and down, scriptures and documents, feathers, medicinal herbs, weapons (when Shen is combined with the position of punishment), and the grinding mill for processing grain. In terms of produce, it represents barley.

為姓袁、郭、申、晉、侯、韓、鄧，凡金傍、之遶之類。

The surname groups associated with Shen include Yuan, Guo, Shen, Jin, Hou, Han, and Deng. Generally, surnames with the radical for metal or those with a radical resembling the bottom part of the character "走" (to walk) are under the jurisdiction of Shen. This is because Shen belongs to the metal element, hence the metal radical; also, Shen is the deity of travelers and roads, hence the radical representing movement.

傳送刀兵乗虎僧及醫乗常主醫或僧，寃仇已日乗勾克徳也道路乗龍稅乗貴主賦湖池乗後。大麥守城乗陰旺相為麥，囚死為守城喪乗蛇碓磨乗空，市賈乗合刼攻乗刼殺元武田獵師乗雀。

The general principles of the "Chuansong" (Shen) divination are: riding on "White Tiger" indicates warfare with weapons; riding on "Tai Chang" indicates doctors or monks; on a Ji day, riding on "Gou Chen" and overcoming virtue indicates forming enmity or disputes; riding on "Azure Dragon" indicates roads; riding on "Nobleman" indicates taxation; riding on "Heavenly Empress" indicates lakes and ponds. Riding on "Tai Yin" when prosperous and strong indicates barley, but when in captivity or death indicates defending the city. Riding on "Teng Snake" indicates funerals; riding on "Tian Kong" indicates grinding mills; riding on "Liu He" indicates market transactions; riding on "Jie Sha" or "Black Tortoise" indicates robbery and plunder; riding on "Vermilion Bird" indicates hunters.

虎加申主刀兵，其義有五：甲日青龍主事，則虎因財而爭傷，並死煞尤甚，謂金木相剋，流血之禍也。戊日勾陳主事，金土相生無戰，雖並惡煞不凶。庚日即虎主事，持徳直日，雖動刀兵不傷，且利見大人，誅討不義也。壬日天后主事，姦淫相傷；癸日玄武主事，盜賊有傷，俱不凶。

The White Tiger added to the hour of Shen indicates strife and weapons. There are five reasons for this. On a Jia day, the Azure Dragon is in charge, and the White Tiger causes injury due to a dispute over wealth; if the death star is also present, the effect is especially severe, which is a case of metal and wood conflicting, leading to bloodshed. On a Wu day, the Gou Chen is in charge, and metal and earth support each other rather than clash, so even if evil stars are present, it is not very凶. On a Geng day, the White Tiger itself is in charge, and the White Tiger holds virtue on that day; although weapons are involved, there is no harm to people, and it is actually favorable for meeting important officials, representing a mission to punish wrongdoing. On a Ren day, the Heavenly Empress is in charge, indicating mutual harm due to adultery; on a Gui day, the Black Tortoise is in charge, indicating bandits causing injury. These two situations are not the worst.

傳送乗太常，主醫及僧。六已日勾陳臨傳送，主寃仇爭鬥，葢巳德在甲，勾乗申遙克傷德故也。

Chuansong is multiplied by Tai Chang, indicating doctors and monks. On six Ji days, Gou Chen is located on Chuansong (Shen), which signifies disputes and conflicts. This is because the virtue of Si is in Jia, and Gou Chen is on Shen, which is distant and thus exerts a remote influence, injuring this virtue, thereby causing enmity and disputes.

道路之說有五：甲戊庚日俱申為青龍，但甲日主財帛出其道路，或遠信財物。戊日主奴婢公文出其道路；庚日主疾病喪孝出其道路；壬日卦得申子辰，主婦人淫亂，敗露出其道路；癸日切忌出行，主道路有遺亡。

There are five layers regarding the interpretation of roads. On the days of Jia, Wu, and Geng, the position of Shen is marked as 'Azure Dragon,' but each signifies different matters: On Jia day, the road signifies wealth coming from this path, or news and goods from afar; on Wu day, the road signifies servants and official documents arriving through this path; on Geng day, the road signifies illness and mourning affairs coming through this path. If on Ren day the trinity of Shen-Zi-Chen water is formed, it indicates disorder among women, with matters being exposed on the road. On Gui day, it is most inauspicious to go out, as there will be loss or misfortune on the road.

天乙加申，主田園賦稅。葢申為水之長生貴人，土遙克之故也。水生申、旺子，天后加之，主湖池。甲日為池，戊日為湖，丙丁日不為湖池，名曰日被雲遮，作事闇昧，妨有謀窺。

The term "Nobleman" placed on the position of Shen indicates matters related to farmland taxes, because Shen is the place where water begins to grow, and "Nobleman" belongs to earth, which from a distance controls this water, thus indicating the image of levying taxes. Water is in its growth phase at Shen and in its prosperity phase at Zi. When "Heavenly Empress" is placed on Shen, it signifies lakes and ponds: on a Jia day it indicates a pond, on a Wu day it indicates a lake; however, on a Bing or Ding day, it is not considered as lakes or ponds, called "the sun obscured by clouds," implying confusion and lack of clarity in affairs, and one should also be cautious of someone secretly watching and plotting.

六辛日太陰加申，旺相為麥，囚死為守城。螣蛇主喪，甲日官貴財富之喪，戊日奴婢之喪或因官致病死之喪，庚日則不病尫羸之喪，丙日官使之喪或爐冶之家喪碓磨，天空主之。六合主交易市賈：壬癸日女人交易，或是媒禮之事；丙丁日男子交易，牙儈與官置買賣事。朱雀主田獵或刼攻未解，或玄武主之。

On six days with the stem Xin, when the Tai Yin is joined with the hour Shen, if the energy is prosperous and strong, it indicates a good harvest of barley; if the energy is in decline or dead, it suggests a military campaign of defending the city. The Teng Snake indicates mourning: on the day of Jia, it refers to the mourning of officials, wealthy families, or the powerful; on the day of Wu, it refers to the death of servants or slaves, or the death due to illness from official duties; on the day of Geng, it refers to death without illness but due to weakness and emaciation; on the day of Bing, it refers to the death of officials or those involved in the metal industry. As for the grinding mill, it is governed by Tian Kong. Liu He indicates trade and commerce: on the days of Ren and Gui, it refers to transactions made by women or marriage arrangements; on the days of Bing and Ding, it refers to transactions made by men, including the activities of brokers and official purchases. The Vermilion Bird indicates hunting or ongoing incidents of robbery and attack, and this item is also said to be under the jurisdiction of the Black Tortoise.

土神，夏至後日躔鶉首，五月將。小吉者，夏至之氣，大徃小來，小人之道長，小之吉也。又為萬物小成之義。

The Earthly Branch 未 belongs to the Earth element. After the Summer Solstice, the sun moves to the position of the Star鹑首, so 未 is the "Month General" for the fifth month. It is called Xiaoji (Small Good Fortune) because after the Summer Solstice, yin begins to grow, which aligns with the "Great Going and Small Coming" concept in the Zhou Changes (I Ching) Book of Changes, the卦否. The gradual growth of yin's softness is favorable for the "small" aspect, hence the name Xiaoji. Another meaning is that at this point, all things have already begun to show signs of accomplishment, thus taking the meaning of a small achievement.

小吉神為風伯，古之藥師也。丁寄其上，木墓其下，太常之象。音徵，數八，味甘，星井鬼，禽犴羊鷹，宮巨蟹，分野秦、雍州。屬羊，位西南方。

Xiaoji is the deity known as Feng Bo, who in ancient times was a药师, someone who gathered and prepared herbs. The heavenly stem Ding is located in the position of Wei, which is the "Lodging Palace." The "Storage" of wood is also in Wei, so Wei is the native place of Tai Chang. The five tones associated with it are Zheng, the number is eight, the taste is sweet, and it corresponds to the Well Mansion and Ghost Mansion. The animals associated are An, sheep, and eagle. The twelve palaces belong to the Cancer Palace, the territory corresponds to the state of Qin and Yongzhou, the zodiac sign is sheep, and the direction is southwest.

所主酒食、婚姻、祠祀事。類為天酒星，又為天耳加巳午、風伯、鬼神一雲家鬼。為太常、主保、父母、老人、繼父加、繼母亥加酉、姑、嫂、姨、妹、媒奶、寡婦、道人、酒匠、帽匠，為請召青龍比日、慶賀、筵會、離別見行年離神，為旱熯、蝗蟲雀加亥子，為肝、脫脊，為廷院、牆垣、園加辰、林加卯、土物、井泉、陶冶、墳地甲乙日角姓、茶房、酒肆、賽場，為海鮮、盤盞、冠裳、印信、笙歌、醫藥、苗簾、桑木、罇、麻龍后加寅卯。

The affairs under the influence of 未 are related to food and drink, marriage, and ancestral worship. Its symbolic associations include: in the heavens, it represents the star of wine and the deity of the heavenly ear (when combined with the hours of巳 and 午), the wind deity and ghosts and spirits (one interpretation says it refers to the household ancestors). In terms of people, it represents Tai Chang, who is the guardian, parents, the elderly, a stepfather (when combined with the temporary deity), a stepmother (when 亥 is combined with 酉 hours), a maternal aunt, a sister-in-law, an aunt, a younger sister, a matchmaker, a wet nurse, a widow, a Taoist priest, a winemaker, and a hat maker. In terms of events, it relates to inviting or summoning people (when it is combined with 青龙 and compared with the day stem), celebrations, banquets, parting (when it meets the fire deity in the person's age), and also drought, extreme heat, and locust plagues (when combined with 朱雀 and the hours of 亥 and 子). In terms of the body, it relates to diseases of the liver and the spine and bones. In terms of the land, it represents courtyards, walls, gardens (when combined with the hour of 辰), forests (when combined with the hour of 卯), earthen objects, wells, kilns, cemeteries (when on 甲 or 乙 days and the surname is of the horn tone), tea houses, taverns, and places for religious festivals. In terms of objects, it represents seafood, plates and bowls, crowns and clothing, seals, musical instruments, medicine, seed covers in fields, mulberry trees, wine vessels, and hemp (when combined with 青龙 and 天后 in the hours of 寅 and 卯).

為姓朱、秦、髙、章、羊、杜、井、魏、楊，凡羊、土傍之類。

The surname governed by 未 includes Zhu, Qin, Gao, Zhang, Yang, Du, Jing, Wei, and Yang. Generally, surnames containing the character 羊 (sheep) or with a 土 (earth) radical are under the jurisdiction of 未. This is because 未 corresponds to the sheep in the zodiac and belongs to the Earth element in the Five Phases, so these associations are derived from these two aspects.

小吉姨姑乗陰婚禮儀乗龍，羊酒祠禱祭神祗乗常見元武貴人應此。白頭乗蛇見喪車主孝爭訟壬癸日乗朱勾公婆母乗後，井泉乗空天耳乗空，四月宜捉訪墓乙日乗虎風師辛、己日乗虎。

The guideline for Xiao Ji is: riding on 'Tai Yin' indicates the maternal aunt or mother's sister; riding on 'Qing Long' indicates marriage ceremonies; riding on 'Tai Chang' indicates offerings of sheep and wine, worship and prayers to deities, and if 'Xuan Wu' and 'Gui Ren' are also present, it corresponds to this pattern. Riding on 'Teng Snake' with the 'Sang Che' evil sign indicates white mourning clothes. On Ren and Gui days, riding on 'Zhu Que' and 'Gou Chen' indicates disputes. Riding on 'Tian Hou' indicates the mother-in-law and mother. Riding on 'Tian Kong' indicates wells and springs, and also the 'Tian Er' evil sign; in the fourth lunar month, it is suitable for capturing and investigating. On Yi day, riding on 'Bai Hu' indicates tombs; on Xin and Ji days, riding on 'Bai Hu' indicates the wind god, and signifies strong winds.

太陰臨主姑姨妹之事，青龍臨主婚姻禮儀之事。太常穀粟之神，壬癸日並土，以土克水，故酣而為酒。丙丁日，亥作天乙為天豬煞，未為天羊煞，亥與太常三合，主豬羊事；天乙加未，玄武居亥，為三合，主祠禱神祗。

The "Tai Yin" aspect over Wei indicates matters concerning maternal aunts, paternal aunts, or younger sisters. The "Qing Long" aspect over Wei relates to matters of marriage ceremonies. "Tai Chang" is the deity in charge of grain, and on days of Jia and Yi, there is also a earth element, which overcomes water. Grain, after being cultivated, becomes wine, so this aspect relates to wine. On days of Bing and Ding, the "Guiren" (Nobleman) is on Hai, forming the "Tian Zhu Sha" (Heavenly Pig Harm), and Wei forms the "Tian Yang Sha" (Heavenly Sheep Harm). Since Hai, Mao, and Wei form a triple harmony, this aspect relates to matters involving pigs and sheep. When "Guiren" is on Wei and "Xuan Wu" (Black Tortoise) is on Hai, they also form a triple harmony, relating to rituals and prayers to deities.

葢玄武是北斗將軍，掌妖訛事，不聽居其於丑未；丑、未，天乙所處，即無將軍之位，如君子不與小人競，故曰祠禱也。白頭者，孝服也；螣蛇為喪車煞、魄煞，三者並臨，主孝服。勾陳主爭，謂上將臨旺鄉，值壬癸日占，必有爭也。

This is because the Black Tortoise is the general of the Big Dipper, in charge of matters related to ghosts and demons, but it is not allowed to be in the positions of Chou and Wei. Chou and Wei are the positions of the Nobleman, so the general being there would have no place, just like a gentleman does not quarrel with a petty person, hence only mentioning worship and prayer but not ghosts and demons. The term "white head" refers to mourning clothes; "Teng Snake" is also the ghost carriage and soul evil, when these three things occur together, it certainly indicates mourning clothes will be upon oneself. "Gou Chen" signifies disputes, meaning a superior general is present in a flourishing area. If the divination is done on a Ren or Gui day, there will certainly be disputes.

朱雀主公訟文書，天后水生木，墓於未鄉，主婆母。天空主井泉。帶凶煞則主井怪、崩壊；四月占天空又為天耳煞，凡捉人遇此必得的信天耳，正月起戍順行四季。木日占病，白虎臨之為墳墓煞；六乙日占虎臨又為風師，主作大風。

The Vermilion Bird governs lawsuits and documents. The Heavenly Empress belongs to water, which generates wood, and wood's burial place is in Wei, so it governs the maternal grandmother and mother. The Tian Kong governs wells and springs; if accompanied by Inauspicious Sha (malevolent stars), it indicates something strange happening in the well or the well wall collapsing. In the fourth month, Tian Kong also acts as Tian Er Sha (Heavenly Ear Star), and whenever capturing a suspect encounters it, definite information will be obtained (Tian Er Sha starts in the first month at Xu and proceeds through the seasons of Chen, Xu, Chou, and Wei). On wood days when predicting illness, the White Tiger at Wei indicates the grave evil. On six Yi days, the White Tiger at Wei also indicates Feng Shi (Wind General), which signifies a strong wind.

火神，大暑後日躔鶉火，六月將。勝光者，午為陽火，正當離位，光被四表，所謂“大明當天，爝火不熄”，難乎其為光者也，故曰勝光。

The hour stem Wu belongs to the fire deity. After the beginning of the Dog Days of Summer, the sun moves into the region of the sparrow's fire, so Wu is the "Month General" for the sixth month. It is called Shengguang because Wu is yang fire, occupying the position of the Li trigram, which radiates light in all directions. Just as the "Zhuangzi · Youyao" says, "The sun and moon rise, yet the torches do not cease"—when the great light of the sun is in the sky, the small torches can no longer be called light. The light of Wu surpasses all others, hence it is called Shengguang.

勝光神形貌：目圓，面赤，大身，古之御馬人也。正祿無寄，朱雀之象，音宮，數九，味苦，星柳星張，禽獐馬鹿，宮獅子，分野周、兩河，屬馬，位正南。

Shengguang is a deity with round eyes, a red face, and a tall figure. In ancient times, he was a person who drove chariots and raised horses. The position of Wu is the proper place of Ding fire, and it does not require another heavenly stem to be 'lodged in a palace'. It is the native dwelling of the Vermilion Bird. Its five tones are Palace, its number is nine, its taste is bitter, and it corresponds to the constellations of Willow Mansion, Star Mansion, and Extended Net Mansion. Its animals are deer, horse, and elk. Its twelve palaces belong to the Lion Palace. Its territory corresponds to the area of Zhou, Henan, and Hebei. Its zodiac sign is the horse, and its direction is due south.

所主光怪、絲綿，又主文書、官事。類為天王良星，又為左天目、霞雷，為上小下大，為宮妃、雨林、使君、娼婦、亭長、使者、善人、僧巫、騎者、蠶姑，為驚恐、疑惑見申、誠信、文書雀加寅、口舌、呪咀見申與雀、胎孕加亥受絶，為兵勾陳加申酉、詞訟、信息、光彩，為心若見亥主心疼、目、口，為血光、心虛、小腸患雀加子、吐瀉，為宮室、城門、堂宇、田宅、道路、廚太常加申酉、窯冶。

The hour of Wu is associated with strange lights and silk, as well as official documents and matters concerning government. Its symbolic representations include: in the heavens, the star Wangliang, the left celestial eye, clouds, and thunder. In shape, it is small above and large below. In terms of people, it represents palace concubines, officials in rainforests, governors, courtesans, station masters, messengers, virtuous people, monks, witches, horse riders, and women who rear silkworms. In terms of events, it signifies fear, confusion (responding at the hour of Shen), sincerity, official documents (responding at the hour of Yin when accompanied by the Vermilion Bird), disputes, curses (responding at the hour of Shen with the Vermilion Bird), pregnancy (responding at the hour of Hai when the vital energy is cut off), weapons (responding at the hours of Shen and You when accompanied by Gou Chen), lawsuits, messages, and brilliance. In terms of the body, it relates to the heart (if it appears at the hour of Hai, it indicates heart pain), the eyes, and the mouth, as well as blood disorders, heart palpitations, and ailments of the small intestine (responding at the hour of Zi when accompanied by the Vermilion Bird), and vomiting and diarrhea. In terms of the earth, it represents palaces, city gates, halls, fields, and houses, as well as kitchens (responding at the hours of Shen and You when accompanied by Tai Chang) and kilns and forges.

為火燭、旌旗、絲繡、衣服、書畫、衣架、櫃、蒸籠，為馬、蠶絲、鴉巢、雉、小豆太常加卯。

In objects, Wu represents lamps, candles, banners, silk embroidery, clothing, paintings, clothes racks, cabinets, and steamers. In animals and products, it signifies horses, silk from silkworms, crow nests, pheasants, and small beans (which respond to the time of卯 when combined with Tai Chang). These are mostly associated with the yang fire of Wu and its meaning related to vehicles and horses.

為姓蕭、張、李、許、周、馬、朱、柳六合加、狄勾陳加亥、馮蛇乗午加子。

The surnames associated with the hour of Wu are Xiao, Zhang, Li, Xu, Zhou, Ma, Zhu, and Liu (which corresponds to Liu He), Di (which corresponds to Gou Chen with the亥 hour), and Feng (which corresponds to Teng Snake with Wu added to the Zi hour). These surnames are mostly related to horses and the image of firelight, so they are connected to Wu.

勝光宮女乗後信誠乗雀妃乗陰，善人乗貴通語乗合驚恐乗蛇遺乗元。土工乗空田宅乗常巫天目乗元見天目，使君乗龍亭長乗勾巷兵持乗虎主道路刀兵。

The outline of Shengguang is: riding on 'Heavenly Empress' indicates palace attendants; riding on 'Vermilion Bird' indicates truthful and respectful people; riding on 'Tai Yin' indicates concubines; riding on 'Nobleman' indicates virtuous people; riding on 'Liu He' indicates communication and messages; riding on 'Teng Snake' indicates fear and alarm; riding on 'Black Tortoise' indicates loss and misplacement. Riding on 'Tian Kong' indicates earth workers and craftsmen; riding on 'Tai Chang' indicates fields and residences. Riding on 'Black Tortoise' with 'Tian Mu' indicates witches and responses from the heavens. Riding on 'Azure Dragon' indicates officials; riding on 'Gou Chen' indicates station masters; riding on 'White Tiger' indicates soldiers on the streets, that is, military affairs on the roads.

天后主宮女，甲日則婦小而長，仁而有貌；戊日黃而濁肥；庚日痩而有禮，多病；壬癸日淫而有色，壬則淫夫，癸則渝亂。朱雀主信誠，謂火性主禮，雀主書也。太陰婢妾之象，主妃。

"The Heavenly Empress" governs palace attendants, and the appearance varies each day: on Jia day, it is a woman of small stature and long face, kind-hearted and beautiful; on Wu day, it is a woman with a yellow complexion and a heavy, clumsy figure; on Geng day, it is a thin and refined woman who is well-mannered but often ill; on Ren and Gui days, it represents licentiousness and beauty—Ren day signifies a licentious man, while Gui day signifies disorder and corruption. "The Vermilion Bird" symbolizes integrity, as fire's nature embodies propriety, and the Vermilion Bird also governs documents, thus combining propriety and literature to signify truthfulness. "Tai Yin" originally represents a servant, but here it signifies consorts.

天乙主善人，六辛日勝光為鬼，若作天乙，變凶為吉。六合主通語，丙丁日為牙儈，壬癸日為婦媒。蛇主驚恐，六庚日最緊，他日緩矣。玄武臨午謂之左目將軍，又曰天眼開，主盜賊敗遺。

The Nobleman indicates a benevolent person: on six days of Xin, the noon fire is the official ghost of Xin metal; if the noon position is occupied by the Nobleman, it can transform misfortune into good fortune. Liu He indicates communication and messages: on days of Bing and Ding, it refers to brokers; on days of Ren and Gui, it refers to matchmakers. Teng Snake indicates fear and alarm: on six days of Geng, the situation is most urgent, while on other days it is less severe. Black Tortoise at noon is called Left Eye General, also known as Heaven's Eye Open, indicating the exposure of thieves and the loss of stolen goods.

天空主土工，太常主田宅。巫天目者，玄武被天目照之之義也，與遺意同。青龍文官之象，故曰使君。勾陳武官之象，又鄉耆土官之稱，故曰亭長。白虎主街巷伯，又為兵刄持用之物故曰巷兵持也。

"Sky Void" governs earth and wood craftsmanship, while "Tai Chang" governs fields and dwellings. The term "Wu Tian Mu" refers to the "Black Tortoise" being illuminated by the heavenly eye, which corresponds to the meaning of "loss" mentioned earlier, indicating that the thief's form has already been revealed. "Qing Long" represents the image of a literary official, hence called "Shi Jun"; "Gou Chen" represents the image of a military official, and is also a term for local elders and minor officials, hence called "Ting Zhang." "Bai Hu" governs the head of the street and alley, and also governs weapons and other items carried on one's person, hence called "Xiang Bing Chi."

火神，處暑後日躔鶉首，七月將。太乙者，太微垣所在，太乙所居也。又七月百榖成實，自能任持之義。

The branch Si belongs to the fire deity. After the beginning of the Limiting Heat (Chu Shu) period, the sun moves to the position of the Star Chickens (Chun Shou), so Si becomes the "Month General" for the seventh month. It is called Taiyi because the Taiwei constellation is located in this direction, and the Taiyi deity resides there. Another meaning is that in the seventh month, all grains have matured and can support themselves, so the term "Taiyi" signifies "bearing and upholding."

太乙神形貌：髙額，赤大口，黃髮，眼目不正，古之鍜人也。丙、戊寄其上，金生其下，螣蛇之象。音角，數四，味苦，星翼軫，禽蛇蚓蟬，宮雙女，分野楚、荊州，屬蛇，位南方。

Taiyi is a deity with a high forehead, a large and red mouth, yellow hair, and crooked eyes. In ancient times, he was a blacksmith. The heavenly stems Bing and Wu are said to reside in the Si position, and metal is said to be born in Si, so Si is the native place of Teng Snake. The five tones associated with it are Jue, the number is four, the taste is bitter, and it corresponds to the Wing Mansion and Chariot Mansion. The creatures associated are snakes, earthworms, and cicadas. The twelve palaces belong to the Double Female Palace, the territory corresponds to the states of Chu and Jingzhou, the zodiac sign is snake, and the direction is south.

所主鬥爭、口舌、憂驚、怪異事。又飛禍、賞賜事總論，巳見辰為進往，吉；辰居巳為退伏，不吉。

The Earthly Branch Si governs disputes, verbal conflicts, worries, strange occurrences, sudden misfortunes, and unexpected rewards. Overall, if Si is seen with Chen, it signifies progress and is auspicious; if Chen is above Si, it indicates retreat and concealment, which is inauspicious.

類為天太乙星，又為雪冬至後巳主雪，為車騎、姑女、婦、術人、書工、木匠、廚夫、店人、乞丐、弔客作虎主外服、歌兒太陰主娼妓，為孕若作蛇加辰主雙胎、憂、文學、取索、輕狂、毀罵剋日辰、徒配巳酉相加。

The symbolic associations of Si: In the heavens, it corresponds to the Taiyi star, and also signifies snow (which it governs only after the winter solstice). In terms of people, it represents carriages, horses, attendants, young women, women, magicians, scribes, carpenters, cooks, shopkeepers, beggars, and mourners (when accompanied by the White Tiger, it indicates mourning for someone who has died outside the family). It also signifies singing boys (when accompanied by Tai Yin, it indicates prostitutes). In terms of events, it represents pregnancy (if accompanied by Teng Snake and added to Chen, it indicates twin pregnancy), sorrow, scholarly pursuits, debts and demands, recklessness, scolding (when it overcomes the day stem and day branch), and exile or military punishment (when combined with You).

為心胞胳、三焦、咽喉、面齒、班點，為車乗、金鐡、珠玉、筐盒、疋帛、樂器、管鑰、磁器、磚瓦、弓弩、花果、釡又主金鳴、爐冶加火、窯灶加土，又巳未相加主井灶相連，巳亥日戌加巳主灶側相連、火光。為飛蟲、飛鳥、蜴、蟮、蛇月厭加主夢蛇。

On the human body,巳 represents the pericardium, triple heater, throat, face, teeth, and spots. On objects, it signifies vehicles, metal, jewels, baskets, silk, musical instruments, locks and keys, ceramics, bricks and tiles, bows and arrows, fruits and vegetables, pots and cauldrons (which also govern the sound of metal), forges (which correspond when fire is added), kilns and stoves (which correspond when earth is added); when巳 and未 are combined, they indicate a well and stove connected together; on巳 day or亥 day, when戌 is added to巳, it indicates a stove connected to the side, and it also signifies fire-related calamities. On insects and birds, it represents flying insects, flying birds, lizards, eels, and snakes (if the month aversion is added temporarily, it signifies dreaming of snakes).巳 contains the fire of丙 and the metal of庚, so it governs forges, bricks and tiles, metal, bows and arrows; its shape is like a snake, so it also governs snakes and insects.

為姓陳、石、趙、田、張、荊、餘、朱、郝六合加、楚、杞寅加、耿子加、龔辰加、紀丑加。

The surnames associated with the hour of Si are Chen, Shi, Zhao, Tian, Zhang, Jing, Yu, Zhu, Hao (responding when combined with Liu He), Chu, Qi (responding when Si is combined with Yin), Geng (responding when combined with Zi), Gong (responding when combined with Chen), and Ji (responding when combined with Chou). The hour of Si belongs to the element of fire and the生肖 of snake. These surnames mostly derive from characters with fire radicals, insect shapes, or phonetic associations.

太乙蟬鳴乗合蟲乗空臨水散解乗武加水，賓姑乗龍罵詈乗雀弩喪車乗虎。賞賜乗貴灶爐乗陰，常丙丁日的管鑰乗勾，戊日的等。非橫之災辛酉日乗蛇，六月的弔客蛇亦辛日乘蛇占病凶。

The main points of the Taiyi divination are: riding on "Liu He" indicates cicadas singing; riding on "Tian Kong" indicates water creatures; riding on "Black Tortoise" and adding to the water position indicates dispersion. Riding on "Azure Dragon" indicates guests and young women; riding on "Vermilion Bird" indicates insults; riding on "White Tiger" indicates bows and arrows and funeral chariots. Riding on "Nobleman" indicates rewards; riding on "Tai Yin" or "Tai Chang" indicates stoves, with the most accurate on Bing and Ding days. Riding on "Gou Chen" indicates keys, with the most accurate on Wu days. On Xinyou day, riding on "Teng Snake" indicates unexpected disasters, especially accurate in June; riding on snake also indicates a mourning guest, also on Xinyou day, which is most ominous for illness.

六合臨為蟬鳴煞，天空臨為水蟲煞。元武是小人，又加太乙破敗煞，謀用破敗無成，故曰解散。

"Liu He" over Si indicates a cicada cry evil omen, "Tian Kong" over Si indicates a water insect evil omen. "Black Tortoise" signifies the image of small people; if combined with "Taiyi" breaking down evil omen, all plans and endeavors will be ruined and fail, hence called dispersal.

青龍主賓姑，朱雀主罵詈。甲日因財口舌，戊日因官文與爭田地口舌，庚日為憂最深，維無凶。白虎為喪車煞，又主弓弩曲物。貴人臨主賞賜。太常、太陰俱主爐灶，丙丁日太常臨巳，爐灶最的。勾陳臨謂之管鑰神，囚禁可放。

The Azure Dragon governs guests and daughters-in-law, while the Vermilion Bird governs insults and scolding. On Jia day, disputes arise due to financial matters, on Wu day, disputes come from official documents or land disputes, and on Geng day, there is the deepest concern, yet ultimately it does not lead to misfortune. The White Tiger here acts as a funeral chariot evil star, and also signifies bows and arrows, curved weapons. The Nobleman presiding over Si indicates rewards. Both Tai Chang and Tai Yin govern stoves. On Bing and Ding days, when Tai Chang is at Si, the response regarding the stove is most accurate. Gou Chen at Si is called the God of Keys, and those who are imprisoned may be released.

辛酉占得螣蛇，有非橫之災，惟六月月厭在巳，定主見怪，災禍連綿；又占病，則為弔客蛇之為患如此。

On Xinyou day, when the Trigram Teng Snake is present over Si, there will be unexpected misfortunes coming from an unexpected direction. Especially in the sixth month, when the Month Aversion falls exactly on Si, one is certain to encounter strange and eerie phenomena, with misfortunes following one after another. If used to divinate illness, this snake becomes the symbol of a deceased person, and the illness will become a serious affliction.

土神，秋分後日躔壽星，八月將。天罡者，斗杓之所建也。又八枝條堅剛之義。

The Earthly Branch Chen belongs to the earth deity. After the autumn equinox, the sun moves to the position of the Life Star, so Chen is the "Month General" for the eighth month. It is called Tiangang because the handle of the Big Dipper points directly to this direction. Another meaning is that in the eighth month, the branches have become firm and strong, and the character "Gang" is used to signify strength and rigidity.

天罡神黃色，面圓滿，多須，古之獄師也。乙寄其上，水、土墓其下，勾陳之象。音商，數五，味甘，星角亢，禽蛟魚龍，宮天秤，分野鄭、襄州。屬龍，位東南方，近東多。

The deity Tiangang has a yellow complexion, a round face, and a lot of beard. In ancient times, he was the jailer in the prison. The heavenly stem Yi is associated with the palace of Chen, where water and earth's storage are located, so Chen is the original home of Gou Chen. The five tones associated with it are Shang, the number is five, and the taste is sweet. It corresponds to the mansions of Horn and Neck, the animals are jiao, fish, and dragon, the twelve palaces belong to the scales palace, the territory is in the state of Zheng and Xiangzhou, the zodiac is dragon, the direction is southeast, with a greater emphasis on the eastern part.

所主鬥訟、死喪、田宅舊事。又曰辰天牢，戌地獄，專主獄訟官府。

The earthly branch Chen governs disputes, lawsuits, deaths, funerals, and old matters concerning land and property. There is another saying that Chen is the Heavenly Prison and Xu is the Hell, and these two are specifically in charge of prison cases and official affairs. Therefore, whenever Chen appears in a divination chart, it is mostly related to legal matters, graves, and old disputes over land and property.

類為天哭星，又為獄神、右天目、天羅。為宰公、監司加月建、大將軍、侄軍、漁敗、屠殺虎加死地又加金，為勑書、官事雀勾剋日，加壬癸日、頑惡、堅硬、凶怪、欺爭、殺斗發用剋日、動搖、悲虎加、驚日辰上、慮作初未傳，又加土、娠天后、邪夢蛇發夢，加行年、自縊蛇虎克日。

The symbolic implications of the Earthly Branch 辰 (Chen) are as follows: In the heavens, it represents the weeping star, the jail god, the right eye of heaven, and the heavenly net. In terms of people, it signifies high officials such as prime ministers and ministers, and officials in charge of supervision (when 辰 is added to the Month Builder). It also represents a great general, a relative who serves in the military, someone who fails in fishing, and a butcher (when 辰 is combined with the White Tiger and the death position, or when it is added to the metal position). In terms of events, it indicates imperial edicts and official documents (when combined with the Vermilion Bird or Gou Chen and overcomes the Day Stem, or when it is added to days of Jia or Yi). It also represents stubbornness, cruelty, hardness to change, strange and evil things, and conflicts and struggles (when it initiates the transmission and overcomes the Day Stem). It signifies instability, sorrow (when combined with the White Tiger), fear (when it is on the Day Stem and Day Branch), worry (when it is the first or final transmission, and also when it is added to the earth position), pregnancy (when combined with the Heavenly Empress), strange dreams (when combined with the Teng Snake and involves dreaming, or when it is added to the current year), and self-inflicted hanging (when combined with the Teng Snake and White Tiger and overcomes the Day Stem).

為腸、胸，又為死尸，為偏盲能視，為廊廡、寺觀、溝澮、石欄、墳墓、田園、麥地、海水天后加亥、井武加巳、山坡天空。為甲冑、網罟加火、澇漉、杻械、碾、碓、缸甕、錢物、盔盆、皮毛、破衣、膠漆，為五穀、米麥、葷腥、鱗族加水、魚食加亥。

In the human body, Chen corresponds to the intestines and the chest, and also governs corpses, one eye being blind while the other remains functional. On the ground, it represents corridors, temples, ditches, stone railings, tombs, fields, and wheat fields. It also includes seawater (associated with the Heavenly Empress and responding to the亥 hour), wells (associated with the Black Tortoise and responding to the巳 hour), and hills (responding to the Tian Kong when it is in the sky position). In terms of objects, it includes armor, nets (responding to the fire position), tools for fishing, instruments of punishment, mills, mortars, jars, money, helmets, basins, fur, torn clothes, and glue. In terms of products, it includes grains and millet, meat and fish, fish with scales (responding to the water position), and fish food (responding to the亥 hour).

為姓馬、郭、喬、鄭、邱、嶽、龍、陳、田、龎加勾、周加酉。

The surname associated with the Earthly Branch 辰 is Ma, Guo, Qiao, Zheng, Qiu, Yue, Long, Chen, Tian, and Pang. The surname Zhou is associated when the酉 hour is added. The Earthly Branch 辰 belongs to the dragon and is associated with the earth element, so surnames that include earth or dragon elements, such as Long, Yue, Tian, and Chen, are all under its jurisdiction.

天罡本是魚乗龍，秋、冬、暮的龍物乗龍，春、夏、旦的，欺詐乗朱網羅乗蛇為惡人乗虎。戰鬥乗勾陂池乗後二千石乗常，右目乗元主妖邪虞官乗陰宰殺乗合神。

The guideline for the Tiangang (Chen) is: when it rides the Azure Dragon and is used for divination in autumn, winter, or in the evening, it indicates fish; the same when it rides the Azure Dragon but is used in spring, summer, or in the morning, it indicates dragons. Riding the Vermilion Bird indicates deceit; riding the Teng Snake indicates being entangled in a net; riding the White Tiger indicates evil people. Riding the Gou Chen indicates combat; riding the Heavenly Empress indicates ponds and pools; riding the Tai Chang indicates officials of rank two thousand stones. Riding the Black Tortoise indicates the Right Eye General, indicating supernatural evils; riding the Tai Yin indicates the Yu official; riding the Liu He indicates the deity in charge of sacrificing animals.

青龍臨辰，春夏主龍，秋冬主魚；又旦為龍，暮為魚。雀臨謂之欺詐；蛇臨謂之網罟、躔繞，壬日婦人躔繞，癸日盜賊相絆。罡凶神，虎惡將，並主惡人。勾陳主戰鬥，天后主陂池，太常主二千石。玄武臨辰，謂之右目將軍，在北斗位下，掌妖邪、盜賊，主賊難捕。太陰主虞官，乃左右侍從之官也。六合主宰殺。

The term "Qinglong" signifies a dragon when it appears in the hour of Chen during spring and summer, but represents a fish in autumn and winter. During the day, it signifies a dragon, but in the evening, it signifies a fish. The term "Zhuque" appearing in the hour of Chen indicates deceit. The term "Tengshe" appearing in the hour of Chen indicates entanglement by a net, with the day of Ren indicating being纠缠 by a woman, and the day of Gui indicating being hindered by a thief. The Tiangang is originally an Inauspicious Spirit, and "Baihu" is an evil general; when both appear together, they indicate the presence of wicked people. "Gouchen" signifies battle, "Tianhou" signifies ponds and marshes, and "Tai Chang" signifies officials of the rank of two thousand stones. "Xuanwu" appearing in the hour of Chen signifies the general of the right eye, located beneath the Big Dipper, governing demons and thieves, and indicating that thieves are difficult to capture. "Taiyin" signifies the official of Yu, which is the position of the attendant officials. "Liuhe" governs the slaughter of livestock.

木神，霜降後日躔大火，九月將。太沖者，日月五星所出之門戸，天之沖也。又萬物離散剝毀，若沖之義。

The branch Mao belongs to the Wood deity. After the Frost Descent, the sun reaches the position of the Great Fire, so Mao is the "Month General" for the ninth month. It is called Taichong because the position of Mao is exactly where the sun and moon, along with the five stars, enter and exit, being a crucial point in the movement of celestial bodies; another meaning is that in the ninth month, all things scatter and fall apart, as if destroyed.

太沖神面長，青色，髙額，有須，身材細長，狡獪不正，古之樂師也。正祿無寄，六合之象，音羽，數六，味酸，星氐房心，禽狢兎狐，宮天蠍，分野宋、豫州，屬兎，位正東。

Taichong is a deity with a long face, a bluish complexion, a high forehead, and a beard. He is tall and slender, and his nature is cunning and improper. In ancient times, he was a musician. The hour of Mao is the proper official position (zhu lü) for the heavenly stem Yi wood, and it does not require the heavenly stem to be "lodging in a palace" (ji gong). It is the native home of "Liu He" (six harmonies). The five tones associated with it are Yu, the number is six, the taste is sour, and it corresponds to the mansions of Di, Fang, and Xin. The animals associated are He, Tu, and Hu. The twelve palaces belong to the Scorpio palace, and its territory corresponds to the State of Song and the Yu State. Its zodiac sign is the rabbit, and its direction is due east.

所主驛馬、船車。類為天雷神，又為天心、地耳、雷電、雨水，為長子、公主、大夫、母姑、兄弟、男女、童穉、沙門、賊人、藝術六合加寅申。為逃元空加酉戌、出入、門戸不寧，為大腸、榮血、聲蛇加空、目疾午卯相加，為橋樑加辰、竹木加同類、池潭、船車龍旺又主邊方。又見水船，見土車。

The卯 branch governs the Post-horse and vehicles. Its symbolic associations include: in the heavens, it represents the Thunder God, the Heavenly Heart, the Earth's Ear, thunder and lightning, and rain. In terms of people, it represents the eldest son, a princess, a scholar, a mother or aunt, brothers, both men and women, children, monks, thieves, and those skilled in a craft (those who ride the Liu He and respond to the寅 and申 hours). In terms of events, it represents fleeing (those who ride the Black Tortoise and Tian Kong and respond to the酉 and戌 hours), going out and coming in, and instability at the door. In terms of the body, it represents the large intestine, the blood of the vessels, voice (those who ride the Teng Snake and Tian Kong), and eye disease (when the午 and卯 combine). In terms of objects, it represents bridges (responding to the辰 hour), bamboo and wood (responding to the same type of wood deity), ponds and pools, and boats and vehicles (those who ride the Azure Dragon and are prosperous and strong, also representing distant lands); when water is present, it is considered as a boat, and when earth is present, it is considered as a vehicle.

為牕牖、梯椅、衣架、棺槨、杓梳、床、旛竿、香盒、笙簧、鼔笛、刀俎、木器見金、葢、輪、坊牌、箱、棒、竹籬，為羝羊、驢、騾蛇加巳午。

In objects,卯 represents windows, ladders, chairs, clothes racks, coffins, spoons, combs, beds, banners, incense boxes, flutes, drums, and knives and cutting boards (wooden objects require metal to be made into tools), carriages, canopy covers, wheels, signboards, chests, sticks, and bamboo fences. In animals, it represents male sheep, donkeys, and mules (they respond to the influence of Teng Snake and should be considered in the hours of巳 and午).卯 is associated with wood, so all items made of bamboo or wood, which can be carried or ridden, fall under its jurisdiction.

為姓朱、房、魯、楊、張、盧、髙、劉、雷、宋、柳加寅、茹六合加、季、李俱加亥子、鍾、藺，凡木傍、絲子、千里之姓、孫董之類。

The surname associated with the Earthly Branch 卯 is Zhu, Fang, Lu, Yang, Zhang, Lu, Gao, Liu, Lei, Song, and Liu (responding when combined with the hour of Yin), Ru (responding when accompanied by Liu He), Ji and Li (both requiring the addition of Hai or Zi), Zhong, and Lin. Generally, surnames containing the radical for wood, surnames with the radical for silk or child, and surnames composed of words like "qianli" (a thousand miles) (such as Dong and Sun) are all under the jurisdiction of 卯. This is because 卯 belongs to wood and also governs grasses, woods, silk, hemp, and traveling.

太沖術士乗貴沙門乗勾空類，行往車舟乗常水乗蛇陸乗虎因。林木乗龍江河乗武雷電乗朱雨乗龍，巳日的，兄弟乗陰，甲日的私門乗後匿婦人三交卦主匿婦或罪人。

The main points of the Taichong (Mao) are: riding the "Nobleman" indicates a practitioner of esoteric arts; riding "Gou Chen" and "Tian Kong" indicates a Buddhist monk; riding "Tai Chang" indicates travel and transportation—water travel is indicated by "Teng Snake," and land travel by "White Tiger." Riding "Azure Dragon" indicates forests; riding "Black Tortoise" indicates rivers and lakes; riding "Vermilion Bird" indicates thunder and lightning; riding "Azure Dragon" also indicates rain, with particular accuracy on the day of Si. Riding "Tai Yin" indicates siblings, with particular accuracy on the day of Jia. Riding "Heavenly Empress" indicates private matters, hiding women; if formed into a three-way lesson, it indicates hiding women or criminals.

沖乘天乙主術士；勾陳、天空俱主沙門，甲日僧多不潔少實，丙丁日天空僧善講談。太常與太沖為三合，主舟車。蛇則主水，虎則主陸。青龍主林木，元武主江河，朱雀主雷電，青龍又主雨，太陰主兄弟，天后臨於私門必有淫婦。

Tai Chong riding 'Guiren' indicates a practitioner of esoteric arts; riding 'Gou Chen' and 'Tiankong' both indicate monks. Monks on Jia day are mostly unclean and lack real virtue, while those on Bing and Ding days who ride 'Tiankong' are good at expounding scriptures and discussing. 'Tai Chang' (Wei) and 'Tai Chong' (Mao) are in the triple harmony of Hai-Mao-Wei, so they indicate boats and vehicles. Riding 'Teng Snake' indicates water travel, and riding 'Baihu' indicates land travel. 'Qinglong' indicates forests and trees, 'Xuanwu' indicates rivers and lakes, 'Zhuque' indicates thunder and lightning. 'Qinglong' also indicates rain. 'Taiyin' indicates brothers, and 'Tianhou' appearing in the private door indicates a woman with immoral behavior.

木神，大雪後日躔析木，十月將。功曹者，十月萬物大聚，歳功成就而會計於曹也。

The寅 belongs to the Wood deity. After the heavy snow, the sun moves into the second segment of the Wood cycle, so寅 is the "Month General" for the tenth month. It is called Gongcao because in the tenth month, all things gather together, and the achievements of the year are completed, requiring accounting and settlement at the official office, and Gongcao is precisely the subordinate official responsible for this task.

功曹神，面方，青色，有須，勢大身材，古之使命也。甲寄其上，火生其下，青龍之象。音徵，數七，味酸，星尾箕，禽虎豹貓，宮人馬，分野燕、幽州，屬虎，位東北。

The deity Gongcao has a square face, a bluish complexion, a beard, a strong presence, and a robust build. In ancient times, he was entrusted with diplomatic missions. The heavenly stem Jia is associated with the palace of寅, and fire is born in寅, so寅 is the native palace of the Azure Dragon. The accompanying five tones are Zheng, the number is seven, the taste is sour, and it corresponds to the Tail Mansion and the Winnowing Basket Mansion. The animals associated are tiger, leopard, and cat. The twelve palaces belong to the constellation of the Horse, the territory corresponds to Yan State and Youzhou, the zodiac is the tiger, and the direction is the Northeast.

所主木器、文書、婚姻、才帛、官吏之事。類為天三臺星，又為天，又為風作虎加申，為丞相、賓客、督郵、家長、夫壻、秀才加六合、青龍、吏雀加申戌、醫天后加未、丹客亥加巳、僧后加申，為謁見、徵召、喜慶、文章加卯、信作六合，又為五色蛇加午、四角，為三焦、膽、筋脈、髮、口、眼，為社稷、公衙、庵觀、神祠加土、神樹、山林，為棟柱寅午相加、花木、屏風、寳劍、機杼、棺槨、火盆、香爐、禪椅、橋樑、竹箱、食物。

The affairs associated with the寅 (Yin) are those of wooden objects, documents, marriage, wealth, and officials. Its symbolic associations include: in the heavens, it corresponds to the Three Stars, and also represents wind (responding at the hour of Shen when accompanied by the White Tiger). In terms of people, it represents chancellors, guests, supervisors, heads of households, and sons-in-law; it also represents a scholar (responding at the hour of Mao when accompanied by the Six Harmonies and Azure Dragon), an official (responding at the hour of Shen or Xu when accompanied by the Vermilion Bird), a physician (responding at the hour of Wei when accompanied by the Heavenly Empress), a person engaged in alchemy (responding at the hour of Hai when combined with the hour of Si), a monk (responding at the hour of Shen when accompanied by the Heavenly Empress). In terms of events, it represents visiting, summoning, and celebrations, writings (responding at the hour of Mao), messages (responding when accompanied by the Six Harmonies), and also the five colors (responding at the hour of Wu when accompanied by the Teng Snake). In terms of the human body, it corresponds to the triple burner, gallbladder, tendons and ligaments, hair, mouth, and eyes. On the ground, it corresponds to the temple of the earth god, government offices, hermitages, shrines (responding when on the earth position), sacred trees, and forests. In terms of objects, it corresponds to beams and pillars (responding when combined with the hour of Wu and the hour of Yin), flowers and trees, screens, swords, looms, coffins, fire basins, incense burners, meditation chairs, bridges, bamboo boxes, and food.

為姓韓、蘓、曾、喬、林寅卯相加、霍子加寅、杜戍加、程、朱太陰加，凡木傍、草頭、走腳、髙趙杜之類。

The surnames associated with the earthly branch Yin include Han, Su, Zeng, Qiao, Lin (when Yin and Mao combine), Huo (when Zi and Yin combine), Du (when Xu and Yin combine), Cheng, and Zhu (when Tai Yin is present). Generally, surnames containing the radical for wood, the radical for grass, or the radical for walking, as well as surnames like Gao, Zhao, and Du, are governed by Yin. This is because Yin belongs to wood and signifies movement and travel, so these characters are derived from the imagery of wood, grass, and walking.

功曹道士乘龍兼書籍乗常，雜色班文乗元火炬紅乗雀。從事乗後信誠乗雀徵召乗貴吏乘勾，虎豹乘虎，晝貓狸乘虎、蛇、空夜的居木叢乘合，水日木，火日為柴薪。

The outline of Gongcao is: riding on 'Qinglong' signifies a Taoist priest; riding on 'Tai Chang' signifies books; riding on 'Xuanwu' signifies miscellaneous patterns; riding on 'Zhuque' signifies torches and red objects. Riding on 'Tianhou' signifies an official engaged in affairs; riding on Zhuque also signifies integrity; riding on 'Gou Chen' signifies officials in charge of routine duties. Riding on 'Baihu' signifies tigers and leopards during the day, and cats and raccoons during the night, along with 'Teng Snake' and 'Tian Kong'. Riding on 'Liu He' signifies dwelling among bushes: on water days, it is considered as wood; on fire days, it is considered as firewood.

青龍主道士，太常主書籍，玄武主雜色班文，朱雀主火炬之物，天后主從事，朱雀又主信誠，天乙主徵召；勾陳主吏，白虎晝主虎豹，夜主貓狸；螣蛇、天空則主貓狸之怪。六合壬癸日主木叢，丙丁則為柴薪，謂火旺木休也。

The Azure Dragon governs monks and Taoist priests, the Tai Chang governs books, the Black Tortoise governs miscellaneous patterns and markings, the Vermilion Bird governs torches and similar items, the Heavenly Empress governs officials responsible for affairs, and the Vermilion Bird also governs trustworthiness. The Nobleman governs summoning and appointments, and the Gou Chen governs government clerks. The White Tiger represents tigers and leopards during the day and cats and raccoons at night; the Teng Snake and Tian Kong govern disturbances caused by cats and raccoons. The Liu He represents bushes on壬 and癸 days, but becomes firewood on丙 and丁 days, because when fire is strong, wood is weak and confined, and can only be used as firewood.

土神，冬至後日躔星紀，十一月將。大吉者，冬至之氣，小往大來，君子道長，大人之吉也。又一陽始生，上帝復位之義。

The Earthly Branch Chou belongs to the Earth God. After the Winter Solstice, the sun moves into the second of the Star Sequences, so Chou is the "Month General" for the eleventh month. It is called Daji because after the Winter Solstice, the first yang energy returns, which corresponds to the Zhou Changes (I Ching) Tai hexagram's statement "small things go away and great things come in." The way of the gentleman gradually grows, which is auspicious for "great" things. Another meaning is that the first yang energy is born, and the Supreme Deity returns to his original position.

大吉將，其色黒，為古之牧牛人也。癸寄其上，金墓其下，貴人之象。音徵，數八，味甘，星斗牛，禽獬牛龜，宮磨蠍，分野吳、楊州，屬牛，位北方。

The deity Daji is associated with the black color and was once a person who herded cattle in ancient times. The heavenly stem Gui 'resides in the palace' at Chou, and the 'storage' of metal is located at Chou, so Chou is the native place of the Nobleman. The five tones paired with it are Zheng, the number formed is eight, the taste is sweet, and it corresponds to the Dipper mansion and the Ox mansion. The animals associated are the獬, the cattle, and the turtle. The twelve palaces belong to the Capricorn palace, the territory corresponds to the state of Wu and the state of Yangzhou, the zodiac sign is the ox, and the direction is the north.

所主田宅、園圃及闘爭事。又總論丑未，專主田宅、才帛、晏喜。

The Earthly Branch Chou governs fields, residences, gardens, and disputes. When Chou and Wei are considered together, they specifically oversee fields, property, and feasts and joy, because both Chou and Wei belong to the earth element, which is the foundation of fields and residences; both branches are also associated with the heavenly kitchen, thus also governing the pleasure of food and drink.

類為天牽牛星，又為天耳、風伯、雨師、天衢作常加申酉、雷雨丑加卯雨後雷，卯加丑雷後雨，為人君、土主、宰執加歲、將軍、長者、父母、神佛、尼僧、矮子作空、瘸子加卯酉，為表奏雀加寅、舉薦、福徳、爵、寃仇、呪咀，為脾、肺、小腸，又為禿髮、病目、腹洩丑亥相加，為寳殿貴加寅、室閣、社壇、僧舍加申、桑園、倉庫、田圃、橋龍加亥子、井、牆，為車轎卯日、珍珠貴人加，得旺相、首飾、鞋履、秤、尺、斗斛、飲食、枯物、不完物丑為末，為六畜、龜、鱉加子、蜈蚣。

The symbolic implications of the Earthly Branch 丑 are as follows: In the heavens, it represents the star of the Bull, the Celestial Ear, the Wind God, and the Rain God. It is also associated with the Celestial Path, which is connected to the Tai Chang when it aligns with the hours of Shen and You. It also relates to thunder and rain, with 丑 added to Mao indicating rain first then thunder, and Mao added to 丑 indicating thunder first then rain. In terms of people, it represents the sovereign, the local deity, high-ranking officials, and generals, elders, parents, deities, monks, and short people when connected to Tian Kong, and cripples when connected to Mao and You. In terms of events, it signifies submitting a memorial, recommendations, fortune and virtue, titles, grievances, and curses. In the human body, it corresponds to the spleen, lungs, and small intestine, and is also associated with baldness, eye diseases, and diarrhea when 丑 and Hai are combined. On the ground, it represents palaces, rooms, shrines, monasteries, mulberry groves, granaries, fields, bridges, wells, and walls. In terms of objects, it represents carriages, pearls, ornaments, shoes and socks, scales, measuring rods, measures, and food, and also signifies broken or incomplete objects, as 丑 is the last of the twelve branches and thus represents incompleteness. In terms of animals, it represents domesticated animals, turtles, tortoises, and centipedes.

為姓田、孫、牛、呉、趙、楊、杜、董、嶽、王丑未加亥子、苗、黃俱六合加丑、汪亥加丑，凡土傍之類。

The surname associated with Chou is田, 孙, 牛, 吴, 赵, 杨, 杜, 董, 岳, and 王 (when combined with亥 and 子 hours), 苗 and 黄 (both require the influence of Liu He to be added to Chou), and 汪 (when combined with亥 hour). Generally, surnames with the radical for soil are governed by Chou. Chou is the earth god and also governs farmland and cattle, so surnames like田, 牛, and 苗 are also associated with it.

大吉將軍乗勾主薦賢乗雀，火日的，橋樑乗龍，乙辛日的長者乗貴地祗乗陰寃乗月厭的。風伯乗虎雨師乗後貴人召乗貴，車見卯畜牛鱉乘蛇、空宅與田乘常。

The main points of the Daji (Great Auspicious) are: riding on Gou Chen signifies a general; riding on Zhu Que signifies recommending virtuous talents, with fire days being most appropriate; riding on Qing Long signifies bridges, with days of Yi and Xin being most appropriate; riding on Guiren signifies elders; riding on Tai Yin signifies earth deities and grievances, with month aversion being most appropriate. Riding on Bai Hu signifies the wind god; riding on Tian Hou signifies the rain god; riding on Guiren signifies summoning. Seeing卯 signifies vehicles; riding on Teng Snake and Tian Kong signifies cattle and turtles; riding on Tai Chang signifies houses and fields.

勾陳乗丑加卯為將軍，六丙日朱雀主薦賢，壬癸日則主官訟口舌，六辛日、六乙日俱丑青龍辛金乙木斵削，且丑癸水，龍木在水上，故屬橋樑。天乙在丑為長者；太陰主地祗寃，帶煞者是也。白虎為風伯，天后為雨師，丑上乘天乙為徵召，六合主車，天空、螣蛇主鱉，且主牛蛇之怪，太常主田宅事。

" Gou Chen " rides over Chou and adds to Mao, indicating the image of a general. On six Bing days, " Zhu Que " signifies the recommendation of virtuous talents, while on Ren and Gui days, it indicates disputes in official matters. On six Xin days and six Yi days, " Qing Long " appears on Chou: Xin metal and Yi wood cut each other, and Chou also contains hidden Gui water, with the dragon wood resting on water, forming the image of a bridge. " Guiren " on Chou represents an elder; " Tai Yin " governs earth spirits and grievances, referring to when it carries malevolent influences. " Bai Hu " is the wind deity, and " Tian Hou " is the rain deity. " Guiren " on Chou indicates summoning; " Liu He " governs vehicles; " Tian Kong " and " Teng Snake " govern turtles and also cattle and serpents causing disturbances; " Tai Chang " governs matters concerning land and property.

水神，大寒後日躔元枵，十二月將。子者，十二支之首，有君道焉。十二月子位，北方之中，上帝所居。神后者，帝君之稱也，歳畢酒醮蜡祭，以報百神，故名。

The branch Zi belongs to the water deity. After the Great Cold, the sun moves to the position of Xuanxiao, so Zi becomes the "Month General" of the twelfth month. Zi is the first among the twelve branches and embodies the virtue of a ruler; during the twelfth month, the position of Zi is at the center of the north, which is where the heavenly emperor resides. It is called Shenhou, meaning the imperial lord. Throughout the year, wine offerings and wax sacrifices are performed to express gratitude to all deities, hence the name.

神后，面圓，黒色，古之淫婦也。正祿無寄，天后之象。音宮，數九，味咸，星女虛危，禽蝠鼠燕，宮寳瓶，分野齊、青州，屬鼠，位正北。

Shenhou is a deity with a round face and a dark complexion, who in ancient times was a woman known for her licentiousness. The position of Zi is the proper official residence of the癸 water stem, and it does not receive the "Ji Gong" (temporary residence) from the heavenly stem. It is the original residence of the Heavenly Empress. The five tones associated with it are Palace, the number is nine, the taste is salty, and it corresponds to the female mansion, the emptiness mansion, and the rooftop mansion. The animals associated with it are bats, mice, and swallows. Its twelve palaces belong to the bottle palace. Its territory corresponds to the state of Qi and the prefecture of Qingzhou. Its zodiac sign is the rat, and its direction is due north.

所主陰私、闇昧、婦女之事。類為天華葢星，又為河祟丙丁日辰上、陰天加酉、大雨子日元、龍、雪冬至後加巳午，為后妃、淫女、乳媼、媒妁或作六合、幼女作后加午，或作天空。

The affairs governed by the Zi branch are related to secrecy, darkness, and matters concerning women. Its symbolic associations include: in the heavens, it corresponds to the Huagai star, and it indicates disturbances in rivers (when the day is Jia or Yi and the day branch is present), overcast skies (when combined with the You hour), heavy rain (when the Zi day is accompanied by the Black Tortoise), dragons, and snow (after the winter solstice, when combined with the Si or Wu hours). In human terms, it represents concubines, licentious women, wet nurses, and matchmakers (sometimes accompanied by Liu He), and young girls (when accompanied by Heavenly Empress and added with the Wu hour, or when accompanied by Tian Kong).

又日子為小口，並虎災；受土剋死亡、孩童亥加、老婦加未加丑、嫁婦巳加、軍婦加辰作虎、孀婦酉加、娼婦太常、婢妾太陰、翁婆加日辰、樂工、染匠、盜賊、駝子勾陳、邪師空加卯木、僧尼貴合加申亥、溺死，為奸邪加卯、陰小、胎產、女經、淫泆、私禱、聰明、悲加巳日，子加已為六陽盡也。

Again: If the day stem is seen with the branch Zi, it indicates problems within the family, particularly with children, and is associated with the calamity of the White Tiger. If Zi is overcome by earth, it indicates death. It also relates to children (when added to the hour of Hai), old women (when added to the hours of Wei or Chou), married women (when added to the hour of Si), the wives of soldiers (when added to the hour of Chen and accompanied by the White Tiger), widows (when added to the hour of You), prostitutes (when accompanied by Tai Chang), servants (when accompanied by Tai Yin), parents-in-law (when added to the day stem and day branch), musicians, dyers, thieves, hunchbacks (when accompanied by Gou Chen), charlatans (when accompanied by Tian Kong and added to the wood branch Mao), monks and nuns (when accompanied by Nobleman and Liu He and added to the hours of Shen and Hai), and those who died by drowning. In terms of events, it indicates treachery (when added to the hour of Mao), young women and children, childbirth, menstruation, immorality, secret prayers, and intelligence. It also indicates sorrow (when added to the day of Si, because Zi added to Si represents the completion of six yang).

若乘吉將臨德，變凶為吉，為腎、膀胱，又為滴痢、血病作虎克日，為江湖、溝渠、沙石、道路加寅申、蓮塘、花盆，為石灰、木灰、珠玉、圖書、文墨、首飾、籠筐、繩索、木匙、瓶盞日辰上、浴盆、梯、甕加辰戌、小裁刀、水物，為絲、布帛天后加寅卯、大豆、糖武加亥，為燕窩、魚鮓。

But if the 'Zi' is accompanied by a favorable general and also meets the virtuous deity, it can transform misfortune into good fortune. In the human body, 'Zi' corresponds to the kidney and bladder, and is also associated with diseases such as dripping, diarrhea, and blood disorders (when 'White Tiger' is involved and it overcomes the day stem, the effect occurs at that time). On the ground, it represents rivers and lakes, ditches, sand and stones, roads (when added with the hours of寅 and 申, the effect occurs), lotus ponds and flower pots. In terms of objects, it includes lime, wood ash, pearls and jewels, books, writings, ornaments, cages, ropes, wooden spoons, bottles and cups (when located on the day stem and day branch, the effect occurs), baths, buckets (when added with the hours of 辰 and 戌, the effect occurs), small shears, and all things in water. In terms of products, it includes silk and cloth (when accompanied by 'Heavenly Empress' and added with the hours of 寅 and 卯, the effect occurs), soybeans, sugar (when accompanied by 'Black Tortoise' and added with the hour of 亥, the effect occurs), as well as bird's nest and preserved fish.

為姓孫、齊、謝、耿、聶、沐、漆、汪、任丑未加、姜未加、孔六合加、陳加卯、傅申加、馮午加，凡水偏傍、流曲之類。

The surname associated with Shenhou (Zi) includes Sun, Qi, Xie, Geng, Nie, Mu, Qi, and Wang. There are also other surnames that qualify under certain conditions: the surname Ren requires Zi combined with Chou or Wei; the surname Jiang requires Zi combined with Wei; the surname Kong requires Zi to be paired with Liu He; the surname Chen requires Zi combined with Mao; the surname Fu requires Zi combined with Shen; and the surname Feng requires Zi combined with Wu. Any surname with a radical resembling water, such as a three-drop water radical, or whose strokes are winding and flowing like water, can be classified under Zi. Since Zi belongs to the Water element in the Five Phases, when choosing a surname, one should first check if the radical is related to water, and then observe whether the strokes are curved and flowing. This is the general principle of taking surnames in the Six Rats system, which classifies people, things, and events according to the twelve branches to derive symbolic meanings.

神后陰私乗陰綵女乘後奸乘合，亡遺乘龍盜賊乗元鬼神言乘貴常。土公乘勾悲泣乘空浴盆乗蛇，見本季浴盆的事，燕乗雀，旦鼠乘虎，夜行人取類看。

The position of Zi is associated with the Heavenly General (Tian Jiang), which is one of the twelve divine generals added to the Heaven Plate (Tian Pan). There is also a simplified table of symbolic meanings. The original text pairs the matters with the corresponding generals and writes them together as a single entry. When reading, the user must split them apart. For example, if Zi is occupied by Tai Yin, it signifies matters related to private affairs of men and women. If it is occupied by Tian Hou, it relates to palace concubines. If it is occupied by Liu He, it signifies deceitful relationships. If it is occupied by Qing Long, it relates to lost or missing items. If it is occupied by Yuan Wu, it signifies theft. If it is occupied by Guiren or Tai Chang, it relates to words from spirits or ghosts. If it is occupied by Gou Chen, it relates to earth deities and breaking ground. If it is occupied by Tian Kong, it relates to crying and lamenting. If it is occupied by Teng Snake, it signifies the bath tub disaster, which must be interpreted according to the relevant matters of the bath tub for the current season. If it is occupied by Zhu Que, it relates to swallows during the day and mice at night. If it is occupied by Bai Hu, it relates to travelers. Whenever the Zi position is used for interpretation, refer to this table item by item.

太陰主陰私，天后主綵女。六合主姦淫，丙丁日男誘女，壬癸日女誘男。青龍主遺亡。元武主盜賊，壬癸日賊由水路，中必勞眾；丙丁日陸路，勢凶。天乙、太常供鬼神。勾陳主土公事。天空主悲泣。蛇臨謂之浴盆煞，課傳中見四時浴盆煞，又是壬癸，虎為浴盆，占小兒其凶甚矣。朱雀旦主燕，暮主鼠。虎主行人。

The Tai Yin general governs private matters of men and women. The Heavenly Empress governs a woman of exceptional beauty. Liu He governs illicit relationships; if it occurs on a Bing or Ding day, it indicates the man is enticing the woman; if it occurs on a Ren or Gui day, it indicates the woman is enticing the man. The Azure Dragon governs loss and disappearance. The Black Tortoise governs theft; on Ren or Gui days, thieves come by water, and their passage will certainly alarm people; on Bing or Ding days, thieves come by land, and their approach is fierce and menacing. The Tian Yi and Tai Chang generals both govern worshiping and sacrificing to ghosts and spirits. The Gou Chen general governs breaking ground and offending the earth deity. Tian Kong governs crying and sorrow. Teng Snake at Zi hour is called the Bath Tub Harm; if the four lessons and three transmissions also contain the four seasonal Bath Tub Harms, and the day stem is still Ren or Gui, and the White Tiger is also at the Bath Tub position, then the illness of a child is extremely dangerous. The Vermilion Bird governs swallows in the daytime, and mice in the evening. The White Tiger governs a person who is away from home.

十二天將天乙貴人為主居中，前有五位：一蛇、二雀、三合、四勾、五龍，此水、火、土之神在左方者。後有五位：一後、二陰、三元、四常、五虎，此金、水、土之神在右方者。

The Twelve Heavenly Generals take "Heavenly Nobleman" as their commander, positioned in the center. Before the Nobleman, five are arranged in order: first "Teng Snake," second "Vermilion Bird," third "Liu He," fourth "Gou Chen," and fifth "Azure Dragon." The original text groups this set as deities of water, fire, and earth, placed on the left side of the Nobleman. After the Nobleman, five are also arranged in order: first "Heavenly Empress," second "Tai Yin," third "Black Tortoise," fourth "Tai Chang," and fifth "White Tiger." These belong to deities of metal, water, and earth, placed on the right side of the Nobleman. The five before and five after make ten, plus the central Nobleman and the "Tian Kong" to be mentioned later, making up exactly twelve.

天空雖云後六位，有名而無物，緣貴人相對無物沖之，猶月殺之有月空，以遇之事皆可也。以課之天盤起貴神之例，地盤定順逆之序：順布者，則背天門；逆布者，則向地戶。

The Tian Kong is ranked sixth after the Nobleman, but it only has a name and no real substance, because it is directly opposite the Nobleman. The position facing the Nobleman is empty, and there is no actual object to conflict with it. This is similar to the case of "Yue Sha" (Moon Killer) in the divine stars, which is paired with "Yue Kong" (Moon Void), making it a phantom deity that fills a position. When encountering Tian Kong, any explanation of the situation can be made to fit. As for the order of the twelve generals: the starting point is determined by the position where the Nobleman falls on the Heaven Plate (the upper, movable disk of the twelve branches), and whether the order is clockwise or counterclockwise is determined by the Earth Plate (the lower, fixed disk of the twelve branches). If it is arranged clockwise, it moves away from the Heaven Gate (Hai position); if it is arranged counterclockwise, it moves toward the Earth Gate (Si position).

凡壬課吉凶繫於天將，五行雖各有所屬，而用者專取天盤乘神決之。如貴人屬土，若乘亥子則屬水矣，生克皆以水論。生日為吉，雖凶將亦為吉，剋日為凶，雖吉將亦為凶，緊要不離“生”、“克”二字。吉將喜生扶，忌剋制；凶將反此。更察乘神所加盤之神，生克、旺相休囚，喜則宜旺相，忌則宜休囚也。

All good and bad outcomes in the Six Rén divination system depend on the Heavenly General. Although each of the twelve Generals has a fixed Five Phase affiliation, when judging a divination, only the earthly branch that the Heavenly General is riding on the Heaven Plate is considered. For example, the nobleman Tianyi is originally of earth, but if it is riding on Hai or Zi, it is treated as water, and its interactions with the day stem are judged according to water. If the Heavenly General is born by the day stem, it is considered auspicious, even if it is an Inauspicious General, it becomes good. If it is attacking the day stem, it is considered inauspicious, even if it is a吉将, it becomes bad. The key always depends on the concepts of generation and destruction. A good general prefers to be generated and supported, and fears being destroyed and restrained; a bad general is the opposite, the more it is destroyed and restrained, the better. In addition, one should also look at the position of the Heavenly General on the Earth Plate, whether it is generating or destroying, and whether it is in a prosperous and strong state or a weak and confined state. If one hopes for strength, it is suitable when it is prosperous and strong; if one hopes for weakness, it is suitable when it is weak and confined.

又《頥旨經》曰：四課三傳雖一定不易，十二神將如四時而運轉無窮。人皆言青龍吉將，白虎凶神，太常多主飲饌，勾陳必至勾留，殊不知龍無鱗未上則傷身之害至，折角申酉上則鬥訟之愆生；虎登山未上則秉權於閫外，銜牒申上則通信於道途；太常荷項子上而枷鎖，勾陳捧印巳上而轉職。似此之類，世所不知。又曰：十二天官在天應十二神，在地表十二分野，在歳為十二月，在人為十二經。

The "Yi Zhi Jing" also states: the "Four Lessons" (four groups formed by the Day Stem and Day Branch each taking their respective divine spirits) and the "Three Transmissions" (initial, middle, and final steps of deduction) once arranged remain fixed. However, the Twelve Heavenly Generals move continuously, like the changing of the four seasons. Everyone says the Azure Dragon is a favorable general and the White Tiger is an ominous spirit. Tai Chang often relates to feasting and drinking, and Gou Chen always leads to entanglements and delays. Yet few understand that when the Azure Dragon is in the position of Wei, it is called "No Scales," which brings harm to the body; when it is in Shen or You, it is called "Broken Horns," leading to disputes and lawsuits. When the White Tiger is in Wei, it is called "Mountaineering," which actually allows one to command military power outside; when it is in Shen, it is called "Carrying Documents," which actually brings messages and correspondence on the road. When Tai Chang is in Zi, it is called "Shoulder Load," indicating imprisonment and legal troubles; when Gou Chen is in Si, it is called "Receiving the Seal," indicating promotion and official advancement. Such principles where good and bad are reversed are mostly unknown to the common people. The text also says: these twelve heavenly officials correspond to the twelve zodiacal divisions in the sky, the twelve regions on the earth, the twelve months in a year, and the twelve meridians in the human body.

《天官書》曰：“天乙在紫微宮門外右星，天帝之神，主戰鬥。知人吉凶。”《經》曰：“天乙閶闔門外，事天皇大帝，下逰十二辰，家於艮丑斗牛之次，執玉衡校量世間之事，乃壬式中天子也。”

The Records of the Grand Historian: The Heavenly Stem Yi is a star located to the right of the gate of the Purple Micro Palace, belonging to the heavenly emperor and in charge of warfare, capable of discerning the auspiciousness and misfortune of human affairs. The classic texts of Liu Ren also state: The Heavenly Stem Yi star is outside the heavenly gate Changhe, serving the Heavenly Emperor, and descending to tour the twelve earthly branches. Its original residence is in the Northeast艮position's Chou palace, which corresponds to the star region between the constellations Dou and Niu; it holds the Jade Balance to measure all worldly matters, and in the Liu Ren divination disk it holds the position of the Son of Heaven.

天乙貴人，己丑土，吉將也。為神將之主，傳順吉，傳逆凶，比和吉，不比和凶。若貴人順治，更與日干相生，雖遇前一蛇、前四勾，不為深害。逆治，雖前三合、前五龍，不為深喜；兼剋日干，定主貴人嗔責。

The Heavenly Stem Jichou is associated with the Nobleman, which belongs to the Earth element. It is a favorable general among the twelve generals and the commander of all the divine generals. If the three transmissions proceed in a forward direction, it is auspicious; if they proceed in a backward direction, it is inauspicious. When the Nobleman's energy harmonizes with the Day Stem, it is favorable; if they are incompatible, it is inauspicious. If the Nobleman is in a position of proper governance and mutually supports the Day Stem, even if the first transmission ahead of the Nobleman is the Teng Snake or the third transmission ahead is the Gou Chen, these malevolent generals will not cause major harm. Conversely, if the Nobleman is in a position of improper governance, even if the third transmission ahead is the Liu He or the fifth transmission ahead is the Azure Dragon, these favorable generals will not bring much joy. If the Nobleman also harms the Day Stem, it will certainly indicate the Nobleman's anger and blame.

順治謂在天門之前，地戸之後；逆治謂在地戶之前，天門之後。貴人順逆，為吉凶之分。又看侍從之神，在吉則吉，在凶則凶，諸神將仿此。

The term "shun zhi" refers to when the Nobleman is located in the half-circle before the Heaven Gate position at Hai and after the Earth Gate position at Si. The term "ni zhi" refers to when the Nobleman is located in the half-circle before the Earth Gate position at Si and after the Heaven Gate position at Hai. Whether the Nobleman is in a "shun" or "ni" position is the key distinction between good and bad fortune in the entire chart. In addition, one must also consider the accompanying spirits following the Nobleman: if these spirits are in a favorable position, then the Nobleman is favorable; if these spirits are in an unfavorable position, then the Nobleman is unfavorable. The remaining eleven Heavenly Generals are also judged in this manner.

貴神得地則貴，失地則賤，加小人之命則生殃，在君子之身則降福，愛龍常合，不立魁罡。在卯酉為關，子午為格；在日辰前則動，在後則寧。

The nobleman is prosperous when he is in a favorable position and declines when in an unfavorable one. If the nobleman is added to the destiny of a wicked person, calamity arises; if he is added to the destiny of a virtuous person, blessings descend. The nobleman prefers to be accompanied by the Azure Dragon, Tai Chang, and Liu He, but dislikes sitting on the positions of Qu (Xu) and Gang (Chen). If the nobleman is located in卯 (Mao) or酉 (You), it is called 'gate', indicating that the path ahead is blocked. If located in子 (Zi) or午 (Wu), it is called 'grid', indicating that the path forward is obstructed. If the nobleman is placed before the day stem and day branch (the day stem represents the person seeking divination, the day branch represents the family dwelling), affairs will commence; if placed after the day stem and day branch, there will be no incidents.

貴人從十干分書治、暮治，獨不居辰、戌之地。以辰為宰殺，戌為牢獄也；故貴人若臨辰戌上者，則巳上起子，辰上起丑，卯上起寅，寅上起卯，丑上見辰，子上見巳，亥上見午，戍上見未，酉上見申，申上見酉，未上見戌，午上見亥，此謂“太乙起子逆後尋”也。

The Nobleman is calculated using two sets of methods according to the ten Heavenly Stems, one for daytime and one for nighttime. The daytime Nobleman is used during the day, and the nighttime Nobleman is used after dusk. However, the Nobleman refuses to reside in the positions of Chen or Xu. The reason is that Chen is the place of slaughter and Xu is the place of imprisonment, which are not suitable for a noble deity. Therefore, when the Nobleman appears in Chen or Xu, another method is used: starting from the position of Si with Zi, then from Chen with Chou, from Mao with Yin, from Yin with Mao, from Chou with Chen, from Zi with Si, from Hai with Wu, from Xu with Wei, from You with Shen, from Shen with You, from Wei with Xu, and from Wu with Hai. This mnemonic is called "Taiyi starts from Si and proceeds in reverse order." In simple terms, it means starting from the position of Si and arranging the twelve Earthly Branches in reverse order.

又云：“貴人臨辰戌者，以沖為神，臨辰沖申，臨戌沖寅，乃天乙所臨之位，諸將並隨天乙順逆、前後取之。”又云：“貴神在丑，其十二神入家，則不治事。四仲則正沖，子午相沖，卯酉相沖；四孟則斜沖，辰申相沖，戌寅相沖，亥未相沖，丑巳相沖，而為井欄沖。”“移神換將”，此之謂也。

There is another view which states that when the Nobleman is at the hour of Chen or Xu, the position of the opposing branch is used to settle the spirit. When the Nobleman is at Chen, take Shen; when at Xu, take Yin. The opposing branch is considered as the actual position of Tianyi, and the remaining eleven generals are then arranged in order before and after according to the sequence of Tianyi. Another view states that when the Nobleman is at Chou, it is considered as returning to its original position, and the twelve generals are regarded as returning home to rest and no longer involved in affairs. The conflicting branches are divided into two types: the four central branches, Zi and Wu, Mao and You, are directly opposite each other and are called 'direct conflict'; the other conflicting pairs, Chen and Shen, Xu and Yin, Hai and Wei, Chou and Si, are diagonally opposite and are called 'diagonal conflict' or 'well-barrier conflict'. The term 'moving the spirit and changing the general' refers precisely to this method of changing positions and replacing generals.

貴人空亡，憂喜皆不成。《經》所謂“當憂不憂，當喜不喜。兩火一金，金被銷爍；二水一火，火乃滅光。”如貴人乙丑金下臨乙亥火，火欲克金，有水為救，雖有魁不為憂。若辛未土下臨癸酉金，金土相生，吉兆。壬寅金下臨甲辰火，火乃克金，得丙午水為救神，災殃消散。十二天官以此推論此論納音。

The Nobleman falling on Kongwang indicates that whether it is a matter of worry or joy, it will not come to fruition. The classic text says, "When there is worry, there is no worry; when there is joy, there is no joy," which precisely conveys this meaning. It also says, "Two fires and one metal, the metal is consumed; two waters and one fire, the fire is extinguished," illustrating the principle that the Five Phases can overpower each other when there is an excess. For example, if the Nobleman is Yichou with a Nayin sound element of metal, and it is under Yihai with a Nayin sound element of fire, fire usually overcomes metal, but since Hai contains water to rescue, even if the lesson includes the魁罡 (Kui Gang), it does not lead to disaster. If Xinwei with a Nayin sound element of earth is under Guiyou with a Nayin sound element of metal, earth generates metal, and they support each other, which is a good omen. Another example is Renyin with a Nayin sound element of metal under Jiachen with a Nayin sound element of fire, fire overcomes metal, but if there is also Bingwu with a Nayin sound element of water to act as a rescue deity, the disaster will be dispelled. The good and bad outcomes of the twelve heavenly officials are all determined by this principle—note that this discussion refers to the Nayin Five Phases, not the original branch Five Phases.

貴人出獄之法，天官以此推。一日兩貴，一貴當權，其一為簾羃貴人，科試占得，與日干相生，必得髙第。凡謀事遇兩貴人，宜於囑託。太歲作貴人，不必入傳，皆為救助。凡占得貴人吉，惟不救病一說亦主病輕。

The method of determining when a nobleman is released from prison is similar to the previous example of the twelve officials over twelve days. Within a single day, there are two noblemen, one of whom is in authority and the other is called the curtain nobleman, like a companion behind a curtain. If this pattern appears in a divination for an imperial examination, as long as the nobleman and the day stem mutually generate each other, the examinee will certainly pass. Whenever two noblemen appear together in a divination, it is most suitable to seek help from others or request someone's favor. When the year stem transforms into a nobleman, even if it does not appear in the three transmissions, it can still provide assistance. In general, whenever a nobleman appears in a divination, it is considered auspicious, except in cases of illness, where the nobleman cannot cure the disease—though there is another view that believes the presence of a nobleman will at least lighten the illness.

貴人臨旺相氣發用，及加日辰年命者，曰富貴卦。歳貴更用起月將者，曰龍德卦，皆主升遷，所求遂。貴人臨二八門，曰勵德卦，利君子遷轉與動移事，不利小人，主憂；身宅移動不寧。貴人入獄，主君子煩燥不寧，凡謁貴遇入獄及勵德，必阻滯，即相見亦欠利，或貴人自有憂煩。

The Nobleman riding on the prosperous and strong energy serves as the first transmission and initiation, or is added upon the day, the hour, the person's age, or their birth year, and this lesson is called the "Prosperous Wealth Hexagram." If the Nobleman is formed by the Tai Su (the year's ruler) and the lesson is started with the "Month General" (the star of the month's position, added to the time of divination), it is called the "Dragon Virtue Hexagram." Both of these hexagrams indicate promotion and success, with all desires fulfilled. If the Nobleman is located at the卯门 (Mao Gate) in the second month or the酉门 (You Gate) in the eighth month, it is called the "Virtue Cultivation Hexagram," which benefits the virtuous in their appointments, transfers, and travel, but is unfavorable to the wicked, causing worries and disturbances, along with instability in people and dwellings. If the Nobleman is in a place of imprisonment, it indicates the virtuous being restless and uneasy; any consultation regarding visiting the Nobleman that results in imprisonment or virtue cultivation will encounter obstacles, even if they meet the Nobleman, they will not gain advantage, possibly because the Nobleman themselves is troubled.

貴人專主錢財、喜慶、詔命之事，君子拜命遷官，小人田宅財物。貴人在旺上主貴人官爵印信，相主貴人錫賜財物，休主貴人憂病，囚主貴人囚繫，死主貴人死喪。

The Nobleman is a general that governs matters of wealth, joy, and imperial edicts. For those in official positions, it indicates receiving a mandate to take office or promotion in rank. For commoners, it signifies land, property, and wealth. Further, according to the four seasonal energies, when the Nobleman is in a strong position, it indicates that the Nobleman will receive an official title and seal; when in a supportive position, it indicates the Nobleman will be rewarded with wealth; when in a resting position, it indicates the Nobleman will suffer from worries and illness; when in a restrained position, it indicates the Nobleman will be imprisoned; and when in a dead position, it indicates there will be mourning in the Nobleman's family.

天乙居中，後六前五。在子也解息，必囑事於僕童。在丑也升堂，宜投書於公府。案几在寅，卜庭謁之無虞。登車在卯，知路訴為有補。辰戌懐怒兮，上妬下憂。巳午受生兮，君悅臣喜。移途在申兮，有干求之榮。列席在未兮，有酒食之美。亥還絳宮坦然安居，酉入私室不遑寧處。

Heavenly Stem Jia is in the central position, with six generals behind and five generals in front. If it falls on the Zi position, it is called 'Release and Rest,' meaning that matters are mostly entrusted to servants. If it falls on the Chou position, it is called 'Ascending the Hall,' suitable for submitting documents to the authorities. If it falls on the Yin position, it is called 'Case Table,' meaning that visiting the court's front hall will not be obstructed. If it falls on the Mao position, it is called 'Mounting the Vehicle,' indicating that a person is on the way, and presenting a case will be helpful. If it falls on the Chen or Xu positions, the Nobleman is in a state of anger, with superiors suspecting and subordinates worrying. If it falls on the Si or Wu positions, fire generates earth, the Nobleman gains vitality, and both the ruler and subject are happy. If it falls on the Shen position, it is called 'Changing Path,' indicating a sign of gaining honor through efforts. If it falls on the Wei position, it is called 'Seated at the Table,' meaning there will be a banquet with food and drink. If it falls on the Hai position, it returns to its original position, sitting calmly and securely. If it falls on the You position, it is like retreating into a private room, resulting in a feeling of being cramped and uneasy.

子居北方幽隱地，故為房，貴臨為解息。一雲沐浴，又云主婦人病。房前為堂，丑又為玉堂，投書進策，主貴人接引喜合。又云丑為夲家不治事，惟宜守舊。寅宜謁見於家，卯宜訴訟於路。又云在卯為荷項，不利於進，主官求退。又為追魂使者，病凶。貴在卯酉，家宅遷移不寧。

The term Zi is located in the direction of due north, which represents a secluded and private place, symbolizing an inner chamber. When the Nobleman is in Zi, it indicates retreating and resting, hence called "Jie Xi" (relaxation). Some say Zi represents a place for bathing, while others associate it with illnesses related to women. Before the inner chamber is the hall, and Chou is also called Jade Hall, so when the Nobleman is in Chou, it is suitable for presenting strategies, indicating that a Nobleman will recommend and things will go smoothly. Another view holds that Chou is the Nobleman's own family, so returning home means not attending to public affairs, and at this time, it is better to maintain the existing situation rather than start new ventures. When the Nobleman is in Yin, it is suitable to visit the residence. When the Nobleman is in Mao, it is suitable to initiate litigation on the way. Another view says that when the Nobleman is in Mao, it is called "He Xiang" (neck with a yoke), like having a collar, which is unfavorable for advancement; for officials, it indicates seeking retirement. Mao is also the position of the soul-retriever, which is very dangerous for illness. In summary, when the Nobleman is in Mao or You, it indicates moving house and unrest within the household.

巳午以火生土，謂之受賞。又在巳謂趨朝，在午謂乘軒，皆主進望、詔命、薦接、遷擢之喜；又云官訟逺行。在辰戌，上欲害下，且怒且懼，主貴人不寧，有決罰之事，又入獄。貴人下臨未，太常主晏樂、小惠。申白虎，主道路干求，一雲有神像事；又主損財。

The branches Si and Wu belong to fire, and fire generates earth. Since the Nobleman belongs to earth, this is like receiving the care and support of a subordinate, hence called "receiving a reward." Individually, in Si it is called "approaching court," and in Wu it is called "riding in a carriage," both indicating prospects of advancement, imperial edicts being issued, recommendations and introductions from others, and promotions. There is another view that it may indicate legal disputes and long journeys. When the Nobleman is in Chen or Xu, it signifies that the superior will harm the inferior, being both angry and fearful, thus causing the Nobleman to be unsettled and facing judgments or punishments, which is the so-called "imprisonment" mentioned earlier. When the Nobleman is in Wei, since Wei is the native branch of Tai Chang, it indicates joy from feasting and small favors. When the Nobleman is in Shen, since Shen is the native branch of the White Tiger, it indicates traveling and seeking help on the road. Another view suggests it relates to matters involving deities, and also indicates financial loss.

加酉與卯同，酉為日月入明之地，群象私出之門，為陰私不明，關隔不通，或云主口舌疾病。加戌與辰同。加亥曰持笏，又為登天門，貴人順治，諸煞被制，利於進取。

The Nobleman falling on You is interpreted the same way as when it falls on Mao. You is where the sun and moon enter the dark, and it is also the private entrance where many things move secretly. Therefore, it indicates hidden affairs, obstacles, and lack of communication. Some say it also relates to disputes and illness. The Nobleman falling on Xu is interpreted the same way as when it falls on Chen. The Nobleman falling on Hai is called "holding a scepter" or "entering the heavenly gate." At this time, the Nobleman is in a favorable position, and all the evil forces are subdued, making it most favorable for advancing and pursuing affairs.

天乙神中是貴人，利為干謁慶財因。君子拜官遷祿秩，小人爭訟入公庭。旺相相生尊者召，死囚刑剋忌官嗔。病名寒熱頭目痛，祟非凡鬼廟宗神。

Tianyi is a nobleman among the myriad generals, most favorable for seeking audiences, obtaining good fortune and wealth. If a gentleman draws this, it indicates receiving an official appointment and promotion in salary; if a petty person draws this, it often leads to disputes and being summoned to court. When the nobleman is riding on prosperous and strong energy and is mutually generated with the day stem, it indicates being summoned by a superior; if it falls on death qi or imprisoned qi, or if it is subjected to punishment or suppression, then fear the anger and reprimands of the superior. If asking about illness, the symptoms are alternating chills and fever, headache and eye pain. If asking about supernatural disturbances, the entity coming is not an ordinary wandering ghost or wild spirit, but rather a deity in a temple or the ancestors from one's family clan.

類為官祿、文章、首飾、珍寳、榖麻、鱉、獬、牛，變異為水木之精，鱗角之物。色黃白，數八。

The Nobleman's class deity takes the following forms: in human affairs, it represents official positions, salaries, and documents; in objects, it represents jewelry and treasures; in grains, it represents millet and hemp; in animals, it represents turtles,獬豸, and cattle. If strange signs appear in the divination, they are often related to water spirits or wood spirits, or creatures with scales and horns. Its associated color is yellow with a white tinge, and its number is eight.

螣蛇在天事天乙為車騎都尉，雷部鞭馭之神，位居前一家，丁巳火旺六十日，凶將也。螣蛇為太乙，照則福生，過則禍生，凡事造釁發端者，此神也。既過之後，風火刀兵，大刼小盜，流災凶旱，風水蟊賊，蟲毒疾疫，多行暗道，私匿婦人，姙孕不明事。愛陰、虎、龍、玄、後，畏戍。

The Teng Snake serves in heaven under Taiyi, acting as a commander of chariots and cavalry. It is a deity who drives and leads chariots in the Thunder Department, ranking first among the Nobleman. Its native branch is Dingsi, belonging to the Fire element. It is powerful for sixty days a year, and is considered an ominous deity. The Teng Snake is originally subordinate to Taiyi. When Taiyi shines upon it, it brings blessings, but if it goes beyond Taiyi's influence, it brings calamity. Whenever affairs begin to stir up trouble or chaos starts to emerge, it is often this deity that is involved. Once the trouble has passed, it is followed by winds, fires, and wars, ranging from large-scale robberies to small thefts, widespread diseases and droughts, destruction of property due to风水 conflicts and pests destroying crops, and poison and epidemic diseases. It also often involves secret activities, hiding women, and pregnancies of unknown origin. The Teng Snake prefers to be with Tai Yin, White Tiger, Azure Dragon, Black Tortoise, and Heavenly Empress. It fears being in the戌 position.

蛇主文字、虛譽、公信、小財、水火之交，其戾主火燭、驚恐、怪夢、火光、釡鳴、官司、口舌、血光事，應在丙、丁、巳、午日。若旺相相生比和，則吉；休囚則轉災；空亡減半；披刑帶殺，災病立至。

The positive matters governed by Teng Snake include documents, written agreements, empty reputation, official credentials, small amounts of money, and incidents involving water and fire. When Teng Snake acts abnormally and causes harm, it indicates carelessness with fire, fear and anxiety, nightmares, sudden flames, pots and pans making noises on their own, legal troubles, disputes over words, and injuries from bloodshed. These effects often occur on days of Bing, Ding, Si, or Wu. If Teng Snake is in a prosperous and strong state, and it either generates or harmonizes with the day stem, it remains auspicious. However, if it is in a weak and confined state, it turns into misfortune. If it falls on Kongwang, the negative effect is reduced by half. If there are punishments or Inauspicious Sha (malevolent stars) accompanying it, disaster and illness will arrive immediately.

蛇附旺相神，更相生者，主胎產與婚姻之喜，以其為陰私、血光之神也。在君子主威權之相，以其將厲車騎威武也。若附血忌，帶刑煞，占胎必墜，當產即生。蛇附旺相神，乃有氣，占怪必生氣之類；附死囚氣，為死物，或有聲無形。

If Teng Snake is attached to a prosperous and strong deity and they also mutually generate each other, it instead indicates good news such as pregnancy and childbirth and marriage — because Teng Snake itself is the deity governing private matters and blood-related affairs. When blood-related affairs are applied to childbirth, it becomes a happy event. For officials, it shows an image of authority, because it commands chariots and cavalry, inherently possessing a fierce and powerful aura. However, if Teng Snake is attached to the Blood Taboo evil star, along with punishments and killings, predicting pregnancy will result in miscarriage. If one divines during the actual time of childbirth, it indicates that childbirth is imminent. Now looking at the strength of the qi: when Teng Snake is attached to a prosperous and strong deity, it has vitality, and predicting strange occurrences will involve living creatures; when attached to a dead or imprisoned qi, it relates to inanimate objects, or only heard but not seen.

占夢與見怪，先責螣蛇及陰神，日辰三傳次之。凡蛇附火神居火鄉，及值時下見火，決主火燭驚恐，不然有口舌公事。求財蛇附財星旺相相生，必因賤貨而得財，反此者主驚恐。凡蛇臨日辰，占貨必得下賤之物。蛇旺主縣官鬥訟，相主亡財爭訟，囚主囚繫恐懼，休主疾病怪異，死主死喪驚恐。

Divination of dreams and strange occurrences should first examine the Teng Snake itself and its yin spirit (the stem above the branch it is riding on). The day stem, the hidden stem, and the three transmissions are only secondary references. If the Teng Snake is attached to a fire deity and falls in a fire territory, or if the divination occurs during the fire position, it definitely indicates an alarm from fire or a fire-related incident; even if there is no actual fire, there will be disputes and legal troubles. If the Teng Snake is attached to the wealth爻 and is riding on a prosperous and strong stem that also generates the day stem, it certainly means making money through cheap goods; conversely, if it is controlled and lacks strength, it only indicates a false alarm. If the Teng Snake is on the day or hidden stem, and the divination is about buying and selling goods, the result will definitely be low-quality items. Further, according to the four seasonal energies, if the Teng Snake rides on a strong energy, it indicates conflict with officials; if it rides on a harmonious energy, it indicates financial loss and disputes; if it rides on a restrained energy, it indicates being imprisoned with fear; if it rides on a resting energy, it indicates illness and strange occurrences; if it rides on a death energy, it indicates death and fright.

螣蛇怪異。掩目在亥，去難以消災；盤龜在丑，禍淫而福善。生角在寅，露牙在酉，進用非訟，禍福兩途。乘霧在午，飛空在巳，休祥不辨，皆主進望。入林兮在未，舉歩可防；墜水兮在子，從心無患。卯當門，申銜劔，總是成災；戌入塜，辰乘龍，並云釋難。

The Teng Snake general specializes in governing strange and unusual events. If it falls in亥, it is called 「covering the eyes」, meaning the snake is blinded and cannot harm people, so disasters will naturally recede. If it falls in丑, it is called 「coiling like a turtle」, like a turtle curling up and guarding itself, evil actions bring misfortune, while good deeds bring blessings. If it falls in寅, it is called 「growing horns」, and if it falls in酉, it is called 「showing teeth」, one path leads to promotion and appointment, the other to legal disputes and verbal conflicts, both paths of fortune and misfortune are open. If it falls in午, it is called 「riding the mist」, and if it falls in巳, it is called 「flying in the air」, good and bad outcomes are hard to determine at once, but both indicate potential for advancement. If it falls in未, it is called 「entering the forest」, meaning one must be cautious when taking steps; if it falls in子, it is called 「falling into water」, fire entering the water country naturally extinguishes, leading to freedom and no misfortune. If it falls in卯, it is called 「at the gate」, and if it falls in申, it is called 「holding a sword」, both situations tend to bring disasters. If it falls in戌, it is called 「entering the tomb」, and if it falls in辰, it is called 「riding the dragon」, both situations can resolve dangers.

蛇加亥曰掩目，不能傷人。一雲發用主婢走，或失財。丑為寺、龜、蛇、鑑、盤文，故主鑑降禍福。又云乃入穴自蔵之象，憂事自散。寅變火，乃變化之地。旺則生角成龍而得時，利於進用；衰則失時，反為蜴蜥，以大為小。在酉為克傷之地，故露齒，必主陰人災疾，口舌怪異。

Teng Snake combined with Hai indicates covering the eyes, meaning the eyes are obscured but not harmed; another interpretation says if Teng Snake is the first transmission and initiating transmission, it signifies a servant girl fleeing or losing money. The position of Chou corresponds to temples, turtles, snakes, mirrors, and patterns on a tray, so it signifies heaven observing human virtue and vice and sending calamity or blessing accordingly; another interpretation says Chou represents a snake entering its hole to hide, meaning worries will naturally dissipate. Yin is a place where wood generates fire and also a place of change: when the energy is strong, Teng Snake here grows horns and transforms into a dragon, which is a favorable time for promotion and appointment; when the energy is weak, it loses its fortune and instead becomes a lizard, changing from big to small. You is a place where metal overcomes fire and injures Teng Snake, so it is called showing teeth, inevitably indicating disaster for women, disputes over words, and strange occurrences.

未木墓之地，為入林，主口舌官訟。子，火絶之鄉，為墜水，主凶災不成。一雲主驚疑、怪夢。加卯曰當門，傷人口，門戸上不和。一雲血光。申金與將刑合內戰，戌乃火庫為睡床，故入塜憂散。辰為龍庭，加辰曰自蟠，只可逺不可近。又蛇處辰宮，名為進化，凶怪皆消。一雲主產婦、公事。

Wei is the storage place for wood, where grass and trees grow into forests, hence called entering the forest, indicating disputes and legal troubles. Zi is the terminal point for fire, hence called falling into water, where calamities do not arise; another interpretation suggests it indicates anxiety and strange dreams. Adding Mao results in the door, causing harm to family members and disharmony within the household; another interpretation suggests bloodshed. Shen belongs to metal, which conflicts with the fire of Teng Snake but also harmonizes with it, indicating internal conflict. Xu is the storage place for fire, like a bed, hence called entering the tomb, where worries are resolved. Chen is the dragon hall, and Teng Snake added to Chen is called 'self-coiling,' meaning one can only observe from afar but not approach closely; also, since the snake is in the Chen palace, it is called 'evolution,' where the snake transforms into a dragon, resolving all dangers and strange occurrences; another interpretation suggests it relates to childbirth and official matters.

前一螣蛇車騎尉，火神驚恐怪非安。君子居官憂失位，小人爭鬥病災躔。旺相相生災未發，死囚刑剋禍連綿。病者四肢頭目痛，水木神來作祟寃。

The Teng Snake, which comes first before the Nobleman, is the official of the title of Chief of the Horse and Chariot, belonging to the Fire deity. It governs sudden fears, strange occurrences, and lack of peace. If a gentleman divines this, he worries about losing his position and office; if a petty person divines this, he is likely to face quarrels, fights, and illness. When Teng Snake is in a prosperous and strong state and is mutually generated by the Day Stem, the disaster has not yet occurred. However, if it falls in the Death Qi or the imprisoned Qi and is subjected to punishment or conflict, misfortunes will follow continuously. If divining about illness, the symptoms are pain in the limbs, headache, and eye pain; if divining about supernatural disturbances, it indicates that water deities or wood deities are coming to claim vengeance.

類為文華、金火、毎物，變異為金火之精，於人為驚狂、婦人，或作熒惑小人。於祟水木土神，或不葬客鬼。於病為頭目、四肢、癰腫、見血，於五榖為豆黍，於獸為蛇、蛟受，味甘美食物，色紅赤，數四。

The class deity of Teng Snake is generally associated with things that are elegant and refined, as well as metal and fire objects. When strange occurrences happen, they often involve the essence of metal and the essence of fire. In terms of people, it represents those who are startled and mad, women, or petty individuals who stir up trouble. In terms of ghosts and spirits, it represents water deities, wood deities, earth deities, or the wandering souls of strangers who have not been properly buried. In terms of diseases, it represents ailments of the head and limbs, boils and abscesses, and bleeding. In terms of grains, it represents beans and millet. In terms of animals, it represents snakes and dragons. The taste is sweet and delicious food, the color is red and crimson, and the number is four.

朱雀在天事天乙為羽林將軍，在雷部行火，亦名招風神。位居前二家，丙午火，夏旺春相，凶將也。陰火寄於重離，陽極反陰，不足之神；又名飛火流金。愛虎、陰，畏後、空，不立亥、子、戍。

The Vermilion Bird serves the Heavenly Emperor in the heavens, acting as a general of the Feather Forest Army. It governs the movement of fire within the Thunder Department and is also known as the Wind-Attracting God. It is ranked second among the Noblemen. Its native branch is Bingwu, belonging to the Fire element. It is most powerful in summer and second most powerful in spring. It is an Inauspicious General, a malevolent general. The Vermilion Bird belongs to Yin Fire, dwelling within the overlapping Li Trigram, which represents Fire. When Yang energy reaches its peak, it turns into Yin, so this deity is considered to have a deficiency in the Earlier Heaven. It is also called "Flying Fire and Flowing Metal." It prefers to be accompanied by the White Tiger and Tai Yin, but fears the Heavenly Empress and Tian Kong. It is inauspicious when positioned in the branches of Hai, Zi, or Xu.

雀吉，得地主文章、印信、勑命、服色、王庭事；失地則凶，主火燭、焚煌、口舌、生病、公訟、文字、財物、損失馬畜、災傷等事。若旺相，披刑帶殺，為害必深，反此則淺。凡占公事，雀逆理；刑賊日干，官必嗔責；反此無害。

The Vermilion Bird indicates good fortune when it is in a favorable position, signifying matters related to writings and literature, official seals and documents, imperial decrees, ceremonial robes and ranks, and affairs concerning the royal court. However, if the Vermilion Bird is in an unfavorable position, it brings misfortune, indicating disasters such as fires, burning, disputes over words, illness, legal troubles, document conflicts, loss of property and livestock, and various injuries. If the Vermilion Bird is in its prime condition but also accompanied by punishments and Inauspicious Sha, the harm will be severe. Conversely, if it is weak and not accompanied by Inauspicious Sha, the harm will be minor. When divining matters related to official affairs, if the Vermilion Bird acts against the proper order and also harms the day stem, the superior officials will certainly become angry and blame the person. If not, there will be no harm.

占科場與投獻文策，雀不入傳，亦須尋討，最愛為歲、月建與月將並，不然與歲、月、日相合，帶祿、附馬、並德，加臨生旺之地，文策必中；如被刑剋及落空亡，無氣，加臨死絶，其文必不合格。又卦體三傳並吉，亦不必以此斷。

When divining for imperial examinations or submitting essays and policy discussions, even if the Vermilion Bird is not in the Three Transmissions, it must still be identified and examined. The best situation is when the Vermilion Bird shares the same position with the Sovereign, Month Builder, or Month General. If this is not possible, then it should be in harmony with the year, month, and day, accompanied by the禄神, Post-horse, and Heavenly Virtue, and located in the positions of Growth and Prosperity. In such a case, the essay and policy discussion will certainly be selected. Conversely, if the Vermilion Bird is harmed by刑 orrestrain, or falls into Kongwang with no strength, and is located in the positions of death or绝, the essay will certainly not be approved. However, if the entire Lesson Pattern and Three Transmissions are favorable, one should not make a judgment solely based on the Vermilion Bird.

朱雀羽蟲之長，文書、信息、口舌、刑戮之神。其為印信亦分大小，或天戒，或朝廷公文，或行人私信。嘗夏月見山蛇戲路中，占得丑雀附天喜臨門戸發用，合主朝廷文字，不然則天驚也。當晚驟風雨，幾旬而止。葢丑為太歲，為風伯、雨師，附天喜臨門戸，果應天戒。又旬日中有御牓至。凡將驚動，仿此斷之。

The Vermilion Bird is the leader of the fowl tribe, governing documents, messages, speech, and punishment. The credibility represented by the Vermilion Bird varies in degree: it could be a warning from heaven, an official government document, or merely a private message carried by a traveler. Once, in the summer, there was a sight of mountain snakes playing around, and a divination was cast. The Vermilion Bird was on the Chou position, attached to the Heavenly Joy star, appearing at the position of the gate and initiating as the first transmission. According to the principles, this should indicate the issuance of official documents from the court, otherwise it would signify a heavenly warning. That night, there was indeed a storm with heavy rain that lasted for several days before stopping. This is because Chou is both the position of the sovereign and governs the wind and rain deities. Now, with the Vermilion Bird attached to Heavenly Joy and appearing at the gate position, it exactly matches the omen of heavenly warning. Within ten days, an imperial edict indeed arrived. Whenever there is an omen of a divine general being disturbed, it should be interpreted in this manner.

雀附火神，臨火鄉，並值火時占，決主火燭。嘗正月己卯日占季卦，雀乘午火居南方，春得相氣逆理，三傳卯子午，四刑衡殺，當主火燭；幸課名伏吟，神殺不動，雀下賊日干，後不為災。

The Vermilion Bird is attached to the Fire God, and also appears in the Fire territory, and the lesson is cast at the time of Fire. This definitely indicates a fire disaster. Once, on the day of Ji Mao in the first lunar month, a lesson was cast. The Vermilion Bird rode on the Fire God, located in the South, and in spring, it received the favorable influence of the season but moved against the natural order. The three transmissions were卯, 子, 午, and the four lessons also showed punishments and clashes with Inauspicious Sha. According to the principles, this should indicate a disaster caused by fire. Fortunately, this lesson was named "Hidden Chant," where the Heaven Plate and Earth Plate overlapped and did not move, so the divine omens could not manifest. Moreover, the Vermilion Bird was in a lower position and thus could overcome the day stem, using its strength elsewhere. In the end, no disaster occurred.

朱雀開口法，主斗喧。正巳、二辰、三午、四未、五卯、六寅、七申、八酉、九丑、十子、十一戌、十二亥。朱雀旺主縣官口舌，相主錢財婚姻，死主死喪口舌，囚主囚禁，休主疾病，心腹、口竅不利。

"The Vermilion Bird opening its mouth" is a divine astrological influence determined by the month, indicating disputes and quarrels when it appears. Its position is as follows: in the first month it is in Si, the second in Chen, the third in Wu, the fourth in Wei, the fifth in Mao, the sixth in Yin, the seventh in Shen, the eighth in You, the ninth in Chou, the tenth in Zi, the eleventh in Xu, and the twelfth in Hai. According to the four seasonal energies, when the Vermilion Bird is in its strong position, it indicates disputes with officials; in its compatible position, it relates to money and marriage matters; in the dead qi position, it signifies death and disputes; in the imprisoned position, it indicates being imprisoned; and in the resting position, it relates to illness, especially heart and abdomen problems, as well as discomfort in the mouth and nose.

朱雀南方，文書可防。損翼在子，自傷災難；掩目在丑，用靜得昌。寅卯安巢，則遲滯沉溺；辰戌投網，則乖錯遺亡。在申曰厲嘴，在午曰銜符，怪異經官語訟；在未名臨墳，在亥名入水，悲哀且在雞窻。官災起，葢因夜噪在酉；音書至，都縁晝翔在巳。

The Vermilion Bird belongs to the southern fire. In matters, one should always be cautious about documents and writings. If it falls in the hour of Zi, it is called 'Damage to the Wings,' indicating injury to the wings, leading to self-inflicted misfortune. If it falls in the hour of Chou, it is called 'Covering the Eyes,' meaning the eyes are obscured, and it is better to remain quiet and maintain stability for smoothness. If it falls in the hours of Yin or Mao, it is called 'Safe Nest,' meaning the nest is secure but movement is restricted, indicating delays and being trapped. If it falls in the hours of Chen or Xu, it is called 'Throwing Oneself into the Net,' meaning falling into a trap, leading to confusion and loss of property. If it falls in the hour of Shen, it is called 'Harsh Beak,' and if it falls in the hour of Wu, it is called 'Carrying a Symbol,' both indicating strange occurrences leading to legal disputes and verbal conflicts. If it falls in the hour of Wei, it is called 'Approaching the Grave,' and if it falls in the hour of Hai, it is called 'Entering the Water,' both indicating sorrowful events, and one should only remain by the study window reading books. Official disasters arise because the Vermilion Bird noisily disturbs at the hour of You at night; news and messages arrive because it flies high at the hour of Si during the day.

雀火在子受克，故主自傷。又云有官印信。在癸丑名破頭，只宜安靜。又云田土事起。寅卯文書不動；又云寅安巢，主文字喜，逺信至。卯坐林，怨抑之象。辰戌主文字失遺；又云主有信息、口舌、獄訟。申為克傷，故曰厲嘴，主驚怪。又申主信音在途。

The Vermilion Bird belongs to the element of fire. When it falls on the position of Zi (the Rat), it is overcome by water, indicating harm to oneself. Another interpretation suggests it signifies receiving official documents or credentials. When it falls on Guichou, it is called "breaking the head," meaning one should remain quiet and still; another interpretation suggests it relates to matters concerning land and property. When it falls on Yin (the Tiger) or Mao (the Rabbit), official documents are delayed. Some say that when it falls on Yin, it is called "building a nest," indicating good news regarding documents and correspondence arriving from afar; when it falls on Mao, it is called "sitting in the forest," indicating feelings of resentment and frustration. When it falls on Chen (the Dragon) or Xu (the Dog), documents are lost; another interpretation suggests there will be news, disputes, and legal matters. When it falls on Shen (the Monkey), since Shen overcomes the Vermilion Bird, it is called "sharp mouth," indicating strange or alarming events; another interpretation suggests that Shen signifies messages are on the way.

午為正司，故曰銜符，主訟獄。一雲主婚姻。木為火父母，在未是父母之墓，故名臨墳，主悲哀之事。又在未為啄食，求財吉。亥是火胞養，故名入水，宜守靜，不宜獻策。又云浴沐，主失財。子云投江，主災退。酉為火克之地，於時在夜，主官非口舌，又主疾病。巳為火進之地，於時在晝，主文字信息。又云在外髙逺。

The position of Wu is the original domain of the Vermilion Bird, so it is called 「衔符」, meaning the mouth holds a document, which governs lawsuits and imprisonment; another interpretation says it governs marriage. Wood is the parent of fire, and Wei is the burial place of wood, equivalent to the tomb of one's parents, so when it falls in Wei, it is called 「临坟」, which signifies sorrow; another interpretation says that when it falls in Wei, it is like a bird pecking, which is favorable for seeking wealth. Hai is the position where fire is nurtured, so it is called 「入水」, which suggests it is suitable to be quiet and maintain stability, and not to submit proposals or make suggestions; some also call it 「沐浴」, which signifies loss of wealth. When it falls in Zi, it is called 「投江」, which signifies the removal of disasters. You is the position where fire is weakened, corresponding to the night in a day, so it governs official disputes and verbal conflicts, as well as illness. Si is the position where fire gradually progresses, corresponding to the daytime, so it governs official documents and news; another interpretation says it signifies the person being far away in a high or distant place.

前二朱雀號羽林，災殃霹靂火星辰。大人文卷憂察考，庻士妻財兢苦辛。旺氣扶持情解釋，衰空剋制事逡巡。病傷心腹還發嘔，瘥日宜看子午辰。

The Vermilion Bird, which is the second in rank after the Nobleman, is known as the General of the Imperial Forest Guard. Its calamity is like thunder, and it itself is a red star. If a high-ranking official draws this, he worries about official documents being inspected and examined by his superior; if a common scholar draws it, he worries about his wife and money being troublesome and laborious. When the Vermilion Bird is supported by favorable energy, disputes can be resolved; but if its energy is weak, falls, or is restrained, matters will be delayed. If this is drawn in a divination about illness, it indicates an injury to the chest and accompanying vomiting. To determine which day the illness will recover, one should look at the days of Zi, Wu, and Chen.

類為羽毛、文章，於人與蛇畧同，於祟呪咀、灶神，於病在心腹、上竅或見血、嘔吐、陰腫，於五榖為果榖，於獸為飛禽、獐、馬之類，變異為火氣燒灼之屬，色赤黒，數九。

The Vermilion Bird governs the category of spirits. In objects, it represents feathers and written documents. In people, it is similar to the Teng Snake. In supernatural beings, it represents curses and the Kitchen God. In diseases, it governs ailments of the heart and abdomen, as well as disorders of the mouth, nose, eyes, and ears, or symptoms such as seeing blood, vomiting, and pain in the lower genital area. In grains, it represents grains with fruits. In animals, it represents flying birds, hares, and horses. When strange occurrences appear, they are related to burning by fire. Its color is red with black, and its number is nine.

六合在天為光祿大夫，雷部中雨師也。家乙卯木位，居前三，旺春三月、六乙日，吉將也。六合乃和合之神，柔順能通，委曲和合人事。位居東方，是青帝五陰之長女，職居輔弼，得地則文儒、九流之官，失地則闇昧、虛詐、僧道尼之類。愛龍、常，畏後、陰、虎、空，不利四仲。

Liu He holds the official title of Guanglu Da Fu in the heavens and serves as the rain official in the Thunder Department. Its native branch is Yimao, belonging to the Wood element. It ranks third before the Nobleman. It is auspicious during the third month of spring and on six days of Yimao. As a harmonious deity, Liu He is gentle and skilled in mediation, capable of reconciling human affairs. It is located in the East, being the eldest daughter of the Eastern Emperor of Wood, and its duty is to assist on both sides. When it is in a favorable position, it governs scholars, literati, and officials of various sects. When it is in an unfavorable position, it signifies confusion, deceit, and people such as monks, Taoists, and nuns. It prefers to be accompanied by Qinglong and Tai Chang, but fears Tianhou, Taiyin, Baihu, and Tiankong. It is inauspicious when positioned at the four central directions of Zi, Wu, Mao, and You.

六合主婚姻、喜慶、信息、求望、交易、胎產、媒妁、牙保、陰私、財物、交契、木植、舟車之象。其戾主陰刑不明、先喜後憂、小人女子之過傷、失六畜之象。又云：六合主門戸、道路、更改、變遷，凡六合乘旺相氣，相生順理，而入用傳者的，主婚姻或胎產喜，陰私財物。若死囚刑剋，則主財物口舌、陰人煩撓。

The Hexagram of Liu He governs marriage and wedding, celebrations, communication, making requests, trade and commerce, pregnancy and childbirth, matchmaking, acting as an intermediary, and providing guarantees. It also oversees private relationships between men and women, the exchange of property, the signing of contracts, and the planting of trees and traveling by boat or carriage. When it behaves abnormally or maliciously, it indicates being punished secretly without clear reasons, initial joy followed by worry, being harmed by small people or women, and the loss of livestock. Another interpretation says that Liu He governs doors, roads, and all matters of change and transition. If Liu He is in a prosperous and strong state, and it is in harmony with the day stem, and the actions are reasonable, especially if it appears in the first transmission or the third transmission, it signifies joy in marriage or childbirth, as well as private relationships and financial matters. However, if it falls on a dead or imprisoned position and is subjected to punishment or conflict, it indicates disputes over property, verbal conflicts, and disturbance caused by women.

六合乘酉戌，多主奴婢走失。嘗見鴉窺天井，占得六合乘戍臨門，旬內果有奴走。以六合為天地之私門也。故占盜切忌六合入卦，以私門逃亡難獲。六合與天后同入傳，謂之狡童佚女卦，占則人多不正，所為奸弊，兼妨有失。

Liu He is positioned over You and Xu, often indicating the escape of servants, maids, or female attendants. Once I saw a crow peeking into the courtyard, and I cast a divination using this situation. The result showed Liu He riding on Xu, located at the position of the entrance, and indeed, within ten days a servant ran away. This is because Liu He represents the private door between heaven and earth. Therefore, in divination concerning thieves, it is most unfavorable for Liu He to appear in the hexagram. Thieves escape through the private door, making them difficult to catch. If Liu He and Heavenly Empress appear together in the three transmissions, it is called the 'Cunning Boy and Fleeing Girl Hexagram'. When divining human affairs, it often indicates that the involved parties have improper conduct and hidden deceit, and one should also be cautious of potential losses.

六合附金，謂之內戰，主陰私婦人、兄弟口舌；附土神謂之外戰，事在外發，謀起議不安，宜暗求私禱。六合不合，陰私相懐，酉卯子午也。六合旺主賞賜遷職，相主嫁娶財禮，死主爭財或死喪事，囚主婚姻囚繫、陰私謀匿事，休主疾病陰私事。

Liu He belongs to the Wood element. If it is attached to the Metal deity, Wood is overcome by Metal from within, which is called "internal conflict," indicating private matters between men and women, affairs concerning women, and disputes among brothers. If it is attached to the Earth deity, Wood overcomes Earth from within outward, which is called "external conflict," indicating events arising from outside, with unrest among people during discussions. There is also a pattern called "Liu He not harmonious," which refers to Liu He falling in the positions of You, Mao, Zi, or Wu, appearing harmonious on the surface but with private intentions. Further, according to the four seasons' energies, if Liu He is in a strong position, it indicates receiving rewards or promotion; if in a supportive position, it indicates marriage and dowry; if in a dead position, it indicates disputes over property or death and mourning; if in a captive position, it indicates being detained due to marriage or hidden private affairs; if in a resting position, it indicates illness and private matters between men and women.

六合之神，婚姻嘉會。在亥為待命平和，在巳則不諧驚悖。在子反目兮，無禮之事；在酉私竄兮，不明之因。乘輅在寅，結髮在申，從媒妁而成歡，皆主婚姻喜美；違禮在辰，亡羞在戌，因妄冒而加罪，皆主婚姻訟事。升堂在午，入室在卯，併為婚姻就已之占；納采在未，麗妝在丑，總是婚姻欲成之例。

The deity Liu He governs marriage and auspicious gatherings. When it falls in亥, it indicates waiting quietly for news and a peaceful situation; when it falls in巳, it suggests mutual discord and fear and confusion. When it falls in子, it indicates a quarrel and breaking off the relationship, with a breach of etiquette; when it falls in酉, it indicates secret fleeing, with unclear reasons. When it falls in寅, it is called 'Cheng Lu', meaning riding the wedding carriage to welcome the bride; when it falls in申, it is called 'Jie Fa', meaning becoming husband and wife — both are signs of a harmonious marriage arranged through a matchmaker. When it falls in辰, it is called 'Wei Li', and when it falls in戌, it is called 'Wang Xiu', both resulting from reckless actions that bring about blame, indicating legal disputes over marriage. When it falls in午, it is called 'Sheng Tang', and when it falls in卯, it is called 'Ru Shi', both indicating that the marriage is already in one's hands; when it falls in未, it is called 'Na Cai', and when it falls in丑, it is called 'Li Zhuang', both indicating examples of marriage either about to be completed or still pending.

夫亥，木生之地，又為三合，故婚姻百事迪吉。巳，金生之地，即為賊鄉，故不吉。一雲巳曰贄書，主信息見貴。子卯相刑，恩中主怨，婚姻不成，夫妻不睦。又云持笏，宜慎災病。酉為私門，臨之主男兒淫奔；又跣足，主不進。在寅萬事皆通，又云寅主出求吉。在申一說為披髮，才離病損。

The亥 position is the growth place for wood, and it forms a triple harmony with卯 and未, creating a favorable situation for marriage and all other affairs. The巳 position is the growth place for metal, which can overcome wood. For those whose Liu He is wood, this is considered a thief's territory, which is unfavorable. However, there is another interpretation that when六合 is in巳, it is called "Zhi Shu," indicating the possibility of receiving messages and encountering noble people. The子 position harms卯, leading to resentment within relationships, thus causing failed marriages and marital discord. Another interpretation says that when六合 is in子, it is called "Chi Hu," suggesting the need for caution regarding illness. The酉 position represents private matters, and when六合 is here, it indicates a man's running away or engaging in immoral activities. This position is also called "Xian Zu," meaning barefoot, suggesting that affairs will not progress. When Liu He is in寅, all matters are smooth; another interpretation suggests that it is favorable for traveling and seeking opportunities. When Liu He is in申, it is called "Pi Fa," indicating that one has just recovered from illness or injury.

辰戊為牢獄，又卯戌私合，故主姦淫冒罪。在辰一雲持巾，主婚；戌一雲登途。午為正位，故升堂。一雲主半遂；又云十月占，門戸小口不利。卯為門戸，故入室，吉。又云小口災。未為三合，故納采。丑為臨金，故妝嚴。又云未為素服，丑為臥病。

Chen and Xu are considered prison positions. Adding Mao and Xu, which secretly harmonize, they indicate adultery and lawbreaking, as well as rash offenses. Liu He is in Chen, and one interpretation calls it "Chi Jin," which relates to marriage. In Xu, another interpretation is "Deng Tu," which relates to traveling far. Wu is the main position of Liu He, so it is called "Sheng Tang," meaning entering the hall; another interpretation suggests that things will only be half completed. It is also said that if the lesson is cast in the tenth month, it is unfavorable for the household's door and children. Mao is the position of the door, so it is called "Ru Shi," which is auspicious; another interpretation suggests that children may suffer misfortune. Wei, together with Mao and Hai, forms the triple harmony of the wood trinity, so it is called "Na Cai," which refers to the lower betrothal gifts. Chou belongs to metal, and wood is restrained by metal, so one should dress elaborately, hence called "Zhuang Yan." Another interpretation says that Wei indicates wearing plain clothes, and Chou suggests illness in bed.

前三六合大夫位，和會婚姻吉兆扶。君子升遷増俸祿，小人飲食更歡娛。相生謀產多吉慶，受制奸窬用暗圖。問疾陰陽心腹痛，丈人司命祭當蘓。

The Liu He (Liu He) located third before the Nobleman (Nobleman) holds the position of Grand Counselor, governing harmony and gatherings, indicating a favorable omen for marriage. If a gentleman divines this, it signifies promotion and increased salary; if a commoner divines this, it suggests joyful meals and frequent entertainment. When Liu He harmonizes with the day stem, planning matters and purchasing property will bring good fortune; however, if it is restrained, affairs may involve deceit and theft, requiring secret schemes. In divination regarding illness, it indicates imbalance of yin and yang and pain in the chest and abdomen. The spirits causing trouble are the father-in-law's spirit and the Director of Destiny. After worship, the illness will improve.

類為竹木、金石所傷之屬，變異食鹽、羽毛。於人為工巧、兒子，或術士，或仕宦，又為隱逸之士。於祟丈人、身命、丈人，一雲土神。於疾陰陽不調，心腹虛。於五榖鹽粟，於獸兎之類，味可食物，色光彩，數六。

Liu He's associated deities: on objects, they represent bamboo and wood, as well as things damaged by metal and stone; when strange phenomena occur, they are often related to salt and feathers. On people, they represent skilled craftsmen, sons, magicians, officials, or reclusive individuals who refuse to hold office. On ghosts and spirits, they represent the father-in-law deity and the personal guardian deity, with some saying they are the earth deity. In terms of illness, they represent imbalance between yin and yang and emptiness in the chest and abdomen. In relation to the five grains, they represent salt and millet. In terms of animals, they represent rabbits and similar creatures. Their taste is that of delicious food, their color is bright and radiant, and their number is six.

勾陳在天為大將軍，雷部中作喚雲神。位居前四，家戊辰，土旺四季，凶將也。勾陳乃宮中殺，職任將軍。得地則上令兵威，失地則兵卒不利；持重威權，又為兵甲、守門之吏，大好爭訟，多蓄二心。若伏喪帶吊，則為不孝之神。一雲左將軍。愛玄、空，畏龍、後，不立四孟。

Gou Chen is a general in heaven and serves as the god who summons clouds in the Thunder Department. It is ranked fourth before the Nobleman. Its native stem is Wuchen, belonging to the Earth element. It is strong for eighteen days in each of the last months of the four seasons. It is considered an Inauspicious General, a凶ious general. Gou Chen is a killing spirit in the palace and serves as a general. When it is in a favorable position, it can carry out military orders and display military strength; when it is in an unfavorable position, soldiers are not beneficial. It holds great authority, represents weapons and armor, and the officials who guard the gates. It loves disputes and often has two conflicting intentions in mind. If it is hidden beneath the Mourning-and-Condolence spirit and accompanied by the two spirits of funerals and guests, it becomes a spirit of filial impiety. Some call it the Left General. Gou Chen prefers to be with the Black Tortoise and Tian Kong, but fears the Azure Dragon and the Heavenly Empress. It is not suitable to be placed in the four Clave positions of寅,申,巳, and亥.

勾陳主兵戈、官訟、公事、印信、虎符、留連、皮革，或爭田宅、土舎、財帛。占望信息，財帛出行，俱主留滯。其戾主病、蹇厄牽罣、財物損失，庶人得之如此，若官員見之乃為印綬，盛則吉，衰則凶也。

Gou Chen governs military weapons, official litigation, government affairs, seals and credentials, and the tiger token used for mobilizing troops. It also oversees entanglements, delays, leather goods, or disputes over land, houses, and money. When encountering Gou Chen in divination about messages, money, or travel, it indicates delays and obstacles. If Gou Chen acts abnormally or maliciously, it signifies illness, hardship, burdens, and financial loss—this applies to common people. However, for officials, encountering Gou Chen signifies the seal and credentials, and its strength brings good fortune while its weakness brings misfortune.

凡占訟，先以勾陳為主。如勾陳賊日，理難伸雪；日克勾陳，訟得理伸。又忌勾之陰神附蛇、鼠、雀，帶殺剋日者最凶。勾陰若作貴人生日上，得貴助為吉。亦要人行年上神不落空亡。

When divining about lawsuits, the main爻 is first taken as Gou Chen. If Gou Chen overcomes the day stem, it indicates that the case is difficult to clear; conversely, if the day stem overcomes Gou Chen, the lawsuit is likely to be justified. Additionally, the most dangerous situation is when the hidden spirit of Gou Chen attaches to Teng Snake, the rat (Zi position), or Vermilion Bird, and brings Inauspicious Sha to overcome the day stem, which is the most凶 combination. If the hidden spirit of Gou Chen transforms into Tianyi Nobleman and benefits the day stem, it indicates favorable results with the help of a nobleman. At the same time, it is also necessary to check whether the god riding on the person's year pillar does not fall into Kongwang, which is considered secure.

凡捕天賊，勾陳所乘神制玄武所乘神主獲。勾陳臨日干亦主獲，反此不獲。又勾陳所立之地制玄武所立之地，亦主賊敗，或自首發。如玄武立申酉，而勾陳立巳午是也。占晴雨最宜勾陳入傳臨日辰、制玄武，決主天晴。占戰鬥亦以勾陳制玄武，準上斷之。占宅墓勾陳乘旺氣加墓宅者，主安乆不移；若休囚刑剋，當主公事。

When apprehending thieves or bandits, if the god riding on Gou Chen can overcome the god riding on Xuan Wu, it indicates that the thief will be caught. If Gou Chen is positioned on the day stem, it also indicates the ability to capture the thief. Conversely, if the situation is reversed, the thief will not be caught. Additionally, if the position of Gou Chen on the earth plate can overcome the position of Xuan Wu on the earth plate, it indicates that the thief will be exposed, or even surrender on his own. For example, if Xuan Wu is positioned on Shen or You (metal), and Gou Chen is positioned on Si or Wu (fire), fire can melt metal, which is such a situation. When predicting weather, if Gou Chen enters the three transmissions and is also positioned on the day branch, overcoming Xuan Wu, it will certainly be clear weather. In predicting military battles, the same principle applies, using the same method to determine the outcome. In predicting the stability of a residence or tomb, if Gou Chen is strong and positioned on the tomb, it indicates long-term stability and no need for relocation. If Gou Chen is weak, restrained, or attacked, it indicates legal troubles.

勾陳拔劍，主病患相傷。正月起巳逆行十二位。若與辰戍丑未交會，禍患連深；辰戍大凶，丑未口舌。又勾陳披刑帶殺，災咎即臨。勾陳旺主貴人戰鬥，相貴人爭訟，死爭死人財物，囚爭訟禁錮，休爭病人田宅。

"The 'Gou Chen Drawing Sword' is a monthly凶煞 (malevolent influence), which causes illness and mutual harm. Its calculation starts from the巳 (Snake) position in the first lunar month, then proceeds in reverse order through the twelve earthly branches. If it coincides with the four墓 (burial) positions: 辰 (Dragon), 戌 (Dog), 丑 (Ox), and 未 (Sheep), the calamity becomes even more severe: encountering 辰 or 戌 is extremely dangerous, while encountering 丑 or 未 leads to disputes. If Gou Chen is accompanied by刑 (punishment) or煞 (malevolent influence), disaster will arrive immediately. Furthermore, according to the four seasonal energies, if Gou Chen is in its旺 (strong) energy, it indicates conflict with the Nobleman; in its相 (auxiliary) energy, it indicates legal disputes with the Nobleman; in its死气 (death energy), it indicates contention over the property of the deceased; in its囚气 (captivity energy), it indicates being imprisoned due to disputes; and in its休气 (rest energy), it indicates disputes over property or land with the sick."

或逢勾陳發用，鬥訟爭官。吏過受鉞，暗遭辱害。遭囚在寅兮，宜上書；捧印在巳兮，有改拜。臨門在卯，家必不寧；被刄在酉，身遭決責。升堂在辰，有獄吏以牽躔；反目在午，因他人而累帶。在未入驛，在戌下獄，往來語訟稽遲；在申趨戸，在亥褰衣，反覆勾連改革。

Whenever Gou Chen serves as the first transmission and initiates the divination, it often indicates disputes and litigation, and conflict with authorities. Officials may suffer punishment due to mistakes, and face hidden humiliation and harm. If it falls in寅, it is called 'being imprisoned', and it is advisable to submit a petition to explain one's case. If it falls in巳, it is called 'receiving an official seal', indicating a change of position or promotion. If it falls in卯, it is called 'at the gate', indicating that the family will certainly be unsettled. If it falls in酉, it is called 'being cut by a blade', meaning the person will receive punishment or reprimand. If it falls in辰, it is called 'entering the hall', indicating that prison officials will become involved. If it falls in午, it is called 'turning back', meaning the person will be implicated in someone else's affairs. If it falls in未, it is called 'entering the post station', and if it falls in戌, it is called 'being imprisoned', indicating that all matters of travel, speech, and litigation will be delayed and unresolved. If it falls in申, it is called 'approaching the door', and if it falls in亥, it is called 'lifting the robe', indicating that affairs will be repeatedly involved and frequently changed.

勾陳主戰鬥，丑為明堂，封功決罪。又丑為斧鉞，勾陳臨之為受鉞，主被凌辱。子為暗室，故曰沉戰，主有陰害。又云：丑曰入化，主口舌。子曰臨官，主訟牽事變。一云，主財帛。又說，丑未皆主酒食、田宅。在寅受克，囚杖危身，宜上書進策。

Gou Chen governs warfare, and Chou represents the position of Bright Hall, where rewards are given and responsibilities are judged. Chou also symbolizes axes and weapons, so Gou Chen over Chou indicates 'receiving the axe', meaning the person is subjected to humiliation. Zi represents a dark room, hence 'hidden warfare', indicating harm from the shadows. Another interpretation says that Gou Chen over Chou is 'entering transformation', relating to disputes, while over Zi is 'officialdom', indicating legal troubles and unexpected events. Some also say that over Zi signifies gaining wealth. There is another view that both Chou and Wei are associated with food and property. When Gou Chen falls on Yin, wood overcomes earth and the self is restrained, indicating the risk of imprisonment or corporal punishment. In such a case, it is advisable to submit strategies to seek self-redemption.

巳為金生火盛，金投火為鑄印。勾陳臨之為捧印，以火旺土相也。故主遷升。在卯為鬼克，又云入獄，故凶。主遷居、不利小口。酉金故主刑責，又云病足難進。辰為獄，加之故主獄吏勾連。午為生地，故主惹累。一說，未入驛主吉，在戌又為佩劔凶。一說在申曰利河，吉；加亥宜求財。

The Earthly Branch Si is the place where metal is in its growth phase, while fire is at its peak. Putting metal into fire symbolizes the image of casting a seal, so when Gou Chen is in Si, it is called "holding the seal." At this time, fire is strong and earth receives the supportive energy, so since Gou Chen belongs to earth, it gains strength, indicating promotion. When Gou Chen falls in Mao, wood, which is the official ghost of earth, comes to restrain it, also called "entering prison," which is凶, indicating relocation or moving house, and is unfavorable for children in the family. You belongs to metal, which signifies punishment or beating, and there is another interpretation that it refers to illness on the feet or difficulty in walking. Chen itself is the position of prison, so when Gou Chen is added to Chen, it indicates being involved with prison officials. Wu can generate earth, which is Gou Chen's place of birth, so it signifies being involved in troubles. Another interpretation says that when it falls in Wei, it is called "entering the post station," which is favorable; when it falls in Xu, it is called "wearing a sword," which is unfavorable. There is another view that when it falls in Shen, it is called "beneficial river," which is favorable; when it falls in Hai, it is suitable for seeking wealth.

勾陳前四大將軍，兵災刑鬥訟留連。君子掩逃擒盜賊，小人爭婦競田園。旺相相生猶合理，死囚刑剋繫遲延。病者腫癰寒熱苦，祟在邱陵及主垣。

The fourth trigram before the Nobleman is Gou Chen, representing the Grand General, which governs military calamities, punishments, disputes, and legal entanglements. If a gentleman draws this, it indicates capturing fugitives or apprehending thieves; if a petty person draws it, it signifies quarrels over women and disputes over farmland. If Gou Chen is in a prosperous and strong state and is mutually generated by the day stem, the matter is still reasonable. However, if it falls in the death qi or prison qi and is subjected to punishment or restriction, it will result in being detained and delayed. When asking about illness, it indicates suffering from boils and abscesses, with alternating chills and fever. When asking about supernatural disturbances, the source is in hills, cemeteries, or the earth spirits of walls and fences around a house.

於人為丑婦，或軍卒，或貧薄小人。於祟寃死之鬼，及門戸土垣鬼。於病心腹寒熱，癰腫見血。於五榖為木實。於獸魚、龍、水蟲之屬。變異為瓦石、金鐵，若被損勾連羅網之類。色青黒，數五。

Gou Chen's class of spirits: in terms of people, it represents an ugly woman, soldiers, or poor and lowly individuals. In terms of ghosts, it represents ghosts who died unjustly, as well as door gods and earth wall ghosts. In terms of diseases, it represents heart and chest coldness and heat, boils and abscesses, and bleeding. In terms of grains, it represents the fruits of trees. In terms of animals and creatures, it represents fish, dragons, and water-dwelling insects. When strange phenomena occur, they are tiles and stones, metal and iron objects, broken things, or tangled nets. The color is blue with black, and the number is five.

青龍在天為左丞相，雷部中作甘雨之神。位居前五，家甲寅，木旺春三月，吉將也。青龍水木神也，東方青帝，九陽五所居，祿首甲寅之地，髙貴端雅，方正亷平，執生氣，為輔弼大臣，得地則富貴尊崇，失地則財寳外耗。畏陰、虎，愛、後、合，不立申酉。

The Azure Dragon is the Left Chancellor in the heavens and serves as the deity who brings gentle rain in the Thunder Department. It is ranked fifth before the Nobleman, and its native stem is Jiayin. It belongs to the Wood element and is strong in the third month of spring. It is a favorable general. The Azure Dragon is a deity of both Water and Wood, holding the position of the Eastern Emperor. It resides in the fifth number of the nine Yang numbers and occupies the Jiayin stem, which is the first and most important position of the Earth Plate. It has a noble and dignified nature, is upright and just, and controls the vital energy that promotes growth in all things. It is a minister who assists the sovereign: when it has a strong position, it brings wealth and honor; when it is weak, it causes the loss of wealth. The Azure Dragon fears Tai Yin and the White Tiger, and prefers to be accompanied by the Heavenly Empress and Liu He. It is not suitable to be placed in the positions of Shen and You.

青龍主文字、財帛、舟車、林木、衣服、書契、官府、升遷、僧道、髙人、婚姻、喜慶、媒妁、胎產、宴會、果藥之屬。其戾主哭泣、病疾、公訟、失財、走畜、陷溺舟車。凡占公事，雖以青龍為喜神，若披刑殺入卦，賊日干，卻主凶，以其為殺神也。凡新婦入門時，忌天后乘神克青龍，主損夫。

The Azure Dragon oversees documents, contracts, money, clothing, ships, vehicles, forests, trees, official affairs, promotions, and also represents monks, Taoist priests, and virtuous people, as well as marriage, celebrations, matchmaking, childbirth, banquets, and fruits and medicinal herbs. When it acts abnormally and causes harm, it signifies crying, illness, legal disputes, loss of wealth, the loss of livestock, and shipwrecks or drowning. In matters concerning the government, although the Azure Dragon is a favorable deity, if it enters the hexagram with a criminal spirit and also overcomes the day stem, it can indicate misfortune, because at that time it has become a killing deity. Additionally, when a bride enters the house, it is most inauspicious if the deity associated with the Heavenly Empress overcomes the Azure Dragon, which can lead to harm to the husband.

求財以青龍為主，要乘旺相氣，臨旺相鄉，與日辰相生，或作三合、六合者吉，亦須入日辰、三傳，不然亦為閒地，求財難矣。占婚姻、胎產同此。又龍生命有財，克命退財。占盜賊忌龍入卦，以龍為萬里之翼也。占行人亦主轉往他方。占病龍入傳，必因酒食；不然因會親、情喜好得病。

To seek wealth, the Azure Dragon should be the main line. It should ride on the prosperous and strong energy, fall in the prosperous and strong place, and be mutually generated with the day branch and the day's branch, or form a triple harmony or Liu He with the day and the day's branch. Only then is it considered auspicious. Moreover, it must enter the day, the day's branch, or the three transmissions; otherwise, if it stays in an irrelevant position, wealth cannot be obtained. The method for divining marriage and childbirth is the same. In addition, if the Azure Dragon generates the native's destiny, it indicates gaining wealth; if it overcomes the native's destiny, it indicates losing wealth. When divining about thieves, the Azure Dragon entering the hexagram is most inauspicious, because the dragon has wings that span ten thousand miles, meaning the thief can run far away and be hard to catch. When divining about a traveler, the Azure Dragon also indicates that the person has moved to another place. When divining about illness, if the Azure Dragon enters the three transmissions, the illness is caused by drinking and eating; otherwise, it is caused by meeting relatives and friends or indulging in pleasures.

占文官則視青龍，武官則視太常，與日和合者吉，反此者凶。太歲作龍常，必主遷轉。凡龍與煞並加日辰者，主喜慶中有鬥殺。龍開眼，主消災。孟寅、仲酉、季戌是也。龍旺主貴人遷官，相婚姻喜慶，死有死人財物，囚有囚人財物，休有故舊酒食。

When divining the prospects of a civil official, look at the Azure Dragon; when divining the prospects of a military official, look at Tai Chang. If the general being divined harmonizes with the Day Stem, it is auspicious; if it conflicts or is controlled by the Day Stem, it is inauspicious. If the Master of the Year transforms into the Azure Dragon or Tai Chang, it certainly indicates a promotion or change in position. If the Azure Dragon and malevolent stars are together placed on the Day or the Hour, it indicates joy mixed with fights and killings. "Azure Dragon opening its eyes" is a sign of disaster removal. Its position is: in the first month, it is in寅; in the second month, it is in酉; in the third month, it is in戌. Further, according to the four seasons' energies, if the Azure Dragon rides a prosperous energy, it indicates a nobleman's promotion; if it rides a harmonious energy, it indicates marriage and celebration; if it rides a death energy, it indicates inheriting property from the deceased; if it rides a captive energy, it indicates receiving property from a prisoner; if it rides a resting energy, it indicates gathering with old friends for drinking.

青龍財喜，多主亨通。伏陸在酉，允宜退守；蟠泥在丑，所謀未稱。登魁在戌兮，小人爭財；飛天在巳兮，君子欲動。乘雲在寅，驅雷在卯，宜於營運，利進；摧角在申，無鱗在未，宜乎安靜，動凶。午焚身，辰掩目，縁財有不測之憂；子入海，亥逰江，因動有非常之慶。

The Azure Dragon governs wealth and joy, and generally brings smooth success in matters. If it falls in You, it is called 'Fu Lu', meaning the dragon is stranded on land and is only suitable for retreat. If it falls in Chou, it is called 'Pan Ni', meaning the dragon is coiled in mud, and plans cannot be fulfilled to one's satisfaction. If it falls in Xu, it is called 'Deng Kui', meaning petty people will quarrel over wealth. If it falls in Si, it is called 'Fei Tian', meaning gentlemen should take action. If it falls in Yin or Mao, it is called 'Cheng Yun' or 'Qu Lei', respectively, both suitable for business operations and favorable for advancement. If it falls in Shen or Wei, it is called 'Cui Jiao' or 'Wu Lin', respectively, both suitable for quietness, as any movement will bring misfortune. If it falls in Wu, it is called 'Fen Shen', and if it falls in Chen, it is called 'Yan Mu', both likely to bring unexpected troubles related to wealth. If it falls in Zi or Hai, it is called 'Ru Hai' or 'You Jiang', respectively, and movement will bring great joy instead.

天魁小人也，故在戌主小人爭財。一名御雨出入，多勞，主凶。在巳主炎盛，雲行雨施，故曰飛龍，利於進謁。寅主徵召，又主子孫歡慶。卯又名戲水，才貨重重。一說龍乘寅卯，多是求親。龍乘寅卯加申酉，折足鬥訟之象。

The position of Xu is Tiankui, representing small people, so Qinglong in Xu indicates small people causing disputes over wealth; this position is also called "Yuyu," implying constant travel and toil, which is ominous. Qinglong in Si, where the fire is at its peak, with clouds moving and rain falling, is called "Feilong," favorable for visiting and seeking opportunities. In Yin, it signifies receiving imperial summons and joy for descendants. In Mao, it is also called "Xishui," indicating continuous inflow of wealth; another interpretation suggests Qinglong in Yin and Mao often relates to marriage inquiries. However, if Qinglong in Yin and Mao is combined with Shen and You, the metal will overcome the wood, resulting in disputes and litigation.

未為木墓，辰為水墓，故曰無鱗。掩目在午，一雲無毛，損才、憂官府，若妻有孕動搖即無虞。亥子俱主舟車、財帛之喜，亥又主婚姻；一說子乘龍合，女占必受皇恩。又曰“子午乘龍，妻妾懐孕，不然家蔵孕婦。”

The Earthly Branch 未 is the storage for wood, and 辰 is the storage for water. When the Azure Dragon falls into 未, it is like a fish or dragon losing its scales, hence called "without scales." When it falls into 午, it is called "covering the eyes," or alternatively "without hair," indicating financial loss and worry about government affairs. If the wife is pregnant, there may be some fluctuation in the fetal condition, but there is no need to worry. When it falls into 亥 or 子, it signifies joy from travel and wealth. 亥 also relates to marriage. Another interpretation says that when the Azure Dragon is on 子 and meets a harmonious combination, a woman's fortune indicates royal favor. There is another saying: when the Azure Dragon is on 子 or 午, it indicates the wife or concubine is pregnant, or there is someone pregnant in the household.

前五青龍丞相位，酒食財錢婚禮儀。君子奏官遷逺職，小人財物送鄉耆。旺相相生媒妁吉，死囚刑剋是私通。病者沉熱心腸疾，祟關司命且堪醫。

The official in the position of Qinglong, who is fifth before the Nobleman, holds the rank of chancellor, and governs matters of wine and food, wealth, and marriage ceremonies. If a gentleman draws this, it indicates he will present a petition and obtain an official position, or be transferred to a distant post. If a petty person draws this, it suggests giving wealth to the elders in the village. When Qinglong is riding on the prosperous and strong energy and is mutually generated with the day stem, it is auspicious for arranging marriages through a matchmaker. However, if Qinglong is located on the death qi or trapped qi and is subjected to punishment or conflict, the matter becomes one of secret and improper relations. When divining about illness, it indicates a persistent fever and internal illness; the disturbance is related to the Director of Destiny deity, but it is still treatable.

於人為貴官、族、僧道、髙人；於祟司命；於病頭目、心痛、四肢、寒熱、癰腫；於五榖草木之精，可食之物；於獸龍、虎、豹、狸、貓之屬；變異文章、羽毛、錢物、脯璽之類；又為棺槨、枷棒之類。色黃赤，數七。

The class of deities associated with the Azure Dragon includes, in terms of people, officials of high rank, members of prominent families, monks and Taoist priests, and virtuous hermits. In terms of spirits, it represents the Director of Destiny. In terms of illness, it signifies ailments of the head and eyes, heart pain, pains in the limbs, intermittent chills and fever, and abscesses and swellings. In terms of grain and food, it represents the essence of plants and edible substances. In terms of animals, it includes dragons, tigers, leopards, civets, and cats. When strange phenomena occur, it may refer to books and scrolls, feathers, money and utensils, and dried meat and seals; it may also refer to coffins and shackles, rods, and other implements. The color is a blend of yellow and red, and the number is seven.

天空在天為司直官，雷部中為黃埃塵霧之神。又為渴雨神。位居後六，家戊戌，土旺四季，凶將也。天空乃陽土之神，燥灰之土，為中央最卑之位，列奴婢之行，為天地之雜氣，作人間之詐神。得地則當直之吏，非多是少，妄起事謀；失地則奴辱婢舌，或顯或隠，動無濟物之心，靜有妖氛之氣。愛元、後，畏龍、合、陰、雀，不立四孟。

The Tian Kong is a celestial official stationed in the heavens, serving as the deity of yellow dust and mist, and also known as the deity of drought-induced rain. It is ranked sixth after the Nobleman. Its native branch is Wuxu, belonging to the Earth element. It is strong for eighteen days in each of the last months of the four seasons, and is considered a malevolent general. Tian Kong is a yang Earth, representing dry, ash-like earth, positioned in the lowest rank among the central positions, and is listed among servants and attendants. It represents the chaotic qi between heaven and earth, and in the human world, it acts as the deity of deception. When it is in a favorable position, it functions as a minor official on duty, but its actions are mostly unreliable and often create unnecessary troubles. When it is in an unfavorable position, it leads to servants being humiliated and maidservants being talkative. Its actions are intermittent, and when it moves, it lacks any helpful intent; when it is still, it carries an eerie, supernatural atmosphere. Tian Kong prefers to be accompanied by Yuanwu and Tianhou, but fears Qinglong, Liuhe, Taiyin, and Zhuque. It is not suitable to be placed in the four Meng positions of Yin, Shen, Si, and Hai.

天空主奴婢、公吏、市井、小人、財帛、言約、私契，其戾主奴婢、口舌、脫空、不實、虛偽、巧詐、是非、毀敗之事，以其為空亡寂滅之神，即空亡之類也。若在辰戌丑未四宮，謂之天空閉，亦可以成小，不可成大事。其或順理，旺氣相生，主財帛喜，奴婢小人同心，更帶財星及天喜者，必因小人獲財也；不然因僧道獲財，或因虛詐有功。

The Tian Kong governs servants, officials, common people, and small figures, as well as money, verbal agreements, and private contracts. When it acts abnormally and causes harm, it indicates servants causing trouble, disputes over words, broken promises, dishonest dealings, deceit, entanglements in disputes, and destruction and abandonment. This is because Tian Kong itself is the god of emptiness and void, belonging to the same category as Kongwang. If Tian Kong is located in the four墓宫 (graveyards) of Chen, Xu, Chou, and Wei, it is called "Tian Kong closed," which means small matters can still succeed, but major ones cannot. If Tian Kong acts in a reasonable manner, supported by strong energy and in harmony with the day stem, it brings joy from money and servants working together. If it also carries the wealth star and Heavenly Joy, it indicates making money through small people. Otherwise, it may mean earning money through monks or Taoists, or achieving success through superficial show and luck.

《花瓶記》曰：“天空安居，有言不虛。”嘗夏占鑄鐘，天空附火發用，旺相相生，鍾遂成，止有小釁。占詞訟，最愛天空發用，及終傳，主訟解，謀不成。若求財物，又深忌之。一說，加臨日干旺相，主作營運行商。占婚，天空發用及臨日辰者，其家必有孤寡之人，不然更徙祖業。

The Huaping Ji says: Tian Kong only needs to be in its proper position, and when it speaks, it will not be empty. Once, in the summer, I divined about casting a bell. Tian Kong was attached to the Fire God as the first transmission, riding on the prosperous and strong energy and also generating with the day stem, and the bell was indeed cast, though with a small flaw. In divining lawsuits, it is most favorable to have Tian Kong as the initiating transmission or in the final transmission, indicating that the lawsuit will be resolved and schemes will fail. However, if one is seeking wealth, it is extremely inauspicious to encounter Tian Kong. Another saying states: if Tian Kong is placed on the day stem and rides on the prosperous and strong energy, it indicates business ventures and trade. In divining marriage, if Tian Kong is the initiating transmission or appears on the day or the hour stem, there must be widows, orphans, and the lonely in the family, or else the family has already sold off and moved away from the ancestral property.

占奴河魁，婢從魁，皆以天空為主星，要天空乘神與干支生合無克賊，則吉。不然，主逃走，更值魁罡，其僕不良。占行動，主道路卑賤相損。占赴試奏對，亦吉。天空乃奏書之神也。託人謀事最防虛詐。

To divinate about a male servant, look at "Hekui" (Xu), and for a female servant, look at "Congkui" (You). However, both should take "Tiankong" as the main star. If the god riding on Tiankong is in mutual generation or harmony with the day stem and day branch, and there is no overcoming or harming, it is auspicious. Otherwise, it indicates the servant running away. If it also meets "Kui" (Xu) and "Gang" (Chen), the servant's character is certainly bad. For travel, Tiankong indicates being harmed by a lowly person on the way. For taking an exam or giving an answer in court, encountering it is actually auspicious, because Tiankong is originally the god in charge of memorandums and documents. However, when entrusting someone with a task, one must be most cautious about the possibility of the person lying or deceiving.

占宅墓，若宅墓上見水神，或門戶上見天空並者，必主水道垣牆壅塞，泥淤不便。宅墓者，宮音宅在未，墓在辰；商音宅在酉，墓在丑；角音宅在卯，墓在未；徵音宅在午，墓在戍；羽音宅在子，墓在辰。惟年將其音相連，如天空戊戌土乃徵音及商羽音；太常己未土，貴人己丑土，俱商音及角音。勾陳戊辰土，宮羽徵音。凡占得年將，必主大小墓相連也。

When divining about a residence or a tomb, if the position of the residence or tomb shows the water deity, or if the position of the gate coincides with the sky, it indicates that the water channel and the surrounding walls are blocked, muddy and difficult to pass. The positions of the residence and tomb referred to here are determined by the five tones: the residence of the palace tone is in Wei and the tomb is in Chen; the residence of the commercial tone is in You and the tomb is in Chou; the residence of the corner tone is in Mao and the tomb is in Wei; the residence of the徵 tone is in Wu and the tomb is in Xu; the residence of the feather tone is in Zi and the tomb is in Chen. This interpretation is only applied when the current month general connects with these tones. For example, the sky is paired with the earth of Wu Xu, and is associated with the徵 tone, commercial tone, and feather tone; the Tai Chang is paired with the earth of Ji Wei, and the nobleman is paired with the earth of Ji Chou, both associated with the commercial tone and the corner tone; the Gou Chen is paired with the earth of Wu Chen, associated with the palace tone, feather tone, and徵 tone. Whenever such a year and month general appear, it indicates that large and small tombs are connected to each other.

天空見淚，哀聲聒耳。六甲旬中居壬癸，地見壬癸也。天空旺主貴人欺詐，相才物欺紿，死欺詐死人事，囚刑獄欺紿，休被人欺詐事。

"Sky Void Weeps" refers to the sound of wailing that fills the ears, and the method is to find where Sky Void falls in the six ten-thousands periods, specifically on the positions corresponding to Ren and Gui. This occurs when Ren and Gui appear on the Earth Plate. Then, according to the division of seasonal energies: when Sky Void is in its旺盛 phase, it indicates being deceived by a nobleman; in its prosperous phase, it indicates being cheated in matters of money and goods; in its dying phase, it indicates being deceived regarding matters of the dead; in its imprisoned phase, it indicates being misled in legal matters; and in its resting phase, it indicates being falsely deceived without cause.

天空司直，欺情詐弊。伏室在子，患生於婦女；居家在戌，事因於奴婢。侍側在丑，詐尊長之言；趨進在未，起貨財之利。受辱在巳，被制在寅，然自別其是非；識字在午，鼓舌在申，實難分其真偽。凶惡在辰，乘侮在卯，有暴客以欺侵。巧說在酉，誣詞在亥，值奸人之謀計。

The official Tian Kong (Sky) is responsible for overseeing justice and dealing with deceit and falsehood. If it falls in the branch Zi, it is called 'Fu Shi' (hidden room), and calamity arises from women. If it falls in Xu, it means returning to the family, and affairs are caused by servants. If it falls in Chou, it is called 'Shi Ce' (attending by the side), and one pretends to speak on behalf of a superior to deceive. If it falls in Wei, it is called 'Qu Jin' (approaching), and one can gain wealth and goods. If it falls in Si, it is called 'Shou Ru' (suffering humiliation), and if it falls in Yin, it is called 'Bei Zhi' (being controlled), and right and wrong will eventually be clear. If it falls in Wu, it is called 'Shi Zi' (knowing characters), and if it falls in Shen, it is called 'Gu She' (speaking loudly), and truth and falsehood become hard to distinguish. If it falls in Chen, it is called 'Xiong E' (evil), and if it falls in Mao, it is called 'Cheng Wu' (taking advantage), and there will be bullying from strong individuals. If it falls in You, it is called 'Qiao Shuo' (clever words), and if it falls in Hai, it is called 'Wu Ci' (false accusations), and one encounters the schemes of wicked people.

子為房室，故主陰人災。又云溺水，主小人蹇塞。戌為奴婢本家，故主之。在戌辰丑未俱名處機，主小事成合。丑為貴人，故曰侍側。未為酒食，以戌刑未，故主誆賺得財。一云，主宿疾。加寅一名犯牢，主公私口舌。加巳，一雲投絶，若發用主血痢之疾。

The trigram Zi represents inner chambers and rooms, thus indicating misfortune for women. There is another interpretation called "drowning," which signifies difficulties and blockages for minor figures. Xu is the original branch of Tian Kong, so matters originate from servants. When falling on the four墓 branches Xu, Chen, Chou, and Wei, they are called "Chu Ji," meaning small matters can be resolved. Chou is the position of the nobleman, so it is called "Shi Ce." Wei represents food and drink, and Xu is in conflict with Wei, so it indicates gaining wealth through deception; another interpretation suggests a chronic illness that does not heal. When placed on Yin, it is called "Fan Lao," indicating disputes on both public and private levels. When placed on Si, it is called "Tou Jue," and if it serves as the initial transmission, it indicates diseases such as bloody dysentery.

午為文明，故識字；申為舌辨，故鼔舌，情偽難測。辰為惡殺，卯為門戶，克傷故主暴客。酉為蔽匿，亥為口舌，二者皆主巧言奸誣。一說天空加酉奴婢走失、姦淫；加亥名濡冠，亦主小利遺失。

The hour of Wu is associated with civilization, hence it is called 'knowing characters'; the hour of Shen is linked to verbal debate, hence it is called 'chattering tongues', at this time it is difficult to discern true from false intentions. The hour of Chen is a position of malevolent stars, and the hour of Mao is the position of the gate, both of which can harm the sky, thus indicating the arrival of a strong and rude visitor. The hour of You signifies concealment and obscurity, and the hour of Hai signifies verbal disputes, both of which indicate deceitful speech and spreading false rumors. Another interpretation suggests that when the sky is combined with You, it indicates servants fleeing or immoral behavior; when combined with Hai, it is called 'wetting the cap', meaning the cap is wet by water, also indicating a loss of small gains.

後六天空司直官，奸謀詭詐事多端。君子遷轉防讒誑，俗輩孤單被欺瞞。比助相扶奴婢喜，刑傷不睦是非攙。疾關氣脹疼胸脅，井灶為殃豈得安。

The official in the sixth position after the Nobleman is called司直, who governs deceitful schemes, cunning fraud, and frequent disputes. If a gentleman draws this, he should beware of slander and false words during a transfer or promotion; if a common person draws this, he will feel lonely and be deceived by others. When Tian Kong harmonizes and supports the Day Stem, it indicates joy from servants or attendants; but if they clash or are discordant, many disputes will arise. In a divination about illness, it signifies bloating and pain in the chest and ribs; the spirits causing trouble are the well spirit and the stove spirit. Without proper安抚, peace cannot be attained.

於人丑婦、貧人，祟井灶及絶嗣鬼，於病脅腹中氣並下痢，於五榖，於獸狼狗之屬，又為印綬、金鐡、空虛之物，變異為虛臭惡物，色黃，數五。

The heavenly spirits of the sky: In terms of people, they represent a woman with an ugly appearance and a poor person. In terms of ghosts and spirits, they represent the well spirit, the stove spirit, and the ghost of a family line that has become extinct. In terms of diseases, they represent distension and fullness in the flanks and abdomen along with diarrhea. Regarding the five grains, the original text mentions the category but does not list specific items. In terms of animals, they represent wolves and dogs. In terms of objects, they represent seals, metal and iron, and hollow objects. When strange phenomena occur, they represent foul and rotten substances that are floating and smelly. The color is yellow, and the number is five.

白虎在天為廷尉卿，雷部者霹靂之神。又為風伯，位居後五，家庚申，金旺秋三月，凶將也。虎乃西方白帝金神，四炁陰柔之五女也。剛金専主權煞，九天元女下執法神也。貌若婦人，多與人為凶器、喪服，能損骨肉，亦為胎孕，多行暗道，好作陰私，浸淫濁濫，與後婦同好暗室，操行不良，職居大將。運得地則氣雄威猛，失地則狼狽而凶。冬至雹、凍、大風，夏主暴雷害物。

The White Tiger is in heaven as the Minister of Justice, and in the Thunder Department it serves as the god of lightning and thunder. It also acts as the Wind God. It is ranked fifth after the Nobleman, and its native hour is Gengshen. It belongs to the Metal element, and is strong during the third month of autumn. It is an Inauspicious General, a fierce general. The White Tiger is the Metal god of the Western White Emperor, belonging to the fifth female of the four seasons' Yin aspect. With a hard Metal nature, it holds power and authority, and is responsible for punishment and warfare. It is a divine official under the Mysterious Lady of the Ninth Heaven who enforces the law. Its appearance resembles a woman, yet it often brings weapons and mourning clothes, causing harm to close family members. It also governs matters of pregnancy. It tends to take secret paths, engages in private affairs, and its actions are tainted with corruption. Like the Heavenly Empress, it enjoys secret affairs and has poor moral conduct, yet holds a high rank as a general. When it has favorable conditions, it is strong and formidable; when it loses its ground, it appears pitiful and dangerous. Around the time of the Winter Solstice, it governs hail, frost, and strong winds, while in summer it causes thunderstorms that damage objects.

白虎主道路、信息、兵戈、動眾、威權、財帛、犬馬、金銀、寳物，其戾主孝服、哭泣、死喪、疾病、怪異、凶惡、殺伐、災害、口舌、獄禁、斗鬧、闇昧、血光、怨仇、驚恐、刑戮之事。披刑帶殺，災禍立至。虎旺相相生及順理者，亦作財物斷之；不然因鬧處得財。

The White Tiger governs roads, messages, military conflicts, mobilization of troops, and authority, as well as wealth, dogs, silver and gold, and treasures. When it acts abnormally and causes harm, it signifies mourning, crying, death, illness, strange occurrences, evil, warfare, disasters, disputes, imprisonment, fights, noise, confusion, bloodshed, enmity, fear, and punishment. If the White Tiger is accompanied by punishments and ominous signs, calamity will arrive immediately. However, if the White Tiger is in a prosperous and strong state and is mutually generated with the day stem, and the actions are in order, it can still be interpreted in terms of wealth. Even if not, it is mostly associated with gaining wealth in noisy and bustling places.

凡占施大功，作大事，最要虎入課發用，其功立成，虎乃威權之將也。占官爵亦闕要白虎，乃為威權，更帶殺尤美，所謂“不刑則不發也”。

When divining about undertaking major projects or achieving great endeavors, it is most beneficial for the White Tiger to enter the chart and serve as the first transmission. In such cases, success can be achieved immediately, because the White Tiger is essentially a general in charge of authority. Similarly, when divining about official positions and titles, the White Tiger is also essential, again due to its meaning of authority. If the chart also includes Inauspicious Sha (malevolent stars), the overall pattern becomes even more favorable. This is the reason behind the saying "without being harmed, success cannot be achieved."

占病切忌白虎賊日，兼虎帶殺賊日，斗魁作虎克日、克行年，虎陰剋日辰年命，皆凶。最愛虎空，附徳神者吉。有白虎落空亡，或有徳與日相生，不損人惟，凶煞重亦，不能救；占公事，忌蛇、虎、剋日干，以二將皆血光之神也。

Divination for illness most fears the White Tiger overcoming the day stem, and also fears the White Tiger accompanied by Inauspicious Sha to overcome the day stem; additionally, if the斗魁 (戌) transforms into the White Tiger to overcome the day stem and the year pillar, or if the White Tiger's yin spirit overcomes the day, the hour pillar, the year pillar, and the native's destiny, these are all ominous signs. The most favorable situation is when the White Tiger falls into Kongwang or is accompanied by a virtuous spirit, which turns the situation favorable. Once the White Tiger falls into Kongwang or has a virtuous spirit that generates with the day stem, it will not harm people; however, if the Inauspicious Sha are too heavy, this small help is insufficient. For divination regarding official matters, it is unfavorable for the Teng Snake and White Tiger to overcome the day stem, as both are spirits associated with bloodshed.

占墓宅，看白虎臨何方，斷其方有岩石、神廟之象。占行人以虎為準，初傳立至，中傳在途，末傳失約未來。虎帶喪吊加支，主家喪服，或外服入宅。傳中見虎，須干有服人。

When divining about a tomb or residence, one should look to where the White Tiger is located to determine if there is a rock or temple in that direction. When divining about waiting for a traveler, the White Tiger is also the key: if the White Tiger is in the first transmission, the person will arrive soon; if in the middle transmission, the person is still on the way; if in the final transmission, the person will not come. If the White Tiger is combined with the Mourning-and-Condolence spirit and the Funeral Guest evil stars on the day branch, it indicates that the family will have to wear mourning clothes, or that someone else's mourning will enter the home. If the White Tiger appears in the three transmissions, there must be someone wearing mourning clothes in the direction of the day stem.

占天時，虎主大風。虎仰視凶惡之甚，治四孟是也。虎遭擒免災，太歳類合治寅午戌是也。虎旺上主哭泣遭官事，相上逺使怨仇相爭事，死病疾死喪事，囚血光沉淪獄訟事，休有疾病。

Divination about weather indicates that the White Tiger signifies strong winds. "The White Tiger looking up" is a veryvicious pattern, located at the four Meng positions:寅, 申, 巳, and 亥. "The White Tiger being captured" can avoid disaster, positioned in harmony with the Tai Su at the three positions:寅, 午, and 戌. Further, according to the four seasonal energies: if the White Tiger is in a旺 position, it indicates crying and legal troubles; in a相 position, it indicates messengers from afar and disputes with enemies; in a死 position, it indicates illness and death; in a囚 position, it indicates bloodshed and imprisonment; and in a休 position, it indicates only some illness.

白虎道路，官災疾病。溺水亥子，望音書不至；焚身巳午，雖災禍反昌。臨門兮卯酉，傷折人口；伏野兮丑未，損失牛羊。登山在寅，掌生殺之柄；落穽在戌，脫桎梏之殃。銜牒在申，立可待其有喜；咥人在辰，終不見其為祥。

The White Tiger governs roads and also signifies official calamities and diseases. If it falls in亥 or子, it is called 'drowning in water,' meaning expected letters or news will not arrive. If it falls in巳 or午, it is called 'burning the body,' indicating though there will be misfortune, the outcome will eventually turn favorable. If it falls in卯 or酉, it is called 'at the gate,' meaning there will be injuries among family members. If it falls in丑 or未, it is called 'hidden in the wild,' meaning cattle and sheep will be lost. If it falls in寅, it is called 'mountain climbing,' meaning one can control life and death. If it falls in戌, it is called 'falling into a pit,' meaning one will instead escape punishment and imprisonment. If it falls in申, it is called 'receiving a document,' meaning good news will arrive while standing. If it falls in辰, it is called 'biting people,' meaning being bitten by a tiger, ultimately leading to no good fortune.

金到水沉溺，故望信不至。一雲在亥主有孕婦。巳午火克金，主反禍為福。一雲虎乘魁罡加巳午主孝服，或干孝人事。

The White Tiger belongs to metal, and when metal sinks into water, it disappears, so the expected message does not arrive. There is another explanation that the White Tiger in the亥 position indicates there is a pregnant woman in the family. The巳 and午 belong to fire, which can overcome metal, melting away the White Tiger's malevolent nature, thus turning misfortune into good fortune. Another view suggests that the White Tiger rides on the魁 (戌) and罡 (辰), and is placed above the巳 and午, indicating matters related to mourning or assisting someone in mourning.

未伏穴難動，酉當路俱老幼疾病。丑未為田野，故損牛羊。又云，丑日直視有求望。一雲防害。未亦名登山。主進用有權。滯中得速。虎登山主生財，人口有傷。一云，蛇虎臨寅梁，折屋壊落；穽亦主反禍為福。一雲在戌閉目，戌為白虎兮犬驚，乃正位為銜牒，主道途信通。又云，申酉俱爭訟，辰凶惡，故咥人，主官災刑戮，又名夜行，凶。

The White Tiger falling on Wei is like being crouched in a cave, difficult to move; falling on You is at the crossroads, both situations indicate illness in the elderly and children. Chou and Wei are fields, so they indicate loss of cattle and sheep; another view says that on Chou day, the White Tiger looking directly may bring hope; there is also a warning to be cautious of harm. Wei is also called "mountain climbing," indicating promotion and holding real power, and originally stagnant matters may speed up. The White Tiger climbing mountains brings wealth, but there will be injury to family members. Another view says that if the Teng Snake and White Tiger are present on the beam of the寅 position, the house will suffer damage and collapse; the "falling into a pit" position also indicates turning misfortune into good fortune. Another view states that the White Tiger in Xu is called "closed eyes," as Xu belongs to the dog, and seeing a tiger would cause fear; Shen is the original position of the White Tiger, and when it falls here it is called "biting a document," indicating smooth communication on roads. There is also a view that Shen and You both indicate disputes; Chen isvicious, so it is called "biting people," indicating official disasters and punishments, and this position is also called "night travel," which is凶.

後五白虎廷尉宰，孝服疾病獄囚縈。君子失官流血恐，小人殺傷致身傾。旺相相生惟損失，死囚刑剋慮沉溟。病者目頭癰疽苦，祟犯傷鬼祭乃寧。

The White Tiger, ranking fifth after the Nobleman, holds the position of the chief of the Imperial Court of Justice, governing matters of mourning attire, illness, and imprisonment. If a gentleman draws this divination, he fears losing his post and suffering bloodshed; if a petty person draws it, he faces danger of injury or even death. When the White Tiger is in a prosperous and strong state and is mutually generated by the day stem, the loss is not great; but if it falls in the area of death qi or imprisonment qi and is subjected to punishment and suppression, one must worry about being unable to rise again. When divining about illness, the sufferer experiences eye problems, headaches, and boils; when asking about supernatural disturbances, it indicates a conflict with ghosts of sudden death and injury, and only after worship will there be peace.

於人為病、人孝子，於祟兵死客鬼，於病癰腫、頭目見血、憂驚，於五榖麥麻，於獸猿猴虎之屬，又為金銅、鐵闕之器，變異為劔傷形，色白，數七。

The White Tiger's class deity: In terms of people, it represents the sick and the son in mourning wearing丧服. In terms of ghosts and spirits, it represents the solitary souls who died by weapons and are not from the local area. In terms of diseases, it represents boils and abscesses, bleeding from the head and eyes, and anxiety and fear. In terms of grains, it represents wheat and flax. In terms of animals, it represents apes, monkeys, and tigers. In terms of objects, it represents metal, copper, and iron items. When strange phenomena appear, they often take the form of swords and knives injuring people. The color is white, and the number is seven.

太常在天為太常卿，一雲少府，雷部中養物之雨，淑氣之風。位居後四，家己未，土旺四季各十八日，吉將也。太常己未燥土，為四時之喜神，和八節之嘉會，動遵禮樂為司察之官，職在禮樂榖帛之權。得地則為衣物、財帛、田園、寳貨，失地則退蔵屯剝，牙保、媒人。愛貴、合、後，畏蛇、空。

Tai Chang in the heavens is the Tai Chang卿, also known as the Lesser Office, and in the Thunder Department, it governs the rain that nurtures all things and the harmonious winds that bring gentle weather. It is ranked fourth after the Nobleman. Its native branch is Jiwei, belonging to the Earth element. It is strong for eighteen days at the end of each season. It is a favorable general. Tai Chang is paired with Jiwei, representing dry earth, which is the auspicious deity in the four seasons. It can harmonize the auspicious meetings of the eight festivals, and its actions follow the rites and music. It serves as an inspector, holding authority over rites, music, grain, silk, and cloth. When it is in a favorable position, it governs clothing, wealth, farmland, and treasures; when it is in an unfavorable position, it retreats and remains hidden, with blockages and difficulties, and it can only become an intermediary or a matchmaker. Tai Chang favors the Nobleman, Liu He, and Heavenly Empress, but fears Teng Snake and Tian Kong.

太常主文章、印綬、公裳、服飾、信息、交關、酒食、宴樂、絹帛、田地、五榖之屬。其戾主乖違、失公私文字、竊盜、衣裳、哭泣、不美、公私、牢繫。占官最喜此將，終始見太常、天驛二馬、印綬之卦，所求遂意。如傳見河魁、太常，主兩重印綬；葢河魁為印，太常為綬也。

Tai Chang governs matters concerning writings, seals, official robes, clothing, news, communication, feasts and banquets, silk and cloth, land, and the five grains. When it acts abnormally and causes harm, it indicates affairs going awry, loss of official and private documents, theft, loss of clothing, crying, ill fortune and ugliness, as well as imprisonment of both public and private parties. When seeking official positions, this hexagram is most favorable: if Tai Chang appears at both the beginning and end of the divination, and if the two horses, Heavenly Horse and Post-horse, along with the seal are included in the hexagram, the desired outcome will certainly be achieved. If in the three transmissions, Hekui (Xu) and Tai Chang appear together, it signifies two seals—since Hekui represents the seal and Tai Chang represents the sash for the seal, their combination indicates the complete possession of the seal.

占得太常發用，更臨日辰門戸者，為印綬星動，君子遇之，決主印綬文字之喜。旺相相生，遷官轉職，即小人亦主媒妁婚姻。休囚刑剋，則財帛不安，貨物不足。太常被剝，百事消爍。春辰、夏酉、秋卯、冬巳是也。太常旺主貴人財物，酒食婚禮喜事；相祠祀、衣裳、婚事；死諡贈、財帛、囚、縣官、召命；休有病人、衣服、錢物，披刑帶殺，其事速成。

If the Tai Chang is used as the first transmission and is located at the day, hour, or gate position, it indicates the movement of the official seal star. When a gentleman encounters this, it signifies good fortune related to official documents. If Tai Chang is riding a prosperous and strong energy and is in harmony with the day stem, it indicates promotion or transfer of position; even for common people, it signifies successful marriages. If Tai Chang is weak and confined and is subjected to punishment or conflict, then finances will be unstable and goods will be insufficient. "Tai Chang being stripped" is an Inauspicious Pattern indicating the decline of all affairs. Its positioning is: in spring at Chen, in summer at You, in autumn at Mao, and in winter at Si. According to the four seasons' energies, if Tai Chang rides a prosperous energy, it indicates good fortune related to nobleman's wealth and food, wine, and weddings; if it rides a harmonious energy, it indicates worship, clothing, and marriage; if it rides a death energy, it indicates posthumous titles and inherited wealth; if it rides a confined energy, it indicates summoning by the government; if it rides a resting energy, it relates to illness, clothing, and money. If it is accompanied by punishment and malevolent influences, these matters will occur more quickly.

太常筵宴，酒食相奉。遭枷在子，必值決罰；側目在寅，須遭佞讒。遺冠在卯也，財物損失。逆命在戍也，尊卑起訟。銜杯在申，受爵在丑，必進職而遷官。鑄印在巳，捧觴在未，或徵召與喜慶。午乗軒，有改拜之恩。辰佩印，有再遷之命。亥為聘詔，上雖善而必慮下憎。酉作券書，始雖順而堤防後競。

Tai Chang governs banquets, feasts, and the serving of wine and food. If it falls in Zi, it is called 'Zao Jia,' indicating certain punishment. If it falls in Yin, it is called 'Ce Mu,' meaning inevitable slander. If it falls in Mao, it is called 'Wei Guan,' indicating loss of wealth. If it falls in Xu, it is called 'Nie Ming,' suggesting disputes between superiors and inferiors. If it falls in Shen, it is called 'Xian Bei,' and if it falls in Chou, it is called 'Shou Jue,' both indicating promotion in position and advancement in officialdom. If it falls in Si, it is called 'Zhu Yin,' and if it falls in Wei, it is called 'Peng Shang,' either indicating a summons or a joyful event. If it falls in Wu, it is called 'Cheng Xuan,' suggesting a change of post and special favor. If it falls in Chen, it is called 'Pei Yin,' indicating another appointment for promotion. If it falls in Hai, it is called 'Pin Zhao,' meaning recognition from above but caution needed against jealousy from below. If it falls in You, it is called 'Quan Shu,' suggesting initial smoothness but caution against future disputes.

子水旺，土囚，故名荷項，因酒食與人決罰。寅木克土，故小人側目加讒。太常為衣冠，卯木克之，故遺失。戌一名入獄，故尊卑不和。申為杯，丑為貴人，故銜杯而受爵。巳為印，未為酒食，故鑄印而捧觴。未又名列席，丑亦名列席，俱有資財之喜。午為相地，故乘軒。辰土近巳，故佩印。辰一名枷項。

The earth branch Zi is a place where water is strong, and the earth element is thus restrained, so it is called "Héxiàng," like having a collar with a yoke. This often results from disputes over drinking and eating with others, leading to punishment. The earth branch Yin belongs to wood, which can overcome earth, so there is suspicion and slander from small people. Tai Chang represents clothing and official rank, and the earth branch Mao, also belonging to wood, overcomes it, causing the loss of clothing and official rank. The earth branch Xu is also called "Rùyù," indicating disorder between superiors and inferiors. The earth branch Shen resembles a wine cup, and the earth branch Chou is the position of the nobleman. Together, they form the image of holding a cup to receive a drink. The earth branch Si is a place for casting seals, and the earth branch Wei represents wine and food. Together, they form the image of casting a seal and holding a cup. The earth branch Wei is also called "Liexi," and the earth branch Chou is also called "Liexi," indicating good fortune in wealth from both places. The earth branch Wu can generate earth, which is the location of Tai Chang, so it is called "Chéngxuān." The earth branch Chen belongs to earth and is adjacent to the earth branch Si, which is the seal position, so it is called "Peiyan." However, the earth branch Chen is also called "Jiàxiàng."

亥乃絳宮貴人之闕，上人喜，但未土克亥水，故慮下憎。酉為秋分之故，劵出後必有競也，主陰人喜，且防後爭。

The亥 branch represents the Red Palace, which is also where the Nobleman's palace is located, so the superior is pleased. However, the Tai Chang is originally associated with Jiwei, which belongs to the earth element, and earth controls water, so there is still need to be cautious about the lower people's resentment. The酉 branch corresponds to the autumn equinox, when the year begins to turn towards gathering and storing. Once a contract is established at this time, disputes are likely to arise later. Therefore, Tai Chang in酉 indicates joy from the female side, but one must also be careful to prevent disputes afterwards.

後四官為太常卿，田園財帛彩鮮眀。君子遷官榮爵貴，小人媒嫂酒逢迎。旺相相生婚吉慶，死囚刑剋失財驚。病者四肢頭腹疾，祟縁新鬼可求親。

The official Tai Chang, who holds the position of Tai Chang卿, is located fourth after the Nobleman. He governs fields, wealth, and bright silk and brocade. If a gentleman divines this, it indicates promotion and increased rank, honor and prestige. If a petty person divines this, it signifies the matchmaker arranging a marriage and social gatherings involving food and drink. When Tai Chang is in a prosperous and strong state and is mutually generated by the day stem, it indicates a favorable marriage. However, if it falls in the death qi or imprisoned qi and is subjected to punishment or suppression, it leads to financial loss and alarm. When divining illness, it indicates ailments in the limbs, head, and abdomen. When questioning supernatural disturbances, the cause is the ghost of a recently deceased person, and one can seek resolution by praying to relatives.

於人為貴人、貧婦；於祟司命，又新化鬼；於病四肢，頭腹不寜；於五榖為麻，於獸為鴈羊之屬，變異為金石、文華、耳目、毛髮之類，味可食，形圓，色黃，數八。

The class deity of Tai Chang: in terms of people, it represents the Nobleman and a poor woman. In terms of ghosts and spirits, it represents the Director of Destiny and also the ghost of someone who has recently died. In terms of illness, it represents ailments of the limbs and discomfort in the head and abdomen. In terms of grains, it represents sesame. In terms of animals, it represents geese and sheep. When strange phenomena appear, they are related to metal and stone, ornamental decorations, or things connected to the ears, eyes, hair, and fur. The taste is pleasant, the shape is round, the color is yellow, and the number is eight.

玄武在天為後軍，一雲又將軍，雷部中為苦雨神。位居後三，家癸亥，水旺冬三月，凶將也。玄武純陰之水，倚干輔坎，陰極之位，北方至陰之邪氣也。能終萬物，職將軍。得地則禦侮之官，專耗散之權；失地則奸盜賊害，不祥。抱不正之氣，妖邪六窮之鬼氣，當六甲之窮，位在四時之盡。愛龍、蛇、雀，畏空、勾，惡立魁罡。

Xuanwu (also written as Yuanwu in this book) governs the rear army in the heavens, and is also said to be called General. In the Thunder Department, it serves as the deity of the rain that brings hardship. It is ranked third after the Nobleman. Its native branch is Guihai, and it belongs to the Water element. It is most powerful during the third month of winter. It is an Inauspicious General (malevolent general). Xuanwu is pure Yin water, relying on the Qian position to assist the Kan palace. It is located in the position of extreme Yin energy, representing the most阴 (Yin) and evil qi in the north. It can end all things. As a general, when it has a strong position, it is a military official defending against external threats, specializing in the power of dispersal; when it loses its position, it becomes a source of theft, fraud, and harm, bringing no good fortune. It carries improper qi, being the ghostly qi of the six poor spirits. It appears at the end of the six jia cycles, located at the end of the four seasons. Xuanwu prefers to travel with Qinglong, Tengsnake, and Zhuque, but fears Tiankong and Gouchen, and most dislikes being placed on the positions of Kuai (Xu) and Gang (Chen).

玄武主聰明多智、文章巧伎、求望財物、干謁貴人。其戾主失脫、盜賊、奸詐、小人、女子、陰私、不明、走失、疾病、鬼魅、夢想、離別等事。武主鬼扇，其為事多浮泛難成。武在江湖則主風雲，在道路則主雨水。武與財星並，主財聚散，或亡失稽滯，少成多敗。如其旺相相生，則主交易財物，或作牙儈斷之。

The positive aspect of Xuanwu indicates intelligence, skill in literature and craftsmanship, and is associated with seeking wealth and seeking the favor of noblemen. When Xuanwu acts abnormally and causes harm, it signifies theft, fraud, small people, women, private matters, ambiguity, loss of people or objects, illness, ghosts, dreams, and separation. Xuanwu represents hidden spirits that stir up trouble, so matters handled by Xuanwu are often superficial and difficult to achieve. When Xuanwu is in the position of rivers and lakes, it indicates the rise of storms and clouds; when it is in the position of roads, it indicates heavy rain. If Xuanwu is combined with the wealth element, it suggests that wealth is gathered and then lost, or lost and delayed, with little success and much failure. If Xuanwu is in a prosperous and strong state and is generated by the day stem, it can be interpreted as related to trade or considered as a middleman or broker.

凡占盜賊，須責元武之三傳。先以元武為本傳，次看元武之陰為苐二傳，謂之盜神；而盜神有所生為蔵物潛居之處也。又須看盜神之陰，為苐三傳。此三處神將相生，上得吉將，其賊難獲；若三傳神將相剋有凶，當主敗露；又看人年上神與日，剋制元武者亦獲。

When divining about theft, one must trace the three transmissions of the Black Tortoise. First, take the Black Tortoise itself as the first transmission. Then look at the yin spirit above the Black Tortoise, which is the second transmission, known as the "Thief God," representing the thief himself. The spirit that is generated by the Thief God indicates the place where the stolen goods are hidden and where the thief resides. Next, examine the yin spirit of the Thief God as the third transmission. If the three spirits are mutually generating and the spirits above are auspicious, the thief is difficult to catch. If the three transmissions are mutually controlling each other and carry ominous signs, the thief is likely to be exposed. Additionally, one should also consider the spirit riding on the person's year pillar and the day stem. If either can control the Black Tortoise, the thief can be caught.

凡卦忌武臨日辰，或日辰作武，逆理剋日辰者，俱防盜賊失脫，亦不宜與小人交易，恐有脫賺；不然其宅有陰人乘門戸不利也；如順理，旺相相生，不在此限。

Whenever a hexagram is cast, it is undesirable for the Black Tortoise to be present on the day stem or day branch, or for the day stem or day branch itself to transform into the Black Tortoise. It is even more undesirable if the Black Tortoise acts against the natural order and comes torestrain the day stem or day branch. If such configurations occur, one should be cautious about theft and loss, and avoid transactions with petty people to prevent being deceived. Alternatively, it may indicate that a woman in the household is occupying the main position, which is unfavorable for the family. However, if the Black Tortoise acts in accordance with the natural order, is in a prosperous and strong state, and is mutually generated with the day stem, then these prohibitions do not apply.

占走失人物，元武附德，更臨日辰，逃歸獲。元武臨門戶，更直昴星者，必主失脫，官家當主牢獄走失；若直刑害，罪人自犯。元武橫截、盜賊、兵傷，順行亥子是也。《未明》又云：武並風伯雨師二神，必有盜賊。元武旺主貴人遺失財物事，相繫官失財事，死盜賊死亡事，囚盜賊囚繫事，休亡失病人財物事。

Divination for missing people or lost objects: If the Black Tortoise is attached to the virtue god and is positioned on the day or hour, the missing person will return by themselves and lost items can be recovered. If the Black Tortoise is positioned at the gate or entrance and coincides with the昴 star lesson, it definitely indicates theft and escape. If the official court divines this, it suggests someone escaping from prison. If the Black Tortoise is in the position of punishment and harm, it indicates the criminal himself committing the crime. "Black Tortoise intercepting" indicates thieves and injuries from weapons, and the method is to count from亥 and子 in a clockwise direction. The book "Weiming" also states: if the Black Tortoise is together with the wind god and rain god, there will certainly be thieves. According to the four seasonal energies: if the Black Tortoise is in a strong position, it indicates the loss of property by a nobleman; if in a prosperous position, it indicates involvement in litigation, being detained, and financial loss; if in a dead position, it indicates thieves causing death; if in a restrained position, it indicates thieves being detained; if in a resting position, it indicates the loss of property by a sick person.

元武遺陰賊走失。散髮在子，有捕盜之心。升堂在丑，有干求之意。愛寅兮入林而難尋，惡辰兮失路而自制。窺戶在卯也，家有盜賊；反顧在巳也，虛見怖驚。在亥名伏蔵，則隱於深邃之鄉；在未為不戒，則敗於酒食之地。截路在午，拔劔在酉，懐惡反傷；折足在申，遭囚在戌，失勢可得。

Xuanwu governs secret theft and the loss of people. If it falls in Zi, it is called 'Spreading Hair,' indicating a desire to apprehend thieves. If it falls in Chou, it is called 'Entering the Hall,' indicating an intention to make a request. It prefers Yin, and once it enters the forest, it becomes difficult to find. It dislikes Chen, and once it arrives there, one becomes lost and constrained. If it falls in Mao, it is called 'Peeping at the Door,' indicating there is a thief in the house. If it falls in Si, it is called 'Looking Back,' which is just a false alarm. If it falls in Hai, it is called 'Hidden Retreat,' indicating hiding in a deep place. If it falls in Wei, it is called 'No Restraint,' indicating trouble from alcohol and food. If it falls in Wu, it is called 'Blocking the Path,' and if it falls in You, it is called 'Drawing the Sword,' indicating malicious intent that harms oneself. If it falls in Shen, it is called 'Broken Foot,' and if it falls in Xu, it is called 'Captured,' indicating thieves lose power and stolen goods can be recovered.

子曰過海，出入進退。丑曰立云，賊、失物、欺詐、干求。在寅，一說和諧之地，不為災。在辰主官事，一雲魁罡乘武奴婢逃亡。在巳，一雲跣足，進身之象，有人舉薦。未曰朝天，宜於貴。亥主損官。在午、酉，賊不宜攻。一雲午為失劔，不為害。又曰：元武午未兮轉職。申主賊現形，又橫劔，主害人。一說武乘玄子申，加卯酉，絶傷。

Xuanwu in Zi is called "Governing the Sea," indicating movement and return, with the ability to advance or retreat. In Chou it is called "Standing Cloud," relating to thieves, lost property, fraud, and requests. In Yin, it is said to be a harmonious place, not causing disaster. In Chen, it governs legal disputes; another saying states that the魁 (Xu) and 罡 (Chen) with Xuanwu indicate servants fleeing. In Si, it is called "Barefoot," indicating an opportunity for advancement, with someone recommending. In Wei, it is called "Facing Heaven," suitable for meeting noblemen. In Hai, it indicates loss of official position. When in Wu or You, thieves should not attack; another saying states that Wu is "Lost Sword," not causing harm; another statement says that Xuanwu in Wu or Wei indicates a change in position. In Shen, thieves reveal their true forms, and this position is also called "Crossed Sword," indicating injury. Another saying states that Xuanwu in Zi or Shen, combined with positions in Mao or You, indicates destruction and harm.

後三玄武后將軍，盜賊奸邪獄訟陳。君子奴逃車馬失，常人家破戶門淫。相生健旺傷財畜，互克衰絶喪繫迍。病者患腰兼脹滿，祟殃河伯溺潭神。

The Black Tortoise, which is the third after the Nobleman, is the general in charge of the rear army, governing theft, wickedness, and disputes in court. If a gentleman draws this, it indicates servants fleeing and vehicles and horses being lost; if a common person draws this, it signifies the collapse of family fortune and disorder within the household. If Black Tortoise and the Day Stem are mutually generating and strong, it indicates loss of property and livestock; if they are mutually controlling and weak, it indicates death, imprisonment, and hardship. In a divination about illness, it suggests lower back pain and abdominal distension; the malevolent spirits involved are the river god and the water spirits who drowned in ponds.

於人盜賊，邪視，小人；於祟河伯、水神；一雲廁鬼於病，心腹脹滿；一雲患腰，於五榖為豆，於獸狳豬之屬，又為蟲，於水中連鱗甲文章之物，變異為內虛女子之物，色黒，數四。

The spiritual counterpart of Xuanwu is associated with thieves, people with slanted eyes, and petty persons in terms of people. In terms of ghosts and spirits, it represents the river god and water deity, and is sometimes said to represent the ghost of the厕神 (toilet god). In terms of diseases, it represents fullness in the chest and abdomen, or alternatively, lower back pain. In terms of grains, it represents beans. In terms of animals and creatures, it represents pigs and other similar animals, as well as insects, and creatures with scales and patterns in water. When strange occurrences appear, it signifies hollow objects and women's utensils. Its color is black, and its number is four.

太陰在天為御史大夫、中丞，又云天乙嬪妃綵女也，雷部中霜雪氷凍之神。位居後二，家辛酉，金旺秋三月，吉將也。太陰乘金，西方白帝之少女，輔後宮，處人臣之位，有肅殺之權，嚴重有威貌。得地則正直無私，主台垣諫府、刑章典憲，操天下是非，故於人為信，氣稟少陰，嬪媵之職；失地則為婢為妾，三十六怪之主。愛龍、常、後，畏雀、蛇、空，不立夘、午、子。

Tai Yin in the heavens is the Grand Censor and the Deputy Grand Censor, and some say she is the concubine Cai Nü of Tian Yi. In the Thunder Department, she serves as the deity of frost, snow, and ice. She is ranked second after the Nobleman. Her native branch is Xinyou, belonging to the Metal element. She is strong in the third month of autumn, and is a favorable general. When Tai Yin is in the Metal element, she is the younger daughter of the Western White Emperor, assisting in the imperial harem, occupying the position of a minister, and holding the power of severity and punishment. She appears dignified and imposing. When she is in a favorable position, she is upright and impartial, overseeing the institutions of remonstrance and law, and judging right and wrong throughout the world, thus representing integrity in human affairs. She embodies the energy of the Lesser Yin, and holds the position of concubine and secondary wife. When she is in an unfavorable position, she becomes a servant or concubine, becoming the master of thirty-six kinds of strange phenomena. Tai Yin prefers to be accompanied by Qinglong, Tai Chang, and Tianhou, and fears Zhuque, Teng Snake, and Tian Kong. She should not be placed in the positions of Mao, Wu, or Zi.

太陰主婦女、才帛、金銀、錢物、陰私、喜慶、婚姻。其戾為陰私損失、謀事遲滯未成、逺信未至、病疾未痊。旺相相生，主陰人財喜，或為胎產；死囚刑剋，陰小病患，及陰私舌口，婢弊不正之事。占公訟，太陰入卦，與日相生者，宜首罪。占罪太陰入卦刑剋者，主有神佛願。

Tai Yin governs women, wealth, silver and gold, and also private matters, joy, and marriage. When Tai Yin acts abnormally and does evil, it indicates loss due to private matters, delays and failure in affairs, no news from afar, and prolonged illness. If Tai Yin is in a prosperous and strong state and is mutually generated by the day stem, it signifies joy and wealth related to women, or pregnancy and childbirth. If Tai Yin falls in death qi or imprisoned qi and is subjected to punishment and conflict, it indicates illness in women and children, disputes arising from private matters, and dishonesty among servants and attendants. In divination regarding legal cases, if Tai Yin enters the hexagram and is mutually generated by the day stem, it is favorable to voluntarily report oneself. In divination regarding guilt, if Tai Yin enters the hexagram and is subjected to punishment and conflict, it indicates that a vow made to gods and buddhas was not fulfilled previously.

占盜賊切，忌太陰入卦或臨日辰，主難獲；天地之私門也。徐曰：“太陰六合來加日，冥福佐之登逺程。”占墓宅，太陰入卦，所臨之方斷其有佛寺，及竒美好物名。

When divining about thieves, it is most undesirable for Tai Yin to enter the hexagram or to be present on the day or the hour stem. In such cases, the thieves are difficult to catch, because Tai Yin, like Liu He, is a private gate between heaven and earth. Xu's statement says: When Tai Yin and Liu He both rest on the day stem, there is hidden fortune virtue assisting, allowing one to travel far. When divining about tombs or houses, if Tai Yin enters the hexagram, then according to the direction where it rests, there will be a temple or something with a unique and beautiful name.

占婚，見太陰並酉、亥、未發用，加日辰，其女必不正，或神佛阻，婦人間阻。加日本剋日，曰主淫亂。丙午日見之有財，太陰居申酉為拔劔，主陰。太陰旺主嫁娶陰私事，相財物蔽匿，死陰私死喪，囚陰私囚禁，休巫醫蔽匿事。

Divination for marriage, if Tai Yin is seen along with You, Hai, and Wei in the first transmission, and also present on the day and the heavenly stem, then the woman's character is certainly improper; otherwise, it indicates interference by deities or women obstructing. If Tai Yin is on the day stem and reversely overcomes the day stem, it indicates promiscuity. If it is on Bingwu day, there is fortune in wealth. Tai Yin falling on Shen or You is called 'drawing the sword', indicating matters concerning the woman. Further, according to the four seasonal energies: Tai Yin in a strong position indicates marriage and private matters between men and women; in a growing position, indicates hidden wealth; in a dead position, indicates death due to private affairs; in a captive position, indicates being imprisoned due to private affairs; in a resting position, relates to witches and concealment.

太陰所為蔽匿，其來禍福不寜。垂簾在子，則妾婦相侮；守局在丑，則尊卑相蒙。被察在戍兮，憂怪異，小人誣譖；遭淫在辰兮，被乖爭，勾連爭訟。寅跌足，午脫巾，財物文書暗動；亥裸形，巳伏枕，口舌盜賊驚憂。閉戸在酉，看書在未，雅稱士人之正；微行在卯，執正在申，偏宜君子之貞。

Tai Yin's actions are always concealed and obscured, bringing about unstable fortune and misfortune. When it falls in Zi, it is called 'Chui Lian', indicating strife among concubines and wives. When it falls in Chou, it is called 'Shou Ju', indicating mutual concealment between superiors and inferiors. When it falls in Xu, it is called 'Bei Cha', indicating worry about strange occurrences and false accusations from small people. When it falls in Chen, it is called 'Zao Yin', indicating disputes and legal entanglements. When it falls in Yin, it is called 'Die Zu', and when it falls in Wu, it is called 'Tuo Jin', both indicating hidden changes in property and documents. When it falls in Hai, it is called 'Luo Xing', and when it falls in Si, it is called 'Fu Zhen', both indicating disputes, theft, and sudden worries. When it falls in You, it is called 'Bi Hu', and when it falls in Wei, it is called 'Kan Shu', both conforming to the refined conduct of scholars. When it falls in Mao, it is called 'Wei Xing', and when it falls in Shen, it is called 'Zhi Zheng', both suitable for the integrity and steadfastness of gentlemen.

凡太陰所為，雖福亦是蔽匿之事。子為房，陰為妾，故垂簾相侮。丑尊貴之宅，陰加故尊卑相蒙，占婚當主貴人為事；一雲主僧願。戍天空之宅，小人之象，故防譖。辰主乖爭，又為獄，故有訟；一雲戌曰繡衣，主婚。辰曰理冠，求就；又云墮胎、損婦、跌足、財動。

All matters governed by Tai Yin tend to involve some degree of concealment, even when they bring good fortune. Zi represents the inner chamber, and Tai Yin is the concubine, hence it is called "Chui Lian," indicating mutual harassment between wives and concubines. Chou represents the residence of the noble, and Tai Yin overlying it signifies mutual obscuring between superiors and inferiors; in matters of marriage, it often indicates that a nobleman will be involved in the arrangement. Another interpretation suggests it may relate to vows made to monks or Taoists. Xu represents the native house of Tian Kong, symbolizing small people, so one should beware of slander. Chen signifies discord and disputes, and also represents imprisonment, thus indicating legal disputes; another interpretation says that Xu is called "Xiu Yi," which relates to marriage matters, while Chen is called "Li Guan," indicating that affairs can be successfully completed, and also suggests miscarriage, injury to women, falls, and changes in property.

寅脫巾，文書動，其憂喜決於占時；又云午日披髮懐憂，寅榮遷恩錫。金生水，在亥為裸體，日亥元武，酉金珠，主陰有盜賊；又孕病；又云孕喜。巳火克酉，為伏枕，陰人口舌。

Tai Yin in the寅 position is called "Tuo Jin," indicating the initiation of official documents. Whether it brings worry or joy depends on the time of day when the divination is cast. Another interpretation suggests that on the午 day, Tai Yin with disheveled hair signifies a state of sorrow, while in the寅 position it indicates promotion, transfer, and receiving favors. Metal generates water, and since Tai Yin belongs to metal and is placed on the亥 water position, it loses its strength and becomes "Lu Ti" (naked). The亥 position is also the position of Xuan Wu, and the酉 gold is like jewels, so this indicates matters related to women, such as theft, or illness in pregnant women. Another interpretation suggests it may instead indicate the joy of pregnancy. The巳 position belongs to fire, which can overcome the酉 metal, so it is called "Fu Zhen," indicating disputes involving women's speech.

酉為正位，故閉戸；未為夏未迎秋，金將至，故看書。卯為門，太陰出之，主正直；申為臨官，故為執政，四者皆君子則吉，小人凶也。一雲酉主奴婢、疾病、出入、防憂；未主傳書、欺詐、破失，又婚事。

You is the native place of Tai Yin, so it is called 'closed door'. Wei is at the end of summer, about to welcome the autumn season, with the arrival of metal energy, so it is called 'reading books'. Mao is the gate, from which Tai Yin departs, indicating a person's integrity. Shen is the official place of metal, so it is called 'governing'. These four positions, if a gentleman draws them, they are auspicious; if a petty person draws them, they are inauspicious. Another interpretation says: Tai Yin in You governs servants, illness, going out and coming in, and one should beware of worries and troubles; in Wei it governs conveying messages, deceit, and loss or damage, and also matters of marriage.

後二太陰內史丞，陰私蔽匿事相仍。君子罪名將出入，小人賘奸致憂驚。乗旺相生婚禮驗，逢衰刑剋祀神徵。病者足疾腰傷損，有祟須祈灶有靈。

The Nobleman is followed by the Tai Yin, who holds the position of Inner Historian and Chief Assistant, governing matters of private affairs between men and women, concealment and secrecy. Such matters continue to occur repeatedly. If a gentleman divines this, the charge may be either confirmed or dismissed, remaining uncertain. If a petty person divines this, he may be involved in embezzlement and deceit, leading to anxiety and alarm. If Tai Yin is in a strong position and is mutually generated by the Day Stem, then matters concerning marriage will be verified. However, if Tai Yin is weak and suffers from punishment or suppression, then offerings to deities must be made to see results. In divination regarding illness, it indicates a foot ailment and injury to the waist. If there is supernatural interference, one must pray to the Kitchen God for effectiveness.

於人與天后同，或云賤妾；於祟女祥，並灶，及絶嗣鬼；於病心、腹、腰、腳損；於五榖為小麥，於獸雞、雉、飛、鳥之屬。又為金鐵、刀針，變異為野外、水中物，色黃白，數六。

The class deity of Tai Yin: in terms of people, it is the same as the Heavenly Empress, though some say it represents a low-ranking concubine. In terms of ghosts and spirits, it represents female demons, the kitchen god, and the ghost of a family without descendants. In terms of diseases, it represents injuries to the heart, abdomen, waist, and feet. In terms of grains, it represents wheat. In terms of animals, it represents chickens, pheasants, and various flying birds. In terms of objects, it represents metal and needles. When strange phenomena appear, they are things found in the wild or in water. Its color is yellow with a white tinge, and its number is six.

天后在天事天乙為后妃，雷部陰霖霧雨之神。位居前一，家壬子，水旺冬三月，吉將也。天后六陰之極，北方黒帝之五女，處人臣之位，任用財物，為陰戶之事。掌握後宮，配貴人，多柔順，主遲滯，體天地之至位，作群侯之慈母，得地則清真亷潔、髙貴尊崇，失地則淫濫奸邪、雜亂人倫。愛龍、常、貴、合，畏勾、空土神，不立四季。

The Heavenly Empress serves in heaven attending to the Heavenly Emperor, acting as a queen consort. She is the deity in charge of overcast weather and rain in the Thunder Bureau. The original text states she is positioned at 'before one', but according to the arrangement of the twelve generals, she is actually the first after the Nobleman. Her native branch is Renzi, belonging to the Water element, which is strong in the third month of winter, making her a favorable general. The Heavenly Empress represents the extreme of the six yin, being the fifth daughter of the Northern Black Emperor. She holds the position of a minister, overseeing the expenditure of wealth and managing internal affairs. She governs the inner court, pairs with the Nobleman, and is generally gentle and slow in her actions. She perceives the highest position in the universe, acting as a kind mother to all princes. When she is in a favorable position, she is pure, upright, noble, and esteemed; when she is in an unfavorable position, she becomes licentious and corrupt, causing disturbances in human relationships. The Heavenly Empress prefers to be accompanied by the Azure Dragon, Tai Chang, Nobleman, and Liu He, but fears Gou Chen and Tian Kong, the earth deities. She is not suitable to be placed in the seasons of Chen, Xu, Chou, or Wei.

天后主宮庭、陰私、喜慶、婦人、財物、婚姻、胎產與賞赦、慶賀、恩澤。其戾主帷簿不修，陰私不明，欺詐不實，口舌走失。凡占后乘太歲加日、臨門戶，主恩赦之兆立至；更值三陽、三光尤準，占公事最宜見之；如不臨門戶，但入課傳者，則主遲慢。

The Heavenly Empress oversees palace affairs, private matters, celebrations, women, property, marriage and childbirth, as well as rewards, pardons, festivities and grace. When she behaves abnormally and does evil, it indicates disorder within the inner chambers, unclear private relationships, deceit, falsehood, disputes over words, and the loss of people. When divining, if the Heavenly Empress is positioned over the year stem and approaches the day stem, and is located at the portal position, it signifies an imminent sign of grace and pardon. If this is further combined with auspicious patterns such as the Three Yangs or the Three Lights, the prediction becomes even more accurate. For matters concerning the government, encountering this pattern is most favorable. If she does not occupy the portal position but only enters the four lessons and three transmissions, it indicates that matters will be delayed and sluggish.

天后所乘神切忌下賊上，必有小人凌辱之事；葢后是皇后星，女弱之象，不宜為下所制也。占婚，宜后與日相生，及三六合者成，反此不成。天后剋日干，女貪，男不肯；日干克天后，男貪女，而女不肯。若卦傳大吉，主先阻後成。

The deity riding on the Heavenly Empress is most disliked when the Earth Plate below reverses to overcome the Heaven Plate above, which indicates there will be matters of being humiliated by small people. Since the Heavenly Empress is the Queen Star, representing a woman's gentle and weak nature, it should not be subdued by those in lower positions. In matters of marriage, it is favorable if the Heavenly Empress and the Day Stem mutually generate, or if they form a Triple Harmony or Liu He. In such cases, the marriage will succeed. Conversely, if it does not, the marriage will not. If the Heavenly Empress overcomes the Day Stem, it indicates the woman is willing but the man is not. If the Day Stem overcomes the Heavenly Empress, it indicates the man is willing but the woman is not. If the entire divination shows Daji, it suggests initial obstacles but eventual success.

天后乘神可以定女子性情、容貌。天后乘馬，命見解神，主陰人離別。後陰作玄，闇昧不明；後陰作虎，主妻病凶。罡為后加婦年，主墮胎。天后陰申陽酉，主淫亂未明。一曰：天后多因占女人，忽逢土旺主災損。若臨午未並壬癸，萬事十謀無一真。天后旺主嫁娶酒食，相婦人陰私事，死主死喪財帛事，囚奸邪繫事，休陰私疾病事。

By observing the deity that the Heavenly Empress rides, one can determine the nature and appearance of a woman. If the Heavenly Empress rides the Post-horse and there is also the Relief Deity in the native's chart, it indicates separation. If the阴神 of the Heavenly Empress transforms into the Black Tortoise, the matter is obscure and unclear; if it transforms into the White Tiger, it indicates the wife is ill and the situation is dangerous. If the Tiangang (Chen) transforms into the Heavenly Empress and is added to the woman's age, it indicates a miscarriage. If the Yin Spirit of the Heavenly Empress falls in Shen and the阳神 falls in You, it indicates that matters of immorality are not yet clear. There is another saying that divination involving the Heavenly Empress is mostly about women. If suddenly the earth element is strong and the earth overcomes water, it indicates disaster and loss. If the Heavenly Empress is in Wu or Wei and the day stem is Ren or Gui, then out of ten plans nothing will be true. According to the four seasons' energies: if the Heavenly Empress rides a strong energy, it indicates marriage and feasting; if it rides a supportive energy, it indicates private matters of the wife; if it rides a dead energy, it indicates death and wealth; if it rides a captive energy, it indicates being imprisoned due to immorality; if it rides a resting energy, it indicates private affairs and illness.

天后婦女，敝匿陰私。守閨在子，治事在亥，動止多宜。臨門在卯，倚戶在酉，姦淫不足。褰帷在戍，伏枕在午，非嘆息則呻吟裸體。在巳毀妝，在辰不悲憂則羞辱。優逰閒暇，皆因理髮在寅，修容在申。悚懼驚慌，縁為偷窺在丑，沭浴在未。

The Heavenly Empress governs matters concerning women, where affairs often occur in secrecy or concealment. If it falls on the Hour of the Rat, it is called 'Guarding the Chamber'; if it falls on the Hour of the Pig, it is called 'Managing Affairs', which is suitable whether there is movement or stillness. If it falls on the Hour of the Rabbit, it is called 'Approaching the Gate'; if it falls on the Hour of the Ox, it is called 'Leaning on the Door', indicating suspicion of adultery and damage to reputation. If it falls on the Hour of the Dog, it is called 'Lifting the Curtain'; if it falls on the Hour of the Horse, it is called 'Lying on the Pillow', suggesting either sighing heavily or lying sick and moaning. If it falls on the Hour of the Snake, it is called 'Bare Body'; if it falls on the Hour of the Dragon, it is called 'Destroying Makeup', indicating either sorrow and grief or suffering disgrace. The reason for ease and comfort is that if it falls on the Hour of the Tiger, it is called 'Haircut'; if it falls on the Hour of the Monkey, it is called 'Improving Appearance'. The reason for anxiety and alarm is that if it falls on the Hour of the Ox, it is called 'Secret Observation'; if it falls on the Hour of the Sheep, it is called 'Bathing'.

子宜靜，亥宜動，又云子主貴人、婚禮、逺信、盜賊，亥主陰人病，占訟必獄。卯酉為門戶，主姦淫，家事不寜。午為水胎，故伏枕，主孕病。戍為獄，水受克，故褰衣，主失物訟事。水淫於巳，故裸體姦淫之羞。辰為牢獄，故毀妝，主遺失衣物，官訟。又云魁罡作後，家蔵惡疾陰人。一雲在辰，婚產。

The Heavenly Empress is favorable for stillness when in the Zi position and for action when in the Hai position. There is another view that in Zi it signifies the Nobleman, weddings, messages from afar, and thieves, while in Hai it signifies a woman's illness and involvement in legal cases leading to imprisonment. The卯 and酉 positions are considered gate positions, thus associated with illicit relationships and household unrest. The Wu position is the fetal position of water, hence called "伏枕," indicating illness in pregnant women. The Xu position is associated with imprisonment, as water is subdued by earth here, hence called "褰衣," indicating loss of property and legal disputes. When water reaches the Si position, it becomes excessive and loses its restraint, hence called "裸体," signifying disgrace from immoral behavior. The Chen position is also associated with imprisonment, hence called "毁妆," indicating loss of clothing and legal cases; another view suggests that the魁 (Xu) and罡 (Chen) transform into the Heavenly Empress, indicating a woman suffering from a severe illness hidden within the household; yet another view states that the Heavenly Empress in Chen signifies marriage and childbirth.

寅為毛髮，水生木故理髮。一雲文書不決。申為容水生之地，故修容。一雲奸私，寅亥合而丑近之，故偷窺主陰私。一雲主婚禮。又云后乘丑加支為用，夜夢鬼交，未為衣服，水受克，故沭浴主婦人憂。又云陰后在小吉，主婦人婚。一雲男進田宅。

The trigram Yin represents hair and fur, and since water nourishes wood, it is called "haircut"; another interpretation says it relates to pending official documents. The trigram Shen is the place where water is born, and since it can hold water, it is called "refinement of appearance"; another interpretation says it relates to secret affairs and private matters. Yin combines with Hai, and Chou is adjacent, so it is called "sneaking a look," relating to private matters; another interpretation says it relates to marriage. There is also an interpretation that when the Heavenly Empress is on Chou and added to the day branch, initiating the first transmission occurs at night, indicating a dream of intercourse with a ghost. The trigram Wei represents clothing, and since water is restrained by earth in Wei, it is called "bathing," indicating worry for women. Another interpretation says when Tai Yin and the Heavenly Empress are together at Xiaoji (Wei), it indicates women getting married; another interpretation says it indicates the male acquiring land and property.

後一天后綵女嬪，惟須禁錮莫因循。君子遷官會賓客，小人陳儀議婚姻。旺相維持妻妾產，休囚傷害暗私淫。病成痢疾腰肢患，祟犯河官溺死神。

The Heavenly Empress, who comes immediately after the Nobleman, represents a palace lady of beauty and grace. In all matters, one should only restrain and gather in, not allow things to run freely. If a gentleman draws this, it indicates promotion and hosting banquets; if a petty person draws it, it signifies preparing ceremonies and discussing marriage. When the Heavenly Empress is in a prosperous and strong position, she can protect her wife, concubines, and property; but if she falls into a weak and confined state, there will be harm, and it indicates secret affairs and disorder. If this is drawn for illness, it suggests dysentery and ailments of the waist and limbs; the spirits causing trouble are the river god and the ghosts of those drowned.

於人貴流婦人，於祟水神溺鬼，病陰陽不調，大小便不利，臓腑之疾。於五榖稻豆，於獸鼠蝠，又為女人用物，變異為金石草木之屬，色白，數九。

The Heavenly Empress's class of deities: in terms of people, she represents noblewomen of high rank. In terms of ghosts and spirits, she represents water deities and ghosts of drowning victims. In terms of diseases, she represents disharmony between yin and yang, difficulty in urination and defecation, and disorders of internal organs. In terms of grains, she represents rice and beans. In terms of animals, she represents rats and bats. In terms of objects, she represents items used by women. When strange phenomena appear, they are related to metals, stones, herbs, and plants. Her color is white, and her number is nine.

日上生日百事吉，晝將人助夜神庇；日上剋日百不利，晝將人害夜鬼魅。日生上神百費出，日克上神事抑塞。日上之神去生辰，辰上之神來生日；日辰各受上神生，兩家順利有生意。日上之神去克辰，辰上之神來剋日；日辰各受上神克，兩家俱傷都不利。

This verse explains the relationships of generation and overcoming between the heavenly stem and earthly branch of the day. If the heavenly stem of the day is generated by the heavenly stem riding on it, all matters will be auspicious, with help from people during the day and protection from spirits at night. If the heavenly stem of the day is overcome by the heavenly stem riding on it, all matters will be unfavorable, with harm from people during the day and disturbances from ghosts at night. Conversely, if the heavenly stem of the day generates the heavenly stem riding on it, wealth will be spent without benefit; if the heavenly stem of the day overcomes the heavenly stem riding on it, affairs will be hindered and progress will be blocked. If the heavenly stem of the day generates the earthly branch, and the heavenly stem of the earthly branch also generates the heavenly stem of the day, then both the day and the earthly branch are supported by the heavenly stems above, resulting in smoothness for both person and dwelling, with vitality everywhere. If the heavenly stem of the day overcomes the earthly branch, and the heavenly stem of the earthly branch also overcomes the heavenly stem of the day, then both the day and the earthly branch are overcome by the heavenly stems above, leading to mutual harm and overall misfortune.

日上脫辰我脫他，辰上脫日他脫我；日辰各受上神脫，彼此防脫俱蹉跎。日上之神見辰旺，辰上之神見日旺；日辰上各見旺神，靜則為祿動遭網。日往臨辰遭下克，自取卑幼凌犯推。辰來臨日又剋日，卑幼上門肆侵欺。二者皆名為亂首。父子兄弟各離析。

The heavenly stem on the day stem drains the day branch, meaning I am leaking and consuming him; the heavenly stem on the day branch drains the day stem, meaning he is leaking and consuming me; if both the day stem and day branch are drained by their respective heavenly stems, then both sides must be cautious of being drained, leading to delays and difficulties in achieving things. If the heavenly stem on the day stem is strong in the day branch, and the heavenly stem on the day branch is strong in the day stem, and both the day stem and day branch have strong heavenly stems that are calm and unmoving, this is considered a禄 (favorable status). However, if they move, they will fall into a trap. If the day stem moves to the day branch and is overcome by the lower element, this indicates that the person is being bullied by younger family members; if the day branch moves to the day stem and overcomes it, this means younger family members are coming to bully the person. These two patterns are called 「乱首」, indicating that father and son, brothers, and siblings will all scatter apart.

日臨辰上去受生，以尊從卑受包容。辰臨日上來生日，彼自上門來周濟。日臨辰上去生辰，宅旺人衰虛耗頻。辰臨日上來脫日，亦主虛耗錢財是。日臨辰上去克辰，事雖費力得財雲。辰來臨日受日克，尊長得財卑幼悲。二者皆名為贅婿，日辰比和吉將吉。

The day stem is above the day branch and receives its generation, indicating that the superior person is obedient to the inferior, and is instead tolerated by the other. When the day branch is above the day stem and generates it, it signifies that the other party actively comes to support. If the day stem is above the day branch and generates the day branch, it indicates a prosperous household but declining people, with frequent losses. If the day branch is above the day stem and drains the day stem, it also indicates loss of wealth. If the day stem is above the day branch and overcomes the day branch, although the matter requires effort, it ultimately brings wealth. If the day branch is above the day stem and is overcome by the day stem, it indicates benefit to the superior and sorrow for the inferior. These two situations are both called '赘婿'. If the day and the heavenly stem share the same earthly branch and are accompanied by a favorable general, then it is auspicious.

日上祿馬主榮遷，日見辰馬宅動言君子遷官，小人宅動。辰上日祿受屈抑，權攝不正此為占。日辰上各見徳神，再乘吉將進發真。若見六合和合事，不宜解散憂病祲。乘墓坐墓日辰同，俱主昏迷雲霧中已上見鬼墓為暗鬼，尤當防。

The day stem sees the禄神 and The Post-horse, indicating promotion and transfer of position; if the day stem meets the Post-horse in the day branch, it signifies changes in the family residence — the virtuous should expect promotion, while the petty should consider moving. If the禄神 of the day stem is located in the day branch, it indicates being oppressed by others, holding power on behalf of someone else but without proper recognition, and this is the meaning of such a chart. If both the day and the hour contain the德神 and are accompanied by auspicious generals, genuine advancement is assured. If the Liu He is present, it indicates harmonious matters, and at this time, it is not advisable to break apart, otherwise there will be worries and illness. If both the day and the hour are in the墓, it indicates confusion and lack of clarity, as if in a fog; if these patterns are accompanied by the墓 of ghostly influences, it becomes a hidden ghost, which should be especially guarded against.

賓主不投懐猜忌，日辰互見害與刑。日辰逢敗人宅頹，絶神結絶舊事宜。死氣死神宜休息，若值空亡虛無實。日課不足心意焦，辰課不足家宅擾。若見卯酉為阻隔，魁罡蛇虎有傷折。

The host and guest sides are not in harmony and are suspicious of each other because the day and the day branch are mutually harmful and conflicting. When the day and day branch meet a weak and declining energy, the people and the household will decline. If they meet the spirit of termination, old matters will be concluded, which is actually favorable. If they meet death qi and the death deity, it is only suitable for rest and recuperation. If it is exactly the kongwang, then everything is empty and not substantial. If the day lacks a lesson, the host will be anxious. If the day branch lacks a lesson, the household will be disturbed. If there are the卯 and酉 positions, it indicates obstruction. If there are the魁 (戌) and罡 (辰) along with the Teng Snake and White Tiger, there will be harm and loss.

日主外兮辰主內，四課各就日辰推（日上兩課發用主外事，辰上兩課發用主內事）。一二發用貴順行，用在貴前事速成。三四發用天乙逆，用在貴後吉凶遲。四課發用名驀逢，事主偶然或驀成。

The day stem governs external matters, while the day branch governs internal matters. The four lessons (four transmissions), which are the foundation of the Six Dynasties divination method, are derived from the day stem and day branch, each contributing two lessons, making a total of four. These four lessons must be analyzed in relation to the day and the heavenly stem. The first and second lessons belong to the day stem, and the initiating transmission (the first transmission of the three transmissions, which is the starting point of the entire lesson) derived from them governs external matters. The third and fourth lessons belong to the day branch, and the initiating transmission from them governs internal matters. When the first and second lessons produce the initiating transmission, the celestial nobleman moves in the forward direction, and the useful god appears before the nobleman, indicating that the outcome will be quick. When the third and fourth lessons produce the initiating transmission, the celestial nobleman moves in the reverse direction, and the useful god appears after the nobleman, meaning that good or bad outcomes will come slowly. If the initiating transmission is obtained outside the four lessons without following the usual method, it is called a sudden encounter, and the outcome of the divination is often accidental or occurs suddenly.

用上克下事外來，利男利先卑小災。用下克上事起內，利女利后尊長悲。下賊上兮神克官（內戰），事將成合攪擾言。用遭夾克名逼迫，身不自由受驅策。用克上下為隔將，隔斷難合事不昌。

The initiating transmission indicates that if the upper spirit overcomes the lower spirit, the matter originates from outside, benefiting the man or the one who acts first, while the younger or the child suffers. If the lower spirit overcomes the upper spirit, the matter originates from within, benefiting the woman or the one who acts later, while the elder or superior suffers. When the lower overcomes the upper, it is called 'stealing' or 'thief'; when the upper overcomes the lower, it is called 'overcoming'. In Six Rats divination, the first priority in determining the three transmissions is the method of 'stealing and overcoming'. First check for 'stealing' from below to above; if there is none, then consider 'overcoming' from above to below. If the heavenly general and the riding spirit mutually overcome each other at the initiating transmission, it is called internal conflict, indicating that the matter was already about to be completed but is now disturbed. If the initiating transmission is restrained by both upper and lower spirits, it is called being forced, indicating that the person is not in control and is constantly driven by others. If the initiating transmission overcomes both upper and lower spirits, it is called 'separating the general', meaning the middle is cut off, making it difficult to unite, and the matter will not flourish.

用起長生凡謀遂，長生臨墓發舊事。用敗與死事壊毀，用絶事了人信至。用墓事緩病者悲，物在人歸凶事舊（凶事不發刑微）。刑沖破害事阻隔，用空憂喜無實遮。

The Initiating Transmission is seated in the position of Growth, and any plans will be fulfilled smoothly. If Growth also falls in the position of the墓地 (grave), then the matter involves old matters. If the Initiating Transmission falls in the position of failure or death, the matter will be ruined. If it falls in the position of绝地 (end), the matter will be concluded, waiting for someone to convey the message. If the Initiating Transmission falls in the position of墓地, the matter will be delayed, and the sick person is worried; however, the object is still present and the person can return, so the凶事 (adverse events) are old matters, and since the adverse events do not arise, the injuries and harm will be minor. If the Initiating Transmission meets刑 (punishment), 冲 (clash), 破 (break), or 害 (harm), the matter will face obstacles everywhere. If the Initiating Transmission falls in the position of Kongwang, both worries and joys are empty, and the truth cannot be concealed.

剋日憂身長上訟，克辰家宅不安寜。克時心動驚憂起，克末有始必無終。克命上神主得才，克年上神事必乖。喪吊事干有服人，休主疾病囚主刑。天將入廟喜愈喜，凶將歸家亦不慮（將凶亦不為禍）。用歲中末或月日，移逺就近急速是。

The initiating transmission (发用) that overcomes the day stem (日干) indicates worry about oneself and also suggests disputes with superiors; if it overcomes the day branch (日支), the family will not be at peace; if it overcomes the time of the matter (占时), the mind becomes unsettled and anxiety arises suddenly; if it overcomes the final transmission (末传), the matter will have a beginning but no end. If the initiating transmission overcomes the heavenly general (天将) on the person's own destiny, it indicates gaining wealth; if it overcomes the heavenly general on the year of birth (行年), the matter will certainly go wrong. If the initiating transmission is accompanied by the mourning-and-condolence spirit (丧门) or the visitor (吊客), the matter will involve people in mourning; if accompanied by the resting energy (休气), it indicates illness; if accompanied by the imprisoned energy (囚气), it indicates punishment. If the heavenly general enters its own temple position (本庙之位), it is a double blessing; if a凶将 returns to its own position, there is no need to worry, because the凶将 returning home will no longer cause trouble. If the initiating transmission is the year's master (太岁), and the middle and final transmissions are the month builder (月建) or the day branch (日辰), then the matter will come from a distance to near, and the matter will arrive quickly.

三光者，日月星也。三光入課傳立用，則吉凶咸倍。所以有三光之卦。今壬家以日為天煩，月為地煩，此言太陽太陰矣。若星則何取？大約甲乙日取木星，丙丁日取火星之類。或甲乙日取水星，丙丁日取木星，亦詳六親而言之。如日月星俱見傳課，為真三光。或吉或凶，視課體斷之，較常課更力倍。

The so-called three lights refer to the sun, moon, and stars. When the sun, moon, and stars enter the four lessons and three transmissions and are taken as the useful god, their power of fortune or misfortune is doubled. Therefore, in the Six壬 system there is a special lesson pattern called "three lights." Now, those who practice the Six壬 system refer to the sun as Tian Fan and the moon as Di Fan, which refers to the sun and Tai Yin as the two month generals. As for the stars, which one should be taken? Generally, on days of Jia and Yi, the star of wood is taken; on days of Bing and Ding, the star of fire is taken, and so on accordingly. Some people advocate taking the star of water on days of Jia and Yi and the star of wood on days of Bing and Ding, which is determined by considering the generation and overcoming relationships of the six relations. If the sun, moon, and stars all appear in the four lessons and three transmissions, it is called true three lights. As for determining fortune or misfortune, it depends on the entire lesson pattern, and its effectiveness is twice as strong as ordinary lessons.

天上五星，亦宜為天地盤視其相加，乃真五行也。如十將凶，亦不為禍。一月丙日寅時二刻之末，為箕六度，占事時太陽在尾三，以尾三加於箕六，如遇天盤流金星加於地盤，或尾火或室火度，是金為火所克。丙日以金為財妻，占財則求之必得，占妻則有病必亡。如天盤金星加於地盤，或氐土或胃土度，為逢生，占財與妻皆宜。

The five wandering stars in the sky should also be considered in relation to each other as the Heaven Plate and Earth Plate, which is the true meaning of the Five Phases. According to this calculation, if a favorable omen is obtained, even if an Inauspicious General (malevolent general) appears among the Twelve Heavenly Generals, it will not bring disaster. For example, on the third day of the first lunar month at the second hour and a half, the celestial position is at six degrees of the Ji mansion. At the time of the divination, the sun is at three degrees of the Wei mansion. Then, the three degrees of Wei are added to the six degrees of Ji. If the planet Venus moving on the Heaven Plate comes to the Earth Plate's Wei fire or Shi fire degrees, which belong to fire, then gold is overcome by fire. On a Bing day, gold represents wife and wealth; encountering this situation indicates that seeking wealth will certainly succeed, but the wife will be ill and may not be retained. Conversely, if the planet Venus on the Heaven Plate comes to the Earth Plate's Di earth or Wei earth degrees, which belong to earth, then earth generates gold, which is a favorable situation. Divination regarding wealth and marriage will both be auspicious.

此言天盤流行五星加地盤本宿五行也，至於地盤亦有流星，當兼觀之。但課內有本神五行矣，又有遁干，再論五星，頭緒多耳，姑存之。

The above discusses the five phases generated when the five stars in the Heaven Plate operate over the native stars on the Earth Plate. Similarly, there are also stars in motion on the Earth Plate that should be considered as well. However, within a single divination lesson, there are already the five phases inherent to each deity, plus the hidden heavenly stems. Now adding the five stars as another layer, the complexity becomes too great. Therefore, this method is merely recorded here for reference, without being discarded.

貴神鬥戰莫論官，剋日名為四閉看（剋日主事業失）。若與日辰相生利（若與日辰相生，百事皆利），福祿榮華萬事安。

The Nobleman (i.e., Tianyi Guiren, the first among the Twelve Heavenly Generals, who presides over elders, official rank, and the removal of misfortune) if it conflicts with the deity it rides upon, indicates that matters concerning official position should not be expected. When the Nobleman overcomes the Day Stem, it is called "Four Closures," which is immediately recognizable; anything that overcomes the Day Stem signifies loss in career. If the Nobleman is mutually generated with the Day Stem or Day Branch, the situation is favorable: if it is generated by the Day Branch, all affairs will be auspicious, bringing blessings, honor, and peace in all matters.

蛇日相生喜氣至（凡十二將固喜生日，亦要與乘神相生，不喜戰克。如蛇乘木神則喜，乘水神則戰，餘仿此），戰克憂驚在小兒。

The "Teng Snake" (one of the Twelve Heavenly Generals, governing fear, strange dreams, and firelight) is favorable when it is in mutual generation with the day stem, bringing auspicious energy. The Twelve Heavenly Generals generally favor the day stem as their birth element, but they must also be in mutual generation with the deity they ride upon. The most unfavorable situation is when they are in conflict. For example, if Teng Snake rides upon a wood deity, wood can generate the fire of Teng Snake, which is favorable; if it rides upon a water deity, water will overcome the fire of Teng Snake, which is a conflict. The same principle applies to the other generals. If Teng Snake is in conflict with the day stem, worries and disturbances will affect the child.

初傳怪夢心無定，末傳火燭卦中推（其神上下帶火木，更乘天地火煞，可取火厄。若在日上、宅上無救，主火厄。宅者，命前五辰是也。火光煞，正月在戌，逆行十二支。火燭煞，正月在巳順行十二支，不克日則不用矣；剋日傷人克宅焚宅）。

The Teng Snake falling in the first transmission indicates frequent strange dreams and restlessness of mind; if it falls in the final transmission, one should calculate from the divination to determine fire-related disasters. If the Teng Snake is accompanied by both fire and wood in the upper and lower positions, and is also riding on the Heavenly Fire Evil and Earth Fire Evil, it can be judged as a fire calamity. If such a situation appears on the day stem or the house stem and there is no salvation, it definitely indicates a fire disaster. The house refers to the fifth position of the earthly branches before one's birth stem. The method of calculating the fire light evil is to start from the戌 in the first month and proceed in reverse order of the twelve earthly branches; the fire candle evil starts from the巳 in the first month and proceeds in the forward order of the twelve earthly branches. These two evils do not need to be considered if they do not overcome the day stem; once they do overcome the day stem, the light case may injure people, and the severe case may destroy houses and buildings.

朱雀相生印信權（其神乘木火土神，更有太歲貴人相生，有權握文字至。身不克則吉，克則凶），剋日口舌定難安。初傳禍發官事急（注曰：在初傳剋日，急起口舌），末傳身須有逺看（注曰：謂朱雀飛騰逺路，言有逺信。若更乘天驛馬，必有逺信至。又朱雀為交易文字）。

The Vermilion Bird, one of the Twelve Heavenly Generals, governs documents, speech, and messages. When the Vermilion Bird is in harmony with the day stem, it indicates official seals and authority. If the deity accompanying the Vermilion Bird is wood, fire, or earth, and is supported by the heavenly stem and nobleman, it signifies gaining power and receiving documents. However, if the Vermilion Bird overcomes the day stem, it is unfavorable, as it leads to disputes and lack of peace. If the Vermilion Bird is in the first transmission, troubles arise quickly, and lawsuits come urgently, because the first transmission overcoming the day stem causes sudden disputes. If the Vermilion Bird is in the final transmission, one should look further ahead: the Vermilion Bird flying over distant places indicates messages from afar; if it also rides the post-horse, the distant message will surely arrive. Additionally, the Vermilion Bird governs matters of trade and documents.

六合從來福遂佳（六合不克日，所求合和。若剋日，忌合和，事不成，又主中損，更看何事斷之。若見財，主合和中破財；若克祿，主官事），相剋夫婦見乖差（注曰：六合剋日，夫婦口舌。若絶神、離神，主夫婦別離。若六合帶今日干合，交加克戰，必主分離）。

Liu He, one of the Twelve Heavenly Generals, is traditionally a god of fortune, and prayers to him are usually fulfilled. If Liu He does not overcome the day stem, all matters concerning harmony and transactions can be successfully completed. However, if Liu He overcomes the day stem, it is inauspicious to discuss matters of harmony, and the affairs will not succeed, with losses occurring along the way. The nature of the loss depends on the specific matter being consulted. If wealth is present in the chart, it indicates financial loss within the process of harmony. If Liu He overcomes the禄神 (L禄神, the official of fortune), it suggests legal troubles. When Liu He overcomes the day stem, there will be discord between husband and wife. If Liu He overcomes the day stem, there will be constant quarrels between spouses. If further complicated by the绝神 (绝神, the god of exhaustion) or离神 (离神, the god of separation), it indicates the separation of husband and wife. If Liu He also carries the heavenly stem of the current day as its combining partner, leading to mutual conflict, a definite breakup is expected.

用在門戶奸邪事（注曰：若六合臨卯酉，為門戶，主有奸邪之事），乘於巳亥逺天涯（六合乘巳亥，更加天驛馬，或初傳是道神，主有逺行。道神者，正庚、二辛、三甲、四癸、五壬、六乙、七丙、八丁、九戊、十己、十一庚、十二辛）。

Liu He (Hexagram of Harmony) initiating transmission and falling in the position of the gate, indicates there will be matters of deceit and wickedness: the so-called gates refer to the positions of Mao (卯) and You (酉). When Liu He is located at Mao or You, this is the case. When Liu He is on Si (巳) or Hai (亥), it indicates a long journey to the farthest reaches. If Liu He is on Si or Hai, and also the Heavenly Post-horse (Tian Yimashu) is present, or if the first transmission is exactly Dao Shen (the God of the Path), then it indicates a long journey. The method for determining Dao Shen is as follows: in the first month, it is Geng; in the second month, it is Xin; in the third month, it is Jia; in the fourth month, it is Gui; in the fifth month, it is Ren; in the sixth month, it is Yi; in the seventh month, it is Bing; in the eighth month, it is Ding; in the ninth month, it is Wu; in the tenth month, it is Ji; in the eleventh month, it is Geng; in the twelfth month, it is Xin.

勾陳戰鬥福皆休，與日相違道路仇（勾陳建干或有剋日，官事並起，更沒吉事，不克無凶。兼乗二馬者，若在家，必有逺人來相害；雖在外，亦主道路不吉）。

Gou Chen (one of the Twelve Heavenly Generals, governing disputes, land, and lawsuits) once involved in a conflict, will dissipate all good fortune; when it contradicts the day stem, enmity will arise even on the road. If Gou Chen is located in the lodging palace of the day stem or overcomes the day stem, lawsuits will follow continuously, and there will be no good events; if it does not overcome the day stem, there will be no misfortune. If Gou Chen is simultaneously accompanied by both the post-horse and the heavenly horse, someone from afar will come to harm the person at home; even if the person is away, the road will be unfavorable.

中末二傳俱吉利（注曰：須別中末都吉，卻來克勾陳，亦平平矣），也須禁繫出身愁（勾陳剋日，如不是日上，作初傳，卻中未傳生日，克勾陳不為凶。如在初傳日辰上為鬼，中末傳雖有吉將，亦凶矣）。

When both the middle transmission and the final transmission are favorable, one should still be cautious of worries related to imprisonment. It is important to distinguish clearly: even though the middle and final transmissions are favorable, if they instead restrain Gou Chen, the outcome is merely average. If Gou Chen restrains the day stem, but does not fall on the day branch, and only appears as the first transmission, while the middle and final transmissions instead nourish the day stem and restrain Gou Chen, it is not considered凶. However, if Gou Chen appears in the first transmission and also serves as a ghost爻 on the day branch, then even if the middle and final transmissions have favorable generals, the outcome will still be凶.

青龍相生事皆和，更逢旺相福祥多。若與日干交相剋，疾病傷財禍轉惡（注曰：若與日相生，不克戰所求皆吉；更有氣，不落空亡，或居福徳位上，建無內戰，宜求財幹事。若青龍剋日，主破財。若作白虎陰神，兼剋日，必死。若落空亡，則不凶）。

The Azure Dragon (one of the Twelve Heavenly Generals, governing wealth and joy) harmonizing with the day stem brings smoothness in all affairs; if further supported by prosperous and strong energy, blessings will be more abundant. If the Azure Dragon conflicts with the day stem, it may lead to illness and loss of wealth, causing misfortunes to worsen. When the Azure Dragon harmonizes with the day stem without conflict, all endeavors will be auspicious; if additionally supported by strong energy, not falling into Kongwang, or sitting in the Fortune Virtue position with no internal conflict, it is most favorable for seeking wealth and handling affairs. If the Azure Dragon overcomes the day stem, it indicates financial loss; if it acts as the hidden spirit of the White Tiger and overcomes the day stem, it inevitably signifies death; but if it falls into Kongwang, the outcome will not be ominous.

天空上下共相訟，得出獄兮病沉重。支神與日相剋戰，死亡奴畜小兒驚（天空解凶，獄訟和。占病主凶，謂入空者，無名也，故滅人口）。

"Sky Void" (one of the Twelve Heavenly Generals, governing deception, falsehood, and emptiness) causes disputes between above and below. Although it can help people escape from prison, it worsens illness. If the heavenly stem on the day branch conflicts with the day stem, it indicates death, loss of servants and livestock, and fright to children. Although "Sky Void" can resolve misfortune and bring peace to lawsuits and imprisonment, when it appears in a divination about illness, it indicates bad fortune. This is because falling into "Kongwang" (void) means something is merely named but not real, leading to loss of people.

白虎皆凶須見詳，男女分占斷死亡。復有其神臨卯酉，免死須歸道路傍（注曰：白虎陽神剋日，主女子得之必死。白虎陰神剋日，主男子得之必死。健者主病，病者主死。如白虎加卯酉臨門，如不見凶，必有出入之理，謂白虎主道路也）。

The White Tiger (one of the Twelve Heavenly Generals, governing disease, bloodshed, and roads) is generally ominous. One must examine the details carefully. For a male divining, if the White Tiger indicates death, it refers to the female; for a female divining, it refers to the male. If the White Tiger's yang spirit overcomes the day stem, the woman will die; if the White Tiger's yin spirit overcomes the day stem, the man will die. Those who are originally healthy will become ill, and those already ill will die. If the White Tiger is placed on the卯 or酉 positions, which are the gate positions, even if death can be avoided, the event will occur near the road. Since the White Tiger inherently governs roads, if the divination does not show other ominous signs, it indicates matters related to going out and coming in.

太常無克歡事寜，小吉同逢賓客迎。勾與日辰同聚會，事因酒食起官刑（太常不克日，主酒食、賓客、歡樂。如剋日，雖聚會，更妨因酒飯筵會起官事、破財。同勾陳剋日，最凶）。

The Tai Chang (one of the Twelve Heavenly Generals, governing clothing, food, feasting, and seals) failing to overcome the day stem indicates stability in joyful matters. If Tai Chang does not appear with Xiaoji (Wei), it suggests guests will come to visit. However, if Gou Chen and the day branch are together, matters will escalate to the authorities due to feasting and drinking. When Tai Chang fails to overcome the day stem, it signifies feasting, guests, and joy. But if Tai Chang overcomes the day stem, although there may be gatherings, one should beware of legal troubles and financial loss caused by banquets. If both Tai Chang and Gou Chen overcome the day stem, it is the most dangerous situation.

元武相刑忌賊傷，破財官事主逃亡（注曰：不克日無妨，剋日主逃亡、遺失財，或只目人、或奸盜人相害也）。類與日辰無戰克，凶中就吉卻無妨（注曰：元武乗惡煞與日不克，何畏？生日宜求橫財於陰私中）。

The Heavenly General Yuanwu (also known as Xuanwu, one of the Twelve Heavenly Generals, governing thieves, loss, and darkness) if in conflict with the day stem, indicates the need to beware of thieves causing harm, leading to financial loss, legal disputes, and people fleeing. If Yuanwu does not overcome the day stem, there is no harm; but once it does overcome the day stem, it signifies that people may flee, property may be lost, or one may be harmed by a one-eyed person or a dishonest thief. If there is no conflict or confrontation between Yuanwu and the day branch, it is a turn from bad to good, and there is no need for worry. Even if Yuanwu is riding on a malevolent star, as long as it does not overcome the day stem, there is nothing to fear. If Yuanwu generates the day stem, it is favorable to seek unexpected wealth in secret.

太陰剋日起奸私，終有陰人撓訟詞（注曰：太陰剋日主姦淫；若乗寅申，口舌自消。同元武，主闇昧破財，若在末，不克日不用。奸神，春寅、夏亥、秋申、冬巳。邪神，正未逆行十二支。若太陰與二神並，必起奸邪事）。更同卯酉為合類，同凶為惡定不疑。

The Tai Yin (one of the Twelve Heavenly Generals, governing secret matters, concealment, and women) overcoming the day stem indicates the occurrence of immoral affairs, eventually leading to disturbances in lawsuits caused by women. Tai Yin overcoming the day stem signifies immorality; if it is accompanied by寅 or申, disputes will naturally subside. If Tai Yin appears together with Yuan Wu, it indicates hidden financial loss. If Tai Yin is only in the final transmission without overcoming the day stem, it does not need to be considered. The emergence of the奸神 (immoral deity) is in寅 in spring,亥 in summer,申 in autumn, and巳 in winter. The邪神 (evil deity) is in未 in the first lunar month, and follows the twelve earthly branches in reverse order. If Tai Yin appears together with these two deities, immoral and evil affairs will certainly arise. If Tai Yin combines with卯 or酉 to form a class, or appears with malevolent deities, the evil consequences are certain.

天后相刑闇昧生，不逢戰克必婚成（注曰：天后克今日，主陰人口舌不明事。若臨沭浴之方，或亥子卯酉，亦主淫亂起口舌。無戰克，宜求婚親，又宜求婦人之財也）。子亥卯酉同傳者，必見奸邪在獄庭（注曰：若天后乗亥子卯酉，更初傳乘沭浴，主奸事。更有勾陳剋日，主官事至，牢獄不明也）。

The Heavenly Empress, one of the Twelve Heavenly Generals, governs women, marriage, and private matters. If she conflicts with the day stem, obscure matters will arise. If there is no conflict or overcoming, the marriage will surely succeed. If the Heavenly Empress overcomes the day stem, it indicates disputes involving women or matters that are unclear. If she is in the position of bathing or falls in the hours of亥, 子, 卯, or 酉, it suggests licentiousness and disputes. When there is no conflict, it is suitable to discuss marriage or seek a spouse, and also appropriate to seek wealth from women. If the hours of子, 亥, 卯, and 酉 all appear in the three transmissions, there will certainly be immoral affairs leading to public disputes. If the Heavenly Empress is in亥, 子, 卯, or 酉, and the first transmission is in the position of bathing, there is evidence of infidelity. If further the Gou Chen overcomes the day stem, legal disputes will arise, and imprisonment will follow.

卜人十件莫移時，三傳日辰並來期，行年太歲合本命，見其二字決凶疑（注曰：三傳為三件，行年、本命為二件，太歲、來方、日上、辰上、正時，共十件。占課不出十件物事，其吉凶日上、三傳、本命、行年六處最緊，外四事亦可思）。

When divining for someone, there are ten things that must not be altered or changed: the three transmissions, the day branch along with the time of the inquiry, plus the person's age, the year's master, and the person's own destiny. If specific characters are found in these positions, one can determine danger and difficulties. The term 'ten' is calculated as follows: the three transmissions count as three, the person's age and destiny count as two, and adding the year's master, the direction of the person, the heavenly stem above the day, the heavenly stem above the hour, and the exact hour, making a total of ten. If the divination does not fall within these ten categories, the most important for determining good or bad fortune are the heavenly stem above the day, the three transmissions, the person's destiny, and the person's age, which are six in total. The remaining four should also be considered together.

寅亥遇之身主病（注曰：課內三傳、年命、日上若見寅亥有氣剋日，無救即主病。若更今日乗行之道，或六處有一處見白虎旺相剋日者，即應矣），寅辰逢處獄囚遲（課中、三傳、年命、日上若見寅辰，主官事。再論日行之道及六處，有勾陳或朱雀剋日，宜言官事。若不見勾陳剋日，只初傳與日在囚墓之中，亦主官事）。

Among the six places, if the characters寅 and亥 appear, the person is likely to fall ill. If the three transmissions, the year's stem, the day's stem, and the heavenly stem on the day all show寅 and亥 with vitality and they control the day's stem, and there is no saving god, then illness is certain. If the person's path on that day or one of the six places also shows寅 or亥 with vitality and they control the day's stem, it will definitely come true. If the characters寅 and辰 appear, it indicates a prolonged legal matter. If the lesson pattern, three transmissions, the year's stem, the day's stem, and the heavenly stem on the day all show寅 and辰, there will be legal disputes. Further examine the person's path on that day and the six places; if Gou Chen or Vermilion Bird control the day's stem, it can be concluded as an official matter. Even if Gou Chen does not control the day's stem, if the first transmission and the day's stem are both in captivity or in the墓地, it will still indicate legal issues.

子卯當逢占賊盜（注曰：課有子卯，主賊盜。若更有元武剋日，或元武克財，亦應。又如不見元武剋日克財，只見日財落空及受下克，亦主盜賊失財。又如不見財落空及下克，只見財乗元武，為財去從賊。元武陰神剋日，必見不明損財事，臨時細詳），馬見巳亥在路岐（注曰：巳亥主出入，若六處中有元武乘天驛馬、六丁、逰神，主取財在外方。又天上正時加馬，逺行，亦然）。

When the characters 子 and 卯 appear, it indicates the presence of thieves or theft. If the lesson contains 子 and 卯, there is likely to be theft. If there is also the Black Tortoise (元武) overcoming the day stem (日干) or the Black Tortoise overcoming the wealth爻, this will also be accurate. Even if the Black Tortoise does not overcome the day stem or the wealth爻, if the wealth爻 falls into Kongwang or is overcome by the lower god, it also indicates loss of wealth due to theft. If we go further, even if the wealth爻 does not fall into Kongwang nor is it overcome by the lower god, but the wealth爻 is occupied by the Black Tortoise, then the wealth will be lost to thieves. If the Yin Spirit of the Black Tortoise overcomes the day stem, there will certainly be unexpected loss of money. When making the divination, one must carefully distinguish. If the Post-horse (驿马) appears along with 巳 or 亥, the person is on the road. 巳 and 亥 originally indicate movement in and out, if among the six positions there is the Black Tortoise riding the Post-horse, the Six丁 God, or the wandering god, it indicates going to another place to seek wealth. Also, if the Heaven Plate's correct hour is added to the Post-horse, it indicates a long journey, and the reasoning is the same.

丑入午傳多咀呪（注曰：六處有丑午，主呪罵口舌。更六處有朱雀，準驗），酉未加之姑嫂離（注曰：未為離神，酉為孤煞，二煞中建干剋日在六處，必見離別夫婦。又更隔角，準應。隔角煞，乃未立辰未戌丑，酉立午酉子卯，皆名為隔角煞。若行年更立離神，準應）。

The trigrams Chou and Wu both enter the Three Transmissions, often indicating slander and disputes: if both Chou and Wu are present among the six places, it indicates being cursed and constant disputes; if the six places also include the Vermilion Bird, the prediction is even more accurate. The trigrams You and Wei combined often lead to separation between a daughter-in-law and her mother-in-law: Wei is the trigram of separation, and You is the trigram of solitude. If among these two trigrams there is a hidden Heavenly Stem that overcomes the Day Stem and falls within the six places, there will certainly be separation between husband and wife; if it also meets the angle trigram, the prediction is even more accurate. The method of calculating the angle trigram is: starting from Wei, the sequence is Chen, Wei, Xu, Chou; starting from You, the sequence is Wu, You, Zi, Mao, all of which are called angle trigrams. If the year trigram also stands for the trigram of separation, the prediction will be even more accurate.

要知心中多猶豫，勝光傳送事疑惑（注曰：申為肺，乃傳送。午為心，午加申主心有疑惑）。河魁行年臨元武，身主鬚鬍事不疑（注曰：河魁為元武，建干剋日，即有一鬚鬍人相害也）。

If the person is uncertain in their mind, look at Shengguang and Chuansong: Chuansong is Shen, which belongs to the lung in the body; Shengguang is Wu, which belongs to the heart in the body. Wu placed on Shen indicates doubt arising in the heart. If Hekui falls on the year pillar and is accompanied by Yuanwu, then the person causing harm is a man with a beard, which is certain: Hekui accompanied by Yuanwu, with the hidden heavenly stem that emerges again being able to overcome the day stem, indicates that a man with a beard comes to cause harm.

凶神復行凶神位（注曰：甲日用申酉，或建干庚辛，為白虎。在三傳年命日上，更在今日三刑、四煞、六沖、六害，轉凶。若白虎在今日三六合，貴神干合，雖凶亦減半矣），帶煞被刑無制度（注曰：論凶神凶將帶煞，更坐三刑、六害、四煞、相沖，地下無制，大凶。若坐下克上，凶神有制，其凶稍減分數。戊日寅為白虎帶煞，更臨亥地，故曰被刑，大凶主死也。若亥中干克寅，其凶減半）。

The Inauspicious Spirit has reached an Inauspicious Spirit position: for example, if on a Jia day, the申 or酉 is used as the initiating transmission, or if the hidden heavenly stem is Geng or Xin, then it is the White Tiger. If the White Tiger falls in the three transmissions, the year pillar, or the day's heavenly stem, and coincides with the day's three punishments, four evils, six clashes, or six harms, then it becomes even more凶. Conversely, if the White Tiger is in the triple harmony,Liu He position, or combines with the noble god's heavenly stem, although it is凶, it can be reduced by half. AInauspicious Spirit with evil spirits and being punished, with no power to control it below: whenever an Inauspicious Spirit or Inauspicious General is accompanied by evil spirits, and sits on the three punishments, six harms, four evils, or conflicting positions, and the earth plate has no power to control it, it is a great凶. If the position it occupies is lower overcoming the upper, the Inauspicious Spirit is controlled, and the degree of凶 is slightly reduced. On a Wu day, the寅 is the White Tiger with evil spirits, and if it is located on the亥 position, this is called being punished, which is a great凶 and indicates death; however, if the hidden heavenly stem in the亥 can overcome the寅, then the凶 is reduced by half.

救也不救復來傷（注曰：若白虎帶煞被刑，剋日即凶。若三傳年命日上卻克得白虎，為救神。更看誰先到，若救神先到即吉，後到即不用。如戊日寅為白虎加亥，亥中水生木，必先到，主必凶。若庚辛申酉在三傳，被下制，雖在三合有路，卻遇四煞、三刑、相沖、六害，為有制，後到即不救，不用矣），官災流配死入墓（注曰：前後凶煞，皆忌帶煞被刑剋日，若重則主死亡，輕則破財官事矣）。

It seems there is a way to save, but in reality, it cannot save and instead harms again: if the White Tiger is accompanied by a malevolent force and suffers from punishment, thus overcoming the day stem, it is凶. If the three transmissions, the year's stem, the person's birth stem, or the heavenly stem on the day can overcome the White Tiger, then it is a saving god. However, one must also look at which one arrives first: if the saving god arrives first, it is auspicious; if it arrives later, it is ineffective. For example, if on a Wu day, the寅 is the White Tiger and is placed on the亥, the water in亥 nourishes the wood in寅, so the White Tiger gains strength first, thus still indicating misfortune. Another example is when the庚 or辛, along with the申 or酉, appear in the three transmissions. Although they are controlled by the lower heavenly stems, it seems there is a path through the triple harmony. However, if they encounter the four malevolent forces, the three punishments, conflict, or the six harmful relationships, they end up being controlled themselves. The saving god arrives later and thus cannot save, so it is not necessary to use it. At this point, severe cases may lead to official troubles or exile, and after death, entering the underworld. Lighter cases may still suffer from financial loss and legal disputes: all these malevolent forces are most dangerous when they are accompanied by malevolent forces, suffer from punishment, and overcome the day stem. Severe cases may result in death, while lighter ones may lead to financial loss and legal issues.

吉將行來吉神助，更兼吉煞同支住（注曰：龍合常是吉將，如所乘神兩不戰克，又不克日，更與日相生，即吉。總見白虎、元武，如生日，亦宜求財及逺行，見官則吉。《經》云：“吉神吉將還相生，喜事求財必然成。”又《寳鑑經》云：“吉神助今日，坐處不受制。更卻無他克，百事大吉利。”有制伏則不吉，只言平平矣）。吉神不解吉相生，自是官遷福祿聚（注曰：吉神吉將，且忌解神，吉事必無矣。若凶神入辭，即吉）。

A fortunate general arrives, accompanied by a fortunate deity, and further supported by a favorable malevolent spirit that resides together with the day branch. The Azure Dragon, Liu He, and Tai Chang are all fortunate generals; as long as the deities they ride upon do not fight or overcome each other, and do not overcome the day stem, but instead generate it, it is favorable. Even if the White Tiger or Black Tortoise appear, as long as they generate the day stem, it is suitable for seeking wealth and traveling far, and encountering an official is also auspicious. The classic says that when fortunate deities and generals generate each other, joy and seeking wealth will surely succeed; the "Baojian Jing" also says that when fortunate deities support the day stem, the position they occupy is not restrained, and there is no other harm, so everything is extremely favorable. Conversely, if restrained, it is not considered favorable, but merely average. When fortunate deities are not met by the Relief Deity to relieve them and can generate each other, it naturally indicates promotion in official position and accumulation of blessings and wealth. Fortunate deities most fear the Relief Deity; once the Relief Deity appears, all good things vanish; if the one coming to relieve is a malevolent deity, it is actually favorable.

落井沉河有死疑，逃亡賊盜去同推。天河地井相加見（注曰：未辰相加為天河，子卯相加為地井是也。又曰辰為天河，未為地井），賊盜須教近水追。

When the well falls into the river, life and death are in serious danger; matters concerning people fleeing or bandits should also be judged by the same method. When the Heavenly River and the Earthly Well are combined and appear in the divination, one should be cautious: the combination of Wu and Chen is called the Heavenly River, and the combination of Zi and Mao is called the Earthly Well; another view is that Chen is the Heavenly River and Wei is the Earthly Well. When encountering this pattern, searching for fugitives or bandits should be done near water sources.

河井相加日與辰，日辰又在水中存。二傳俱金無土類，行者須交水溺人（注曰：日干建得水，又三傳或巳酉丑、申子辰，更天河加地井上，定主水溺人也）。

The Heavenly River and Earthly Well combine precisely over the Day Stem and Day Branch, and the Day Branch itself is also in the position of water; if the Three Transmissions are all metal without any earth to interrupt, the person going out will have to beware of drowning. That is to say: the Day Stem is in a position of water, the Three Transmissions form either the Metal triad of Si-You-Chou or the Water triad of Shen-Zi-Chen, and the Heavenly River is pressing over the Earthly Well, which certainly indicates that someone will drown in water.

元武要乘卯與子，臨辰加未河井止。若教此煞剋日辰，必主身亡在井死（注曰：未中有井宿，如三傳內更旺水，傳中見元武，定主近水，或水中死也。如乙酉日，辰加未是天河加於地井，而日干若坐落空亡，遇此必有沉溺之患）。

The Black Tortoise if riding on卯 and子, and also appearing on辰 and added to未, will complete the ominous signs of天河 and地井. If this group of malevolent spirits further attacks the day stem and day branch, it certainly indicates death by drowning in a well. Since未 contains井, if water energy is strong in the three transmissions and the Black Tortoise appears in the transmission, the calamity will certainly occur near water, or even death by drowning. For example, on a Yiyou day, if辰 is placed on未, it is exactly天河 pressing down on地井. If the day stem is also in the position of Kongwang, encountering such a divination will surely result in drowning.

火惡從戍逆十二（即月厭），蛇雀來剋日辰上。火燭從已順十二，火厄宅身與誰是（注曰：剋日在身，克辰在宅）。

Fire malevolent spirits start from the戌 position and proceed in reverse order through the twelve earthly branches, which is known as the Month Aversion. If the Teng Snake or Vermilion Bird come to overcome the heavenly stem or the earthly branch of the day, the fire calamity becomes evident. The fire candle malevolent spirit starts from the巳 position and proceeds in the normal order through the twelve earthly branches. To determine whether this fire calamity affects a person or a house, the distinction is simple: if it overcomes the day stem, it affects the person; if it overcomes the day branch, it affects the house.

三傳年命納音土，建者相兼寄空宿（土空則崩）。日干一元是土神，凶災落崖塌牆屋（注曰：三傳年命皆是木，今日日干是土，更立在空亡地上，定主落崖塌房。有蛇虎，言死也）。

The Three Transmissions and the natal stem of the person's age both belong to the Earth element, and the position they occupy also coincides with the Kongwang star. When Earth falls into Kongwang, it will collapse. The day stem itself is also an Earth deity, so misfortune will manifest in falling from a cliff, collapsing walls, or the collapse of a house. That is to say, the Three Transmissions and the natal stem of the person's age are both Wood elements that overcome Earth, and the day stem itself is Earth. When this is established in the Kongwang position, it definitely indicates that the person will fall from a cliff or experience a house collapse. If the chart also contains Teng Snake and White Tiger, it signifies a death omen.

行年夲命共三傳，俱在刼亡喪吊間。日木逢金生惡煞，支忌應須見血殘（注曰：今日木干，有鬼賊剋日，更兼血支、血忌，定主血病，或刃傷惡死。劫煞，正亥逆行四孟。歲前二辰為喪門，歲後二辰為弔客。血支，正月丑順行十二辰。血忌，正丑、二未、三寅、四申、五卯、六酉、七辰、八戌、九巳、十亥、十一午、十二子）。

The person's age and their natal stem, together with the three transmissions, are all located between the jiesha, wangshen, the mourning-and-condolence spirit, and the guest spirit. The day stem is of wood and is being harmed by metal, which brings in a harmful spirit. It also violates the blood branch and blood taboo, leading to blood-related injuries. This means: if the day stem is wood and there is a ghostly spirit that harms the day, combined with the blood branch and blood taboo, it definitely indicates blood disorders or death by blade. The methods for calculating these evil spirits are as follows: jiesha is located in亥 in the first lunar month, and then proceeds in reverse order through the four young months; the mourning-and-condolence spirit is two positions before the heavenly stem, and the guest spirit is two positions after the heavenly stem; the blood branch starts in丑 in the first lunar month and proceeds in order through the twelve earthly branches; the blood taboo starts in丑 in the first lunar month, in未 in the second, in寅 in the third, in申 in the fourth, in卯 in the fifth, in酉 in the sixth, in辰 in the seventh, in戌 in the eighth, in巳 in the ninth, in亥 in the tenth, in午 in the eleventh, and in子 in the twelfth.

日辰衰木見真金，三傳無火卻成迍。用起行神居空地（木空則折），倒樹折支壓體凶。

The day stem and day branch belong to wood but their energy is already weak, and they are further afflicted by true metal that comes to overcome them. There is no fire in the three transmissions to control the metal, so the matter will become obstructed and difficult to proceed. The initiating transmission god falls into the kongwang position, and when wood falls into kongwang it will break, resulting in an ominous sign of a tree falling and branches breaking, causing injury to the body.

凶神正月起於辰，白虎交加克我身。行年又加雌虎煞，有刄須教虎咥人（注曰：白虎煞，正月辰順行十二。雌虎煞亦然。若與白虎並方應）。

This malevolent spirit begins in the辰 (Chen) position in the first lunar month, and the White Tiger overlaps with it, causing a harmful influence on oneself. If the year of the person's age also has the female White Tiger evil spirit, then when encountering a blade, there will actually be a bloodshed similar to a tiger attacking a person. The method of calculating the White Tiger evil spirit is to start from the辰 (Chen) position in the first lunar month and proceed in the order of the twelve earthly branches. The method for calculating the female White Tiger evil spirit is the same. It will only take effect when it coincides with the White Tiger.

天地勾煞兩相乘，白虎逢麻絲繫身。更與空亡相會合，懸頭白日在梁棚（注曰：天絞煞，正月辰順行十二。白虎見絲麻，主自縊。絲麻煞，正月卯逆行四仲，即與桃花咸池煞同。一本春寅、夏午、秋酉、冬子）。

Heavenly and earthly knots are two malevolent forces that when they meet, the White Tiger is also involved with the silk and hemp evil spirit, and then combines with Kongwang. This creates ainauspicious sign of hanging by the neck in broad daylight. The method of calculating the Heavenly Knot is that in the first month it is in the辰 branch, and proceeds in the order of the twelve earthly branches. When the White Tiger meets the silk and hemp evil spirit, it indicates suicide by hanging. The method of calculating the silk and hemp evil spirit is that in the first month it is in the卯 branch, and proceeds in the order of the four middle branches. In fact, this is the same as the Taohua and Xianchi evil spirits. There is another version that says in spring it is in the寅 branch, in summer in the午 branch, in autumn in the酉 branch, and in winter in the子 branch.

要知存亡看蛇虎（注曰：男病看白虎，女病看天后，小兒看螣蛇。一本，小女子看太陰，俱怕陰神剋日），陰陽二神分賓主（注曰：男命忌白虎陰神剋日，女命忌白虎陽神剋日。陽命陰傷必死亡，陰命陽傷必哀舉）。

To determine whether a patient is alive or dead, one should look at Teng Snake and White Tiger: for a man's illness, observe White Tiger; for a woman's illness, observe Heavenly Empress; for a child's illness, observe Teng Snake; another text says that for a young girl, observe Tai Yin. These all fear their own Yin spirits attacking the Day Stem. Yin spirits and Yang spirits must also be distinguished as host and guest: for a man's fate, it is bad if White Tiger's Yin spirit attacks the Day Stem; for a woman's fate, it is bad if White Tiger's Yang spirit attacks the Day Stem. If a Yang fate is harmed by a Yin spirit, the person will surely die. If a Yin fate is harmed by a Yang spirit, the family must hold a funeral.

白虎天后與螣蛇，剋日須當病轉加（注曰：男怕白虎，女怕天后，小兒怕螣蛇，陰陽神各一克日，日或無氣，或日落空亡，必死）。陰與陽神各得地，行年被剋死無差（注曰：各者，各使陰神、陽神得地剋日必死，克行年亦死）。

The White Tiger, Heavenly Empress, and Teng Snake, if they overcome the day stem, will certainly worsen the illness. Men fear the White Tiger, women fear the Heavenly Empress, and children fear the Teng Snake. Each of their yin and yang spirits has one that overcomes the day stem, and if the day stem is weak or falls in Kongwang, death is certain. If both the yin and yang spirits occupy strong positions, and the year stem is also overcome by them, death is unavoidable. The term 'each' means that the yin and yang spirits each have strong positions; if they overcome the day stem, death is certain, and if they overcome the year stem, death is also certain.

五行日時俱入墓，絶死空亡俱要忌。總有救神亦主凶，凶吉應期看日助（注曰：俱忌今日干與正時落墓，或白虎、天后、螣蛇入墓，雖不見剋日，亦死。如不見入墓，卻今日干臨在死絶地，亦凶。雖有救神、解神，亦不可用）。

Among the Five Phases, if the Day Stem and the hour of divination both fall into a tomb, and also the places of death,绝地, and Kongwang are to be avoided; in such a situation, even if there is a saving deity, it still indicates misfortune. As for whether the outcome is favorable or unfavorable, it depends on whether the Day Stem receives support. In other words: the most dangerous situation is when the Day Stem of the current day and the main hour fall into a tomb together, or when White Tiger, Heavenly Empress, and Teng Snake also fall into a tomb; at this time, even if these elements do not harm the Day Stem, the patient will still die. If there is no tomb involved, but the Day Stem is located in a death place or绝地, it is still ominous. In such cases, even if there are saving deities or Relief Deities, they will not be of any help.

若一歲至十五歲是小兒，忌螣蛇剋日，必死是。女兒忌螣蛇陰神剋日，必死。又十五歲至五十男子，忌白虎氣弱凶，女人忌白虎陰神，天后炁衰，剋日亦主死。又五十至九十男，忌白虎旺克，女忌天后旺即死；老年婦人不宜見天后旺也。白虎入墓，壯歲畏；老年不畏矣。

A child from one to fifteen years old is most afraid of the Teng Snake overcoming the day stem; if this happens, it is fatal. For girls, the Teng Snake's yin spirit overcoming the day stem is also fatal. For men aged fifteen to fifty, they should avoid the White Tiger being in command while their own energy is weak, which is dangerous; women of the same age should also avoid the White Tiger's yin spirit and the decline of the Heavenly Empress, as being overcome by them is also fatal. For men aged fifty to ninety, they should avoid the White Tiger being prosperous and strong to overcome them; women of the same age should avoid the Heavenly Empress being prosperous and strong, as encountering this is fatal, so elderly women should most avoid the Heavenly Empress being strong. As for the White Tiger entering its tomb, young people still fear it, but the elderly do not.

此論白虎陰陽男女與前異，並存之。後課主病又係小兒類。日上神白虎遁庚午剋日。主死；陰神得六合，亦時遁得庚戌，剋日。又行年見螣蛇，皆凶；以螣蛇在行年，故謂小兒矣。

This passage discusses the correspondence between the White Tiger's yin and yang spirits and male and female elements, which differs from what was previously mentioned. For now, both interpretations will be considered. The following example is a divination concerning illness, specifically classified under children's ailments: the heavenly stem on the day is the White Tiger, and the hidden stem and branch is Gengwu, which attacks the day stem, indicating death. Its yin spirit is associated with Liu He, and the hidden stem and branch at the time is Gengxu, which also attacks the day stem. Additionally, the year pillar shows Teng Snake, leading to all aspects being ominous. Because Teng Snake falls on the year pillar, the diagnosis is made regarding a child's illness.

五月未將甲申日丁卯時，乙巳人占。 辰 申 子 辰 子 戌 午 子 申 午 甲 酉戌亥子 申 丑 未 寅 午巳辰卯

This is an example of divination: In the fifth month, with Wei as the month general, the lesson is cast on the day Jiashen at the hour Dingmao. The person consulting the divination has a birth stem of Yisi. The following is the layout of the lesson. The top three lines, from top to bottom, are the three transmissions: the first transmission is Chen, the middle transmission is Shen, and the final transmission is Zi, which together form the water triad of Shen-Zi-Chen. The next two lines are the four lessons: the line below, from right to left, is the day stem Ji, the day branch Shen, and the lower gods of the third and fourth lessons, Wu and Xu; the line above is their respective upper gods, meaning that Ji is seen by Wu, Wu is seen by Xu, Shen is seen by Zi, and Zi is seen by Chen. Among the four lessons, only Chen earth overcoming Zi water is an instance of upper overcoming lower, so Chen is taken as the initiating transmission. The twelve characters forming a square at the bottom are the earth branch compass, used to indicate the positions where the heaven plate is placed over the earth plate.

車鍬钁臨門戸（注曰：巳為喪車，申為鍬，酉為钁，占病忌此三神），孝服死神兼旺位（孝服煞，四孟在巳，四仲月在辰，四季月在丑。死神者，正月起巳，順十二支；死神加日，或剋日，必主哭泣。孝服煞常怕子孫爻上見）。縱有解神生復解，也須沉滯災難度（注曰：課中白虎克日，更五行入墓，又有喪車等煞，縱有救神，合輕，亦難度耳）。

A lesson showing the presence of a hearse, a spade, and a mattock at the gate is very ominous for illness. The snake chariot is represented by the巳 branch, the spade by申, and the mattock by酉. These three are particularly feared in divination for illness. Additionally, the mourning robe evil and the death deity are both in a strong position. The mourning robe evil starts in巳 during the first months of the four seasons, in辰 during the second months, and in丑 during the third months. The death deity begins in巳 in the first lunar month and proceeds in order through the twelve earthly branches. If the death deity is in the same position as the day stem or if it overcomes the day stem, the person will certainly cry. The mourning robe evil is especially dangerous if it appears on the grandson's position. Even if there is a relief deity to generate and support or to resolve the situation, the illness will still remain stagnant and difficult. The white tiger overcomes the day stem, the five phases have entered the墓 (burial), and there are also Inauspicious Sha (evil spirits) like the hearse. Even if there is a saving deity to reduce the danger, it is still difficult to survive.

日上救神當正時（注曰：得白虎等凶剋日，占病主死。若日上神卻克白虎為救，便不死。若更日上神當時有氣，所事不畏矣），白虎陰神自戰持（注曰：白虎臨地盤上下相剋，又陰神克虎者，總剋日亦不為凶）。內有凶神並衰敗，天年災患瘥無疑（注曰：虎之陰陽神自相剋賊，又立於衰敗地，總天年久患，亦瘥）。

The heavenly stem at the day's position acts as a saving deity and is appropriate for the time of divination: whenever a凶将 such as White Tiger controls the day's heavenly stem, it indicates that the illness will result in death. However, if the heavenly stem at the day's position is able to control the White Tiger, it becomes a saving force, and the person will not die. If the heavenly stem at the day's position also has strength at the time of divination, the matter being divined will not be feared at all. The White Tiger's shadow deity fights against it itself: when the White Tiger is placed on the earth plate, it is mutually controlling with the upper and lower positions, and the shadow deity also controls the White Tiger. In such a case, even though the White Tiger controls the day's heavenly stem, it is not considered凶. Although the divination contains凶 deities, they all fall into a state of decline, so even long-standing chronic illnesses will surely recover. The shadow deity and the bright deity of the White Tiger mutually control and attack each other, and they are placed in a state of decline. Even long-standing diseases will also recover.

丁酉人，十一月丑將，癸丑日壬子時占，酉命人占。 寅 卯 辰 卯 寅 卯 寅 寅 丑 寅 癸 午未申酉 巳 戌 辰 亥 卯寅丑子

This is another example of divination: the person consulting the divination has a destiny of Dingyou. In the eleventh month, Chou is the month general. The divination is cast on the day of Guichou, at the hour of Renzi. The person asking the question has a destiny of You. The following is the divination chart. The top three lines are the three transmissions, with the first transmission being Yin, the middle transmission Mao, and the final transmission Chen, in sequence. The next two lines are the four lessons: the line below, from right to left, consists of the day stem Gui, the day branch Chou, and the lower gods Yin and Yin for the third and fourth lessons. The line above is their respective upper gods, meaning Yin is seen on Gui, Yin is seen on Chou, Mao is seen on Yin, and Mao is seen on Yin. The twelve characters forming a circle at the bottom are the earthly branches compass. The day stem is Gui water, and the destiny is You, which is the basis for the following analysis.

夲命上得戍剋日，為白虎，主病凶，有死之厄。卻日上寅為救神，當時能剋制白虎，是以不死。日上有救，諸病不成凶，名曰患門有救耳。

The heavenly stem of the day is癸 water, and the superior deity governing the酉 metal is戌 earth. The戌 earth is capable of overcoming the癸 water day stem, and the heavenly general accompanying it is the White Tiger, indicating a dangerous illness with a risk to life. Fortunately, the deity above the day is寅 wood, which can overcome the戌 earth, acting as a saving deity. At that time, it is sufficient to control the White Tiger, so the person does not die. Whenever the deity above the day provides a rescue, all kinds of illnesses will not turn into dangerous conditions. This is called "the door of illness has a savior."

初傳重土噎咽喉（注曰：初傳為受病日，或不見重土，只取白虎，亦主咽喉病最緊，畏克氣，亦凶氣，即日干長生上神也），重金腹病淚交流（金重克木，木主肝病）。重水心滯小腹急（重水克火主心病），重木腹脹似鼓牛。

The first transmission being both upper and lower earth is called heavy earth, indicating obstruction in the throat. The first transmission represents the day the illness began; even if there is no heavy earth, if the White Tiger is present, it still indicates throat disease, which is most important. What is feared is the element that overcomes the day stem's long life position, which is also a凶气, referring to the spirit at the long life position of the day stem. If both upper and lower are metal, it is called heavy metal, indicating illness in the abdomen and flowing tears and snot, because heavy metal overcomes wood, and wood in the human body corresponds to the liver, so it indicates liver disease. If both upper and lower are water, it is called heavy water, indicating stagnation of heart energy and pain in the lower abdomen, because heavy water overcomes fire, and fire corresponds to the heart, so it indicates heart disease. If both upper and lower are wood, it is called heavy wood, indicating abdominal distension like a drum.

重火必須生喘急，若無重數虎當頭（注曰：占病形狀，若初傳犯重神主病急。先怕克氣，後怕白虎克日，即死。如初傳重神克炁，白虎不克日，雖病重不妨）。五行五臓須同用，仰伏白虎一般求（即重神也，上下或俱土俱金也）。

When both the upper and lower parts are fire, it is called double fire, and this indicates a condition of shortness of breath and rapid breathing. If there is no double god in the chart, then use the White Tiger as the main factor to determine the illness. When predicting the nature of the illness, if the first transmission involves a double god, it indicates that the illness comes on suddenly. First of all, be cautious of the controlling element; secondly, be cautious of the White Tiger controlling the day stem. If this happens, death is certain. If the double god in the first transmission can control the controlling element, and the White Tiger does not control the day stem, then although the illness is severe, it is not a serious problem. The Five Phases must be combined with the five internal organs of the human body. Both the upward and downward elements, as well as the White Tiger and the double god, should be considered in the same way. The term upward and downward refers to the double god, meaning that both the upper and lower parts are of the same element, such as both being earth or both being metal.

注曰：論五行五臓相害，天上地下神俱一類，曰仰伏。如初傳非重神，只取白虎，亦不礙。氣者，日干之長生上神也。如重神不得地，不得令，亦不妨一般求。

Here I will explain again: discussing the mutual harm between the Five Phases and the five internal organs, whenever the gods on the Heaven Plate and the Earth Plate belong to the same category, it is called yǎngfú. If the first transmission is not a repeated god, then only the White Tiger is used for judgment, and there is no problem. The term 'qi' refers to the god located at the position of the day stem's growth. If the repeated god is neither in a favorable position nor in season, it is still okay, and the same method is used for judgment.

用神為太乙，螣蛇病在頭（注曰：巳為螣蛇，俱是火。火炎上，旺主喘緊，敗衰則主目赤、口瘡、頭痛。重旺主咽喉災，此即重神也。乃指將神而言）。元武登明上，眼目淚交流（注曰：俱水潤下，旺主小腹之災，衰則逆上，主頭目、眼病，重旺必心痛）。

The use god is Taiyi in the branch of Si, and the heavenly general is also Teng Snake. The illness is located in the head: both Si and Teng Snake belong to the fire element. Fire has an upward nature, and strong fire leads to shortness of breath and difficulty in breathing. When the fire element declines, it causes red eyes, mouth sores, and headaches. When the upper and lower elements overlap and the energy is strong, it leads to disasters in the throat. This is called double gods, meaning the heavenly general and the god it rides upon belong to the same category. Yuanwu is riding on Dengming in the branch of Hai, leading to tearing eyes: both belong to the water element. Water has a downward nature, and strong water leads to diseases in the lower abdomen. When the water element declines, it flows upward, causing diseases in the head and eyes. When the upper and lower elements overlap and the energy is strong, it definitely causes heart pain.

天空臨戍上，行歩不能逰（注曰：天空戍土，主克腎。土旺則腰腳之苦，重則骨髓痛矣）。勾陳在天罡，必主病咽喉（注曰：俱土純旺剋日，主隔噎之災）。傳送與白虎，肢體也須憂（注曰：重金旺，主流血災。衰敗主皮膚、痔瘡災。旺則折骨、傷筋）。

The Tian Kong is located on Xu, causing difficulty in movement: Tian Kong and Xu both belong to Earth, and Earth can overcome the kidney. When Earth is strong, it causes pain in the waist and legs, and if severe, it may even lead to pain in the bone marrow. Gou Chen falls on Tiangang (Chen), which indicates illness of the throat: both belong to Earth, and their strength overcomes the Day Stem, leading to the disaster of choking. Chuansong (Shen) on Shen meets White Tiger, causing worry about the limbs and body: when the metal energy is strong, it leads to bleeding disorders; when the metal energy is weak, it causes skin diseases and hemorrhoids; when the metal energy is strong, it results in broken bones and injuries to the tendons.

功曹青龍胯，肝膽胃相仇（注曰：功曺青龍俱屬木，主肝膽。旺則多風病，衰則損胃，飲食不節也）。卯合胸脅病，女子損肌柔（注曰：卯主骨肉，卯中謂有心宿，故言脅。旺則男子胸脅病，女則多風）。

Gongcao belongs to the寅 branch and pairs with the Azure Dragon, causing illness in the hips, with the liver, gallbladder, and splestomach in conflict: both Gongcao and the Azure Dragon belong to wood, which in the human body corresponds to the liver and gallbladder. When wood is strong, it tends to produce wind diseases; when wood is weak, it damages the spleen and stomach, mostly due to irregular eating habits. The卯 branch pairs with Liu He, causing illness in the chest and ribs, and damaging the skin for women: the卯 branch governs bones and flesh, and it is said to contain the Heart mansion, hence the reference to the ribs. When wood is strong, men suffer from chest and rib diseases, while women are more prone to wind disorders.

太陰從魁上，腸痛肺中愁（注曰衰則腎痛旺則咳）。子用天后位，男子本根由（注曰：言子是萬物之始，十干十二支之先，故言男子。水謂腎也，女子水絕，其病難穩）。

Tai Yin is on top of Congkui in You, indicating intestinal pain and lung disorders: when the metal energy declines, the kidney suffers pain; when the metal energy is strong, coughing persists. Zi is the initiating transmission and also occupies the position of Heavenly Empress, so the illness affects the root of a man: Zi is the beginning of all things, leading the ten heavenly stems and twelve earthly branches, hence referring to a man. Water in the human body corresponds to the kidney. If a woman's water energy is cut off, her illness will be difficult to stabilize.

太常同小吉，吐噎病難收（注曰：太常小吉並主酒食，旺則主吐噎之病，衰則有瘦病）。黃腫，衰則男心苦病痛，女氣短瘡腫。

Tai Chang and Xiaoji are not in the same position, making it difficult to resolve the symptoms of vomiting and choking: both Tai Chang and Wei are associated with wine and food. When the qi is strong, it leads to vomiting and choking; when the qi is weak, it causes weight loss and yellowing and swelling of the face. During the time of weak qi, men suffer from heart pain, while women experience shortness of breath and the development of sores.

男用天罡女用魁，加上行年是天機。功曹之下男取藥，傳送之方女求醫。欲當針灸及丸散，五行五臓待醫知（注曰：男以辰加行年，女以戊加行年。男用天上功曺方求醫，女用傳送下求醫）。

For a man, use the Tiangang (Chen) and for a woman, use the Hekui (Xu). Add these to the year of birth to reveal the heavenly mechanism. A man should go to the direction indicated by Gongcao (Yin) to obtain medicine, while a woman should go to the direction of Chuansong (Shen) to see a doctor. Whether to use acupuncture or take pills and powders depends on the correspondence between the Five Phases and the five internal organs, which the physician should determine. The specific method is: for a man, place Chen on the year of birth; for a woman, place Xu on the year of birth. A man should seek medical treatment in the direction indicated by the Heaven Plate's Gongcao, while a woman should seek medical treatment in the direction under Chuansong.

醫神臨亥，宜服湯藥；醫神臨辰戌丑未，宜丸藥；醫神臨木，必主有祟；是火宜灸，是金宜針，餘仿此。天醫剋日，主醫人用藥不當。日克天醫，主醫人學醫未精。月當直醫神，月建前二便是天醫，今日前二辰為當日當直天醫，對沖便是地醫。

The heavenly physician is present at亥, which is suitable for taking decoctions; when present at辰, 戌, 丑, or 未, which are the four墓 positions, it is suitable for taking pills; when present at a position belonging to wood, there must be some ghostly disturbances; when present at a position belonging to fire, moxibustion is suitable; when present at a position belonging to metal, acupuncture is suitable; the rest follow the same pattern. If the heavenly physician overcomes the day stem, it indicates that the doctor's prescription is inappropriate; if the day stem overcomes the heavenly physician, it indicates that the doctor's skill is not refined. As for the heavenly physician on duty during the month, the second position before the month builder is the heavenly physician; the second position before the day's earthly branch is the heavenly physician on duty for that day; the position that is opposite to it is the earth physician.

歲月為用天乙將，來占必定於君王（注云：太歲作貴人月建為發用，如乘吉神，定於王敇主成，乘凶將死氣遭刑，必然聞奏朝廷）。歲後臨初年將良，遭囚得此赦者場（注云：太歲乃人君之象，天后乃皇后之象，行年日辰為用，占囚定遇赦恩解厄）。

If the Tai Sui or the month builder is used as the useful god and is accompanied by the Heavenly Nobleman, the matter being consulted certainly involves the king. If Tai Sui acts as the Nobleman and the month builder is the initiating transmission, and what it rides upon is a favorable deity, then it is certainly an affair carried out by royal command and will succeed. If it rides upon an evil general, meets death qi and suffers punishment, then it must certainly be a case reported to the imperial court for punishment. The deity following Tai Sui appears in the first transmission, and the heavenly general on the year pillar is also favorable. If a person in custody receives this divination, it is exactly a time of pardon. Tai Sui represents the king, and the Heavenly Empress represents the queen. If the year pillar and day branch are used as the basis for divination, then a person in prison will certainly encounter royal mercy and be released from misfortune.

太歲天羅枷械蔵，歲刑白虎見重喪（日前一辰天羅殺，太歲若入天羅，有刑害，主枷械。用神若是歲刑，又為死氣，克於日辰，主死人重見之）。歲刑其日建刑辰，福去災臨有禍殃（假如丑年辛巳日，丑為用，為刑日也。又如巳日正月寅用，是建刑辰）。

The sovereign star falls into the heavenly net, and within it there are shackles and chains; if one commits a crime against the sovereign star and also encounters the White Tiger, it indicates continuous funerals. The heavenly stem before the day stem is the heavenly net evil spirit; if the sovereign star enters the heavenly net and carries punishment and harm, it indicates being shackled and chained. If the useful god is exactly the crime against the sovereign star and also meets death qi, and further harms the day stem and day branch, it indicates continuous deaths in the family. If the sovereign star's punishment falls on the current day, or if the month builder punishes the day branch, then good fortune leaves and misfortune arrives, leading to calamity. For example, if an ox year meets a Xinsi day and takes the ox as the initiating transmission, this is an example of the sovereign star's punishment being applied to the current day; another example is when a snake day occurs in the first lunar month and takes the tiger as the initiating transmission, with the tiger punishing the snake, which is exactly the punishment between the month builder's hour and the day.

歲破用神多是失，月刑家口不安康（用神被歲破，更乗天空、元武，主走失。歲為之四破，若用被月破殺，又直虎蛇無氣將，主家長不安。月刑，寅刑巳，巳刑申是也。歲刑亦然）。

The useful god being harmed by the annual break leads to loss or escape of people or property; if it is harmed by the monthly punishment, the household will not have peace. If the useful god is harmed by the annual break and is also accompanied by Tian Kong and Black Tortoise, it indicates loss of people or property. There are four types of annual breaks. If the useful god is harmed by the monthly break and coincides with Inauspicious General such as White Tiger and Teng Snake which are weak, the head of the household will be uneasy. The example of monthly punishment is when寅 harms巳 and巳 harms申. The method of calculating annual punishment is the same.

日刑殺到憂妻妾，時刑陰小有災殃（用是日刑，又值虎蛇，主妻妾災。勾陳又主官事，各用時刑，更與鬼剋日，值朱勾，陰小官事。蛇虎主疾病，亦寅巳申刑之例）。占宅忌見辰剋日，鬥戰先看日克辰（日為人，辰為宅，宅克人凶。若鬥爭財物，要日克辰。假如甲日申時，又為用，更囚死凶將，謀望不成）。

When the day stem is harmed by the day branch, there will be worries about the wife or concubine; when the hour branch harms the day stem, women and young children will suffer misfortune. The useful god is the day stem that is harmed by the day branch. If it also meets the white tiger and the teng snake, it indicates misfortune for the wife or concubine; if it meets the gouchen, it indicates legal disputes. These should be judged according to the criminal branches of the time, and if the ghost yao harms the day stem and meets the vermilion bird and the gouchen, it indicates legal trouble for women and young children; if it meets the teng snake and the white tiger, it indicates illness. These are examples such as the criminal relationship between yin and si, and between si and shen. When predicting the household, the most dangerous situation is when the god in the day branch harms the day stem. If predicting a dispute, first check whether the day stem can overcome the day branch: the day stem represents the person, and the day branch represents the house. If the house overcomes the person, it is ominous. If the dispute involves property, it is better for the day stem to overcome the day branch. For example, if the day stem is jia and the hour is shen, and shen also serves as the initiating transmission, along with the trapped and dead energies and Inauspicious General, then whatever is planned or desired will not succeed.

用時剋日多暗鈍，欲謀定可為災迍（假如甲日申時，又為用，更囚死、凶將，謀望不成）。發用占時兩生日，百事有求從意覓（假如甲日得亥時，更亥子發，用乘吉將旺相，大佳，主得尊長之恵，有合徳方的）。刑害兩人忌為鬼，謀間行盜人財毀（注云：三刑六害若作日鬼加支局上，主官府損財。如加干局上，主惡人損、退人口、悲泣事）。

When the god of the time is strong enough to overcome the day stem, things tend to be obscure and slow, and although one may intend to plan something, it may instead bring disaster and difficulties. For example, if on a Jia day, the time is Shen, and Shen also serves as the initiating transmission, along with the qi of imprisonment and death and malevolent generals, then plans will not succeed. On the contrary, if both the initiating transmission and the time god nourish the day stem, then all affairs will be successful and desires will be fulfilled. For instance, if on a Jia day, the time is Hai, and both Hai and Zi serve as the initiating transmission, with the useful god riding on a good general and having strong and prosperous qi, this is a favorable omen, indicating the favor of superiors and also requiring the presence of a harmonious and virtuous element to be accurate. The three punishments and six harms are most undesirable when they act as ghost elements. If this happens, there will be people scheming and stealing, leading to loss of wealth. If the three punishments and six harms serve as the day's ghost and appear in the day branch group, it indicates being fined by the authorities; if they appear in the day stem group, it suggests harm from wicked people, loss of people, and sorrowful events.

支干上下休蔵鬼，定是災凶人財起（注云：蔵鬼者，如午日亥加午作朱雀，謂午日以亥水為鬼，上見朱雀，又被亥水作鬼，故鬼勝也。又如乙日酉加辰作六合，並被酉金作鬼，故逾災也）。

The heavenly stem and earthly branch of the day must not conceal a ghostly element. If a ghostly element is concealed, calamities concerning people and wealth will arise from this. Concealing a ghost refers to situations like when the亥 water is placed on the午 fire and accompanied by the Vermilion Bird. On a午 day, the亥 water is considered a ghost, and although the Vermilion Bird's fire is above, it is subdued by the亥 water, allowing the ghostly element to dominate. Another example is when the酉 metal is placed on the辰 earth and accompanied by Liu He. Liu He is originally a favorable general, but the酉 metal becomes a ghost, thus making the calamity even worse.

財須分別內兼外，求用無令鬼耗會（注云：日財為外，支財為內。如日財臨辰兩課，名外財入內，圖用遂意；支財入日二課，宜出則吉。若或良將相加，氣不死廢，必進財。如乘太歲二耗乃日鬼，休死，不須用，皆主不吉）。

When discussing wealth, it is essential to distinguish between external and internal wealth. When selecting wealth indicators, one must avoid having ghostly influences and consuming spirits converge together. Wealth on the day stem is considered external wealth, while wealth on the day branch is internal wealth. If external wealth appears on the day branch in both lessons, this is called external wealth entering internal, and seeking to use it will be successful. If internal wealth moves to the day stem in both lessons, it is more favorable to seek wealth outside. If there is also a good general present, the wealth energy will not be cut off or discarded, and wealth will certainly come. However, if wealth is accompanied by the year stem, great loss, or minor loss, and becomes the day's ghost, and also meets the period of decline and death, then it is unnecessary to take it, and it will all be unfavorable.

將神有類支干與，此中內外要詳慮（注云：前論日為外，辰為內，殊不知類神內外。且如甲子以青龍為外，天后為內，看青龍臨辰二位為進人口，乃外事；以天后臨日二位，主內事，或動。以此前知則不悞）。

The Heavenly General and the deity it rides upon each belong to a particular category, and they must be matched with the Day Stem and Day Branch. The distinction between internal and external must be carefully considered. Previously, it was said that the Day Stem is external and the Day Branch is internal, but it is not known that the category deities themselves also have internal and external distinctions. For example, on a Jiazi day, the Azure Dragon is external and the Heavenly Empress is internal. When the Azure Dragon appears on the two lessons of the Day Branch, it indicates adding household members, which relates to external matters. When the Heavenly Empress appears on the two lessons of the Day Stem, it indicates matters within the household or some internal activity. By understanding this principle in advance, one can accurately judge the situation without error.

日陰剋日日戴墓，暗鈍抑塞多齟齬（假如戊午日卯加辰，庚寅日午加丑，主暗鈍屈伏，抑塞不足之事也）。辰陰刑辰罡處孟，定招卑幼驚惶橫（假如甲子日，戌加亥是第四課，克支為鬼，乃天罡加孟主殺在卑幼，驚恐不寜）。

The Yin spirit of the day stem is attacking the day stem, and the tomb spirit is on top of the day stem, causing things to be obscure and sluggish, blocked and unsmooth, with constant conflicts. For example, on a Wuwu day with Mao added on Chen, or on a Gengyin day with Wu added on Chou, both indicate confusion and submissiveness, depression and inability to express oneself. If the Yin spirit of the day branch is attacking the day branch, and the Tiangang is in the position of the four young months, it will certainly bring about sudden misfortunes affecting the younger generation. For example, on a Jiazi day, with Xu added on Hai, which is the fourth lesson, the Xu earth attacks the day branch Zi water to form a ghost, which is Tiangang added to the young month, and the killing energy will affect the younger generation, causing fear and unease throughout the family.

陰陽間克傳蔵課，內外縈心成慮破（注云：間克乃日陽制辰陽，辰陰制日陰，此名雜濫，主內外不足）。

The yin spirit and the yang spirit are opposite and mutually controlling, with the ghost hexagram concealed within the three transmissions and four lessons. Both internal and external matters entangle the mind, leading to endless worries and eventual ruin.the so-called间克 refers to the yang spirit of the day stem controlling the yang spirit of the day branch, while the yin spirit of the day branch controls the yin spirit of the day stem, which is called chaos, indicating that both internal and external affairs are not harmonious.

正課用神傷日辰，家門長幼不安存（假如戊己日得卯木發用曲直。又如甲乙日得酉發用從革，主父母不安。又如申日得午發用炎上，寅日得酉發用從革，主卑幼不安）。傳凶陰吉驚無實，傳吉陰凶吉不真（假如甲申日，初傳白虎，末傳螣蛇為救，主驚不實。又如臨日，初六合，末太陰，為破喜亦空）。

The useful god in this divination harms the day stem and day branch, causing unrest for the whole family. For example, if the day is Wu or Ji and the initial transmission is卯wood, forming a curve-straight wood pattern, or if the day is Jia or Yi and the initial transmission is酉, forming a metal transformation pattern, it indicates the parents are unsettled. Similarly, if the day is Shen and the initial transmission is午, forming an ascending fire pattern, or if the day is Yin and the initial transmission is酉, forming a metal transformation pattern, it indicates the younger generations are unsettled. If the three transmissions are凶but the hidden god is吉, there may be fright but not real harm. If the three transmissions are吉but the hidden god is凶, the good fortune is not genuine. For example, on a Jiashen day, if the first transmission is乘white tiger and the final transmission is乘teng snake, it can be a rescue, indicating a false alarm. Again, if the day is the approach day, and the first transmission is Liu Hewhile the final transmission is Tai Yin, good things are broken, and the outcome is ultimately empty.

順喜當觀母用兒，數憂何棄課扶持（注云：母傳子乃春傳夏也。假如甲乙日用午，是相氣，為子孫之神，在傳能御克木之金為救，取拘絆扶、散憂疑也）。用空傳復支與干，舊乆重新廢欲完（注云：空亡本無氣之兆，作用而中末復歸日辰上者，主重用事，復求意）。

To see smoothness and joy, observe the relationship between mother and son; even with much worry, one should not neglect the supporting power inherent in the lesson pattern itself.the so-called mother transmitting to son is like spring passing into summer. For example, if the day stem is Jia or Yi and the initiating transmission is at Wu, Wu is the phase of mutual generation, belonging to the god of son and grandson. It can resist the metal that harms wood within the three transmissions and becomes the saving god, capable of restraining Inauspicious Spirit and dispelling doubts. If the useful god falls into kongwang, and the three transmissions return to the day branch and day stem, this indicates that old matters have long been abandoned and now one wishes to complete them again. Kongwang itself is a sign of no vitality, but when it serves as the useful god, and the middle and final transmissions return to the day branch, it signifies reviving old matters and seeking them anew.

陰陽互克兼不傋，元合天后多私意（假如甲子日戌加寅上，又如辛丑日酉加巳例，此二課主夫婦失義，不和好，此名蕪淫課也）。傳化為陰分事端，兩途切要勿忘看（假如巳日占，見功曹為用，主尊者不和。此乃寅中有生火，凌巳中生金，雖生火，乃刑金之物動也。此例不可不明。又如罡加寅上，亦上下不和，雖木克土為財，殊不知辰中廢水克下生火故也。凡遇生克，當自裁之）。

Yin and Yang mutually control each other but are not fully present, and when Yuanwu, Liuhex and Tianhou appear together, it often indicates private affection. For example, on a Jiazi day with Wu added to Yin, or on a Xinchou day with You added to Si, both of these divinations indicate marital discord and the breaking of affection, called Wu Yin lesson. The three transmissions transform into Yin deities, and the matter splits from the middle, both paths are important, and one should not only look at one side. For instance, if the question comes on a Si day and Gongcao Yin is used as the useful deity, it indicates discord between superiors and elders. This is because Yin contains something that can generate fire, which in turn oppresses the metal in Si. Although it is said to generate fire, it actually involves a punishment of metal. This example must be clearly understood. Another example is when Tiangang Chen is added to Yin, which also indicates discord above and below: although wood controls earth and can be considered as wealth, it is unknown that the water in Chen also controls the fire below. In all cases of generation and control, one should consider and decide by oneself.

戌加卯上是合鄉，傳中支干理偏長。丙辛戊癸正相當，信至人歸見福昌（解曰：卯加戌合也，巳加子亦為合也，為三傳俱合，此象主信至、外歸之象）。

The trigram Wu (戌) is placed on top of the trigram Mao (卯), and it exactly falls in the area of mutual harmony. The principle of the day stem and day branch becomes particularly significant in the three transmissions. The combination of Bing (丙) and Xin (辛), as well as Wu (戊) and Gui (癸), corresponds perfectly to this situation, indicating the arrival of messages and the return of travelers, with prosperity and good fortune. It explains that Mao (卯) added to Wu (戌) forms the Liu He (Liu He), and Si (巳) added to Zi (子) also counts as a harmonious combination. If all three transmissions form harmonious pairs, this divination pattern signifies the arrival of letters and the return of those who have gone away.

魁罡化鬼沖臨宅，魑魅蔵家喪服白（注云：天魁為墳，天罡為墓，若化鬼臨支，為蔵伏尸魑魅。沖支亦主宅發怪。若不化鬼，定有持服之色）。魁罡作鬼臨年上，下賊侵凌暗酬黨（注云：魁罡為奴賊、兇惡人，元武為盜賊神，並日鬼加年，主有連累不明事）。

Hekui and Tiangang turn into ghost lines, and if they conflict with or are adjacent to the day branch's home position, there are ghosts and spirits hidden in the house, and someone is wearing white and mourning. Hekui in Xu symbolizes a grave, and Tiangang in Chen symbolizes a tomb; if they turn into ghosts and are on the day branch, there are corpses and ghosts hidden in the house. If they conflict with the day branch, it indicates strange occurrences in the house. Even if they do not turn into ghosts, there will certainly be mourning in the house. If Hekui and Tiangang, as ghost lines, are on the year branch, there will be servants and thieves bullying, and secretly there are people joining forces. Hekui and Tiangang represent servants, thieves, and wicked people. Yuanwu is the god of thieves, and together with the day ghost, they fall on the year branch, indicating involvement in unclear matters.

比合河魁兩同用，心謀不一或干眾（注云：比合同心，魁為眾事。占之此卦，主心意不定，或有干連眾人事）。罡乘天后陰人忌，有孕切慮傷胎氣（注云：天罡為土水天后之墓，兼為東南卑溼之辰。天后為厭醫，如婦人行年有此，孕主足月傷胎，老幼生腹病之疾）。

When both the 'like and harmonious' (比和) and 'River Chief' (河魁) are used together, the mind becomes indecisive and the matter may involve many people. The 'like and harmonious' usually indicates unity, while 'River Chief' signifies matters concerning many people. This divination suggests uncertainty in mind or troubles involving many people. The 'Heavenly Pole' (天罡) is riding on the 'Heavenly Empress' (天后), which is particularly unfavorable for women, especially those who are pregnant, as it may cause harm to the fetus. The 'Heavenly Pole' at the hour of Chen is both earth and a water reservoir, which is the resting place of the 'Heavenly Empress', and also corresponds to the southeast direction, which is low and damp. The 'Heavenly Empress' also signifies aversion to medicine. If a woman's age cycle includes this combination, a pregnant woman may suffer fetal injury by full term, while the elderly and children may suffer from abdominal diseases.

從魁太乙墓同虎，臨支宅有衣麻服（注云：太乙為喪車，從魁為白服。五墓、死氣、白虎、哭神如並加支上，必主有持服人，為用的）。

Congkui You, Taiyi Si, and the Five Tombs appear together with the White Tiger, and when they fall on the Day Branch, there will be someone in the family wearing hemp and mourning clothes. Taiyi Si symbolizes a hearse, and Congkui You symbolizes white mourning clothes. If the Five Tombs, Death Qi, White Tiger, and weeping spirit all fall on the Day Branch together, there must be someone in the family mourning. This interpretation is very accurate.

天傾西北日月隨，地陷東南江海歸。巳亥歉然不用疑，重求輕得告君知（解曰：西北，亥地也，天傾西北。東南，巳地也。地陷東南，天地尚且不足，況於人乎？求三得二也）。

Heaven inclines toward the northwest, and the sun and moon follow accordingly; the earth sinks toward the southeast, and rivers and seas thus converge there. The combination of巳 and亥 always carries a sense of deficiency, so there is no need to doubt: although the request is great, the result is light, and this should be clearly told to the person seeking the divination. It explains that northwest is the direction of亥, so heaven inclines toward the northwest; southeast is the direction of巳, so the earth sinks toward the southeast. Even heaven and earth have their shortcomings, let alone humans. Therefore, when seeking three things, only two can be obtained.

三傳亥子丑初終，陰小驚惶抑意重（假如乙日寅加酉用，上逢太陰，謂甲乙本以寅卯為日新之氣，丙丁以巳午為之，一同也。今乙日以寅為新氣，加酉自負酉金，以下克上，乘太陰又克寅，上戴邱墓，此等課然必不明，占屈伏，暗鈍之災）。

The Three Transmissions are arranged from the beginning to the end as亥, 子, 丑. Women and young children will be startled, and their minds will be heavily oppressed. For example, on a Yi day, if the寅 is placed on the酉 and initiates the transmission, and the Tai Yin is above it: originally, on a Ji and Yi day, the new energy is寅 and卯, and on a Bing and Ding day, it is巳 and午, the principle is the same. Now, on a Yi day, the new energy is寅, but it is placed on the酉, which means it is carrying the酉 metal, resulting in a situation where the lower overcomes the upper. Furthermore, the Tai Yin comes to further overcome the寅. On top of that, there is a hill and tomb. This type of divination is certainly obscure and unclear, and the outcome will be one of subjugation, depression, and confusion.

用同卯貴兩加戸，意欲不足難守故（注云：卯酉為門戶。或天乙在上，為發用，主門戶不意，生不寜之事）。傳包兩貴並天德，見君干貴任南北（注云：兩貴，旦墓天乙也。徳神，如甲寅、乙申之類。傳中有徳神，有貴人相生，宜用干君王，動搖吉利）。

The useful god and the nobleman both occupy the卯 and酉 positions, which are the gate positions, leading to unfulfilled wishes and difficulty in maintaining old affairs. The卯 and酉 are gate positions; if the heavenly nobleman is on top and initiates the transmission there, it indicates disharmony between the gates, causing unrest. If the three transmissions include both day and night noblemen and also the heavenly virtue, it is suitable to meet the sovereign and seek favor from the noblemen, and traveling north and south will be without hindrance. The two noblemen refer to the day nobleman and the night nobleman, both being the heavenly nobleman. The virtue god is like the寅 on a甲 day or the申 on a乙 day. If the three transmissions include the virtue god and the nobleman mutually generating, it is favorable to make requests to the sovereign and to move about.

貴朱空亡文書失，貴常龍馬望官職。螣蛇入武見怪忙，龍乘金刼陷山罡（玄武殺在支前四位，蛇入武為用，主見怪。青龍若直金刼煞為用，臨刑害，主山罡，便缺陷）。三刑六害同傳日，蛇虎疾病朱官方（朱勾為鬼，主官事。乘死神死氣，凶）。

The Nobleman and Vermilion Bird falling in Kongwang indicate that documents will certainly be lost. If the Nobleman and Tai Chang are combined with Azure Dragon and Post-horse, then one can expect promotion in official position. If Teng Snake enters the position of Black Tortoise, one will be busy dealing with strange occurrences. If Azure Dragon rides upon the Golden God and Jiesha, it will be trapped on a mountain ridge. If Black Tortoise煞 is in the fourth position before the Day Branch, and Teng Snake enters Black Tortoise and initiates the transmission, it indicates strange phenomena. If Azure Dragon is directly in the position of Golden Jiesha and initiates the transmission, and also meets punishment and harm, it indicates being trapped on a mountain ridge with everything incomplete. If Three Punishments, Six Harm, and Three Transmissions, along with the Day Stem, come together, encountering Teng Snake and White Tiger indicates illness, while encountering Vermilion Bird indicates official matters. If Vermilion Bird and Gou Chen become ghostly hexagrams, it indicates legal disputes. If they also ride upon Death Deity and Death Qi, it becomes even more dangerous.

金雀同刑方失火，建破魁罡主折傷（若傳將是金，朱雀加臨，又刑害，主火燭驚憂。若用是月破上，更凶，必主折傷）。

If the metal god and the Vermilion Bird are together and there is mutual punishment, there will be a fire incident; if the Month Builder, Month Breaker, Hekui, and Tiangang are present, it indicates broken bones and injuries. If the three transmissions have a Heavenly General of metal, with the Vermilion Bird above it and accompanied by punishment and harm, there will be an alarm from fire or candles. If the Useful God is exactly on the Month Breaker, it will be even more dangerous, inevitably leading to broken bones and injuries.

雀臨小吉為飛望，徳同龍合喜婚良（雀臨小吉為用，又生氣旺相，主飛望事。若日徳為用，又值龍合，主婚姻和合）。

The Vermilion Bird is on Xiaoji (Wei) indicating unexpected high aspirations and expectations. If the Virtuous God, Azure Dragon, and Liu He are all present, the marriage will be harmonious. When the Vermilion Bird is on Xiaoji and initiates the transmission, and it coincides with Life Qi being prosperous and strong, there will be unexpected fame and opportunities. If the daily Virtuous God is the Useful God, and it meets with the Azure Dragon and Liu He, the marriage will be harmonious.

勾陳獄上囚追繫，朱雀臨獄哭泣揚（勾陳若入天地獄，更遭羅網，或投墓中，主囚訟勾留。若雀臨天地獄，主哭泣。更乗日鬼，主凶）。吉神遭制凶神伏，憂喜兩占虛禍福（假如甲日申作青龍，丁日午白虎，憂喜皆無實）。

Gou Chen falling on the position of Heavenly Prison and Hell, people will be imprisoned and pursued; if the Vermilion Bird is on the position of prison, there will be wailing sounds spreading. If Gou Chen enters Heavenly Prison or Hell and is afflicted by the Net of Death, or falls into a grave, it indicates prolonged legal disputes. If the Vermilion Bird is on the position of Heavenly Prison or Hell, it signifies crying; if it is accompanied by the Sun Ghost, it is ominous. When auspicious deities are restrained and malevolent deities are hidden, whether divining about worries or joys, the fortune and misfortune are uncertain. For example, if on a Jia day the position is Shen with the Azure Dragon, or on a Ding day the position is Wu with the White Tiger, whether it is about worry or joy, the outcome will not be realized.

血神挾虎同刑害，日本年逢官病會（血忌血支煞與白虎同加行年，或臨日本，主血光、官府、病患之凶）。龍入天羅問父來，虎來地網走官災（日前一位為天羅，支前一位為地網。青龍乗天羅至，比合相生，是主父母之事。白虎乗地網，主有官災。地網煞與天羅煞對沖，又一說也）。盜入青龍防喜賊，日刑時破血災推（若青龍乗盜神剋日，應喜事中有賊盜侵筭、走失、悞事，喜中有不意料事）。

The blood god combines with the white tiger and meets punishment and harm, if both the day stem and the year stem encounter this, lawsuits and illness will come together. If the blood taboo and blood branch evils join the white tiger on the year stem, or if they are on the day stem, it indicates bloodshed, official troubles, and illness. If the azure dragon enters the heavenly net, it relates to matters concerning the father; if the white tiger meets the earthly net, it indicates official troubles. The heavenly net is the stem before the day stem, and the earthly net is the branch before the day branch. If the azure dragon enters the heavenly net and is harmonious and mutually generating, it relates to matters concerning the parents. If the white tiger meets the earthly net, it indicates official troubles; there is also a view that the heavenly net and earthly net are opposite to each other. If the thief god mixes with the azure dragon, one should beware of thieves hidden in good news; if the day stem is harmed by the time, it is considered bloodshed. If the azure dragon combines with the thief god and overcomes the day stem, there will be thieves scheming and mistakes in good fortune, with unexpected changes mixed in the celebration.

虎同喪吊臨年課，挾墓殃人情思惰（太歲前二辰為喪門，後二辰為弔客，墓臨家長行年、支干課位，必主有悲泣事）。白虎猖狂滿屋傷，青龍折足退財糧（若虎乘木神戰，及剋日，主家長不寜。三傳中見，日辰、行年、本命上逢之，定凶。若龍乘寅卯，吉。臨申酉為用，主退損財物）。

The White Tiger, along with the Mourning-and-Condolence spirit and the Guest spirit, appearing on the person's age or the lesson position, together with the tomb spirit, will harm people, causing them to become lazy and listless. If the Mourning-and-Condolence spirit is two positions before the Tai Sui, and the Guest spirit is two positions after the Tai Sui, and the tomb spirit appears on the person's age or on the day stem and day branch of the lesson, there will certainly be mourning and crying. When the White Tiger is fierce, everyone in the house will be harmed. If the Azure Dragon breaks its leg, money and grain will be lost. If the White Tiger rides the wood god and engages in battle, and also attacks the day stem, it indicates that the head of the family will be restless; if this situation appears in the three transmissions, or on the day branch, the person's age, or their birth year, it is certainly a凶 portent. If the Azure Dragon rides the寅 or卯, it is auspicious; but if it appears on the申 or酉 and serves as the initiating transmission, it indicates loss of wealth.

辰戌陰空憂脫賺，勾陳斗打在寅鄉（太陰、天空乘魁罡為日鬼，相刑害發用，臨日，主走失奴婢）。鬼逐陰后臨財上，宻意私謀鬼播揚（鬼為陰度氣，更乘陰后將，必陰私財有失。鬼形彰露象，不然妻有懐孕事。天后加卯為日才，主婦人掌門興才）。

When the Heavenly Stem of Chen and Xu are occupied by Tai Yin and Tian Kong, there is worry about being deceived or losing something. If Gou Chen falls on the position of Yin, there will be disputes and fights. Tai Yin and Tian Kong occupying Hekui and Tiangang form a day ghost, and if they are accompanied by punishment and harm and initiate the transmission, they will lead to the loss of servants. The ghost爻 follows Tai Yin and Heavenly Empress and arrives on the wealth爻, revealing secret thoughts and private plans. Since the ghost爻 is governed by Yin energy and is accompanied by Tai Yin and Heavenly Empress, there will be financial loss in private matters; if the ghost's presence is revealed, it is either due to financial loss or the wife being pregnant. If Heavenly Empress is placed on the position of Mao and forms the wealth of the day, it indicates that the woman is in charge and the source of wealth is prosperous.

合後玄陰與卯酉，加臨課位遭賊強（卯與六合為私門，酉與太陰為蔽匿，玄武賊意，天后好詐，加日辰主賊盜）。除定開危卯共未，龍常陰后可逃蔵（假如正月甲戌日巳時西方，太沖乗太陰合危治位，入兵不傷身）。

The four generals, Liu He, Heavenly Empress, Black Tortoise, and Tai Yin, when paired with Mao and You, and placed upon the lesson position, indicate the presence of robbers. Mao paired with Liu He represents a private entrance, You paired with Tai Yin signifies concealment. Black Tortoise harbors the intent of theft, and Heavenly Empress is prone to deceit. When these are added to the day stem and day branch, they indicate theft. If these occur on the days of Chú, Dìng, Kāi, or Wēi in the construction and destruction cycle, and also meet Mao and Wei, along with Qinglong, Tai Chang, Tai Yin, and Tianhou, one can escape danger. For example, on the Jiaxu day of the first lunar month at the Si hour, heading west, Taichong Mao combines with Tai Yin and falls on the Wēi day position. Even entering a battlefield, one would not be harmed.

玄武有權為走失，後三生氣孕妻娘（玄武剋日主走失。若用是日後三辰，上值天后旺相，又主有孕婦，不乆進人口）。玄武盜神賊入居，后合私門淫泆彰（若用元武幷盜神，主失脫。后合乗奸神，入到私門上，主有陰謀）。陰陽不備，方用此說。

The Black Tortoise gains power and takes control, indicating loss of money and belongings. If the third position after the Day Stem coincides with Life Qi, it suggests the wife is pregnant. When the Black Tortoise overcomes the Day Stem, it indicates loss. If the Useful God is the third position after the Day Stem and the Heaven Empress is prosperous and strong there, it also indicates a pregnant woman in the family, who will soon give birth. When the Black Tortoise and the Thief God appear together, it means thieves have entered the house. If the Heaven Empress and Liu He are in the private position, it reveals secret affairs. If the Useful God is the Black Tortoise along with the Thief God, it indicates theft and loss. If the Heaven Empress and Liu He are accompanied by the Evil God and enter the private position, it suggests secret plots. These interpretations are applicable only in cases where yin and yang are not balanced.

玄武持刀憂神刼，螣蛇丑午牛馬傷（玄武值金殺入傳剋日辰，主刼財帛。蛇乗丑，午上，見主牛馬生災）。武入私門人慾走，後常逢空損衣裳。

The Black Tortoise holds a knife, indicating worry of being robbed; the Teng Snake falling on Chou or Wu indicates cattle and horses will suffer injury. When the Black Tortoise meets the metal evil star and enters the Three Transmissions to attack the Day Stem and Day Branch, it signifies loss of wealth. If the Teng Snake is on Chou or Wu, it indicates disaster for cattle and horses. When the Black Tortoise enters the private door, people will flee. If the Heavenly Empress and Tai Chang fall on Kongwang, there will be loss of clothing.

羅網墓中憂獄繫，醫巫生氣得財糧（若入墓，占人行年上更值凶將，主官災得禍。天醫、天巫又值生氣，主財糧）。死神徳上為墳塜，生氣墓方是宅場（若死神臨徳神旺，主修墳塜事。生氣殺若入墓上，主得房宅之事）。

Heavenly Net and Earthly Trap falling into the墓 position indicates worry and imprisonment; if Tianyi and Tianwu meet with Shengqi, then money and grain will be obtained. If entering the墓, and the person's age position coincides with an Inauspicious General, it indicates official calamity and misfortune. If Tianyi and Tianwu meet with Shengqi, it signifies gaining wealth and grain. If the Death Deity is above the Virtuous Deity, it indicates a tomb; if Shengqi is in the墓 position, it indicates a house. If the Death Deity is with the Virtuous Deity and the qi is strong, it indicates the construction of a tomb; if the Shengqi煞 enters the墓, it indicates obtaining property and a house.

天獄凶將主乆病，地獄刑囚憂患瘡（日辰前一位是地獄煞。解曰：若用是天獄煞，值蛇虎主乆病。若用是地獄煞，主刑。克身，生惡瘡）。關鑰持刑鬼用初，囚拘更視虎勾朱（闗季神，鑰孟神。持刑作鬼，乗虎、勾、朱神，主囚禁訟）。

Heavenly Jail Evil Spirit combined with Inauspicious General indicates prolonged illness that does not heal; Hell Evil Spirit indicates punishment, imprisonment, and worry about sores. The Hell Evil Spirit is the previous one before the day stem and day branch. It is explained that if the useful god is Heavenly Jail Evil Spirit and it is accompanied by Teng Snake and White Tiger, it indicates long-term illness; if the useful god is Hell Evil Spirit, it indicates punishment and being harmed, which may lead to sores. If关煞 and钥煞 carry punishment and appear as ghost hexagrams, and they appear in the first transmission, whether one will be imprisoned depends on whether there are White Tiger, Gou Chen, or Zhu Que. If关煞 is on the four seasonal gods and钥煞 is on the four beginning gods, and they carry punishment and are accompanied by White Tiger, Gou Chen, or Zhu Que, it indicates imprisonment and legal disputes.

課例區分事若何，先從卦體上包羅。三傳四課明凶吉，將與神兮和不和。上下相生皆喜美，交相剋戰定癭屙。將克神兮憂易解，神克將兮禍必多。如期要視終傳上，好惡從茲更審歌。

In order to distinguish the example of the divination and clearly determine the matter being sought, one must first consider the entire hexagram as a whole. The Three Transmissions and Four Lessons determine fortune or misfortune, but also one must observe whether the Heavenly General and the deity it rides upon are harmonious. If the upper and lower parts mutually generate each other, this is a favorable sign. However, if they mutually overcome each other, it indicates illness. If the Heavenly General overcomes the deity it rides upon, worries are easily resolved; if the deity it rides upon overcomes the Heavenly General, misfortunes will certainly be numerous. To determine the time of response, one must look at the Final Transmission. Whether it is good or bad should be further examined according to the following verse.

初來克末凶還甚，始被終賊禍自磨（初傳克末傳，喜即不成，凶即尤甚。末傳克初傳，則吉；更遇吉神吉將，吉尤甚，雖有凶自消矣）。假使金神臨火上，末傳遇水必無他。縱有災殃自消散，湏知福祿重嵬峩（倘得土神，亦成吉慶，他皆仿此推之）。

The first transmission overcoming the final transmission indicates a very serious ominous sign; conversely, if the first transmission is overcome by the final transmission, misfortunes will naturally diminish. If the first transmission overcomes the final transmission, good things will not succeed and bad things will become more severe; if the final transmission overcomes the first transmission, it is auspicious. If further aided by auspicious deities and generals, it will be even more favorable. Even if there are dangers, they will naturally dissipate. Suppose a metal deity is on fire and already being overcome, as long as the final transmission meets water to rescue it, there will be no other obstacles; in such cases, even if there are calamities, they will naturally disappear, and one should know that blessings and honors will be abundant and towering like mountains. If the final transmission is a soil deity, it will also bring good fortune; other situations follow the same pattern.

已前秘訣雖陳露，猶恐三傳吉凶悞。假使土上用水神，末傳木救無憂懼。忽然無救將復凶，未便極凶仍更慮。如還年上吉神臨，遙克凶神何必怖。

The secrets mentioned above have already been fully explained, yet there is still fear that people may misjudge the fortune of the three transmissions. Suppose earth is placed above the water god, and water is taken as the initiating transmission; if the final transmission has wood to save the situation, there is no need to worry. But if there is suddenly no rescue, then the凶 will again show its harmful effects, though it may not be extremely harmful, and further consideration is still needed. If the year of the person's age happens to have a favorable god present, which can overcome the凶 god from a distance, then what is there to fear? "Remote control" is one of the nine methods for determining the three transmissions in the Six壬 system, referring to taking a god that is remotely controlling from a distance when the gods in the four lessons do not control each other. Here, it is borrowed to refer to the power of rescue from a distance.

假令正月癸未日寅時占，以登明加時，河魁臨癸水，上克下為用，將得白虎凶將；中傳小吉，將得太陰；末傳天罡，將得螣蛇；此三傳皆克癸日，又首尾俱凶將，三傳俱不救也。如人行年二十八歲，行年在癸巳，上見功曹為六合，是木乃遙克三傳土神，即為救神，必轉禍為福也。如行年在寅，木亦遙克三傳為救也。如人行年立申，上見天乙為貴神，亦為救也；縁天乙貴人至尊之象也。

For example, on the day of Guiwei in the first lunar month at the hour of Yin, the month general Dengming (Hai) is placed on the time of the divination to start the disk. Hekui (Xu) arrives on top of Gui water, with Xu earth overcoming Gui water, which is an upper overcoming lower. This is taken as the initiating transmission. The heavenly general accompanying it is White Tiger, which is an Inauspicious General. The middle transmission is Xiaoji (Wei) accompanied by Tai Yin. The final transmission is Tiangang (Chen) accompanied by Teng Snake. These three transmissions all overcome Gui day, and both the beginning and end are Inauspicious General, with no saving deity among the three transmissions. If the person being divined is 28 years old, and their age falls on Guisi, then Si has Gongcao (Yin) and is accompanied by Liu He. Yin is wood, which can remotely overcome the earth deities of the three transmissions, thus becoming a saving deity, and it is certain that misfortune will turn into good fortune. Another example is if the age falls on Yin, Yin wood can also remotely overcome the earth deities of the three transmissions to become a saving deity. Another example is if the age falls on Shen, Shen has Tianyi as a noble deity, which is also considered a saving deity, because Tianyi noble deity is the supreme image.

用生終死憂最深，用死終生吉相聚（生者是五行之所生之神也，死者是五行所葬之地。假令甲乙日，初傳登明，末傳小吉；丙丁日發用功曺，末傳河魁；是用生終死也。庚辛日初用大吉，末傳太乙；壬癸日初用天罡，末見傳送，是用死終生也）。

The initiating transmission sits in the position of growth while the final transmission falls into the position of death, indicating the deepest worries; if the initiating transmission sits in the position of death while the final transmission reaches the position of growth, then good fortune will gather. The term 'growth' refers to the divine spirit of the Five Phases' growth, and 'death' refers to the burial place of the Five Phases. For example, on a Jia-Yi day, the initial transmission is Dengming亥 and the final transmission is Xiaoji未; on a Bing-Ding day, the initiating transmission is Gongcao寅 and the final transmission is Hekui戌. These are all starting from growth and ending in death. Conversely, on a Geng-Xin day, the initial transmission is Daji丑 and the final transmission is Taiyi巳; on a Ren-Gui day, the initial transmission is Tiangang辰 and the final transmission is Chuansong申. These are all starting from death and ending in growth.

順道用傳母見兒，失禮還因子傳母。順則為和失則旋，此是三傳真秘語（初傳母，末傳子，順道也。初傳見子，末傳見母，是失禮也。順道即為喜美，失禮則為悖逆，所作稽留疑惑也。初用功曺木，末見勝光火，為初見母，末見子，謂木生火也。假令初用神后水，末傳傳送金，是初用子而末見母，為水本生於金也）。

In accordance with the proper order, the three transmissions should proceed from mother to son; if it goes against propriety, it should proceed from son to mother. When in harmony, things are smooth and harmonious; when against propriety, there are obstacles and confusion. This is the true secret of the three transmissions. If the first transmission is from mother and the final transmission is from son, it is called proper order; if the first transmission is from son and the final transmission is from mother, it is called improper conduct. Proper order signifies auspiciousness, while improper conduct signifies rebellion, leading to delays and uncertainty in affairs. For example, if the first transmission takes Gongcao Yin wood and the final transmission takes Shengguang Wu fire, it is first mother then son, because wood generates fire. Another example is if the first transmission takes Shenhou Zi water and the final transmission takes Chuansong Shen metal, it is first son then mother, because water is generated by metal.

喜不喜兮親與踈，日辰之下辨相遇。母臨於子為和喜，交克魁罡事必踈（假令甲日神后水臨甲木，是母臨於子，為喜也。若還魁罡土臨甲，是下克為踈，不美矣）。

Whether it is favorable or not depends entirely on whether the elements are close or distant, and this must be determined by examining their meeting in the day stem and day branch. When the mother is above the child, it is harmonious and favorable; but if they mutually attack and meet the Hekui and Tiangang, the relationship will certainly be distant. For example, if the Shenhou Zi water is above the Jia wood on the day stem, water nourishes wood, which is the mother above the child, and it is favorable. But if instead the Hekui Tiangang earth is above the Jia wood, the Jia wood will overcome the earth, resulting in a lower element overcoming a higher one, which signifies distance and is not favorable.

初凶後吉終須吉，初吉後凶漸多凶。若遇徳生名有救，如逢刑殺惡神窮（徳者，得也。若三傳中遇徳神、生神者，卦雖凶而為救神，其凶可解也。若三傳卦凶，更犯三刑、凶將者，其凶尤更深也。假令三月癸巳日午時占，月將從魁加時，傳送金臨巳火，下克上為用，是犯三刑也。謂已刑申，又更下克上為逆用也。假令五月己亥日申時，以小吉加時，河魁臨亥為用，五月死氣在河魁，刼煞在亥，是下克上，俱有凶神）。

At first inauspicious but later auspicious, it will ultimately be auspicious; at first auspicious but later inauspicious, the inauspicious will become heavier. If encountering De spirit (the Spirit of Virtue) and Sheng spirit (the Spirit of Generation), it is called having a rescue; if encountering Three Punishments, Inauspicious Sha and malevolent spirit, there will be no way out. the so-called virtue means having something gained. If in the three transmissions encountering De spirit (the Spirit of Virtue) and Sheng spirit (the Spirit of Generation), even if the hexagram is inauspicious, they can act as rescue deities, thus resolving the danger; if the three transmissions originally form an inauspicious hexagram, and also commit Three Punishments and meet Inauspicious General, the danger will be especially severe. For example, on the day of Guisi in the third month at the hour of Wu, taking Congkui (You)You as the month general added to the hour, Chuansong (Shen)Shen metal is placed on Si fire, fire overcoming metal resulting in lower overcoming upper, taking it as the initiating transmission, which is committing Three Punishments because Si punishing Shen, and also the reverse use of lower overcoming upper. Another example is on the day of Jihai in the fifth month at the hour of Shen, taking Xiaoji (Wei)Wei added to the hour, Hekui (Xu)Xu placed on Hai and initiating, the death qi of the fifth month is at Hekui (Xu), and Jiesha is at Hai, which is also lower overcoming upper, with both ends carrying Inauspicious Spirit.

日辰救之其事緩，三傳用救急能和（若三傳俱凶，卻日辰上神救之，其事緩慢。如三傳中有救神者，即變凶為吉也。假令正月丙辰日辰時占，以登明加時，勝光火臨亥水為用，初傳勝光，將得白虎；中傳大吉，將得朱雀；末傳傳送，將得玄武；三傳俱犯日辰，神將俱凶，日辰上神見神后，登明貴神遙克白虎凶神，此名日辰上神救三傳也）。

The rescue comes from the heavenly stem of the day branch, and the matter is resolved slowly; if the rescue god is taken from the three transmissions themselves, the matter can be harmonized quickly. If all three transmissions are evil, relying on the heavenly stem of the day branch for rescue will result in a slow resolution; but if there is already a rescue god among the three transmissions, it can immediately turn misfortune into good fortune. For example, if the divination is made at the time of Bingchen on the first day of the first month, with Dengming Hai as the month general added to the time, Shengguang Wu fire is placed on top of Hai water to initiate the transmission: the first transmission is Shengguang riding the White Tiger, the middle transmission is Daji Chou riding the Vermilion Bird, and the final transmission is Chuansong Shen riding the Black Tortoise. All three transmissions conflict with the day branch, and both the god and the general are evil. Fortunately, the heavenly stem of the day branch sees Shenhou Zi, and the noble god on Dengming Hai can remotely overcome the evil general White Tiger. This is called the heavenly stem of the day branch rescuing the three transmissions.

假令正月甲子日卯時占，以登明加時，河魁臨寅為初傳，中傳勝光，末傳功曹，河魁臨寅，下克上，雖凶神卻被末傳功曹克之，更功曹為日之徳神，更末傳克初傳，更用死終生，傳母見子，皆是三傳相救者也。

Take another example: On the day of Jiazi in the first month, at the hour of Mao, the divination is made. Dengming Hai is taken as the month general, added to the hour. Hekui Xu is placed on Yin, serving as the first transmission. The middle transmission is Shengguang Wu, and the final transmission is Gongcao Yin. Hekui is on Yin, which is Wood, and it overcomes Xu, which is Earth, indicating a case of the lower overcoming the upper. Although Xu is an Inauspicious Spirit (malevolent spirit), it is restrained by the final transmission Gongcao Yin. Moreover, Gongcao is the virtue spirit of Jia day, and the final transmission can overcome the first transmission. The entire pattern starts from a dead position and ends in a living position, moving from mother to son. These layers all belong to the examples of self-rescue among the three transmissions.

日徳支徳並生氣，竒神天德解儀科。此上七神沖作救，日年傳末記伊何。凶卦遇之凶漸止，吉卦遇之吉慶多。日上陰陽非屬己，辰上陰陽匪為他（日上陰陽為用，事非止於自己；辰上陰陽為用，非止他人）。

The virtues of the day and the branch, together with the life qi, plus the odd deity, heavenly virtue, relief deity, and ritual deity, these seven deities can serve as a rescue when they are in opposition. Whether they fall on the day, the year, the three transmissions, or the final transmission, one must clearly note where they are located. When a凶卦 (dangerous hexagram) encounters these, the danger gradually subsides; when a吉卦 (auspicious hexagram) encounters them, the auspiciousness increases. The yin and yang deities on the day may not only relate to oneself, and the yin and yang deities on the hour may not only relate to others: if the yin and yang deities on the day initiate the action, the matter involves more than just oneself; if the yin and yang deities on the hour initiate the action, it also involves more than just others.

陰內陽外各有理，陰往陽來可知委。陰主伏兮陽主行，陰暗損財陽損明（用日辰之陰神，主內事；用日辰之陽神，主外事。日辰之陰神，主彼事；日辰之陽神，主自已之行事。日辰之陰神，主暗損財物；日辰之陽神，主明損財物）。

Heavenly Yin governs internal matters, while Heavenly Yang governs external matters, each having its own principles. Through the mutual movement between Yin and Yang, the origins of things can be understood. Yin represents concealment, while Yang represents action; Yin signifies hidden loss of wealth, while Yang signifies visible loss of wealth. Taking the Yin spirit of the Day Branch as the initiating transmission indicates internal family affairs. Taking the Yang spirit of the Day Branch as the initiating transmission indicates external matters. The Yin spirit of the Day Branch governs the other party's affairs, while the Yang spirit governs one's own actions. The Yin spirit of the Day Branch signifies hidden loss of wealth, while the Yang spirit signifies loss of wealth in the open.

陰陽配在剛柔位，內外男女此中情。剛日下克內憂女，若有上克外男驚。柔日下克還用外，上克下時凶內興。日克神兮神克將，事從於內定吉凶。將克神兮神剋日，吉凶自外決枯榮。

Yin and Yang are paired in the positions of a strong day and a flexible day. The internal and external, as well as the male and female, are all contained within these. A strong day refers to Jia, Bing, Wu, Geng, and Ren. If the lower overcomes the upper, the concern is about the woman within the family. If the upper overcomes the lower, the alarm is about the man outside. A flexible day refers to Yi, Ding, Ji, Xin, and Gui. If the lower overcomes the upper, one should refer to external matters. If the upper overcomes the lower, misfortune arises from within the family. When the day stem overcomes the god it is riding on, and that god in turn overcomes the Heavenly General, the matter originates internally, and fortune or misfortune is determined internally. When the Heavenly General overcomes the god it is riding on, and that god in turn overcomes the day stem, fortune or misfortune is determined externally.

魁罡上下並蛇虎，休囚為死旺為生（魁罡凶神，蛇虎凶將，此二神二將相為用者，或在傳中得四時之旺相氣，若病者生，獄可脫也。若為用帶四時休囚死氣者，病者即重，獄未得脫）。

Hekui and Tiangang are aligned above and below, and when combined with Teng Snake and White Tiger, if they fall in a weak and confined position, it indicates death; if they fall in a prosperous and strong position, it indicates survival. Hekui and Tiangang are Inauspicious Spirit (malevolent spirits), Teng Snake and White Tiger are Inauspicious General (malevolent generals). If these two spirits and generals combine to initiate the transmission, or if they receive the vital energy of the four seasons in the three transmissions, then the sick person can recover and the person in prison can be released. However, if they initiate the transmission with the weak, confined, and death qi of the four seasons, the illness of the patient will worsen, and the person in prison will not be able to escape.

旺相為多休廢少，更將物氣證其情。旺則相乘十數之，相氣因而倍更精（凡用神及三傳帶旺相氣者，為多數也。若用神及三傳帶休囚廢氣者，數之少者。更將物氣卦證其由也。若旺相神，則相乘其數而進一位，是十數之也。假令功曹臨辰為用，是旺神者，即功曹數七，辰數五也，五七三十五也，數進一位則是三百五十，或三千五百也。若用相氣神者，以少因多數而更倍之。假令太乙臨申為用，太乙數四，申數七，四七二十八，更倍之，即五十六也）。

When a god is in a prosperous and strong state, it indicates a larger number, while a weak and confined state indicates a smaller number. One should also verify the truth by comparing with the numerical energy of the object being divined. If encountering a prosperous state, multiply the two numbers and add one more digit, which is equivalent to multiplying by ten. If encountering a strong state, double the product for a more accurate calculation. Whenever the useful god and the three transmissions carry the energy of prosperity and strength, the number they indicate is larger; if they carry the energy of weakness and confinement, the number is smaller. One should further confirm the reason by comparing with the object's energy and the hexagram. If the god is in a prosperous state, multiply the two numbers and add one more digit, which equals multiplying by ten. For example, if Gongcao (Yin) is on Chén (Dragon) and serves as the initiating transmission, it is a prosperous god. The number of Gongcao is seven, and the number of Chén is five. Seven times five is thirty-five, adding one digit makes it three hundred and fifty, or three thousand and fifty. If the god is in a strong state, multiply the smaller number by the larger one and then double the result. For example, if Taiyi (Si) is on Shēn (Monkey) and serves as the initiating transmission, Taiyi's number is four, and Shēn's number is seven. Four times seven is twenty-eight, doubling it gives fifty-six.

休言本數莫疑惑，死囚折減數皆輕。支干之數翻覆筭，拘檢卦內見其名（若言休氣神者，只言本支干數也。假令神后臨戍為用，神后數九，戌數五，五兼九，是十四也。若用死囚氣神者，即減其數，折半言之也。假令從魁臨丙為用，從魁六數，丙七數，七六十三數，折只得一半，是六數半也。或只用神減半言之，從魁六，只言三數也）。

When encountering a resting qi, simply report the original number without doubt; when encountering death qi or imprisoned qi, the number should be reduced by half, making the quantity lighter. The numbers of heavenly stems and earthly branches should be repeatedly calculated and checked one by one in the hexagram, thus revealing the name it refers to. If the god is of resting qi, simply add the numbers of its own heavenly stem and earthly branch. For example, if Shenhou (Zi) is located on Wu (戌) and serves as the initiating transmission, Shenhou's number is nine, and Wu's number is five, adding nine and five gives fourteen. If the god is of death qi or imprisoned qi, reduce the number and take half of it. For example, if Congkui (You) is located on Bing (丙) and serves as the initiating transmission, Congkui's number is six, and Bing's number is seven, adding six and seven gives thirteen, and taking half results in six and a half. Some people only halve the number of the useful god itself, so Congkui, which is originally six, would only report three.

亡盜行人知逺近，但尋此數自消停。其它萬物皆如此，不可一途仍更寧。課逢旺孟有來意，旺仲必當朝夕期。死囚休廢狀如何，四般皆屬過去事（若發用旺孟神，或三傳俱孟，即來占新發意之事。發用囚死休廢者，皆主過去事也）。

When divining about someone who has run away, thieves, or travelers' distance, simply follow the numbers mentioned above, and the matter will naturally be resolved. All other things also follow this method; one should not be rigid in one approach and think it infallible. If the hexagram contains the four young (孟) deities that are prosperous and strong, the person has new intentions. If it contains the four middle (仲) deities that are prosperous and strong, the matter will surely happen within a day or two. As for the four states of death, captivity, rest, and decay, they represent past events. If the initiating transmission is a prosperous and strong young deity, or if all three transmissions are young deities, the matter concerns something newly arising. If the initiating transmission carries the qualities of death, captivity, rest, or decay, then the matter concerns something that has already passed.

假使季神當相氣，舊事即今將欲至。孟神無氣臨相地，廢仲還同扵此義。忽然相氣臨孟神，新事欲來須防備（假令四季神卜臨相氣為用者，即占舊事再動之兆也。初用孟神無氣，臨相地，亦是占舊事動也。用廢仲神臨相地，亦主舊事動之。用神是孟臨相氣，亦是新事）。

If the four seasonal gods are in the position of the phase qi, old matters will soon resurface. The Meng deity itself has no qi but is present at the phase location, while the waste qi of the Zhong deity is also present at the phase location, and the reasoning is the same. If suddenly the phase qi falls upon the Meng deity, that indicates new matters are about to arrive, requiring prior precautions. For example, if the four seasonal gods are in the phase qi and serve as the initiating transmission, it is a sign that old matters will resurface. If the first transmission uses the Meng deity without qi and is present at the phase location, it is also a sign of old matters resurfacing. If the waste qi of the Zhong deity is present at the phase location, it also indicates old matters resurfacing. Only when the useful deity is the Meng deity and is in the phase qi does it signify new matters.

若占所事吉與凶，卦中神將言其意。不比逺事反吟同，比合伏吟近之事（不比反吟為用者，主事遲遲也。比用與三六合伏吟，其用主事近鄰）。若占凶事與凶詳，更剋日辰凶可畏。日鬼辰鬼月破神，更兼刑害五般陳（若占人為凶事來，卦得凶卦，更發用凶神惡將，更用神剋日辰，其凶可畏，不能解救也）。

If you want to determine whether the matter in question is auspicious or ominous, you should look at the meaning conveyed by the gods and generals in the hexagram. If the gods and generals do not form a harmonious relationship but instead use the 'reverse chant' pattern, where the Heaven Plate and Earth Plate branches are in conflict, the matter will be distant and delayed. If the 'like and harmonious' pattern, or the 'triple harmony' and 'six harmony' patterns, or the 'hidden chant' pattern, where the Heaven Plate and Earth Plate are overlapping and stationary, are used, the matter will be nearby. The 'reverse chant' indicates that the matter will be delayed. Using the 'like and harmonious' pattern, or the 'triple harmony' and 'six harmony' patterns, or the 'hidden chant' pattern indicates that the matter is close at hand. If the person is asking about a凶 matter, the ominous signs should be examined more carefully: if the useful god further harms the day stem and day branch, the ominous situation becomes even more alarming. The day ghost, the day branch ghost, the month breaker, along with the punishments and harms, these five factors should all be considered together. If the hexagram is a凶 hexagram, and the initiating transmission is also a凶 god or evil general, and the useful god further harms the day branch, the danger is indeed terrible and there is no way to resolve it.

日辰年上兼為用，吉卦先歡後卻嗔。復有解神孤寡煞，憂喜無成是的真（為前舉事也。假令七月甲子日已時占，用起傳送為日鬼，天罡為辰鬼；用起登明為日破神，末傳遇之，亦不能成其吉也。如子上見小吉，為六害也。如太沖臨子為用，是三刑也。遇此之殺者，吉事為凶。況若凶神惡將加之並者，尤甚。餘者仿此推之，無不驗也）。

The day branch and the year branch are both taken as the useful god, and even a favorable hexagram will first be happy and then become angry. Adding the relief deity and the isolated host, whether one is worried or happy, nothing can be accomplished. This statement is accurate. Following the previous example: for instance, if a divination is made on the day of July Jiazi at the hour of Si, taking the transmission of Chuansong (Shen) as the initiating transmission, it forms the ghost of the day stem; the Tiangang (Chen) also forms the ghost of the day branch. Or, taking Dengming (Hai) as the initiating transmission, it forms the day break deity, and if the final transmission meets it again, then even a favorable outcome cannot be achieved. Another example is when Xiaoji (Wei) appears on Zi, and Zi and Wei are in conflict; Taichong (Mao) is on Zi and serves as the initiating transmission, resulting in Zi and Mao being in conflict. Encountering these evils, favorable things turn into misfortunes; and if more evil deities and malevolent generals are present, it becomes even worse. Other situations can be inferred in the same way, and none of them fail to come true.

孤辰寡宿者，春三月太乙為孤，大吉為寡，本法前孤後寡，餘仿此推之。又甲子旬中河魁登明是孤辰寡宿，本法十干後二辰是也，又名空亡神也。若此三煞在日辰上為用者，聞憂不憂，聞喜不喜，獄囚必脫，疾病得痊，占行人虛望，失財難尋也。餘仿此而推之。

Now regarding Guchen and Guasu: In the spring months, take Taiyi Yisi as Guchen and Daji Chou as Guasu. This method takes the previous branch of the season as Guchen and the following branch as Guasu. The other seasons follow the same principle. In addition, within a Jiazi cycle, Hekui Xu and Dengming Hai are considered Guchen and Guasu. This method takes the two branches following the heavenly stem, which are also called Kongwang Shen. If these three evils fall on the day branch and are used as the initiating transmission, then hearing of bad news does not require real worry, and hearing of good news does not necessarily mean real joy. Those in prison will certainly be released, the sick will recover, those waiting for travelers will only be disappointed, and lost property will be difficult to recover. All other situations are judged according to this method.

若占吉事旺兼美，徳合重重多喜慶。徳生已說在前篇，三六合神傳用起（凡占，人來若問吉事，三傳見旺相氣及與日辰相生，神將不內戰，又三傳中用神合神見者，吉慶，即多求事諧合）。

If the divination is for a good matter, and the qi is prosperous and strong with favorable signs, and the virtuous god and harmonious god appear repeatedly, joy and celebration will naturally abound. The virtuous god and generating god have already been explained earlier. Here we are talking about the triple harmony and six harmonies deities appearing in the three transmissions. Whenever someone asks about a good matter, if the three transmissions show prosperous and strong qi and are in harmony with the day branch, there is no internal conflict between the deities and the general, and the useful deity and harmonious deity both appear in the three transmissions, this is a sign of good fortune, and the matter sought is likely to be harmonious and successful.

事神年上兩相生，此主所為皆得成。事神年上兩相剋，此主所為皆不得（事神者，上用主事之神也。若事神與占人行年及年上神相生並加者，所占事亦得比合。縱得凶神惡將，亦不為害）。

The deity in charge of the matter and the deity on the year of the person both mutually generate, and whatever they do can be accomplished. If they mutually control each other, whatever they do will not be accomplished. What is meant by serving the deity is the useful deity selected above, which is the deity in charge of the matter. If the deity in charge of the matter and the person's year deity and the deity on the year of the person mutually generate and both appear together, the matter will be harmonious and compatible. At this time, even if encountering malevolent deities and evil generals, they will not cause harm.

何以明其急與遲，但看天乙自然知。日辰在前為事急，支干在後遲無疑（假令四月戊寅日午時，以傳送加時，天罡臨寅為用，大吉為貴神，臨亥順行，是用神日辰俱在貴神前，主事急速也。假令正月壬子日辰時占，以登明加時，勝光臨壬為用，天乙加戌逆行，是用神與日辰俱在貴人後，主事遲慢）。

To know whether an event comes quickly or slowly, simply observe the Heavenly Nobleman. If the day branch comes before the Heavenly Nobleman, the matter is urgent; if the day stem and day branch come after the Heavenly Nobleman, the matter is slow. For example, on the day of Wuyin in the fourth month at noon, take Shen as the month general for the hour, with Chen as the heavenly stem governing the寅 position as the initiating transmission. The nobleman resides at Chou, and the nobleman is at Hai, moving in order. In this case, the useful god and the day branch are both before the nobleman, indicating a swift matter. Another example is on the day of Renzi in the first month at the hour of Chen, take Hai as the hour, with Wu as the initiating transmission on Ren, and the heavenly nobleman at Xu, moving in reverse. Here, the useful god and the day branch are both after the nobleman, indicating a slow matter.

順行利陽雖急速，常陰不能成福竒。逆行利陰復緩慢，龍合難為降喜儀（天乙順行雖利陽，如遇太常、太陰，不能成福慶。天乙逆行，利陰不利陽，主事遲緩也。雖青龍、六合，亦不能成其福竒）。

The Nobleman moving in the right direction benefits Yang, so although matters come quickly, once encountering Tai Chang and Tai Yin, they cannot bring about a fortunate and extraordinary result. The Nobleman moving in the wrong direction benefits Yin, so matters turn slow, and even with Azure Dragon and Liu He, good fortune cannot be achieved. Although Tian Yi moving in the right direction benefits Yang, if encountering Tai Chang and Tai Yin, it cannot form a fortunate and extraordinary outcome; Tian Yi moving in the wrong direction benefits Yin but not Yang, indicating slow progress, and even with Azure Dragon and Liu He, it cannot achieve that special blessing.

忽然貴神臨二八，搖動不安主遷移。被刑帶煞皆凶惡，神在外兮亦如斯（若用神被刑帶煞者，及凶將凶神，更神在外而煞在內，其卦尤凶。刑煞已注在前，加天罡加四季，即神在外，煞在內也。天罡加四孟，即神在內，煞在外也。如天罡加四仲，神在門，煞即入也，餘皆仿此）。

If the noble god suddenly appears at the positions of the卯 in February and the酉 in August, which are gate positions, people will become restless and unsettled, indicating a move or relocation. If the useful god is harmed and accompanied by malevolent forces, it is considered ominous. If the god is outside and the malevolent force is inside, the situation is the same. If the useful god is harmed and accompanied by malevolent forces, and also meets an Inauspicious General and Inauspicious Spirit, plus the god is outside and the malevolent force is inside, the divination becomes particularly ominous. Harm and malevolent forces have already been explained earlier. If the Tiangang is placed at the seasonal positions, it means the god is outside and the malevolent force is inside; if placed at the beginning of the four months, it means the god is inside and the malevolent force is outside; if placed at the middle of the four months, it means the god is at the door and the malevolent force has already entered. The rest should be understood in the same way.

神將所主為月內，已往將來用意推。斗在日前災已過，若居日後事還遲。忽然正當日辰上，凶吉只在朝夕期（假令正月內以功曺為用者，事應月內，正月建寅也，是神將所主之月也。假令正月內用大吉，為已往之事，為十二月建丑。若用太沖，主將來事，二月建卯，為將來也）。

The matters governed by the deities and generals should occur within this month, whether they are past or future, needs careful calculation. If the Dipper mansion is before the day stem, the misfortune has already passed; if it is after the day stem, the matter will still be pending; if it exactly coincides with the day branch, the fortune or misfortune will occur in the morning or evening. For example, in the first month, if Gongcao寅 is used as the initiating transmission, the matter should occur within this month, because the first month is built on寅, which is the month governed by this deity and general. Again, in the first month, if Daji丑 is used as the initiating transmission, it refers to something that has already passed, because丑 is the month built on the twelfth month; if Taichong卯 is used, it indicates something that will happen in the future, because卯 is the month built on the second month, which is yet to come.

斗者，天罡也。天罡臨今日前，其災已過；天罡臨今日之後，其災未過；天罡臨今日之上，災發朝夕。假令甲日寄在寅，天罡臨卯，事在今日前，災已過；天罡加丑，事在今日後，為災未過也；天罡正臨甲上，為災只在朝夕發也。

The "dou" mentioned above refers to the Tiangang (Chen). If the Tiangang is located before the current day, the disaster has already passed; if it is located after the current day, the disaster has not yet occurred; if it is exactly on the current day, the disaster will occur either in the morning or the evening. For example, on a Jia day, the Lodging Palace is in the寅 (Yin) position. If the Tiangang is on the卯 (Mao) position, which is before the寅, the matter belongs to the day before, and the disaster has already passed; if the Tiangang is on the丑 (Chou) position, which is after the寅, the matter belongs to the day after, and the disaster has not yet occurred; if the Tiangang is exactly on the Lodging Palace of Jia, the disaster will occur either in the morning or the evening.

前言課例都分顯，猶恐應期難盡善。用起太歲一年中，斗建發時當月見（假令今年丁未年，以小吉未為用，事不出今年之中也。斗建，月建也。假令三月建辰，以天罡為用，事應在一月之內也）。傳辰旬內應期詳，用日剋期在朝晚（假令戊子日，用起神后，是今日辰也，吉凶應一旬之內也。假令甲子日以功曺為用，是用日也，為甲寄在寅也）。

The previous explanation has clarified the examples, but the timing of events may still not be fully explained. If the initiating transmission is based on the heavenly stem, the event will occur within the year; if based on the lunar stem, the outcome will be known within the month. For example, this year is the year of Dingwei. If the initiating transmission is based on Xiaoji (Wei), the event will occur within this year. The term "lunar stem" refers to the month stem. For instance, in the third month, the month stem is Chen. If the initiating transmission is based on Tiangang (Chen), the event will occur within the month. If the initiating transmission is based on the day branch, the outcome will be within a ten-day period; if based on the day stem, the outcome will be within the morning or evening. For example, on a Wuzi day, if the initiating transmission is based on Shenhou (Zi), which is the day branch, the fortune or misfortune will occur within the ten-day period. Another example is on a Jiazi day, if the initiating transmission is based on Gongcao (Yin), which is the lodgment palace of the day stem, then the day itself is considered the initiating transmission.

氣首難過半月間，應休言五日逺。得時不出八刻中，仔細記之心莫倦（假令丙寅日立春。太乙為用。吉凶應在一氣之中。主十五日之事也，謂丙寄在巳，故在太乙為氣首之神應侯者。假令庚午日為魚負冰，發用傳送，吉凶應在一候之中，為庚在申傳送，為候首之神，故用在五日之內也）。

When using the initiating transmission based on the beginning of a solar term, the predicted outcome should not be more than half a month away; when using the corresponding animal signs, the prediction should not be more than five days. If the divination is made exactly at the right time, the outcome should be within eight periods. These points must be carefully remembered and not neglected. For example, if on a Bingyin day the Beginning of Spring occurs, and the Taiyi starts at Si, the fortune or misfortune should be within this solar term, covering fifteen days, because Bing is lodged in Si, making Taiyi the god of the beginning of the solar term. Another example is on a Gengwu day when the animal sign of fish carrying ice occurs, and the transmission starts at Shen, the fortune or misfortune should be within this animal sign, covering five days, because Geng is lodged in Shen, making the transmission the god of the beginning of the animal sign, so the outcome should be within five days.

更有應日未宣陳，吉凶之卦各言因。今日生我為吉日，克我干者是凶神（課得吉卦者，以生今日者為用日。假令正月甲子日寅時占，其日是木，水能生之，合應在壬日，故云今日生我為吉日。若課得凶卦，以克今日為應日，假令戊日得凶卦，即應在甲日，甲木克其戊土，克我干者是凶神）。

In addition, the day when the prediction will come true has not yet been explained. Both auspicious and inauspicious hexagrams have their own reasons. The day that generates the day stem is an auspicious day, while the day that overcomes the day stem is the day of a malevolent spirit. If the hexagram is auspicious, then the day corresponding to the heavenly stem that generates the current day stem is the day of fulfillment. For example, if someone divines at寅 hour on a Jiazi day in the first lunar month, the day stem of that day is wood. Water generates wood, so the fulfillment day should be on a壬 day. Therefore, the day that generates me is an auspicious day. If the hexagram is inauspicious, then the day corresponding to the heavenly stem that overcomes the current day stem is the day of fulfillment. For example, if someone on a戊 day gets an inauspicious hexagram, the fulfillment day should be on a甲 day, because甲 wood overcomes戊 earth. The day that overcomes me is the day of a malevolent spirit.

事神與日何親屬，或為父母或妻兒。或作鬼吏或兄弟，不離神將決因疑（事神者，用神也，看今日與何親屬也）。忽然兄弟為鬼吏，那知還被兄弟累。旺為官爵相錢財，死亡囚獄休病忌。忽然兄弟化為財，財物還從兄弟來（忽然用神與今日為兄弟，更見鬼吏者，占人須防兄弟為累。假令今日丙丁日，用太乙勝光，為同類，忽然兄弟得玄武，卻克丙丁，為兄弟化作鬼吏也）。

The deity in charge and the day stem are what kind of kinship? Are they parents, wife, wealth, sons and daughters, officials and ghosts, or brothers? This level cannot be separated from the deity and the general; it is used to resolve doubts.the so-called "serving the deity" means the "useful deity," and we need to see what kind of six relations it forms with the day stem. If suddenly the brother's trigram turns into an official and ghost, how could one think it would be dragged down by the brother. If the useful deity is prosperous and strong, it indicates official rank; if it receives the phase energy, it indicates wealth; if it meets death qi, it indicates death; if it meets imprisonment qi, it indicates imprisonment; if it meets rest qi, it indicates caution against illness. If suddenly the brother's trigram turns into wealth, then the wealth still comes from the brother. For example: if the useful deity and the day stem are of the same type, they are originally brothers, but if an official and ghost appears, the one asking the question should be cautious of being dragged down by the brother. For instance, if the day is a Jia or Yi day, the useful deity is taken as Taiyi (Si) or Shengguang (Wu), which is of the same type as the day stem, thus being brothers; suddenly this brother is riding the Black Tortoise, which turns to attack Jia or Yi, thus the brother turns into an official and ghost.

用旺鬼憂官厄，相鬼憂財物撓，用死鬼憂死喪哭泣，囚鬼憂囚獄，用休鬼憂病人。假令庚辛日以從魁為用神，是同類為兄弟，將得六合、青龍木，是兄弟化為財，即財物因兄弟上得來。或見凶神惡將，卻因兄弟失財。

The use god is the ghost of prosperity, causing concern about official misfortunes; it is the ghost of the auxiliary phase, causing concern about disturbances to property; it is the ghost of death qi, causing concern about funerals and weeping; it is the ghost of captivity, causing concern about imprisonment; and it is the ghost of rest, causing concern about illness. For example, on a day with the stem Geng or Xin, if Congkui in You is the use god, it is the same stem as the day stem, thus being a brother. If the heavenly general accompanying it is Liu He or Azure Dragon, which belong to wood, then wood is the wealth of Geng and Xin. This means the brother transforms into wealth, and wealth comes from the brother. Conversely, if an Inauspicious Spirit (evil spirit) or恶将 (evil general) is present, then wealth will be lost due to the brother.

大哉聖法實難測，須憑將神決疑惑。其事有長有不長，此即專尋立用鄉（課事有長有短，但尋立用神所臨之鄉看吉凶之事也）。若臨冠帶長生位，福祿重重更顯揚。或值死囚休病地，官災凶事不能當。

The methods established by the sage are truly vast and difficult to measure, requiring judgment through the Heavenly General and the deity it rides upon. The matters divined may be long-lasting or not, and this depends entirely on the position of the Useful God. In the divination, matters may be long or short, but by observing the position of the Useful God in its respective direction, one can determine fortune or misfortune. If the Useful God is in the position of Capping or Growth, there will be abundant blessings and great prominence. However, if it is in the positions of Death, Captivity, Rest, or Sickness, one will be unable to withstand official calamities and misfortunes.

但立用神，若臨冠帶、長生、臨官、帝旺有氣之地，即有重重福祿；更得吉將，尤吉也。假令傳送臨未為用，是用神立冠帶之位，餘仿此推之。若用神臨死、囚、休、病地者，官災凶厄。假令神后臨丑，是為用神臨休衰之地，臨寅為病地，臨卯是死地，臨辰為囚墓地也，他皆仿此推之。

When establishing the useful god, as long as it is located in positions of vitality such as growth, capping, officialdom, and prosperity, it will bring abundant blessings and good fortune. If it is further supported by auspicious generals, the result will be even more favorable. For example, if the transmission of the useful god is on the position of the earth branch You (酉), and the metal of You is in the position of the earth branch Wei (未), which is the capping position, then the useful god is in the capping position. The rest can be similarly inferred. If the useful god is located in positions of decline such as death, captivity, rest, and illness, it will bring official calamities and misfortunes. For example, if the Shenhou (神后) of the water element Zi is located on the earth branch Chou (丑), the water of Zi is in the position of decline in Chou, meaning the useful god is in a position of rest and decline. If it is located on the earth branch Yin (寅), it is in the position of illness; if on Mao (卯), it is in the position of death; if on Chen (辰), it is in the position of captivity and burial. The rest can be similarly inferred.

大要先須看日辰，次辨尊卑長幼分。官人百姓從頭記，賢徳奸邪次第陳（須看日辰之體段，日為尊，辰為卑；日為老，辰為卑幼；日為官人、為賢徳，辰為百姓、為奸邪人）。

The main point is first to examine the day stem and day branch, then to distinguish the ranks and relationships of respect and seniority. Officials and commoners should be clearly identified, and the virtuous and the wicked should be arranged in order. This means that each day branch must be considered in terms of its position and nature: the day stem is superior, the day branch is inferior; the day stem represents the elder, the day branch represents the younger; the day stem stands for officials and the virtuous, while the day branch stands for commoners and the wicked.

舟車水陸夫妻定，病鬼人宅表裡尋。既往即須尋至處，為客方知有主人（日為車，辰為舟；日陸，辰水；日為夫，辰為妻；日為病人，辰為鬼祟；日為人口，辰為家宅；日為表，辰為裡；日為既往，辰為至處）。

Vessels and carts, water and land, husband and wife are all determined by this; the sick person and ghosts, people and households, surface and interior are all found here. For past events, one should look for them at their destination; since one is a guest, one should know there is another master. This means: the day stem is the cart, the day branch is the boat; the day stem belongs to land, the day branch belongs to water; the day stem is the husband, the day branch is the wife; the day stem is the sick person, the day branch is the ghost causing trouble; the day stem is people, the day branch is the household; the day stem is the surface, the day branch is the interior; the day stem is the past, the day branch is the destination.

出入但依南北路，左右須詳男女身。使作往住知的當，有求人物見虛真（日為出，辰為入；日為南，辰為北；日為左，辰為右；日為男，辰為女；日為往，辰為住；日為人，辰為物也）。

Out and in are determined by the north and south directions, while left and right depend on the distinction between male and female. For matters of sending someone, handling affairs, leaving or staying, this principle allows accurate judgment. Whether one is seeking people or things can also be discerned as genuine or false. This means: the day stem represents going out, the day branch represents coming in; the day stem represents south, the day branch represents north; the day stem represents left, the day branch represents right; the day stem represents male, the day branch represents female; the day stem represents movement, the day branch represents staying; the day stem represents people, the day branch represents objects.

弓箭網羅為獵師，鳥獸禽鱗所獲因。干吉支傷順為喜，干傷支吉逆為迍（日為弓箭、網羅、獵師，辰為鳥獸、禽鱗、所獲也。日上神克辰上神，順也；辰上神剋日上神，逆也）。

The day stem is like a bow, arrow, and net, while the day branch is like birds, beasts, fish, and insects that are hunted. If the day stem is favorable and the day branch is harmed, it is considered harmonious and brings joy. If the day stem is harmed and the day branch is favorable, it is considered disharmonious and leads to difficulties. This means that the day stem represents the bow, arrow, net, and hunter, while the day branch represents the birds, beasts, fish, and insects being hunted. When the heavenly stem in the day position overcomes the earthly branch in the hour position, it is called harmony. When the earthly branch in the hour position overcomes the heavenly stem in the day position, it is called disharmony.

支干相生旺有氣，舉動和合踈者親。支干互傷帶刑煞，休囚無氣禍來臻（支干上神若相生及旺相氣，舉動所求者吉。支干上下神交相剋，更帶休囚氣，及披刑帶煞，又無氣主，所求皆多不遂）。

The day stem and day branch mutually generate each other and have strong energy, so every action and movement are harmonious and suitable. Even those who were originally distant become close. If the day stem and day branch mutually damage each other, along with punishments and ominous signs, and if they are weak and confined, misfortunes will follow one after another. If the day stem and day branch are in a generating relationship and have strong energy, then any action or request will be favorable. However, if the upper and lower gods mutually control each other, accompanied by weak energy, and also involve punishments and ominous signs, with the spirit further declining, then most requests will not be fulfilled.

日辰大體已分明，更看行年合事情。行年剋日為不及，日克年神失節名（行年剋日上神者，名曰不及也。日克行年上神者，名曰失節。假令占人三十七歲，行年在寅，今日丙上見大吉土，是行年寅剋日上大吉土，是名不及也。假令寅年寅上見神后，水被日，大吉土克行年上水，名曰失節）。

The day stem and day branch are already clear. Now check whether the year of the person's age matches the matter being divined. If the year of the person's age is overcome by the day stem, it is called "not enough" (不及). If the day stem overcomes the god on the year of the person's age, it is called "losing the virtue" (失节). If the year of the person's age overcomes the god on the day, it is called "not enough." If the day stem overcomes the god on the year of the person's age, it is called "losing the virtue." For example, if the person is thirty-seven years old and the year of the person's age falls on寅 (Yin), and the god on the day is Daji (Chou) (Daji, Chou) earth, then the wood of寅 (Yin) overcomes the earth of Chou, which is called "not enough." Again, if in the year of寅 (Yin), the god on the year is Shenhou (Zi) (Shenhou, Zi) water, and it is overcome by the earth of Daji (Chou) on the day, then the earth overcomes the water on the year of the person's age, which is called "losing the virtue."

用神若還害天乙，是為四閉凶不輕。應喜反怒解復結，用茲三事要消停（用神遙克天乙貴人者，名曰四閉，喜者復怒，解者復翻。不及、失節、四閉之課，消息天官，斷其吉凶也）。卦體紀綱前已別，復有舉為未盡說。百事三傳見類神，與日相生為果決。

If the useful god harms the nobleman, it is called four closures, which is very凶: what should be joyful turns into anger, and what has already been resolved becomes entangled again. When encountering these three types of divination, one must carefully consider before making a judgment. If the useful god remotely controls the nobleman, it is also called four closures. What is favorable turns into something unfavorable, and what has been resolved becomes reversed again. All three types of divination—deficiency, loss of ritual, and four closures—should be judged according to the numbers of the heavenly official. The structure of the hexagram has already been explained, but some examples have not yet been fully discussed. In summary, all matters should find corresponding class gods in the three transmissions. If the class god is in harmony with the day stem, the matter will be decisive and successful.

假令欲去見君王，須尋天乙為何方。酒食有無看小吉，衣物將來視太常。如欲見貴人視天乙，求衣服、印綬視太常，酒食視小吉，財物視青龍，婦女視天后，罪囚視太陰，交易視六合，火光、詞訟視朱雀，鬥訟、淹留視勾陳，病人視白虎，驚恐、怪異視螣蛇，欺誕、詐偽視天空，盜賊、遺亡視元武。凡所求望、動止、百事，於三傳中見其用神，併為今日相生者，所求望事必果決也。明舉三事將為例，欲求他課自消詳，此是神仙肘後訣，能曉乾坤掌內蔵。

To determine if one can meet a great person such as a monarch, first check where the "Heavenly Ethical Person" (i.e., Tianyi Guiren, the first among the Twelve Heavenly Generals) falls on the Heaven Plate. To know if there will be food and drink provided, look at "Xiaojí" (also known as "Wei," the alias of the "You" in the Twelve Month Generals). To know if one will receive clothing rewards, check "Tai Chang" (one of the Twelve Heavenly Generals, governing clothing and food). Extending this principle: to seek a noble person, look at Tianyi; to seek clothing and official seals, look at Tai Chang; to seek food and drink, look at Xiaojí; to seek money and goods, look at Qinglong; to ask about women's matters, look at Tianhou; to ask about criminals being detained, look at Taiyin; to ask about trade and commerce, look at Liuhe; to ask about fires and lawsuits, look at Zhuque; to ask about disputes, lawsuits, and delays, look at Gouchen; to ask about illness, look at Baihu; to ask about fright or strange occurrences, look at Tengshe; to ask about being deceived or fraud, look at Tiankong; to ask about thieves or lost items, look at Yuanwu (also known as Xuanwu). Any request or action, whether it be movement or stillness, can be determined by finding the corresponding "Useful God" within the "Three Transmissions" (the three levels of conclusions derived from a divination lesson), and if that Useful God is in mutual generation with the Day Stem of the divination day, then the desired outcome will surely be achieved. Here, only three examples are given, but the method can be applied similarly to all other lessons. This is a secret closely kept by immortals; mastering it allows one to grasp the secrets of heaven and earth.

六壬元妙有靈機，支干神將辨安危。克沖刑破休衰害，七者言凶必定期。日為君，為尊，為官人。支為已，為宅，為卑幼，為物。一克、二刑、三破、四沖、五害、六休、七囚，神將相變，內外相剋，上下相刑，傳中相破，或見上下相害，又是囚死休氣加干支及傳者，凶也。凡占見刑氣克干，無氣作初傳動者，為凶。

The art of Liu Nv is profound and mysterious, with its own flexible mechanism. It relies entirely on the combination of the day stem, day branch, and the twelve heavenly generals to determine safety, danger, good fortune, and misfortune. Whenever any of the seven relationships—mutual control, punishment, destruction, opposition, harm, decline, or exhaustion—appear, the judgment is always unfavorable, and the time of occurrence can be determined very accurately. Here, the "day" refers to the day stem, representing the sovereign, elders, and officials; the "branch" refers to the day branch, representing oneself, one's residence, younger family members, and property. The seven ominous relationships are: first, mutual control; second, mutual punishment; third, mutual destruction; fourth, opposition; fifth, mutual harm; sixth, decline; and seventh, imprisonment. When the heavenly generals and earthly spirits change each other, the outer lesson and inner lesson mutually harm and control each other, the upper god and lower god mutually punish and harm each other, or there is mutual destruction within the three transmissions, or when there is mutual harm between upper and lower, or when the five elements of no vitality—such as imprisonment, death, or decline—rest upon the day stem and day branch as well as the three transmissions, it is considered ominous. If the course of the lesson shows a punishing force that harms the day stem, and the initial transmission is initiated by a spirit with no vitality, it is also considered ominous.

徳合相生並旺氣，此神相訪福來隨。徳者，如己在甲之類，及支前五辰之徳合、三六合也。相生子母相歸，旺相有氣，大抵無氣神將不能害有氣神將也。旺相、相生、徳合者通。

In reverse, if one encounters the De God, the Harmony God, mutual generation, and prosperity together, it indicates that auspicious deities are visiting, bringing blessings. The term "De" refers to, for example, the daily De for Jia day being Ji (since Jia and Ji are in harmony), and also includes the De Harmony formed by the fifth position before the day branch, as well as the Triple Harmony and Liu He relationships. Mutual generation refers to the mother and child supporting each other, each having their own place. Prosperity and strength means that the Five Phases are in command and have life qi. The general principle is: deities without life qi cannot harm deities with life qi. Any pattern involving prosperity, mutual generation, or De Harmony will result in smooth and favorable outcomes.

將是神兮神是將，若得青龍便是寅。天之十二將，便是十二神也。如乙日見虎便是徳矣。又如甲日見青龍入辰兩課，為外人入內也。日主尊外幷人類，辰為卑內宅兼身。日主尊長之類。辰為卑幼，為宅，為已身。占時考校日和辰，是財是鬼是何神。占時將與日辰考校吉凶內外，如甲子日寅時並又得子時，主凶。

The Heavenly Generals are the Earth Deities, and the Earth Deities are also the Heavenly Generals; they are originally one entity. For example, when the Azure Dragon appears in divination, the Azure Dragon's native branch is寅. The twelve Heavenly Generals on the Heaven Plate correspond exactly to the twelve Earth Deities on the Earth Plate. For instance, if on an Yi day the White Tiger appears, the White Tiger's native branch is申, and申 is the place of virtue for the Yi day, so encountering the White Tiger is equivalent to encountering virtue. Another example is when the Azure Dragon appears in the day branch of the two lessons on an Ji day, which signifies an outsider entering the inner residence. The day stem represents elders, outsiders, and the person being divined, while the day branch represents juniors, the inner residence, and oneself. The day stem side corresponds to elders and others outside, while the day branch side corresponds to juniors, the residence, and oneself. When setting up the lesson, one must compare the time of divination with the day stem and day branch to determine whether it is wealth, ghost, or something else. The Heavenly General at the time of divination must be considered together with the day stem and day branch to determine fortune or misfortune, internal or external matters. For example, if on a Jiazi day the lesson is set at寅 time and also includes子 time, it indicates a凶 outcome.

見機兩用艱難險，疑惑先難後易伸。知一每事須云近，遙克當傳主逺尋。知一卦者，占賊盜皆主近。占事皆近應。遙克主逺應，遙逺也。元胎生下病人占，當用下生定有嬰。元胎卦，四孟上生下者，主人病。三傳四孟加長生處，主事及孕育事，老少乆病俱凶也。

When the "Seeing Opportunity Lesson" is obtained and there are two possible gods that can be used, the matter is often difficult and dangerous; the mind is often uncertain, and usually it is first difficult and then becomes smooth. When the "Knowing One Lesson" is obtained (the one among the four lessons that is harmonious with the day stem and initiates the transmission), all matters will be near. When the "Remote Control Lesson" is obtained (the upper and lower lessons do not mutually control, and the transmission is initiated by a distant controlling god), and it falls within the three transmissions, the matter should be sought far away. The "Knowing One Lesson" if used for theft, the thieves will be nearby; for other matters, the response will also be near. The "Remote Control Lesson" indicates something far away, "remote" meaning distant. When the "Original Fetus Lesson" is obtained and the upper god generates the lower god, if it is used for a sick person, the judgment should be based on this upper god generating the lower one, and it often indicates that there will be a baby in the family. The "Original Fetus Lesson" is a pattern where the gods in the four beginning positions (寅, 申, 巳, 亥) generate the lower gods; it indicates the presence of illness. If all three transmissions fall into the four beginning positions and are also in the place of growth, the matter is mostly related to childbirth and pregnancy. If elderly people or children with long-term illness encounter this, it is generally ominous.

神遙剋日名蒿矢，日遙克神彈射名。主闇昧口舌遙逺事，有客至不可容過夜，必主口舌。反吟占事休言定，往復雙雙兩事因。常占須主身離動，不動人情有怨欺。反吟常占主身動，不動主人情不足之兆。

The Four Lessons have a divine spirit coming from afar to attack the day stem; this pattern is called "Hao Shi." Conversely, if the day stem goes from afar to attack the divine spirit, it is called "Tan She." Both situations indicate ambiguous disputes and matters coming from afar; if a guest arrives, he should not be allowed to stay overnight, otherwise there will certainly be disputes. When the "Reverse Chant" pattern (where the Heaven Plate and Earth Plate positions are in conflict) is encountered, one should not make definitive statements, as it indicates coming and going, pairs, and often two causes connected within one matter. Normally, encountering the Reverse Chant suggests the person will move away from home; if the person does not move, it indicates shallow relationships and mutual resentment or deceit. The Reverse Chant pattern in ordinary divination usually indicates the person's movement, but if there is no movement, it signifies thin human relations and mutual dissatisfaction.

伏吟舉動心無遂，剛主行人到戸庭。三交凶吉皆因內，昴星蛇虎定凶危。三交，凶將主釡鳴，天空主失物，龍常雀主遷官，勾后陰主走失，蛇虎主訟。三交卦皆主內，昴星主外。見蛇虎入傳，病死，訟枷鎖，太陰主闇昧事。

A divination result of "Hidden Chant" (Heaven and Earth plates are the same, each occupying its own position) indicates that any action will not go as intended. If the divination is cast on a yang day (an odd day), it suggests that someone who has gone out will return home. For a "Three Intersections" divination, the fortune or misfortune will affect the household. If the "昴 Star" divination also includes Teng Snake and White Tiger, danger can be determined. In the case of "Three Intersections," if the Inauspicious General (malevolent general) is present, it indicates strange occurrences such as pots and pans making noises without cause; if Tian Kong is present, it indicates loss of property; if Qing Long, Tai Chang, or Zhu Que are present, it indicates promotion or change of position; if Gou Chen, Heavenly Empress, or Tai Yin are present, it indicates loss of people; if Teng Snake or White Tiger are present, it indicates legal disputes. The effects of "Three Intersections" are internal, while those of "昴 Star" are external. If Teng Snake and White Tiger enter the three transmissions, divination about illness indicates death, and divination about lawsuits indicates being put in shackles; if Tai Yin is present, it indicates ambiguous or unclear matters.

歲月受傷克為用，虎臨喪吊哭聲歸。太歲月建受克為用，得凶將，主長上災。虎臨年命，喪吊為用，有凶禍之事也。必歲月在傳方是。

If the heavenly stem of the current year and the month builder are attacked and injured, and then serve as the first transmission, or if the white tiger is riding the mourning-and-condolence spirit, or the guest spirit is present, there will be crying in the family. If the current year's heavenly stem and the month builder are attacked and injured, and then serve as the initiating transmission, and are accompanied by malevolent generals, it indicates that the family's elders will suffer misfortune. If the white tiger is placed on the year stem or the personal stem, and the mourning-and-condolence spirit and the guest spirit serve as the first transmission, there will certainly be misfortune. However, one must note: this statement only holds true if the current year's heavenly stem and the month builder actually enter the three transmissions.

三刑為鬼人家破，日鬼用扶官職輝。三刑為傳，蛇虎克戰，帶凶煞傷日辰，主家破人亡也。日鬼為用生行年本命者，主遷官之兆。墓神加日身災滯，支臨干上所為危。日墓加日，主身有災滯。支為卑，干為尊，若卑加尊，所依皆危。

Three Punishments spirits transform into official ghosts to attack the self, indicating family decline; but if the official ghost of the day stem initiates the first transmission and instead supports the native's destiny, it signifies honor and official success. If Three Punishments fall into the three transmissions, with Teng Snake and White Tiger mutually attacking and accompanied by凶煞 to injure the day stem and day branch, it indicates family destruction and death of people. If the official ghost of the day stem initiates the first transmission and supports the native's age and destiny, it is a sign of promotion. The Tomb Spirit resting on the day stem indicates illness and stagnation for the native. If the day branch is on top of the day stem, all actions are dangerous. If the Tomb Spirit of the day stem is on the day stem, it indicates illness and hardship for the native. The day branch represents the younger generation, and the day stem represents the elders. If the younger generation is above the elders, all matters relying on them will be dangerous.

歲月死虎加年命，相刑之月氣歸雲。歲乗死神、白虎加年命者死。假令申年戊辰日伏吟占，行年在寅，四月申為死神，同歲虎傷刑行年者，主四月死。申為死神刑行年寅也。此言太歲乗白虎為死神也。

The heavenly stem and earthly branch of the year and the person's birth year are oppressed by the year's sovereign, the month builder, the death deity, and the white tiger. When it reaches the month that conflicts with them, a person's fate is reduced to nothing. If the year's sovereign rides upon the death deity and the white tiger and comes to afflict the person's birth year, it indicates death. For example, if on a Wuchen day in the year of Shen, a hidden chant divination is taken, and the person's birth year is in Yin, in the fourth month Shen is the death deity. The year's sovereign and the white tiger both afflict the person's birth year, so it is predicted that the person will die in the fourth month—because Shen is the death deity and Shen also conflicts with the birth year in Yin. This passage describes the situation where the year's sovereign rides the white tiger to act as the death deity.

日鬼加臨辰兩課，門中官吏乃相縈。日之官鬼來加內兩課，主官吏到門也。《畢法謂》“鬼臨三四訟災隨”也。吉將遭傷求事阻，休囚歸傳也不成。吉將初戰，求吉事不成。休衰之氣為傳，亦主無成。

The official ghost of the day stem, when placed upon the day branch and the two inner lessons, indicates that officials and subordinates will come to the door. If the official ghost of the day stem arrives at the two inner lessons, it signifies that officials will visit. The "Bi Fa Fu" states "ghosts on the third and fourth lessons bring litigation and disaster," which means exactly this. If a favorable general is harmed by mutual control, the desired matter will encounter obstacles. If a weak and confined spirit falls into the three transmissions, the matter will not be accomplished. If a favorable general initially engages in mutual control and conflict with others, the desired good outcome will not be achieved. Using the energies of decline and weakness as the three transmissions also results in nothing being accomplished.

時傷年命入傳來，必然卒暴有驚憂。占時克年命，又乃入傳，至卒暴驚恐之事入三陰課也。徳神動處吉相隨，反遭刑制見凶危。日之徳神臨日辰為用，上下相生者，主有大喜慶也。返遭刑制者，如己日見寅加申酉，徳神受克也，及將乗白虎，又或寅上見申酉，名無徳。

The divine spirit at the time of divination is capable of overcoming and harming the person's birth year and life destiny, and if it also falls into the three transmissions, there will certainly be sudden shocks and troubles. When the divine spirit at the time of divination overcomes the birth year and enters the three transmissions, it will bring about sudden and urgent fears and worries, which belongs to the category of the three yin lessons. When the virtuous spirit is activated, good fortune follows; but if the virtuous spirit is instead subjected to punishment and suppression, it turns into danger. If the virtuous spirit of the day stem is located on the day stem and day branch and initiates the transmission, and if the upper and lower elements are mutually generating, it indicates great joy and celebration.所谓 being subjected to punishment and restriction, for example, on a Ji day, the virtuous spirit is in Yin, but if Yin is placed above Shen or You, the virtuous spirit is overcome, or if the virtuous spirit is riding on the White Tiger, or if Yin is above Shen or You, these are all called 'no virtue'.

支上有鬼家移動，干若逢之人主憂。日課對隔主人離，內之值時宅破期。日之兩課有對神隔將，主家宅離隔也。假令乙日干上見六合乗酉，內二課有對神隔將，主家離隔。假令丙日朱雀乗亥加干是也。

If the official ghost appears on the day branch, the family residence will need to move; if the official ghost falls on the day stem, it indicates worry for the person themselves. If between the two lessons of the day stem there are opposing and separated spirits, it signifies the dispersion of family members; if this occurs in the inner lesson and coincides with the time of divination, it indicates the time when the residence will be ruined. If between the two lessons of the day stem there are opposing and blocking spirits, it indicates the dispersion and isolation of the family residence: for example, if the day stem is Yi and the Liu He is on the day branch with酉, then there is a case of opposing spirits and blocking generals in the inner two lessons; similarly, if the day stem is Bing and the Vermilion Bird is on亥, it also falls into this category.

陰神卻受陽神克，退除陰小人墮胎。第二課受第一課克者，主退陰人口之象。四課相間干內外，傳用沖支宅不寜。課間四課相間，事須內外也。假令丙辰日亥時丑將，四課相隔闕，以將言之，元武走失，虎勾朱貴主訟，發用或傳神沖支者，主宅不寜。子孫陰刼同加日，逆亂欺凌尊上人。子孫爻乗太陰刼殺加日，主卑小逆亂，欺凌尊上人也。

The hidden spirit is overcome by the yang spirit, indicating a reduction in female members and young children in the family, even leading to miscarriages. When the second lesson is overcome by the first, it signifies a loss of female population. If the four lessons are separated from each other, the matter should be viewed from both internal and external perspectives; if the initiating transmission or the three transmissions conflict with the day branch, the family residence will be unsettled. The separation of the four lessons indicates that the matter involves both internal and external aspects. For example, on a Bingchen day at the亥 hour, with Chou as the month general, if the four lessons are incomplete and separated, considering the heavenly general, the Black Tortoise indicates loss of people, while the White Tiger, Gou Chen, Vermilion Bird, and Nobleman indicate legal disputes. If the initiating transmission or the three transmissions have a spirit conflicting with the day branch, it indicates instability in the family home. When the grandson element is combined with Tai Yin and劫杀 and rests on the day stem, it indicates that the younger generation rebels and disobeys the elders. If the grandson element is on the day stem with Tai Yin and劫杀, it signifies that the younger generation disobeys and oppresses the elders.

用將支類家中事，三合支辰眷屬親。傳用天將與支類者，主內事。如巳午日傳見蛇雀者是也。支辰三傳合，或傳日三合，皆屬眷愛。只如占盜，見支合為玄武，主親人所盜也。天空在未井多怪，兼主人遭疾病縈。天空乗井煞加未入傳，主宅中井損，廁、灶、門皆準闕，主宅中人患宿疾也。

The heavenly general in the initiating transmission, if it shares the same category as the day branch, indicates matters concerning the family. If the day branch forms a triple harmony with the three transmissions, it signifies relations with relatives. When the heavenly general in the initiating transmission shares the same category as the day branch, it indicates internal family affairs, for example, on a day of巳 or午, if the three transmissions include Teng Snake and Vermilion Bird (both belonging to fire), this is the case. If the day branch harmonizes with the three transmissions, or if the three transmissions form a triple harmony with the day stem, it indicates affection among relatives. Take the case of divining theft: if the harmonizing deity of the day branch is riding the Black Tortoise, it is mostly a theft by a relative. If Tian Kong falls on 未 and is accompanied by well poison, there will be many strange occurrences in the family and the owner will suffer from chronic illness. If Tian Kong rides well poison and is placed on 未 and enters the three transmissions, it indicates damage to the well in the house; the toilet, stove, and entrance are also similarly affected, and it also indicates that family members suffer from long-term, incurable illnesses.

從魁同虎住干支，宅中須言有孝人。酉主孝服，乗虎加干支，主宅上人孝服也。白虎或乗日辰墓，來臨內外亦?迍。傳帶凶將沖干支，疾病人災官事至。三傳內有一神沖干，主人災沖；支宅災，主人病，或官事，並以內外言之。

Congkui, also known as You, is one of the names for the酉 in the Twelve Month Generals. When Congkui and the White Tiger are both stationed on the Day Stem and Day Branch, it indicates that there must be someone in the household wearing mourning clothes. You represents mourning attire, and when it is combined with the White Tiger and placed on the Day Stem and Day Branch, it signifies that someone in the family will need to wear mourning. If the White Tiger is riding on the Tomb Spirit of the Day Stem or Day Branch, whether it is in the inner or outer transmission, it indicates difficulties. If the Three Transmissions contain Inauspicious Spirit that conflict with the Day Stem or Day Branch, illness, misfortune, and legal troubles will come. If one of the gods in the Three Transmissions conflicts with the Day Stem, it indicates personal misfortune; if it conflicts with the Day Branch, it indicates misfortune for the house, leading to illness or legal issues. In general, one must distinguish between internal and external factors to make the judgment.

本日墓與蛇虎並，棺槨墳災欲動興。本日墓與蛇虎臨宅神並日辰傳中，主有凶禍之事也。宅神日前五辰，或命前五辰也。占身用與納音詳，相生有喜克時殃。發用剋日之納音者身災，相生則吉也。父母臨干憂子孫，雀傷支日鬧如篁。日上父母帶凶將、惡殺加日，主子孫有疾病也。雀剋日辰，主文字、口舌、鬧吵。

On the day when the day stem's墓神 (mournful spirit) is together with Teng Snake and Bai Hu (White Tiger), calamities related to coffins, tombs, and other ominous events will be triggered. If the day stem's Tomb Spirit is with Teng Snake and Bai Hu at the dwelling spirit, and it appears in the day stem, day branch, or the three transmissions, it indicates misfortune. The dwelling spirit refers to the fifth position counted forward from the day stem, or the fifth position counted forward from one's birth stem. When assessing one's own safety and danger, one should combine the initiating transmission god with the birth stem's nayin sound element: if they generate each other, it brings good fortune; if they control each other, it brings misfortune. If the initiating transmission god controls the day stem's nayin sound element, it indicates disaster for the person himself; if they generate each other, it brings good fortune. If the parents' yao (parents' element) is present at the day stem, one should worry about the children. If Zhu Que (Alarming Bird) injures or controls the day branch and day stem, there will be household disputes as loud as wind blowing through bamboo. If the parents' yao, accompanied by Inauspicious General (malevolent generals) and恶煞 (evil spirits), is present at the day stem, it indicates that the children will be sick. If Zhu Que controls the day stem and day branch, it signifies troubles with documents, disputes, and verbal conflicts.

子息見時官事解，妻財尊位豈安康？水乘火將皆驚恐，勾雀同傳多訟傷。蛇雀乗子亥，主驚恐、闇昧、口舌相傷。勾雀同入傳者，主鬥訟之事。卯乘前二招唇吻，罡作朱雀獄訟囚。卯乘朱雀，主口舌之事。罡乘朱雀，主入獄之事。

When the son and grandson爻 appear on the time position, lawsuits will naturally resolve. However, if the wife and wealth爻 are placed over the position of respected elders, the family residence can no longer remain peaceful. When the water god is accompanied by a fire general, it indicates fear and anxiety. If Gou Chen and Vermilion Bird appear together in the three transmissions, there will be disputes and injuries. When Teng Snake and Vermilion Bird are on the positions of Zi and Hai, which are water positions, it indicates fear, ambiguity, and disputes between words. If Gou Chen and Vermilion Bird appear together in the three transmissions, it indicates conflicts and lawsuits. When卯 is accompanied by the aforementioned Gou Chen and Vermilion Bird generals, it leads to verbal conflicts. If Tiangang (the alternative name for Chen in the twelve month generals) is accompanied by Vermilion Bird, it indicates imprisonment and lawsuits. When卯 is accompanied by Vermilion Bird, it indicates disputes over words; when辰 is accompanied by Vermilion Bird, it indicates being imprisoned.

熒惑加寅音信至，太陰為用主陰謀。朱雀乘寅，逺信至。太陰為用，主機謀不欲人知事。天魁立用須干眾，若加寅卯獄追收。戌主眾，必有干眾之事。戌加寅卯為用，或加行年本命，主訟獄之事。

Fenghuo is the Mars deity represented by the Vermilion Bird. If it is positioned over the寅 position, distant messages will arrive. Taiyin initiating the first transmission indicates there is secret planning. The Vermilion Bird occupying寅 indicates that messages from afar will come; Taiyin initiating the transmission suggests there is a hidden scheme in mind. The Hekui (which is also known as the戌 of the Twelve Month Generals) initiating the first transmission indicates there will be matters concerning the people. If it is positioned over寅 or卯, it indicates imprisonment, pursuit, and detention. The戌 governs the people, so there will be matters involving seeking favor from many. If the Hekui initiates the transmission over寅 or卯, or if it is positioned over the person's birth year, it indicates legal troubles and imprisonment.

晝夜貴人傳共見，或同日徳動髙尊。天空立用事無憑，前四帶合勾引情。天空立用，占求事須三次失信無成。天空不實之神也。支干與勾陳合者，主有勾引之情也。

The daytime nobleman and the nighttime nobleman appearing together in the three transmissions, or both arising along with the day stem, indicate disturbance to high-ranking elders. If the sky void is used as the first transmission, the matter is unreliable. If the fourth position carries a harmonizing deity, there is a tendency towards entanglement and manipulation. When the sky void is used as the first transmission, seeking something will involve three instances of broken trust and ultimately result in failure, because the sky void is inherently a phantom and not substantial. If the day stem and day branch combine with Gou Chen, it indicates someone acting as an intermediary or connector.

後陰?發暗陰謀，傳出貴前將主明。後陰玄為用，是天乙之私氣，皆主陰暗不明之事。若三傳為用，卻傳出天乙前者，先暗後得明矣。惡將從來只說凶，若逢生合卻歡欣。虎蛇雀勾空皆屬凶將，若不戰卻生日辰，反吉。凶將若戰，或生日辰不戰、比合，為有喜也。

The Heavenly Empress and Tai Yin initiating the transmission indicate secret plots. However, if the three transmissions reach the Nobleman before, the matter will eventually turn clear. When the Heavenly Empress, Tai Yin, and Black Tortoise initiate the transmission, they all belong to the private energy of the Heavenly Ethereal Nobleman, generally indicating obscure and unclear matters. If after the three transmissions initiate, they turn to appear before the Heavenly Ethereal Nobleman, it means the situation changes from dark to bright. Usually,Inauspicious General (malevolent generals) are considered ominous, but if they are in mutual generation or harmony, they can bring joy. White Tiger, Teng Snake, Vermilion Bird, Gou Chen, and Tian Kong are all malevolent generals. As long as they do not clash with the day stem and branch, and instead support the day stem and branch, they become auspicious. If malevolent generals clash with the day stem and branch, it is bad, but if they support the day stem and branch and do not clash, and are harmonious, there will be good news.

貴臨巳亥多反覆，罡加癸水主蔵名。貴人臨地盤巳亥上，主事有反覆之意。天罡魚龍之物，下臨癸水，主蔵避逃形，如得水蔵之象也。假令癸酉日寅時巳將，主蔵逃也。為辰加癸為用，餘仿此。

The Nobleman is located on the position of Si or Hai, indicating that matters tend to be changeable and uncertain. The Tiangang (Chen) is placed over the癸 water, suggesting that one may hide one's name and avoid trouble. When the Nobleman is on the Earth Plate's Si or Hai position, the affairs involved are likely to be fluctuating and unstable. The Tiangang (Chen), which is originally a water creature like a fish or dragon, is placed over the癸 water, indicating concealment, hiding, and evasion. This is similar to a fish finding water and hiding. For example, on a Guiyou day at the寅 hour, with Si as the Month General, the situation indicates concealment and fleeing, due to the initiation of the lesson by Chen over癸. Other cases can be similarly inferred.

支干發用歲神臨，所望逺大及朝廷。必主逺大之望，非細微之事。縁太歲臨干支為用，或歲君發用是也。占時發用當日言，太歲連傳三二年。占時發用，應在當日。太歲相傳，卻三二年事，必遲卻三二年。

The day stem and day branch initiate the transmission, and the sovereign year also approaches them. The matter sought is of great importance, possibly involving the court. This must be a grand expectation, not a trivial matter, because the sovereign year approaches the day stem and day branch and initiates the transmission, or the sovereign year itself is the first transmission. If the transmission begins at the time of the divination, the result will be known on the same day. If the sovereign year continues into the three transmissions, the matter will take place over two or three years. If the transmission begins at the time of the divination, the outcome will be clear on the same day. If the sovereign year continues into the transmissions, the matter will occur within two or three years and will certainly be fulfilled after a delay of two or three years.

支干入傳為事連，歲建幷煞亦如然。干支入傳中者，占事主速。歲月建共入傳，或殺刑重，亦主速也。旺相氣發必欲速，休囚死氣皆遲延。春木旺、火相，四時各以類推。發用或傳陽、傳順，事又速也。休囚死氣為用，三傳逆，又傳入天乙後，主事遲，目下未成也。

The day stem and day branch entering the three transmissions indicate that events will follow one after another. If the sovereign year, month builder, and malevolent influences also enter the transmissions, the outcome will be similar. When the day stem and day branch fall within the three transmissions, the matters concerned will be verified quickly. If the sovereign year and month builder enter the transmissions together, or if there are multiple afflictions, the result will also be swift. If the transmission is initiated by prosperous and strong energies, the matter will certainly proceed quickly. However, if it is initiated by weak, confined, or death energies, the matter will be delayed. For example, in spring, wood is prosperous and fire is strong, and each season follows the pattern of the five phases' prosperity, strength, weakness, and death. If the initiating transmission or the three transmissions are yang and proceed in order, the matter will be quick. But if the transmission is initiated by weak, confined, or death energies and the three transmissions proceed in reverse order, reaching after the heavenly nobleman, the matter will be slow and not yet realized.

日陰辰陰用為合，更乗吉將待求成。凡干三合在日陰發用，主外親事。在辰陰發用，主內親事。支三合亦然。日辰相?無凶將，亦主他來相合。因日辰相併得吉將，主合事也。

The second lesson, Day Yin, and the fourth lesson, Chen Yin, initiate the transmission and form a Triple Harmony. If this is combined with a favorable general, the matter being sought will be accomplished smoothly. If the Triple Harmony of the Day Stem appears in the Day Yin and initiates the transmission, it indicates matters concerning relatives outside the family. If it appears in Chen Yin and initiates the transmission, it indicates matters concerning family members within the household. The Triple Harmony of the Day Branch is interpreted in the same way. When both the Day Stem and Day Branch are present without any Inauspicious General (malevolent generals), it indicates that the other party will come to seek harmony, because the presence of both the Day Stem and Day Branch together with favorable generals signifies a harmonious situation.

三傳帶合須求事，類就其干眾所占。三六合多，主干求事。假令甲乙日上見寅卯入傳，及丙上見巳午皆眾用之事也。用與時傷干支凶，若生干支福興榮。乃天網卦也。用與時同剋日，則外災；克支，則內災。占時興用生干，主外喜；生支，主內福集門。

When the three transmissions include a harmonious deity, one should take the opportunity to seek something; when similar deities gather on the day stem side, it indicates that the matter is something shared by many people. When triple harmony and six harmonies appear frequently, it suggests that one is seeking help from others to accomplish something. For example, if on a Jia day or Yi day, the寅 or卯 appears in the transmission, or on a Bing day, the巳 or午 appears, these are matters that are planned by a group of people. If the initiating transmission and the time of divination both harm the day stem and day branch, it indicates misfortune; if they benefit the day stem and day branch, then prosperity will flourish. This refers to the Tianwang hexagram. If the initiating transmission and the time of divination both harm the day stem, misfortune comes from outside; if they harm the day branch, misfortune comes from within. If the initiating transmission and the time of divination benefit the day stem, good things come from outside; if they benefit the day branch, prosperity gathers within the family.

地足天頭加酉卯，將乗蛇虎逺行為。戌亥為天頭，辰巳為地足。若加卯酉為用，更乗蛇虎為將者，主逺行道路之事。斬關逰子身當動，支來日課亦如然。二卦主身動之象。支來日上之兩課，亦主身動。故日為外，支為內，故主動也。

When the earthly branches of戌 and亥 (which are called the heavenly heads) and the earthly branches of辰 and巳 (which are called the earthly feet) are placed over卯 and酉, and the heavenly general is also Teng Snake or White Tiger, it indicates a need to travel far. The heavenly heads are戌 and亥, while the earthly feet are辰 and巳; when they are placed over卯 and酉 and initiate the transmission, and the heavenly general is either Teng Snake or White Tiger, it signifies traveling a long distance. If the divination shows the "Cutting the Gate Lesson" or the "Wanderer's Lesson," it means the person is expected to move around. When the day branch moves to the position of the day stem, it is the same. These two lessons both indicate movement by the person. Because the day stem represents the outside and the day branch represents the inside, when the inside and outside positions are reversed, it indicates active movement.

天驛二馬為初用，參星白虎動行神。日之驛馬及天馬為用者，亦主身動。參星者，傳送也，虎為路神也，為用必動。?空直財遭賊盜，財傷年命鬥爭因。日之財神乗玄武、天空，或為旬空者，主失財。若財神克年命，主因財而爭或失。

Heavenly Horse and Post-horse both serve as the first transmission, or if Shen Star and White Tiger initiate, they are all gods of movement. The Post-horse of the day stem and the Heavenly Horse initiating also indicate personal movement.the so-called Shen Star refers to "Chuansong" (the messenger), which is an alternate name for the month general of the hour of Shen. White Tiger is the god of roads, and when they initiate, movement is certain. If the wealth god falls into Kongwang, there will be theft. If the wealth god injures the year stem's own destiny, there will be disputes over wealth. If the wealth god of the day stem is riding on Black Tortoise or Tian Kong, or if it exactly falls into the ten-day hollow, it indicates loss of wealth. If the wealth god instead injures the year stem's own destiny, it indicates disputes or loss due to money.

或陷空亡須主失，刼亡下克盜為真。財在空亡，須主失財。刼殺同財，卻又遭刼。殺下克者，多招竊盜也。外財入內多財喜，忽然大旺貨物起。日之財入支二課，是外財入內，多主求財之意也。內見外財者，主貨物起求財，餘依此也。

If the wealth god falls into kongwang, there will certainly be financial loss; if jiesha and wangshen come from below to control, theft is the real situation. If the wealth element falls into kongwang, it indicates loss of wealth; if jiesha and the wealth god are in the same position, wealth will again be seized. If Inauspicious Sha are below and control upwards, there is often theft. External wealth coming into the inner household often brings good fortune in wealth, and goods suddenly become very prosperous. If the day stem's wealth element enters the day branch's two lessons, it means external wealth entering the inner, often indicating a desire to seek wealth; if the inner lesson sees external wealth, it indicates prosperity in goods and the possibility of seeking wealth, and so on with the rest.

傷破須觀天上神，財入傳來天將傷。假令癸日巳午為財，入傳或發用，上見水將克者，財破。如財遭天將破失，是傷也。官鬼下臨財位上，陰私用事畏人彰。假令己酉日申將巳時，卯是日鬼，下臨子水鄉是也。天盤日鬼加地盤日之財位，陰私用事，畏人知也。

To distinguish whether wealth is harmed or destroyed, one must look at the Heaven Plate. If the wealth hexagram enters the Three Transmissions but is attacked by the Heavenly General, it is considered harm. For example, on a癸 day, the巳 and午 are considered wealth. If wealth enters the Three Transmissions or the Initiating Transmission, and a water Heavenly General appears above it, this is considered destruction of wealth. When wealth is damaged or scattered by the Heavenly General, it is called harm. If the official ghost falls on the wealth position, it indicates secret actions and fear of being exposed. For instance, on a Jiyou day, with申 as the Month General and巳 as the time of divination,卯 is the official ghost of the day stem. It is located below the子 water position. The official ghost of the day stem on the Heaven Plate is placed on the wealth position of the Earth Plate, indicating that the matter is private and feared to be known.

日往支辰親識至，返遭刑剋被凶侵。日來支上兩課者，主外人至，及進人口也。火主其明水主暗，失明只為火難任。發用剋日，蛇雀臨巳午，主明信動。後玄臨亥子，主暗信動。火屬陽，水屬陰，故火明水暗也。火臨亥子，為失明，主虛憂、驚恐事。少多大小詳衰旺，旺多衰少細推尋。占物數多少大小者，皆以繫神將旺相為多，休囚為少。

The day stem moves to the day branch, indicating that a familiar person will come visiting; but if it is instead harmed or restrained, it signifies that something ominous will come. When the day stem arrives at the day branch's two lessons, it indicates that outsiders will visit and also that there will be an addition to the household. Fire represents clarity, while water represents obscurity; the term 'losing sight' refers to fire falling into a place it cannot sustain. If the initiating transmission harms the day stem, and the Teng Snake and Vermilion Bird are present at巳 or午, it indicates news emerging openly. If the Heavenly Empress and Black Tortoise are present at亥 or子, it indicates hidden news emerging. Fire is yang and water is yin, so fire is clear and water is obscure; when fire falls into亥 or子 and is harmed by water, it is called 'losing sight,' which indicates worries, anxieties, and fear. When predicting the quantity or size of objects, one must carefully distinguish between prosperity and decline: prosperity indicates more, decline indicates less. In all cases where the number or size of things is being predicted, the more prosperous the associated deities and generals, the more there will be; the more declined, the less there will be.

月厭丁符與將空，傷干怪動好沉吟。月厭，正月起戌逆行十二辰。丁者，六甲旬中之丁，及蛇亦是。符，直符也，甲日巳，乙日辰，丙日卯，丁日寅，戊日丑，己日午，庚日未，辛日申，壬日酉，癸日戌是也。將空者，天將不曽逰到之地，卻於天上乗之。假令龍不到戌亥，卻天上亥與戌為龍，乃是將空之地，餘依此。又月厭、丁符、將空傷日辰，必主怪夢之事。取怪之狀，以類神主之。

The Moon Aversion, the Ding God, the Direct Symbol, and the Empty General, if they come to injure the Day Stem or Day Branch, will cause strange events to occur, making people think repeatedly. The Moon Aversion starts at戌 in the first month and moves backward through the twelve branches. The Ding God refers to the Ding God in the six Jia cycles, and the Teng Snake is also included. The Direct Symbol refers to the Direct Symbol: when the Day is Jia, the Direct Symbol is in巳; when the Day is Yi, it is in辰; when the Day is Bing, it is in卯; when the Day is Ding, it is in寅; when the Day is Wu, it is in丑; when the Day is Ji, it is in午; when the Day is Geng, it is in未; when the Day is Xin, it is in申; when the Day is Ren, it is in酉; when the Day is Gui, it is in戌. The Empty General refers to a place where a certain Heavenly General should not normally be, but appears on the Heaven Plate. For example, the Azure Dragon should not normally be in戌 or亥, but if the Heaven Plate shows the Azure Dragon in亥 or戌, this is considered an Empty General place, and similar reasoning applies to the others. If the Moon Aversion, the Ding God, the Direct Symbol, and the Empty General injure the Day Stem or Day Branch, strange dreams will occur; the specific forms of the strange events are determined by the symbolic representations of each god.

生死二氣常順用，飛魂?魄畏來臨。生氣，正月起子順行，對生氣為死氣。飛魂，正月起亥順行十二辰。喪魄，正月起未逆行四季，未辰丑戌。此二煞乗凶將加臨年命日辰、發用，必定有死絶之象也。

The energies of life qi and death qi are often used in the order of the twelve earthly branches. The two malevolent influences, flying soul and lost spirit, are most dangerous when they affect a person. Life qi begins in the first month at the Zi branch and proceeds in the order of the twelve branches. The position opposite to life qi is death qi. Flying soul begins in the first month at the Hai branch and proceeds in the order of the twelve branches. Lost spirit begins in the first month at the Wei branch and moves backward through the four seasonal positions, in the order of Wei, Chen, Chou, and Xu. If the malevolent influences of flying soul and lost spirit are combined with a malevolent general and affect the person's birth year, day stem, or day branch, or if they are used as the first transmission, it indicates a fatal outcome.

天鬼或與蛇雀並，宅舎須憂火燭驚。關神，春丑、夏辰、秋未、冬戌，如入傳加日辰，有勾牽之災。飛禍，春申、夏寅、秋巳、冬亥，不宜動用，進人口、求事皆主災橫。如加日辰年用，不利戰，宜守舊則吉也。關神動處身災滯，飛禍之神忌臨辰。

If the Heavenly Ghost is together with Teng Snake and Vermilion Bird in the same place, the house should be worried about fire or candle-related accidents. The position of the Gate God is in the Ox in spring, in the Dragon in summer, in the Goat in autumn, and in the Dog in winter; if it enters the Three Transmissions or is placed on the Day Stem or Day Branch, it indicates troubles and entanglements. The position of the Flying Misfortune is in the Monkey in spring, in the Rat in summer, in the Snake in autumn, and in the Pig in winter; encountering it is not advisable to take action, adding people or seeking plans will lead to sudden misfortunes; if it is placed on the Day Stem or Day Branch or initiates the Transmission through the year, it is unfavorable for fighting or conflict, and it is auspicious to maintain the old occupation. In summary, wherever the Gate God is activated, the person will suffer from illness and stagnation; this evil spirit, Flying Misfortune, is most忌 to fall on the Day Branch.

逰都天盜幷天賊，六辛便是五亡神。逰都煞，甲已日丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日申。天盜，春卯、夏午、秋酉、冬子。天賊者，正月起丑逆行四季，與玄武並臨日辰年命者，主盜賊發動必矣。旬中六辛便是五亡煞，刑剋日辰年命，主盜亡也。

The three ominous stars known as You Du, Tian Dao, and Tian Ze, together with the six Xin days in the ten-day cycle, are referred to as the Five Waning Spirits. The position of You Du is as follows: on Jia day and Ji day, it is in Chou; on Yi day and Geng day, it is in Zi; on Bing day and Xin day, it is in Yin; on Ding day and Ren day, it is in Si; on Wu day and Gui day, it is in Shen. Tian Dao is located in Mao in spring, in Wu in summer, in You in autumn, and in Zi in winter. Tian Ze begins in Chou in the first lunar month and moves in reverse order through the four seasons; when it appears together with Xuan Wu on the day stem, day branch, or the person's birth year, theft and banditry are certain to occur. The six Xin days in the ten-day cycle are called the Five Waning Spirits. If they刑克 the day stem, day branch, or the person's birth year, it indicates loss, theft, or escape.

虜都不可漏商稅，天車出外必遭傷。虜都，甲己未，乙庚午，丙辛申，丁壬亥，戊癸寅，加日辰不可漏稅，作私事。天車，春丑、夏辰、秋未、冬戌，出門忌此煞，必主驚恐。天喜相和喜慶多，解神憂喜見消磨。天喜，春戌、夏丑、秋辰、冬未，與吉將並，日辰人年上見，大吉利也。解神，外有起法，逢此者乃吉神也。

Meeting the Lüdu Shà, one must not steal or evade commercial taxes; meeting the Tianche Shà, going out will certainly result in injury. The position of Lüdu Shà is: on Jia day with Ji day in Wei, on Yi day with Geng day in Wu, on Bing day with Xin day in Shen, on Ding day with Ren day in Hai, on Wu day with Gui day in Yin; when it is added to the day stem and day branch, one must not evade taxes or engage in secret activities. The position of Tianche Shà is in Chou in spring, in Chen in summer, in Wei in autumn, and in Xu in winter; going out is most inauspicious when encountering this Shà, and one will certainly experience fear. Tianxi and auspicious deities harmonize together, leading to many joyful events; when Jieshen arrives, worries and joys are both dispelled. The position of Tianxi is in Xu in spring, in Chou in summer, in Chen in autumn, and in Wei in winter; when it appears together with auspicious generals on the day stem and day branch or on a person's birth year, it is highly favorable. Jieshen has another method of calculation, and encountering it is considered a favorable deity.

成神為用總皆成，天目家中有鬼神。成神，正五九巳，二六十申，三七十一亥，四八十二寅，與吉將並臨，主事成就。天目，春辰、夏未、秋戌、冬丑，占宅有祟。

The First Transmission is formed by the deity's manifestation, indicating that all affairs will be accomplished. The Heavenly Eye appearing at the dwelling indicates that there are malevolent spirits causing disturbances. The position of the deity's manifestation is: in the first, fifth, and ninth months it is in the Si position; in the second, sixth, and tenth months it is in the Shen position; in the third, seventh, and eleventh months it is in the Hai position; and in the fourth, eighth, and twelfth months it is in the Yin position. When it appears together with auspicious generals, it indicates that the affairs in question will be successful. The position of the Heavenly Eye is: in spring it is in the Chen position, in summer in the Wei position, in autumn in the Xu position, and in winter in the Chou position. When divining about a dwelling and the Heavenly Eye appears, it indicates that there are evil spirits in the household.

迷惑始為終不記，刑亡終並事遭凶。迷惑，正月起丑逆行四季，占事遇之迷惑不已。刑亡，正戌、二亥、三子、四丑、五申、六酉、七辰、八巳、九午、十未、十一寅、十二卯，又與勾虎加年命傳中，刑害日辰，主市曹赴法死。

The god of confusion controls the first transmission up to the final transmission, causing matters to remain unclear and confusing throughout; the evil spirit of punishment and loss falls in the final transmission and combines with an Inauspicious General, leading to certain danger. The god of confusion begins in the second lunar month at the position of Chou and moves backward through the four seasons; if an event coincides with it, people become confused and indecisive. The position of the evil spirit of punishment and loss is: in the first lunar month at Xu, second at Hai, third at Zi, fourth at Chou, fifth at Shen, sixth at You, seventh at Chen, eighth at Si, ninth at Wu, tenth at Wei, eleventh at Yin, and twelfth at Mao; if it also joins Gou Chen and Bai Hu over the person's birth year or falls within the three transmissions, and if it harms the day stem and day branch, it indicates being taken to the execution ground and executed.

金神四煞占來凶，凶將相幷禍重重。金神，即破碎。四煞，即天殺金神，孟月酉，仲月巳，季月丑。四煞，亥卯未在戌，巳酉丑在辰，申子辰在未，寅午戌在丑。此二煞即吉將亦凶，其應速。金煞與四煞與凶將加年命日辰傳用者，禍大重也。

The Golden God and the Four Evils indicate an ominous situation, and when combined with malevolent generals, misfortunes will be repeated and severe. The Golden God is equivalent to the Shattered Evil, and the Four Evils are equivalent to the Heavenly Kill. The position of the Golden God is: in the first month, it is in You; in the second month, it is in Si; in the third month, it is in Chou. The position of the Four Evils is: in the month of Hai-Mao-Wei, it is in Xu; in the month of Si-You-Chou, it is in Chen; in the month of Shen-Zi-Chen, it is in Wei; in the month of Yin-Wu-Xu, it is in Chou. These two evils remain ominous even when riding on favorable generals, and their effects are quick to manifest. If the Golden God and the Four Evils appear together with malevolent generals, and they are applied to the person's birth year, day stem, day branch, or enter the three transmissions and initiating transmission, the misfortunes will be especially severe.

吉神吉將不相生，喜事論之未必成。凶將凶神無賊害，憂疑卻得見和平。雖是吉將，緣卻克戰日辰，喜而必凶。占喜不成，凶將不克日辰，占憂事必散而和平矣。

If auspicious deities and favorable generals do not harmonize with the day stem, good things may not succeed; if malevolent deities and harmful generals do not interfere, worries and doubts may eventually subside into peace. Although it is a favorable general, if it happens to overcome the day stem and day branch, it seems favorable but actually leads to misfortune, and good events will not come to pass. Conversely, if a harmful general does not overcome the day stem and day branch, then troubles and worries will dissipate and turn into safety.

軌深不離衰休克，靈驗應須學玉成。六壬之法，千經萬論，各不出於旺相、相生、德合則吉，比和凶事不成，若休衰刑剋則凶事將成，吉事不就。來經考驗古賢文，翻成新句樂同人。永掛清臺而默秘，玉成歌指細推尋。

The principles of Liu Neng divination cannot be separated from the terms of decline, rest, and defeat. To achieve accurate divination, one must study this "Yucheng Song." The methods of Liu Neng, with countless discussions and interpretations, can be summarized as follows: if the elements are prosperous and strong, or mutually generating, or harmonious with virtue, then good outcomes occur. If there is mutual harmony between the elements, then bad events cannot happen. However, if there is rest, decline, punishment, or defeat, bad events will occur while good ones will not. The author explains: I have examined and verified the writings of ancient sages, rewriting them into new verses to share with fellow practitioners. This verse is long displayed on a quiet platform, secretly preserved. Its meaning awaits readers to carefully explore and understand.

月將獨為福德神，能除殃咎禍難侵。喜事難成憂事散，本命逢之見得真。月將前支或後支，三位占來作此時，或進或退事多疑，退保無災進喜期。如子為月將，丑為前支，亥為後支，若逢之吉，逢進為有喜，逢退為無憂。

The "Month General" (月将) refers to the palace where the sun is located in the current month, placed at the time of divination to form the Heaven Plate. It is individually called the deity of fortune and virtue, capable of eliminating calamities and preventing misfortunes from intruding. When it is in charge, good things often take time to materialize, while worries tend to be resolved more easily. If it falls on one's birth palace, the effects are particularly evident. If the preceding or succeeding earthly branch of the Month General, along with the Month General itself, coincides with the time of divination, there will be much uncertainty. Retreating to the succeeding branch ensures no disaster, while advancing to the preceding branch brings good news. For example, if the Month General is Zi, then Chou is the preceding branch and Hai is the succeeding branch; encountering these is auspicious. Encountering the preceding branch brings joy, while encountering the succeeding branch brings peace.

歲臨本命事堪詳，支逢家長不安康。常人逢之事乖張，君子遇之有吉祥。太歲臨支為入宅，主家不安，臨身命亦然，常人主官府憂，君子主利見貴。

The current year's star affects the person's destiny, and the matters involved should be carefully examined; if the current year's star falls on the day branch, the head of the family will have health problems. Ordinary people encountering this situation often face difficulties and obstacles; however, those in official positions may instead experience good fortune. When the current year's star is on the day branch, it signifies moving into a new home, indicating instability within the family. Similarly, if the current year's star affects one's own destiny, common people may face troubles from the authorities, while those of higher status will benefit from meeting noblemen.

歲沖便為歲破神，天空玄武莫相併。遺亡走失怪事頻，支干逢來尤得真。歲前五位歲宅君，後五須知歲墓神。蛇虎禍來有災迍，門災陰小不安寧。如寅年，未為宅君，酉為歲墓。

The god that conflicts with the Tai Su is called the Su Po god, which is most feared when it appears together with Tian Kong and Xuan Wu; in such a case, things will be lost or scattered, and strange events will occur frequently. If this god falls on the day stem and day branch, the prediction will be especially accurate. The god ahead of Tai Su by five positions is called the Su Zhai Jun, and the one behind by five positions is called the Su Mu Shen; if the Teng Snake and Bai Hu bring misfortune to these two positions, there will be calamities and difficulties, the family will suffer, and women and children will not be at peace. For example, in the year of Yin, Wei is the Su Zhai Jun, and You is the Su Mu Shen.

歲命相逢歲裡歡，三刑剋害主凶殘。建邊見福月內安，干上逢祥日下端。太歲上神與本命上神相生、德合者，歲中之喜；若相刑剋害者，一歲之災。月建上神同斷。

When the Supreme Sovereign and one's destiny meet and are harmonious, the year brings joy; if they mutually suffer the Three Punishments, mutual control, or mutual harm, it indicates misfortune. If the God of Blessing is seen near the Month Builder, the month is safe; if auspicious signs are encountered above the Day Stem, current affairs are orderly. Specifically, if the heavenly spirits above the Supreme Sovereign and one's destiny are mutually generating or form a harmonious relationship, it signifies good fortune for the year; if they mutually harm and control each other, it indicates misfortune for the year. The same method applies to judging the Month Builder.

歲破加臨月破中，上下相逢財物空。吉將逢來憂可容，若見凶神凶更凶。月破人情有不和，失財疾病擾求多。凡事不成爭奈何，惟解冤仇自消磨。月破即月沖。

The year breaker is added upon the month breaker, and when the upper and lower breakers meet, all matters concerning money and property will be lost. At this time, if a favorable general is present, the worries and troubles can still be endured; but if another Inauspicious Spirit is encountered, it will be even more disastrous. When the month breaker is in effect, relationships between people become discordant, and losses, illness, and disturbances follow one after another. All endeavors will be obstructed and nothing can be accomplished, leaving one helpless. However, only matters concerning resolving grievances can be naturally resolved and settled. The term month breaker refers to the branch that is in opposition to the month builder.

日上神與命上神，相生合喜福來親。六害相逢自成嗔，三刑沖剋亦為迍。日命相合為福祥，日來克命喜相當；命若剋日見災殃，反覆推窮理最長。日上神克命上神，為財喜之兆。如命上神剋日上神，為不利，凡事不順也。

The spirits on the day stem and those on the birth stem, if they mutually generate or harmonize, will bring joy and good fortune. If they form the six harms, quarrels and anger will naturally arise. If they form the three punishments, mutual conflict or control, it indicates difficulties. When the day stem and birth stem harmonize, it is a sign of auspiciousness; if the day stem overcomes the birth stem, it indicates favorable events. Conversely, if the birth stem overcomes the day stem, misfortune is expected—this point requires careful examination, as it is deeply profound. If the spirit on the day stem overcomes the spirit on the birth stem, it is a sign of gaining wealth and happiness. However, if the spirit on the birth stem overcomes the spirit on the day stem, it is unfavorable, and all matters will not proceed smoothly.

日辰上見墓神加，病者無痊災可嗟；失人失約路途賒，若當時日來臨家。如正月庚寅日，大吉在寅，行人病死。用起遙克與日干，救神制鬼卻為歡。丁日愁逢傳用子，丁上辰居吉又安。如丁卯日，子加卯為蒿矢，遙克丁，丁上見罡為救，不為憂也。

When the Tomb Spirit (mù shén) appears over the day stem and day branch, the patient is unlikely to recover, and misfortune is great. Those who go out will not return on time, and their journey will be long, unless they return home on the day of the divination. For example, if a lesson is cast starting on Gengyin (庚寅) in the first month, the "Daji" (大吉), which is another name for the month general of the twelfth month (丑), is placed directly on Yin (寅), then it is predicted that the person going out will die from illness. If the initiating transmission comes from a distant position that overcomes the day stem, as long as a saving deity controls the official ghost, the situation will turn from worry to joy. The day of Ding (丁) is most afraid of the initiating transmission starting from Zi (子), but if the deity above Ding is Chen (辰), it will turn into a favorable and stable situation. For example, on Dingmao (丁卯) day, when Zi is placed on Mao (卯) forming the "Hao Shi" (蒿矢) pattern, which overcomes Ding from a distance, if Tian Gang (天罡) (Chen) appears on Ding, there is no need to worry.

三合俱在日加臨，支上皆同上下尋。或合喜事或婚姻，最好相宜望信音。巳加申、辰加酉、卯加戌，此三課俱合也。成合婚、望信音，吉慶也。

The Triple Harmony deities are all placed above the Day Stem, and the Day Branch is also examined in the same way. This configuration may indicate harmony and good fortune, or it may relate to marriage, and is most favorable for expecting news. For example, if巳 is added to申, 辰 to酉, or 卯 to戌, these three combinations are all in the position of Liu He; they are auspicious signs for discussing marriage or waiting for news.

支辰三合為眷親，假如子日見申辰。惟有巳酉丑三辰，歲中必定別陰人。凡支辰三合，皆為親眷，進人口之象，惟巳酉丑主陰人別離之兆。

The day branch meeting the triple harmony deity indicates matters concerning relatives. For example, if on a Zi day the day branch meets Shen and Chen, it forms the Water triple harmony of Shen-Zi-Chen. However, in the case of the Metal triple harmony of Si-You-Chou, within a year there will certainly be separation from female relatives. Whenever the day branch forms a triple harmony, it signifies the presence of relatives and also indicates the addition of new members to the family. Only the Si-You-Chou triple harmony indicates the departure of a woman.

支神三合發用來，加刑受克骨肉災。天后陰人事縈懷，定知年內必見乖。支神三合發用為親眷。若刑害交克，骨肉疾病災兆。後、陰主陰人水災，玄武、天空主逃亡之兆。

The trigram of the day branch's triple harmony is used as the first transmission. If it is further afflicted by punishment and harm or restrained, there will be misfortune among close family members. When the Heavenly Empress is in charge, matters concerning female relatives will occupy the mind, indicating that within a year there will be discord. The day branch's triple harmony trigram originally signifies close relatives; if mutual punishment and harm occur, it is a sign that family members will fall ill or suffer misfortune. The Heavenly Empress and Tai Yin indicate matters concerning female relatives and water-related calamities, while the Black Tortoise and Tian Kong signify fleeing or loss.

日辰傳逢兩破神，破財失脫事皆空。恩人斷絕親不親，事多乖錯不和情。甲申返吟之類。支破臨支作用初，自因妻妾不安居。玄空見退事不無，螣蛇失脫上同居。支破者，辰沖也。須是支上為用。乘陰、後主陰人、小口災，乘天空、玄武主退損象，螣蛇主災惑不定，怪夢，失脫奴婢財帛之兆。

The day stem, day branch, and the three transmissions all meet the breaking god, leading to financial loss, loss of property, and everything falling through; benefactors cut off contact, relatives become distant, and all affairs go wrong with people not getting along. This is the type of situation seen in a return echo lesson on a Jiashen day. When the breaking god is applied to the day branch and serves as the first transmission, it is mostly because the wife or concubine is not behaving properly at home. The appearance of Tiankong and Xuanwu indicates losses and setbacks, while the appearance of Tengsnake indicates loss and uncertainty. The term "branch breaking" refers to the god that conflicts with the day branch, and it must be the god of the day branch that initiates the transmission. If it is mounted on Taiyin or Tianhou, it indicates misfortune for female relatives and children; if mounted on Tiankong or Xuanwu, it indicates losses and setbacks; if mounted on Tengsnake, it indicates disasters and uncertainty, frequent strange dreams, and signs of servants running away and wealth dispersing.

貴人用起卜時辰，干貴圖謀百事成。常人官府喜重重，求利求遷可以榮。時逢朱雀象文書，或求信息或同途。丙丁巳午又同居，秘密流傳法不虛。時逢朱雀，又與丙、丁、巳、午同宮，主文書。占時時裡有災祥，諸煞天官務共詳。剋日為惡必凶傷，日財吉將喜能昌。

When the Nobleman's deity is present, the Initiating Transmission begins from the time of divination. Seeking the Nobleman's dry stem, planning and striving for all matters will succeed. If an ordinary person encounters this, the government will have many joyful events, and seeking wealth or promotion will bring honor and distinction. If the time of divination meets the Vermilion Bird, it symbolizes documents, or seeking to cancel messages, or having someone accompany; if the Vermilion Bird is also in the same palace as Bing, Ding, Si, or Wu (fire positions), then this secret method is indeed valid. When the time of divination meets the Vermilion Bird and is also in the same palace as Bing, Ding, Si, or Wu, it indicates matters related to documents. Within the time of divination, both calamity and auspiciousness are already present. All Inauspicious Sha (malevolent forces) and noble deities must be carefully examined: those that attack the day stem are evil deities, inevitably causing harm; if the day stem's wealth element is accompanied by a favorable general, joy and prosperity will flourish.

子臨四季虎來並，小口頻頻災病重。歲為丑未戌加辰，卑幼年中命見迍。子為小口，制於四季。土克水，又乘白虎，主子孫災。四季為太歲而加子，主年死小口也。

The trigram Zi falls on the earthly branches Chen, Xu, Chou, and Wei, which are the four earthly positions. If the White Tiger also appears together, the children in the family will suffer from serious illnesses one after another. If the Tai Su is Chou, Wei, or Xu and falls on Chen, the younger generation will face difficulties during this year. Zi represents children, and it is restrained by the four earthly branches of soil. Soil overcoming water, combined with the White Tiger, indicates misfortune for the descendants. If the four earthly branches of soil are exactly the Tai Su and fall on Zi, it indicates that the child will die young during this year.

子來加巳為極陽，戊癸為合吉則昌。若逢蛇虎無福祥，合乘不遂事乖張。子為一陽，至巳為六陽，是極陽。子中癸水，巳中戊土，相合，吉將，有氣則昌。凶將則凶也。子丑相加事必成，更逢吉將轉歡欣。旺相加臨神合神，進取婚姻兩事成。子丑相加，合處為用也。

The trigram Zi is added to Si, indicating the arrival of yang energy at its peak. The water in Zi, which is癸, combines with the earth in Si, which is戊, forming a harmonious relationship between water and earth. If this is accompanied by a favorable general, it will lead to prosperity. However, if it encounters Teng Snake or White Tiger, there will be no auspicious outcomes, even though there is a combination, the wishes will not be fulfilled, and things will become chaotic. Zi represents the beginning of yang, and by the time it reaches Si, it has become six yang, hence called extreme yang. The hidden癸 water in Zi combines with the hidden戊 earth in Si, forming a harmonious relationship between water and earth. If this is accompanied by a favorable general and the Five Phases are in a prosperous state, it will lead to prosperity. If it is accompanied by an unfavorable general, it will turn into misfortune. When Zi combines with Chou, the matter will certainly succeed, and if it meets a favorable general, it will bring even more joy. When a prosperous and strong deity is added and combines with the harmonious deity, both seeking advancement and discussing marriage will succeed. The combination of Zi and Chou is called Liu He, and this harmonious combination is used to initiate the transmission.

丑加巳上乘合龍，貴來舉薦兩相同。陽道消兮陽漸治，用神此理主父凶。丑為二陽，至巳上為極陽，若極則陰生，為陽道消，則陰治也。更乘龍、合，主暗求私禱事，不然主父凶。

The trigram Chou added to Si with the influence of Liu He and Azure Dragon indicates that a nobleman will recommend someone, bringing benefits from both sides. However, when the yang path reaches its peak, it will decline, and yin will take over. If the useful god aligns with this principle, it may indicate misfortune for the father. Chou is the position of two yangs, and when it arrives at Si, it becomes extreme yang. When yang reaches its peak, yin arises, so the yang path declines and the yin path prevails. If at this time Azure Dragon and Liu He are also present, it suggests secret requests and private prayers. Otherwise, it indicates misfortune for the father.

寅加酉上為用初，中未末與子上居，行人遠至及文書，傳墓為來有一失。

The trigram Yin is placed over You and serves as the first transmission. The middle transmission falls on Wei, and the final transmission falls on Zi. This indicates that a traveler from afar is coming, or there will be news or documents arriving. However, if the three transmissions pass through a tomb, although the person may arrive, something will be lost in the process.

乙庚用起見天罡，地上同辰亦此方。象主爭奪須預防，或於失脫見乖張。乙庚遁庚辰，辰在乙，主失脫並爭奪事。卯子作六合為日鬼，內外陰私。

On days of Yi and Geng, when the initiating transmission meets Tiangang (Chen), the Earth Plate also falls on Chen. The hexagram indicates conflict and competition, requiring prior caution or unusual occurrences regarding lost items. On days of Yi and Geng, the hidden stem results in Gengchen, with Chen falling on Yi, indicating loss and contention. The pairing of卯 and子 forms Liu He, transforming into the official ghost of the day stem, suggesting hidden matters both inside and outside.

庚酉辛寅若加臨，寅若加日病來侵。卯加三位木就金，利遂名成兩稱心。庚、酉、辛，乃申、酉、戌也，寅若加臨三位，更乘惡將，為有病來占。寅卯皆木也，寅臨三位為病，何也？答曰：寅為天之棟樑，臨金為損折之象，故主疾病，為利名為遂也。卯為太沖，臨金，有雕斲成器之象也。

If the stems Geng, You, and Xin are combined with Yin and Yin is then added to the day stem, illness will come; but if Mao is added to these three, wood will overcome metal, leading to both fame and fortune, and mutual satisfaction. Here, Geng, You, and Xin refer to Shen, You, and Xu. If Yin is added to these three and is accompanied by a malevolent general, it indicates a divination made while illness is present. Both Yin and Mao belong to wood, so why does Yin added to these three indicate illness, while Mao added to them brings benefit? The answer is: Yin is like a large beam of heaven's timber, and when it meets metal, it signifies being cut and broken, hence indicating illness; while Taichong, which is the alternate name for Mao among the Twelve Month Generals, is soft wood, and when it meets metal, it signifies being shaped into a useful object, hence achieving both fame and fortune.

寅卯並辰上見魁，戌加三位酒食推。舊事有財新事悲，虎臨僕逃足病時。寅乃青龍之位，卯乃六合之位，辰中有乙木，戌中有辛金，若戌加寅卯辰，則為酒食也。白虎主病，又為道路。天魁為奴，又為人足。若非僕逃，則主足病也。

Yin, Mao, and Chen are associated with Hekui (Xu). When Xu is placed on these three, it indicates the image of wine and food. At this time, old matters can bring wealth, but new matters may bring sorrow. If White Tiger is present, it is either a servant fleeing or an illness in the foot. Yin is the original position of Azure Dragon, Mao is the original position of Liu He, and Chen contains hidden Yi wood. Xu contains hidden Xin metal. When Xu is placed on Yin, Mao, and Chen, it signifies wine and food. White Tiger governs illness and roads; Hekui (Xu) governs servants and the foot of the person. Therefore, it is either a servant fleeing or an illness in the foot.

天罡為用象如何，舊事重新災自磨。酉前帶眾事皆和，干求長者福祿多。天罡為用，利占舊事。天罡，利見大人。官魁須分有奴人，轉官遷職喜氤氳；常人疾病或官刑，莫使常流取次聞。天罡克干為官魁。

What is the image of Tiangang (Chen) initiating transmission? Revisiting old matters will lead to the gradual elimination of misfortune; the one before You (metal) represents a leader guiding many, with all affairs harmonious. Seeking favors from elders will bring much fortune. When Tiangang initiates transmission, it is favorable for consulting about existing matters; when Tiangang is in charge, it is also favorable to meet important persons. The term "official leader" should be clearly understood whether it carries the image of servants: if someone in official position meets it, it indicates promotion and a flourishing atmosphere; if an ordinary person meets it, it may indicate illness or legal troubles. Do not casually let common people know this. When Tiangang (Chen) overcomes the day stem, it is called "official leader."

太乙加臨子占初，戌乃為鑄巳為爐。君子遷官或音書，常人官府事憂疑。巳加子為鑄印卦，仕人吉，常人主官憂也。巳為初傳命上金（財也），用財臨命法幽深。干財得遂喜相隨，財物無煩別用心。初傳克命上神，主利求財。

Taiyi (an alternate name for Si in the Twelve Month Generals) is placed over Zi and initiates the first transmission. Xu is like the mold for casting seals, and Si is like the furnace for melting metal: those with official positions may be promoted or receive official documents, while ordinary people may face worries or suspicions from authorities. When Si is placed over Zi, it is called the "Seal Casting Lesson," which is favorable for officials but brings worries about official matters for common people. If Si is the first transmission and the person's destiny is governed by the Metal element—since Metal is the thing that Si fire conquers, which represents wealth—this configuration of wealth over destiny is deeply significant: seeking wealth will be successful, and good fortune will follow, with wealth coming to hand without needing further effort. When the first transmission conquers the destiny's governing element, it indicates favorable outcomes for seeking wealth.

天乙登明為用初，陰陽不備亦同途。交克用事神不殊，事先不足後有餘。巳為雙女亥雙魚，用起須知兩事俱。或求或動皆音書，他人別處吉收扶。巳亥發用，主兩事動，或望間信，個人別處事皆吉。即返吟課也。

Heavenly Stem Geng (庚) and the Nobleman (贵人) with "Dengming" (登明), which is an alternate name for Hai in the Twelve Month Generals (十二月将), form the first transmission (初传). Even if the lesson pattern (课体) belongs to the category of yin and yang not being complete (阴阳不备), the principle remains the same: the upper and lower elements mutually attack each other, and this initiates the transmission (发用), with the divine meaning remaining unchanged, indicating that matters initially lack sufficiency but later become abundant. The position of Si (巳) in the star sequence (星次) belongs to the Double Female Palace (双女宫), while Hai (亥) belongs to the Double Fish Palace (双鱼宫). When these two positions initiate the transmission, there are two things happening simultaneously: whether seeking plans or moving about, they are related to messages and correspondence, and assistance can be received from others in distant places. When Si and Hai initiate the transmission, it indicates two matters starting at the same time, or a longing for messages from intermediaries, with favorable outcomes for matters happening elsewhere—this is essentially a reverse repetition lesson (返吟课).

勝光剋日為螣蛇，陰人離散事堪嗟。若不休妻及淫邪，不然孕婦在其家。午為一陰生，主婦人離散。若不休妻，必淫邪，不然孕婦淫泆事。

"Shengguang" (another name for the noon position of the Twelve Month Generals) overcomes the day stem and rides upon Teng Snake, indicating the scattering of female relatives and matters that are regrettable: either a divorce, or immoral affairs, or else a pregnant woman in the household. The position of Wu represents the beginning of Yin, which signifies the dispersion of women; if divorce does not occur, there must be immoral behavior, or else the pregnant woman lacks propriety.

勝光用貴加支神，宅中發願賽神明。辛日臨亥最為親，聖法流傳事更真。勝光臨亥為德鄉，婚姻有象不相當。立名四絕病人亡，隔絕舊事可參詳。午加亥上，德合也，雖主婚姻事，則主不成，絕鄉故也。若發用在四立上，又剋日者，病人死。利解釋事，絕故也。

Shengguang (Wu) initiating the transmission with the Nobleman placed on the Day Branch indicates that the family may make vows and repay deities; on a Xin day, the presence of Wu on Hai is especially close, and this set of teachings passed down by the master is more genuine. Although Shengguang on Hai is a place of virtue harmony, when it comes to marriage, it has an image but not the reality, and the couple cannot be matched. This pattern is called Four Extremes. When predicting illness, it indicates death; however, it can be used to interpret matters of separation and resolution. Wu on Hai is a virtue harmony, although it symbolizes marriage, it indicates failure because Hai is the extreme of Wu. If the initiating transmission falls on the Start of Spring, Start of Summer, Start of Autumn, or Start of Winter, and it then overcomes the Day Stem, the patient will die. This pattern is favorable for predicting the resolution of past matters, precisely because it is an extreme.

午加亥上見極陰，勝光為火火為心。心神熒惑疑慮真，總疑災害不相親。午為一陰之地，至亥為極陰。隆光屬火，在人為心，臨亥被克，必有疑惑之理。

When the Wu stem is placed on the Hai branch, it reaches the extreme of yin: Shengguang belongs to fire, which corresponds to the heart in the human body. The heart spirit is disturbed by the planet Fluorescent Mars, causing genuine doubts and constant suspicion of calamity, leading to a lack of closeness with others. The Wu branch is originally the place where the first yin begins, but when it reaches Hai, it becomes the extreme of yin. Shengguang, being fire, corresponds to the heart, and when it is placed on Hai, it is overcome by water, causing the heart to generate doubts.

勝光太乙主文書，用或來加命上居，更逢貴雀莫躊躕，若見龍常皆可圖。午加酉上吉相扶，進取求遷疑可圖。逢凶恐怪有憂疑，先是疑難後得蘇。午者，火也，加酉金，死，必是疑怕之事，終則吉也。謂高蓋乘軒卦也，主隔中通也。

Shengguang (Wu) and Taiyi (Si) both govern documents and writings: if they initiate transmission or are placed over the native's destiny, and if they meet the Nobleman or Vermilion Bird, there is no need to hesitate. If they meet the Azure Dragon or Tai Chang, the matter can be planned. When Wu is placed over You, auspicious spirits support, so seeking advancement or promotion is hopeful. However, if encountering malevolent generals, there may be strange worries and doubts, with the situation being difficult at first but smooth later. Wu is fire, placed over You metal, fire reaches You which is its dead place, so it must be matters of doubt and fear, but the outcome is ultimately favorable. This pattern is called "Gao Gai Cheng Xuan," indicating that even amidst obstacles, success can be achieved.

申加巳上六合神，玄胎生年又為真。六合內戰子災迍，不然謀妁議婚姻。為長生玄胎也，生婚姻有成之象。六合為子息也，乘申、酉為內戰，主子孫災病。年命上逢傳送申，傳送臨時災病侵。更加凶將伏沉昏，庚申白虎位酉金。

The Moon General is Shen, placed over Si, and it is accompanied by Liu He. This is a situation of Xuantai (a hidden and developing state) combined with Growth, which is a very authentic omen. If Liu He encounters an internal conflict, there will be misfortune and hardship for children and grandchildren, or else someone may propose marriage. Shen over Si indicates Xuantai and Growth, which signifies a favorable omen for marriage. Liu He represents children, and when it is on the position of metal (Shen or You), it indicates internal conflict, which suggests misfortune and illness for descendants. If the person's birth year and destiny encounter "Chuansong" (a term for the Month General Shen in the Twelve Month Generals), or if Chuansong falls in the time of divination, illness will come. If combined with Inauspicious General (malevolent generals), the person will become confused and listless. Geng, Shen, and White Tiger all belong to metal, and their position is You.

酉加巳上用朱禽，青龍貴位要加臨。干貴求財有信音，三事占來多稱心。酉加巳上，乘朱雀，宜占信音。青龍宜占財帛，貴人宜干貴。

The trigram You is placed over Si with Vermilion Bird as the initiating transmission, and also with Azure Dragon and Nobleman accompanying it. In this case, divination concerning seeking the favor of a nobleman, acquiring wealth, and waiting for news will all be favorable. The trigram You over Si with Vermilion Bird is suitable for divining about messages; with Azure Dragon, it is suitable for divining about wealth; and with Nobleman, it is suitable for seeking the favor of a nobleman.

初傳年命有從魁，從魁不樂有憂疑。為財為信有凶期，吉將逢來百事宜。酉為八月建，刑位在內，德位在外，主行肅獨立核算氣，萬物雕零啾唧，憂疑不樂。忌乘刑將。若乘吉將，主先憂後喜。天上從魁酉作雞，雞能報信法堪依。上臨本命事相宜，信息須知早晚歸。日辰、年命、三傳、太歲見酉，乘朱雀，主信。

The first transmission or the person's birth year stem if it is on the position of Congkui (You) will cause inner discomfort and much worry and doubt; whether divining about wealth or messages, there may be ominous signs, but as long as it is accompanied by a favorable general, everything will still be appropriate. You is the month builder of the eighth month, with the afflicted position inside and the beneficial position outside. When You is in command, it is the time of severity and killing, with all things withering and insects and birds crying, thus indicating worry, doubt and unhappiness. It is most undesirable if it is accompanied by a harmful general; if it is accompanied by a favorable general, then there will be initial worry followed by joy. The Congkui on the heaven plate belongs to You, which in the zodiac is the rooster. The rooster can announce the dawn and convey messages, so this method of interpretation can be relied upon. When Congkui is on the person's birth year, all matters will be appropriate, and messages will eventually be heard. If the day stem and day branch, the person's birth year, the three transmissions, and the heavenly stem of the year all show You and are accompanied by the Vermilion Bird, it indicates that messages will arrive.

占人命上見魁罡，來情必動往他方。天驛二馬用更當，須知此法歸為良。天馬，正月午，順行六陽辰。魁罡、二馬臨命主動，發用亦然。

The person being divined's birth chart shows Hekui (Xu) and Tiangang (Chen). This indicates that the person is definitely going to move to another place. If both Tianma and Yimai (post-horse) are used in the divination, it becomes even more certain. This method can be considered reliable. Tianma starts at Wu from the first lunar month and proceeds in order through the six Yang branches. Hekui, Tiangang, Tianma, and Yimai all indicate movement when they appear in the birth chart. They also indicate movement when they are used as the first transmission.

登明忽來傳上居，干求貴位必懸魚。卯未同傳事不虛，祈禱求人見福餘。登明刑害虎朱勾，獄訟爭論事不休。凡事如芽殘未謀，欲動求人疑不周。亥為自刑，又為極陰之位，若乘白、朱、勾，必有訟獄之象。亥為十月，萬物收藏之象，惟有求用，隨進退，不自快也。

Dengming (Hai) suddenly appearing in the three transmissions indicates that seeking favor from the powerful will surely result in honor and official rank. If Mao and Wei also appear in the three transmissions to form the triple harmony of Hai-Mao-Wei, the matter will not fail, and prayers to deities or relying on others will bring additional blessings. However, if Dengming is harmed or punished, and rides on White Tiger, Vermilion Bird, or Gou Chen, there will be litigation and disputes. At this time, all affairs are like newly sprouted shoots being crushed, plans are difficult to complete thoroughly, and any attempt to act or rely on others will leave the mind uncertain. Hai is a position of self-punishment and also an extremely yin place. If it rides on White Tiger, Vermilion Bird, or Gou Chen, there will certainly be signs of lawsuits. Hai corresponds to the tenth month, which symbolizes the gathering and storing of all things. One can only advance or retreat according to circumstances, but the mind remains unsettled.

貴人臨命喜非常，有喜無憂百事昌。凶中尚乃免災殃，吉事占來尤福祥。求貴先須看所乘，貴上神詳命上神。三刑剋害事難成，德合相生便可親。天乙所乘神與命上神交互生、合、德、比為吉，刑、沖、破、害、克戰者為凶，不可干求也。

The Nobleman is over the native's destiny, bringing extraordinary joy and celebration, with happiness without worry, and all affairs flourishing; even if in a dangerous situation, calamity can be avoided. When seeking the Nobleman, first look at the deity that the Nobleman is riding upon, then compare the deity of the Nobleman with the deity of the native's destiny: if they form the Three Punishments, mutual control, or mutual harm, the matter will not succeed; if they are harmonious, mutually generating, harmonious, or beneficial, then they can be close. If the deity that the Nobleman is riding upon and the deity of the native's destiny mutually generate, harmonize, are beneficial, or harmonious, it is auspicious; if they mutually punish, conflict, break, harm, or control each other, it is inauspicious, and one should not go seeking.

晝夜貴人臨命宮，夜得日貴互相同。壬癸最宜用太沖，大宜干貴百相從。貴人沖處是天空，常人虛詐卻難容，君子文書有始終，利占奏對必遭逢。天空為直符、奏書之神。君子德之為文書，利益。小人得之，不可託人，奸詐之兆。

When the Nobleman of Day and the Nobleman of Night are in the native's palace, if one divines at night and the Nobleman of Day is used, it has the same effect. On days of Ren and Gui, using the Trigram Taichong (Mao) as the Initiating Transmission is most favorable, greatly benefiting those seeking the Nobleman. All affairs will proceed smoothly. The position conflicting with the Nobleman is Tian Kong. For ordinary people, encountering Tian Kong means fraud and falsehood cannot take root; for officials, it signifies that official documents will have a beginning and an end, and it is favorable for making recommendations and giving advice, ensuring favorable results. Tian Kong is the god of direct command and official documents: for gentlemen, it signifies benefits in official matters; for petty people, it indicates that they cannot be trusted with others, and is a sign of deceit.

五行遙合或德鄉，貴人合處兩相當。癸日彈射太乙方，動望須知有吉祥。貴人用事皆吉。癸日彈射，巳為日德；辛日蒿矢，巳為日合。皆用太乙是也。遠行幹事吉祥。

The Five Phases connect from a distance or fall into the place of the moral god, and where the nobleman's affinity meets, they are exactly in harmony. On a癸 day, the shooting arrow pattern uses the Taiyi (Si) direction. Any action or hope can be known as auspicious. When the nobleman is involved, it is generally favorable. On a癸 day, the shooting arrow pattern uses Si as the day's moral god; on a辛 day, the grass arrow pattern uses Si as the day's affinity. Both patterns involve the Taiyi (Si). This configuration brings auspicious results when traveling far and handling affairs.

螣蛇所主告君知，本命逢來大端疑。十分干事九分時，常懷猶豫意遲遲。螣蛇玄武用初傳，專主朝朝事必然。午加亥上意同緣，五行受氣孕胎言。螣蛇家住丁巳，玄武家住癸亥，巳、亥見胎神，婦人占之，專主身孕。午加亥、酉加寅、子居巳、卯臨申，俱同也。

The matters governed by Teng Snake are clearly explained here: if it falls on the person's birth stem, the person will be greatly confused; for matters that are very important, there is only a 90% chance of success, and the mind is often uncertain, delaying decisions. If Teng Snake or Black Tortoise is used as the first transmission, there will be daily troubles, which is the same meaning. When Wu is added to Hai, it also conveys the same idea, both referring to the concept of the Five Phases generating and nurturing life. Teng Snake's original position is Dingsi, and Black Tortoise's original position is Guihai; when Si and Hai encounter the Fetal Spirit (fetus deity), if a woman divines, it specifically indicates pregnancy. The patterns of Wu added to Hai, You added to Yin, Zi residing in Si, and Mao arriving at Shen all have the same reasoning.

螣蛇玄武作初中，須知終處見青龍。用臨支上定其宗，失財失物與災凶。螣蛇玄武共青龍，三傳共見不為凶。玄武象龜龍蛇同，龍蛇物類喜重重。三將一體，須是甲戊庚三日得潤下卦，在秋冬時占之為福也。

If Teng Snake serves as the first transmission and Black Tortoise as the middle transmission, then we need to check if the final transmission is Azure Dragon. If the initiating transmission falls upon the day branch, the outcome of the matter is determined, often indicating loss of wealth, loss of objects, or misfortune. However, if Teng Snake, Black Tortoise, and Azure Dragon appear together in the three transmissions, it is not considered ominous. Black Tortoise symbolizes a turtle, and along with Dragon and Snake, they belong to the category of scales and shells. The gathering of Dragon and Snake signifies abundant joy. These three generals are essentially one, but they only form a favorable omen when the divination is cast on a Jia day, Wu day, or Geng day, and the course is started in autumn or winter.

朱雀剋日事紛紜，望事求財總不成。婦人為撓不合情，百章訣內見甚真。朱雀乘神克天乙，不可干貴、文書事。朱雀臨神剋日支，定知宅上禍殃隨。不然門戶訟官詞，此法微妙更幽奇。朱雀來乘卯臨申，多因信息在他程。三傳和合期有成，門前問信有來真。朱雀為信，卯亦主信，加申為絕，主信至也。

The Vermilion Bird conquers the day stem, indicating that matters will be chaotic and unsettled, with difficulties in pursuing affairs or seeking wealth. There may also be interference from women and conflicts that go against reason—this is most clearly described in the Hundred Chapters Manual. If the deity associated with the Vermilion Bird conquers the nobleman, one should not seek help from authority or handle official documents. If the deity associated with the Vermilion Bird conquers the day branch, it can be determined that there will be continuous misfortunes at home, or there will be lawsuits between family members. This method is subtle and profound. When the Vermilion Bird is on卯 and over 申, it often indicates that information is still on the way. If the three transmissions are harmonious, there will be a chance of success, and someone will come to inquire at the door, confirming that the message has arrived. The Vermilion Bird governs messages, and卯 also governs messages; when卯 is placed over 申, which is a dead position, it paradoxically indicates that the information will arrive.

占人命上見朱禽，象主文書及信音。王相相生作加臨，合處須知事稱心。朱雀臨命，主文書、信音，若與命克、刑、沖、破、害，為凶信，凡事不成；生、合、德、比則吉。

The person being divined sees the Vermilion Bird in their native stem. This symbolizes documents and messages. If the Vermilion Bird is prosperous and strong and also generates the native stem, then wherever it meets, things will go smoothly. The Vermilion Bird over the native stem indicates documents and messages. However, if it conflicts, is harmed, clashes, breaks, or harms the native stem, then the news will be bad, and nothing will succeed. If it generates, harmonizes, forms virtue, or is like and harmonious with the native stem, then it will be auspicious.

用起命上見勾陳，百般留滯屈難伸。不然事有兩般心，諸般秘法必然雲。發用、命上見勾陳，占人主留滯、兩頭事，及求謀託人用意也。

When the Gou Chen appears in the initiating transmission or in the native's chart, all matters will be delayed and obstructed, with grievances difficult to express. Alternatively, it may indicate indecision and divided intentions in matters. All secret manuals agree on this. If Gou Chen appears in both the initiating transmission and the native's chart, it suggests that the person involved is hindered and delayed, with matters concerning two sides and worries on both ends. It also indicates that when seeking advice or assistance, there are hidden intentions in the mind.

占財緊要視青龍，用起或加在命宮。加臨王相相生處，須知財利喜重重。青龍乃財神，日辰、三傳、年命及時上逢之有財，若王相尤吉。五行生處見青龍，財帛如意事兼容。壬癸日占申上逢，丙丁火日功曹同。龍作鬼與墓，主病纏身。

Divination for wealth is most important when considering the Azure Dragon. If the Azure Dragon initiates the transmission or is placed in the native's palace, and if it is prosperous and strong at that location, it indicates abundant wealth and good fortune. The Azure Dragon represents the god of wealth. If it appears in the day stem, day branch, three transmissions, the year's native, or the time of divination, it signifies wealth. If it is even more prosperous, it is even more auspicious. When the Azure Dragon appears at the place of growth in the Five Phases, wealth will be smooth and all matters will be harmonious. For example, on a壬 or癸 day, encountering申, which is the water's growth, is favorable. For丙 or丁 days, which belong to fire, encountering 'Gongcao' (another name for寅 in the Twelve Month Generals, which is the fire's growth) is also favorable. However, if the Azure Dragon acts as an official ghost or is in a tomb, it may instead indicate illness and suffering.

酉作天空巳上臨，須知中處是太陰。走婢失財不稱心，陰空一位理還深。酉即太陰，乘天空主失財、走婢，臨巳上為雙女也。

The trigram You is riding on Tian Kong and coming over to the position of Si. One should know that there is also Tai Yin involved in the middle; this pattern indicates the loss of servants, loss of money, and everything not going as planned. Tai Yin and Tian Kong are in the same position, and the reason behind this is quite profound. You is originally from Tai Yin's family, and when it rides on Tian Kong, it indicates loss of wealth and the escape of servants. It comes to the position of Si because Si belongs to the Double Female Palace in the star sequence.

庚辛白虎作初傳，更言占者病連綿。三月辛未申時占，死氣飛禍昴星言。如三月辛未日申時占，陰人久病也。白虎乘神克命宮，假土生人見太沖。兼與惡煞一路同，須知月上病來臨。虎克命宮主災病，命克虎亦然。

Heavenly Stems such as Geng and Xin, which are metal deities, when riding the White Tiger and serving as the first transmission, indicate that the person being divined is suffering from a prolonged illness. For example, on the day of Xinwei in the third month at the hour of Shen, if the lesson is cast and the Death Qi, flying misfortune, and the昴 star lesson coincide, this is exactly such a situation. On the day of Xinwei in the third month at the hour of Shen, the divination indicates a female relative is suffering from a long-term illness. The deity riding the White Tiger is capable of overcoming the native's palace. For instance, if a person belongs to the Earth element and encounters Taichong (Mao) which is capable of overcoming, and if evil spirits accompany this, it indicates that illness will come during the month. The White Tiger overcoming the native's palace signifies disaster and illness, and if the native's palace overcomes the White Tiger, the result is the same.

玄武傳來暗遺財，盜賊淫乖事須乖。惟見功曹得和諧，寅亥相合身不災。玄武往癸亥，乘寅為合，主進人口。

The Black Tortoise enters the Three Transmissions, indicating hidden loss of money. Matters related to thieves and disorder will be discordant. Only when Gongcao (Yin) is seen will harmony be achieved, because Yin and亥 form a Liu He, and thus do not cause calamity. The Black Tortoise's original position is at Guihai, and when it rides on Yin, it forms a Yin-HaiLiu He, which instead indicates an addition of people to the household.

用起陰武何所宜，陰私得助暗扶持。常人見處有憂疑，君子託人見貴奇。太陰、玄武發用，主心間謀事不欲人知，或託人有陰私之意、驚災疑惑之事。

With Tai Yin and Black Tortoise as the initiating transmission, it is suitable for gaining assistance from others secretly and receiving support in private. Common people encountering this may experience worries and doubts, while officials may rely on others for recommendations, meet noblemen, and have unusual encounters. Tai Yin and Black Tortoise as the initiating transmission indicate that one's plans are not willing to be known by others, or that one entrusts matters to others with private intentions, and also signify unexpected disasters and matters of confusion.

天后乘剋死絕鄉，母及婦女災病傷。若不離逃病在床，巳加亥位未卯當。天后為陰人，臨死絕鄉，或母、妻女災，以應天后受克。巳乘天后臨亥，絕地受克。未乘天后臨卯，死絕受克，主陰人災。

The deity accompanying the Heavenly Empress is being overcome, and it falls in a dead or exhausted place, indicating that the mother and women in the household will suffer from calamity or illness; either they will leave home or become bedridden, as in the case of巳 added to亥 or未 added to卯. The Heavenly Empress represents female relatives, and when it is in a dead or exhausted place, it indicates disaster for the mother or wife. This should be considered based on the Heavenly Empress being overcome: when巳 is on the Heavenly Empress and falls on亥, it is in an exhausted place and being overcome; when未 is on the Heavenly Empress and falls on卯, it is in a dead place and being overcome, both indicating disaster for female relatives.

三傳剋日是為侵，卯酉居上變其神。螣蛇朱雀應六丁，戶後門前見怪頻。三傳先看剋日辰，次觀日克察為真。神將克處吉凶門，此法玄妙最分明。三傳中先看剋日者為事神。無剋日，取日克者為事神。克者為災，生者為福，日克者為財。干克初、初克中、中克末，利求財，極準。

The Three Transmissions coming to control the Day Stem indicate external invasion; if the卯 and酉 are in a superior position, the divine spirits they ride will change. If the Teng Snake and Vermilion Bird are on the Six Ding spirits, strange phenomena are often seen before and behind the door. When examining the Three Transmissions, first check if any of them control the Day Stem or Day Branch, then see what the Day Stem controls, so as to understand clearly. The places where the spirits and generals control each other are the gateways of fortune and misfortune, a method that is profound and clear. Among the Three Transmissions, the one that controls the Day Stem is taken as the main spirit; if there is none that controls the Day Stem, then the one controlled by the Day Stem is taken as the main spirit. Those that come to control me bring disaster, those that come to generate me bring fortune, and what I control is wealth. If the Day Stem controls the First Transmission, the First Transmission controls the Middle Transmission, and the Middle Transmission controls the Final Transmission, it is favorable for seeking wealth, and this is very accurate.

行人未至看三傳，三傳順行人未還。剛日伏吟會時間，三傳退逆見團圓。柔日伏吟，三傳順行，未來。剛日伏吟來也。用始為終相見時，更詳諸煞可為之。上頭地下交互克，聖法流傳事不疑。五月占，天馬在寅，加午，為始終相加也。五月厭在午，午加戌，戌加午是也。

The person who went out has not yet returned, so look at the three transmissions: if the three transmissions proceed in order, the person will not return yet; if on a yang day the hidden chant is obtained, the date must be calculated by combining the time of divination; if the three transmissions go backward in reverse order, then one may expect to see a reunion. On a yin day (a soft day), if the hidden chant is obtained and the three transmissions proceed in order, the person will not come back; but on a yang day (a strong day), if the hidden chant is obtained, the person will return. If the first transmission god and the last transmission god are connected to each other, one must carefully examine various Inauspicious Sha (evil influences) to determine the outcome; when the heaven plate and the earth plate mutually control each other, this is a method passed down by the sages, and there is no need to doubt it. For example, in the fifth month, the heavenly horse is in寅, and寅 is added to午, which is a case of continuous addition; the month's aversion in the fifth month is in午, and午 is added to戌, and戌 is added to午, which is of the same type.

三位相連作三傳，占者須知進退間。進行千里見回還，退則不久還再遷。如丑加子，退中有進，子加丑，進中有退，而以進退之象。進必回還，退則卻遷也。

Three connected positions form the Three Transmissions. The person performing the divination must determine whether it is advancing or retreating: if it is advancing, even if the journey is a thousand miles away, one will eventually return; if it is retreating, one will need to move again soon. For example, if Chou is added to Zi, it is retreat with advancement; if Zi is added to Chou, it is advancement with retreat—using this image of advance and retreat to judge. If it is advancing, one will certainly return; if it is retreating, one will have to move again.

三傳亥卯未相期，曲直為名春旺時。託人干貴見相知，暗求私禱事相宜。亥卯未為天門，主徵詔、貴人事。卯為私門，主陰私、隱匿，宜求禱，干貴人事成也。

The three transmissions are combined to form Hai, Mao, and Wei, creating the Triple Harmony of Wood. This divination is called "Qu Zhi" (Flexible and Straight). It is most effective during spring when Wood is strong: seeking help from others, requesting the assistance of a Nobleman, and encountering a true friend are all favorable. Hai, Mao, and Wei are called the Heavenly Gate, governing imperial summons and matters concerning Noblemen; Mao is also the Private Gate, governing secrecy and concealment, so it is suitable for prayer and seeking help from Noblemen, which can lead to success.

酉上功曹共太沖，卯邊四季土皆同。此名關隔俱難通，逢金逢木卻兼容。此二例，若日辰，年命上有救，隔中通也。

When Gongcao (Yin) and Taichong (Mao) appear on You, or when Mao is paired with the earth elements of Chen, Xu, Chou, and Wei, these situations are called "guan ge," meaning obstacles that make things difficult to pass through. However, if metal and wood are present in a suitable way, they can still be compatible and allow passage. In both of these patterns, as long as the day stem, day branch, or the person's birth year has a saving deity, the obstruction can still be overcome.

午加亥上酉加寅，子居巳位卯居申。諸經名此為四絕，結絕舊事最為真。（四絕亦主胎孕）用臨絕地，主結舊事。更乘朱雀，為信息也。

When Wu is placed on Hai, You on Yin, Zi falls on Si, and Mao falls on Shen, each school of divination refers to these four as the 'Four Absolute Ends.' They are used to indicate the conclusion of past matters and are also associated with pregnancy and conception. If the initiating transmission falls into an Absolute End, it signifies the resolution of past affairs. If it is further accompanied by the Vermilion Bird, it indicates that news will arrive.

天喜加臨本命來，憂疑心驚不為災。君子遷官百事諧，常人財利稱心懷。天喜主憂事散也。

Heavenly Joy resting upon one's destiny brings relief even if there are worries, doubts, or fears, but it does not lead to disaster. Officials may be promoted, all affairs will be smooth, and ordinary people will find their wealth and interests fulfilled. The function of Heavenly Joy is to dissipate worries and sorrows.

天馬加臨本命逢，驛馬須知事亦同。遷官承詔喜重重，出行遠動吉祥逢。天馬克日復臨支，得此須知失脫事。後陰玄武又來期，破財人口走東西。天馬為干鬼，臨支發用，如四月丁丑日酉時，必有走失之事。

Heavenly Horse joining the native's chart brings the same effect as the Post-horse: promotion, imperial decree, and many joys, with auspiciousness in travel and long journeys. However, if Heavenly Horse is attacking the day stem and is also present in the day branch, one should know there will be loss or misfortune. If Heavenly Empress, Tai Yin, and Black Tortoise join together, it indicates the time of the event, leading to financial loss and people moving about. If Heavenly Horse becomes the day stem's official ghost, and is present in the day branch with initiating transmission, for example, on Dingchou day at酉 hour, there will certainly be loss or disappearance.

占財緊要視三財，日辰命上細推排。三傳生日如王相，定知凡事有和諧。如春占，庚子日返吟課，亥生人是也。何為三財？三傳俱作日之財，得此須知長上災。金日曲直必見乖，木來克土不和諧。日財臨命是來情，必得財帛喜事成。假令巳午克申酉，日上逢金命酉寅。若日上神克命上神，為財喜之兆。

Divination concerning wealth is most important when examining the "Three Treasures" (San Cuan), which should be carefully analyzed through the day stem, day branch, and one's birth chart. If all three transmissions are born to the day stem and are in a prosperous and strong state, it can be concluded that all matters will be harmonious. For example, in spring, if on a Gengzi day one receives a return echo lesson, and the person being divined was born in the year of Hai, this is exactly such a case. What are the Three Treasures? They refer to all three transmissions acting as wealth for the day stem. However, when encountering such a pattern, one should also be cautious about potential misfortune from elders. If on a Geng or Xin metal day, the three transmissions form a straight wood pattern, there will be discord; if wood is strong enough to overcome earth, it will also be discordant. When the wealth element of the day stem is present in one's birth chart, it indicates the main intention, and wealth and good fortune will certainly be obtained. For instance, if fire in the form of Si or Wu overcomes metal in the form of Shen or You, and the day stem has metal with the birth chart in You or Yin, this is exactly such a case. As long as the day stem's heavenly stem overcomes the heavenly stem of the birth chart, it is a sign of gaining wealth and happiness.

百事皆詳克應時，五行墓絕俱預知。假令用神見從魁，便於寅丑日為期。用神絕處、見墓，人來，信至也。

Everything should be carefully examined to determine the time when it will come to pass. The places of burial and death in the Five Phases can be calculated in advance. For example, if the useful god is Congkui (You), which is in the酉 position, then the absolute death of酉 is in寅, and its burial is in丑. Therefore, the day of寅 or丑 is taken as the time when the event will occur. On the day when the useful god reaches its absolute death and enters its burial place, the person arrives and the message comes.

若問來人在與亡，行人年上在何方。不繫三傳日辰藏，魁罡臨處可消詳。年臨年處為所在之方。若不知生死，以行年臨孟為在，仲病，季死。不知行年，以天罡加陽孟不安，加陰孟小病，加陽仲不死，加陰仲死，加陽季不死，加陰季死。

If one wishes to inquire whether a person who has gone out is alive or dead, one should look at where his year of birth falls in the directions, which has nothing to do with the information hidden in the three transmissions, the day stem, and the day branch. One only needs to observe where the Hekui (Xu) and Tiangang (Chen) are located, and thus make a judgment. The direction where the year of birth falls is the direction where he is located. If one does not know whether he is alive or dead, one can judge based on where the year of birth falls: if it falls on the four young (Yin, Shen, Si, Hai), it indicates safety and that he is still alive; if it falls on the four middle (Zi, Wu, Mao, You), it indicates illness; if it falls on the four old (Chen, Xu, Chou, Wei), it indicates death. If one does not know the year of birth, one can use Tiangang (Chen) to judge: if it is added to a yang young, it indicates unrest; if added to a yin young, it indicates a minor illness; if added to a yang middle, it indicates not dead; if added to a yin middle, it indicates death; if added to a yang old, it indicates not dead; if added to a yin old, it indicates death.

病符常來歲後居，支上逢之宅不虞。若臨年上咎難除，蛇虎尤凶法不虛。若剋日辰凶轉乖，吉來舊歲事和諧。若逢喪吊兩凶神，日辰年上用為迍。白虎更兼死氣病，歲內頻頻見哭聲。歲前二神為喪門，歲後二辰為弔客。臨日辰、年上主災，更與死氣、死神、白虎並者，主死亡。

The Bingfu is always located one position behind the Tai Su. If it falls on the day branch, the family will not be at peace; if it falls on the personal year, misfortunes are difficult to remove. If Teng Snake and Bai Hu are also present, the situation becomes especially dangerous. This interpretation is not unfounded. If Bingfu overcomes the day stem and day branch, the situation becomes even more adverse. However, if auspicious deities are present, previous troubles may be resolved. As for the two凶 spirits, Sang Men and Diao Ke, if they fall on the day stem, day branch, or personal year and are in action, they indicate hardship. If Bai Hu is also combined with Si Qi, it indicates illness, and there will be frequent mourning within a year. The second position before Tai Su is Sang Men, and the second position after Tai Su is Diao Ke. If they fall on the day stem, day branch, or personal year, misfortunes occur. If they are further combined with Si Qi, Si Shen, and Bai Hu, it indicates death.

弔客初傳白虎鄉，日辰逢之骨肉傷。若在外傳主外喪，復尋年命細推詳。喪、吊乘白虎為用，或在日辰上，主有骨肉死亡兆。若在中末傳見之，主外喪之兆。年命逢之亦然。病符臨命為用初，玄胎並處亦同途。事之未定病未除，重疊阻難後方蘇。病符與玄胎病，主先難後蘇也。巳加申，亥加寅。

The spirit of the guest (Chouke) acting as the first transmission and falling in the place where the White Tiger resides, with the day stem and day branch encountering it again, indicates that close family members will suffer injury. If it appears in the middle or final transmissions, it signifies the death of distant relatives, and one should carefully examine the person's own birth year and destiny. When the Mourning-and-Condolence spirit (Sangmen) and the guest spirit (Chouke) ride the White Tiger as the initiating transmission, or fall on the day stem and day branch, it indicates a sign of death among close relatives; if they appear in the middle or final transmissions, it signifies the death of outsiders, and the same applies if encountered in the person's own birth year. If the Bingfu (Disease Symbol) is in the person's birth year and acts as the first transmission, or shares the same position with the Xuantai (Hidden Foetus), the situation is similar: matters remain unresolved, illness does not improve, and recovery can only come after enduring many difficulties. Illnesses governed by Bingfu and Xuantai both tend to worsen before improving, as seen in the pattern of巳 (Snake) added to申 (Monkey) or亥 (Boar) added to寅 (Tiger).

空亡用起喜無成，憂災雖有不為迍。託人虛詐不實情，要遂當在別旬中。空亡發用，憂喜俱不成。久病凶，新病安。干求謀事，過旬方成。天地上下作空亡，財物占來最可傷。問事不實憂得散，罪可消除病可康。空亡剋日事百端，走失人物有欺瞞。安閒守分免禍殘，幹事求財難又難。

If the Kongwang is the initiating transmission, joyful matters cannot be accomplished; although worries, troubles, and disasters exist, they do not lead to serious difficulties. When relying on others to handle affairs, the results are mostly false and unreliable. To achieve one's wishes, one must wait until the next ten days. When Kongwang is the initiating transmission, both joy and sorrow turn out to be empty: for a long-term illness, it is ominous, but for a new illness, it results in safety; when seeking to make plans or take action, success can only be achieved after this ten-day period. If both the Heaven Plate and Earth Plate fall into Kongwang, it is most damaging for matters concerning wealth; however, when asking about affairs, although the matters may not be true, worries can be dispelled, guilt can be forgiven, and illness can be cured. If Kongwang is able to overcome the Day Stem, things will become complicated in many ways: people and objects will be lost, and there will be deceit involved. At this time, staying honest and upright can avoid calamities and harm; but if one attempts to handle affairs or seek wealth, it will become even more difficult.

一氣初判，二儀肇彰。設四時以成象，布六壬以配方。吉凶本末之端，生於好惡；禍福推移之始，造用柔剛。此明加臨生克之端，相生之道，剛柔之意吉凶。

At the beginning, the chaotic energy was just divided, and the principles of heaven and earth began to manifest. Then the four seasons were established to form the images of things, and the six jing (neng) were arranged to correspond with the directions. The origins of good and bad fortune lie in the mutual affinity and aversion between things; the changes of misfortune and blessing arise from the use of soft and hard elements. These sentences explain the beginning of overlaying and the principles of generation and overcoming, discussing the way of mutual generation and the determination of good and bad fortune by the use of soft and hard elements.

原夫黃帝遭孽於蚩尤，玄女降靈於風后。以月將加於正時，用五行論其克賊。加臨地局內外，別於陰陽。地局法，用起干為陽為內，起支為陰為外也。運轉天盤逆順，分為南北。亥至辰順，巳至戌逆。所用稽疑，來方為準。看來方上神合於日辰也。

Tracing its origin: long ago, the Yellow Emperor was defeated by Chiyou, and the Mysterious Lady of the Ninth Heaven descended upon Fenghou, thus transmitting this system of divination. Its method involves placing the Month General on the hour of the day to form the Heaven Plate, then using the Five Phases to determine which element overcomes which and which element harms which. After adding the influences, one must distinguish between internal and external based on the Earth Plate: those starting from the Day Stem are yang and internal, while those starting from the Day Branch are yin and external. The Heaven Plate moves both in reverse and in forward directions, which determines the north and south: moving from亥 to辰 is forward, while moving from巳 to戌 is reverse. Whenever this is used to investigate difficult matters, it is based on the direction from which the person comes, checking whether the superior deity of that direction is in harmony with the Day Stem and Day Branch.

先立課體得何象，次觀神將之是推。貴人小吉，傳中皆云其吉；太乙螣蛇，始末咸謂乎危。如是則推索幽微之吉，惟詳探深淺之辭。害挾太常，動止則尊親有訝；徳乘朱雀，謀謨而官吏無虧。朱雀乘德神為用，與貴人合，投書必來，聽望信必來至也。

After setting up the divination, the first step is to determine what kind of lesson pattern it belongs to and what image it forms. Then, we examine how to deduce the Twelve Heavenly Generals. If the Nobleman and Xiaoji (Wei) appear in the Three Transmissions, they both indicate good fortune. If Taiyi (Si) and Teng Snake appear in the first and final transmissions, they both indicate danger. By following this approach, we can discern subtle auspicious signs by carefully distinguishing the depth and weight of the interpretations. If the harmful spirit is accompanied by Tai Chang, every action will cause surprise to elders and relatives. If the virtue spirit is riding on the Vermilion Bird, planning and arranging will not disappoint officials. If the Vermilion Bird rides on the virtue spirit and initiates the transmission, and also combines with the Nobleman, the letter sent will certainly reach its destination, and the awaited message will certainly arrive.

復有勾陳帶劍，白虎持喪。勾陳乘金神剋日干，大凶；白虎乘喪門殺剋日，亦凶。青龍被克兮財寡，六合負喜兮婚良。青龍乘金神內戰，又值空亡，無財；六合乘天喜，與日相生，占婚吉矣。

There are two ominous signs: Gou Chen comes with swords and weapons, and Bai Hu carries funeral rites. If Gou Chen rides the Golden God and attacks the Day Stem, it is extremely ominous. If Bai Hu rides the Mourning-and-Condolence spirit and attacks the Day Stem, it is also ominous. If Qing Long is attacked, there will be little wealth. If Liu He carries Heavenly Joy, marriage affairs will be harmonious. If Qing Long rides the Golden God and fights with the Day Stem, and at the same time meets Kongwang, it indicates no wealth. If Liu He rides Heavenly Joy and harmonizes with the Day Stem, it is favorable for marriage.

武作浴盆，抱病魂歸逝水；空持傳送，望信僕造迴廊。太陰巳午兮被辱，天后辰戌兮孕妨。月厭六丁，往往家招怪異；逰神本命，頻頻夢主驚惶。

The Black Tortoise transforms into a bathing basin, and the patient's soul departs with the flowing water; Tian Kong controls the transmission (Shen), and the awaited message results only in the servant running empty through the corridor. Tai Yin falling in the positions of Si or Wu indicates being insulted by others; Heavenly Empress falling in the positions of Chen or Xu indicates damage to pregnancy. Moon Aversion meeting with the Six Ding often brings strange occurrences into the household; wandering spirits falling on one's own destiny lead to frequent dreams and anxiety.

首視火鬼，次審金殺；宅中防火，事主破碎。直符、飛廉、天目、火光、天怪、天鬼、逰魂、月宿，號為八妖，宅必見孽。

First examine the official ghosts belonging to the fire element, then review the Inauspicious Sha belonging to the metal element: the former indicates the need to prevent fire in the house, while the latter suggests matters will be broken and incomplete. The eight malevolent spirits: straight symbol, flying廉, heavenly eye, fire light, heavenly monster, heavenly ghost, wandering soul, and moon residence, are collectively known as the 'eight demons'. When these appear, the household is sure to be plagued by supernatural beings.

貴人刑處，辰加孟而成妖；華蓋到宮，知是歲而起復。月將加時，子落寅申卯酉，是四足為怪。加巳午廚灶為怪，加辰戌是產鬼，加未井怪，加丑主傷牛馬，加子鼠怪，加亥宅神。時有休囚死衰，兄弟妻兒。旺相比則人是，休囚氣則物為。

The Nobleman is in a place where he is punished, and the Dragon (Chen) is placed above the four firsts, which will produce strange occurrences. When Huagai enters the palace, it indicates that old matters will recur in this year. After placing the Heaven Plate according to the month general and the time of divination: if the Zi is placed on the positions of Yin, Shen, Mao, or You, the strange occurrence will be caused by four-legged animals; if it is placed on Si or Wu, the strange occurrence will be in the kitchen and stove; if it is placed on Chen or Xu, it will be the ghost of a miscarriage or stillbirth; if it is placed on Wei, the strange occurrence will be from the well; if it is placed on Chou, the strange occurrence will be the injury of oxen or horses; if it is placed on Zi, the strange occurrence will be caused by rats; if it is placed on Hai, the strange occurrence will be from the household spirit. If the time of divination is in the state of rest, weakness, death, or decline, the strange occurrence will be related to brothers, spouses, or children. If it is prosperous and strong and harmonious with the day, the strange occurrence will be caused by people; if it is weak and without energy, the strange occurrence will be caused by things.

干稟長上，支雲賤卑。支克干而尊禍，干制支而幼疲。上下相生，居處而內和外睦；將神遇合，訪尋而主喜客怡。莫不課象淵源，在乎天乙傳歸。前理皆眀顯遞，於後情多塞窒。用在天乙後，傳歸天乙前，先昧而後顯；用在天乙前，傳歸天乙後，主先明而後暗。又看逆順也。貴臨魁罡，論公而易換有司；復詣從沖，謁貴而動搖他室。

The day stem represents the superior, and the day branch represents the inferior. If the day branch overcomes the day stem, the superior will suffer misfortune; if the day stem controls the day branch, the young and weak will be exhausted. When the upper and lower elements mutually generate each other, the household will be harmonious both internally and externally. When the heavenly general meets the earth deity, it signifies a harmonious meeting, and when seeking someone, both the host and guest will be pleased. All these various patterns of the divination arise from the direction of Tianyi Guiren and the three transmissions. If the three transmissions proceed before reaching Tianyi Guiren, the meaning becomes gradually clear; if they proceed after reaching Tianyi Guiren, the situation tends to be obstructed. Specifically, if the initiating transmission occurs after Tianyi Guiren but the three transmissions reach Tianyi Guiren before, it signifies first darkness followed by clarity; if the initiating transmission occurs before Tianyi Guiren but the three transmissions reach Tianyi Guiren after, it signifies first clarity followed by darkness. At the same time, one must also consider whether the three transmissions proceed in the normal order or in reverse. If the nobleman is located at Hekui (Xu) or Tiangang (Chen), the relevant official department is likely to change personnel when discussing public affairs. If the nobleman is also at Congkui (You) or Taichong (Mao), visiting the nobleman will find that the person has already moved to another room.

式體既定，來情多猜。任信多知動靜，返吟況是往來。元首尊神，所作仰為領袖；空亡陰鬼，加謀轉託梯媒。龍戰不離於門戶，玄胎欲卜於嬰孩。不備無淫，必有陰私而起譖；拔茅連茹，何妨類聚以求財。

Once the divination chart is arranged, one can infer the person's intentions. The Renxin chart usually knows about the other party's movements, while Fanlin chart indicates mutual communication between the host and the guest. The Yuanshou chart is governed by a respected deity, and the affairs depend on a strong leader. If the chart encounters Kongwang or Yin Gui, the plan should be entrusted to someone else as an intermediary. The Longzhan chart relates to family matters, and the Xuantai chart usually concerns infants. The Bupei chart and Wuyin chart are sure to involve secret matters leading to slander. The Bamao Lianru pattern suggests gathering similar people to seek wealth.

天獄囚禁，三交暗災。昴星歸去而防險剛日出災，柔日歸忌，逰子商賈而未回。斬闗逃竄擬速疾，乘軒寵招非徘徊。三奇六儀交重，連綿喜矣；四殺五墓相沖，不久哀哉。

The deity of the heavenly prison governs imprisonment, and the Three Intersections lesson indicates hidden misfortunes. The昴star lesson indicates returning home, but one should beware of danger: if it occurs on a yang day, it signifies disaster on a journey; if on a yin day, it indicates a taboo when returning home. The Wandering Son lesson indicates that those away trading have not yet returned. The斩Gate lesson signifies fleeing and running away, requiring quick action; the乘Carriage lesson indicates receiving favor and recommendation, so there is no need to hesitate. When the Three Marvels and Six Instruments overlap and meet, continuous good fortune follows; when the Four Killings and Five Tombs clash, sorrow will come soon.

爰及見機、察微、贅婿、亂首，見機取舍宜變通，察微暴進逢殃咎。日臨辰位，招兩姓以同居；支就干宮，寄一身而匹偶。必見災生九丑，禍起二煩。得絶嗣兮妨父母，見無祿兮少子孫。奄奄枕蓆難痊，奈逢魄化；恍惚精神不定，必值飛魂。

Now talking about the types of divination called "seeing opportunity," "observing subtle signs," "a赘婿" (a wife's brother), and "chaos at the beginning": The "seeing opportunity" type should be flexible and adaptable. The "observing subtle signs" type will suffer misfortune if one acts recklessly. When the day stem is in the position of the day branch, it indicates two families living together in one house. When the day branch enters the position of the day stem, it signifies relying on another person and forming a marital bond. At this time, one will certainly encounter the god of no descendants causing calamity and the two troubles causing disaster. The god of no descendants harms the parents, and the god of no fortune leads to few descendants. A sick person lying weakly in bed is difficult to recover from, indicating encountering the loss of the soul. A state of mental confusion and instability definitely means encountering a wandering soul.

其有曲直、炎上、潤下、從革，遇吉將而朋從，見凶殺而支折；或主公訟，或遭難厄，內出外而己求，陽入陰而彼索。用神得墓，長生末以無憂；吉將入傳，帝旺終而有獲。

As for the lesson patterns of Sanhe (Triple Harmony) such as Quzhi (Curved Straight), Yanshang (Inflaming Ascending), Runxia (Moistening Down), and Congge (Obedient Transformation): when encountering favorable generals, they will follow each other, friends will help; when encountering evil stars, branches and stems will be damaged. This may result in disputes between the main party and others, or encountering disasters and difficulties. If the inner lesson moves to the outer lesson, it indicates seeking help from others; if the yang lesson moves to the yin lesson, it indicates others seeking help from oneself. Although the useful god may be in a tomb, as long as the final transmission falls in the growth position, there is no need to worry. When favorable generals enter the three transmissions, and the final transmission also meets the prosperity position, there will certainly be a final gain.

及乎彈射日克、蒿矢辰凌，望行人至有矣，想求事成罕曽。望行人至求事不成。貴人順治徳扶，忠臣孝子；天乙逆行殺動，便佞交朋。

As for the shooting arrow divination, it is when the day stem overcomes a distant god; in the case of the arrow shot divination, the distant god oppresses the day stem and day branch. In both these divinations, people are expected to come; but if one wants to know if a matter will succeed, it is rare. In summary, one can only hope for the arrival of a person, but the matter will not be accomplished. When the nobleman moves in the correct direction and is supported by virtuous deities, the people one associates with are loyal ministers and filial sons; but when the heavenly master moves in the opposite direction and malevolent forces arise, the people one associates with are all those who speak flattery and act deceitfully.

況夫課例極繁，究推奚盡？茍貴殺而可慿，乃神將之在神。時逢土旺，乘天后而失衣；氣涉水休，帶土神而傷腎。玄武乘午兮職轉，白虎申酉兮訟爭。罡作太陰，奴婢乃非淳樸；申為朱雀，陰書必起途程。

Moreover, the examples of divination are extremely numerous; how can they all be thoroughly examined? If one relies on the noble spirit and malevolent spirits, it also depends on the spirits they ride. When divining during a season when earth is strong and the noble spirit is the Heavenly Empress, it indicates the loss of clothes. If the time is when water is in decline and the earth spirit is present, it indicates injury to the kidneys. The Black Tortoise riding the hour of午 indicates a change in position. The White Tiger falling on申 or酉 indicates disputes and litigation. The Tiangang (Chen) riding the Tai Yin indicates that servants will be untrustworthy. The Vermilion Bird riding the hour of申 indicates that secret letters are already on their way.

螣蛇巳午而怪夢，六合寅卯而親情。水遇雀蛇，多橫死於非命；木逢勾虎，必棟折於三刑。陰作大吉兮僧願，戍為白虎兮犬驚。勾陳卯寅兮論訟，寡宿子午兮孤惸。

The Teng Snake falling on Si or Wu indicates strange dreams; the Liu He falling on Yin or Mao indicates harmony in family relations. Water deities encountering the Vermilion Bird and Teng Snake often result in sudden and unnatural deaths. Wood deities encountering Gou Chen and Bai Hu will certainly lead to destruction due to the Three Punishments. Tai Yin riding on Daji (which is another name for Chou in the Twelve Month Generals) indicates vows made by monks and Taoists. Bai Hu on Xu indicates disturbances caused by dogs. Gou Chen falling on Mao or Yin indicates disputes. Guasu falling on Zi or Wu indicates loneliness and lack of support.

龍帶勝光，壬癸日妻懷姙孕；常攜小吉，申酉辰首飾簮纓。丑到戌兮足疾，寅加巳兮灶更。土克水兮潺潺，金伐木兮丁丁。

The Azure Dragon carries Shengguang (Wu), and on a Ren day or a Gui day, it indicates the wife is pregnant. The Tai Chang carries Xiaoji (Wei), and on the days of Shen, You, and Chen, it signifies obtaining ornaments and hairpins. When Chou is added to Xu, it indicates illness in the feet. When Yin is added to Si, it indicates a need to change the stove. When earth overcomes water, the water flows slowly and unevenly. When metal cuts wood, the sound of the axe is heard clearly.

相生相剋之元，視於衰旺；有吉有凶之本，分爾輕重。善惡有期，進退相慶。占宅兮忌克人，問疾兮怕入墓。論公訟兮惡獄留，遷官爵兮湏印綬。闗遐門遠，占行客而未來；陽少陰多，產男兒應不悞。奪標望薦，卷策須合乎主文；越省登科，傳末須逢於帝坐。

The fundamental principle of mutual generation and mutual control depends on the strength and decline of the Five Phases. The distinction between good and bad outcomes depends on their degree. Both good and bad have their appropriate time, and advancement or retreat is worth being happy about. In divining about a house, it is most undesirable for the upper god to control the person. In divining about illness, it is most feared for the useful god to be in a tomb. In discussing official lawsuits, it is most unfavorable to fall into the trap of imprisonment. For seeking promotion and official rank, one must see the god of official seal. If the passage is distant and the gate is blocked, those who are away will not return yet. If there are few yang gods and many yin gods, the prediction of a male child will not be wrong. If one wants to win the top rank, one needs recommendation from others; the essay must be in harmony with the examiner. If one wants to advance rapidly in the examination, the final transmission must fall on the position of the emperor.

噫！術之至幽也，莫深乎課；道之至遠也，只在乎心。心既逹於玄妙，課亦通乎古今。無常德兮不為卜，有正已者乃可為。占欲求夫感應，志其在乎精嚴。

Alas! Among the techniques of divination, none is more profound than the Six壬 (Liuren) system; and as for the depth of principle, it lies solely in the human mind. Once the mind attains the subtle and profound, the divination naturally connects past and present. Those without constant virtue and conduct should not be given divination; only those who can rectify themselves may learn this art. To achieve response in divination, the key lies in sincerity and meticulousness.

論人生五行之禍福，詳課體克戰之興衰。相生則喜，克戰為危。月將與地分分其高下，人元與貴神定其尊卑。臣犯於君，已欲侵人；君陵臣下，人來害己。人元克六陽之神，陽男有禍；天干戰六陰之將，陰母逢凶。

This essay discusses the fortune and misfortune in a person's life governed by the Five Phases. It elaborates on the rise and decline shown by the conflict between the Lesson Patterns, where mutual generation is favorable and mutual control is dangerous. The distinction between the Month General and the Earth Plate determines the hierarchy, while the matching of the heavenly stem (emanating from the Earth Plate) with the noble deity determines the level of respect. A subject offending the sovereign is an act of trying to harm others, whereas the sovereign oppressing the subject is an external harm coming to oneself. When the heavenly stem attacks the six yang deities, there will be misfortune for male members in the family; when the heavenly stem engages in conflict with the six yin generals, the female elders in the family will face calamity.

泉沉蛇馬，定生眼目之災。壬癸為龍泉，巳午為蛇馬，亥子加巳午上，故有眼目之災。虎負岡嵎，必主羸瘦之症。甲乙木克辰戌土。紅馬登途，行商外病。丙午火克庚申金。赤蛇入戶，閨婦內災。丁巳火克辛酉金，主闇昧之災。

Spring water has flooded the snake and the horse, inevitably causing eye diseases —壬 and癸 are the spring water of the dragon spring, and巳 and午 are the snake and the horse.亥 and子 are placed above巳 and午, water extinguishing fire, hence the eye disease. A tiger resting against a hillside will surely lead to a wasting illness — this is the wood of甲 and乙 overcoming the earth of辰 and戌. A red horse traveling on the road will cause illness for merchants abroad — this is the fire of丙 and午 overcoming the metal of庚 and申. A red snake entering the gate will bring disaster to the women in the inner chamber — this is the fire of丁 and巳 overcoming the metal of辛 and酉, indicating a disaster of ambiguity and confusion.

西女來東戶，狂病傷蠶。辛酉金克乙卯木，蠶不收也，主風癱之狂病。白道映緑林，老翁損賭。庚辛金克寅卯木，寅為山林，申為道路，損害老翁者，神樹寅木也。東方賊子，園中盜粟偷孳。卯加丑，丑乃金庫，又為粟園。未地勤兒，店內搬食弄酒。未地井宿，乃酒食之神，小吉酒店也。

A woman from the west comes to the eastern gate, indicating a mental illness and damage to the silkworm industry — this is the metal of Xinyou overcoming the wood of Yimao. The silkworms will not be harvested, and it also indicates diseases like stroke and paralysis. White roads reflect green woods, causing harm to the old man — this is the metal of Geng and Xing overcoming the wood of Yin and Mao. Yin represents mountains and woods, and Shen represents roads. The harmed old man refers to the wooden tree at the Yin position. Thieves coming from the east steal grain and seedlings in the garden — this is Mao placed on Chou. Chou is the metal storehouse and also the field for millet. The diligent young man on the Wei land works in the store moving food and wine — Wei belongs to the Well mansion, which is the god of food and drink. Xiaoji (Wei) is exactly the inn.

產癆病患，因井宿入天門；鬼蠱氣殘，為土星填北海。辰戌土克亥子水也。土牛逢江豬，賊人自敗。丑屬牛，亥屬豬，乃丑入亥也。火宿遇波濤，陰婦井溺。丁巳火入亥子水也。

A woman suffers from postpartum consumption because the Well mansion (未) enters the Heavenly Gate (亥); she is harmed by ghostly poison gas because the Earth Star blocks the Northern Sea. This is due to the earth of Chen and Xu overcoming the water of Hai and Zi. A cattle thief meets a pig in the river, and the thief is exposed. This is because Chou (the ox) joins Hai (the pig). A fire mansion meets the waves, and the woman falls into the well and drowns. This is because Dingsi fire falls into the water of Hai and Zi.

南方赤烏，丙午火怕逢壬子水也，怕北海之浮波；東地青龍，畏西方之惡吼。青龍畏白虎也，甲寅木見申金也。龍虎交加，老來傷害；邱墳倚疊，衰後獨孤。辰戌重加是也。

The fire of Bingwu in the south is most afraid of the water of Renzi, so it fears the surging waves of the northern sea. The Azure Dragon in the east fears the fierce roar of the White Tiger in the west, which is the fear of the Dragon towards the Tiger, meaning the wood of Jiayin meets the metal of Shengold. When Dragon and Tiger meet, old age brings harm; hills and tombs piled upon each other, after decline, leave one alone—this is the situation when Chen and Xu overlap heavily.

天冢為僧道，犯陰后必主姦淫。辰戌為天冢、寺觀，若六合、天后、太陰臨，或值天空，姦淫之兆。又卯酉為門戶之神也。金井飲牛羊，牧墳岡定然鰥寡。丑未辰戌相加，丑未為牛羊，辰戌為墳岡，金井乃未也。犯之主二姓三名，男鰥女寡。

The position of Tianzong is associated with monks and Taoist priests; if it is conflicting with Tai Yin or Tianhou, it indicates immoral sexual behavior. Chen and Xu are Tianzong, and they also represent temples and monasteries. If Liu He, Tianhou, or Tai Yin are present above them, or if Tiankong is exactly there, it is a sign of immoral sexual activities. In addition,卯 and 酉 are the deities of gates. Drinking milk from a golden well while herding cattle and sheep on a graveyard hill definitely leads to being single, widowed, or childless. This is when Chou and Wei, as well as Chen and Xu, are interacting with each other. Chou and Wei represent cattle and sheep, while Chen and Xu represent graveyards. The golden well is represented by Wei. If this pattern occurs, it indicates a family with two surnames and three names, with men remaining unmarried and women becoming widows.

青龍入戶，接腳老翁為夫。寅入卯主接腳伕也。神樹臨池，應得陰人財寳。寅入亥，男得陰人財物也。負水澆林木，徒養他人；揚波溢苑中，終傷自己。子水至卯為死，又子卯相刑，水浮泛溢故也。

The Azure Dragon enters the gate, indicating an old man who will take a second wife as a husband — when寅 joins卯, it signifies a woman remarrying and taking a new husband. A divine tree standing over a pond suggests gaining wealth from a woman — when寅 joins亥, it indicates a man acquiring property from a woman. Carrying water to water the forest trees means working for others without reward; turbulent waves overflowing into the garden ultimately harm oneself — because water from子 reaches卯, which is a dead place, and子 and卯 mutually harm each other, causing the water to flood and overflow.

天門木戶，相見兩和。指卯亥也。醴酒玄漿，相調兩便。未為酒，亥為水，未亥和合富貴昌盛。內室專權，有僊女跨雲之象。巳到寅也。行商得利，逢坤門灑酒之徵。未為酒神，加坤方主利祿非常。

Heavenly Gate meets the wooden gate, and both are harmonious — this refers to卯 and亥. Sweet wine and clear water are blended together, and both sides are convenient — 未 represents wine and亥 represents water; the harmony between 未 and亥 indicates prosperity and flourishing. The person within the inner chamber holds great power, showing an image of a fairy riding on clouds — this is when巳 is added to寅. Merchants can make profits, as it is a sign of the Earth Gate pouring wine — 未 is the wine god, placed on the Earth Gate position (未 and申), indicating great wealth and official favor.

木象化天門，經營自變。未土克亥水，亥旺得卯三合成木象，是化於天門也。白虎嫌黒水，禍患相仍。申虎到亥水之鄉，是金體衰，必有禍患。

Wood imagery transforms into the heavenly gate, so the nature of the business naturally changes—Earth in the position of Wei originally controls Water in Hai, but if Hai is strong and gets support from Mao to form a triple harmony of Wood, then Wood imagery is transformed at the heavenly gate (Hai). The White Tiger dislikes Black Water, leading to continuous misfortunes—the Tiger represented by Shen moves to Hai, the Water territory, exhausting the Metal energy and weakening the body, inevitably causing calamities.

當途決水，享耄頤之遐齡。申為道路，水至申旺，金水相生而有眉壽。生地安墳，樂綿瓞之旺續。辰戌為墳，加申取生意也。陰人疤面，赤蛇走入金門。巳加酉，丁加辛。美女失音，白雉飛來巽戶。酉加巳午克之，主有此兆。

Digging a canal and diverting water on the road can lead to a long and prosperous life — the road is represented by Shen, and water reaching Shen brings growth and strength, with metal and water mutually generating, thus leading to a long life. Burial in the long growth position brings joy and continuous descendants — Chen and Xu represent graves, and when added to Shen, they take the meaning of growth. A scar on a woman's face is caused by a red snake entering the metal gate — this is when Si is added to You and Ding is added to Xin. A beautiful woman losing her voice is caused by a white chicken flying into the wind gate — when You is added to Si or Wu, it is overcome by fire, leading to this omen.

玉女游斗宿之宮，陰權大富。酉與丑三合丑為巳午克之，主有此兆。牽牛至金門之路，血畜尫羸。丑至酉而無氣。仙女遊園，樂生產充盈之兆。巳火又女宮，至丑乃囚火生土，而財帛充盈。土牛奔火，恐虧負闇昧無言。丑土入巳，丑為巳火之炔，未為木墓，必傷身也。

The Jade Maiden travels to the Dipper mansion, indicating that women will hold power and achieve great wealth. The Triple Harmony of酉 and丑 suggests this omen. Leading a cow along the path to the Metal gate, livestock with blood and weakness appears — when丑 reaches酉, it loses its Life Qi. The Fairy touring the garden signifies a joyful and abundant harvest —巳 belongs to fire and is the female mansion, when it reaches丑, fire is restrained and earth is generated, thus wealth is abundant. A soil ox running into fire may lead to loss, humiliation, and obscure difficulties — when丑 earth joins巳 fire,丑 becomes fuel for巳 fire, and未 is the burial place of wood, inevitably causing injury.

土多乏嗣續，主孤獨也；水盛好荒淫，水氾濫也。木眾枝繁，金多體折。火氣炎炎，火多性躁。水形汩汩，性主必柔。五行大忌結胎逢刑，四位切防無權交戰。

Too much earth energy indicates few descendants and a lonely fate; too much water energy suggests a tendency towards licentiousness, resembling the image of overflowing water. Excess wood leads to abundant branches and leaves, while excess metal causes physical damage. Fiery energy is intense, and those with excessive fire energy are impetuous in temperament; flowing water energy indicates a gentle and yielding nature. The Five Phases should especially avoid being afflicted by刑 during the time of conception, and particular care should be taken to prevent conflict without authority in the four positions.

金臨丑地，木人遇肢體不全。水旺若木人遇之，主傷筋損骨，肢體不全。水至申宮，本命值飄泊無定。水旺若木人遇之，男主為盜，女主娼淫。

Metal is present in the Earthly Branch Chou, and those with a Wood destiny who encounter it will suffer from physical disabilities. When water is strong, those with a Wood destiny encountering it will suffer injuries to their bones and limbs, resulting in physical defects. When water reaches the Earthly Branch Shen, those with a Wood destiny encountering it will experience instability and wandering. Again, when water is strong and a Wood destiny person encounters it, men are likely to become thieves, while women are likely to fall into prostitution.

火熾傷金，邊塞奔馳之子；卯榮破丑，田園耗散之人。獨木遇三金劍刃，嚴防有鬼禍；一金遇二火鑠銷，切備值天災。

Fire is fierce and harms metal, indicating a person traveling on the frontier; flourishing卯 wood breaks丑 earth, indicating a person whose fields are depleted. A single piece of wood meets threefold metal blades, beware of hidden dangers. A bit of metal meets twofold fire, be cautious of heavenly calamities.

孤土入敗絕之鄉，見木多傳尸久患；弱水臨休囚之地，逢坤常嘔血之憂。五行最要相生，四位偏嫌殺戰。果爾留心留意，自然無惑無差。

A solitary earth element entering a place of decline and exhaustion, if further met with excessive wood, may lead to chronic diseases such as tuberculosis. A weak water element encountering a place of weakness, if further confronted by the earth element Kūn, may result in the worry of coughing up blood. Among the Five Phases, the most important is mutual generation. Among the four positions, the most disliked is the confrontation of malevolent stars. If one can truly pay attention to these matters, there will naturally be no confusion and no mistakes.

金口玄妙，入式幽微。能決有疑之事，先知未見之情。指方定位，神將成課體之機；驗煞推元，吉凶妙鬼神之用。干神將位，當立貴賤尊卑；四象三才，須分高低上下。

The Golden Mouth Divination is profoundly intricate and mysterious, especially when entered into the divination disk. It can judge doubtful matters and foresee situations that have not yet emerged. By specifying directions and establishing positions, the Heavenly General and Earth Deity form the key elements of the lesson pattern. By examining malevolent influences and seeking the original essence, the fortune and misfortune align with the workings of spirits and deities. The positions of the Day Stem, Earth Deity, Heavenly General, and Earth Division must be used to determine rank, status, and hierarchy. The four elements and the three heavens must also be differentiated in terms of high and low, superior and inferior.

干克神而剝官，人謀害已；神克干而進職，已欲侵人。將克神不求才當言身病，神克將非捕盜必主妻傷。位克干而神克位，病疾官災；位生神而將生干，求財喜慶。

The day stem overcoming the earthly branch indicates loss of position and being schemed against by others; the earthly branch overcoming the day stem instead indicates promotion, meaning the person is trying to harm others. If the heavenly general overcomes the earthly branch, and it is not about seeking wealth, then there is illness; if the earthly branch overcomes the heavenly general, it is not about capturing thieves, but rather injury to the wife. If the earthly branch overcomes the day stem and the earthly branch is also overcome by the heavenly branch, it indicates illness and official troubles; if the earthly branch generates the heavenly branch and the heavenly general also generates the day stem, it indicates gain from wealth and good fortune.

將克干方，損妻妾而牛失馬倒；干克神位，防盜賊而財散人離。位生干兮，印綬遷而子孫弱；干生位兮，嗣續旺而名位卑。本音全見，妻兒難保長年；妻旺官衰，父母恐防不壽。

The Heavenly General comes to attack the direction where the Day Stem is located, causing harm to the wife and concubines, cattle to be lost and horses to die. When the Day Stem goes to attack the position of the Earthly Branch, it indicates the risk of thieves and loss of wealth and family harmony. If the Earthly Branch is born to the Day Stem, it signifies receiving official favor and promotion, but the descendants will be weak. If the Day Stem is born to the Earthly Branch, it indicates a thriving lineage, but the person's status will be low. The full manifestation of the Nayin sound element of the native's birth year indicates that wife and children may not live long. If the wife's wealth is strong but the official star is weak, the parents may not live long.

金純而道途分異，木全而官事纒身。水多敗散，主痔病兒童；火盛驚憂，應傷殘婦女。純土乃丑婦當權，孤立則尊人不利。

It is purely of metal energy, indicating diverging paths and separation between people; if wood energy is complete, it indicates being entangled in legal disputes. Too much water energy leads to dispersal, and this is reflected in ailments such as hemorrhoids in children; excessive fire energy causes anxiety and worry, and this is reflected in injuries to women. If it is purely of earth energy, then the woman in the household who has an ugly appearance will hold power; if earth energy is isolated and unsupported, it will be detrimental to elders.

土入木鄉，爭訟田宅之兆；火加水上，生育產難之驚。水入土鄉，瘡災牢獄；火臨金地，勞患纒縈。金加火上主銷鎔，木到水中為飄蕩。水臨火地，寒熟往來；木入金宮，口舌爭辨。水加土上，爭競田疇；土入水中，多生腎病。

When earth enters the domain of wood, it indicates disputes over land and property; when fire is placed above water, it signifies difficulties and fright during childbirth. When water enters the domain of earth, it indicates sores and imprisonment; when fire is in the domain of metal, it signifies prolonged illness and fatigue. When metal is placed above fire, it indicates being melted and destroyed; when wood floats in water, it indicates wandering and instability. When water is in the domain of fire, it indicates alternating chills and fever; when wood enters the domain of metal, it indicates disputes over words. When water is placed above earth, it indicates disputes over land; when earth sinks into water, it often leads to kidney ailments.

欲盡吉凶，再推神將。大抵功曹主文書木器，傳送為信息行程。太沖盜賊及車船，從魁金銀與奴婢。辰為鬬訟兼主犯喪，戍乃奸欺或稱印綬。登明徵召，太乙非災。勝光鬼怪連綿，神后姦淫牽惹。未為衣服筵席，丑為田園苑圃。

To fully determine good and bad fortune, one must also consider the Twelve Month Generals. In general: Gongcao (Yin) governs documents and wooden objects, Chuansong (Shen) governs messages and travel; Taichong (Mao) governs thieves and vehicles, Congkui (You) governs gold and silver and servants; Chen (Tiangang) governs fights and lawsuits, and also matters of conflict and funerals; Xu (Hekui) governs deceit and fraud, and is sometimes called印绶. Dengming (Hai) governs summoning and appointments, Taiyi (Si) governs sudden calamities. Shengguang (Wu) governs ghosts and continuous supernatural occurrences, and Shenhou (the alternative name for Zi among the Twelve Month Generals) governs sexual misconduct. Wei governs clothing and banquets, and Chou governs fields and gardens.

大吉小吉為勾陳，爭訟田宅；河魁從魁化六合，逃亡奴婢。寅辰若遇勾陳，官刑禁繫；亥寅如逢白虎，疾病驚憂。子卯與玄武同傳，當逢賊盜；巳亥逢驛馬並駕，在路奔騰。

Daji (Chou), Xiaoji (Wei) if they ride Gou Chen, indicate disputes over land, houses and property; Hekui (Xu), Congkui (You) if they transform into Liu He, indicate servants fleeing. Yin, Chen encountering Gou Chen, indicate punishment and imprisonment by the authorities; Hai, Yin encountering Baihu, indicate illness and anxiety. Zi, Mao together with Xuanwu in the three transmissions, definitely meet with thieves; Si, Hai again encountering Yimai and moving together, indicate the person traveling on the road.

丑未之臨朱雀，口舌呪咀之非；未酉之加隔角，丑寅、辰巳、戌亥、未申入之者也，夫婦休離之患。魁罡臨處，多生詞訟；申午並交，常有狐疑。

Chou and Wei, if they are under the Vermilion Bird, indicate disputes, slander, and verbal conflicts; Wei and You, if they are placed over the opposite positions, which are pairs of adjacent positions such as Chou and Yin, Chen and Si, Xu and Hai, and Wei and Shen, then there is the calamity of marital separation. The areas under Hekui and Tiangang often lead to lawsuits. When Shen and Wu are combined, people often harbor suspicion and doubt.

原夫天乙所占官宦，遇克必定官嗔；螣蛇為卜驚憂，逢刑決然火怪。朱雀文書口舌，六合喜慶婚姻。勾陳主鬬訟勾連，青龍應婚姻財寳。天后奸心闇昧，太陰隠晦陰私。

The Twelve Heavenly Generals: The position of Tianyi Guiren relates to official affairs; if it is overcome, it will bring anger from superiors. Teng Snake relates to fright and worry; if it is afflicted, there will be fire and strange occurrences. Zhuque governs documents and disputes, while Liuhe governs joy and marriage. Gouchen governs conflicts, lawsuits, and entanglements. Qinglong relates to marriage and wealth. Tianhou governs deceit and secret matters, while Taiyin relates to hidden and obscure affairs.

玄武防盜賊之侵凌，太常有酒食之筵會。白虎主死喪之道路，天空主欺詐之逃亡。將神更忌刑沖，干位仍防帶煞。將帶神兮神帶將，於中玄妙；干被刑兮位被煞，就裡幽微。天上神將，有加臨幽顯之微；地下支元，有隠伏不明之意。

The Black Tortoise warns of theft and intrusion, while the Tai Chang indicates gatherings with wine and food. The White Tiger signifies death and travel mishaps, and the Tian Kong represents deceit and fleeing. The Heavenly General and Earth Deity should be most cautious of mutual conflict and opposition. The Day Stem's position should also be guarded against being accompanied by Inauspicious Sha. When the Heavenly General is associated with the Earth Deity and the Earth Deity is associated with the Heavenly General, there is an inherent subtlety. If the Day Stem is harmed or the Earth branch is affected by a malevolent force, there is an underlying complexity. The deities on the Heaven Plate, when added upon, have subtle differences in their manifestations, while the Earth branches and hidden stems beneath the Earth Plate contain hidden and unclear meanings.

是故太歲受克，尊人有不測之災；月建遭刑，兄長有沈溺之禍。凶神同居白虎，哭泣臨門；喪吊相併鬼鄉，哀慼動地。月建號曰青龍，遇吉將資財進益；月破名為白虎，逢凶神疾病崩催。

Therefore, if the Tai Su is harmed, the superior elder may suffer unexpected calamities; if the Moon Builder is subjected to punishment, the elder brother may encounter misfortunes such as drowning. When Inauspicious Spirit and White Tiger are in the same position, crying will reach the gate. When the Mourning-and-Condolence spirit and the Guest spirit both appear in the official ghost territory, there will be great sorrow and lamentation shaking the heavens and earth. The Moon Builder is also called Azure Dragon, and encountering a favorable general brings an increase in wealth. The Month Breaker is also called White Tiger, and encountering Inauspicious Spirit brings illness and severe affliction.

枉橫死於滅禍。陽月前三辰為大禍，後三辰為滅門；陰月前二辰為滅門，後三辰為大禍，即平收也。淫亂發於奸私。破耗失畜亡財。歲前五辰為小耗，六辰為大耗，即執破也。青龍添人進口。

Wrongful death and sudden death originate from two凶 spirits, 大祸 and 灭门. In a yang month, the third position counted forward from the month builder is 大祸, and the third position counted backward is 灭门. In a yin month, the second position counted forward is 灭门, and the third position counted backward is 大祸, which corresponds to 平 and 收 in the twelve spirits of 建除. Matters of immorality arise from 奸私 spirits. Spirits of loss govern the loss of livestock and money; the fifth position counted forward from the year spirit is Minor Loss, and the sixth position is Great Loss, which corresponds to 执 and 破 in 建除. Azure Dragon governs the addition of people.

邱墓喪車並煞，病者必臨孝幃。邱者，春丑、夏辰、秋未、冬戌。墓者，春未、夏戌、秋丑、冬辰。喪車者，春酉、夏子、秋卯、冬午是也。德合解神詔赦，囚人定主脫災。

The ominous influences of Qiu, Mu, and Sangche all appearing together indicate that the family of the sick person must certainly hang a mourning curtain. The position of Qiu is in Chou in spring, Chen in summer, Wei in autumn, and Xu in winter; the position of Mu is in Wei in spring, Xu in summer, Chou in autumn, and Chen in winter; the position of Sangche is in You in spring, Zi in summer, Mao in autumn, and Wu in winter. Conversely, if one encounters Dehe, Jieshen, and Zhao she zhi shen, a person in captivity will surely be freed from calamity.

天醫宜占疾病，喪門不免驚憂。逰魂哭煞，非災有準；亡神月厭，禍患難逃。星月為刑為煞，太歲為禍為奇。天馬驛馬入垣，所占迅速；孤虛死氣同傳，謀舉逗遛。

The Tianyi deity is suitable for divining diseases, while the Sāngmén spirit inevitably brings fear, anxiety, and sorrow. The wandering soul and crying demon indicate unexpected calamities, which are accurate. The Wangshen and Yueshan indicate misfortunes that are hard to escape. Stars and the moon can both cause punishment and calamity, and the Tai sui can bring either disaster or auspiciousness. When the Tianma and Yimai enter the native's mansion, the outcome of the matter will be verified quickly. If the Gu Xu and Sǐqì enter the three transmissions together, the plans and actions will be delayed and obstructed.

徳合生神臨用，占事有成；煞並天空四課，有像無依。五行衰敗之鄉加臨，人情斷絶；四位生榮之處相逢，事體光輝。將神沐浴之處，所占事為露機。

If virtue harmonizes and the birth god is in the position of initiating transmission, the outcome of the matter will surely be successful. If malevolent stars and Tian Kong are both in the four lessons, then there will be an empty appearance without actual support. If the five phases are added upon a declining place, human relationships will be cut off. If the four positions meet in a flourishing and prosperous place, the matter will have a bright appearance. If the heavenly general and earth god are in the bathing place, the matter will leak secrets.

功曹加畢昴之位，河魁屬氐房之方，重闗用鎖於西方，見金則斬闗不閉。寅卯加酉為闗，上乘金將為斬。設隔致防於東位，見木則毀隔無防闗。辰戌加卯為隔，上乘木將為毀隔。酉加卯上為鎖稱，上再見火破鎖名。申酉加卯為鎖，上乘火將為破鎖。

Gongcao (Yin) added to the position of Bi and Mao star mansions, Hekui (Xu) belongs to the direction of Di and Fang star mansions; multiple gates are locked in the west, if the metal god appears, the gate is cut open and no longer closed — when寅 and卯 are added to酉, it is called a gate, and if the metal general is on top, it is called cutting the gate. A barrier is set up to guard the east, if the wood god appears, the barrier is destroyed and cannot be defended — when辰 and戌 are added to卯, it is called a barrier, and if the wood general is on top, it is called destroying the barrier. When酉 is added to卯, it is called a lock, and if another fire god appears, it is called breaking the lock — when申 and酉 are added to卯, it is called a lock, and if the fire general is on top, it is called breaking the lock.

武與壬子窺戶，卯酉上為窺戶，當憂盜賊；白虎同傳送臨門，須防疾病。子午卯酉上見。煞神既定，象類更詳。合局則事從眾起，分局則分劈支持。重迭則事多重迭，二三神將同，上下交克，交互則宛轉無依。

The Black Tortoise and the壬 (Ren) and 子 (Zi) are together watching the gate — when they appear on 卯 (Mao) or 酉 (You), there is cause for concern about thieves. The White Tiger and the Chuansong (Shen) are together at the gate, which indicates a need to be cautious about illness; this is only considered significant when seen on 子 (Zi), 午 (Wu), 卯 (Mao), or 酉 (You). Once the Inauspicious Sha (malevolent influences) are determined, further detailed analysis of the patterns is needed: if they form a harmonious combination, the matter is initiated by many people together; if they are separate, the matter requires individual efforts. If they overlap, the matter becomes layered — overlap refers to two or three divine generals being the same, with mutual control between upper and lower positions; once mutual control occurs, the matter becomes complicated and uncertain, with no clear direction.

若占脫走逃亡，別課體興衰可見；如占求財見貨，視將位有氣方知。進表投書，詳君臣察其善惡；戰鬬博戲，認主客定其輸贏。賊盜若值孤虛，追之莫捕；死氣加諸墓絶，病者不愈。詳天禽地獸之形，察人間隠伏之狀。明此禍福之原，細究五行之理。

If divining about a person fleeing or missing, one can discern it from the prosperity or decline of the lesson pattern; if divining about seeking wealth, one must check whether there is life qi at the position where the heavenly general is located to understand clearly. For submitting petitions or sending letters, one must carefully distinguish the relationship between sovereign and subject, and examine the good or evil within; for battles between armies or gambling games, one must recognize who is the host and who is the guest in order to determine the outcome of victory or defeat. If thieves are exactly at the isolated and empty position, they cannot be pursued; if death qi is combined with the grave, desolate, or terminal position, the patient will not recover. Carefully examine the forms of flying birds and crawling animals in the sky and on the ground, and observe the hidden and concealed situations among people, then one will understand the origin of fortune and misfortune, and thus thoroughly investigate the principles of the five phases.

十干寄宮歌 貴人歌 十干寄居圖 卦體 發用吉凶 出軍擇日 出軍忌日 出軍擇時 聞驚應敵 宿野安營 行擇吉道 察賊所在 途中察賊 疑賊前居 抽軍避寇 渡關見賊 占賊來否 占賊去否 突圍出處 占今日占否 占定勝否 敵使虛實 劫糧覓水 奸匿 行險 訪密 渡河 斗柄所指 交月將法 目錄終。

"The Bingji Bailianjin" is a dedicated section in the "Complete Liuren" that focuses on military divination. The entire text consists of twenty-nine sections, generally arranged in the order of military operations. The first three sections, "The Song of the Ten Heavenly Stems' Lodging Palaces," "The Song of the Nobleman," and "The Diagram of the Ten Heavenly Stems' Lodging," explain the fundamental techniques for setting up a divination lesson: where each of the ten heavenly stems resides among the twelve earthly branches, and where the nobleman (Tianyi) is located based on the day stem. These are the prerequisites for establishing the "Four Lessons" (four groups formed by the day stem and day branch each taking two layers of deities) and the "Three Transmissions" (three dynamic stages derived from the Four Lessons). Next, the section "Guatǐ" discusses the nine types of lesson patterns and their corresponding military situations. "Fayong Jixiong" explains how the auspiciousness or inauspiciousness of the first transmission is indicated by the heavenly general it carries, predicting victory or defeat. The three sections "Selecting a Favorable Day for Deployment," "Avoiding Unfavorable Days for Deployment," and "Selecting a Favorable Time for Deployment" deal with the selection of days and times for military action. From "Wen Jing Ying Di" onwards, the text shifts to practical battlefield scenarios: setting up camp in the wilderness, choosing favorable routes, identifying the enemy's location, detecting the enemy while on the move, determining whether the enemy is ahead, withdrawing troops to avoid the enemy, and encountering the enemy while crossing a pass. These are judgments made during military campaigns. The sections "Divining Whether the Enemy Will Come," "Divining Whether the Enemy Will Leave," "Determining the Route for a Breakthrough," "Divining Whether to Divinate Today," and "Divining Whether the Outcome is Certain" deal with assessing enemy movements and predicting victory or defeat. "Distinguishing the Truth of the Enemy's Envoys" discusses discerning whether the enemy's messengers are truthful. "Seizing Supplies and Water," "Detecting Spies," "Taking Risks," and "Gathering Secrets" cover logistics and espionage. "Crossing a River" discusses water routes. "The Position Indicated by the Handle of the Big Dipper" uses the position of the Tiangang (Chen) to determine the auspiciousness of military operations. The final section, "The Method of Calculating the Month General," explains how the "Month General" changes with the seasons. This outlines the entire structure of the text, up to this point."

甲課寅兮乙課辰，丙戊課巳不須論。丁己課未庚申上，辛戌壬亥是其真。癸課原來丑宮坐，分明不用四正神。

Each of the ten heavenly stems resides in a specific earthly branch palace, as clearly explained in this verse: Jia resides in Yin, Yi resides in Chou; Bing and Wu both reside in Si, no further distinction is needed; Ding and Ji both reside in Wei, Geng resides in Shen; Xin resides in Xu, Ren resides in Hai, this is the true诀; Gui originally resides in the Chou palace. All ten heavenly stems reside entirely within the four beginning (Yin, Shen, Si, Hai) and the four seasonal (Chen, Xu, Chou, Wei) palaces, while the four cardinal positions (Zi, Wu, Mao, You) are not used, because these are the proper positions for the heavenly generals' movement, and are not used as stem palaces. When setting up the "Four Lessons," the heavenly spirit added on the day stem is selected from these lodgment palaces, so this诀 is the first step for beginners, and students must memorize it thoroughly.

甲戊庚牛羊丑未，乙己鼠猴鄉子申，丙丁豬雞位亥酉，壬癸蛇兔藏巳卯，六壬逢馬虎午寅，貴人得此方。

The "Heavenly Nobleman" is the first among the Twelve Heavenly Generals and is the most esteemed and auspicious. To determine where the Nobleman falls, one must refer to the Day Stem. For the Day Stems Jia, Wu, and Geng, the Nobleman is in the Ox and the Sheep, which are Chou and Wei. For the Day Stems Yi and Ji, the Nobleman is in the Rat and the Monkey, which are Zi and Shen. For the Day Stems Bing and Ding, the Nobleman is in the Pig and the Rooster, which are Hai and You. For the Day Stems Ren and Gui, the Nobleman is in the Snake and the Rabbit, which are Si and Mao. For the Day Stem Xin, the Nobleman is in the Horse and the Tiger, which are Wu and Yin (the song refers to it as "Liu Ren," but the commonly accepted version is "Liu Xin," and "Liu Xin" is correct). The direction of the Nobleman is determined by this mnemonic. For the same Day Stem, the two branches represent one Yang Nobleman and one Yin Nobleman. During the day, the Yang Nobleman is used, and at night, the Yin Nobleman is used. Once the Nobleman is determined, the remaining eleven Heavenly Generals are arranged in order, either in a clockwise or counterclockwise sequence, forming the framework of the entire divination chart's auspicious or inauspicious configuration.

丙戊 丁己 巳 午 未 申 庚 乙 辰 酉 卯 戌 辛 寅 丑 子 亥 甲 癸 壬

This is a diagram based on the "Ten Heavenly Stems' Lodging Palaces Song." The outer circle is arranged in the fixed order of the Earthly Branches to form a square. Each of the ten Heavenly Stems is written next to the Earthly Branch it is associated with. To read the diagram: the top row, from left to right, is巳, 午, 未, 申, with 丙 and 戊 marked above 巳, 丁 and 己 marked above 未, and 庚 marked on the outside of 申. The right column, from top to bottom, is申, 酉, 戌, 亥, with 辛 marked on the outside between 酉 and 戌. The bottom row, from right to left, is亥, 子, 丑, 寅, with 壬 marked on the outside of 亥, 癸 marked on the outside of 丑, and 甲 marked on the outside of 寅. The left column is 寅, 卯, 辰, 巳, with 乙 marked on the outside of 辰. Together, this shows 甲 is associated with 寅, 乙 with 辰, 丙 and 戊 with 巳, 丁 and 己 with 未, 庚 with 申, 辛 with 戌, 壬 with 亥, and 癸 with 丑. The positions of 子, 午, 卯, and 酉, the four cardinal directions, are left empty, which matches the verse's statement that "the four cardinal deities are not used." When setting up a divination, first place the Day Stem in its associated Earthly Branch according to this diagram, then use the "Month General" combined with the time of the divination to determine the Heaven Plate, and the deity above the Day Stem is thus obtained.

用兵先卦體，宜知九課情。元首利客事皆實。凡一上克下為用，卦名元首，主臣忠子孝，問事皆實。此時行軍，利客不利主。重審利主後舉亨。凡一下克上為用，卦名重審，下凌於上，事多不順。此時行軍，利主不利客。

Before engaging in battle, one must examine the lesson pattern. One must understand the nine types of lesson patterns and the situations they represent. "Yuan Shou" (Original Head) is favorable to the opposing side; the matters inquired about are all genuine. When among the four lessons, only one lesson has the upper god overcoming the lower god and is taken as the initiating transmission, the lesson is called "Yuan Shou," symbolizing loyalty of ministers and filial piety of sons, with order between superiors and inferiors. Matters inquired about are all true. At this time, military action is favorable to the opposing side who initiates first, and unfavorable to the main side who responds later. "Chong Shen" (Repeated Review) is favorable to the main side; only after acting can success be achieved. When among the four lessons, only one lesson has the lower god overcoming the upper god and is taken as the initiating transmission, the lesson is called "Chong Shen," indicating that the lower party offends the upper party, and affairs often proceed smoothly. At this time, military action is favorable to the main side who acts later, and unfavorable to the opposing side who acts first. In Six Rén, the one who initiates the attack is considered the guest, and the one who responds later is considered the main, which corresponds to the day stem being the guest and the day branch being the main.

知一賊近宜和好。凡比用者，卦名知一。比者，近也。占賊、占人皆在近邑。此時出軍，進退狐疑，事當和允。涉害憂疑機要明。凡涉害為用，卦名卦害。謖察其微也，作事稽留，憂患難解。此時出軍，當審而機動。

"The 'Know One' lesson indicates the enemy is nearby and favors reconciliation: if there are two or more similar lessons in the four lessons that mutually control each other, take the one that harmonizes with the day stem to initiate the lesson, which is called 'Know One'; 'like' means near, so when predicting enemy forces or travelers, they should be in nearby cities. At this time, if troops are sent out, there will be hesitation in advancing or retreating, and the matter should be concluded by reconciliation and agreement." "The 'Involved Harm' lesson indicates worry and doubt, and the key is to examine clearly: if all lessons have mutual control, compare the extent of harm each deity suffers on the way back to their original home, and use the one with the greatest harm, which is called 'Involved Harm' (originally written as 'Hexagram Harm'); it requires careful examination of details, and affairs will be delayed and stuck, with difficulties hard to resolve. At this time, if troops are sent out, one should be cautious in observation and act according to opportunity."

蒿矢宜主彈宜客，彼此無功禍亦輕。凡神遙剋日，卦名蒿矢；日遙克神，卦名彈射，比無所中，凡事皆輕。此時出兵，雖凶無畏。我欲攻彼，亦不能中。大抵蒿矢利主，彈射利客。

The "Hao Shi" lesson is favorable for the main party, while the "Tan She" lesson is favorable for the opposing party. Both sides find it difficult to achieve success, and the troubles they bring are minor. If among the four lessons there is no direct conflict, and the heavenly stem of the heaven plate is remotely attacking the day stem to initiate the transmission, the lesson is called "Hao Shi." Conversely, if the day stem remotely attacks the heavenly stem of the heaven plate to initiate the transmission, the lesson is called "Tan She." This is like shooting arrows from a distance, missing the target, so all matters are light. When going to war, even if encountering misfortune, it is not to be feared. But if I want to attack the other side, I will also miss. In general, "Hao Shi" benefits the main party that acts later, while "Tan She" benefits the opposing party that acts first.

虎視關隔蛇潛伏。凡昴星為用，卦名虎視，剛日主動，柔日主伏。此時出兵，剛日防忌關梁，柔日利於隱伏。若攻討，彼亦潛伏。任行信止各安兵。凡天地伏吟，諸神各歸其位。剛日欲行中止，柔日伏藏不起。此時出兵，關梁阻塞，賊不出境。合者將離，居者將移，各安其境之象。

The "Tiger Watching" lesson indicates obstacles and also suggests the enemy is like a snake, hidden and not showing itself. If all four lessons lack a defeating element, and the initiating transmission is taken from the酉 position with the昴 star, the lesson is called "Tiger Watching." On a yang day (a strong day), action is taken; on a yin day (a gentle day), concealment occurs. When sending troops, on a yang day one should beware of blocked passes and bridges, while on a yin day it is favorable for secret ambushes. If one wishes to attack or campaign, the enemy also remains hidden and does not reveal itself. The "Hidden Chant" lesson is when neither side moves forward, and both remain still. If the Heaven Plate and Earth Plate coincide and remain unmoved, and the twelve gods return to their original positions, it is called "Hidden Chant." On a yang day, the original intention to move is halted halfway, while on a yin day, it is entirely concealed and not taken. When sending troops, the pass and bridge are blocked, and the enemy does not cross the border. Those who were originally united are about to scatter, and those who were originally settled are about to move. This is the image of each returning to its proper place.

由來反吟多反覆。凡天地反吟，諸神各易其位，禍福從外來，子逆臣奸之象。此時出兵，事多反覆，尤宜審忌。八專奸邪敵必爭。凡八專為用，陰陽共處，主客不分，此時出兵，遇敵必戰，要持正為吉。別責借途宜外助。凡別責為用，借徑而行，倚伏別物，此時出兵，要有外助方可，否則敗怯。諸般大體最須明。乙合龍常為用吉。天乙、六合、青龍、太常發用為吉。更兼旺相必成功。課體最要旺相。

The "Reverse Chant" lesson has always indicated that affairs are changeable and unpredictable: whenever the Heaven Plate and Earth Plate are in constant Six Clashes, and the twelve spirits are each in their opposite positions, it is called "Reverse Chant." Misfortune and fortune come from outside, indicating signs of a son being rebellious or a minister being treacherous. At this time, if an army goes out, things are likely to change repeatedly, and especially care must be taken. The "Eight Special" lesson indicates treachery; when encountering enemies, fighting is inevitable: whenever the heavenly stems and earthly branches are in the same position, yin and yang are mixed, and the host and guest are not distinguished in the initiating transmission, the lesson is called "Eight Special." At this time, if an army goes out and meets enemies, battle is certain, and one must hold to the correct path to achieve good fortune. The "Alternative Responsibility" lesson indicates traveling by way of another, and external support is needed: whenever the four lessons are incomplete and another heavenly stem or earthly branch is used in the initiating transmission, the lesson is called "Alternative Responsibility," which is like traveling through a borrowed path and relying on something else. At this time, if an army goes out, it must have external support; otherwise, it will retreat in fear. The above are general principles, which must be clearly understood. If the initiating transmission is accompanied by the four auspicious generals: Tian Yi, Liu He, Qing Long, and Tai Chang, it is a favorable lesson. If the lesson pattern is in a prosperous or strong state, success is certain. The most important aspect of the lesson pattern is that it must be in a prosperous or strong state.

偶聞驚報，即以月將加時起成四課，看發用吉凶，便知勝負，或戰或守，在為將者秘之而已。

By chance hearing an alarm, one immediately adds the "Month General" (the divine ruler of the zodiac sign where the sun is located, changing with the solar terms) of the current month to the time of the question to form the "Heaven Plate," arranging it into the "Four Lessons." Then one examines the "Initiating Transmission" (the first of the three transmissions) to determine if it is auspicious or ominous, thus foreseeing the outcome of victory or defeat. Whether to go to battle or to hold firm depends entirely on the general's own judgment, kept secret.

用起天乙，將軍大捷，開地千里，敵人畏伏。用起螣蛇，兵卒驚駭。上下相剋，士卒死傷。用起朱雀，士卒驚恐，妄作口舌。用起六合，將兵大勝，得子女玉帛。用起勾陳，士卒戰死，車折馬傷。用起青龍，將軍大勝，得敵人邦國府庫。

The initiating transmission if it originates from "Heavenly Ethereal" Nobleman, indicates the general will achieve a great victory, expand territory thousands of li, and the enemy will be afraid and submit. If the initiating transmission originates from "Teng Snake," the soldiers will be frightened and confused. If the initiating transmission is placed at the upper and lower divine generals who mutually control each other, soldiers will suffer casualties. If the initiating transmission originates from "Vermilion Bird," soldiers will be frightened and uneasy, and disputes will arise among them. If the initiating transmission originates from "Liu He," the officers will achieve a great victory, and they can obtain children, women, and treasures and wealth. If the initiating transmission originates from "Gou Chen," soldiers will die in battle, and chariots will be destroyed and horses injured. If the initiating transmission originates from "Azure Dragon," the general will achieve a great victory and be able to seize the treasury and wealth of the enemy state.

用起天后，將不戰自敗。用起太陰，士卒怯弱。用起玄武，軍兵逃亡，戰鬥不利。用起太常，將軍大勝。用起白虎，士卒死亡。用起天空，為敵欺詐，士卒不利。以上更看所乘之神，若吉將者，但相生為吉，凶將不利。若神將相剋，來禍，是謂內戰，不暇害我也。即前乙合龍常為用吉也。

The initiating transmission starts from the Heavenly Empress, indicating the commander will not fight but will suffer a defeat on his own. If the initiating transmission starts from Tai Yin, the soldiers will be timid and weak. If it starts from Xuan Wu, the soldiers will flee and the battle will be unfavorable. If it starts from Tai Chang, the commander will achieve a great victory. If it starts from Bai Hu, the soldiers will die. If it starts from Tian Kong, the army will be deceived by the enemy, which is detrimental to the soldiers. In all these cases, one should also consider the earthly branch deity accompanying the Heavenly General. If it is a favorable deity, then it is auspicious if the deity and the general mutually generate each other. If it is a malevolent deity, it will ultimately be unfavorable. If the deity and the general mutually control each other, misfortune will occur between them, which is called 'internal conflict'. The malevolent deities will be preoccupied with their own affairs and will have no time to harm others. This is exactly what the previous statement 'Yi combines with Long and Chang, which is considered auspicious' refers to, explaining the reason why the four auspicious generals - Tian Yi, Liu He, Qing Long, and Tai Chang - being used in the initiating transmission result in favorable outcomes.

其法，天罡加月建，亥、子、申、柘、寅五神所臨之日為吉，定執危成閉五日是也。丑戌二神所臨者非也。《經》云：“建破平守俱不用。”今丑戌所臨乃破、收也。

The method of selecting a day is: place the Tiangang (Chen) on the Month Builder of the current month to generate the Heaven Plate. Observe the days on which the five divine positions of Hai, Zi, Shen, You (replacing Zhuo), and Yin fall; these days are considered auspicious, corresponding to the five days of Ding, Zhi, Wei, Cheng, and Bi in the twelve values of Jianchu. The days on which Chou and Xu fall are not to be used. The Classic states: "Days of Jian, Po, Ping, and Shou cannot be used." Now, the days on which Chou and Xu fall are precisely Po day and Shou day, so they are not selected.

擇日天罡加月建，看其神覆用其軍視十二神所臨之處斷休咎。歲對登明神后下以亥子下為歲對，歲前頭下酉兼申以申酉下為歲前。河魁臨處為天府，餘神相逢不利人餘神者即卯辰巳午未五神，所臨處俱凶。天倉大吉加堪用大吉下為天倉，日辰在七神所臨之下並宜。

When selecting a day for military action, place the Tiangang (Chen) on top of the Month Builder (Yuejian), then determine the movement of troops by observing the positions covered by the various deities. This involves identifying which of the twelve deities fall under each of the earthly branches, and using this to judge auspiciousness or inauspiciousness. The positions under Dengming (Hai) and Shenhou (Zi) are called "Sui Dui"; the positions under Congkui (You) and Chuansong (Shen) are called "Sui Qian"; the position under Hekui (Xu) is called "Tian Fu". The positions covered by the remaining deities are considered inauspicious. These remaining deities refer to the branches of Mao, Chen, Si, Wu, and Wei, and wherever they fall is considered凶. The position under Daji (Chou) is called "Tian Cang", which is most suitable to use. In total, the seven auspicious deities are Sui Dui, Sui Qian, Tian Fu, and Tian Cang. If the Day Branch falls under any of these, it is considered favorable for military action.

乙巳丙辰丁巳日，癸亥宜令莫出軍。建寅逢六卯當七，累數加之是惡神。天乙絕氣日，正月初六、二月七、三月八、四月九、數至十二月是十七日，每月內忌之。每月四朝並十九，二十八行皆有逆。更有往亡須若避，不忌前途傷害人。六窮日，每月忌初四、十九、二十八。往亡日，正寅、二巳、三申、四亥、五卯、六午、七酉、八子、九辰、十未、十一戌、十二丑。

On the days of Yisi, Bingchen, Dingsi, and Guihai, military operations should be prohibited. In the first lunar month, which is built on寅 (Yin), the sixth day is to be avoided; in the second lunar month, built on卯 (Mao), the seventh day is to be avoided. Following this pattern, adding one day each month, these days are considered days when evil spirits are in charge — these are the "Days of the Absolute Deprivation of Heaven's Breath" (天乙绝气日). These days are the sixth day of the first lunar month, the seventh day of the second lunar month, the eighth day of the third lunar month, the ninth day of the fourth lunar month, continuing up to the seventeenth day of the twelfth lunar month. On these days, one should avoid activities. Additionally, on the fourth, nineteenth, and twenty-eighth days of each lunar month, traveling is to be avoided as these days are associated with reverse energy. The "Days of Going to Death" (往亡日) must also be avoided, as failure to do so may result in injury during travel. The "Six Poor Days" (六穷日) are also to be avoided, specifically the fourth, nineteenth, and twenty-eighth days of each lunar month. The "Days of Going to Death" occur on the寅 (Yin) day in the first lunar month, the巳 (Si) day in the second, the申 (Shen) day in the third, the亥 (Hai) day in the fourth, the卯 (Mao) day in the fifth, the午 (Wu) day in the sixth, the酉 (You) day in the seventh, the子 (Zi) day in the eighth, the辰 (Chen) day in the ninth, the未 (Wei) day in the tenth, the戌 (Xu) day in the eleventh, and the丑 (Chou) day in the twelfth.

莫犯章光四絕日。章光日，孟月乙丑，仲月丙寅、季月甲子，即歸忌煞也。四絕日，春庚午、庚申、乙亥，夏壬戌、丙寅、丁亥，秋甲辰、乙丑、辛亥，冬丙午、壬辰、癸亥，亦名四窮，無用空亡五帝辰。空亡者，截路是也。五帝日者，即五帝死葬日，甲戌、壬戌、己卯、乙卯、戊午、壬午、辛酉、丁巳、壬子是也。忌辰者，乙巳、丙辰、丁巳、癸亥日是也。

You should also avoid violating the "Zhang Guang Ri" and "Si Jue Ri." Zhang Guang Ri refers to: in the first months (January, April, July, October), if it is Yichou; in the second months (February, May, August, November), if it is Bingyin; in the third months (March, June, September, December), if it is Jiazi. This is also called the "Gui Ji Sha." Si Jue Ri refers to: in spring, Gengwu, Gengshen, Yihai; in summer, Renxu, Bingyin, Dinghai; in autumn, Jiachen, Yichou, Xinhai; in winter, Bingwu, Renchen, Guihai. This is also called "Si Qiong." In addition, Kongwang days, Wu Di days, and Ji Chen days should also not be used. Kongwang refers to the "Jie Lu Kongwang." Wu Di days are the days of the death and burial of the Five Emperors, which are Jiaxu, Renxu, Jimao, Yimao, Wuwu, Renwu, Xinyou, Dingsi, and Renzi. Ji Chen days are the four days: Yisi, Bingchen, Dingsi, and Guihai.

興兵須要選時辰，唯有神藏煞沒真。孟月甲丙庚壬取，仲月辰巽及乾坤。季月乙丁與辛癸，即此擇時煞不論。謂四煞沒於四絕也。

When launching an army, one must select an auspicious time. Among all the options, the one called "Shen Cang Sha Mei" is the most accurate and reliable. In the first months (January, April, July, October), choose the hours corresponding to Jia, Bing, Geng, and Ren. In the second months (February, May, August, November), choose the hours corresponding to Chen, Xun, Qian, and Kun. In the third months (March, June, September, December), choose the hours corresponding to Yi, Ding, Xin, and Gui. By following this method to select the time, one need not worry about malevolent forces, because all the harmful influences have been hidden in the four extreme positions.

何謂神藏最為利，貴人須要登天門。貴人臨地盤亥宮，則螣蛇落水，朱雀破頭，勾陳入獄，天空被剝，白虎燒身，玄武折足，是六神藏於六合，最為吉也。

What is meant by "Shen Cang" being most favorable? It refers to the Nobleman of Excellence ascending the Heavenly Gate. The Heavenly Gate refers to the亥 position on the Earth Plate. When the Nobleman falls into the亥 position on the Earth Plate, all the other Inauspicious General are completely controlled: the Teng Snake falls into water, the Vermilion Bird breaks the head, the Gou Chen enters prison, the Tian Kong is stripped away, the White Tiger is burned, and the Black Tortoise loses its foot. These six Inauspicious Spirit are each subdued by the position they occupy and hidden within Liu He. This is the most auspicious configuration, which is what the diviners call "the Nobleman ascending the Heavenly Gate."

螣蛇出穴緣非吉，白虎登山是凶橫。截路拔刀凶可畏，飛揚反戾總難容。暗金伏斷為凶曜，截路空亡也莫逢。都將月將加時看，更得吉神最為功。暗金伏斷煞，在《禽遁書·雷霆書》內。

The Teng Snake is in the Fire pit and moves recklessly, so it is not auspicious; the White Tiger ascends the high mountain, its fierce energy grows stronger, indicating a sign of violent and rebellious forces. The evil omen "Cutting the Road and Drawing the Knife" is extremely dangerous and fearsome, and the two other omens "Flying" and "Reversal" are also difficult to tolerate. "Hidden Metal Cut Off" is an evil star, and "Cutting the Road and Meeting Kongwang" is equally something to avoid. All these should be examined by using the Month General added to the time to turn out the Heaven Plate. If good spirits are also present at the position, then it is most favorable for achieving success. As for the method of calculating "Hidden Metal Cut Off," it is recorded in the "Book of Wild Birds and Animals" and the "Book of Thunder and Lightning."

聞驚之日切須記，兵朝即在本日存。時日果何擇？即用其子孫。如甲乙日聞驚，宜用丙丁巳午時，出兵大勝。緣甲乙木事，畏金為賊，故用火制之。是用驚日之子孫是也。若用克我者，其軍必主奔。如甲乙日聞驚，用庚申辛酉時出兵，必主敗亡，是用賊我也。

On the day the alarm is heard, it is essential to remember that the day for sending troops to face the enemy must be within that day. So how should the hour be chosen? Take the "son" of the day stem. For example, if the alarm is heard on a Jia or Yi day, use Bing, Ding, or Si, Wu (which are fire elements) as the hour for sending troops, and victory is certain. This is because Jia and Yi belong to wood, and they fear being attacked by metal, which is the thief that harms them. Using fire hours allows fire to overcome metal, thus controlling the thief. This is how one selects the hour for the alarm day's "son." Conversely, if one chooses an hour that is the thing that harms oneself, the army will surely scatter and flee. For instance, if the alarm is heard on a Jia or Yi day, but one chooses Gengshen or Xinyou (metal elements) as the hour for sending troops, certain defeat will follow, as it is like using the very thief that harms oneself.

日晚行疲欲建營，支干逢墓不安寧。注曰：日辰上有辰戌丑未加之，是為逢墓，當夜有賊兵至，宜防之。若當季之墓神，如春未、夏戌、秋丑、冬辰是也，逢此或空營設伏以待之，或別尋吉地以遷之。卯辰巳等宜防賊，兵書說此是三刑。

The sky has already grown dark and the army is tired from marching, and they wish to set up camp. If the day stem and day branch encounter the Tomb Spirit (mù shén, tomb god), the camp will not be peaceful. The original commentary says that if the day stem or day branch is overlaid by one of the four墓 (mù, tomb) signs—辰 (chén), 戌 (xū), 丑 (chǒu), or 未 (wèi)—it is called "meeting the tomb." That night, enemy soldiers will attack, and one should be prepared in advance. If the encountered Tomb Spirit is the one corresponding to the current season—wood's tomb is in 未 (wèi) in spring, fire's tomb is in 戌 (xū) in summer, metal's tomb is in 丑 (chǒu) in autumn, and water's tomb is in 辰 (chén) in winter—then either one should intentionally leave the camp empty and set up ambushes to wait for the enemy, or find another auspicious place and move the camp. In addition, one should also be cautious of 卯 (mǎo), 辰 (chén), and 巳 (sì), as they are also associated with thieves. Military texts say that when these three are connected, it is called "three punishments" (三刑, sān xíng).

若見魁罡為恐怖。注曰：辰為天罡，戌為河魁，二神臨日辰，當夜有驚怖。將兼龍虎虛遭驚。注曰：辰為龍，寅為虎，二神加日辰，主夜遭虛驚，螣蛇、白虎亦是龍虎，加日辰亦防賊至。大吉臨干宜急去。注曰：丑為龍虎，若加臨本日干，不宜安營，急宜移之。不逢斯將即堪寧。注曰：不逢三刑、五墓、白虎、魁罡，及丑不臨干，安營大吉，旦暮安寧也。

If the two deities Hekui and Tiangang appear on the day, there will be frightening events at night. The original commentary says: Chen is Tiangang, and Xu is Hekui. When these two deities are added to the day stem and day branch, there will certainly be fear during the night. If both the dragon and tiger deities also appear, there will be a false alarm. The original commentary says: Chen is the dragon, and Yin is the tiger. When these two are added to the day stem and day branch, it indicates a false alarm at night. The two deities Teng Snake and White Tiger among the Twelve Heavenly Generals are also considered dragon and tiger. When they are added to the day stem and day branch, one should also be cautious of enemy troops arriving. If the deity Daji (Chou) appears on the day stem, one should quickly move. The original commentary says: Chou is dragon and tiger. If it appears on the day stem, it is not suitable to stay camped there, and one must move quickly. If none of these Inauspicious General (malevolent generals) are encountered, one can rest safely. The original commentary says: If one does not meet the Three Punishments, Five Tombs, White Tiger, or Hekui and Tiangang, and Chou does not appear on the day stem, then setting up camp is very auspicious, and there will be peace and safety from morning to night.

遇寇途中擇路行，勝光為武休北征。注曰：凡行兵擇路，先看玄武所乘之神。如勝光火玄武乘之，不可向北方水鄉用兵，謂火畏水故也。見木為之忌申酉。玄武乘寅卯不可西征，謂木畏金克也。庚辛南征不宜兵。玄武乘金神不宜南征，金累火克也。水不宜向土，土不宜向木地。玄武畏方為危地。玄武所畏之方為受危之地，不可征進。又《出軍擇道》云：“視日辰行年上神能制玄武，攻賊不敢敵。”軍帥須得會其情。當審五行之情狀。

When encountering enemy forces and needing to choose a route, if 「Shengguang」 (Wu) is riding on the Black Tortoise, do not advance northward. The original commentary says: when selecting a route for military movement, first look at which earthly branch deity the Black Tortoise is riding. If the Black Tortoise is riding on Shengguang (Wu fire), then do not use troops in the northern direction, which belongs to water, because fire fears water. If the Black Tortoise is riding on wood, then avoid the directions of Shen and You: if the Black Tortoise is riding on寅 or卯 (wood), do not advance westward, because wood fears metal. If the Black Tortoise is riding on metal deities such as Geng or Xin, then do not advance southward, because metal is afraid of fire. Similarly, if the Black Tortoise is riding on water deities, avoid the direction of land; if it is riding on earth deities, avoid the direction of wood. In summary, the direction that the Black Tortoise fears is the dangerous direction for our army, and we must not advance there. Additionally, the text 「Choosing the Route for Military Campaigns」 says: 「Observe the day stem, day branch, and the deity above the general's birth year. If they can subdue the Black Tortoise, then when attacking the enemy, the enemy will not dare to resist.」 Commanders must understand this principle and carefully examine the relationships of generation and overcoming among the Five Phases.

軍行擇路實多途，更以陰陽作歲模。亥卯未、巳酉丑為陰歲，申子辰、寅午戌為陽歲也。陽歲大吉來加上。陽年以丑加陽歲君。陰歲還將小吉鋪。陰歲以未加陰歲君，俱順行。丙壬之下為人道。丙屬巳，壬屬亥，天罡巳亥所臨之下為人道。甲庚之下是天居。即天盤寅申下是天道也，宜往之。

When choosing a route for military movement, there are many doors and paths, but one must also establish another pattern based on the yin and yang of the year's branch. The branches亥, 卯, 未 and 巳, 酉, 丑 belong to the yin years, while 申, 子, 辰 and 寅, 午, 戌 belong to the yang years. When encountering a yang year, add 「Daji」 (Wei) to it, placing Wei on top of the current year's branch. When encountering a yin year, add 「Xiaoji」 (Chou) to it, placing Chou on top of the current year's branch. Both are arranged in the order of clockwise movement through the twelve gods. The dry branches 丙 and 壬 correspond to the 「human path」: 丙 is associated with 巳, and 壬 is associated with 亥. The Tiangang (Chen) falls in the position below 巳 and 亥, which is the human path. The dry branches 甲 and 庚 correspond to the 「heavenly dwelling」: the heaven plate's 寅 and 申 are the heavenly path, suitable for marching in these directions.

聞賊未知賊所在，加時春乙夏居丁。乙干寄辰官，丁干寄未宮。秋辛冬癸名天目。辛干寄戌宮、癸干寄丑官。賊當在下伏其形。聞賊以月將加時，視天目所加之方，賊在其下。天目者，春辰、夏末、秋戌、冬丑是也。春占占尋辰，餘仿此。

If there is an enemy but its location is unknown, use the Month General combined with the time of the divination to arrange the Heaven Plate: in spring look for Yi, in summer look for Ding. The Yi stem resides in the Chen palace, and the Ding stem resides in the Wei palace. In autumn look for Xin, in winter look for Gui. These are collectively called "Heaven's Eye." The Xin stem resides in the Xu palace, and the Gui stem resides in the Chou palace. The enemy is hidden beneath the Heaven's Eye. When hearing of enemy movements, use the Month General combined with the time of the divination to arrange the Heaven Plate, and observe where the Heaven's Eye falls; the enemy is hidden beneath that direction. The Heaven's Eye in spring is Chen, in summer is Wei (the original text says "Mo"), in autumn is Xu, and in winter is Chou. In spring, seek Chen; for the other three seasons, follow the same pattern.

途中前後疑逢寇，大吉所臨知賊程。丑為大吉，月將加時，大吉臨處即知賊駐向。臨於子午太沖下。丑臨子午，賊在卯下。若加辰戌伏登明。丑加辰戌，賊在亥下。寅申定是居參宿。參者，申中宿也；丑加寅申，賊在傳送下。丑未必應藏軫星。大吉加丑未，賊在巳下，軫者，巳中宿也。卯酉河魁下潛伏。大吉加卯酉，賊在戍下。巳亥還在大吉停。丑加巳亥，賊在丑下。帶刑旺相難沖擊。在處或刑日辰，或旺相不可攻擊。設法抽軍別路行。既不可擊，當卜吉路而行也。

If you suspect enemies are ahead or behind on the road, look at where the "Daji" (Chou) is located to determine the enemy's movement. Chou is Daji. Use the Month General added to the time of the divination to turn out the Heaven Plate. Where Daji falls, that is where the enemy is stationed. If Daji is on Zi or Wu, the enemy is under Mao. If Daji is on Chen or Xu, the enemy is under Dengming (Hai). If Daji is on Yin or Shen, the enemy is under the Three Stars mansion, which is in the position of Shen, so the enemy is under Chuansong (Shen). If Daji is on Chou or Wei, the enemy is under Zhěn star, which is in the position of Si, so the enemy is under Si. If Daji is on Mao or You, the enemy is under Hekui (Xu). If Daji is on Si or Hai, the enemy remains under Chou. If the enemy's position involves a crime star or is in a prosperous and strong state, it is difficult to attack directly. It may either harm my Day Stem and Day Branch or have strong momentum, so a direct attack is not advisable. In such cases, the army should be withdrawn to another route. Since direct attack is not possible, one should first determine the auspicious path before proceeding with the march.

賊近我軍推前後。出兵臨敵，不知賊在前後，或陰有諜間，不可不占也。加時占測用防奸。以月將加時，方知敵奸，便於進退也。巳申子卯臨支後。巳申子卯四神，內有一神臨支辰者，賊在我後，當反營以待之。立在干頭已去前。上四神有一神加在干上，賊在前，去當備前；不臨支干，前後無賊。干若居支寇當道。日干加辰上，主賊正當要路也。支若居干隨我軒。辰加日干，主賊隨我後來，急宜回營以待之。

When the enemy approaches our army, we need to determine whether they are in front or behind. When we deploy troops to face the enemy, if we do not know whether the enemy is ahead or behind, nor whether there are spies secretly sent, we must cast a divination. Using the Month General combined with the time of casting the divination is precisely to uncover spies. If the four spirits of巳, 申, 子, and 卯 are present on the Day Branch, the enemy is behind our army: if any of these four spirits fall on the Day Branch, the enemy is behind us, and we should reverse our camp to face them. If these four spirits are on the Day Stem, the enemy is in front, and we should be cautious when advancing. If the four spirits are neither on the Day Stem nor on the Day Branch, then there are no enemies in front or behind. If the Day Stem is on the Day Branch, the enemy is blocking the main road; if the Day Branch is on the Day Stem, the enemy is following closely behind our troops, and we should quickly return to our camp to wait.

恐寇埋伏軍要程。若欲行程，恐有伏兵，以月將加時占之。支干上訣最靈通。干支手上一訣鬼神通其靈應。巳申子卯支干伏。四神有一神加臨支干者，是為鬼神通其吉凶。敵寇奸邪布伏兵。即知敵寇有伏兵，宜謹防之。四字不臨，無伏兵。

When fearing that enemies might have set a trap along our route of march, we also use this method. If we are about to set out and fear ambushes, we use the Month General combined with the time of departure to cast a divination. The formula above the Day Stem and Day Branch is most accurate. By simply pushing it on the palm, the spirits will respond. If the four divine spirits—巳 (Si), 申 (Shen), 子 (Zi), and 卯 (Mao)—are located above the Day Stem and Day Branch, meaning any one of them is placed on the stem or branch, it indicates that the enemy is cunning and has already set an ambush; we should be cautious. If none of these four spirits are on the stem or branch, then there is no ambush.

旺相帶刑逢必戰。旺者，春占得卯，夏占得巳，秋占得申，冬占得子。相者，春火，夏土，秋水，冬木，季金是也。刑者，子卯刑之類。逢旺帶刑，必戰。休囚空亡不敢徵。休者，春水，夏木，秋土，冬金，四季火。囚者，春金，夏水，秋水，冬土，四季木是也。空亡者，甲子旬戌亥空，餘仿此。若逢此，我不敢戰，宜固守。

If the divine entity in question is both prosperous and strong and also carries a punishment, conflict is certain. Prosperity means in spring the divine entity is in Mao, in summer in Si, in autumn in Shen, and in winter in Zi. Strength means in spring fire is the strength, in summer earth is the strength, in autumn water is the strength, and in winter wood is the strength. punishment refers to cases like Zi punishing Mao. When both prosperity and strength are present along with punishment, they stimulate each other, leading to war. Conversely, if the divine entity is in a resting or confined state or falls under Kongwang, it will not dare to go to war. Resting means in spring water is at rest, in summer wood is at rest, in autumn earth is at rest, and in winter metal is at rest. Confined means in spring metal is confined, in summer water is confined, in autumn water is confined, and in winter earth is confined. Kongwang means in the ten days of Jiazi, the branches Xu and Hai are empty, and the same applies to the other ten-day periods. When these conditions occur, we should not go to war but instead remain defensive.

干傷前伏支傷後。支上神克干並干上神，干受傷，伏兵在我前；干上神克支並支上神，為支傷，賊在我後。支干俱損莫沖驚。若干上神克干，支上神克支，謂支干俱損，前後俱有伏兵，固守吉，戰則凶。

The day stem is harmed, indicating hidden troops ahead; the day branch is harmed, indicating hidden troops behind. If the heavenly stem of the day is harmed, or if the heavenly stem harms the day stem, this is called the day stem being harmed, with hidden troops in front of our army. If the heavenly stem of the day harms the day branch, or if the heavenly stem harms the heavenly stem of the day branch, this is called the day branch being harmed, with enemies behind our army. If both the day stem and day branch are harmed, do not rashly act or provoke them. When both the stem and branch are damaged, it means the heavenly stem of the day harms the day stem, and the heavenly stem of the day branch harms the day branch. Hidden troops are stationed both in front and behind. In this case, it is auspicious to hold firm and inauspicious to fight.

賊勢憑凌我未強。注曰：若途中逢賊，他強我弱，抽軍迴避。看天罡。以月將加時，看天罡落在何字上，以避其強猛。繫孟直須從右隱。辰為天罡，如加寅申巳亥之孟神，從右道隱而避之，吉。仲季回軍向左藏。子卯午酉為四仲，辰戌丑未為四季，天罡加此八神之一位者，向左藏之無咎。

When the enemy's strength is overwhelming and our side is not yet strong enough, we should retreat and avoid confrontation. The original commentary says: if we meet the enemy on the way, and they are stronger while we are weaker, we should withdraw our troops to avoid them. The direction to retreat should be determined by the Tiangang (Heavenly Stem). Using the Month General (Yuejiang) combined with the time of the day, we determine the Heaven Plate (Tianpan), and see where the Tiangang (Chen) falls. Based on this, we can avoid the enemy's strong force. If the Tiangang falls on one of the four Meng positions, we should retreat to the right. Chen is the Tiangang; if it is combined with Yin, Shen, Si, or Hai (the four Meng deities), we should retreat to the right for good fortune. If the Tiangang falls on one of the four Zhong or four Ji positions, we should hide our troops to the left. Zi, Mao, Wu, and You are the four Zhong positions, while Chen, Xu, Chou, and Wei are the four Ji positions. If the Tiangang is combined with any of these eight positions, retreating to the left will not be wrong.

從魁小吉太沖地。酉為從魁，未為小吉，卯為太沖。此三神者，為天之三門，再為除定開危，是天門地戶庇護。天上加臨逃難方。以月將加時，看天盤卯酉未三字落在何方，向之可以避難也。如遇旺方，不可駐，春不宜東，餘仿此。

"The three places 'Congkui,' 'Xiaoji,' and 'Taichong' are good places for seeking refuge. 'You' is called 'Congkui,' 'Wei' is called 'Xiaoji,' and 'Mao' is called 'Taichong'; these three deities are collectively known as the 'Three Gates' in the heavens. If they also coincide with the four values 'Chu,' 'Ding,' 'Kai,' and 'Wei' from the twelve values of the month, then the heavenly gate and earthly gate are protecting, making it the most secure. Look at where the three characters on the Heaven Plate fall, that direction is where one should go to escape danger. Use the Month General plus the time to generate the Heaven Plate, and see where the characters 'Mao,' 'You,' and 'Wei' fall. Head in that direction to avoid danger. However, if the direction is in the season's strong energy, one should not stay there—such as in spring when wood is strong, it is not advisable to go east, and similar reasoning applies to the other seasons."

見賊行程渡彼間。兩國相戰，不知彼情虛實，差人越渡，間以覘之。行年歲月日沖難忌。去人行年並太歲、月建、日、時沖破之方，不可去。將軍與去人行年相沖亦同。訣曰：“凶不凶，視破沖”也。

To determine the enemy's movements and route, one must send people to cross into the enemy's territory. When two countries are at war and the enemy's strengths and weaknesses are unknown, they send spies across the border to gather intelligence. When sending people, the most important thing is to avoid directions that conflict with the sender's year stem, the year's stem (too su), the month builder, and the day branch. Any direction that conflicts with the sender's year stem, or with the year's stem, month builder, day, or hour, should not be chosen. If the general's year stem conflicts with the sender's year stem, then sending the person is also not advisable. There is a mnemonic that says: "To determine if something is dangerous or not, look for breaks and conflicts."

支干上將休囚惡。如春三月差人，日辰上見水神將，謂之休；見金神，謂之囚，逢此不可往，主凶。旺相相生去即安。若秋三月，辰上見金神將，謂之旺；見水神將，謂之相。逢見旺相，渡關即安矣。

If the Heavenly Generals riding on the Day Stem and Day Branch fall into a place of decline and captivity, it is an ominous sign. For example, during the three months of spring, if the Day Stem and Day Branch encounter a Water General, Water is in decline in spring; if they encounter a Metal General, Metal is in captivity in spring—encountering these two situations is not advisable, indicating danger. Conversely, if one receives the strength of prosperity and mutual generation with the Day Branch, then going forth will be safe. For instance, during the three months of autumn, if the Day Branch encounters a Metal General, Metal is in its prosperous phase in autumn; if it encounters a Water General, Water is in a phase of mutual generation in autumn. Encountering the strength of prosperity ensures safe passage through checkpoints.

賊欲相凌切要知，游都作限用占之。游都甲己當在丑。注曰：甲己二日丑為游都，以月將加時尋丑，餘仿此。乙庚在子丙辛箕。乙庚二日子為游都，丙辛二日寅為游都，箕者是寅中宿也。丁壬居巳言非謬。丁壬二日巳為游都。戊癸向申更莫疑。戊癸二日申為游都。

The enemy is about to invade, and the most important thing is to know in advance, which is determined by the divine sign called "You Du." On Jia day and Ji day, You Du falls on Chou. The original commentary says that on Jia and Ji days, Chou is considered You Du. Using the Month General added to the time of the divination, one turns out the Heaven Plate to find the position of Chou. The same method applies to other days. On Yi day and Geng day, You Du falls on Zi. On Bing day and Xin day, You Du falls on Ji. On Yi and Geng days, You Du is on Zi. On Bing and Xin days, You Du is on Yin, as Ji is the star mansion of Yin, so Ji is used to refer to Yin. On Ding day and Ren day, You Du is on Si. This is not false. On Wu day and Gui day, You Du points toward Shen. There is no doubt about this.

游都伏日今將到。假如甲午日占，以月將加時，如丑加本日甲，謂游都伏日，主賊今日來。如丑加午支亦然。前支一日在明期。如游都加支前一神，賊明日來也。二三依次須防禦。如游都加支前二神，第二日賊來；加支前三神，第三日來也。若臨前四不侵圍。游都臨前四辰，主賊過去不來也。

If the Yu Du is located on the day's stem and branch, the enemy will arrive today. For example, on a Jiawu day, using the month general to cast the Heaven Plate, if the Chou (Yu Du of the Jia day) falls exactly on the position of the day's stem Jia, this is called "Yu Du伏日" (Yu Du hidden on the day), indicating the enemy will arrive today. If the Chou falls on the day's branch Wu, it is the same. If the Yu Du is located on the position before the day's branch, the enemy will arrive tomorrow. If the Yu Du is placed on the first position before the day's branch, the enemy will arrive the next day. If it falls on the second or third position before the day's branch, the enemy will arrive on the second or third day respectively. If the Yu Du falls on the fourth position before the day's branch, the enemy will not attack but pass by.

游都旺相支干畏。假如春三月丙辛日占，寅為游都，是旺；丁壬日占，巳為游都，為相；加本日干支，占賊勢甚強，是為畏也，宜避之則吉。賊勢憑凌難守持。游都旺相主賊必來，勾陳克游都賊亦敗，不然主難守禦，宜急避之方可也。

If the You Du is in a prosperous and strong condition and also falls on the day stem or day branch, it indicates something we should fear. For example, in the three months of spring, if the day is Bing or Xin, and寅 is You Du, since wood is strong in spring, You Du will also be strong; if the day is Ding or Ren, and巳 is You Du, since fire is in its phase in spring, You Du will receive the phase energy. If such a You Du also appears on the day stem or day branch, it indicates a very strong enemy force, which is a fearful omen. Avoiding it is auspicious. The enemy's strength is overwhelming, and we cannot hold our ground. When You Du is prosperous and strong, it indicates that the enemy will definitely attack. At this time, if Gou Chen comes to restrain You Du, the enemy will still be defeated; otherwise, it will be difficult to defend, and we must hurry to avoid.

游都和處喜降卒。游都落處上下相生，必有降卒。畏下難侵大戰時。游都臨所畏之方，主彼、父子不相親，中外不相信，賊不敢侵，我應大戰，我勝彼負。若以游都臨受制之方為彼勝，則謬矣。

The movement of the Yu Du falls in a position that harmonizes with the position it is governing, which is a good sign as enemy soldiers will surrender. When Yu Du falls in a place where the upper and lower divine branches mutually generate, there will certainly be surrendered troops. If Yu Du falls in a direction it fears or is controlled by, the enemy's internal relations are discordant, and even in the midst of a major battle, they will not dare to attack. At this time, within the enemy camp, father and son are not close, and the central commander does not trust the outer generals, so the enemy dares not attack. We should then launch a major battle, and we will win while the enemy will lose. If someone mistakenly interprets the position where Yu Du is controlled as a victory for the enemy, that would be a great mistake.

居在東南災稍重。若游都屬木火加東方猛烈兮堅城壘，居西兮速備關津，為得相氣也。臨之西北禍當微。游都臨西北，其賊遲疑未進，可息兵勞士。若臨北方賊歸本家，宜安息。

The place of the wandering capital is located in the east and south, where calamity is more severe. If the wandering capital belongs to wood or fire and is located in the east, the enemy's force will be especially fierce, and at this time one should strengthen the fortifications. If it is located in the west, one should hurry to guard the passes and river crossings, because the enemy gains the supportive energy there. If the wandering capital is located in the northwest, the calamity will be less severe: when the wandering capital is in the northwest, the enemy hesitates and does not advance, and the army can rest and reward the soldiers. If the wandering capital is located in the north, the enemy has already returned to its own country, and it is most suitable to arrange rest and recuperation.

不見游都視天乙。如游都離日辰遠，謂之不見游都，當視天乙貴人加日辰否。臨日還如都將推。如天乙加日辰，賊亦來；不臨不來也。子辰巳未加今日。子為神后，辰為天罡，巳為太乙，未為小吉，如加今日支干。賊到猖狂疾似飛。主賊來疾而去速也，或半路而回。

If the course does not show the message of You Du, then look at Tian Yi Gu Ren instead. If You Du is far away from the day stem and day branch, this is called "not seeing You Du," and then check whether Tian Yi Gu Ren is added upon the day stem and day branch. If Tian Yi is on the day stem and day branch, enemies will still come as per the method of You Du; if it is not added upon them, enemies will not come. If the four spirits Zi, Chen, Si, and Wei are added upon the current day's stem and branch—Zi is Shen Hou, Chen is Tian Gang, Si is Tai Yi, and Wei is Xiao Ji—then when enemies arrive, they will be fierce and swift like flying: this indicates that enemies come quickly and leave quickly, sometimes even turning back halfway.

傳聞賊去問疑奸。報聞賊去，恐奸媒作誘，不可不占。專尋斗罡繫處占看。注曰：斗者，天罡也。月將加時，天罡落在十二辰何字上。加孟未行加仲發。天罡加孟賊尚在，加仲已發主路行。加季如今向遠山。若天罡加季神，賊己遠去矣。

It is said that the enemy has withdrawn, but one should be suspicious of this report and consult a divination. If someone comes to report that the enemy has retreated, it might be a trap set by spies, so it is necessary to consult. The method involves looking at where the "Dǒu Gāng" (斗罡) falls. The original commentary says: "Dǒu" refers to the "Tian Gang" (天罡), which is Chen. Using the "Yue Jiang" (月将) and the time of the divination, one turns out the "Tian Pan" (天盘) to see which of the twelve earthly branches the Tian Gang falls on. If the Tian Gang is on one of the four "Meng" positions, the enemy has not yet moved; if it is on one of the four "Zhong" positions, the enemy has already started moving. If the Tian Gang is on a "Meng" position, the enemy is still at its original location; if it is on a "Zhong" position, it means the enemy has already begun to march. If the Tian Gang is on one of the four "Si" positions, the enemy is now heading towards distant mountains. If the Tian Gang is on the "Si" deity, the enemy has already gone far away.

大吉臨干將出界。一法，視大吉臨干，主賊出界，不論天罡。又一法，大吉臨干，賊出界。未到猶自在吾關。如大吉不臨干，不過干，猶在我關住也。

"Big Auspicious" (Chou) added to the day stem indicates that the enemy army is about to leave the territory. There is a method that says: only check whether "Big Auspicious" is on the day stem; if it is, it indicates the enemy is leaving, without needing to consider Tiangang. Another method says: if "Big Auspicious" is on the day stem, the enemy has already crossed the boundary. If "Big Auspicious" has not yet reached the day stem, the enemy is still within our border posts. If "Big Auspicious" is not on the day stem and has not passed it, it means the enemy is still blocked within our border and has not left.

或被兵圍不須忙。若陡然遇賊圍，不必驚忙，東走西奔，亂撞取害，當凝神以占之。加時出路望天罡。太公曰：“行兵千里，斗到必通。”斗者，天罡也，以月將加時，尋天罡下一宮而可出。若天罡方無路出，可尋三宮時，三宮時者，是亥子丑也。

If suddenly surrounded by enemy troops, do not panic. If unexpectedly encircled, do not be frightened and run about haphazardly, for rushing hither and thither will only bring disaster. Instead, remain calm and take a divination lesson. To find a way out, use the Month General combined with the time of the divination to determine the Heaven Plate and look for the Tiangang. The Master said, "When marching a thousand li, wherever the handle of the dipper points, there is a way to pass through." The dipper refers to the Tiangang. Using the Month General combined with the time of the divination, find the palace that corresponds to the Tiangang. From that palace, one can break through. If there is no way out in the direction of the Tiangang, then look for the 'Three Palaces' time, which refers to the palaces of Hai, Zi, and Chou.

若值絳宮申酉地。以月將加時，若亥臨子午卯酉為絳宮，軍宜向天上申酉下出。明堂時往太沖方。子臨子午卯酉，為明堂，宜向天盤卯方出。玉堂宜出天魁下。如遇丑臨子午卯酉，為玉堂，宜向戌字下出，利。若鋒芒人極張。謂軍履險危之地，忽逢豪強之賊，勢雄不可當，向天罡可出，此為人極張也。

If encountering the "Jianggong" pattern, the army should break out from the directions of Shen and You. Using the Month General combined with the time of the divination to determine the Heaven Plate, if亥 falls on one of the four cardinal directions of Zi, Wu, Mao, or You, it is called Jianggong, and the army should break out in the direction corresponding to Shen and You on the Heaven Plate. If encountering "Mingtang," the army should move towards the direction of Taichong (Mao): if Zi falls on one of the four cardinal directions of Zi, Wu, Mao, or You, it is called Mingtang, and it is favorable to break out from the direction of Mao on the Heaven Plate. If encountering "Yutang," it is advisable to break out from the direction of Tiankui (Xu): if Chou falls on one of the four cardinal directions of Zi, Wu, Mao, or You, it is called Yutang, and breaking out from the direction of Xu is favorable. As for the phrase "Fengmang Renji Zhang," it refers to the army being in a dangerous situation and suddenly encountering a powerful enemy with overwhelming strength. In such a case, breaking out towards the direction of Tiangang will allow escape, and this situation is called Renji Zhang.

日辰上將相生吉。注曰：傷不傷，視陰陽。若被兵圍，日辰上將神相生者吉。相剋如今有損傷。若日辰上將神戰克，又制日辰，必損傷，用兵者宜審之。

The Heavenly General above the Day Stem and Day Branch and the deity it rides upon, if they mutually generate each other, indicate good fortune. The original commentary says: to determine whether we will suffer harm, we should look at the coordination between the yin and yang lessons. If surrounded by enemy troops, when the Heavenly General and deity on the Day Stem and Day Branch mutually generate each other, it is a good omen. If they mutually control each other, there will be immediate injury: when the Heavenly General and deity on the Day Stem and Day Branch fight and control each other, and further control the Day Stem and Day Branch, there will certainly be some damage. Those in command should examine this carefully.

兩軍相守已經時。謂兩軍相持，安營極久，今朝憂戰。始占之。以月將加時，戰不戰占之，則吉凶可知矣。勾陳剋日刑沖斗。如勾陳乘神剋日辰，又逢刑沖日辰，主戰。刑者，如甲子日勾陳乘卯是也。不克無刑各護持。《經》曰：“斗不斗，勾陳輳；殺不殺，相刑壓。”勾陳有刑則戰，否則不戰。

Two armies have been facing each other for a long time. This means they are holding positions, each setting up their camps for a long period, and today morning there is concern about a battle. Therefore, this divination was performed. Using the Month General to add the time and turning out the Heaven Plate, we can determine whether there will be a battle today or not, and know the fortune or misfortune. If the god riding on Gou Chen (勾陈) is in control of a branch that is in mutual control with the day branch, and also brings punishment and clash, then battle will occur. If the god riding on Gou Chen is in mutual control with both the day stem and the day branch, and also brings punishment and clash to both the day stem and the day branch, then battle will definitely happen today. Punishment refers to situations like when on a Jiazi day, Gou Chen is on the Mao branch, and the Zi and Mao branches are in mutual punishment. If neither mutual control nor punishment occurs, then both sides will just guard their camps and not fight. The classic says: "Whether to fight or not, look to whether Gou Chen approaches; whether to kill or not, look to whether there is mutual punishment or pressure." If Gou Chen brings punishment, battle will occur; otherwise, no battle will happen.

大吉小吉支干上。丑為大吉，未為小吉，二神有一神臨支干。兩軍俱解固疆圍。主兩軍俱解不戰也。斗罡加孟須堅守。天罡加孟，宜堅守營壘。加仲相傷彼此疲。天罡加仲不利出軍，急宜謹備。臨季出軍攻擊好。若天罡加季，宜出兵急攻，主大得勝回。得勝名之是順機。是用兵取勝之順機也。

When "Daji" (Chou) or "Xiaoji" (Wei) falls upon the day stem and day branch — Chou is called Daji and Wei is called Xiaoji — these two deities will cause both armies to lift the siege and cease fighting, each defending their own territory. This indicates that both sides will withdraw from battle. If Tiangang is placed in the four beginning positions, it is advisable to hold firm: when Tiangang is in the beginning position, one should remain in camp and not go out. When Tiangang is in the four middle positions, both sides will suffer losses and become exhausted: when Tiangang is in the middle position, it is not favorable to go out for battle, and one should be cautious and prepared. When Tiangang is in the four end positions, it is best to attack: when Tiangang is in the end position, it is advisable to launch a swift attack, leading to a great victory. This victory is called Shunji, which is the favorable opportunity for military success.

六害來加年命上。六害者，寅巳、卯辰、丑午、子未、酉戌、申亥是也。若主將行年本命上見六害，再與凶神並者，當日時必敗。此時攻戰自遭刑。遇此刑害，必遭刑傷，為將者不可不審也。白虎若並凶更甚，日辰還忌切須明。日辰上亦不可逢六害白虎也，慎之慎之！《經》曰：“敗不敗，視六害。”

If the six harmful combinations fall on the main general's year of birth or his true birth year, he should be cautious. The six harmful combinations are the pairs of寅 and巳, 卯 and辰, 丑 and午, 子 and未, 酉 and戌, and 申 and亥. If the main general's current year, year of birth, and true birth year encounter these six harmful combinations, and if they are also accompanied by Inauspicious Spirit in the same position, then at that time and place, the battle will certainly be lost. At such a time, the general himself will suffer punishment and injury. When encountering such punishments and harms, certain injuries will definitely occur, so generals must carefully examine these matters. If these harmful combinations also occur together with the White Tiger, the danger becomes even greater. The day stem and day branch should also be avoided from encountering these six harmful combinations and the White Tiger. This point must be clearly understood: the day stem and day branch should not encounter the six harmful combinations or the White Tiger. Be extremely cautious! The classic says: "To determine whether a battle will be lost or not, look at the six harmful combinations."

戰雄用起春寅勝，夏巳秋申冬亥升。注曰：雄者，乃春寅、夏巳、秋申、冬亥是也。其法專主分主客，雄臨日干客勝，雄臨支辰主勝。對沖為雌值凶惡。注曰：雌者，春申、夏亥，秋寅，冬巳是也。雌臨干客敗，雌臨支主敗。此術標題《龍首》經。昔黃帝得此，乘龍昇天之日，傳於三子，明授龍前，故名曰《龍首經》。

"Zhan Xiong" initiates the transmission. In spring, if it meets寅, it prevails; in summer, if it meets巳, in autumn, if it meets申, and in winter, if it meets亥, all indicate rising momentum. The original commentary says: the term "Xiong" refers to these four positions:寅 in spring,巳 in summer,申 in autumn, and亥 in winter. This method is specifically used to distinguish between the main and the guest forces: if the Xiong deity is on the day stem, the guest force prevails; if it is on the day branch, the main force prevails. The opposite of Xiong is called "Ci." When it occurs, it indicates misfortune. The original commentary says: the term "Ci" refers to these four positions:申 in spring,亥 in summer,寅 in autumn, and巳 in winter. If the Ci deity is on the day stem, the guest force is defeated; if it is on the day branch, the main force is defeated. This method comes from the "Longshou Jing." In ancient times, the Yellow Emperor obtained it and passed it down to his three sons on the day he rode a dragon to ascend to heaven, personally transmitting it before the dragon, hence the name "Longshou Jing."

兩軍交戰誰當勝，主客後先看日辰。先起為客後為主。其法，以日辰分主客，以先起兵為客，後起兵為主。上將明之不陷軍。為將者先明主客，方知勝負。干害支兼上克下。干克支利客，宜先起兵，用得上克下亦然，利客。反宜做主人。干克支上，上克下，利客。支克干，下賊上，是反宜做主人，宜後起兵勝。

To determine which side will win in a battle between two armies, one must look at the Day Stem and Day Branch to identify the host and the guest. The one who moves first is considered the guest, and the one who moves later is considered the host. This method uses the Day Stem and Day Branch to distinguish between host and guest: the one who initiates the attack is the guest, and the one who follows is the host. A general must understand this distinction to avoid losing his army. Only by clearly identifying who is the host and who is the guest can one assess the outcome of the battle. If the Day Stem overcomes or harms the Day Branch, and there is also an upper god overcoming the lower god, it is advantageous for the guest, and it is favorable to initiate the attack first. If the initiating transmission takes the form of the upper overcoming the lower, it also benefits the guest. Conversely, if the Day Branch overcomes the Day Stem, and the lower god overcomes the upper god, then it is favorable to be the host, and waiting to attack later will lead to victory.

本將行年宜制虎。主將本命行年克白虎吉，若白虎克主將年命者凶。不然須見克勾陳。如白虎不相剋制，卻宜主將年命克勾陳。如本將年命辰木，勾陳乘土，是克勾陳，餘仿此。

The main general's year of birth should ideally be able to control the White Tiger. If the main general's destiny and the year's spirit can overcome the White Tiger, it is auspicious; conversely, if the White Tiger overcomes the main general's year of birth and destiny, it is inauspicious. If there is no controlling relationship with the White Tiger, then one should check whether it can overcome Gou Chen. If the White Tiger is not controlled, then the main general's year of birth should be able to overcome Gou Chen. For example, if the main general's year of birth is in the hour of Chen and its energy belongs to wood, and Gou Chen is occupied by a soil spirit, then wood can overcome soil, which is called overcoming Gou Chen. Other cases follow the same principle.

勾陳利克賊方神。勾陳克賊方上神，卻能取勝也。賊方之上勾陳立。假若賊在午地而上加勾陳是也。天乙遙能制下神。若天乙貴神屬水，為遙克賊方之午地，而上加勾陳也。遇此名為天滅寇，佑我行師得大名。遇此課是上天欲我威賊，佑助我用兵，發大功，顯著於當時，揚於後世也。

Gou Chen can overcome the spirit located at the enemy's position, which is advantageous for me. If Gou Chen overcomes the spirit at the position above the enemy, I can easily win. If Gou Chen is directly positioned above the enemy's location, it is even better. For example, if the enemy is at Wu, and Wu is exactly occupied by Gou Chen, this is such a configuration. Tian Yi Guiren can also remotely control the spirit below from a distance. Suppose Tian Yi Guiren belongs to water, it can remotely overcome the enemy's position at Wu fire. If Wu is also occupied by Gou Chen, then there are two layers of control. When encountering such a situation, it is called "Tian Mie Kuo," which means heaven supports me in my military campaign and allows me to gain fame. When encountering this situation, it indicates that heaven wants me to show strength against the enemy, secretly supporting my military actions, achieving great achievements, and gaining fame in the present time and leaving a good name for future generations.

敵有使來看日辰，日上為客辰主人。日干上神克辰土。若日上神克辰上神，其言虛謬不可聞。若是辰上克干上，彼必畏我，言詞真。其言是實可信。朱空太陰日辰上。朱空陰乘日上神，主彼詐，乘辰上神主我詐。彼此欺詐機已深。彼以詐來，我以詐應，其機已深，用兵者宜審也。

When the enemy sends an envoy, we should examine the Day Stem and Day Branch. The Day Stem represents the guest side, which is the envoy's side, while the Day Branch represents the host side, which is our side. If the god on the Day Stem overcomes the god on the Day Branch — that is, the god on the Day Stem overcomes the god on the Hour of the Earthly Branch — then the words spoken by the envoy are false and meaningless, and should not be trusted. If instead, the god on the Day Branch overcomes the god on the Day Stem, the enemy will certainly fear our side, and their words are true and reliable. If the Day Stem and Day Branch are occupied by the Vermilion Bird, Tian Kong, and Tai Yin: if these three generals are on the Day Stem, it indicates that the enemy is deceitful; if they are on the Day Branch, it indicates that our side is deceitful. Both sides are engaged in mutual deception, with deep ulterior motives. The enemy uses deception, and we respond with deception. The commander should be very cautious in discerning this.

敵派使者來我方，或敵有書報送來，取月將加時占之。日干為客為敵，日支為主為我。若日干上神剋日支上神，敵使所言皆虛詐，不可信；若日支上神剋日干上神，為敵畏我，其使所言為實，可信。日辰上乘朱雀、天空、太陰，主敵我雙方皆欺詐。

This section restates the previous mnemonic: whenever an enemy sends an envoy to our camp or sends a message to inform us, we take the Month General of the current month and add it to the questioned time to form the Heaven Plate for divination. In this case, the Day Stem represents the enemy's side, while the Day Branch represents our side. If the god riding on the Day Stem overpowers the god riding on the Day Branch, it indicates that the envoy's words are false and deceptive, and should not be trusted. Conversely, if the god on the Day Branch overpowers the god on the Day Stem, it suggests that the enemy is fearful, and the envoy's message is truthful and can be trusted. If the Day Stem and Day Branch are both occupied by the Vermilion Bird, the Heaven Void, and the Tai Yin, which are the three heavenly generals associated with speech and deception, it means both sides are being deceptive, and neither side's words can be fully trusted.

我軍欲劫糧，大小吉下方尋。大吉小吉下得糧。軍意欲求水，小吉太沖訪。小吉太沖為井泉之神，此二神下覓水則得。

My army wishes to raid the enemy's supplies, so they should go to the areas where "Daji" (Chou) and "Xiaoji" (Wei) are present: under these two deities, they will surely find food. If the army wants to find water, they should consult "Xiaoji" (Wei) and "Taichong" (Mao): Xiaoji and Taichong are deities in charge of wells and springs. Digging for water under these two deities will yield water.

月將加時向奸求？神后之下萬人伏。奸者，神后是也。其下可伏萬人。千人須藏河龍下。河龍者，太沖是也。百人陰精是良圖。陰精者，從魁是也，其下可伏百人。

Using the Month General and the time of day to arrange the Heaven Plate, where should one seek to hide the concealed troops? Beneath Shenhou (Zi), one can hide ten thousand soldiers. The term 'jian' refers to Shenhou (Zi), and beneath it, ten thousand troops can be concealed. To hide one thousand soldiers, one should choose the place beneath He Long (River Dragon); He Long refers to Taichong (Mao). To hide one hundred soldiers, Yin Jing (Hidden Essence) is an ideal location; Yin Jing refers to Congkui (You), and beneath it, one hundred soldiers can be concealed.

三河九江天道通。太沖為三河，從魁為九江，欲行間諜切要明。除定危開二神加。二神有一神加四位者，出入敵營任縱橫。出入其下，無人知者。又曰卯酉為天二門，覆地四戶，除定危開之門，出奇制勝，萬夫難當，神鬼佑護。

The places called "Three Rivers" and "Nine Ditches" are locations where the heavenly path passes through: Taichong (Mao) is called Three Rivers, and Congkui (You) is called Nine Ditches. If someone wants to send spies, they must be clear about these. Now look to see whether these two deities are among the four values: Ju, Ding, Wei, and Kai. If either Mao or You is combined with any of these four, the spies can move freely in and out of the enemy's camp, entering from below without being noticed. It is said that Mao and You are the two gates in the sky, covering the four gates on earth: Ju, Ding, Wei, and Kai. By using these to achieve a surprise attack, even a thousand soldiers would find it hard to resist, and divine spirits will secretly protect them.

欲得賊消息，天耳下聽之。天耳者，大小吉是也。要訪機密事，地耳不須疑。地耳者，太沖從魁是也。二神下密聽之即得。

If you want to find out about an enemy, go to the 'Heavenly Ear' to listen. Heavenly Ear refers to Daji (Chou) and Xiaoji (Wei). If you want to investigate secret matters, the 'Earthly Ear' is also not to be doubted. Earthly Ear refers to Taichong (Mao) and Congkui (You). Send someone to these two deities' domains secretly to inquire, and the information will be obtained.

若入他境為客兵，劫掠須詳三傳情。初中旺相我軍勝。初中傳主我軍，末傳有氣彼定贏。如攻城亦看初中為我，末傳為彼，以旺相休囚分之。

If the army advances into foreign territory as a guest force intending to plunder, one must carefully examine the situation of the Three Transmissions. If the First Transmission and Middle Transmission are in a prosperous and strong condition, our army will win, because the First Transmission and Middle Transmission represent our side. If the Final Transmission has strength, the enemy will certainly win. The same principle applies when attacking a city: the First Transmission and Middle Transmission represent our side, while the Final Transmission represents the enemy. The strength or weakness of the forces, determined by the qualities of Prosperous, Strong, Resting, and Captive, will decide the outcome of the battle.

天有三河壬子癸，地有三河卯酉辰。月將加時看三河，一河臨井必覆舟。又曰：太沖、天罡加日辰主風雨，神后加太歲主舟沉，神后加季急渡則吉。

There are three rivers in the sky, namely Ren, Zi, and Gui; and there are also three water mouths on the ground, namely Mao, You, and Chen. Using the Month General added to the time of divination to turn out the Heaven Plate, one should look at these three rivers. If any of the rivers is over the Well position, a boat will certainly capsize. It is also said that if Taichong (Mao) and Tiangang (Chen) are placed on the Day Stem and Day Branch, there will be rain and wind on the way; if Shenhou (Zi) is placed on the Reign of Heaven, the boat will sink; but if Shenhou is placed on the Four Seasons Gods, it is advisable to hurry across and will bring good fortune.

天罡指巳天地開。以月將加時尋天罡，指巳為天地初開。出軍行師任徘徊。用兵大勝，開地千里。指午坐帳宜彈琴。天罡指午為天地縱橫，不可出軍，坐帳彈琴則吉。指未小通亦可裁。天罡加未為天地小通，出軍亦吉。加申迫爭君須忌。天罡指申為天地迫爭之時，用兵者須忌之。指酉人馬受驚駭。天罡指酉，天地閉塞，車傷馬死，戰必大凶。

The Tiangang points to the Si position, which represents the beginning of the creation of heaven and earth. Using the Month General combined with the time of the divination to turn out the Heaven Plate to find the Tiangang, when the Tiangang falls on Si, it is called the beginning of heaven and earth. At this time, when sending out troops or marching, one can move freely forward and backward; military operations will surely result in great victory and the expansion of territory for thousands of li. When the Tiangang points to Wu, it is only suitable to sit in the tent playing the zither. When the Tiangang points to Wu, it is called "heaven and earth crossing each other," which is not suitable for military action; instead, sitting in the tent playing the zither for pleasure brings good fortune. When the Tiangang points to Wei, it is a time of minor communication, and some decisions can still be made: when the Tiangang is on Wei, it is called "heaven and earth in minor communication," and military action is also favorable. When the Tiangang reaches Shen, it is a time of conflict and struggle, and as a general one must avoid and be cautious: when the Tiangang points to Shen, it is called "heaven and earth in conflict," and those who use military force should be cautious. When the Tiangang points to You, both people and horses will be startled: when the Tiangang points to You, heaven and earth are closed off, chariots are destroyed and horses die, and going to battle will certainly result in great misfortune.

返來戌土主乖隔。天罡指戌，出軍主士卒乖傷也。加亥天阱不稱懷。天罡指亥為天阱，用軍主損傷驚怕。指子半路魂魄散。當此之時，出軍迷惑，行者半路魂魄不安。指丑途宿待明來。天罡指丑為天地小通，出軍三十里可止，待來晨任意而行，必獲大勝。

The Tiangang moves to the Xu position, indicating discord and obstruction. When Tiangang points to Xu, it signifies that soldiers will be separated and injured in military operations. When Tiangang is placed on Hai, it forms the "Heavenly Pit," which is unfavorable. When Tiangang points to Hai, it is called the "Heavenly Pit," and military actions will result in injuries and fear. When Tiangang points to Zi, military campaigns halfway will cause the spirits to disperse. At this time, the army will be confused and disoriented, and during the journey, the spirits will be restless. When Tiangang points to Chou, the army should stay overnight on the way and continue the next morning. When Tiangang points to Chou, it is also called "Small Communication between Heaven and Earth," and the army should march thirty li and stop, waiting until the next morning to proceed freely, which will surely lead to a great victory.

臨寅有喜戰獲勝。天罡指寅，行者有喜，戰必大捷。到卯閉塞宜藏埋。天罡指卯，天地閉塞，宜藏匿避之，凡事不宜。復臨辰地關梁塞。天罡臨本位為關梁閉塞，只可安營下寨，不可妄動。掌上兵機仔細詳。

The Tiangang is at the position of Yin, indicating good fortune and victory in battle. When the Tiangang points to Yin, those who travel will encounter joy, and in warfare, there will certainly be a great victory. When the Tiangang is at Mao, the heavens and earth are closed off, making it suitable for concealment. When the Tiangang points to Mao, the heavens and earth are closed and uncommunicative, one should take cover and avoid action, as nothing is appropriate. When the Tiangang returns to its original position at Chen, the passageways and crossings become blocked. When the Tiangang is at its native position Chen, it is called passageways and crossings closed off, which means one should only set up camp and not act rashly. All these military advantages and disadvantages are determined by a single movement of the palm, and they should be carefully examined.

上將臨戎，傳式論攻。測將神之動靜，觀主客之雌雄。上將行年克勾處者勝。干為客，為先動。支為主，為後動。

The main general personally leads the battle, and one must turn out the formation disk and use the Three Transmissions to deduce attack and defense. One should measure the movement and stillness of the heavenly general and the earthly branches, observing which side is stronger. If the spirit of the main general's birth year can overcome the place where Gou Chen is located, then victory is possible. The day stem represents the opposing side and is the one that moves first; the day branch represents the main side and is the one that moves later.

吳坎臨奇，秦宮加偶。歲剛柔之運轉，月支干以研窮。吳為丑地，秦為未地。《黃帝初占》云：凡陽年以大吉加歲支，陰年以小吉加歲支，看四課三傳。及占卜十二邦國，各得吉凶神將所主之事。

In the region of Wu, the branch of Chou is added to a yang year, and in the region of Qin, the branch of Wei is added to a yin year. Following the alternation of yang and yin in the years, one should further examine the month and day stems. Wu refers to the position of Chou, and Qin refers to the position of Wei. The "Yellow Emperor's Initial Divination" states: whenever encountering a yang year, place "Daji" (Chou) on the stem of the year; whenever encountering a yin year, place "Xiaoji" (Wei) on the stem of the year. Then observe the four lessons and three transmissions. Using this board to divinate the territories of the twelve states, each can determine the affairs governed by the auspicious and inauspicious deities and generals.

假令己丑歲，是為陰年，以小吉加丑，是反吟四柔，用井欄射法。初傳巳上登明為用，將得六合。中傳丑上見小吉，將得天后。末傳未上見大吉將得青龍。此等卦，繫暮占。卯上見從魁為螣蛇，卯為宋分，主口舌事。酉上見太沖為白虎，酉為趙分，是年二月，趙分有災。餘仿此。

For example, in the year Jichou, which is a yin year, the Xiaoji (Wei) is placed on Chou. The resulting divination is a "Reverse Chant" lesson, with all four lessons being soft. In such cases, the method of "Well Shaft Shooting" is used to determine the initiating element. The first transmission is Dengming (Hai) on Si, with the accompanying Heavenly General being Liu He. The middle transmission is Xiaoji (Wei) on Chou, with the accompanying Heavenly General being Heavenly Empress. The final transmission is Daji (Chou) on Wei, with the accompanying Heavenly General being Azure Dragon. This type of lesson is associated with night divination. On Mao, there is Congkui (You) accompanied by Teng Snake, and Mao is the territory of Song, indicating disputes and conflicts. On You, there is Taichong (Mao) accompanied by White Tiger, and You is the territory of Zhao, indicating disaster in Zhao during the second month of that year. The same reasoning applies to other years.

又如丁卯年，小吉加卯，大吉臨酉，酉乃趙分，上見墓神臨之，主自作亂。其十二邦國分野，皆以所臨神將定其吉凶。

For example, in the year of Dingmao, the small blessing (Wei) is placed on Mao. Thus, the great blessing (Chou) comes to You. You is the territory of Zhao, and seeing the tomb deity arrive there indicates internal disorder in the territory of Zhao. The territories of the other twelve states are also determined in this way, looking at the deities that appear on each position to judge future fortune or misfortune.

亦舉合神，加月支於南北；合神者，甲與己合、乙與庚合、丙與辛合、丁與壬合、戊與癸合是也。加月支者，以歲合加月支，遁五子元也。假令甲申年，正月丙寅，歲合在己，己遁在巳，以巳加月建。占十二邦國神將吉凶成敗也。復推日宿，立用神之東西。日宿即月將。

Another method involves identifying the 'Heavenly Harmony God' and adding it to the monthly branch to determine the north or south. The Heavenly Harmony God refers to the five pairs of heavenly stems that harmonize with each other: Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, and Wu and Gui. Adding the monthly branch involves taking the harmonizing god of the heavenly stem of the current year and adding it to the monthly branch, then using the 'Five Subordinates' mnemonic to determine the position. For example, in the year Jiashen, the monthly branch for the first month is Bingyin. The harmonizing god of Jia is Ji, and according to the Five Subordinates, Ji moves to Si. Therefore, Si is added to the monthly branch. This method is used to determine the fortune and success of the twelve regional deities. Then, proceed to determine the 'Day Host,' which is used to establish whether the Useful God is in the east or west. The Day Host refers to the monthly general.

敵有使來，正時占決。支神制干，即為真說。若辰上神制日上神，其言可信，客畏主也。反此有奸心，不可信也，一本云，時上神剋日上神，亦主多詐。

If an enemy envoy arrives, use the current correct time to cast the divination and make a decision. The god in the day branch can control the god in the day stem, indicating that what is being said is true. If the god in the day branch controls the god in the day stem, his words are trustworthy, because this shows the envoy fears the main party. Conversely, if the god in the day stem controls the god in the day branch, it indicates deceit, and one should not believe him. Another text says that if the god in the time branch controls the god in the day stem, it also suggests the envoy is deceitful.

將朱空而言有欺詐，用角陰而行推奸譎。日上神見朱雀、天空，來情有變，虛詞欺詐也。角者，天罡也。陰者，太陰也。二神將用起年命者，所言不可信，謂太陰蔽翳，天罡凶神也。

If the Heavenly General is the Vermilion Bird or Tian Kong, then the words spoken will involve deceit. If the Initiating Transmission involves Tiangang and Tai Yin, then actions should be considered with suspicion of cunning. When the Day Stem's spirit encounters the Vermilion Bird or Tian Kong, it indicates that the intention is changeable and the words are false. The term "Jiao" refers to Tiangang (Chen), and "Yin" refers to Tai Yin. If these two spirits originate from the main general's year of birth and Initiating Transmission, then whatever is said is unreliable, because Tai Yin signifies concealment and obscurity, while Tiangang is a malevolent spirit.

下生上位，知詭詐以休行。干葉於支，謂陰謀之罷結。日上神與辰上神相生，則兩軍無礙，陰謀必止。

The god in the lower position generates the god in the upper position, indicating that deceitful schemes will not be carried out; the Day Stem and Day Branch harmonize and support each other, showing that secret plots have already been resolved. When the gods on the Day Stem and Day Branch mutually generate each other, there will be no obstruction between the two armies, and the conspiracy is certainly stopped.

寅申巳亥，天耳四時。年上見者，來使潛機。春寅，夏巳，秋申，冬亥，乃天耳也。天耳臨日辰、命年者，來使必有奸謀，其言不可信也。

The trigrams Yin, Shen, Si, and Hai take turns according to the four seasons, which is called "Heavenly Ear." If one of these appears in the year of birth, the person in charge will have hidden intentions. In spring, use Yin; in summer, use Si; in autumn, use Shen; in winter, use Hai. This is what is called Heavenly Ear. When Heavenly Ear appears on the day stem, day branch, or the person's birth year, the person in charge certainly harbors deceitful schemes, and his words should not be trusted.

後乙曹沖，在日辰而詐約；貪狼奸賊，臨支干以虛欺。後即神后，乙即太乙，曹即功曹，沖即太沖，此四神也。申子為貪狼，辰未為奸邪，亥卯為陰賊，此為六賊，天神也。

Shenhou, Taiyi, Gongcao, and Taichong are four spirits that, when falling on the day stem and day branch, indicate that the other party is deceiving with false promises. If the凶 spirits Tuanlang, Jianxie, and Yinzhe appear on the stem and branch, it signifies deception through empty words. "Hou" refers to Shenhou (Zi), "Yi" refers to Taiyi (Si), "Cao" refers to Gongcao (Yin), and "Chong" refers to Taichong (Mao), which are the four spirits. Sheng and Zi are called Tuanlang, Chen and Wei are called Jianxie, Hai and Mao are called Yinzhe, collectively known as the "six villains," all being凶 spirits among the heavenly deities.

如占敵人相約呼召可往否，若日辰見子、寅、卯、辰、巳、未、申、亥加臨，切不可往，其言虛欺也。若四神不宜往約，六賊不宜聽信賊言。以上四神、六賊，或並見六處，乘惡將，乃主詐耳。不然，十二支已去八字矣，豈止四字為實乎？

For example, if you are divining whether you should accept an invitation from an enemy, if the day stem and day branch show Zi, Yin, Mao, Chen, Si, Wei, Shen, or Hai, you must absolutely not go. What he says is all false and deceptive. If the four spirits are present, you should not accept the invitation. If the six thieves are present, you should not believe the enemy's words. However, the above four spirits and six thieves must appear together in the six places and be accompanied by evil heavenly generals for the deception to be genuine. Otherwise, the twelve earthly branches have already excluded eight characters; how can only four characters be considered true?

外國人來，歲神克乙而禍生，若外國人來投拜者，正時占，太歲上神克天乙者，主人賊不可信。他邦異情，陰神賊日以愁之。日辰之陰神自勝其干支或干支上神者，主不利也。

Foreigners coming from outside, if the god of the year branches and overcomes Tianyi Nobleman, misfortune will occur. Whenever foreigners come to submit and pledge allegiance, use the current correct time to cast the divination. If the god of the year branches overcomes Tianyi, it indicates that the person has evil intentions and should not be trusted. If another country has ulterior motives, the hidden god of the day branch will overcome the day stem, and one should be worried. If the hidden gods of the day stem and day branch turn around to overcome their own stems and branches, or overcome the gods on the stems and branches, it indicates that things will be unfavorable.

發使諸方，年路支干，切忌魁罡，次憂伏反。發使諸方，正時占，日辰及使人行年、去路方位之上，忌見天魁、天罡，更忌伏吟、反吟，皆不利也。

When sending envoys to various directions, the aspects of the year stem, the journey, and the day stem and day branch are most忌 to encounter Hekui (Xu) and Tiangang (Chen). It is also feared to meet Fu Yin or Fan Yin. When dispatching envoys to different places, using the correct time to cast the divination, the day stem and day branch, the envoy's year stem, and the direction of the journey should avoid Hekui (Xu) and Tiangang (Chen). It is even more忌 to cast Fu Yin or Fan Yin lessons. These are all unfavorable.

門傷年處，道行殃而凶將災深；年制門時，滯病歸而吉神禍淺。正時占，若所去國門上神來傷行人年上神，行必有殃，吉將災淺、凶將災深。若行人行年上神傷門上神。主滯病而歸。

If the deity at the city gate of the country being traveled to is harmful to the person's age deity, there will certainly be calamity on the way, and if a凶将 is involved, the disaster will be more severe. Conversely, if the person's age deity restrains the deity at the city gate, although the person may return sick, if a吉神 is involved, the disaster will be lighter. Using the correct time to cast the divination: if the deity at the city gate of the destination country harms the deity of the person's age, the journey will certainly bring misfortune; if a吉将 is involved, the disaster will be lighter, but if a凶将 is involved, the disaster will be heavier. If the deity of the person's age harms the deity at the city gate, it indicates the person will get sick and be delayed before returning.

初宜參觜，三傳終而吉將堪憑；參、觜二宿在申，故以申稱參觜也。發使之時得傳送為初傳，大吉也。如三傳終得見傳送，與吉將並即吉，與凶將並即凶。夫初傳得見傳送，亦須吉將併為吉也。

The first transmission is best when it reaches the position of the mansion of Three Stars and the mansion of Turtle Beak, which are both in the position of Shen. If the three transmissions end with a favorable general, it becomes even more advantageous. Since both the mansion of Three Stars and the mansion of Turtle Beak are in the position of Shen, they are collectively referred to as "Shen." When sending a messenger and the first transmission is "Chuansong" (Shen), it is considered very auspicious. If the three transmissions end with "Chuansong" and it is accompanied by a favorable general, it is auspicious; if it is accompanied by an unfavorable general, it is inauspicious. Naturally, if the first transmission is "Chuansong," it must also be accompanied by a favorable general to be considered auspicious.

日忌歲傷，顧干神以到時預選。日發之時，忌干勿為歲所克，以克則凶也。若到彼之日，又不可令克初發之日。假令庚辛日發行，不宜丙、丁日到，為傷元發之日，主凶也；宜壬、庚日到則吉。所以到時預先選擇，取相生為吉。

On the day of departure, it is most inauspicious for the day stem to be overcome by the Tai Su. Therefore, one should take care of the day stem's deity and pre-select the day of arrival. On the day of departure, it is forbidden for the day stem to be overcome by the Tai Su; being overcome brings misfortune. As for the day of arrival, it should not allow the day stem of that day to overcome the day stem of the departure day. For example, if departing on a Geng or Xin day, it is not advisable to arrive on a Bing or Ding day, because fire (Bing and Ding) overcomes metal (Geng and Xin), which would injure the day stem of the departure day, leading to misfortune. It is favorable to arrive on a Ren or Geng day. Therefore, the day of arrival should be pre-selected, with mutual generation being auspicious.

忽聞賊起，天罡之前即知來去。以月將加正時，視天罡所臨之處也。天罡加孟，賊不來，是虛說；加季賊來急；加仲，則未來，或半路遲疑未進。

Suddenly hearing that the enemy has moved, just look at where the Tiangang falls to know whether they are coming or going. Use the Month General placed on the exact hour to turn out the Heaven Plate, and see where the Tiangang falls. If the Tiangang falls on the four Meng positions, the enemy will not come, and the rumor is false; if it falls on the four Ji positions, the enemy is coming urgently; if it falls on the four Zhong positions, then they have not yet started, or they are already halfway and hesitating.

欲知行止，圓精視處必見心田。欲知賊之去處行藏，當視天目之下，有賊在也。春辰、夏未、秋戌、冬丑。以月將加時，便知賊所在處。國精，天目也。

To know whether the enemy is moving or staying, look at where the "round spirit" falls, and you will have an idea. To find out the enemy's movements and hiding place, observe beneath the "heavenly eye," for the enemy is there. The heavenly eye is determined by the season: in spring it is Chen, in summer it is Wei, in autumn it is Xu, and in winter it is Chou. Use the month general combined with the time of divination to turn out the heaven plate, and you will know where the enemy is. The "national spirit" mentioned here is the same as the heavenly eye.

井未角辰貴人覆支干而賊兵益急，井宿在未，角宿在辰。貴人者天乙也。凡辰、未臨日辰，賊必至。若辰、未不臨日辰，賊不來。若辰加季，天乙又臨日辰，賊必至；天乙臨日辰，而辰加孟，賊去虛言來也。

If the Well mansion is in the Wei position and the Horn mansion is in the Chen position, and together with the nobleman (Tianyi), they cover over the day stem and day branch, the enemy troops will come more urgently. The Well mansion is in the Wei palace, and the Horn mansion is in the Chen palace; the nobleman refers to Tianyi. Whenever the Chen or Wei positions are on the day stem and day branch, the enemy will surely arrive; if the Chen and Wei positions are not on the day stem and day branch, the enemy will not come. If the Chen position is added to the four seasonal positions, and the nobleman is also on the day stem and day branch, the enemy will definitely arrive; if the nobleman is on the day stem and day branch, but the Chen position is added to the four beginning positions, then the enemy has already left, and the prediction is false.

玄白制日入熒惑而城壘宜堅。玄白即玄武、白虎也。聞兵至時，玄武、白虎所乘神剋日，賊強，宜急備之。若我掠他人、襲敵人，必遂所願也。

The Black Tortoise and White Tiger restrain the day stem, and if they fall into the position of the planet Fluorescent Flame, the city defenses should be reinforced. The Black Tortoise and White Tiger refer to the Black Tortoise and White Tiger. When hearing of enemy troops approaching, if the deities riding the Black Tortoise and White Tiger overcome the day stem, it indicates the enemy is strong and we should be vigilant. Conversely, if our side is planning to raid or attack the enemy, encountering this situation can lead to success.

太白，謂庚辛也。熒惑，謂丙、丁也。聞賊忽來之時，若天上之庚、辛臨地盤丙、丁之上，賊必來；若天上之丙、丁加地盤庚、辛之上，賊不來也。假令甲子旬中以寅、卯為丙、丁，以午、未為庚、辛。若天盤午、未臨地盤寅卯之上，賊必來，宜堅守城壘。若寅、卯臨午、未之上，是熒惑壓住太白金星，賊不來。金氣遇火不敢動故也。

The term "Tai Bai" refers to Geng and Xin; the term "Ying He" refers to Bing and Ding. If enemies suddenly attack, and the Heaven Plate's Geng and Xin are placed over the Earth Plate's Bing and Ding, the enemy will surely come. But if the Heaven Plate's Bing and Ding are placed over the Earth Plate's Geng and Xin, the enemy will not come. For example, in the first ten days of the Jiazi cycle, according to the method of hidden stems, Yin and Mao are paired with Bing and Ding, while Wu and Wei are paired with Geng and Xin. If the Heaven Plate's Wu and Wei are placed over the Earth Plate's Yin and Mao, the enemy will surely come, and we should hold the city firmly. However, if the Heaven Plate's Yin and Mao are placed over the Earth Plate's Wu and Wei, it means the Ying He fire star is pressing upon the Tai Bai metal star, and the enemy will not come—because metal meets fire and does not dare to act recklessly.

復察游都，支干傷急；戴虎並蛇，師徒敗績。此下論游都之吉凶。臨辰覆日，立見賊來與蛇、虎相併，主軍有敗亡之禍。臨辰克辰，尤凶，尤準。

Now examine the Yu Du: if it harms or overcomes the day stem and day branch, the enemy situation becomes urgent; if Yu Du is opposing the White Tiger and is in the same place as the Teng Snake, the army will suffer defeat. The following sections all discuss the auspiciousness and inauspiciousness of Yu Du. If Yu Du is on the day branch and covers the day stem, enemies will arrive immediately; if it is also with the Teng Snake and White Tiger together, it indicates disaster within the army. If Yu Du is on the day branch and overcomes the day branch, it is especially dangerous and the prediction will be especially accurate.

都將囚死，日辰不克以無憂；或加干支，上下相制而來疾。游都若到囚死之地，不克日辰，亦無驚也。若臨日辰，上下相剋，賊即來，急疾。凡游都無剋日者，止有克辰耳。

If the You Du falls in a position of captivity or death and does not control the day stem or day branch, there is no need to worry. If it is added upon the day stem and day branch with mutual control between upper and lower, enemies will come quickly. If You Du moves to a position of captivity or death without vitality and does not control the day stem or day branch, there is nothing to be alarmed about. If it is placed upon the day stem and day branch with mutual control between upper and lower, enemies will arrive immediately and swiftly. Generally, when You Du does not control the day stem, it can at most control the day branch.

孟仲季神定虛真，總領於天罡；游都加孟賊不來，加季賊必來，加仲遲疑。天罡加孟主憂畏，加仲兩相傷，加季主戰。

Whether the rumor is true or false depends on where it falls—on the four beginning months, the four middle months, or the four seasonal months—and all of this is overseen by the Tiangang. If the Tiangang falls on the four beginning months, enemies will not come; if it falls on the four seasonal months, enemies will definitely come; if it falls on the four middle months, enemies are still hesitating. If the Tiangang falls on the four beginning months, it indicates inner anxiety; if it falls on the four middle months, it indicates mutual injuries on both sides; if it falls on the four seasonal months, it indicates an impending battle.

耳目神居探消息，皆從於地室。大吉丑、小吉未為天目，太沖卯從魁酉為天耳。天耳即地室也。聞賊不的，即使遊騎向天耳下聽之，必得賊人行止消息。欲聽密事，亦於天耳下察之，必得。

The places where the spirits of the ears and eyes reside can be used to gather intelligence, and all of this must start with the "earth chamber." Daji (Chou) and Xiaoji (Wei) are called Tianmu, while Taichong (Mao) and Congkui (You) are called Tian'er; Tian'er is also the earth chamber. If there is a report of enemy movements but it is not certain, send mobile cavalry to the area under Tian'er to listen, and they will certainly obtain information about the enemy's movements. If one wishes to investigate secret matters, they should also conduct reconnaissance under Tian'er, and they will surely gain something.

不臨支干，憂合貴人；好鄉不戰，畏處交兵。游都不臨支干，而與天乙並者，賊亦來，游都所臨相生，此好鄉不戰。若寅為游都，加申酉之上，是寅木所畏之鄉，當此之時，父子不相親，中外不相念，戰鬥必也。凡游都與天乙，在日辰前一辰，則一日至；二辰，則二日至；隔四辰則不至也。游都所臨下辰剋日亦忌。

The place of You Du does not need to be on the day stem or day branch, but if it is together with Tian Yi Gu Ren, there is still cause for concern. If You Du falls in a harmonious position, there will be no conflict. If it falls in a position it fears, there will be battle. Even if You Du is not on the day stem or day branch but is in the same position as Tian Yi, the enemy will still come. If the position where You Du falls is mutually generating, this is called "good place," and there will be no battle. If寅 is You Du and is placed over申 or酉, this is the metal place that寅 wood fears. At this time, the enemy's family members will not be close and the inside and outside will not support each other, leading inevitably to battle. Generally, if You Du and Tian Yi fall in the previous hour of the day stem or day branch, they will arrive within one day. If they fall in the previous two hours, they will arrive within two days. If they are separated by four hours, they will not come. If the branch under which You Du falls is able to overcome the day stem, it is also something to be cautious about.

若在東方猛烈兮，宜堅城壘；或當南面威強兮，速備關津。聞賊至時，正時占，游都臨東方，其賊勢猛；若臨南方，其勢亦不可當也。經云：“卯辰巳等宜防賊，兵書云此是三刑。”

If the Yu Du is in the east, the enemy's force is fierce and the city defenses should be reinforced; if it is facing the south, the enemy's strength is overwhelming and the passes and ferry crossings should be urgently guarded. When hearing that the enemy is about to arrive, use the correct time to cast the divination: if Yu Du is in the east, the enemy's force is fierce; if it is in the south, its strength is unstoppable. The classic says: "Be cautious of thieves when the hours of卯, 辰, and 巳 are involved, as the military treat these consecutive hours as the Three Punishments."

在西疑遲，可行恩而犒將；臨北事退，可宴樂而棲遲。游都臨西方，其賊遲疑未進，可行賞犒之事。若在北方，主賊退，可宴樂無虞也。又看旺相死休囚。

The Yu Du is located in the west, indicating the enemy hesitates and does not advance, so we can reward and entertain our soldiers; if Yu Du is in the north, the enemy has already retreated, and we can hold feasts, enjoy ourselves, and rest calmly. Additionally, we should also consider the Qi of Yu Du's position, whether it is in the state of Wàng (Prosperity), Xiàng (Growth), Sǐ (Decline), Xiū (Rest), or Qiú (Captivity).

天罡天陽，月建地陽，動偶天陰天魁，靜陰地陰玄見玄武。《玉帳經》云：“天罡為天陽，月建為地陽，天魁為天陰，玄武為地陰。”常法，他處以太歲為地陰。

Tiangang (Chen) is heavenly yang, and the month builder is earthly yang; the moving heavenly yin, which forms pairs, is Tiankui (Xu), while the still earthly yin is represented by Xuanwu. The "Juyang Jing" says: "Tiangang is heavenly yang, the month builder is earthly yang, Tiankui is heavenly yin, and Xuanwu is earthly yin." According to the commonly used method, other books also regard the Tai sui as earthly yin. These four pairs correspond with each other, and this is the basis for the following analysis of the relationships between sovereign and subject, father and son, and the changes between water and fire.

若交相覆，君臣驚悖於奸謀；或曰重臨，水火提防於事變。若天陽天陰互相交復，主君臣不相和協，占國兵察地陰，若陰覆陽者，臣欲害君，子欲害父，婦欲害夫也。若陽覆陰時，君欲害臣，父欲害子，夫欲害妻也。若值重陽重陰，皆凶。重陽時火驚，重陰時水驚，若聞有賊，亦急備之。

If the heavenly yang and heavenly yin overlap and press upon each other, there will be turmoil among the ruler and minister due to treachery; if similar elements overlap and are adjacent, one should be cautious of calamities involving fire and water. When heavenly yang and heavenly yin intersect and cover each other, it indicates that the ruler and minister cannot be harmonious. When divining state or military affairs, one should examine the earthly yin: if the yin covers the yang, it signifies that the minister will harm the ruler, the son will harm the father, and the wife will harm the husband; if the yang covers the yin, it indicates that the ruler will harm the minister, the father will harm the son, and the husband will harm the wife. If there is a heavy yang or heavy yin, it is ominous. During heavy yang, one should be vigilant against fires; during heavy yin, one should be cautious of floods; if there is news of an enemy attack at such times, one must also be prepared to defend.

功曹加甲，陽居日以無憂；旬首承箕，陰在干而逢戰。常以功曹加六甲首，聞賊占，日干上見陽神者賊不來，陰神臨日干者賊必至也。謂寅為箕者，以箕宿在寅也。

Place Gongcao (Yin) on Jia, and if the Day Stem has a Yang spirit, there will be no worries; if the Day Stem has a Yin spirit and the beginning of the ten-day period aligns with the Winnowing Basket mansion, there will be a battle. This method usually involves placing Gongcao on the first day of each ten-day period to start the calculation: when hearing of enemy movements and divining, if the Day Stem shows a Yang spirit, the enemy will not come; if a Yin spirit appears on the Day Stem, the enemy will arrive. The text refers to寅 as 'Ji' because the Winnowing Basket mansion is located in the寅 palace.

大吉反伏，太乙追尋；若臨子午，太沖可任。《玉帳經》云：“大吉為天耳，若反吟、伏吟時占，賊在天盤太乙之下，若臨子午之位，賊在太沖之下。”

When encountering a divination with reverse chant or hidden chant, one should trace the Taiyi from Daji. If Daji is positioned at Zi or Wu, then one may use Taichong to determine the outcome. The "Juyang Jing" states: "Daji (Chou) is the heavenly ear; if reverse chant or hidden chant occurs when setting the course, the enemy is beneath the Heaven Plate Taiyi (Si); if Daji is at Zi or Wu, the enemy is beneath Taichong (Mao)."

巳亥見牛，於星紀而排陣；辰戌遇鬥爭，向營室以加心。斗牛二宿在丑，故名丑為斗牛也。星紀亦丑也。若巳亥上見丑，賊在星紀之下。若辰戌上見丑，賊在天盤亥下伏也。

When the Ox mansion (Chou) appears on the Si and Hai positions, the army should be arranged in the position of the Star Mansion (Xingji); when the Dipper mansion (Dou) is encountered on the Chen and Xu positions, one should be cautious and vigilant towards the direction of Camp Room (Hai). The Dipper and Ox mansions are both located in the Chou palace, so Chou is called the Dipper and Ox; the Star Mansion is also another name for Chou. If the Ox mansion appears on Si and Hai, the enemy is located beneath the Star Mansion; if the Ox mansion appears on Chen and Xu, the enemy is hidden beneath the Heaven Plate's Hai position.

卯酉逢聽，可掩襲於太簇；寅申斗耳，當備戰於實沉。太簇，酉之別名。實沈，申之別名。若大吉加卯、酉之上，賊在天盤酉下伏也。若大吉加寅、申之上，賊在天盤申下伏也。

When there is something heard above the卯 and酉 positions, one should go to the 太簇 (酉) direction to attack secretly. When the Dipper mansion and 天耳 meet above the寅 and申 positions, one should prepare for battle at the 实沉 (申) direction. 太簇 is another name for 酉, and 实沈 is another name for 申. If Daji (Chou) (丑) is placed above the卯 or 酉 positions, the enemy will be hidden beneath the Heaven Plate 酉 position. If Daji (Chou) is placed above the寅 or 申 positions, the enemy will be hidden beneath the Heaven Plate 申 position.

神后登明，正時可曉。干見賊多，支逢寇少。聞賊加正時。若亥、子二神臨日，賊多；臨辰，賊少。又游都臨日賊多，臨辰寇少。

Shenhou (Zi) and Dengming (Hai) are two deities. Using the correct hour to cast the divination can clarify their meaning: if they appear on the day stem, there are many enemies; if they appear on the day branch, there are few enemies. When enemy news is heard, use the correct hour to add to the divination. If Hai and Zi appear on the day stem, there are many enemy troops; if they appear on the day branch, there are few enemy troops. Similarly, if Youdu appears on the day stem, there are many enemies; if it appears on the day branch, there are few enemies.

辰加剋日，奇兵應防於陣後。支臨日克干，賊在我後。又云：支其克干，賊必襲後，宜速備之。日覆於辰，銳卒急當於前擾。干加支，賊在我前，又云，干克支，賊當道伏截，宜急備之。又云，天罡辰、太乙巳、大沖卯、神后子四神臨日，賊兵在前；臨辰，賊兵在後。

When the day branch approaches the day stem and overcomes it, one should be cautious of a surprise attack from the rear. If the day branch is above the day stem and overcomes it, the enemy is behind; it is also said that when the day branch overcomes the day stem, the enemy will certainly attack from the rear, and one should be prepared to defend. Conversely, if the day stem is above the day branch, the enemy's elite forces will be in front to harass. When the day stem approaches the day branch, the enemy is in front; it is also said that when the day stem overcomes the day branch, the enemy will set an ambush in the way, and one should be ready to guard against it. There is another saying: if the four divine generals, Tiangang (Chen), Taiyi (Si), Taichong (Mao), and Shenhou (Zi), are above the day stem, the enemy is in front; if they are above the day branch, the enemy is behind.

雀蛇臨日，白勾制而血光；朱雀、螣蛇臨日，必主驚悸也。白虎、勾陳臨日，必傷兵士。虛子軫巳二神，蛇鼠會而賊矯。虛宿在子，軫宿在巳，若二神臨日辰而又剋日辰者，其賊急強，未可攻也。我據險依隘，從太歲備之。

The Vermilion Bird and Teng Snake appearing on the Day Stem indicate fear and alarm; if the White Tiger and Gou Chen come to control and subdue them, there will be bloodshed. When the Vermilion Bird and Teng Snake appear on the Day Stem, it definitely indicates anxiety and restlessness; if the White Tiger and Gou Chen appear on the Day Stem, it will result in injury to soldiers. The deity associated with the Emptiness Mansion is in the Zi position, and the deity associated with the Chariot Mansion is in the Si position. The snake (Si) and the rat (Zi) meet, indicating that the enemy will be arrogant and fierce, difficult to control. The Emptiness Mansion is in the Zi position, and the Chariot Mansion is in the Si position. If these two deities appear on the Day Stem or Day Branch and overcome the Day Stem or Day Branch, it means the enemy is urgent and strong, and it is not advisable to attack rashly. Our side should occupy the narrow passes and defend according to the direction of the Tai Su.

太乙巳罡辰沖，遇必爭先。夜防賊至，兵備宜專。太沖、天罡、太乙三神齊見，謂之三刑。聞賊來占，值巳、辰、卯臨日辰上者，不問克不克，賊必先至。若臨日，則夜有劫營掩襲之患。

Taiyi (Si), Tiangang (Chen), and Taichong (Mao) meet together, indicating the enemy will certainly strike first. Be vigilant at night to prevent enemy troops from arriving; vigilance must be focused and unrelenting. When Taiyi, Tiangang, and Taichong appear together, it is called 'Three Punishments'. If enemy news is consulted and Si, Chen, and Mao are present on the day stem or day branch, whether they are harmonious or conflicting, the enemy will certainly arrive first. If they appear on the day stem, there is a risk of the camp being attacked or ambushed at night.

甲乙聞憂，丙子可除亂寇；庚辛知事，壬癸定破烽煙。假令甲、乙日忽聞賊，或見賊，宜丙、丁、巳、午時，擇吉門而出，必勝；庚、辛日，宜用壬、子、癸、亥時。則吉也。

On days with Jia or Yi as the day stem, if there is news of danger or enemy forces, using hours with Bing or Zi can eliminate the rebels. On days with Geng or Xin as the day stem, if there is news of warfare, using hours with Ren or Gui will surely dispel the smoke of war. For example, if on a Jia or Yi day there is sudden news of enemies or sight of enemy troops, it is advisable to choose hours with Bing, Ding, Si, or Wu, which belong to fire, and select a favorable gate for military action, which will surely lead to victory. On days with Geng or Xin as the day stem, it is advisable to use hours with Ren, Zi, Gui, or Hai, which belong to water, to achieve good fortune. This is still based on the principle of using the子孙 (son and grandson) energy generated by the day stem to suppress the invading enemies.

土木東青，金火南輪兮於夏；甲庚西罹，丙壬北敗兮冬天。此言用兵日與方向。不可太旺與太屈。假如春三月甲乙日，向東方，則太旺，而出兵必課災眚。又如春三月土死，以戊巳日向東行，則受制太過，出兵必遭屈辱。舉此例，五行類推。

On days of Earth element, and days of Wood element, the direction should be east; on days of Metal and Fire elements, the direction should be south in summer. On days of Jia and Geng, facing west will bring misfortune, while on days of Bing and Ren, facing north in winter will lead to defeat. These sentences explain the coordination between the day of military action and the direction faced. It is not advisable to be too strong or too weak. For example, in the first three months of spring, on days of Jia and Yi, advancing eastward for military action is not good, because Wood is already strong in spring, and facing east further enhances its strength, leading to disaster. Another example is that in spring, Earth is in a state of decline, so on days of Wu and Ji, advancing eastward is not advisable, because Earth is heavily restrained by Wood, and facing east further weakens it, leading to humiliation. These two examples serve as a model, and the other Five Phases can be similarly inferred.

貴人舉兵，開地千里；螣蛇出軍，眾心憂畏。太常粗吉，知軍旅之營安；六合尤宜，獲金實之美麗。青龍大勝，得府庫與圖書；朱雀多詞，慮軍戎之見恥。太陰中怯，玄武失物以憂深；天后無威，白虎自敗而禍死。勾陳則戰士折傷，天空乃君臣被毀。

Heavenly Empress initiating the transmission leads to the ability to expand territory over thousands of li; Teng Snake initiating the transmission causes soldiers to be anxious and fearful. Tai Chang initiating the transmission indicates a favorable situation, showing stability within the military camp; Liu He initiating the transmission is especially suitable, leading to the acquisition of gold, silk, and treasures. Azure Dragon initiating the transmission brings great victory, enabling the capture of treasury goods and documents; Vermilion Bird initiating the transmission brings many disputes, requiring caution as the army may suffer disgrace. Tai Yin initiating the transmission results in low morale among soldiers; Black Tortoise initiating the transmission indicates loss of property and deep worries. Heavenly Empress initiating the transmission means the army lacks authority; White Tiger initiating the transmission leads to self-inflicted defeat and casualties. Gou Chen initiating the transmission causes soldiers to suffer injuries; Tian Kong initiating the transmission leads to the ruler and ministers being slandered by others.

此言發用初傳之將所主之吉凶也。用起天乙，出軍，敵人千里畏服。用起螣蛇，主驚駭潰亡之兆。用起太常，主營固而卒安。用起六合，主獲金帛子女之大利，占邦國亦然。用起青龍，必得邦郡圖書、府庫之物，出軍大利。用起朱雀，被蔑毀辱，立見災殃。起太陰，出軍士卒怯弱。起玄武，主軍馬潰失奔潰之禍。起天后，出軍不戰自敗。發用白虎，出軍疾疫喪亡。起勾陳，主敗亡，軍折馬傷。起天空，主出軍被敵欺誆凌辱之事。

The first transmission initiates with the Heavenly General, each indicating different auspicious or inauspicious outcomes. If the initiating transmission begins with Tian Yi, it signifies that the enemy will be frightened and submit even from a distance. If it begins with Teng Snake, it indicates signs of alarm, defeat, and flight. If it begins with Tai Chang, it indicates a secure camp and peaceful soldiers. If it begins with Liu He, it signifies great gain in gold, silk, and children, and similarly for matters concerning states and countries. If it begins with Qing Long, it indicates the acquisition of maps and treasures from states and regions, and is highly advantageous for military campaigns. If it begins with Zhu Que, it indicates being despised, slandered, and humiliated, with calamity immediately following. If it begins with Tai Yin, it indicates weak soldiers in military campaigns. If it begins with Xuan Wu, it indicates the loss and disorder of troops and horses. If it begins with Tian Hou, it indicates defeat without battle. If it begins with Bai Hu, it indicates plague and death in military campaigns. If it begins with Gou Chen, it indicates defeat, loss of soldiers and horses. If it begins with Tian Kong, it indicates being deceived and insulted by the enemy during military campaigns.

空亡失眾，傳逢不利。初傳雖吉，中未見空亡者，出師不利。天罡加巳，行者獲全；縱橫建午，坐帳調琴。此下七節言天罡所指之吉凶也。天罡指巳，為天地所初開時，出軍開地千里，大勝也。加午為縱橫，坐帳不出，宜安樂而備兵也。

If the Three Transmissions encounter Kongwang, there will be loss of people and affairs will not go smoothly. Even if the First Transmission is favorable, if the Middle Transmission and Final Transmission meet Kongwang, the military expedition will still be unfavorable. If Tiangang falls on Si, those who travel will be safe; if Tiangang is on Wu, it is a time of纵横, suitable only for sitting in the tent playing the zither. The following seven sections all discuss the auspiciousness or inauspiciousness indicated by Tiangang. When Tiangang points to Si, it is the beginning of the creation of heaven and earth, and the army can expand territory thousands of li and achieve great victory. When Tiangang is on Wu, it is called纵横, suitable only for staying in the tent, being at ease, and secretly preparing the army.

指未必通，謂聲名之著顯；向申地迫，言災禍以彌深。加未，天道小吉時，可以出軍也。加申，天地小爭時，又為地迫時，不可出軍，避之則吉。

Tiangang points to Wei, indicating smooth travel and a sign of fame and recognition; Tiangang facing Shen signifies a time of earth pressure, meaning calamities will become more severe. When Tiangang is combined with Wei, it is during the time of minor auspiciousness in the heavenly way, and it is appropriate to march out with troops. When Tiangang is combined with Shen, it is a time of minor conflict between heaven and earth, also called a time of earth pressure, and it is not advisable to march out with troops; avoiding is auspicious.

直酉西方，地閉而車折馬死；返來戌上，人乖而將殞兵沉。加酉為天地關格時，不可出師，必有隔絕、人馬鬥傷之患。加戌為天地反吟時，不可出軍，乃君臣相隔、父子相違、夫婦相別、奴婢背主之時，主士卒凶傷禍敗也。

The Tiangang is at the western You position, where the earth energy is blocked, causing vehicles to break and horses to die. When Tiangang returns to Xu, people's hearts become estranged, generals die, and soldiers drown. When Tiangang is at You, it is a time of heavenly and earthly obstruction, making military campaigns impossible, with inevitable obstacles and injuries to people and horses. When Tiangang is at Xu, it is a time of reverse chant, also making military campaigns impossible, as it is a time when sovereign and minister are separated, father and son are at odds, husband and wife are apart, and servants betray their masters. In such times, soldiers suffer injuries and the army suffers defeat.

亥上見之，天窄而傷人驚怖；子邊見也，地逼而半路難居。加亥為天窄時，加子為地逼時，俱不宜出軍，主半路恍惚不安。

Tiangang appears on Hai, indicating a time of narrow heaven, causing harm to people and inducing fear; when it appears on Zi, it signifies a time of forced earth, making it difficult to settle down halfway. Tiangang combined with Hai is called the time of narrow heaven, and combined with Zi is called the time of forced earth. In both cases, it is not advisable to mobilize troops, as they will experience confusion and unease halfway.

丑向途通，三十里宿；來晨任意，神功潛助。每臨寅上，龍見天乙以情通；若到卯中，天地塞閉而氣換。加丑為天地小通時，出軍三十里，來晨任意前行。指寅為天地獨通時，遇天乙尤吉。加卯為天地閉塞不通時，宜藏避。

Tiangang is at Chou, indicating smooth travel; after traveling thirty li, one may camp. On the next morning, one may proceed freely, with divine assistance secretly aiding. When Tiangang arrives at Yin, the Azure Dragon and Tianyi meet, leading to smooth circumstances; if it reaches Mao, the heavens and earth become blocked, and the situation changes. When Tiangang is at Chou, it is a time of minor communication between heaven and earth; when marching, travel thirty li and camp the next morning. When Tiangang points to Yin, it is a time of complete communication between heaven and earth; if Tianyi and Nobleman are also present, it is especially auspicious. When Tiangang is at Mao, it is a time of blocked communication between heaven and earth, and it is suitable to hide and avoid.

伏吟辰地，關梁閉塞以難通。若守城營，客將憂疑而自縮。指辰為天地伏吟時，亦為天地閉塞，利以守己。若堅城守營，賊將自遁，不可出軍遠行也。

The Tiangang is in a hidden chant and returns to its original position at Chen, causing the key pass to be blocked and difficult to pass through. If our side坚守 the city and camp, the invading enemy will become doubtful and retreat. When the Tiangang points to Chen, it signifies that heaven and earth are in a hidden chant, and the heavens and earth are closed off, which is favorable for defense. As long as we strengthen the city and hold the camp firmly, the enemy general will naturally retreat, and we must not send out troops for long journeys.

猝逢賊將，方處占求；強兵神后，步卒牽牛。此下四節，以來方而占賊也。見賊加正時，看方上之神。神后，子也。若方上見子，賊從其下來者，賊將先來，必為輕騎。方上見大吉，賊從其下來者，其將堅強也。

In a hurried situation encountering an enemy general, one should set up the divination based on the direction from which the enemy comes. If the direction shows Shenhou (Zi), it indicates strong troops are coming; if it shows Chou (Tian Niu), it indicates infantry are coming. The following four sections all involve divining the enemy's situation based on the direction from which they approach. When seeing the enemy, use the correct time to set up the divination and check which deity is present in that direction. Shenhou corresponds to Zi; if the direction shows Zi, the enemy approaches from below, meaning the general will arrive first, and they are definitely light cavalry. If the direction shows Daji (Chou), the enemy approaches from below, indicating the general is strong.

猛見功曹寅，車騎長槍於兔腹卯；急旗角亢辰，衛兵變陣於龍頭巳。賊從功曹下來，其將猛，其士健。兔即卯也，賊從太沖下來，其兵精，器械且利。角亢，辰也，天罡也，賊從其下來，必有伏兵急速也。太乙名龍頭，即巳也，賊從其下來。其兵善能進退，變化陣形，故名衛兵，它謹速之。

The direction of Gongcao (Yin) indicates an enemy general who is brave and fierce; the direction of Tu Fu (Mao) indicates enemy forces arriving with chariots and long spears; the direction of Jiao Kang (Chen) indicates urgent banners and signals; the direction of Long Tou (Si) indicates soldiers skilled in changing formations, known as guards. If the enemy comes from beneath Gongcao, the general is brave and the soldiers are strong. Tu Fu is Mao, so if the enemy comes from beneath Taichong, their troops are well-disciplined and their weapons are sharp. Jiao and Kang are in Chen, which is Tiangang, so if the enemy comes from beneath it, they must have hidden troops and move quickly. Taiyi is also called Long Tou, which is Si, so if the enemy comes from beneath it, their army is skilled in advancing and retreating and changing formations, hence called guards. One must be especially cautious and respond swiftly to them.

馬隊勝光，大將秦宮未而坐用。驍從傳送申，明天趙次酉以箕籌。賊從勝光下來，其將武勇，或軍士眾，當以奇兵以待之。賊小吉下來，其兵勝而強。賊從傳送下來，其賊勇銳。酉為趙分，賊從其下來，其賊能知天道，有謀略。

The direction of Shengguang (Wu) indicates a cavalry force is approaching; the direction of Qin Palace (Wei) suggests a general is stationed and directing operations. The direction of Chuansong (Shen) indicates a fierce and capable unit is coming; the direction of Zhao territory (You) suggests the enemy is someone who understands the heavens and is skilled in planning. If the enemy comes from beneath Shengguang, the commander is brave and martial, or the troops are numerous, and one should use a surprise attack. If the enemy comes from beneath Xiaoji (Wei), their forces are strong and powerful. If the enemy comes from beneath Chuansong (Shen), that enemy force is brave and elite. You is the direction of Zhao, and if the enemy comes from beneath You, the enemy understands heavenly principles and is strategic.

天魁戌猛壯而難擊。登明亥突急而莫留。賊從戌下來，其賊將士猛壯精銳，不可輕擊也。賊從亥下來，多有突急銳兵或奇伏之卒也。

The direction of Tiankui (Xu) indicates that the enemy is strong and powerful, difficult to defeat; the direction of Dengming (Hai) indicates that the enemy advances suddenly and urgently, and should not be engaged for long. If the enemy comes from beneath Xu, their soldiers are strong, sharp, and elite, and should not be attacked lightly. If the enemy comes from beneath Hai, they are likely to have sudden attackers or hidden troops waiting in ambush.

象色天機，金來火應。兵戈相入，勾陳是刑。賊從申上來，我以赤旗、銳陣應之。四方皆仿此。勾陳臨日，兩軍合陣以爭雄；井斗來臨，彼此收戈而息怒。假令申酉為勾陳，臨甲日之上，為刑，金克甲，必戰。加仲神在門，兩傷；加季神在外，必有大戰。若大、小吉臨甲日，兵自兩解而不戰。井，小吉；斗，大吉也。

The form and color of banners contain hidden heavenly signs: if the enemy belongs to the metal element and attacks, I will use a banner of the fire element to respond. If the enemy comes from the position of Shen, I will use red banners and a sharp formation to counter, and similarly for the other directions. Whether or not weapons will be used depends on whether Gou Chen brings a刑 (crime or punishment). If Gou Chen is positioned on the day stem, the two armies will line up for battle; if Jing Su and Dou Xu arrive, both sides will instead cease fighting and calm down. For example, if Shen and You are occupied by Gou Chen, and it is on the day of Jia, forming a刑, the metal will overcome Jia (wood), and a battle is certain. If Gou Chen is added to the four central deities and the main gate position, both sides will suffer damage; if it is added to the four seasonal deities and is at the outer position, there will definitely be a great battle. If Daji (Chou) and Xiaoji (Wei) are on the day of Jia, the armies will naturally stop fighting without engaging. The term "Jing" refers to Xiaoji (Wei), and "Dou" refers to Daji (Chou).

年逢六害，凶神必並於外傷；若主將本命、行年上見六害、更與凶將並，主凶敗。或剋日，大凶。日值孤雄，吉將堪逢於陣擊。孤者，太歲、月建後二辰是也。虛者，孤之對沖也。如正月子孤、午虛之類。用兵皆當背孤擊虛。雄者，春寅、夏巳、秋申、冬亥，用兵皆當背雄擊雌，雌者，雄之沖也。若孤神與戰雄臨將之行年、本命、辰之上者，必得大勝。

When the six harmful influences appear in the year pillar, if there are also evil spirits present, external harm is inevitable. If the general's true birth and year pillar both encounter the six harmful influences, and they are in the same position as evil generals, it indicates danger and defeat. If these also overcome the day stem, it is extremely dangerous. If the day branch is in the position of 'solitude' or 'strength', and is accompanied by auspicious generals, then the army can be arranged for attack. 'Solitude' refers to the second heavenly stem after the year's stem; 'void' is the opposite position of solitude, for example, in the first month, the stem Zi is solitude and the stem Wu is void. In military operations, one should attack the void position while facing away from the solitude position. 'Strength' refers to the stems Yin in spring, Si in summer, Shen in autumn, and Hai in winter. In military operations, one should attack the opposite position of strength while facing away from the strength position. If the solitude spirit and the strength position both appear in the general's year pillar, true birth, or day branch, great victory is certain.

官軍欲勝，勾制玄都。勾陳若制玄武、游都者，出軍必勝。主將年上神克白虎、玄武所乘神亦勝。若三傳中將得六合、青龍、太陰、太禽，及在將軍年命上更乘旺氣者，必大勝。又玄武陷死囚之地，亦勝。若玄武臨日辰，遙克時上勾陳，必敗。天乙、勾陳所乘神克游都者勝。

The official army wishes to win, so the Gou Chen must control the Xuan Wu and You Du. If Gou Chen can subdue Xuan Wu and You Du, the army will certainly win. If the general's year stem can overcome the White Tiger and the Xuan Wu's riding god, it also indicates a victory. If among the three transmissions there are the Liu He, Qing Long, Tai Yin, and Tai Qin, these auspicious generals, and they fall on the general's year stem and ride on strong energy, there will certainly be a great victory. If the Xuan Wu is in a state of death, imprisonment, or no energy, it also indicates a victory. Conversely, if the Xuan Wu is on the day stem and day branch, and it remotely overcomes the Gou Chen at the time, then defeat is certain. If the Tian Yi and Gou Chen's riding god can overcome You Du, it indicates a victory.

損支主敗，傷干客輸。正時占，干上神遙克支上神，或干克支。及上克下，皆為主敗。若支上神克干上神，或支克干，或下克上，皆為主勝。

If the day branch is damaged, the host side will lose; if the day stem is damaged, the guest side will lose. Using the correct time to cast the divination: if the god on the day stem remotely controls the god on the day branch, or if the day stem controls the day branch, or if the upper god controls the lower god, these situations indicate the host side losing. Conversely, if the god on the day branch controls the god on the day stem, or if the day branch controls the day stem, or if the lower god controls the upper god, these situations indicate the host side winning.

欲掠他鄉，戊己須逢于吉將；欲潛兵劫掠，視天盤、地盤二處戊、己位，逢吉將，出掠有功。假令甲子旬中以辰、巳為戊、己，上下皆為吉將，必然大獲。

If one intends to go elsewhere for plundering, the positions where Wu and Ji are located must meet a favorable general. To secretly send troops for plundering, one should look at the positions of Wu and Ji on the Heaven Plate and Earth Plate. If a favorable general is present there, the expedition for plundering will surely be successful. For example, in the first decade of Jiazi, according to the method of hidden stems, Chen is paired with Wu and Si is paired with Ji. If these two positions are both occupied by favorable generals, there will certainly be great success.

前三後二，私門禁戶以相扶。前三，六合也。後二，太陰也。若卯、酉乘之謂之私門。禁戶有四，除、定、危、開是也，得太常、青龍、太陰、六合乘之，出兵深入，如蹈無入之境。入水不溺，入兵不傷，天佑之福也。

The nobleman, the third position ahead, and the second position behind are places where private doors and restricted gates mutually support each other. The first three positions are Liu He, and the last two are Tai Yin; if they are carried by卯 and酉, they are called 'private doors'. The restricted gates have four positions: 除, 定, 危, and 开. If Tai Chang, Azure Dragon, Tai Yin, and Liu He are also present, then when sending troops deep into enemy territory, it is as if entering an uninhabited place. One will not drown when going downstream, and will not be injured by soldiers, which is a blessing from heaven.

三路迷心、時下罡隨於孟仲；兩歧惑應，日辰左右以規謀。路逢三叉之道，欲知何道吉，正時占。天罡加孟，左道通；加季，右道通；加仲，中道通。此下出軍大捷，所求必遂。若逢兩歧路，日干吉者，左道通；支吉者，右道通也。

When facing three paths and feeling confused, look at the position of the Tiangang at the time of divination; if it is in the first position (Clan), then the left path is favorable; if it is in the fourth position (Season), then the right path is favorable; if it is in the middle position (Middle), then the central path is favorable. Following this method, military campaigns will surely achieve great victories, and all desired matters will certainly come to pass. If encountering two paths, choose the left path if the Day Stem is favorable, and the right path if the Day Branch is favorable.

欲渡河江，支傷莫人。卯辰及酉，井泉須知。壬亥子兼癸丑，天河覆井以沉波。更忌罡沖，太歲遭虛而禍急。欲渡江河，正時占，支傷則水路不宜行也。卯、辰、酉為地之三井，壬、子、癸為天之三河。正時占，天河加臨地之井者，主有覆溺之危，不可渡也。若見太沖、天罡加支干，必有風濤之惡。神后加太歲之上，主行船有沒溺之災。

If one wishes to cross a river, one should not go into the water if the day branch is injured. The hours of卯, 辰, and 酉 are the three wells on the ground, which should be remembered; the hours of壬, 子, and 癸 are the three rivers in the sky. If the heavenly river covers the ground wells, the boat will be in danger of capsizing and drowning. One should also avoid the conflict of Taichong (Mao) and Tiangang (Chen). If the master year meets an empty position, disaster will come quickly. When crossing a river, use the correct hour to cast the divination. If the heavenly river is placed over the ground well, it indicates danger of capsizing and drowning, and crossing is not advisable. If Taichong (Mao) and Tiangang (Chen) are placed on the day stem and day branch, there will certainly be bad winds and waves on the way. If Shenhou (Zi) (子) is placed on the master year, it indicates danger of the boat sinking.

洿池之地，天罡指處以堪行；支吉干傷，水面通船而立事。日為陸地，干吉利陸進。如有洿下聚水之處，亦取天罡下去通於道也，加孟勿前行，加仲勿中行，加季勿後行。支為水道，支吉利水路。

When encountering low-lying waterlogged areas, only the direction indicated by the Tiangang can be used for passage. If the Day Branch is favorable but the Day Stem is harmed, one should take water routes and use boats for affairs. The Day Stem represents land, and if it is favorable, it is suitable to advance by land. If there is a low-lying waterlogged area ahead, the passage should also be taken in the direction of the Tiangang. If the Tiangang is positioned in the four beginning sections (four Meng), do not lead the group ahead; if it is in the four middle sections (four Zhong), do not be in the middle of the group; if it is in the four end sections (four Ji), do not be at the end of the group. The Day Branch represents water routes, and if it is favorable, it is suitable to travel by water.

凡丙子、丁丑、癸未、癸丑為觸水龍日，不宜涉水，戊寅、己卯日亦凶。凡卯為船車，臨支為船，臨干為車，在旺相之鄉，車船無損，在囚死之鄉，車船破壞。若臨渡船漏，看天罡，加孟前有補處，加仲中間有補處，加季船尾有補處。行車同。

All the days of Bingzi, Dingchou, Guiwei, and Guichou are called "Touch Water Dragon Days," and it is not advisable to cross water on these days. The days of Wuyin and Jimao are also unfavorable. The position of Mao represents boats and carts: if Mao is in the day branch, it is considered a boat; if it is in the day stem, it is considered a cart. If Mao is in a prosperous and strong position, the boat and cart are intact; if it is in a restrained or dead position, the boat and cart will be damaged. If a boat leaks while crossing a river, one should look at the Tiangang: if Tiangang is in the four young months, there is a hole to be repaired at the front of the boat; if it is in the four middle months, there is a hole in the middle of the boat; if it is in the four old months, there is a hole at the back of the boat. The principle of repairing a cart is the same as that of repairing a boat.

昏蒙失路，執式天盤。參申行意曉，天角辰堪緣。道經山林野澤，蒙雨霧暗，迷失道路，執式特盤投於地，取天罡下之五十步當得好道。傳送之下，亦主自然開悟。參宿在申，故曰參行也。天角，天罡也。去必有路。

The sky was dark and the path was unclear, so he took the divination disk in his hand and rotated the Heaven Plate. The Three Stars mansion located in Shen can guide one to know the right direction, and the Heaven Angle located in Chen can also be relied upon. While marching through mountains, forests, swamps, and encountering rain and fog that caused confusion, one should place the Heaven Plate of the divination disk on the ground to determine direction. Walk fifty paces in the direction indicated by Tiangang, and one will certainly find a good path. When reaching Shen, one will naturally become clear-minded. Since the Three Stars mansion is in the Shen palace, it is called "Shen movement." The so-called Heaven Angle is Tiangang; walking towards it will certainly lead to a path.

軍士酣臥，趨井未房卯之清泉。軍士進行歇臥，正時上，求水路，以小吉有井宿，並太沖又有房宿，其下可以求水井或河，不出二百步之外。

Soldiers seeking a place to rest should go to the areas of Wei and Mao where the Well Mansion and Room Mansion are located to find clear springs. When the army is on the move and stops for rest, use the current hour to cast a divination for water sources: Xiaoji (Wei) has the Well Mansion, and Taichong (Mao) has the Room Mansion. By finding the water sources under these two mansions, they can locate a well or river, and the distance will not exceed two hundred paces.

欲劫軍糧，向吳秦之大獲。欲劫糧，出吳分大吉、秦分小吉之下，糧必得。大吉紫房，神后華蓋，能藏萬物，即行無害。大吉為紫房，神后為華蓋，凡有急事欲避藏者，往大吉、神后之下，人不能以掩來也。

If you want to seize an enemy's grain supplies, you should head towards the regions corresponding to Wu and Qin. There you will certainly achieve great success. To seize the grain, send troops from the area under Daji (Chou) in the Wu region and from the area under Xiaoji (Wei) in the Qin region. The grain will surely be obtained. Daji is known as "Zifang" and Shenhou is known as "Huagai." These can conceal all things, and going there will ensure you are not harmed. Daji is called Zifang, and Shenhou is called Huagai. In case of urgent matters requiring concealment, go to the areas under Daji and Shenhou. The enemy will not be able to attack you.

太沖千騎，從魁可遁於百人；斗鬼參回，天駟潛之而莫內。卯下可藏千騎。酉為後女之神，可藏百人。凡伏兵避惡，乃可從丑上去，向未，回申上立定，正向卯上潛避，則追不得也。丑有斗宿，未有井鬼，申有參，故謂丑未申為斗、鬼、參。一云，賊卒至，宜往房星下避之。房星，太沖也，亦名天駟。假令房星在午，宜出正南造之。

Taichong (Mao) can conceal a thousand cavalry, and Congkui (You) can hide a hundred people. By circling around the positions of Dou, Gui, and Can, then moving to Tian Si, the enemy will be unable to detect them. The position under Mao can hide a thousand horses; You is the spirit of the female ruler, capable of concealing a hundred people. When planning to hide troops or avoid danger, one should start from Chou, turn to Wei, circle back to Shen, and then face Mao to hide, so the enemy cannot pursue. Chou has the mansion of Dou, Wei has the mansions of Jing and Gui, and Shen has the mansion of Can, so Chou, Wei, and Shen are called Dou, Gui, and Can respectively. Another view says: if the enemy suddenly attacks, one should hide under Fang Star. Fang Star is Taichong, also called Tian Si. For example, if Fang Star falls on Wu, one should go directly to the south.

青常陰合，大梁酉大火卯以同居；除定危開，主將其方而喜在。大梁，從魁也。大火，太沖也。此二神為私門。除、定、危、開為地四禁戶。以二私門加禁戶，又與龍、常、合、陰並，宜出其下大吉。

The four auspicious generals, Azure Dragon, Tai Chang, Tai Yin, and Liu He, are together with the private doors Daliang (You) and Dahuoying (Mao); if they also meet the four values of Chu, Ding, Wei, and Kai, then the general heading in that direction will have good fortune. Daliang is Congkui (You), and Dahuoying is Taichong (Mao). These two deities are collectively called "private doors." Chu, Ding, Wei, and Kai are the four forbidden gates on the ground. Adding the two private doors to the forbidden gates, and combining them with Azure Dragon, Tai Chang, Liu He, and Tai Yin, it is auspicious to send troops from beneath them.

急賊方所，初傳五行。水為北房，火作南兵。忽問賊，正時占，視初傳五行，即可知何賊。亥、子為北虜，巳、午為南蠻。復見土神，有虜急從於四季；初當本位，其謀必見於東渡。初傳辰、戌、丑、未，賊必四季之人。初傳寅、卯，必東方之人。

If you need to quickly determine the direction from which the enemy is coming, look at the Five Phases of the First Transmission: if the First Transmission belongs to water, the enemy comes from the north; if it belongs to fire, the enemy comes from the south. If you suddenly inquire about enemy intelligence, using the correct time to cast the divination, observe the Five Phases of the First Transmission to know which group of enemies it is —亥 and 子 indicate the north, and 巳 and 午 indicate the south. If you also see the Earth God, the enemy will come urgently from the four seasonal directions. If the First Transmission falls on the position of wood, the plan must come from people crossing from the east. If the First Transmission is 辰, 戌, 丑, or 未, the enemy must be from the four seasonal directions; if the First Transmission is 寅 or 卯, the enemy must be from the east.

地恐埋軍，參申軫巳虛子房卯而速備；象宜休車，蛇支獸干以尋驚。軍行次城隘之處，恐有伏兵，正時占，申、巳、子、卯臨日，則夜必有伏兵也。四神又旺相，與殺並者，大凶，無兵亦有猛獸。若不與凶並，日能制之者，兵不敢動。若蛇、虎克日辰者，有卒驚，宜察而備之。

Fear that there are hidden troops in the terrain, when seeing Shen (the Three Stars mansion) in the hour of Shen, Si (the Chariot mansion) in the hour of Si, Zi (the Emptiness mansion) in the hour of Zi, and Mao (the Room mansion) in the hour of Mao, one should be alert and prepare for defense; at this time, it is advisable to stop and observe. If the Teng Snake is present in the day branch and the White Tiger is present in the day stem, one should be cautious of sudden disturbances. When the army approaches a city pass, fearing hidden troops, use the correct hour to cast the divination: if Shen, Si, Zi, and Mao appear in the day stem, there will certainly be hidden troops at night. If these four spirits also receive prosperous and strong energy and are combined with Inauspicious Sha (malevolent spirits), it will be extremely dangerous; even without hidden troops, there may be fierce beasts. If they are not combined with Inauspicious Sha, and the day stem can control them, the enemy troops will not move. If the Teng Snake and White Tiger overcome the day stem and day branch, there will be sudden disturbances, and one should carefully observe and prepare in advance.

斗季損支，邀截我後；干傷前伏，陰陽左右。正時占，天罡加季有伏兵。支傷干吉，伏兵在後；干傷支吉，伏兵在前。天罡加陽，伏兵在左，加陰在右。

The Tiangang is placed on the four seasons and the day branch is harmed, indicating enemies will intercept me from behind; if the day stem is harmed, there are hidden troops in front. Whether the hidden troops are on the left or right depends on whether the Tiangang falls on a yang branch or a yin branch. Using the correct time to cast the divination: when the Tiangang is placed on the four seasons, there must be hidden troops. If the day branch is harmed but the day stem is favorable, the hidden troops are behind; if the day stem is harmed but the day branch is favorable, the hidden troops are in front. If the Tiangang is placed on a yang branch, the hidden troops are on the left; if on a yin branch, they are on the right.

帶刑並傷，旺相而猛將來爭；無殺空刑，將弱而庸夫退驟。正時占伏兵，日辰上子、卯、申、巳並刑殺，兼有旺相氣，必有伏兵欲來掩襲，宜備之。若子、卯、申、巳並刑殺陷落空亡、無氣者，伏兵不敢起，且自潛消矣。

If there are both punishments and mutual harm, and also the prosperous and strong energy, then a powerful general will come to fight; if there are no evil stars or punishments and they fall into empty void, then only weak generals and ordinary men will come, and they will quickly retreat. Using the correct hour to predict hidden troops: if the day stem and day branch have Zi, Mao, Shen, or Si along with punishments and evil stars, and also have the prosperous and strong energy, there must be hidden troops coming to attack, and one should be cautious. If Zi, Mao, Shen, or Si have punishments and evil stars but fall into the empty void and lack energy, the hidden troops will not dare to act and will instead disperse on their own.

三刑五墓，日辰遇而夜防；蛇虎魁罡，支干遭而宿俟。正時占，日辰上見三刑、五墓，將當移營，不然大凶。若辰、戌與白虎、螣蛇臨支干者，皆有伏兵，夤夜來擾營也。

If the day stem and day branch encounter the Three Punishments or the Five Tombs, precautions should be taken at night. If the day stem and day branch meet the Teng Snake, White Tiger, Hekui, or Tiangang, the commander should stay awake all night. Using the correct time to cast the divination: if the day stem and day branch meet the Three Punishments or the Five Tombs, the commander should move the camp, otherwise it will be a great misfortune. If the Chen and Xu branches are connected with the White Tiger and Teng Snake on the day stem and day branch, it indicates hidden troops that will attack the camp during the night.

立營心動，青常兮信使將來；下營未定心動者，正時占，日辰上見青龍、太常必有使來。郊野目瞤，雷卯水子兮淫霖欲就。郊野目瞤者，正時占，見卯、子臨日辰者，有暴雨至，宜置高營防之。若魁罡加臨，必有將至。

While setting up camp, if the day stem and day branch show the Azure Dragon and Tai Chang, it indicates a messenger is coming. Before the camp is settled and the mind suddenly moves, using the correct time to cast the divination, if the day stem and day branch show the Azure Dragon and Tai Chang, there will certainly be a messenger arriving. In the wilderness, if the eyes twitch, and the卯 (Mao) of the Thunder God and the子 (Zi) of the Water God appear on the day stem and day branch, continuous heavy rain is coming. When the eyes twitch in the wilderness, using the correct time to cast the divination, if the卯 and子 appear on the day stem and day branch, there will be a heavy rainstorm, and the camp should be set on high ground to be safe. If the Hekui and Tiangang also appear, there will certainly be a general arriving.

忽被圍繞，日辰陰陽。經云：“傷不傷，視陰陽。”正時，四課日辰之陰陽不備，則主之。交鋒見損，和好無傷。若支干被傷，有爭角之禍。

Suddenly being surrounded by enemies, one should look at the yin and yang combination of the day stem and day branch. The classic text says: "To determine whether there is injury or not, one should look at yin and yang." Using the correct time to cast the divination, if the yin and yang deities of the day stem and day branch in the four lessons are not fully matched, this indicates such a situation. In a battle, there will be injuries, but if there is a negotiation, there will be no injury. If the day stem and day branch are harmed by others, there will be conflicts and struggles.

凡欲突圍，隨斗罡而可擊；後占出路，從勾制而取強。兵圍欲出，視天罡下，出必通。黃帝云：“兵圍千里，斗道必通。”又云：“出路直向勾陳所制之鄉，方可出。”假令寅、卯為勾陳，利出四季方。又云，當從開星下去，吉。春房卯，夏張午，秋婁戌，冬壁亥。

Whenever needing to break through an encirclement, follow the direction indicated by the Big Dipper's handle to launch an attack; then determine the escape route by heading towards the direction that the Gou Chen can subdue. If troops are surrounded and wish to break out, observe the position beneath the Tiangang, for exiting from there will certainly be unobstructed. The Yellow Emperor said: "When troops are encircled over a thousand miles, following the path of the Big Dipper's handle will surely lead to an opening." He also said: "The escape route should be directly towards the area subdued by Gou Chen, thus enabling a successful breakout." For example, if寅 and卯 are under the influence of Gou Chen, wood can overcome earth, making it favorable to break out from the directions of the four seasons (辰, 戌, 丑, 未). There is another saying: one should exit from beneath the "Kai Xing" (Opening Star). If it is auspicious, then the escape will be successful. The Kai Xing is determined by the season: in spring it is卯 (the mansion of Room), in summer it is午 (the mansion of Extended Net), in autumn it is戌 (the mansion of Bond), and in winter it is亥 (the mansion of Wall).

審察其情，用神傳出於天乙；欲知其義，吾軍可動於龍驤。正時占，初傳在天乙後，傳出天乙前者，可向天罡，出而必利也。

To examine the enemy's situation, observe whether the useful god and the three transmissions originate from Tianyi Guiren; if one can understand this principle, our army can then move like a divine dragon ascending, launching an attack. Using the correct time to cast the divination: if the first transmission falls after Tianyi and the transmission it originates from is before Tianyi, then attack in the direction of Tiangang, and the outcome will certainly be favorable.

潛起掠敵，須壯玄神。若乘四季，忌甲乙以東征；曹沖二神，慮庚辛而西問。玄武旺相，能制支干，賊兵必強；若欲掠他，潛伏正時。視玄武之乘神旺相剋日辰者，必捷。假令玄武乘土神，忌甲、乙日發兵，行東方大凶；乘木神，忌庚、辛日西行，餘仿此。

To secretly launch an attack and plunder the enemy, one must ensure that the Black Tortoise deity is strong. If Black Tortoise is riding on the earth gods of the four earthly branches—辰, 戌, 丑, 未—then it is unfavorable to launch an attack eastward on days of 甲 or 乙. If Black Tortoise is riding on the Gongcao (寅) and Taichong (卯) wood deities, then it is unfavorable to move westward on days of 庚 or 辛. When Black Tortoise receives the prosperous and strong energy, it can control the day stem and day branch, indicating the enemy's forces are strong. If our side wishes to plunder the enemy, we should secretly set up the divination at the proper time: observe whether the deity riding on Black Tortoise is prosperous and strong and can overcome the day stem and day branch; if so, the attack will surely succeed. For example, if Black Tortoise is riding on the earth deities, it is unfavorable to launch an attack eastward on days of 甲 or 乙, which is extremely dangerous. If Black Tortoise is riding on the wood deities, it is unfavorable to move westward on days of 庚 or 辛; the rest follows the same pattern.

龍頭莫犯，嫌支干以休囚；背腹宜攻，要日辰之旺相。凡攻城，莫攻城之龍頭，必主損將；宜攻城之背腹，必獲捷矣。若日旺相，外氣強，可以攻城；日囚死，內氣強，不可攻擊。陽城，龍頭在亥，尾在巳，腹在魁，背在艮；陰城，龍頭在巳，足在亥，腹在艮，背在魁。一雲背腹在坤艮也。

The "dragon head" of a city should not be attacked directly, as it is dangerous if the day stem and day branch fall into a weak and confined position; instead, one should attack its back and abdomen. This requires the day stem and day branch to have strong and prosperous energy. When attacking a city, do not attack its dragon head, for doing so will surely result in the loss of generals. Instead, attack the city's back and abdomen, which will ensure victory. If the day stem is strong and prosperous, with external energy strong, then attacking the city is feasible; but if the day stem is in a weak and confined position, with internal energy strong, then attacking is not advisable. For a yang city, the dragon head is at亥, the tail at巳, the abdomen at魁 (戌), and the back at艮 (Northeast). For a yin city, the dragon head is at巳, the foot at亥, the abdomen at艮, and the back at魁. Another view states that both the back and abdomen are located at坤 and艮.

神法式之昭昭，知軍情之蕩蕩。明視法式，必須清靜心神，研審災祥，惟在精誠感應，苟其禍福之不爽，何憂戰守之無功也耶？

In order to clearly discern the various signs on the formula disk, one must be able to perceive the true situation and movements of both friendly and enemy forces. The term "formula" refers to the two plates, Heaven and Earth, used by the diviner to deduce the situation. The Earth Plate consists of twelve palaces that remain fixed, while the Heaven Plate rotates according to the "Month General" (the branch corresponding to the position of the sun in the current month) and the time of the divination. The interactions between the two plates, such as generation, overcoming, punishment, and clash, serve as the basis for judging military situations. To understand this system, one must first calm the mind and eliminate distractions, then carefully examine the signs of fortune and misfortune. The most important aspect is not the skill or technique used, but the sincerity of the diviner, which allows him to connect with the matter being divined. If the signs of fortune and misfortune predicted never fail, then why worry about the outcome of defending the city or going to battle?

貴為我將干為卒，將位二神是賊兵。我克地時我必勝，他來克我彼還贏。游都賊將兵居處，沖處魯都遊賊攻。方克貴神防細作，貴刑方處急宜沖。將刑地分賊須動，方克將神虜寨寧。貴若克干多便益，干來克貴叛離興。

This song explains how to use the two stars, You Du and Lu Du, to distinguish between friend and foe. In the song, "guì" does not refer to "Tian Yi Guì Ren," but rather to the Heavenly General riding on You Du, representing our commander. "Gan" is the heavenly stem that emerges from the Earth Plate position where You Du lands, representing our soldiers. "Jiang Wei Er Shen" refers to the positions where You Du and Lu Du are located, representing the enemy's forces. Whenever our side defeats the enemy's Earth Plate position, our army will surely win; conversely, if we are defeated by the enemy, the enemy will gain the upper hand. The position where You Du is located is where the enemy's general is stationed. The position opposite You Du is where Lu Du is located, and there the enemy's mobile troops are coming. If the heavenly stem in the position where You Du is located is able to overcome the Heavenly General it is riding, we should be cautious of spies sent by the enemy, and at this time we should urgently attack the position opposite. If the Heavenly General is overcome by the heavenly stem in the position it is riding, the enemy camp will surely have movements; if the heavenly stem overcomes the Heavenly General, the enemy will only defend their camp and not move out. If the Heavenly General is overcome by the heavenly stem, our side will gain an advantage; if the heavenly stem overcomes the Heavenly General, there will be internal rebellion within our army.

此貴神即游動上來天將是也，不是天乙貴人。干者，游都落地盤上之遁干也。如丁酉日酉將午時，丁日游都在巳，酉加午，巳落寅上，巳上乘六合，干寅上見壬。此起貴人法，只用地臨晝貴，故寅是六合，為我之將與游都。巳並地盤寅相生，是我之將不制賊，兩相和解。遁干見壬，本為我之士卒，卻克游都之巳火，定主我之士卒能勝也。方與貴相生，占細作無。將與地分不刑，占賊不動。干生貴，占士卒愛戴其主將。亥為魯都在申上，賊有遊兵在於申地，餘仿此。

The term "guì" mentioned in the song refers to the Heavenly General riding on the star of You Du, not the Heavenly Nobleman. The term "gān" refers to the Heavenly Stem that emerges from the earthly branch where You Du lands. For example, on a Dingyou day, take the month general You as the base and place it on the hour of Wu. On a Ding day, You Du is in Si. When You is placed on Wu, the Heaven Plate moves three positions, so the Heaven Plate Si falls on the Earth Plate Yin. The Heavenly General riding on Si is "Liu He" (one of the Twelve Heavenly Generals, governing harmony, negotiation, and concealment). The Heavenly Stem emerging from Yin is Ren. In this case, the nobleman is determined according to the daytime nobleman and the earthly branch it is on, so Yin has Liu He. This Liu He is our main general, sharing the same palace with You Du. The Heaven Plate Si and the Earth Plate Yin form a Wood generating Fire relationship, which is mutual generation rather than mutual control, indicating that our main general cannot control the enemy, and both sides are in a state of truce. The hidden Heavenly Stem Ren, representing our soldiers, can overcome the Fire of You Du's Si, indicating that our soldiers will win. When the Earthly Branch and the Heavenly General are in a generating relationship, it suggests there are no spies; when the Heavenly General and the Earthly Branch are not in a conflicting relationship, it suggests the enemy's army is inactive. When the hidden Heavenly Stem generates the Heavenly General, it indicates that the soldiers support the general. As for Lu Du Hai, it is now in the Earth Plate Shen palace, indicating that the enemy has another mobile force in the Shen direction. All other examples are calculated in the same way.

占賊之法妙難窮，起成課法自靈通。要知賊寇藏人馬，游都魯都兩干稱。方為賊居將為寇，貴神為我主人兵。干是我軍為裡數，更知賊數百和零。休又言我財為我利，干若受克利須傾。四課之中將克將，不須勞力用辛勤。若更行兵能用計，寇兵一掃蕩胡塵。

The method of divining enemy situations is extremely subtle and boundless. As long as one follows the method to generate the "Four Lessons" (four pairs of heavenly stems and earthly branches formed by the day stem, day branch, and their upper gods), and the "Three Transmissions" (initial, middle, and final transmissions selected from the Four Lessons, representing the beginning, development, and outcome of an event), the divination will be accurate. To find out where the enemy has hidden their troops, one relies on the two rogue stars, You Du and Lu Du, and the hidden heavenly stems in their respective palace positions. The position indicated by You Du on the Earth Plate is where the enemy is stationed; the heavenly general above it represents the invading forces. The side of the noble god beneath the heavenly general belongs to us, representing our own troops. The hidden heavenly stem represents our army, which can be used to calculate distances and determine whether the enemy's forces are in large numbers or scattered. One should not always take "wealth" as representing our own interests; if the hidden heavenly stem is attacked, this interest is immediately lost. If the Four Lessons contain a pattern where a heavenly general attacks another heavenly general, it indicates mutual restraint between the enemy and ourselves, so we do not need to fight hard. When marching, if we can also use strategies effectively, the invading enemy can be completely defeated in one move.

應課還將若來克貴，我當謹衛莫強徵。方來克貴主細作，必有奸謀誘我軍。貴神下克地方位，將軍攻戰莫消停。將若刑方賊移動，晚間逃走似飛星。方若克將敗守寨，故然不動亦難通。干克將兮興人馬，速速前行賊可平。將若刑干賊必勝，我當防衛不宜興。方來克干賊堅固，干若刑方我得贏。神若克干軍易使，干反克貴下不聽。貴神為我干為使，將位二神為賊兵。我克他時宜戰鬥，他來克我不須行。地方名屬游都將，魯都對位賊遊兵。有人精學游都法，何用六韜三略文？

If in the divination chart the Heavenly General comes to oppose and restrain the Noble God, it indicates that the enemy is strong and we are weak; we should only be vigilant and not attempt to launch an attack. If the position of the Roaming Capital falls on the Earth Plate and restrains the Noble God, it suggests that the enemy has sent spies to infiltrate, and there will certainly be treacherous plots to lure our army into a trap. Conversely, if the Noble God restrains the Earth Plate position from above, it means our forces are superior to the enemy, and the commander can proceed with full confidence to attack without hesitation. If the Heavenly General restrains the Earth Plate, the enemy's camp will certainly move, and they will likely flee at night like a shooting star. If the Earth Plate restrains the Heavenly General, the enemy may retreat but will only hold their camp, appearing to remain inactive, and our forces will find it difficult to break through. If the Hidden Dry Branch restrains the Heavenly General, it indicates that our soldiers are strong enough to overcome the enemy, and we should launch a large-scale attack quickly, and the enemy can be subdued. Conversely, if the Heavenly General restrains the Hidden Dry Branch, the enemy will surely win, and we should only defend and not act rashly. If the Earth Plate restrains the Hidden Dry Branch, the enemy's defenses are strong; if the Hidden Dry Branch restrains the Earth Plate, the advantage is on our side. If the Heavenly General restrains the Hidden Dry Branch, our army will be obedient and well-disciplined; if the Hidden Dry Branch restrains the Noble God, the troops will be disunited and orders will not be carried out. In summary, the Noble God belongs to us, the Hidden Dry Branch represents our soldiers, and the positions of the Roaming Capital and Lu Capital are where the enemy's forces are. If we restrain them, we should go to battle; if they restrain us, we should not act recklessly. The position where the Roaming Capital is located is called 'place,' and the position opposite to it, where the Lu Capital is, is the enemy's mobile forces. If someone can master this method of the Roaming Capital thoroughly, why would they need to study the military texts like the 'Six Secret Teachings' and 'Three Strategies'?

甲寅乙卯丙巳宮，丁午戊辰己戌同。庚申辛酉壬亥上，癸子十干定吉凶。天地相合為去路，暗藏人馬捉賊兵。若人會得魯遊法，擒寇如同在掌中。

This is a mnemonic for the lodgment of the ten heavenly stems, used to determine the direction in which a thief might flee. Jia lodges in the Yin palace, Yi in the Mao palace, Bing in the Si palace, Ding in the Wu palace, Wu in the Chen palace, Ji in the Xu palace, Geng in the Shen palace, Xin in the You palace, Ren in the Hai palace, and Gui in the Zi palace. Each heavenly stem has a specific palace where it lodges, and fortune or misfortune is judged from there. The phrase "heaven and earth combine" means placing the branch corresponding to the day stem on the heaven plate, then observing where it falls on the earth plate. The place where the branch on the heaven plate matches the palace on the earth plate is the direction the thief has fled. Knowing this direction allows one to set an ambush in advance and capture the thief by waiting. Those who study divination should integrate the methods of Lu Du and You Du thoroughly, making the capture of bandits as easy as reading one's own palm lines.

假令十一月丑將戊辰日寅時，占賊人去方。丑加寅順數，至巳上見辰。論此賊人在東南巳地方上去。何以知之？曰：以天地相合，正是賊人所去之方。餘仿此。

For example: In the eleventh month, the Month General is Chou. On a day of Wu Chen, at the hour of Yin, someone asks about the direction where thieves have fled. When setting up the course, place the Heaven Plate Chou on top of the Earth Plate Yin, and arrange the remaining branches in order. Count to the Earth Plate Si palace, and the Heaven Plate Chen is exactly on top of it. The palace where the Wu stem is located is Chen. Now Chen is in the Si palace, so the thieves have fled toward the Southeast Si direction. Why is this conclusion drawn? Because the branch representing the Day Stem on the Heaven Plate combines with a certain palace on the Earth Plate, and that palace is the direction where the thieves have gone. Other days are also deduced in this way.

假令八月辰將已亥日巳時，占賊人去方。以月將加辰，數至亥上見戌，占此賊人在西北亥方向去也。何以知之？曰：“戊己原加辰戌間”，故詳論四課之中皆與天地相合。如此占之，萬無一失。餘仿此。

Another example: On the day of Jihai in the eighth month, at the hour of Si, one divines the direction in which a thief has fled. The month general for August is Chen. Place the month general Chen on the hour Si, and arrange the heaven plate in sequence. Count to the earth plate's Hai palace, and find the heaven plate's Wu on top. The previous mnemonic says, "Wu Ji originally added between Chen and Xu," meaning Wu is lodged in Chen and Ji is lodged in Xu. On the day of Jihai, the day stem is lodged in Xu. Now, Xu is located in the Hai palace, so the thief is fleeing to the northwest Hai place. When making the divination, compare each of the four lessons one by one, checking which lesson's heaven and earth plates match the day stem's lodging palace. Using this method ensures accuracy. Other examples follow the same reasoning.

凡行軍偶遇變，主將心驚者，必占。不異、不疑則不占。其法：以月將加正時，視天上類神所臨何神，以所臨地分之神與日干較其生克，以定吉凶。更以天將計之，則休咎見之矣。天變共之類神，日卯也，月酉也，風寅也，瘴氣申也，雷電巳也。

Whenever an unusual event occurs suddenly during a military campaign and the general feels a sudden alarm, a divination must be performed. If there is no strange occurrence and no suspicion, then there is no need to divinate. The method is: place the month general of the current month on the actual time of divination to form the heaven plate, then determine which position on the heaven plate the "class god" (the earthly branch representing the nature of the event) falls into at that moment. Compare the heavenly stem of the day stem with the earthly branch of the corresponding position on the earth plate to determine if there is a generating or overcoming relationship, thus judging fortune or misfortune. Then observe the heavenly general riding on that position to clearly determine the outcome. Each type of heavenly phenomenon has its corresponding class god: an eclipse of the sun belongs to the branch of yin, an eclipse of the moon belongs to you, a great wind belongs to寅, a plague belongs to shen, and thunder and lightning belong to si.

太歲過建已往事，未過月建在歲前。正值建辰事當歲，神吉則吉凶吝言。魁罡若加太歲上，所主反覆心不安。建，月建也。太歲若過月建前，則事當屬已往，如建在寅，太歲移過卯地。若未過月建，則為未來事，如建在子，太歲尚在亥也。正值月建，事在當歲。若所乘之神吉則事吉，凶則事凶。戌為天魁，辰為天罡，若二神加於太歲之上，主心反覆不安。

This passage explains how to determine the timing of military and state affairs by examining the relative positions of the Tai Su and the Month Builder. "Jian" refers to the Month Builder. After setting up the divination, observe the Heaven Plate: if the Tai Su has already passed the Month Builder and is ahead, the matter in question belongs to past events. For example, if the Month Builder is in the寅 (Tiger) position, but the Tai Su has already moved to the卯 (Rabbit) position. If the Tai Su has not yet reached the Month Builder, the matter is yet to occur. For instance, if the Month Builder is in the子 (Rat) position, but the Tai Su is still in the亥 (Pig) position. If the Tai Su is exactly in the same position as the Month Builder, the matter will occur in the current year. The fortune or misfortune is determined by the deity riding on the Tai Su: if it is a benevolent deity, the outcome is favorable; if it is a malevolent deity, the outcome is unfavorable. Additionally, the戌 (Dog) position is "Tian Gui" and the辰 (Dragon) position is "Tian Gang," both belonging to fierce and capricious deities. If these two deities are added upon the Tai Su, the ruler will be restless and unsettled, experiencing discomfort in sitting or sleeping.

大殺金神災禍深，支干不逢分野尋。德合旺相仍豐稔，若見刑沖慎刀兵。金神，正月在酉，二月在巳，三月在丑，周而復始。金、殺相遇，災必深，若不見支干上，亦當以所落分野定吉凶；不併，遇亦無害。所到之宮逢德合旺相，歲獲豐稔。若見刑沖，即有刀兵動其上。

When the two凶 stars, Big Kill and the Metal God, fall in the same position, disaster will certainly be severe. If they do not fall on the day stem or day branch, they should be looked for in the corresponding regions and states according to the palace they fall into. If the palace they reach also has the day virtue, Liu He, and is prosperous and strong, that year will instead have abundant harvests. If it encounters a crime or conflict, that area will experience warfare. The arrangement of the Metal God is: in You in the first month, in Si in the second month, in Chou in the third month, and then it cycles every three months. When the Metal God meets Big Kill, disaster will certainly be severe. If they are not found on the day stem or day branch, they should be judged according to the regions they fall into. If the two stars are not in the same palace, even if they appear separately, there will be no major problems.

分野：子齊分、青州，丑吳分、揚州，巳楚分、荊州，午周分、豳州，未秦分、雍州，申晉分、益州，酉趙分、冀州，戌魯分、徐州，亥衛分、幷州。

Here is a list of the earthly branches corresponding to ancient states and commanderies, known as the division of the sky (分野). When Inauspicious Spirit (malevolent spirits) fall into a particular palace in divination, calamity will occur in the corresponding territory. The branch 子 (Zi) corresponds to the state of Qi and the commandery of Qingzhou; 丑 (Chou) corresponds to the state of Wu and the commandery of Yangzhou; 巳 (Si) corresponds to the state of Chu and the commandery of Jingzhou; 午 (Wu) corresponds to the royal house of Zhou and the commandery of Binzhou; 未 (Wei) corresponds to the state of Qin and the commandery of Yongzhou; 申 (Shen) corresponds to the state of Jin and the commandery of Yizhou; 酉 (You) corresponds to the state of Zhao and the commandery of Jizhou; 戌 (Xu) corresponds to the state of Lu and the commandery of Xuzhou; 亥 (Hai) corresponds to the state of Wei and the commandery of Bingzhou. The original text only lists nine branches, and the divisions for 寅 (Yin), 卯 (Mao), and 辰 (Chen) are not included. Those who engage in warfare can use this to determine from the palace where the Inauspicious Spirit (malevolent spirits) appear in the divination, which region will be affected by war.

選將征伐驗將星，三合中字是將軍。假如申子辰為將，旺相休囚看否能。貴德乘常生歲月，武穆曹彬再復生。若乘羊白傷干歲，董卓阿瞞的是真。禍患要知何日克，休囚旺相決年分。

To select a general for a military campaign, one must examine the "General Star" in the divination chart. The General Star is determined by the middle element of the Triple Harmony Formation of the Day Branch. For example, if the Day Branch belongs to the Water Triple Harmony Formation of Shen-Zi-Chen, the middle element is Zi, and Zi becomes the position of the general in this chart. Once the General Star is identified, one should check whether it is prosperous and strong or weak and confined, thereby determining the suitability of the person. If the General Star is accompanied by the Day's Favorable Star or Day's Virtuous Star, or is joined by "Tai Chang" (one of the Twelve Heavenly Generals, governing food, clothing, official rank, and having a loyal and gentle nature), and can generate and support the Sovereign Star and the Month Builder, then it indicates a loyal and virtuous person like Yue Fei or Cao Bin. However, if the General Star is accompanied by "Yang Ren" (a sharp weapon) or "Bai Hu" (one of the Twelve Heavenly Generals, governing military conflicts, illness, and dangers on the road), and it harms the Day Stem or the Sovereign Star, then it indicates a villain like Dong Zhuo or Cao Cao who seizes power for himself. As for when the misfortune will occur, one should look at the prosperity, strength, weakness, or confinement of the General Star in relation to the Initiating Transmission, and use this to determine the year.

此論將星，專以三合中字。如今日甲申，則子為大將。旺相則為能將，休囚則否。更有日貴日德，乘太歲生歲及日干，是赤心報國，如曹彬岳飛之輩。若乘羊刃白虎傷干及歲，是挾君奸國之臣，如董操之流，不可用也。如此等之人用他，必是有禍患也。以發用之旺相休囚定年月，以“甲己子午九、乙庚丑未八、丙辛寅申七、丁壬卯酉六、戊癸辰戌五、巳亥獨居四”之數加減言之。

The term "general star" here specifically refers to the central deity in the Triple Harmony Formation. For example, if today is Jiashen (甲申), the Shen-Zi-Chen (申子辰) forms a water triad, and the central deity is Zi (子), which represents the position of the great general. When the general star is prosperous and strong, it indicates that the person is a capable and experienced general; once it becomes weak and confined, the person is not suitable for use. In addition, one should also consider the Day's Noble and Day's Virtue: if the general star is supported by the Day's Noble and Day's Virtue, and can generate and support the Tai Sui (Supreme Lord), the Month Builder, and the Day Stem, then the person is loyal and devoted to the country, like Cao Bin and Yue Fei. However, if the general star is accompanied by Yangren (Yang Blade) and Baihu (White Tiger), which instead harm the Day Stem and Tai Sui, then the person is a minister who undermines the sovereign and causes chaos in the country, like Dong Zhuo and Cao Cao, and such people must not be employed; using them will inevitably lead to future troubles. To calculate when the trouble will occur, one should follow the prosperity, strength, weakness, and confinement of the initiating transmission, combined with the addition and subtraction of the dry and branch numbers: Jia and Ji with Zi and Wu make nine, Yi and Geng with Chou and Wei make eight, Bing and Xin with Yin and Shen make seven, Ding and Ren with Mao and You make six, Wu and Gui with Chen and Xu make five, and Si and Hai alone make four.

右將星之法，成書雖是如此，甚不解其故，則何不以逐月之月將為將星，或用登明為將亦可。不然，太歲為天子，當以歲破為將，取閫外專權、遙對天子之象。又不然，於十二貴神中取勾陳為將，蓋勾陳有擒王捕盜之能，選將者擇之可也。

The method of taking the divine spirit from the triple harmony as the general star has been passed down in old texts, but I do not fully understand the reasoning behind it. If that is the case, why not instead use the monthly general for each month as the general star? Or perhaps take "Dengming" (Hai), one of the twelve monthly generals, which governs long journeys and concealment, as the general star. Alternatively, since the sovereign represents the emperor, one might use the year's breaking star, which opposes the sovereign, as the general star, symbolizing its role outside the court, standing alone and facing the emperor from afar. If not that, then take "Gou Chen" from the twelve heavenly generals, which governs warfare, disputes, and arrest, because Gou Chen is inherently capable of capturing the king and apprehending thieves. These several methods may be chosen and adopted by those selecting generals according to their own judgment.

又看將品，當責用神：用金或金局，則知將有權謀，好殺，好更革。用木或木局，則知將仁慈，以恩待下。用水或水局，則知將聰慧，柔中有剛；若將得玄合主將好色。用火或火局，則知將剛烈性多燥。用土或土局，則知將敦厚，不輕舉動。或以將星所乘決之亦可。支干上神相生比和，主將卒一心；相剋刑害，將卒二志。

To determine the character of a general, one should examine the Five Phases of the initiating transmission. If the initiating transmission belongs to metal or forms a metal combination, it indicates that the general is rich in strategy and cunning, yet inclined to killing and fond of changing established systems. If the initiating transmission belongs to wood or forms a wood combination, it suggests that the general is benevolent and kind, treating subordinates with virtue. If the initiating transmission belongs to water or forms a water combination, it implies that the general is intelligent and quick-witted, appearing gentle on the outside but strong within. If the general's star is also accompanied by 'Xuanwu' (which signifies theft and darkness) and Liu He (Harmony), it indicates that the person is fond of women. If the initiating transmission belongs to fire or forms a fire combination, it shows that the general is fierce and impetuous. If the initiating transmission belongs to earth or forms an earth combination, it suggests that the general is steady and reliable, unwilling to act rashly. One can also judge directly by the Heavenly General riding on the general's star. Additionally, if the god on the day stem and the god on the day branch are in mutual generation or harmonious relationship, it indicates that the general and the soldiers are united in purpose. If they are in mutual control or in harmful relationships, the general and the soldiers will have divided loyalties.

練兵征討有何名，討叛伐逆及夷人。日為主將支為卒，相生訓練有奇能。練兵之意，無非為討叛、伐逆及御夷虜而已。是以日干為將，日支為士卒。若上下相生比和，主士卒就練，將有奇能。若干上乘白虎、病符，主將多病；支上乘之則士卒多病。餘以例推之。

What is the purpose of training troops and preparing for war? It is no more than to suppress rebellion, suppress disorder, and defend against foreign invasions. When casting a divination, the day stem represents the general, and the day branch represents the soldiers. If the day stem and day branch (i.e., the upper deities at both positions, which Six壬 uses to distinguish friend from foe and internal from external) are in mutual generation or harmonious relationship, it indicates well-trained soldiers and a general with extraordinary talent. Conversely, if the day stem is occupied by White Tiger or Bingfu, the general is likely to be sick. If the day branch is occupied by these two malevolent deities, the soldiers are likely to be sick. Other situations should be inferred in the same way.

裂土相攻分主客，上國征夷察德刑。德勝刑時中華捷，刑反克德邊夷興。日克辰神將制外，辰剋日上外侵城。中國之內自相攻擊，則以先起者為主，後起者為客。若往征夷狄，則分德刑，德為中國，刑為外夷。德勝刑，捷在中國；刑勝德，外夷返強。日上神克辰上神，主將制外；辰上神制日上神，外勝主將。日辰上互相剋賊，勝敗互乘。

In the central plains, when various regions attack each other, one must first determine who is the main force and who is the guest force. If the superior state sends troops to attack the four barbarian tribes, one should examine the strength of the day's virtue and the three punishments. If the day's virtue overcomes the three punishments, the victory will belong to the central plains; if the three punishments overcome the day's virtue, the barbarian tribes will grow stronger. If the heavenly stem of the day is overcome by the heavenly stem of the day branch, it indicates that our general can subdue the enemy. If the heavenly stem of the day branch overcomes the heavenly stem of the day, the enemy will invade our cities. Specifically, when conflicts occur within the central plains, the one who initiates the attack is the main force, and the one who responds later is the guest force. When attacking the barbarian tribes, virtue belongs to China, and punishments belong to the outer tribes. If the day's virtue overcomes the three punishments, the victory is on China's side; if the three punishments overcome the day's virtue, the outer tribes will become stronger. If the heavenly stem and heavenly branch of the day mutually overcome each other, the outcome will alternate, with each side experiencing gains and losses.

辰陰制日宜堅守，日陰克辰宜進兵。勾陳助日扶中國，助辰謹守慎揚旌。太歲作勾乘吉馬，御駕親征四海寧。日尊辰卑，今辰陰返制日，是彼勢勝而我勢弱，宜堅壁待之。若日陰克辰，是我勢強而彼勢衰，宜急進兵攻之。勾陳將星也，助日是生日也，主中國勝；助辰生辰也，宜謹守。勿揚旌：旌，軍中旗也。太歲勾陳又乘吉將、驛馬，主御駕親征之兆。

The Yin spirit of the Day Branch counteracts the Day Stem, indicating a situation where the enemy is strong and we are weak; in such a case, we should fortify our position and wait for the right opportunity. If the Yin spirit of the Day Stem overcomes the Day Branch, it suggests our strength surpasses the enemy's, and we should swiftly launch an attack. If Gou Chen supports the Day Stem, it signifies support for the Central Plains, indicating a favorable outcome for our side. If Gou Chen supports the Day Branch, we should be cautious and defensive, avoiding unnecessary displays of military strength. If the Tai Su is combined with Gou Chen and accompanied by auspicious generals and the Post-horse, it indicates the emperor personally leading the army, bringing peace to the entire realm. The reasoning is that the Day Stem is superior, while the Day Branch is inferior. When the inferior element's Yin spirit counteracts the superior, it shows the enemy's strength and our weakness, so we should dig deep trenches and build high walls to wait for the right moment. If the Day Stem's Yin spirit overcomes the Day Branch, it shows our strength and the enemy's decline, so we should quickly launch an attack. Gou Chen is originally a general star; supporting the Day Stem means benefiting the Day Stem, indicating victory for the Central Plains. Supporting the Day Branch means benefiting the Day Branch, so we should be cautious and defensive. The phrase 'do not raise the banner' means not to display military banners or reveal our movements, as the banner represents the military flag.

欲知敵國有動靜，先以年課審玄機。陽年大吉加歲干，陰年小吉加歲支。貴人陰陽分二至，課傳凶吉可預知。十二國中知災異，法貫諸門莫執泥。歲計合神加月建，陰陽課法一同推。凶神凶將所臨地，此國必然兵犯之。

To determine whether there are military movements or activities in a neighboring country, one should first cast a year lesson (nian ke) to examine the underlying patterns. In a yang year, place "Daji" (Chou) on the heavenly stem position of the sovereign's year; in a yin year, place "Xiaoji" (Wei) on the earthly branch position of the sovereign's year, and thus generate the Heaven and Earth disks. The direction of the nobleman (guiren) is determined by the solstices: from the winter solstice to the summer solstice, use the yang nobleman; from the summer solstice to the winter solstice, use the yin nobleman, and each day and night follows the same rule. After arranging the three transmissions (san chuan), observe the mutual generation and overcoming relationships among the initial, middle, and final transmissions, and thus one can foresee whether the outcome is auspicious or ominous. Each of the twelve earthly branches corresponds to an ancient kingdom; if malevolent spirits or evil generals fall in a particular palace, one can determine that disasters will occur in the corresponding kingdom. This method is compatible with other schools of divination, and one should not be rigidly attached to a single approach. Another method is to place the god that the sovereign is in harmony with on the month builder (yue jian), and then cast another lesson using the same method as for yang or yin years. Any country where malevolent spirits or evil generals are present in their respective territories will surely face military attacks.

十二國中知災異法：上起十二國，即地臨十二宮之分野，看是何星煞落何宮分，以驗災異。又以歲合加月建，立成四課三傳，貴人俱從月起，以觀何月起兵，並敵國何種災異也。火主旱，水主澇，金主兵，木主風主飢，土主病。主事神煞細定之。

By using the twelve states to predict calamities, the method is as follows: first, mark the twelve corresponding ancient states on the Earth Plate's twelve palaces. Then observe which star or evil influence falls into which palace; the corresponding state will experience the associated calamity. Another method is to add the deity associated with the year's ruler to the Month Builder, then arrange the Four Lessons and Three Transmissions accordingly. When determining the Nobleman, always count from the month. This allows one to determine in which month the enemy will attack and what kind of calamity will occur. The nature of calamities is classified according to the Five Phases: fire corresponds to drought, water to floods, metal to warfare, wood to strong winds and famine, and earth to epidemic diseases. As for the specific events, they must be determined by examining the relevant deities and influences in detail.

擇吉天罡加月建，看其神覆用其軍。歲對登明神后下，歲前沖覆酉兼申。河魁臨處為天府，歲後仍須仰見寅。天倉大吉加堪用，餘外相逢不利人。

To select a favorable day for military campaigns, one should add the Tiangang (Chen) to the Month Builder and generate the Heaven Plate. Then, observe which deities cover the Earth Plate's twelve palaces, and decide whether to proceed with military action based on this. The Heaven Plate's Dengming (Hai) and Shenhou (Zi) cover the positions corresponding to the twelve values of the year, known as the dangerous day and the successful day. The Heaven Plate's Shen and You cover the positions known as the days before the year, which are the fixed day and the holding day. The position covered by Hekui (Xu) is called the Heavenly Granary, which corresponds to the breaking day. The Heaven Plate's Yin covers the position known as the day after the year, which is the opening day. The position covered by Daji (Chou) is called the Heavenly Granary, which corresponds to the gathering day. Among these, the Heavenly Granary, the year's counterpart, and the day after the year are suitable, while the other positions are unfavorable for people.

天罡加月建，申酉臨處是歲前，即定、執二日也；戌臨處是天府，即破日；亥子臨處是歲對，即危、成二日也；丑臨處是天倉，即收日也。寅臨處是歲後，即開日也。此雖前人所擬，但建破魁罡，犯之大凶，須參合用之。《集聖曆》云：“天倉者，大吉加歲神后下。建星，正月起寅，順行十二辰。”

After adding the Tiangang (Chen) to the Month Builder and arranging the Heaven Plate, the positions of the Heaven Plate at Shen and You correspond to the Earth Plate positions called Suiqian, which are equivalent to Dingri and Zhixi in the twelve values of the calendar. The Heaven Plate at Xu corresponds to Tifu, which is equivalent to Pori. The Heaven Plate at Hai and Zi corresponds to Sui dui, which are equivalent to Weiri and Chengri. The Heaven Plate at Chou corresponds to Tiancang, which is equivalent to Shouri. The Heaven Plate at Yin corresponds to Suihou, which is equivalent to Kaori. Although this correspondence was established by predecessors, the days of Jian (establishment), Po (break), Hekui, and Tiangang are inherently very凶 (unfavorable), so when using them, they must be combined with other methods of selecting auspicious days and cannot be relied upon alone. The "Ji Shengli" states: Tiancang refers to Daji (Chou) being placed on the position after the Sushen. As for the Jian star, it starts at Yin in the first month and proceeds through the twelve earthly branches month by month.

乙戊己辛壬五日，四仲相加九丑神。將軍此日休出馬，只恐難逃血染塵。乙巳丙辰丁巳日，癸亥不祥勿陳兵。建寅逢六卯當七，累數加之絕氣神。更有往亡須避忌，不忌前途傷害人。莫犯章光四絕日，勿用空亡五帝辰。

The days of the heavenly stems 乙, 戊, 己, 辛, and 壬, if the day branch is also one of the four central branches 子, 午, 卯, or 酉, form the Nine Curses, which are inauspicious days. If generals march out on such days, they are likely to suffer bloodshed on the battlefield. The days Yisi, Bingchen, Dingsi, and Guihai are also inauspicious and should not be used for military deployment. The so-called sixty-day forbidden days start from the first day of the year, which is the initial sixth day of the first month (建寅), then the first seventh day of the second month (建卯), and so on, adding one day each month. These are days when the spirit of absolute emptiness is in charge. In addition, one must avoid the days known as Going to Death, as failing to avoid them may lead to harm from others. One must also refrain from violating the days of 章光 and 四绝, and avoid military actions on Kongwang days and 五帝 days.

六旬忌日，出《六壬心鏡》，正月六日、二月七日、三月八日、四月九日、五月十日、六月十一、七月十二、八月十三、九月十四、十月十五、十一月十六、十二月十七，俱不宜出軍。

The six ten-day cycles of inauspicious days mentioned above come from the book "Six Nian Heart Mirror." It determines the inauspicious days based on the sequence of days in each month: the sixth day of the first month is inauspicious, the seventh day of the second month, the eighth day of the third month, the ninth day of the fourth month, the tenth day of the fifth month, the eleventh day of the sixth month, the twelfth day of the seventh month, the thirteenth day of the eighth month, the fourteenth day of the ninth month, the fifteenth day of the tenth month, the sixteenth day of the eleventh month, and the seventeenth day of the twelfth month. It can be seen that this method starts counting from the sixth day of the first lunar month, and then adds one day each subsequent month. On these days, it is not advisable to mobilize troops for military campaigns.

往亡，正寅、二巳、三申、四亥、五卯、六午、七酉、八子、九辰、十未、十一戌、十二丑。章光煞，孟月乙丑，仲月丙寅，季月甲子。

The day of Going to Death is determined by taking a branch according to the month: in the first month, it is Yin; second month, Si; third month, Shen; fourth month, Hai; fifth month, Mao; sixth month, Wu; seventh month, You; eighth month, Zi; ninth month, Chen; tenth month, Wei; eleventh month, Xu; twelfth month, Chou. By careful observation, one can see that the method is to cycle every four months, with each month advancing three branches. Whenever the day corresponding to the branch of the month comes, there is no return, hence it is called Going to Death. The Zhang Guang Sha is determined by the category of the month: for the first category months, which are the first, fourth, seventh, and tenth months, the forbidden day is Yichou; for the second category months, which are the second, fifth, eighth, and eleventh months, the forbidden day is Bingyin; for the third category months, which are the third, sixth, ninth, and twelfth months, the forbidden day is Jiazi.

春庚午、庚申、乙亥，夏壬戌、丙寅、丁亥，秋甲辰、乙丑、辛亥，冬丙午、壬辰、癸亥，以上四絕日，亦名四窮日。一說，四絕日，四立前一日是。空者，旬中空亡也。五帝日，正卯、二午、三酉、四子，周而復始。

The Four Extremes days are divided by the four seasons: in spring they are Gengwu, Gengshen, and Yihai; in summer they are Renxu, Bingyin, and Dinghai; in autumn they are Jiachen, Yichou, and Xinhai; and in winter they are Bingwu, Renchen, and Guihai. These days are also called the Four Extremes days. Another view holds that the Four Extremes days are the day before each of the beginning of spring, beginning of summer, beginning of autumn, and beginning of winter. The term "kong" mentioned above refers to the two empty branches in the current ten-day period. The Five Sovereigns days rotate according to the month: in the first month they are in Mao, in the second month in Wu, in the third month in You, in the fourth month in Zi. This cycle repeats every four months.

《克應經》云：“凡占空亡發用，不宜出軍，主士卒走散，空壁而歸。”擇歲月日時法，忌沖太歲、金神。若為主，侯太白金星，東方見之月；若為客，候太白金星，西方見之月。其月出軍，仍避沖旺方。

The *Keying Jing* says: Whenever a divination lesson is cast and the initiating transmission comes from the Kongwang, it is not advisable to go to war, as it will lead to soldiers fleeing in the middle of the campaign, and in the end, only an empty camp will remain. The general rules for selecting years, months, days, and hours are: avoid conflict with the Tai Sui, and also avoid offending the Jin Shen. If our side is the main force, waiting in position for the enemy, we should wait for the months when Tai Bai Jin Xing appears in the east; if our side is the guest force, going on a distant campaign, we should wait for the months when Tai Bai Jin Xing appears in the west. When selecting the month for an expedition, during the march, we should still avoid directions that conflict with the current strong direction.

出軍凶日：天火狼藉日，正月在子順行四仲。日月蝕日凶。八龍、七鳥、九虎、十蛇日凶，春甲子乙亥為八龍，夏丙子丁亥為七馬，秋庚子辛亥為九虎，冬壬子癸亥為十蛇。歸忌日凶，正丑、二寅、三子、四丑周而復始。

The following are the days when it is inauspicious to go to war. The day of Heavenly Fire causing chaos begins on the day of Zi in the first lunar month, and then proceeds in the order of Zi, Wu, Mao, and You. Any day of solar or lunar eclipse is also inauspicious for military action. Four groups of days are also inauspicious: in spring, Jiazi and Yihai are called eight dragons; in summer, Bingzi and Dinghai are called seven horses; in autumn, Gengzi and Xinhai are called nine tigers; in winter, Renzi and Guihai are called ten snakes. The return taboo days are also inauspicious. In the first lunar month, it falls on Chou; in the second lunar month, on Yin; in the third lunar month, on Zi; in the fourth lunar month, it returns to Chou. This cycle repeats every three months.

建日損將。天罡天魁凶。天罡，正月巳、二月午、三月未、四月申、五月酉、六月戌、七月亥、八月子、九月丑、十月寅、十一月卯、十二月辰；對沖為天魁。平、收日凶，天罡即平，天魁即收。

When an army marches on a day of the Jiàn (建) stem, it is likely to suffer losses among generals and officers. Days of Tiangang and Tiankui are also inauspicious. The Tiangang day is determined by the month: in the first month it falls on Si, in the second on Wu, third on Wei, fourth on Shen, fifth on You, sixth on Xu, seventh on Hai, eighth on Zi, ninth on Chou, tenth on Yin, eleventh on Mao, and twelfth on Chen. Starting from the first month, it progresses through the branches in order. The branch opposite to Tiangang is Tiankui. In addition, the days of Ping and Shou from the twelve values are also inauspicious. In fact, Ping days are the days when Tiangang is in charge, and Shou days are the days when Tiankui is in charge. Although the names are different, they refer to the same thing.

兵禁日凶，正月起寅逆行六陽。大敗日，與咸池同，不宜出軍，正月起卯逆行四仲。四離，春分、秋分、夏至、冬至前一日為離日，若占時日躔臨於四離之辰，名曰天寇，大凶。

The day of military prohibition is considered inauspicious. The method begins from the first month on the branch Yin, and proceeds in reverse order on the six yang branches: Yin, Zi, Xu, Shen, Wu, and Chen. The day of great defeat and Xianchi occur on the same position, and it is also inauspicious to engage in military action. This begins from the first month on the branch Mao, and proceeds in reverse order on the four central branches: Zi, Wu, Mao, and You. The four days of separation refer to the day before the solar terms of spring equinox, autumn equinox, summer solstice, and winter solstice. If when setting up the divination the sun is exactly at the degree corresponding to one of these four separation days, this divination is called heavenly bandit, which is extremely dangerous.

月厭，正月起戌，逆行十二辰，凶。受死日，正戌，二辰，三亥，四巳，五子，六午，七丑、八未、九寅、十申、十一卯、十二酉。龍虎日凶，正巳、二亥、三午、四子、五未、六丑、七申、八寅、九酉、十卯、十一戌、十二辰。罪至日凶，正午、二子、三未、四丑、五申、六寅、七酉、八卯、九戌、十辰、十一亥、十二巳。

The Month Aversion is considered凶 (unfavorable). It begins on戌 (Xu) in the first month and then moves in reverse order through the twelve earthly branches. To determine the day of death according to the month, take the earthly branch of the month: in the first month it is戌 (Xu), second month辰 (Chen), third month亥 (Hai), fourth month巳 (Si), fifth month子 (Zi), sixth month午 (Wu), seventh month丑 (Chou), eighth month未 (Wei), ninth month寅 (Yin), tenth month申 (Xu), eleventh month卯 (Mao), and twelfth month酉 (You). It can be seen that odd months follow one path and even months follow another path, each advancing month by month. The days of Dragon and Tiger are also凶 (unfavorable): in the first month it is巳 (Si), second month亥 (Hai), third month午 (Wu), fourth month子 (Zi), fifth month未 (Wei), sixth month丑 (Chou), seventh month申 (Shen), eighth month寅 (Yin), ninth month酉 (You), tenth month卯 (Mao), eleventh month戌 (Xu), and twelfth month辰 (Chen). The days of罪至 (culpability reaching) are also凶 (unfavorable): in the first month it is午 (Wu), second month子 (Zi), third month未 (Wei), fourth month丑 (Chou), fifth month申 (Shen), sixth month寅 (Yin), seventh month酉 (You), eighth month卯 (Mao), ninth month戌 (Xu), tenth month辰 (Chen), eleventh month亥 (Hai), and twelfth month巳 (Si). The arrangement of these three groups of days follows the same pattern of odd months and even months each following their own path, with the two paths opposing each other. When using them, simply refer to them according to the month.

飛廉大煞日凶，正戌、二巳、三午、四未、五申、六酉、七辰、八亥、九子、十丑、十一寅、十二卯。

The day of Fei Lian Great Sha is inauspicious. It is paired with the earthly branches according to the months: first month Xu, second month Si, third month Wu, fourth month Wei, fifth month Shen, sixth month You, seventh month Chen, eighth month Hai, ninth month Zi, tenth month Chou, eleventh month Yin, twelfth month Mao. Fei Lian, in divination, is an Inauspicious Sha associated with wind and wandering. When applied to military affairs, it indicates disorder in the army, loss of supplies, and the fleeing of soldiers and horses. On these days, it is not advisable to launch military campaigns.

五不歸日，正月己卯、戊辰、己酉，二月辛巳、丙戌、辛亥，三月壬子、己卯、丙申、己酉，四月已卯、丙辰、壬辰、辛酉，五月壬辰、辛巳、丙申、庚申、辛亥，六月已卯、辛巳、丙申、庚申、已酉、辛亥，七月壬子、己卯、壬辰、辛酉、丙戌，八月丙辰、壬辰、辛巳、丙申、庚辰、己酉、辛酉、辛亥，九月丁亥，十月庚戌、丙辰、辛巳、丙戍，十一月壬子、己卯、丙辰、己酉、辛酉、丙戌，十二月丙辰、庚辰、丁巳、辛巳、丙戌、丁亥。

The five days when one does not return, taken from the meaning of "going out and not returning," are one of the most important taboos for military campaigns. A review of the entire table shows that the days to be avoided are only about a dozen combinations of heavenly stems and earthly branches. These mostly involve the heavenly stems of Bing, Geng, Xin, and Ren paired with the earthly branches of Chen, Si, Shen, You, Xu, and Hai, plus a few other days such as Wuchen, Jimao, Jiyou, Dingsi, and Dinghai. These combinations are chosen for their imagery of metal and water interacting strongly, leading to a situation where movement does not return. The number of taboo days varies greatly across the months: January and February each have three taboo days, March and April each have four, May has five, June has six, July has five, August has the most with eight consecutive days, September has only one taboo day, October has four, and November and December each have six. The original edition mistakenly wrote "Jimao" and "Jiyou" as "Yimao" and "Yiyou," and "Bingxu" for October was incorrectly written as "Bingshu." When reading, one should follow the correct characters. If a military campaign falls on a taboo day of the current month, another day must be chosen instead.

六不成日，一雲大敗日，正寅，二午，三戌，四巳，五酉，六丑，七申，八子，九辰，十亥，十一卯，十二未。

Sixth month is considered an unpropitious day, also known as the Great Defeat day. Its calculation is as follows: in the first month, it falls on the寅 branch; in the second month, on the午 branch; in the third month, on the戌 branch; in the fourth month, it moves to the巳 branch; in the fifth month, on the酉 branch; and in the sixth month, on the丑 branch. In the seventh month, it is on the申 branch; in the eighth month, on the子 branch; in the ninth month, on the辰 branch; in the tenth month, on the亥 branch; in the eleventh month, on the卯 branch; and in the twelfth month, on the未 branch. Every three months form a group, and each group exactly forms a Triple Harmony Formation. The four groups correspond to the Fire Formation, Metal Formation, Water Formation, and Wood Formation respectively. If an army launches an attack on the day corresponding to the branch of the current month, all affairs will fail, hence it is called the Sixth Unpropitious Day.

八絕日：正月庚辰，二月丁巳、丙戌、庚戌、辛亥，三月辛巳，四月丙辰、庚辰、庚戌，五月丙辰、庚辰、辛巳、庚戌、丁亥，六月辛巳、丁亥，七月庚辰、庚戌，八月丙辰、庚辰、丁巳、辛巳、丙戌、丁亥，九月丁亥，十月庚戌、丙辰、辛巳、丙戌、庚戌，十一月丙辰、庚辰、辛巳、丙戌、丙戌、庚戌、丁亥，十二月辛巳。

The "Eight Absolute Prohibitions" days are based on the concept of "interrupted energy," and they are equally dangerous for military campaigns. By examining this monthly chart, one can see that the days to be avoided are repeatedly the eight combinations of heavenly stems and earthly branches: Bingchen, Gengchen, Dingsi, Xinsi, Bingxu, Gengxu, Dinghai, and Xinhai. These are the four heavenly stems of Bing, Ding, Geng, and Xin paired with the four earthly branches of Chen, Si, Xu, and Hai, representing a conflict between fire and metal, and the phenomenon of interrupted energy at the four corners. The term "Eight Absolute Prohibitions" likely originates from this. Each month has a different number of prohibited days: the first, third, and twelfth months each have only one prohibited day; the second month has four; the fourth and seventh months have two or three; the fifth month has five; the sixth and ninth months have the fewest, with the ninth month having only one day, Dinghai; and the eighth month has the most, with six prohibited days. The tenth month has four, the eleventh month lists seven, but one combination is repeated, making it actually six days. On these days, military actions should not be taken.

六窮日，每月初四、十九、二十八日是。行痕，即建日。了戾，即破日。

The six exhausted days are fixed on the fourth, nineteenth, and twenty-eighth days of each month. This term refers to the exhaustion of the six Jia (Heavenly Stems) energy, meaning that if an army engages in battle on these days, it will exhaust its resources and fail to achieve success. There are also two alternative names that should be clearly understood: "Xing Hen" refers to the Jian day in the twelve values of the Jian Chu system, while "Liao Li" refers to the Po day. Earlier scholars merely changed the names, but there is no actual difference in the meaning. Diviners should not be confused by the names.

出陣吉門宜善擇，子孫為我報仇時。更兼命門相生吉，一鼓擒王只在茲。出師以聞驚日為母，宜以子孫時，出子孫門擊之，大勝。假如甲乙聞賊寇境，取火命人舉紅旗，或巳午時，從南門出兵，乃是子孫為報仇，火為木之子也。忌金命人、申酉時、出西門，俱不利。餘仿此。若所出之門上神與大將命上神相生，更吉。

When choosing which city gate to exit from during a military campaign, it is important to select carefully. The key principle is to take the position of "offspring" to avenge us. If the deity governing the chosen gate is in mutual generation with the deity of the general's birth, it will be even more auspicious, allowing for a swift and decisive capture of the enemy leader. The specific method is as follows: take the day on which the alarm was heard as the "mother," using the Five Phases of that day as our own vital energy. Then take the element that is generated by this element as the "offspring." Choose a time corresponding to the element of the offspring and exit from the city gate in the direction associated with that element to attack the enemy, and victory is certain. For example, if on the day of Jia or Yi we hear of the enemy's invasion, Jia and Yi belong to wood, and wood generates fire, so fire is the offspring of wood. Therefore, select a person with a fire destiny, raise a red flag, and march out at the time of Si or Wu (i.e., 9-11 AM or 11 AM-1 PM) from the southern gate. This is called using the "offspring" to avenge us. Conversely, since metal overcomes wood, it is inauspicious to use a person with a metal destiny, to march out at the time of Shen or You (i.e., 3-5 PM or 5-7 PM), or to depart from the western gate. These are all unfavorable. The same reasoning applies to other days.

行擇吉道看玄神，玄神受克最堪嗔。月將加時罡指處，前行通利自安平。凡行兵，看玄武受克之方，不可往。假如玄武乘巳午，則亥子方不可往。惟斗罡所指之地大吉。如甲子日巳將午時，罡指東南巳地，宜行。

When choosing a route for military movement, one should first consider the Heavenly General known as Xuanwu. Xuanwu governs thieves, darkness, and ambushes. The direction that weakens Xuanwu is most unpleasant and should not be taken. For example, if Xuanwu is positioned over the fire signs巳 and午, the water signs亥 and子, which can overcome fire, are the directions where Xuanwu is weakened, and thus should not be chosen. The truly auspicious direction is found by placing the Month General on the starting time and turning out the Heaven Plate. The area indicated by the direction of the handle of the Big Dipper and Tiangang should be the direction to proceed, ensuring a smooth and safe path. For instance, on a Jiazi day with巳 as the Month General and午 as the starting time, if Tiangang points to the southeast direction of巳, moving in that direction is suitable for military movement.

軍行擇路豈多途？更以陰陽作歲模。陽年大吉加干上，陰歲還將小吉鋪。丙壬之下為人道，甲庚之下是天居。其法又論歲之陰陽擇吉，陽歲以大吉加太歲，陰年以小吉加太歲，尋天上丙壬甲庚之下為行兵之路，吉。假如甲午年以大吉加子，向未戌辰丑方，合甲庚丙壬之方。癸卯年以小吉加卯，向未辰戌丑方，合甲庚丙壬之方。蓋甲課在寅，庚課在申，丙課在巳，壬課在亥，寅申巳亥所臨之方是也。餘俱不利。

Is there really many paths for military movement to choose from? One must set up another plate according to the yin and yang nature of the Tai Su. In a yang year, place the Daji (Chou) on top of the Tai Su; in a yin year, place the Xiaoji (Wei) on top of the Tai Su. After turning out the Heaven Plate, the positions under which Bing and Ren are located on the Heaven Plate are the human path, and the positions under which Jia and Geng are located are the heavenly path. These are the paths that can be taken. The method is: in a yang year, place Daji (Chou) on the Tai Su; in a yin year, place Xiaoji (Wei) on the Tai Su. Then find the branches of Bing, Ren, Jia, and Geng on the Heaven Plate and see which of the Earth Plate's palaces they fall into. Those palaces are the favorable directions for military movement. For example, in the Jiawu year, place Chou on Zi, resulting in the directions of Wei, Xu, Chen, and Chou aligning with Jia, Geng, Bing, and Ren. In the Guimao year, place Wei on Mao, resulting in the directions of Wei, Chen, Xu, and Chou aligning with Jia, Geng, Bing, and Ren. This is because Jia is located at Yin, Geng at Shen, Bing at Si, and Ren at Hai. The palaces on the Earth Plate corresponding to these four branches are exactly the directions to be sought. Any other paths are unfavorable.

出行日吉陸宜之，支吉宜舟水路施。干忌卯辰卯忌子，尤防支上克干時。日，日干也。支，支辰也。日吉，日上見吉神吉將也。支吉，是辰上見吉神吉將也。日為陸路，辰為水路。日吉宜陸，辰吉宜水。若支吉干有傷，只宜水，不宜陸。

When traveling on the day of the stem, if the stem side is favorable, it is suitable to travel by land; if the branch side is favorable, it is suitable to travel by boat on water. The stem side should avoid seeing the卯 (Mao) and辰 (Chen) signs, and the branch side should avoid seeing the子 (Zi) sign on the卯 (Mao). Particular care should be taken to prevent the spirits on the branch from counteracting the stem. Here, the term "day" refers to the day stem, and "branch" refers to the day branch.the so-called "day favorable" means that the spirits on the day stem meet auspicious gods and generals;the so-called "branch favorable" means that the spirits on the day branch meet auspicious gods and generals. When divining travel, the stem side represents land travel, and the branch side represents water travel: if the stem is favorable, travel by land; if the branch is favorable, travel by water. If the branch is favorable but the stem is harmed or counteracted, then only water travel is suitable, and land travel should be avoided.

《兵將賦》云：“支吉干傷，水面通船而地陰是也。”卯太沖，辰天罡，干忌卯辰，謂干上忌見太沖、天罡也。子神后也，卯忌子，謂地盤卯上忌見神后；蓋有舟揖，故忌水神在上覆之。《兵帳賦》云：“日忌罡沖”是也。又云“欲渡江河，支傷莫入。”故支上莫克支。

The "Military Officers' Assignment" says: If the day branch is favorable but the day stem is harmed, then ships can sail smoothly on water, but movement on land becomes obscure and difficult.卯 is called "Taichong," and 辰 is called "Tiangang." The saying that the day stem dislikes卯 and 辰 refers to the day stem's heavenly stem being adverse to encountering Taichong and Tiangang, these two strong and active spirits.子 is called "Shenhou." The saying that卯 dislikes子 means that on the earth plate, the卯 palace should not be covered by Shenhou; because卯 also governs boats and ships, there is a fear that the water spirit will press upon the ship, leading to the danger of capsizing. The "Military Camp Assignment" refers to "day dislikes Tiangang and Taichong" as exactly this meaning. It also says "if the branch harms, do not enter to cross rivers," so whenever crossing water, the heavenly stem on the day branch must not counteract the day branch.

畏河臨井子加歲，亥季宜舟孟神稽。己卯戊寅二日惡，水龍三日避休趨。壬癸子為三河，卯酉辰為三井，三河有一河加井，不可渡。歲，太歲也。神后忌加太歲之上。《兵帳賦》曰：“天河加井以沉波，太歲遭虛而禍起。”假令亥臨酉，為河覆井，防有沉溺之災。亥即壬也，不看課傳。四季，辰戌丑未，亥加四季，被土制之，則水路吉，故宜舟。若途聞有以羊酒犒軍者，若白虎乘魁罡加日，主有強人當路。

The most dangerous situations are when the Milky Way is over the well and when the Shenhou Zi is over the Tai Sui; if Dengming Hai falls in the quarters of Chen, Xu, Chou, or Wei, it is suitable for sailing, but if it falls in the quarters of Yin, Shen, Si, or Hai, one should hesitate. Traveling on the days of Ji Mao and Wu Yin is unfavorable, and the three days when the water dragon is involved should be avoided even more, as one must not be greedy to move forward. The term "three rivers" refers to Ren, Gui, and Zi; the term "three wells" refers to Mao, You, and Chen. If any of the three rivers is placed over one of the three wells, one should not cross water. "Tai Sui" refers to the year ruler, and Shenhou Zi should not be placed over Tai Sui. The "Bingzhang Fu" states: when the Milky Way is over the well, boats will sink and waves will break; when Tai Sui meets Kongwang, misfortunes will arise suddenly. For example, if the Heaven Plate Hai is placed over the Earth Plate You, this is called "River covering the well," and one should beware of drowning. In this case, Hai refers to Ren, and one should only look at the Heaven and Earth plates, not the Three Transmissions. If Hai is placed over the quarters of Chen, Xu, Chou, or Wei, water is restrained by earth, and the water route becomes favorable, suitable for sailing. If during the journey one hears that someone has prepared sheep and wine to celebrate the army, or if Baihu is riding on He Kui, Tiangang is placed over the Day Stem, this indicates that there will be strong people blocking the way ahead.

野宿行疲欲建營，干支怕墓及三刑，卯辰巳兵家所忌。將逢龍虎多生恐，神遇魁罡定有驚。若還大吉臨干上，急往他圖莫遽停。安營之際，干支乘墓，主士卒不寧。墓神，春未、夏戌、秋丑、冬辰。兵家以卯辰巳為三刑，若臨日辰上，主本夜有賊兵至劫營，宜防之。

When camping outdoors and the troops are tired from marching and about to set up camp, the most dangerous situation is when the day stem and day branch are occupied by the Tomb Spirit (mound spirits) or when the three punishments (三刑) occur. In military terms, the three punishments refer to the branches卯 (Mao), 辰 (Chen), and 巳 (Si). If the heavenly generals (天将) on the day stem and day branch encounter the Azure Dragon (青龙), which signifies joy, wealth, and growth, along with the White Tiger (白虎), which brings fear, there will be much fear. If they encounter the two spirits Hekui (Xu) and Tiangang (Chen), there will certainly be disturbances at night. If the Daji (大吉) branch 丑 is added to the day stem, one should immediately look for another place and not hesitate to stay. The reasoning is that when setting up camp, if the day stem and day branch are occupied by the Tomb Spirit, the soldiers will be restless. The Tomb Spirit are determined according to the four seasons: 未 (Wei) in spring, 戌 (Xu) in summer, 丑 (Chou) in autumn, and 辰 (Chen) in winter. The military considers卯, 辰, and 巳 as the three punishments. If these branches appear on the day branch or the day stem, it indicates that enemies will attack the camp during the night, and one must be highly vigilant.

外又有五行三刑。如子日忌卯，卯日忌子；丑日戌，戌日未，未日丑；寅日巳，巳日申，申日寅；辰午酉亥自見。此等亦並忌之。兵書云：“五刑五墓，日辰逢而夜防賊至。”戌為魁，辰為罡，二辰名為天羅地網，支干逢主士卒恐怖。更天將得蛇虎，重遽驚惶，本夜必有軍至，逢劫煞其害尤甚。故兵書云：“若但魁罡為恐怖，將兼蛇虎禍尤深。”此之謂也。

In addition to the three punishments in military divination, there is another system of punishments based on the Five Phases: on a day of Zi, the branch Mao is to be avoided; on a day of Mao, the branch Zi is to be avoided, which is called the Punishment of Impropriety. On a day of Chou, the branch Xu is to be avoided; on a day of Xu, the branch Wei is to be avoided; on a day of Wei, the branch Chou is to be avoided, which is called the Punishment of Overbearing Power. On a day of Yin, the branch Si is to be avoided; on a day of Si, the branch Shen is to be avoided; on a day of Shen, the branch Yin is to be avoided, which is called the Punishment of Ingratitude. The branches Chen, Wu, You, and Hai each avoid their own branches, which is called self-punishment. These should all be avoided. Military texts say: the Five Punishments and the Five Tombs, if they appear on the day stem or day branch, the night should be guarded against thieves. Xu is called Hekui, and Chen is called Tiangang; these two branches together are called Tian Luo Di Wang (Heavenly Net and Earthly Trap). If they appear on the day stem or day branch, it indicates soldiers will be frightened and uneasy. If the heavenly general riding on these branches is also Teng Snake (which signifies fear, strange occurrences, and false alarms) and Bai Hu (White Tiger), the fear will be doubled, and enemies will definitely arrive that night. If it also collides with Jiesha (a malevolent star), the harm will be even more severe. Therefore, military texts say: merely having Hekui and Tiangang on duty is enough to cause fear, but if they are combined with Teng Snake and Bai Hu, the disaster will be even greater. This is exactly the meaning conveyed.

大吉丑也。若支干上見丑字加臨，最凶，安營必被賊劫，急往尋善地可也。若非丑字，無妨。故《兵帳鉤玄》云：“不臨斯將盡堪停。”斯，將指大吉也；初傳亦忌之。

The "Daji" mentioned earlier refers to the branch "Chou." If the day stem and day branch encounter "Chou," it is extremely dangerous, and staying there will certainly result in an enemy attacking the camp. One should quickly find another favorable location. If it is not "Chou," there is no problem. Therefore, the "Bingzhang Gouxuan" states: as long as this Heavenly General does not appear, one can camp anywhere. The term "Si Jiang" refers specifically to "Daji Chou." Not only should it be avoided in the day stem and day branch, but its appearance in the first transmission is also to be avoided.

主帥宜居貴旺臨，亭亭豹尾大將軍。登明卯酉青常後，除定開危與世明。太歲直居並月建，又宜歲後太陰神。玉前絳後明中利，百戰都能奏凱音。

The general should choose a direction for setting up camp where the Nobleman is present in a flourishing position, and also where the three deities, namely Tingting, Bao Wei, and Da General, are located. In addition, the directions of Dengming in Hai, Taichong in Mao, and Congkui in You, as well as the directions where the auspicious generals Qinglong and Tai Chang are located, are all suitable. The directions corresponding to the four days of Chou, Ding, Kai, and Wei in the twelve values of Jianchu are also clear choices. The position of the Tai Su (the current year's stem) and the position of the Month Builder are also suitable for camping. The position of Tai Yin, which is the day after Tai Su, is also favorable, as Tai Yin governs private matters, protection, and concealment. Furthermore, the positions mentioned in the Yuzhujing, namely in front of Yutang, behind Jinggong, and in the center of Mingtang, are also advantageous. Choosing these directions for setting up camp ensures victory in all battles.

貴，天乙貴人也。旺臨，謂天乙臨地盤旺地。假令六月辛酉日陽貴在午，臨巳是為旺地，主將宜立巳地，向西北安營，中敵大勝。月將加時，神后落處為亭亭。

Here, "guì" refers to Tianyi Guiren, the nobleman, who is the first among the Twelve Heavenly Generals and is associated with honor and assistance. "Wang lin" means that Tianyi falls on the Earth Plate in the palace where it is in its season and has vitality. For example, on the day of Xinyou in the sixth month, the Yang Guiren is in Wu, and Wu is located in the Si palace. Si is precisely where the fire element is in its season and has vitality, which is called Wang lin. Therefore, the commander should establish his camp in the Si palace, with the camp gate facing the northwest, and can achieve a great victory by attacking the enemy. As for Tingting, it refers to the palace where Shenhou Zi falls after the monthly general is added to the given time and transferred to the Heaven Plate.

豹尾者，申子辰年在戌，巳酉丑年在未，寅午戌年在辰，亥卯未年在丑。其沖名黃幡。大將軍，三年一移，孟歲以午、仲歲以未、季歲以申加太歲天罡不是也。捷法：寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉。

The position of the豹尾 is determined by the Triple Harmony Formation of the year's Earthly Branch. For years of Shen-Zi-Chen (Water triad), it is at Xu; for years of Si-You-Chou (Metal triad), it is at Wei; for years of Yin-Wu-Xu (Fire triad), it is at Chen; and for years of Hai-Mao-Wei (Wood triad), it is at Chou. The position that conflicts with the豹尾 is called the Huangpan. The position of the Da Jiangjun changes every three years. The method is to use Wu in the first year, Wei in the second year, and Shen in the third year, adding these to the current year's stem to find the position, not by adding Tiangang as some people claim. There is also a more convenient mnemonic: for years of Yin-Mao-Chen (spring quarter), it is at Zi; for years of Si-Wu-Wei (summer quarter), it is at Mao; for years of Shen-You-Xu (autumn quarter), it is at Wu; and for years of Hai-Zi-Chou (winter quarter), it is at You. The position is directly determined by the season corresponding to the year's Earthly Branch.

以上三神俱宜大將居之，又以天上亥為大將軍，卯為左將軍，酉為右將軍，子為後將軍，五將各因時移居其位。如月將加時，天盤亥子臨酉上，正西安營吉，亥臨卯上，正東安營吉。但以亥所臨之方為主，不拘子午卯酉十二方也。如有事，大將居亥下，前後左右分兵總之，大勝。此法出《兵機總要》。

The three deities mentioned above, Tingting, Baowei, and Dajunwang, can all be stationed as the main commander. Another method involves using the Heaven Plate's亥 (Hai) as Dajunwang, 卯 (Mao) as Zijunwang, 酉 (You) as Youjunwang, and 子 (Zi) as Hujunwang. These generals move with the Heaven Plate. For example, placing the Month General on the time and rotating to form the Heaven Plate, if the Heaven Plate's Hai and Zi fall on the Earth Plate's You palace, then setting up camp in the Due East is auspicious; if Hai falls on the Earth Plate's Mao palace, setting up camp in the Due East is auspicious. In summary, the direction where Hai falls is the main consideration, without being restricted to the fixed directions of Zi, Wu, Mao, and You. In actual warfare, the main commander should be stationed where Hai falls, and the surrounding forces should be arranged according to the positions of the four generals, which can lead to great victory. This method is from the "Bingji Zongyao."

太陰，天乙後二位是也。月建前一日為除，四日為定，七日為危，十日為開日，為天上除定開危之方。《兵帳賦》云：“青常六合，大梁大火以同居；除定開危，主將其位而喜在。”大梁，酉也。大火，卯也。太陰在太歲後二位也。

The position of Tai Yin comes after Tian Yi Guiren, in the second place. The first day after the Month Builder is the "Chu" day, the fourth day is the "Ding" day, the seventh day is the "Wei" day, and the tenth day is the "Kai" day. The branches corresponding to these four days are placed on the Heaven Plate. The palaces covered by these branches on the Earth Plate represent the four directions of Chu, Ding, Kai, and Wei in the heavens. The "Bingzhang Fu" says: the auspicious generals Qinglong, Tai Chang, and Liu He, along with the two stars Daliang and Da Huo, are located in the same palace. The four directions of Chu, Ding, Kai, and Wei are favorable for the commander to take position and gain good fortune. The Daliang refers to You, and Da Huo refers to Mao. The position of Tai Yin is the second after the Tai Su.

《玉帳經》云：“入敵境下營，宜擇善地；上將宜太歲、太陰、大將軍、月建、豹尾、九天之上。”九天者，春寅、夏巳、秋申、冬亥，即戰雄是也。如大將在亥，春臨寅，夏臨巳，秋臨申，冬臨亥。在九天之上，臨雄位可以取勝者。

The *Yuzhang Jing* says: When setting up camp within enemy territory, one should choose a favorable location with advantageous terrain; the commander should be positioned in the direction where the Tai Yin, Tai Su, Da Jiangjun, Yue Jian, Bao Wei, and Jiutian are located. The Jiutian, according to the four seasons, is located in the following directions: in spring it is in the寅 (Yin) position, in summer in the巳 (Si) position, in autumn in the申 (Shen) position, and in winter in the亥 (Hai) position. This is what is referred to as the position of the war hero in military terms. For example, if the Da Jiangjun is located in the Heaven Plate at Hai, then in spring it should be aligned with the Earth Plate at Yin, in summer with Si, in autumn with Shen, and in winter with Hai. This is called being in the Jiutian position. If the commander is positioned in the Jiutian and seated in the war hero position, then when going into battle, victory can be achieved.

其位分不便，則有背雄向雌之法，安營於戰雄天盤上神也。此為大將而言，若別將，取月支上神方向安營。以上十七神臨處，主將俱宜居之，是在擇者。若《運珠經》之所謂“繹宮利中，明堂利前，玉堂利後。”闕疑以俟高明。

If the terrain limits the position of the main camp and it is inconvenient to set up camp facing the main direction, there is an alternative method: place the camp in the direction where the deity associated with the heavenly plate corresponding to the branch of the main direction is located. The above discussion applies specifically to the commander; for subordinate generals, they should choose the direction indicated by the deity of the current lunar branch to set up their camps. The seventeen deities mentioned earlier can all be considered for the main commander's position, and the specific choice depends on the judgment of the person in charge. As for the statement in the "Yunzhujing" that "Yijing benefits the center, Mingtang benefits the front, Yutang benefits the back," its meaning is unclear, so we will hold it in abeyance and leave it for more knowledgeable people to determine.

行兵糧草最居先，月將加時方上看。堆積秦吳為美地，天盤丑未細詳端。兵行而糧食隨之，故大將居方既定，即料理糧草之處。法以天盤丑未下為吉，蓋丑為斗，未為井，糧草居此，永無耗渙之患。秦即未，吳即丑。又必玄武賊盜不臨之地為吉。盜神，正月在卯順行四仲。賊神，春卯、夏午、秋酉、冬子。劫殺，正月在亥，逆行四孟。天盜，春巳、夏午、秋酉、冬子。

Military operations must first ensure the supply of food and provisions. To determine the specific direction, the Month General should be added to the time of the divination and then the Heaven Plate is formed. The storage of grain should be located in the regions corresponding to Qin and Wu, which are the Heaven Plate positions of Chou and Wei. This should be carefully examined. Once the general's camp is established, the location for storing supplies must be arranged immediately. The method is to choose the positions covered by the Heaven Plate Chou and Wei as favorable, since Chou corresponds to the Southern Dipper and Wei corresponds to the Well mansion. Storing grain in these places ensures it will not be lost. In terms of regions, Wei belongs to Qin and Chou belongs to Wu, as mentioned in the verse "Qin and Wu." Additionally, the location must be chosen where the Black Tortoise and the gods of various thieves do not appear. The thief god starts at Mao in the first lunar month and moves in the order of the four middle months. The thief god is determined by the season: in spring at Mao, summer at Wu, autumn at You, and winter at Zi. The劫杀 (plundering killing) starts at Hai in the first lunar month and moves in reverse order of the four first months. The heavenly thief is in Si in spring, Wu in summer, You in autumn, and Zi in winter.

設伏如逢子丑神，可藏萬卒沒人尋。卯千酉百宜先備，歇息潛形望丙壬。太歲太陰與月建，又宜潛向大將軍。四神之下藏兵吉，主將亭亭候賊音。

Deploying hidden troops, if they are placed under the positions covered by the Heaven Plate's Shenhou (Zi) and Daji (Chou), thousands of soldiers can be concealed without being detected. Under Taichong (Mao), a hundred soldiers can be hidden, and under Congkui (You), ten soldiers can be hidden. All these should be prepared in advance. To make the soldiers rest and remain hidden, they should be placed under the positions associated with the Heaven Plate's Jia and Ren. It is also favorable to hide troops under the positions of Taiyin, Tai Su, and Yuesheng. Additionally, troops can be hidden towards the position of the Grand General. Hiding troops under these four divine positions is auspicious; the main general should sit at the position of Tingting to wait for enemy intelligence.

糧草既定，又當安歇士卒。天上神后、大吉之下，可藏萬人。太沖之下可藏千人。從魁之下可藏百人。又法：凡欲伏兵及避害者，月將加時，可從天上大吉方出，至小吉方而止。轉向傳送上立定，又轉向太沖上處潛伏，敵雖強，莫內我何。此亦踏罡步斗之意。

After the location for supplies is determined, the next step is to arrange for soldiers to rest. The areas covered by the Heaven Plate's Shenhou and Daji can hide ten thousand soldiers; the area under Taichong (Mao) can hide one thousand; and the area under Congkui (You) can hide one hundred. Another method: whenever setting an ambush or avoiding disaster, place the Month General on the time and turn out the Heaven Plate. The troops should start from the direction of Daji (Chou) on the Heaven Plate, march to the direction of Xiaoji (Wei), then move to the position of Chuansong (Shen), and finally stop at Taichong. By following this path, even if the enemy is strong, they cannot harm us. This is actually the method of Daoist stepping on the star patterns and moving according to the stars, using the positions of the star deities to conceal one's movements.

丙即天盤之巳，壬即天盤之亥，不用遁干。欲安歇潛形，可從天上巳亥下去。《兵帳賦》云：“丙壬憩臥。”是也。又太歲、太陰、月建、大將軍四神臨方藏兵，大吉，主將則宜居亭亭之下者，神后落處是也。

In the song verses, "Jing" corresponds to the Heaven Plate's Si, and "Ren" corresponds to the Heaven Plate's Hai. One can directly use the ten heavenly stems' lodging palaces to determine the positions, without needing to use Dun Jia to derive the heavenly stems. To make the troops rest and become hidden, they should pass through the areas under the Earth Plate covered by the Heaven Plate's Si and Hai. The "Jing Ren resting" mentioned in the "Military Tent Treatise" refers precisely to this. Additionally, the positions where the Four Gods—Tai Su, Tai Yin, Yue Jian, and Da Jiangjun—are located are all very auspicious for hiding troops. The main general should sit under the Tingting, which is the palace where the Heaven Plate's Shenhou Zi falls.

要知賊藏在何處，天目加臨識地分。伏吟兵近反吟遠，若識來方發用評。凡欲知賊何處，當以天目所臨之方定之。天目，春辰、夏未、秋戌、冬丑。假令二月占，戌將加巳，天目在辰加亥，其賊在西北方也。《玄黃歌》以伏吟課近兵，反吟課兵遠。第觀《兵機總要》云：“天魁加天為陰，反覆反吟也，占賊主立至。”則知反吟兵遠非當云也，“反吟兵近伏吟遠”為是。蓋伏吟者，十二宮各歸本家，兵常未動。反吟則神已離位，互相沖擊，非遠而伏。

To determine where the enemy is hidden, one should look at the position of the Heavenly Eye (天目) and see where it is placed. According to the original song, if the chart is a Hidden Chant (伏吟), the enemy is nearby; if it is a Reverse Chant (反吟), the enemy is far away. To determine the direction from which the enemy is coming, one should evaluate the Five Phases (五行) of the Initiating Transmission (发用). Specifically, to find out where the enemy is, one should take the direction where the Heavenly Eye is located. The Heavenly Eye is determined by the season: in spring it is in the辰 (Chen) position, in summer in the未 (Wei) position, in autumn in the戌 (Xu) position, and in winter in the丑 (Chou) position. For example, if a class is cast in the second month with the戌 (Xu) as the Month General (月将) placed on the巳 (Si) hour, the Heavenly Eye (辰) falls in the亥 (Hai) position of the Earth Plate (地盘), indicating that the enemy is in the Northwest. Regarding nearness or distance, the "Xuan Huang Ge" states that a Hidden Chant (伏吟) indicates the enemy is nearby, and a Reverse Chant (反吟) indicates the enemy is far away. However, the "Bing Ji Zong Yao" says, "When Tian Gui is added to Tian, it is a Yin situation, which is a Reverse Chant (反吟). In divination, this indicates the enemy will arrive immediately." This suggests that the idea that Reverse Chant (反吟) indicates a distant enemy is not accurate. Instead, it should be corrected to "Reverse Chant (反吟) indicates the enemy is nearby, and Hidden Chant (伏吟) indicates the enemy is far away." This is because during a Hidden Chant (伏吟), the twelve palaces are in their original positions, and the enemy has not yet moved. In contrast, during a Reverse Chant (反吟), the various deities have left their original positions and are in conflict with each other, indicating that battle is imminent, not that the enemy is far and hidden.

賊之來方，則初傳定之，如初傳見火從南來，見金從西來，見水從北來，見木從東來。《兵帳賦》云：“欲知賊方位，當看初傳五行，火作南兵，土神乃從於四季。初傳木位，其謀必於東瞑。”此法雖出古人，尚欠通順，不若以游都等神臨處定之為是。

To determine from which direction the enemy comes, the first transmission is used. If the first transmission belongs to fire, the enemy comes from the south; if it belongs to metal, from the west; if it belongs to water, from the north; and if it belongs to wood, from the east. The "Military Camp Assignment" says: to know the direction of the enemy, one should look at the five phases of the first transmission. If it is fire, the enemy comes from the south; if it is earth, then the enemy is located at the positions of the seasons of chen, xu, chou, and wei. If the first transmission is in the position of wood, the enemy's plan must be in the east, in the dark places. This method, though originating from ancient times, is not very smooth in reasoning, and is not as accurate as directly determining the direction based on the stars such as Youdu and others.

途中前後疑逢賊，大吉加臨定識真。丑到坎離賊卯下，如臨辰戌伏登明。寅申定是居參宿，丑未應知匿軫星。卯酉從魁須隱伏，若臨巳亥丑中尋。他行旺相來沖擊，設法抽軍別路行。

When doubts arise during a military campaign and enemies are encountered, use the Daji (Chou) and the Chou branch to determine the authenticity. If Chou falls in the Zi or Wu mansions, the enemy is in the Mao position; if Chou falls in the Chen or Xu mansions, the enemy is hidden in the Dengming (Hai) position; if Chou falls in the Yin or Shen mansions, the enemy is in the Shen position of the Three Stars mansion; if Chou falls in the Chou or Wei mansions, the enemy is hidden in the巳 position of the Chariot mansion; if Chou falls in the Mao or You mansions, the enemy is concealed in the Congkui (You) position; if Chou falls in the Si or Hai mansions, search for the enemy at the Chou position. If the enemy's location coincides with the prosperous and strong season, and they attack directly towards our side with sharp force, we should plan to change our route and avoid confrontation.

《神樞經》云：“欲知賊方，以大吉推之。”《兵帳賦》並諸書俱視二吉，似太繁瑣，只看五字為捷：丑加子午賊卯下，子午，坎離之卦也，臨辰戌在或亥下，登明亥也。臨寅申賊在申，參，申中宿也。臨丑未賊在巳下，軫，巳中宿也。臨卯酉賊在酉下，從魁，酉也。臨巳亥賊在丑下。若賊之所在是當季旺相方來沖擊我，其鋒不可擋，最宜避之。假令夏占，丙寅日伏吟，大吉臨丑，賊居旺地，宜擇吉地避之，餘仿此。

The Shenshu Jing says: To find out the direction of the enemy, use Daji (Chou). The Bingzhang Fu and other sources all mention looking at both Daji and Xiaoji, which is somewhat tedious; in reality, remembering just five words is sufficient for quick reference. When Chou is combined with Zi or Wu, the enemy is located at Mao; Zi and Wu belong to the Kan and Li trigrams respectively. When Chou is combined with Chen or Xu, the enemy is hidden beneath Dengming (Hai). When Chou is combined with Yin or Shen, the enemy is at Shen, which contains the Three Stars mansion. When Chou is combined with Chou or Wei, the enemy is at Si, which contains the Chariot mansion. When Chou is combined with Mao or You, the enemy is at You, which is Congkui (You). When Chou is combined with Si or Hai, the enemy is at Chou. If the enemy's location is exactly in the season's prosperous and strong position and attacks towards me, its force cannot be directly resisted; it is better to avoid. For example, if a class is cast on a Bingyin day in summer, and Daji (Chou) remains in its original position, it is during the time when summer fire generates earth and earth energy is strong. Since the enemy occupies a prosperous position, one should choose another auspicious place to avoid. Other situations can be inferred in the same way.

探賊消息從耳目，丑未之神天耳明，卯酉二神為地目，相探四處最為真。即之賊之所在，欲從旁察其端的，則以丑未所臨方下探之，以丑未為天耳故也；探訪密事，須於卯酉神臨方下探之，以卯酉為地目故也。外太陰下不可探，白虎、閉口下不可探，蓋太陰為陰私蔽匿之神，白虎為傳凶截路之殺，閉口則無有與我言者，旬尾加旬首為閉口。

To gather intelligence about the enemy, one must rely on ears and eyes: Chou and Wei are the heavenly ears, responsible for hearing; Mao and You are the earthly eyes, responsible for seeing. By investigating these four directions, one can obtain the most accurate information. If one already knows the enemy's general location and wishes to ascertain the exact situation, one should go to the direction where Chou and Wei are located, since Chou and Wei are the heavenly ears. If one wishes to investigate secret matters, one should go to the direction where Mao and You are located, since Mao and You are the earthly eyes. There are three places where one should not investigate: Tai Yin, Bai Hu, and Bu Kou. Tai Yin is a deity of hidden secrets; one cannot obtain truthful information by questioning it. Bai Hu is a malevolent spirit that spreads ominous messages and blocks paths; going there invites misfortune. Bu Kou means that no one is willing to speak. Bu Kou refers to the last branch of the current ten-day period placed upon the first branch of the same period.

欲識賊來切要推，游都作限用占之。游都加日今將到，前之一位在明期，二三依次須防禦，若臨前四不侵圍。既得賊之消息，當決其來與不來、有害無害，以預備之。游都臨孟虛信，臨仲半途，臨季速來。天罡加孟仲季，亦如此類推之。若游都臨本支干上，賊本日到。臨前一辰，賊後一日到。臨前二辰，賊後二日到。臨前三辰，賊後三日到。臨第四辰，賊不來也。

To determine when the enemy will arrive, one should use You Du as the reference point for calculation. If You Du is placed on the day stem and branch, the enemy will arrive today; if it is placed on the previous position, the enemy will arrive tomorrow; if it is placed two positions before, three positions before, and so on, one should be vigilant and prepared accordingly; if it is placed four positions before, the enemy will not attack. This passage explains that once enemy information is obtained, one should determine whether the enemy will come or not, and whether it is harmful or not, in order to prepare in advance. If You Du is located in the four Meng positions (寅, 申, 巳, 亥), the news of the enemy's attack is likely false; if it is located in the four Zhong positions (子, 午, 卯, 酉), the enemy is still on the way; if it is located in the four Ji positions (辰, 戌, 丑, 未), the enemy will arrive soon. The same method applies when Tiangang is placed in the Meng, Zhong, or Ji positions. Specifically, if You Du is on the current day stem and branch, the enemy arrives that day; if it is on the previous hour, the enemy arrives the next day; if it is two hours before, the enemy arrives two days later; if it is three hours before, the enemy arrives three days later; if it is four hours before, the enemy will not come.

都神旺相支干畏，賊勢憑陵難守禦。游都和處喜降卒，畏下難侵大戰時。居在東南災稍重，臨於西北禍當微。不見游都視天乙，臨處還同都將推。子辰巳未加今日，盜賊猖狂疾走似飛。

The heavenly stem and earthly branch known as You Du are currently strong and prosperous, yet the day stem and day branch are being overcome by You Du. In such a case, the enemy's forces become fierce and aggressive, making defense and resistance difficult. If You Du falls in a position where the upper and lower elements mutually generate and harmonize, it indicates that the enemy's soldiers may surrender. However, if You Du is overcome by the earth plate's divine element below, this is called "fearing the lower," meaning the enemy will not dare to invade. At this time, it is most suitable to launch a major battle. If You Du falls in the southeast direction, there will be somewhat more military disaster; if it falls in the northwest, the disaster will be less severe. If the heavenly stem and earthly branch in the calculation do not appear with You Du in the three transmissions, then one should look at the place where Tian Yi Gu Ren is located, and apply the same method as with You Du. If the branches Zi, Chen, Si, or Wei are placed upon the day stem and day branch, it indicates that thieves will be rampant, moving quickly and swiftly.

游都加支干旺相而又克干者，主賊勢憑陵，難以克守。若囚死不克，便無凶。《兵帳賦》云：“游都囚死，日辰不克以無凶，以干上下相制而來。”即此意也。

The celestial stem and terrestrial branch called You Du (Wanderer) resting atop the day stem and day branch itself, and being in a prosperous and strong position while controlling the day stem, indicates that the enemy's power is overwhelming and we will find it difficult to hold our ground. Conversely, if You Du is in a state of captivity or death, lacking vitality, and is unable to control the day stem, there will be no danger. The "Military Camp Treatise" states: When You Du falls into a state of captivity or death, the day stem and day branch are not controlled by it, thus there is no misfortune, because the two spirits above and below the day stem restrain each other, preventing the evil influence from reaching us. This is precisely the meaning conveyed.

若游都囚死，支干無剋制者，賊或不來，有剋制者亦來。假如春丙辰日亥將丑時，順數至辰，見寅為游都，加臨日辰；寅屬木正旺，又克辰土，正所謂“都神旺相支干畏”也。乙酉日丑將巳時，順數至辰見子為游都，子屬水冬旺，加在辰上被克為休地，主賊不來，安妥無虞。都將囚死又無剋制，主賊至，復自遁。如丁丑日子時辰將，巳為游都，加臨丑上，火土相生，游都既囚死又無剋制，故復自遁也。

If the wandering god is in a state of captivity or death and neither the day stem nor the day branch can restrain it, enemies may not come; but if the day stem and day branch can restrain it, enemies will come. For example, on a spring day with the day stem Bing and the day branch Chen, take the hour Wei as the month general and place it on the hour Si. Count forward to the earth plate's Chen palace, where the heaven plate's Yin falls. Yin is the wandering god of the day stem Bing, and it falls exactly on the day branch Chen. In spring, Yin wood is strong and can overcome Chen earth, which is what the verse says: "The wandering god is strong and flourishing, the day stem and branch fear it." Another example is on a day with the day stem Yi and the day branch You. Take the hour Chou as the month general and place it on the hour Yi. Count forward to the earth plate's Chen palace, where Zi is the wandering god. Zi water is strong in winter, but now it is placed on the earth Chen and is overcome by earth, falling into a state of rest, indicating enemies will not come and there will be no worries. If the wandering god is in a state of captivity or death and is not restrained by anything, even though enemies come, they will eventually leave. For example, on a day with the day stem Ding and the day branch Chou at the hour Zi, take the hour Chen as the month general to start the calculation. The wandering god is Si, which falls on the day branch Chou. Fire and earth generate each other, the wandering god is in a state of captivity and is not restrained, so enemies come but then leave on their own.

又游都休囚加旺相地，賊攻城池；若得勾陳剋制游都者，賊兵必敗，不剋制亦不敗。假如二月甲子日子時戌針，以戌加子，順數至卯見丑為游都，土死木旺，是游都以死加旺地，主賊攻城池，幸而太沖乘勾陳克游都之土，賊所以敗。

Another layer: if the You Du is weak and confined but is placed over a palace that is currently prosperous and strong, it indicates that enemies will attack the city. At this time, if Gou Chen can restrain You Du, the enemy troops will certainly be defeated. Even if Gou Chen cannot restrain You Du, the enemy will not be able to defeat us. For example: on the day and hour of Jia Zi in the second lunar month, the class is set with Xu as the month general (the original text says 'Xu needle' but should be 'Xu general'), placing Xu on Zi, and counting forward to the earth palace Mao, where Tian Pan Chou is found as You Du. In the second lunar month, wood is prosperous and earth is dead, so You Du, which is dead Qi, is placed on a prosperous palace, indicating enemy attack on the city. Fortunately, the Tai Chong at Mao is occupied by Gou Chen, and the wood at Mao can restrain the earth of Chou, so the enemy retreats.

上下相生為喜，游都加臨上下相生，主有降卒。若游都加支干，為下所克，便是畏下，宜戰鬥。《兵帳賦》云：“好鄉不戰，畏則交鋒。”是也。如丙辛二日以寅為游都，臨亥子地，水木相生喜也，主不戰而降。若游都被下神剋制可戰，戰必賊敗，故曰“難侵”、“畏下”，是賊難來侵我也。

The Heaven and Earth plates above and below mutually generating is called "Xǐ" (favorable): if the Yu Du (military guide) falls on a position where the upper and lower plates mutually generate, it indicates that the enemy's soldiers will surrender without battle. If the Yu Du falls on the Day Stem and Day Branch, and is instead overcome by the Earth Plate's spirit below, this is called "Wèi Xià" (fear from below), and at this time it is most suitable to go to battle. The "Bing Zhang Fu" (Tent Assignment) says, "Good home does not fight, fear leads to combat," referring to these two situations. For example, on a Bing day or Xin day, the寅 (Yin) is the Yu Du. If the寅 falls in the亥 (Hai) or 子 (Zi) water palace, water generates wood, and the upper and lower plates mutually generate, forming a "Xǐ" pattern, indicating the enemy will surrender without fighting. Conversely, if the Yu Du is overcome by the Earth Plate's spirit below, it is appropriate to launch an attack, for the enemy will surely be defeated. Therefore, the rhyme says "Nán Qīn" (difficult to invade) and "Wèi Xià" (fear from below), meaning the enemy will find it difficult to invade us.

又月將加時，干支上與課傳不見游都，謂離日遠也。則視天乙臨處，一如游都之法，若天乙又離日遠，主賊已往他境不來。又月將加時，干支上見子、辰、巳、未臨日辰，主賊到自回。疾如飛，言疾走如飛也。“居在東南災稍重，臨於西北禍當輕。”此二句不知所謂，蓋出自《兵機總要》，故存之。

Another situation: after setting up the lesson by adding the month general to the time, if neither the day stem nor the day branch, nor the four lessons and three transmissions contain the You Du, this is called You Du being too far from the day. In this case, we should instead look at where the Tian Yi Nobleman is located, and the method of calculation is exactly the same as for You Du. If even the Tian Yi Nobleman is far from the day, it indicates that the enemy has already moved to another territory and will not attack. Also, if after setting up the lesson, the day stem and day branch show Zi, Chen, Si, or Wei, which are located on the day branch, it suggests that although the enemy has arrived, they will soon retreat on their own. The last line of the verse, "moving swiftly as flying," describes how the enemy comes and goes quickly like a flying bird. As for the lines "if located in the southeast, the disaster is somewhat heavier, if located in the northwest, the misfortune will be lighter," the reasoning behind them I do not fully understand. I suppose these lines were copied from the "Comprehensive Essentials of Military Strategy," so I will keep them as they are.

欲知敵至是何兵，來處乘神作準衡。子乃輕驃丑步隊，寅為猛健卯車營。旌旗掩映推辰是，騎馬飛奔自午鳴。機械巳多蛇作陣，干戈未妙有羊擎。申善鬥爭酉畫計，戌軍武勇亥雄英。

To determine the type of enemy forces coming, one should use the earthly branches corresponding to the direction they come from as a standard. If they come from Zi, they are light and swift cavalry; if from Chou, they are infantry; if from Yin, their soldiers are brave and strong; if from Mao, their camp has many chariots. If from Chen, their banners fill the sky and block out the sun; if from Wu, their horses gallop swiftly. If from Si, they have many weapons and are skilled in forming a snake-like formation; if from Wei, their weapons are exquisite and they have sheep chariots to assist in battle. If from Shen, they are skilled in fighting; if from You, they are good at strategy; if from Xu, their army is brave and fierce; if from Hai, their general is heroic and outstanding.

欲知敵勢形狀，則以來處乘神決之，如來處乘子，則為輕驃之兵；乘丑，則為步隊；乘寅猛健；乘卯車營，謂營中多車也，卯又為天駟，若驛馬天馬乘之，則又主馬壯多，則卯又為船；辰龍也，來則旌旗蔽空；午馬也，來則騎馬飛奔；巳主兵多機械，能作蛇陣，以巳蛇也；未主器械精妙，又羊擎，未屬羊也；申善爭鬥，在途間；酉善畫計，在門中；戌為天魁，主武勇；亥為將首，主英雄。

To determine the appearance and momentum of the enemy's forces, one should refer to the divine horse associated with their direction of approach. If they come from the direction of Zi, they are light cavalry, fierce and vigorous; if from Chou, they are infantry in formation; if from Yin, the soldiers are brave and strong; if from Mao, there are many chariots in the camp, as Mao is also called Tian Si (Heavenly Steed). If both the Post-horse and Heavenly Horse are present, it indicates a large number of strong warhorses. Additionally, Mao can also represent ships. Chen belongs to the dragon, and when the enemy arrives, their banners will cover the sky; Wu belongs to the horse, and when the enemy arrives, their iron cavalry will charge forward. Si signifies numerous weapons, capable of forming a snake-like formation, as Si is associated with the snake. Wei signifies excellent weapons, with sheep chariots assisting in battle, as Wei is associated with the sheep. Shen signifies skill in combat, with soldiers often moving back and forth on the way; You signifies skill in planning, with people often strategizing within the camp. Xu is Hekui, indicating extraordinary martial prowess; Hai represents the leader of all generals, indicating a heroic commander.

占賊多寡有三般，或視游都或視干，或視地盤正時上，法亂相宗斷課難。都將近日只論都，都將遠日只論干。有時干上乘空者，正時加減不虛傳。

There are three methods to calculate the number of enemy troops: first, observe the You Du, second, look at the Day Stem, and third, check the palace on the Earth Plate corresponding to the time of the event. Each method has its own lineage, and if they are mixed together, the divination will be inaccurate. The principle of choosing is: if You Du is close to the Day Stem, then only consider You Du; if You Du is far from the Day Stem, then only consider the Day Stem; if the Day Stem happens to be on Kongwang, then use the upper and lower plates of the correct time to add or subtract. This method is the most reliable and accurate.

察賊多寡，有視游都者，有視干者，有視地盤正時者。雖以決斷，不如都近日則以都將上下盤定之。都將離日遠，則以日干上下盤定之；至於干上逢空，則以正時上下盤定之。其言加減者，謂看五行旺相休囚加減論也，如旺則進，相則倍，休言本數，死因減半。數甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥五之數。

When observing the strength of the enemy's forces, some look at the Yu Du (a divination term), some at the day stem, and some at the Earth Plate's palace corresponding to the time of the event. Although these three methods can all make decisions, the most appropriate order is: if Yu Du is close to the day stem, use the numbers from the Heaven and Earth plates where Yu Du is located; if Yu Du is far from the day stem, use the numbers from the upper and lower plates where the day stem is located; if the day stem encounters Kongwang (void), then use the numbers from the upper and lower plates of the exact time. The term 'addition and subtraction' refers to increasing or decreasing based on the prosperity and strength of the Five Phases: if it is in a prosperous state, add one level; if it is in a strong state, double it; if it is in a weak state, use the original number; if it is in a dead state, halve it. The fixed numbers for each stem and branch are: Jia and Ji with Zi and Wu make nine, Yi and Geng with Chou and Wei make eight, Bing and Xin with Yin and Shen make seven, Ding and Ren with Mao and You make six, Wu and Gui with Chen and Xu make five, Si and Hai make four (the original text says 'five', but according to the previous statement 'Si and Hai alone are four', it should be four).

《玄黃一秤金》專以游都決之，歌云：“戰賊多寡如何定，須看游都一決之。旺相休因分增減，先天上下合乘除。再兼亥子支干位，支上雖微干有餘。”假如春占，游都在寅，丑八數，寅七數，七八五十六，此先天數也。但在上無氣，減半言之，若五十六則作則二十八也。如旺則為五萬六千，相則為五千六百，本數五百六十，或只五十六。又亥子加干上，賊數寡也。後二法的。

The book "Xuanhuang Yichengjin" uses the Yu Du star exclusively to determine the number of enemy troops. Its rhyme says: To determine the number of enemy troops, one must look at the Yu Du star. According to the state of prosperity, strength, weakness, and confinement, the increase or decrease is determined. Using the Earlier Heaven numbers, multiply and divide the upper and lower plates. Also, consider where the branches of Hai and Zi fall on the day stem and day branch. If they fall on the branch, the number of troops is small, but if they fall on the stem, the enemy force is strong. For example, when starting a lesson in spring, if Yu Du is in Yin, the fixed number for the earth plate Chou is eight, and the fixed number for the heaven plate Yin is seven. Multiplying seven and eight gives fifty-six, which is called the Earlier Heaven number. If Yu Du is in a place without vitality, it is halved, so fifty-six becomes twenty-eight. Then, according to the state of prosperity, add accordingly: prosperity means fifty-six thousand, strength means five thousand six hundred, ordinary means five hundred sixty, or only fifty-six people. Additionally, if Hai and Zi fall on the day stem, it indicates a small number of enemy troops. Among these three methods, the last two are most accurate.

游都旺剋日辰強，無克休囚弱不揚。蛇虎同臨主猛烈，都方互制定柔剛。乘凶更值空亡地，人馬雖多不是強。多寡，賊數也；強弱，賊勢也。不知強弱，何以禦敵？然亦不離游都決之，如都將乘旺剋日辰，主賊勢強大；不克日辰而又休囚，則賊勢弱而氣不揚矣。蛇虎乘都又日辰，將師士卒懼猛。若都方上下刑剋相乘，主賊半柔半剛。若雖乘蛇虎凶將而值空，則人馬雖多，亦終不足為強也。

When the general (you du) is strong and controls the day stem and day branch, the enemy force is powerful; if the general controls but cannot move the day branch and itself is weak and confined, the enemy force is weak and ineffective. If the Inauspicious General (Teng Snake and White Tiger) are together with the general, the enemy army is fierce and fierce. If the general and the position it is in mutually control each other, the enemy force is half soft and half hard. Even if it is riding on Inauspicious General, once it falls into the empty place (kongwang), the enemy, no matter how many troops it has, is not really strong. The previous section discussed the number of enemies, referring to the quantity of enemy troops; this section discusses the strength and weakness of the enemy, referring to the momentum of the enemy troops. Without knowing the strength and weakness of the enemy, how can we resist them? The basis for judgment is still the general: if the general is strong and controls the day branch, the enemy force is strong; if it cannot control the day branch and itself is weak and confined, the enemy force is weak and ineffective. If the Inauspicious General are riding on the general and also meet the day branch, the enemy generals and soldiers are all fierce and terrifying. If the general and the position it is in mutually control and harm each other, the enemy is half hard and half soft. Although riding on the Inauspicious General, if it is seated on the empty place, then even with many troops, it will never become a strong enemy.

兵將勇怯如何斷，成敗相推論亦同。貴六陰常龍與並，若還旺相定收功。勾雀虎空蛇後，懦將難當彼敵鋒。賊之強弱多寡既較，而我將之勇怯、軍心之順逆獨不可預定乎？於是有兵將勇怯之占。

To determine whether a general is brave or timid, the method is the same as calculating success or failure. If the initiating transmission (发用) is accompanied by favorable generals such as Tian Yi (天乙), Liu He (六合), Tai Yin (太阴), Tai Chang (太常), and Qing Long (青龙), and they are in their prosperous and strong state (旺相), then the general will certainly achieve success. However, if the initiating transmission is accompanied by Gou Chen (勾陈), Zhu Que (朱雀), which governs disputes and false accusations, Bai Hu (白虎), Tian Kong (天空), which governs deceit and concealment, Teng She (螣蛇), and Tian Hou (天后), which governs subtle and deceptive influences, then the general is timid and unable to withstand the enemy's attack. Since the strength and number of the enemy are already clear, can we not also predict in advance whether our general is brave or timid, and whether the army's morale is in harmony or discord? Therefore, there is a separate method for determining the bravery or timidity of generals.

兵將，統兵之將也，非兵、將並論之語。大都以初傳為主，如初傳是天乙，主開地千里；青龍、太常、六合俱為得勝；惟太陰恐中止而不前，無敗；此五將又乘旺相，定主收功，此強將也。

The terms "bing jiang" refer to generals who command troops, not to soldiers and generals being mentioned together. In divination, the main focus is on the Heavenly General associated with the first transmission: if the first transmission is accompanied by Tian Yi Guiren, it indicates expanding territory over thousands of miles; if it is accompanied by Qinglong, Tai Chang, or Liu He, it signifies victory. Only Tai Yin is different; although it does not lead to defeat, it is feared that there will be delays and inability to advance. If these five Heavenly Generals are also in a prosperous and strong state, they will certainly achieve great success, and the person associated with them is a strong general.

若發用是螣蛇多驚怖，玄武多遺失，天后無威且多內惑，勾陳將士折傷，朱雀大將被讒毀，天空被賊誘又失眾，白虎殺傷喪亡。旺相猶可，休囚必敗，此懦將，何以當彼之鋒哉？功之成敗，亦同此論之，故曰“成敗相推論亦同”，此出《軍帳》、《鉤玄》諸書。

In reverse, if the initiating transmission is Teng Snake, there will be much fear and alarm in the army; if it is Xuan Wu, there will be many losses and thefts; if it is Heavenly Empress, the general lacks authority and there will be much confusion within; if it is Gou Chen, the soldiers will suffer injuries and losses; if it is Zhu Que, the general will be slandered and criticized by others; if it is Tian Kong, the army will be deceived by the enemy and lose its followers; if it is Bai Hu, there will be casualties and deaths. These ominous generals, if they are still prosperous and strong, can still hold out; but once they become weak and confined, defeat is certain. How can such weak generals resist the enemy's powerful forces? As for the success or failure of military campaigns, they are also judged by the same principles, so the verse says, "Success and failure are judged by the same reasoning." This section is taken from the books "Jun Zhang" and "Gou Xuan."

兩敵相持要出軍，君臣向背也須明。天罡天陽月建地，河魁天陰太歲平。陽覆陰兮下逆上，陰覆陽兮逆子臣。重陽憂火重陰水，旺相休囚要細分。

When two armies are facing each other and a decision to send troops into battle must be made, it is essential to determine whether the king and his ministers are united or divided. The Tiangang (Chen) is the heavenly yang, and the Month Builder is the earthly yang; the Hekui (Xu) is the heavenly yin, and the Tai sui (the year's ruler) is the earthly yin. When a yang spirit is placed over a yin spirit, it is called yang covering yin, indicating that the superior will harm the inferior. When a yin spirit is placed over a yang spirit, it is called yin covering yang, indicating that the ministers will rebel against the sovereign. (Note: The order of these two lines in the rhyme is opposite to the following explanation, so the explanation should be taken as correct.) When two yangs overlap, it is called double yang, and one should be concerned about fire disasters; when two yins overlap, it is called double yin, and one should be cautious of water disasters. The degree of fortune and misfortune must still be carefully judged according to the state of prosperity, strength, weakness, and confinement.

天罡為天陽，月建為地陽；河魁為天陰，太歲為地陰。若天罡月建或一神臨於河魁或太歲之上為陽覆陰，主君欲害臣，父欲害子，夫欲害妻；若河魁太歲或一神臨於天罡或月建之上，為陰覆陽，主臣欲害君，子欲害父，妻欲害夫。若天罡之加月建，或月建加天罡，為陽覆陽，謂之重陽，主有火驚。若河魁臨太歲，或太歲臨河魁，為陰覆陰，謂之重陰，主有水災。更著旺相休囚，旺相者吉，休囚者凶。

Specifically, the Tiangang (Chen) belongs to heavenly yang, and the Month Builder belongs to earthly yang; the Hekui (Xu) belongs to heavenly yin, and the Tai sui (year ruler) belongs to earthly yin. When either the Tiangang or the Month Builder, one of the yang deities, is placed over the Hekui or the Tai sui, it is called yang covering yin, indicating that the sovereign will harm the ministers, the father will harm the son, and the husband will harm the wife. Conversely, when either the Hekui or the Tai sui, one of the yin deities, is placed over the Tiangang or the Month Builder, it is called yin covering yang, indicating that the ministers will plot against the sovereign, the son will rebel against the father, and the wife will harm the husband. If the Tiangang is placed over the Month Builder, or the Month Builder is placed over the Tiangang, with two yang forces overlapping, it is called double yang, indicating a fire disaster. If the Hekui is placed over the Tai sui, or the Tai sui is placed over the Hekui, with two yin forces overlapping, it is called double yin, indicating a water disaster. In addition, one must also consider the state of prosperity, strength, weakness, and confinement of these deities: if they receive the energy of prosperity and strength, it is auspicious; if they fall into weakness and confinement, it is inauspicious.

卜戰將軍年命占，三刑六害戰難堪。更逢白虎尤當忌，若值干支俱精嚴。三刑六害大凶之神，若值將軍年命上，難以出戰，況又白虎加之乎？加年命已不可，況日干與支乎？凡值此者宜戒之慎之！若年命旺相，刑害休囚，支干上有救，尤可出征。

To determine whether to go to war, one must examine the main general's birth stem and birth branch. If these two meet the Three Punishments or the Six Harmful Influences, the battle will be difficult. If the White Tiger also appears together, it is especially advisable to avoid such a situation. If both the day stem and day branch also encounter these, even more caution is required. This is because the Three Punishments and Six Harmful Influences are great凶神, and when they fall on the main general's birth stem and birth branch, it is already difficult to go to war, and even more so when the White Tiger is added on top. If they are not acceptable when added to the year and destiny, how could they be acceptable when added to the day stem and day branch, which are the fundamental positions? Whenever such a situation occurs, one must be extremely cautious and careful. However, there is still a possibility of turning things around: if the main general's year and destiny are prosperous and strong, while the punishing and harmful influences are weak and confined, and there are also gods that can generate and save in the day stem and day branch, then it is still possible to go to war.

兩軍相守已經時，今辰憂戰始占之。勾陳剋日刑並克，不克無利各護持。大小吉居支干上，兩軍俱解固疆圍。經云：“戰不戰，視勾陳。”勾陳與臨方上下相刑相剋必戰，相生和解，各守疆圍。

Two armies have been facing each other for some time, and today there is concern about whether a battle will take place, so a divination was performed. The method looks at Gou Chen: if Gou Chen overcomes the day stem, or if it mutually harms or controls the day stem, there will certainly be a battle today; if they do not overcome each other, neither side will gain an advantage, and they will just defend their positions. If Daji (Chou) and Xiaoji (Wei) are placed on the day stem and day branch, both armies will cease hostilities and each will defend their own territory. Therefore, the classic says: whether to fight or not, look at Gou Chen. If Gou Chen is in mutual harm or control with the earth plate it is on, there will certainly be a battle; if they are in mutual generation, they will reconcile and each defend their own borders.

若勾陳乘神或地盤刑剋害日辰，更凶。假令戊子返吟，勾陳乘酉臨卯地，卯刑子，是勾陳刑支也；卯又克戊土，是勾之地盤剋日也。丙辰日伏吟，晝將勾陳臨卯，卯克辰，又辰卯相害，是為勾陳刑害也。幾值此等，戰必大凶，不可輕出。《兵機總要》並諸書只言克刑日有，並不及地盤，恐失略，故錄之耳。

The god Gou Chen, when riding on the Heaven Plate or falling into a particular Earth Plate palace, if it harms or conflicts with the Day Stem or Day Branch, the situation becomes even more dangerous. For example, on a Wuzi day with a return chant lesson, Gou Chen rides on the Heaven Plate You and falls into the Earth Plate Mao palace. Mao is in conflict with Zi, which means Gou Chen is in conflict with the Day Branch. Additionally, Mao wood also overcomes Wu earth, meaning the Earth Plate palace of Gou Chen overcomes the Day Stem. Another example is on a Bingchen day with a hidden chant lesson, using the daytime general to start the noble, Gou Chen falls into the Mao palace. Mao overcomes Chen earth, and Chen and Mao are also mutual six harms, meaning Gou Chen both conflicts and harms. Whenever these patterns occur, the battle will certainly be extremely dangerous and one should not lightly engage in military action. The "Comprehensive Essentials of Military Strategy" and other schools only mention Gou Chen's riding god conflicting with the Day Stem, but they do not mention its falling Earth Plate palace. This may be a lack of thoroughness, so here it is added for completeness.

若大吉、小吉居支干之上，兩家俱不欲戰。《軍帳賦》云：“兩兵相加，勾陳是的。勾陳制日，兩家合戰以爭雄；井斗來臨，彼此收戈而息怒。”也。

If Daji (Chou) and Xiaoji (Wei) fall on the day stem and day branch, neither side wishes to fight. The "Military Tent Treatise" says: when two armies are facing each other, the Gou Chen is the most accurate indicator; if Gou Chen controls the day stem, both sides will have to fight to determine strength. When the two auspicious stars, Nan Dou and Dong Jing, appear, both sides will put away their weapons and calm their anger. Chou corresponds to Nan Dou, and Wei corresponds to Dong Jing, so when the two auspicious stars appear on the day branch, it indicates that both sides will cease hostilities.

承命興師鎮玉關，未知戰守孰為先。斗罡加孟宜堅守，加仲相傷彼此殘。攻他得勝須臨季，識此安邊反掌間。

When ordered to raise an army and defend the border, one does not know whether to attack first or defend first. The method of divination looks at where the handle of the dipper (斗柄) and the heavenly stem (天罡) are placed. If they are placed in the four young (孟) palaces of寅,申,巳, and亥, it is advisable to hold firm and not go out. If they are placed in the four middle (仲) palaces of子,午,卯, and酉, then fighting will result in mutual loss. If they are placed in the four old (季) palaces of辰,戌,丑, and未, then attacking can lead to victory. Understanding this principle, stabilizing the border is as easy as turning the palm.

陳兵關塞，未知戰守孰吉，即以天罡所加定之。若加孟宜堅守，如強戰，兩家俱凶。《靈轄經》云“斗加孟神，在內宜守。加仲在門，戰必兩傷。加季在外，出兵大捷。”此利為客者也。假令丁丑日返吟，大吉臨日，小吉臨辰，主兩軍和解，天罡臨戌是季，宜出兵大勝。《金匱》“對敵當視天罡，加孟可休士卒，加仲兩傷，加季大勝也。”

When armies are stationed at a pass, and it is unclear whether to fight or defend is more auspicious, one should decide based on the position where the Tiangang (Heavenly Pole) is added. If the Tiangang is added to the four initial positions (the first of the four seasons), it is advisable to hold defense; if one insists on attacking, both sides will suffer misfortune. The "Lingxia Jing" says: when the handle of the Big Dipper (the pointer star) is added to the first position of the divine ruler, the army is still within, and defense is advisable; if it is added to the middle position, the army has reached the gate, and fighting will result in mutual loss; if it is added to the last position, the army is already outside, and an attack will result in a great victory. This theory benefits the opposing side, which is the one initiating the attack. For example, on a Dingchou day with a return echo lesson, the Daji (Great Auspicious) is at the day stem, and the Xiaoji (Minor Auspicious) is at the day branch, indicating that both armies will reconcile. However, the Tiangang is in the Xugong (Dog's position), which belongs to the fourth season, so it is still advisable to attack and achieve a great victory. The "Jinkui" also says: when facing an enemy, one should look at the Tiangang. If it is added to the first position, soldiers should rest; if added to the middle position, both sides will suffer defeat; if added to the last position, a great victory will be achieved.

勝負支干主客分，辰刑日上主贏賓。干克支上利為客，日上乘凶利主人。不戰則已，占則主客勝負未有不先定者。干在上，為外為客；支在下，為內為主。假如利為客，我多張旗幟，鼓角高鳴而先行。如不利為客，則宜掩旗靜鼓以為之，使彼先動，我後應之。此變動之道也，為主亦然。

The outcome depends on the Day Stem and Day Branch to determine the host and guest. If the god in the Day Branch is in conflict or overcomes the god in the Day Stem, the host wins over the guest. If the god in the Day Stem overcomes the god in the Day Branch, it is advantageous for the guest to act first. If an Inauspicious General (malevolent general) is riding on the Day Stem, it actually benefits the host. If there is no battle, then there is no need to proceed. Once a divination is cast for a battle, the host and guest must be clearly determined. The Day Stem is on top, representing the outside, which is the guest; the Day Branch is below, representing the inside, which is the host. If the divination favors the guest, our side should raise many flags and drums, and move out first. If it does not favor the guest, we should lower our flags and remain still, letting the opponent move first and then respond. This is the principle of adapting according to the divination's indications, and the same applies when acting as the host.

太平之世，出師征討不庭，以先動者為主，所征者為客。若陳兵原野，與敵對壘，以先動者為客，後應者為主，此真秘法也，然卒不能以支干為定。

When the world is at peace and the court sends troops to subdue a state that refuses to pay homage, the party that initiates the attack is considered the host, and the one being attacked is the guest. However, if two armies face each other on the battlefield, the situation reverses: the one who attacks first is the guest, and the one who responds later is the host. This is the true secret. Clearly, the distinction between host and guest depends on the actual situation, and one cannot rigidly determine it by simply following the rule that the day stem is the guest and the day branch is the host.

辰上辰剋日上神，或辰剋日亦是；日上神克辰上神，或日克辰上神亦是。如甲午日丑加午，此害氣臨辰，客勝。《兵帳賦》云：“損支主敗，傷干客輸。”又以日陽為客大將，日陰為客參將，辰陽為主大將，辰陰為主參將，觀其生克以定勝負。

The criterion for judgment is: if the heavenly stem on the day branch overcomes the heavenly stem on the day stem, the main side wins; if the day branch itself overcomes the day stem, it also counts as the main side winning. If the heavenly stem on the day stem overcomes the heavenly stem on the day branch, the guest side wins; if the day stem overcomes the heavenly stem on the day branch, it also counts as the guest side winning. For example, on a Jiawu day, if Chou is added to Wu, the Chou and Wu form a harmful relationship, and this harmful energy is present on the day branch, indicating the guest side wins. The "Military Camp Treatise" says: if the day branch is harmed, the main side loses; if the day stem is harmed, the guest side loses. Additionally, there are four positions to consider: the yang spirit of the day is the guest general, the yin spirit of the day is the guest deputy general, the yang spirit of the hour is the main general, and the yin spirit of the hour is the main deputy general. By observing their mutual generation and overcoming relationships, one can determine the outcome of the conflict.

范蠡曰：“重審，下賊上，主勝；元首，上克下，客勝。”日上乘凶者，日上見凶將也，日上見凶將則客凶，辰上見凶將主凶。日上凶，辰上吉，主人利；辰上凶，日上吉，客克。日辰俱凶，主客俱凶。日辰俱吉，主客俱吉。

Fan Li said: The "Chong Shen Ke" lesson indicates that the lower god defeats the upper god, meaning the main side wins; the "Yuan Shou Ke" lesson indicates that the upper god defeats the lower god, meaning the guest side wins. The song says "the day stem is accompanied by a凶 general," meaning a凶 general appears on the day stem; if a凶 general appears on the day stem, the guest side suffers; if a凶 general appears on the day branch, the main side suffers. Therefore, if there is a凶 general on the day stem but a吉 general on the day branch, the main side benefits; if there is a凶 general on the day branch but a吉 general on the day stem, the guest side is advantageous. If both the day stem and day branch have凶 generals, both sides are unfavorable; if both have吉 generals, both sides are safe.

日辰分主客，自是古式，《玄黃一秤金》不以日辰分，專以先起為客，後起為主。假如我先起兵，則干屬我，支屬他，我客他主，傷干我敗，傷支他敗。如他先起兵，則干屬他為客，支屬我為主，傷干他凡，傷支我敗。

Using the day stem and day branch to distinguish between the main and the guest side is an ancient method; however, the book "Xuanyang Yichengjin" does not follow this approach. Instead, it specifically designates the side that initiates the attack as the guest and the side that responds to the attack as the main. For example, if our side initiates the attack, then the day stem belongs to us and the day branch belongs to the other side; we are the guest and they are the main. If the day stem is harmed, it indicates our defeat; if the day branch is harmed, it indicates their defeat. Conversely, if the other side initiates the attack, then the day stem belongs to them as the guest and the day branch belongs to us as the main; if the day stem is harmed, it indicates their defeat, and if the day branch is harmed, it indicates our defeat.

又大將取勝，先要知背孤擊虛之法，萬人以上用年孤虛，千人以上用月孤虛，百人以上用日孤虛，十人以上用時孤虛。年孤者，太歲之後一辰也，對宮為虛，日月時亦如之。太公曰：“行軍知法，能知孤虛，一女能敵十夫。”

In addition, a general must first understand the method of attacking the empty and avoiding the isolated. For forces exceeding ten thousand, use the yearly isolated and empty; for forces over a thousand, use the monthly isolated and empty; for forces over a hundred, use the daily isolated and empty; and for forces over ten, use the hourly isolated and empty. The yearly isolated is the hour following the year's stem, and the opposite palace is the yearly empty. The monthly, daily, and hourly isolated and empty are calculated in the same way. When using troops, back to the isolated position and attack the empty position, thus gaining the advantage of terrain. Tai Gong said: If a military campaign understands this system, and can clearly identify the isolated and empty positions, then one woman is worth ten strong soldiers.

勾將克方為主勝，客贏方反克勾陳。用空為客須亡眾，賊勝緣初克未神。《神定經》云：“主客勝負詳勾陳。勾陳克所臨之方則主勝，所臨之方剋制勾陳則客勝。”臨方，謂地盤。如此則又不論日辰矣。

When the god riding on Gou Chen is able to control the direction it is facing, the main side wins; conversely, if the direction it is facing controls Gou Chen, the opposing side wins. If the initiating transmission encounters Kongwang, the opposing side will certainly suffer losses in men and resources. The reason the enemy is able to win is because the first transmission controls the final transmission. The Shenting Jing says: to determine the victory or defeat of the main and opposing sides, one must carefully examine Gou Chen. If Gou Chen controls the direction it is facing, the main side wins; if the direction it is facing controls Gou Chen, the opposing side wins. Here, "the direction it is facing" refers to the palace on the Earth Plate. According to this, determining victory or defeat no longer depends on the day stem and day branch.

古法以用神為客為士卒，空亡則主士卒逃亡失散。初克末賊勝者，初中為外為客，未傳為內為主，克末故賊勝。如我入敵境，則宜初中制末；敵來侵我，則宜未制初、中。

In ancient methods, the initiating transmission is regarded as the enemy and also as the soldiers. If the initiating transmission falls into kongwang, it indicates that the soldiers will flee and disperse. As for the saying "the first transmission overcoming the final transmission indicates the enemy's victory," this is because the first and second transmissions belong to the outside, representing the enemy, while the final transmission belongs to the inside, representing the main force. When the first transmission overcomes the final transmission, it signifies that the outside overcomes the inside, hence the enemy's victory. From this principle, when our side advances deep into enemy territory to fight, we should use the first and second transmissions to control the final transmission. When the enemy invades us, we should use the final transmission to control the first and second transmissions.

華虜詳推刑德準，命年制虎武勾陳。又宜勾將克遊武，賊位神宜勾將侵。勾將若臨賊位上，貴宜遙制下乘神。占初貴六青常吉，八將俱凶各有論。

When the Central Plains contend with foreign tribes, the outcome of victory or defeat must be carefully examined through the day's virtue and the Three Punishments. If the general's birth star and year star can control the White Tiger, Black Tortoise, and Gou Chen, it is a good omen. Additionally, it is favorable if the god riding on Gou Chen can overcome You Du and the Black Tortoise. The god at the enemy's position should also be overcome by Gou Chen. If Gou Chen falls at the enemy's position, the Tian Yi Nobleman should control the god riding on Gou Chen from a distance. In divination for battle, if the first transmission receives the Nobleman, Liu He, Azure Dragon, or Tai Chang, it is auspicious; the other eight generals are considered Inauspicious Spirit and each has its corresponding interpretation.

若中國與夷虜交兵，又以刑德推勝負。德克刑中國勝，刑剋德夷虜勝。德是日德，刑是三刑，又詳德所臨之地方生克否。

If there is a battle between the Central Plains and a foreign tribe, there is another layer to determine the outcome by examining the刑德: if the daily virtue (日德) overcomes the three punishments (三刑), the Central Plains side wins; if the three punishments overcome the daily virtue, the foreign tribe wins. Here, "德" refers to the daily virtue (日德), and "刑" refers to the three punishments (三刑). In addition to looking at their mutual overcoming, one must also carefully examine whether the palace where the daily virtue falls is in a relationship of mutual generation or mutual control with the corresponding palace on the earth plate (地盘).

命年，主將本命、行年也。若白虎、玄武、勾陳三神乘神被主將命上神或刑之，或害之，或克之，利為客勝。六處但有制遊玄之神，俱我勝。假令主將本命乙丑，壬戌日伏吟課，晝貴巳逆行，白虎臨戌，本命丑刑戌，此是主將本命制白虎，用兵大勝。

The term "ming nian" refers to the main general's birth year and the current year. If the gods riding on White Tiger, Black Tortoise, and Gou Chen are afflicted by the main general's birth year god through刑 (imposition), 害 (harm), or 克 (overcoming), it is advantageous for the guest side, allowing the guest to defeat the host. Whenever any of the six positions—day stem, day branch, birth year, current year, three transmissions, and the correct hour—contains a god that can control You Du and Black Tortoise, it indicates a victory for our side. For example, if the main general's birth year is Yichou, and a伏吟 lesson starts on Renxu day, using the daytime noble to start at巳 and reversing to arrange the generals, with White Tiger in the戌 palace; the birth year's丑 exactly harms戌, which means the main general's birth year controls White Tiger, leading to a great victory in battle.

或主將年命不制虎武勾三神，又要勾陳剋制游都並玄武所臨之地盤。假令癸巳日，晝貴巳臨申逆行，勾陳丑臨辰，游都臨玄武亦臨亥，此勾臨方克游都臨方，出兵大勝。

If the general's year and destiny cannot control the White Tiger, Black Tortoise, and Gou Chen, then take a step back and require that Gou Chen be able to overcome the areas where You Du and Xuan Wu are located on the Earth Plate. For example, if the lesson starts on Guisi day, the daytime noble is at Si and is accompanied by Shen, moving backward to set the general. Gou Chen follows the Heaven Plate at Chou and falls on the Earth Plate at Chen. You Du and Xuan Wu both fall on Hai. The earth at Chen can overcome the water at Hai. This means the area where Gou Chen is located overcomes the area where You Du is located. The army can achieve a great victory.

范蠡曰：“勾陳為主將，玄武為客將，旺相者勝，囚死者負。勾克武，主勝；武克勾，客勝。”賊位，賊所居之方位也，其位宜勾陳乘神克之。假令甲子日干上午，辰作玄臨子，陰貴乘未臨卯順行，亥作勾陳臨未，克賊方之子水，此勾克賊方神也，出兵大勝，此只論地盤即知之矣。

Fan Li said: Gou Chen represents the general of the main side, and Xuan Wu represents the general of the opposing side. The side that is in command and prosperous will win, while the side that is in captivity or dying will lose. If Gou Chen overcomes Xuan Wu, the main side wins; if Xuan Wu overcomes Gou Chen, the opposing side wins. The so-called 'thief position' refers to the direction where the enemy is located. This position should be best overcome by Gou Chen. For example, in a divination lesson starting on Jiazi day, the day stem's heavenly spirit is Wu. The heavenly plate's Chen is occupied by Xuan Wu and falls in the Zi position. Using the Yin noble spirit, it rides on Wei and arrives at Mao, proceeding in order to arrange the generals. The heavenly plate's Hai is occupied by Gou Chen and falls in the Earth plate's Wei position. The Earth Wei soil is able to overcome the enemy's position in Zi water, which is the Gou Chen overcoming the thief's heavenly spirit, resulting in a great military victory. This aspect can be determined solely by looking at the birth and overcoming relationships on the Earth plate.

若勾陳臨賊位上，天乙不拘立於何地，但要乘神剋制勾陳之地者，吉。如丙申日干上寅，夜貴酉臨子，賊在卯方；主將行年在巳，日干丙加申，是日刑辰又克辰。行年巳上見寅，白虎乘辰加未，是主將行年上寅克白虎所乘辰土也。勾陳乘大吉，是行年上神克勾陳也；賊方卯上見子，是勾將克賊位神也，利為客先舉者勝。

If Gou Chen falls in the direction where the enemy is located, then where the Heavenly Nobleman is located does not matter. As long as the god that the Heavenly General rides upon can overcome the position where Gou Chen is located, it is a favorable omen. For example, if the lesson is cast on Bingshen day, the god on the day stem is寅. The night nobleman starts at酉 and is located at子. The enemy is in the卯 direction, and the main general's year is in巳. The day stem is located at巳, and the day branch is added to申. The day branch both harms and overcomes the day stem. The year巳宫 has the heaven plate寅, and the White Tiger rides on the heaven plate辰 and is located in未宫. The寅 wood on the year is overcoming the辰 earth that the White Tiger rides upon. Gou Chen rides on Daji丑, and is also overcome by the god on the year. Now look at the enemy's direction,Mao Palace, which has the heaven plate子. This means that the Gou Chen side is overcoming the enemy's god. With all these conditions, it is favorable for the guest. The party that attacks first will win.

《靈匣經》云：“主將行年克勾虎大勝，不然勾克玄亦勝。勾陳所居之神能制所攻之神，必勝。所攻之神與勾陳並，賊勝。天乙乘神能制勾陳乘神，是為敵降。”如乙未日反吟，賊居寅地，陽貴子臨午逆行。勾陳乘申臨寅立賊方，天乙在午，能制賊方勾陳之申金，出兵亦勝。

The Ling Xia Jing says: If the general's year stem can overcome Gou Chen and Bai Hu, it is a great victory; otherwise, if Gou Chen can overcome Xuan Wu, it is also considered a victory. If the deity residing in Gou Chen's position can control the deity that our side is attacking, we will surely win; conversely, if the deity we are attacking is in the same position as Gou Chen, the enemy will win. If the deity that Tian Yi Guiren is riding can overcome the deity that Gou Chen is riding, then the enemy will surrender. For example: On Yiwei day, with a reverse chant lesson, the enemy is located in the寅 position. Using the yang Guiren starting from Zi and moving in reverse to arrange the generals, Gou Chen rides on the Heaven Plate at Shen and falls into the Earth Plate's寅 position, directly facing the enemy. Tian Yi is at Wu, and Wu fire can overcome the metal Shen that the enemy's Gou Chen is riding, so the army can achieve victory.

占，占戰也；初，初傳也。凡占戰鬥，初傳得天乙、六合、青龍、太常，大利。《集靈經》云：“用見天乙，出兵大捷，拓地千里。見六合，得賊玉帛子女。見青龍，得賊營寨、府庫、錢財。太常，得賊衣服、緞帛、旗幟，大勝。”《金匱經》云：“天乙臨大將行年，或在有氣之鄉，玄武臨死囚之地，大勝。”

In the song formulas, "占" refers to divining military affairs, and "初" refers to the first transmission. When divining battles, if the first transmission receives the four auspicious generals: Tianyi, Liuhe, Qinglong, and Taichang, it is highly favorable. The "Jilin Jing" states: if the initiating transmission encounters Tianyi, the military campaign will achieve great victories and expand territory by thousands of li; if it encounters Liuhe, it can obtain the enemy's wealth and people; if it encounters Qinglong, it can capture the enemy's camps, treasuries, and riches; if it encounters Taichang, it can seize the enemy's clothing, silk, and banners, achieving a great victory. The "Jinkui Jing" states: if Tianyi nobleman is present over the general's year pillar or falls in the current active palace, and Xuanwu is located in a dead or imprisoned, lifeless position, the battle will be a great victory.

八將者，蛇、雀、勾、空、虎、武、陰、後也，此八將俱為凶神，各有論，各有主也。《集靈經》曰：“用見螣蛇，驚恐傷損。見朱雀，士卒作亂，妄作口舌。見勾陳，戰傷被擒。見天空，士卒欺詐。見白虎，士卒死亡疾病。見玄武，戰敗，軍中多遺失偷盜。見太陰，士卒怯弱，私匿隱藏。見天后不戰自敗，將亦無權。”《金匱經》曰：“玄武臨日辰，遙克時上辰者，勿與戰。”

The eight generals are Teng Snake, Vermilion Bird, Gou Chen, Tian Kong, White Tiger, Black Tortoise, Tai Yin, and Heavenly Empress, all considered Inauspicious Spirit. Each has its own interpretation and corresponding meanings. The "Collection of Spirits Classic" states: if Teng Snake appears in the initiating transmission, there will be fear and panic in the army, and injuries to horses and soldiers; if Vermilion Bird appears, soldiers may rebel, causing unnecessary disputes; if Gou Chen appears, soldiers may be wounded or captured in battle; if Tian Kong appears, soldiers may be deceitful and unreliable; if White Tiger appears, soldiers may die or fall ill; if Black Tortoise appears, military operations will fail, and there will be many losses and thefts within the army; if Tai Yin appears, soldiers may be cowardly and hide or flee; if Heavenly Empress appears, the army will lose without fighting, and the commander will lose authority. The "Golden Chest Classic" says: if Black Tortoise is present over the day stem and day branch, and it exerts control from a distance over the hour of the divination, it is not advisable to engage in battle with the enemy.

日上孤雄子孫勝，干支切忌父官臨。財神六處相逢惡，尤畏害刑白虎凶。日上，日干上也。子孫，干所生之神。子孫能制鬼，故日上有子孫者勝。如甲辰日，干上午，辰上申，申為甲鬼，被甲上午火克之，賊雖強不能為害。

On the day stem, if a solitary strong god or the god of descendants is present, it indicates victory; however, it is strictly to be avoided for the day stem and day branch to have the gods of parents and officials and ghosts. If the god of wealth appears among the six places, it is an ominous sign; especially dangerous when accompanied by six harms, three punishments, and the white tiger. Here, "day above" refers to the god above the day stem; "descendants" refers to the god generated by the day stem. Since descendants can control officials and ghosts, having the descendants on the day stem indicates victory. For example, on a Jiachen day, the god above the day stem is Wu, and the god above the day branch is Shen; Shen metal is the official and ghost of Jia wood, but it is restrained by the Wu fire above the day stem, so even if the enemy is strong, it cannot harm me.

孤雄，亦名戰雄，戰雄臨日客勝，臨辰主勝；對沖為戰雌，臨日客敗，臨辰主敗。大將知此，當得坐雄擊雌之法。生干者父母，剋日者官鬼，課取子孫制鬼，若見父母爻，則克子孫矣，烏能制鬼哉？故與官鬼並忌之。如六處無鬼，支干上見子孫，則為脫神。

A solitary male general, also called a fighting male, when appearing on the day stem indicates the guest side wins; when appearing on the day branch indicates the main side wins. The one that conflicts with the fighting male is called the fighting female. If the fighting female appears on the day stem, the guest side loses; if it appears on the day branch, the main side loses. If the commander understands this, he will know the strategy of holding the position of the fighting male and attacking the position of the fighting female. The parents' yao is the one that generates the day stem, while the official ghost yao is the one that controls the day stem. When predicting a battle, one should take the sons' yao to control the official ghost yao. However, if the parents' yao appears in the lesson, the parents' yao controls the sons' yao, making the sons' yao unable to protect itself, how can it then control the official ghost yao? Therefore, the parents' yao and the official ghost yao should both be avoided. Another situation: if there is no official ghost in the six places, but the sons' yao appears on the day stem or day branch, then the sons' yao becomes a useless yao that merely drains energy, and thus becomes ineffective.

財，日之所克神也，能生鬼，故六處亦忌之。六處，謂日、辰、年、命、三傳、正時六處。若此六處無鬼，亦不忌財。課傳全財，賊神又旺相得地，占賊已到邊境。將星乘子孫克遊玄或賊方之神者，吉。將星，驛馬後二位是。

The wealth hexagram is the one that is overcome by the day stem. Since wealth can generate official ghosts, it should be avoided if it appears in any of the six positions. The six positions refer to the day stem, day branch, personal destiny, current year, three transmissions, and the main hour. If there are no official ghosts among these six positions, then the wealth hexagram does not need to be avoided. If all four lessons and three transmissions are wealth hexagrams, it indicates that the enemy's hexagram is strong and prosperous, and has the right position, which suggests that the enemy's army has already reached the border. Conversely, if the general hexagram is occupied by the son hexagram, which can overcome the wandering capital, black tortoise, or the enemy's position, it is a favorable omen. Here, the general hexagram refers to the second position after the post-horse.

六害、三刑並白虎，更不宜六處見之，日辰年命逢此三神，其凶更甚。如午日丑加午，此害氣臨辰，客勝。假令主將本命甲子，但逢甲、逢子年月日時，俱是伏吟，逢庚午為反吟，逢卯是三刑，未是六害，遇此勿出兵臨敵。又如主將年命在子，六甲日反吟，陽貴丑臨未逆行，白虎臨子，此白虎臨主將之命，又辰臨子，天罡克主將之命，俱不可戰。

Six Harmful Relationships, Three Punishments, and White Tiger should be avoided as much as possible among the six positions; if the Day Stem, Day Branch, personal destiny, or current year encounter these three, the danger is especially severe. For example, on a day of Wu, if Chou is added to Wu, Chou and Wu form a harmful relationship, and this harmful energy falls upon the Day Branch, leading to the guest side's victory. Another example: if the commander's personal destiny is Jiazi, whenever the heavenly stem is Jia and the earthly branch is Zi in the year, month, day, or hour, the divination becomes a Hidden Chant; if it encounters Gengwu, it becomes a Reverse Chant; if it encounters Mao, Mao and Zi form a punishment relationship; if it encounters Wei, Zi and Wei form a harmful relationship. On such days, one should not go to battle. Another example: if the commander's year destiny is Zi, and he encounters a Reverse Chant on a day of Jia, the Yang Nobleman starts from Chou and arrives at Wei, proceeding in reverse order to deploy the generals, with White Tiger falling on Zi Palace, which means White Tiger is pressing upon the commander's personal destiny; at the same time, the Heaven Plate Chén also arrives at Zi, and Tiangang attacks the commander's personal destiny. Both situations are unsuitable for battle.

《心鏡》云：“六害來加年命上，此時攻戰自遭刑。白虎若並凶更甚，日辰遙克切須明。”年命上忌魁、罡、螣蛇。凡言年命，皆指主將而言。害，六害也，子未、丑午之類。

The Xin Jing says: If the six harmful influences fall upon the general's natal year, then engaging in battle recklessly will result in self-injury. If the White Tiger also appears together, the danger becomes even greater. It is also essential to clearly discern whether there is a remote克制 between the day stem and day branch. In addition, the general's natal year should also avoid the presence of Hekui, Tiangang, and Teng Snake. Whenever the text refers to year and destiny, it always means the natal and natal year of the general alone. The term "harm" refers to the six harmful relationships, such as the harm between Zi and Wei, or Chou and Wu, and so on.

獄寇炎從並九丑，二煩網禍有災臻。生孤建旺罡雄相，主將宜居擊對辰。

Heavenly Prison, Heavenly Bandits, Fiery Ascension, Metal Transformation, and the Nine Disgraces, together with Heavenly Distress, Earthly Distress, Heavenly Net, and Heavenly Misfortune, these nine Lesson Patterns, if any of them appear, indicate disaster for military campaigns. Conversely, Life Qi, Empty Wasteland, Month Builder, the Four Seasons' Prosperous Qi, Tiangang, War Hero, and the Four Seasons' Favorable Qi, these seven positions are where the general should be located; by occupying them and attacking their opposite directions, victory can be achieved.

獄，天獄也。初傳囚死，罡加日本，日之長生，墓加同類，仰邱俯仇，邱即墓也，為天獄卦；傳中更值災劫刑害，災，災煞；劫，劫煞；刑，三刑；害，六害，其凶更甚。

"The 'Yù' refers to the Heavenly Prison divination. Its formation is as follows: the first transmission falls in the position of imprisonment or death, the Tiangang (Chen) is placed on the Day Stem's Growth position, and the tomb deity is added to the branch that is of the same type as the Day Stem. This creates a situation where above it is the tomb and below it is the enemy, forming the Heavenly Prison hexagram. If among the three transmissions there is also a presence of Zaisha, Jiesha, Sanxing, or Liuhai, the danger becomes even more severe."

此課惟甲乙日辰加亥，為罡加日本；未加寅，為墓加同類，未為木墓，寅為甲乙之同類；又為仰邱俯仇，寅上見未為仰邱，未為寅克為俯仇，的為天獄卦。庚辛日罡加巳，丑加寅亦是，巳為庚辛之本，丑為金墓，寅上見丑為仰邱，丑被寅克為俯仇，但罡不克日本，墓不加同類，為禍稍輕。六甲、六乙、六辛、六庚，凡二十四日，共有二十四課；餘雖有罡加日本，卻無墓加同類、仰邱俯仇，俱非此例。

This lesson only counts in certain situations. For days with Jia or Yi as the day stem, the Tiangang (Chen) is placed on Hai, which is the long life position for Jia and Yi wood. This is called "Tiangang added to the day." At the same time, Wei is placed on Yin, which is the storage position for wood, and Yin belongs to the same wood as Jia and Yi. This is called "storage added to the same type." When Wei is on top of Yin, it is called Yang Qiu, and when Wei is overcome by Yin, it is called Fu Chou. Only in this way is it truly the Tian Yu hexagram. For days with Geng or Xin as the day stem, the Tiangang is placed on Si and Chou is placed on Yin. This also counts: Si is the long life position for Geng and Xin metal, and Chou is the storage position for metal. Chou on Yin is called Yang Qiu, and Chou being overcome by Yin wood is called Fu Chou. However, in this case, the Tiangang does not overcome the long life position of the day stem, and the storage is not added to the same type, so the harm is slightly less. The days of Liujia, Liuyi, Liugeng, and Liuxin total twenty-four days, forming twenty-four lessons. Other days may also have the pattern of Tiangang added to long life, but they cannot meet the conditions of storage added to the same type, Yang Qiu, and Fu Chou. Therefore, they are not considered examples of Tian Yu.

寇，天寇也。太陰加於分至，春分、秋分、冬至、夏至前一日之支，為天寇卦。炎，炎上課，三傳寅午戌。從，從革課，三傳巳酉丑。《克應經》云：“炎上防火炎，天將或地盤見水為有救。從革防戰鬥，天將或地盤見火為救。金日遇炎上，木日遇從革，尤凶。”

"The '寇' refers to the Tiankou lesson: Tai Yin is added to the day branch of the day before the two solstices and two equinoxes, that is, the day branch of the day before spring equinox, autumn equinox, winter solstice, and summer solstice. This forms the Tiankou hexagram. 'Yan' refers to the Yanshang lesson, where the three transmissions form the fire trinity of Yin, Wu, and Xu. 'Cong' refers to the Congge lesson, where the three transmissions form the metal trinity of Si, You, and Chou. The 'Keyingjing' says: if the divination result is Yanshang, one should beware of fire disasters; if the Heavenly General or Earth Plate shows the water deity, there is a chance of salvation. If the divination result is Congge, one should beware of military conflicts and fighting; if the Heavenly General or Earth Plate shows the fire deity, there is a chance of salvation. On a metal day, if the divination result is Yanshang, or on a wood day, if the divination result is Congge, since the native's qi is being overcome, the situation is especially dangerous."

九丑，亦卦名，謂乙、戊、己、辛、壬五干，臨於子午卯酉四支，此十日為九丑日。此十日內遇大吉加本日干支，又大時、小時二煞加日辰或在傳內，出軍忌之。大時就正月在卯，逆行四仲；小時死囚在月建上是也。

The term "Jiu Chou" is also a name of a divination lesson, referring to the five heavenly stems: Yi, Wu, Ji, Xin, and Ren, combined with the four earthly branches: Zi, Wu, Mao, and You. The ten days formed by this combination are called Jiu Chou days. Within these ten days, if a great auspicious Chou is added to the day's stem and branch, and if the two malevolent influences, Da Shi and Xiao Shi, fall upon the day's stem and branch or appear in the three transmissions, then military operations should be avoided. The arrangement of Da Shi starts from Mao in the first month and proceeds in reverse order through the four central positions. Xiao Shi is determined by the presence of dead and imprisoned energies on the month's stem.

二煩，天煩、地煩也。日宿加四仲，天罡加丑未為天煩卦；月宿加四仲，天罡加丑未，為地煩卦。如日宿月宿加四仲，天罡不臨丑未者，為杜傳。日宿月宿即太陽太陰躔度，俱詳臺曆。網，天網卦，正時並用神俱剋日干，是為天網卦。

The term "two troubles" refers to the heavenly trouble and earthly trouble. The day host is placed on the four central points of Zi, Wu, Mao, and You, while the Tiangang (Chen) is placed on Chou or Wei, forming the heavenly trouble. The moon host is placed on the four central points, and the Tiangang is placed on Chou or Wei, forming the earthly trouble. If the day host and moon host are placed on the four central points but the Tiangang is not on Chou or Wei, it is not called trouble but called Du transmission. The term "day host and moon host" refers to the positions of the sun and Tai Yin, which are recorded in the official calendar. The "net" refers to the heavenly net: if both the time god and the initiating transmission god overcome the day stem, it forms the heavenly net.

四立前一日為四絕日，立春、立夏、立秋、立冬前一日，四立之干臨於絕日之干，為天禍。《觀月經》又以絕日之干臨於四立之下為天禍，未知何出。以上九課，舉兵俱凶，故云有災臻，總承上句而言也。

The four solar terms of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter each have the day before them called the four critical days. By placing the heavenly stem of the four beginnings in the lodging palace and overlaying it on the heavenly stem and earthly branch of the critical day, the Heaven祸 hexagram is formed. However, the "Observation of the Monthly Changes" reverses this, using the heavenly stem of the critical day over the heavenly stem of the four beginnings as the Heaven祸. It is unclear where this method originates. The nine types of divination lessons, including Heaven狱, Heaven寇, Inflaming, From Reform, Nine Ugliness, Heaven烦, Earth烦, Heaven网, and Heaven祸, are all considered ominous when encountered in military divination. Therefore, the verse says "there will be calamity," which is a summary of the previous statement.

生，生氣也；孤，空亡也；建，月建也；旺，四時之旺氣也；罡，天罡也；雄，戰雄也；相，四時之相氣也；辰上，七辰所對之宮也。言主將宜居此七神，以擊對宮，大勝。《魯氏占》曰：“背生擊死，背孤擊虛，背建擊破，背旺相擊死囚，背罡擊魁，背雄擊雌，百戰百勝。倘不合此，堅壁待時。”正此之謂。

The last line of the rhyme contains characters that need to be interpreted one by one: "生" means Life Qi, "孤" means Kongwang, "建" means Month Builder, "旺" means the prosperous Qi of the four seasons, "罡" means Tiangang, "雄" means War Hero, and "相" means the Qi of the four seasons' phases; "辰上" refers to the respective palace positions corresponding to these seven. It means the commander should occupy the positions where these seven deities are located and attack their opposite palaces, thereby achieving great victory. The "Lu Shi Zhan" states: rely on Life Qi to strike Death Qi, rely on Kongwang to strike empty positions, rely on Month Builder to strike Month Breaker, rely on prosperous and strong Qi to strike dead prisoners, rely on Tiangang to strike Hekui, rely on War Hero to strike War Feminine, and thus achieve victory in every battle; if the situation does not conform to these principles, then one should fortify and wait for the right opportunity. This is exactly the meaning conveyed.

元首忠良先舉宜，逆後重審搴旗知。知一比用須和允，涉害察微要見機。日遙神遙分主客，昂星剛柔各稽遲。伏吟主靜返吟遠，別責八專利出奇。

This is the general principle for determining the winner and loser between the main and guest in the "Use of All Nines" school of lesson patterns. In the original leader lesson, the subject is loyal and the son is filial, suitable for taking the initiative to attack first; in the re-examination lesson, the subject is below and attacks the superior, suitable for waiting for the right opportunity and seizing the flag. Knowing that a lesson takes the compared deity, indicates that the enemy and self are close, which is a sign of reconciliation and proper agreement. The involved harm lesson is divided into two types: seeing opportunity and observing subtle signs; when affairs are delayed, one must clarify the situation before taking action. The remote overcoming lesson is further divided into the day remote overcoming deity and the deity remote overcoming the day, used to distinguish between the main and guest. The昴star lesson differs between a strong day and a gentle day, both indicating delays and slowness. The hidden chant lesson indicates the main should remain still and not move, while the reverse chant lesson indicates that affairs are in distant places and are uncertain. The separate responsibility lesson relies on external support, and the eight specialized lesson is suitable for surprising the enemy and achieving victory.

凡以六壬占兵，先審卦義，詳其吉凶，而定其戰守奇正，然後舉兵。下賊上為用者，卦名元首，主臣忠子孝，聞事皆實；利先舉，未利後動，利為客，不利為主。上克下為用者，卦名重審，主下凌於上，多事不順；此時行兵，利後應，不利先動，利主，不利客。

When using the Six壬 (Liuren) method to divinate military matters, one must first clearly understand the meaning and principles of the lesson pattern, carefully discern its auspicious or inauspicious nature, and decide whether to fight or defend, use regular troops or irregular troops accordingly. Only then should one proceed to mobilize troops. If the lower god is in a position of stealing from the upper god and initiates the transmission, the lesson is called "Yuan Shou" (Original Head), indicating loyal subjects and filial sons, and all matters heard are true. In such a case, it is advisable to take the initiative in launching an attack, not to act later, and it is favorable to be the guest, not the host. If the upper god is in a position of overpowering the lower god and initiates the transmission, the lesson is called "Chong Shen" (Re-examination), indicating that those below are pressing upon those above, and all affairs are not smooth. In such a case, it is advisable to wait and respond to the enemy later, not to act first, and it is favorable to be the host, not the guest. According to the general principles of the Six壬 method, when the upper god overpowers the lower god, it is called "Yuan Shou," and when the lower god steals from the upper god, it is called "Chong Shen." However, in this book, the explanation here differs from the previous reference to Fan Li's words, which should be a mistake in transmission.

比用課為用者，卦名知一，比者近也，占人不出邑里，占賊皆在近處；此時行兵，進退孤疑，是和允之兆。涉害課為用者，卦名見機用孟、察徽用仲，主作事稽留，憂患難解；此時行兵，當審其後，察其後而動，否則恐致傷也。

To determine the name of the divination lesson, one takes the god that initiates the transmission based on the method of comparison. "Comparison" means similarity; when divining about a person, the person is nearby, and when divining about a thief, the thief is close by. At this time, if military action is taken, the advance and retreat will be hesitant and indecisive, indicating a sign of reconciliation and proper resolution. If the god initiating the transmission is determined by the method of involvement, then if the god taken is from the first group, it is called "Seeing Opportunity," and if from the second group, it is called "Observing the Subtle." This lesson indicates that affairs will be delayed and troubles difficult to resolve. At this time, if military action is taken, one should first examine the rear, clearly understand the situation behind before taking action, otherwise one may suffer loss or injury.

遙克為用者，卦名蒿矢，神遙剋日；彈射，日遙克神。射無所中，諸事皆輕；此時行兵，雖凶無畏。蒿矢利主，彈射利客。昴星剛日卦，名虎視，主動，出兵欲動，忌關梁稽滯；柔日卦，名冬蛇掩目，主伏，利於伏藏，若我往攻彼，必潛伏不見。

When the initiating transmission is taken by remote overcoming, if the upper god overcomes the day stem from a distance, the lesson is called "Hao Shi"; if the day stem overcomes the upper god from a distance, the lesson is called "Tan She." Both situations are like arrows missing their target, and all matters are light. When using military force, even if there are ominous signs, they are not to be feared. Among these, "Hao Shi" is favorable for taking the initiative, while "Tan She" is favorable for being on the defensive. "Mao Xing" lesson on a strong day is called "Hu Shi," indicating active initiative, with a tendency to be eager to take action in military campaigns, but it is unfavorable if there are obstructions at passes or bridges. On a weak day, it is called "Dong She Yan Mu," indicating concealment and inactivity; it is favorable for hiding and remaining concealed. If our side advances to attack the enemy, the enemy will certainly hide and not appear.

伏吟課者，天地相同，諸神各伏其位。剛日伏吟，欲行中止；柔曰伏吟，伏藏不起。此時行兵，關梁杜塞，賊不越境之象。返吟課者，天地相反，諸神各易其所，禍從外來，子逆臣奸之象；此時行兵，事多反覆，尤宜審忌。

Fuyin lessons occur when the Heaven Plate and Earth Plate are completely overlapping, with all deities remaining in their original positions without movement. On a strong day encountering Fuyin, one intends to travel but stops midway; on a gentle day encountering Fuyin, there is concealment and concealment, with no initiative taken. At such times, if military action is taken, it indicates that passageways and bridges are blocked, and enemies will not cross borders to attack. In contrast, Fan Yin lessons occur when the Heaven Plate and Earth Plate are completely opposite, with all deities changing positions. This indicates troubles coming from outside, suggesting rebellious sons and treacherous ministers. At such times, military actions tend to be unpredictable and change frequently, and one should be especially cautious and avoid taking action.

八專為用者，此課陰陽其處，主客不分，此時行兵，遇敵必戰，要當時旺相為吉，又宜持正。別責為用者，此課借徑而行，倚仗別物；此時行兵，須外助方可，否則怯懦也。

When using the method of eight special transmissions, the spirit of the lesson is in the same palace for both yin and yang spirits, making it difficult to distinguish between host and guest; at this time, if a battle is engaged, a fight is certain to occur, and it is only favorable if the situation is in a prosperous and strong state, and actions must be conducted with integrity, not through deception. When using the method of alternative responsibility, the lesson is one of proceeding through a borrowed path and relying on external factors to achieve success; at this time, if a battle is to be initiated, it must have external support to proceed, otherwise it will appear timid and weak.

兩軍對陣欲交鋒，先看軍容用計攻。陣是圓形宜用火，若教方體木當從。旗幟忽然青作色，也須白旄往前沖。更審八方誰出馬，克刑擇吉誰張弓。

Two armies are facing each other, about to engage in battle. First, one must clearly observe the enemy's military formation and then decide on the appropriate strategy to attack. If the enemy arranges a circular formation, circular shape belongs to metal, so I will use a fire formation to break through it. If the enemy arranges a square formation, square shape belongs to earth, so I will use a wood formation to overcome it. If the enemy's banners suddenly all turn a single shade of blue, that indicates wood energy, so I will raise a white flag and charge forward, following the principle of metal overcoming wood. I must also examine from which of the eight directions the enemy will advance, then select a favorable gate according to the principles of the five phases and three punishments, and attack from there with bow and arrow.

主客既定，勝負已明，則於交陣欲戰之時，夫得無作用哉？於是觀其軍容若何，始出奇以應之。軍容者，軍之陣勢與旗幟形色也。如敵陣作圓形，此金陣也，我則排尖陣以破之，尖者火也，取火克金；如敵陣方形，如土陣也，我則排成長陣以破之，長者木也，取木克士；如敵陣所張旗幟衣服，皆純青色，則是木氣，我即用白旗白甲以應之，白，金色，金克木；五方之色，以克彼者為勝。

Once the opposing sides have been clearly identified and the outcome is already determined, is there no need for further action when they actually engage in battle? Therefore, one must observe the enemy's military formation and respond with a strategy that surprises them. The term "military formation" refers to the shape of the enemy's array and the colors of their banners and armor. For example, if the enemy arranges a circular formation, which belongs to the metal element, I would deploy a pointed formation to counter it, as the pointed shape belongs to the fire element, and fire overcomes metal. If the enemy uses a square formation, which belongs to the earth element, I would deploy a long formation to counter it, as the long shape belongs to the wood element, and wood overcomes earth. If the enemy's banners and armor are all of a pure blue color, indicating the wood element is in command, I would use white banners and white armor to counter them, as white belongs to the metal element, and metal overcomes wood. In summary, each of the five directions has its corresponding color, and whoever can overcome the other side will achieve victory.

四方，八卦之方位也。當用奇門休、生、傷、杜、景、死、驚、開，如八卦位，看敵在何方出馬，我則取克彼刑，彼出吉門以接刃。如彼自死門來，我從生門出應，是擇吉也。如彼自兌位出馬，我從離位張弓，是克他也。刑是十二支之三刑。

The "eight directions" mentioned in the song诀 refer to the directional aspects governed by the Eight Trigrams. In battle, one should combine the eight gates of the odd and even numbers and Dun Jia, namely, the gates of Rest, Life, Injury, Concealment, Brightness, Death, Alarm, and Opening. Each of the eight gates corresponds to one of the eight trigrams' directions. When observing from which direction the enemy approaches, one should select a favorable gate that can overcome or punish the enemy's direction to engage in battle. For example, if the enemy approaches from the Death gate direction, one should go out from the Life gate to fight, which is called choosing a favorable gate. If the enemy advances from the Dui position, which belongs to metal, one should take position at the Li position, which belongs to fire, and shoot arrows to attack, which is called overcoming the enemy. As for the term "刑" mentioned in the text, it refers to the Three Punishments relationship among the twelve Earthly Branches.

以實擊虛虛擊實，因奇用正正還奇。彼勞我逸攻宜急，我眾他微可用圍。兵法云：“實者虛之，虛者實之。”如敵空虛，我以實擊之，是實擊虛也；如敵實我設虛以擊，是虛擊實也。如玄德因劉璋之弱而得益州，是以實擊虛之事。張飛以二十騎拖柴揚塵退曹兵百萬，是以虛擊實之事。

When the enemy's defenses are weak, we should use our actual forces to attack their vulnerable points directly; when the enemy's camp is strong, we should first create false appearances to provoke them, then take advantage of their opportunity to strike. If the enemy attacks with unexpected forces, we should meet them steadily with our regular troops; if the enemy comes with regular forces, we should use unexpected tactics to attack their flanks. If the enemy comes from a long distance and is exhausted, while we are fresh and waiting, we should attack quickly rather than slowly; if our forces are numerous and the enemy is few, and the enemy's commander is weak and their troops are few, we can surround them from all sides and trap them to death. The principles of "real and virtual" and "surprise and regular" are both from the "Art of War" by Sun Tzu. The military book says: when the enemy is strong, we should find a way to make it weak; when the enemy is weak, we should pretend to be strong. Therefore, when the enemy's defenses are weak and we use our main forces to attack, it is called "attacking the weak with strength"; when the enemy's defenses are strong and we pretend to be weak to provoke them, it is called "attacking the strong with weakness." During the Three Kingdoms period, Liu Bei (whose courtesy name was Xuan De) took Yizhou by taking advantage of Liu Zhang's weakness, which is an example of "attacking the weak with strength." Zhang Fei, at Changbanpo, led only twenty cavalrymen, dragging branches from his horse to create dust, pretending there were countless hidden troops in the forest, and forced Cao Cao's large army to retreat, which is an example of "attacking the strong with weakness."

敵設奇，我因其奇而擊之以正。如曹操遣蔡瑁詐降周瑜，而周瑜遂因以奇破曹操。敵用正來，我破其正而擊之以奇。如韓信拔趙之類。彼軍遠來，是勞也，我宜急攻之。彼兵寡將微，是我宜圍之，以俟其自敗。其虛虛實實、奇奇正正，妙用多端，不可一言而盡也。

The enemy uses an unusual move, so I follow it with a straightforward strategy to calmly resolve the situation. For example, before the Battle of Chibi, Cao Cao sent Cai Miao to feign surrender to Zhou Yu. Zhou Yu recognized the trick and used it to his advantage, ultimately burning Cao Cao's warships. When the enemy advances directly with their main force, I first break their front line and then use a surprise attack to win. Like Han Xin's campaign against Zhao, he clearly set up a backwater army to lure the Zhao forces out, while secretly sending light cavalry to capture the empty camp and replace the banners. This was the key. If the enemy comes from a long distance, they are exhausted; we should seize the opportunity to attack fiercely. If the enemy has few troops and weak generals, we should encircle them, waiting for them to disperse on their own. There is a mix of reality and illusion, and the transformation between the unusual and the straightforward is endless. The subtleties and variations are numerous and cannot be fully explained in one sentence.

銳氣勿攻衰氣勝，亂宜擊整懈精追。洿下正當澭水浸，順風切記逞炎威。兵法曰：“銳氣勿擊。”銳氣，朝氣也，士卒在朝，其氣方銳，至午後則衰矣，擊之則勝。亂，軍之行伍陣法紊，我以整擊之，則勝。懈，彼軍志氣懈怠，我軍精猛，擊之則勝。如彼軍站立洿下，我於上流空水以灌之。如臨陣以順風，宜用火燒，此人事之作用，不筮祝而知者。

When the enemy's morale is strong, do not attack directly; wait until their strength wanes before engaging. If the enemy's formation is disordered, use a disciplined force to charge through. If the enemy is relaxed and unalert, use a swift and powerful force to pursue. If the enemy camps in a low-lying area, release water from the upper stream to flood them. If the wind is favorable during a battle, be cautious about setting fire, allowing the flames to spread with the wind's aid. The "Art of War" says, "Avoid their sharp momentum and strike when they are weary." Sharp momentum refers to the early morning energy when soldiers are most alert after leaving their camps, but by midday they become sluggish, making it the best time to attack. Disorder means the enemy's ranks are scattered and their formations are confused; using a well-organized force to charge will ensure victory. Slackness means the enemy's will is weak while our forces are strong and bold; an attack will surely succeed. If the enemy is stationed in a low area, open the water source upstream to flood them. If the wind is favorable during battle, set fire. These are matters that can be judged and managed by human effort, and do not require divination or prayer.

若用六壬，依《兵機總要》訣例占之：“發用雌雄定輸贏，勝負初傳天下評。年命支上空虎勝，本行貴旺武衰贏。勾陳玄武攻方利，陳覆攻方責克亨。日辰武傷時克武，季贏孟敗視罡星。”此總要占訣也，注見前《主客勝負》篇內。

If using the Six壬 system for divination, follow the mnemonic from the "Comprehensive Essentials of Military Strategy." The mnemonic states: observe whether the "initiating transmission" is yin or yang, to determine the outcome of victory or defeat. The "initiating transmission" refers to the first of the three transmissions, also called the initial transmission, which is the beginning of a divination. The three transmissions follow in order: initial, middle, and final, representing the beginning, development, and conclusion of an event. The key to victory or defeat lies in the initial transmission. The "yearly fate" (the person's age and birth year) and the day branch encounter kongwang or white tiger; the side encountering them will win. The side whose five elements are in harmony with the "Heavenly Ethical Nobleman" and are prosperous and strong, while the opponent's "Black Tortoise" is weak, will win. The positions of Gou Chen and Black Tortoise are favorable for attack. When Gou Chen covers the opponent, if the attacking side can overcome the opponent, it will be favorable. If the Black Tortoise is injured on the day branch and the time also overcomes the Black Tortoise, it is a sign of victory. Finally, if the Tiangang falls in the four seasonal positions, the side wins; if it falls in the four young positions, the side loses. This is the divination mnemonic from the "Comprehensive Essentials of Military Strategy," with detailed explanations in the previous section "Host and Guest Victory and Defeat."

急密發兵從急神，私門卯下用機深。旺與克玄方莫去，須向天罡與太陰。占者用兵遣將，約戰，此正體也。設未陣之先，猝有不虞，則速急發兵應之，當統兵向六合與太沖下以備。六合為私門，太沖卯也。至干旺方與克我之方、玄武所立之方，都不可往，宜往天罡、太陰之下。

When a situation is urgent and secret military action is required, one should follow the direction of the "Emergency God." The forces should be dispatched from the "Private Gate" and the卯 position, where the most profound strategies are employed. Any direction where the day stem is strong, where it is overcome by an opposing force, or where the "Black Tortoise" (one of the Twelve Heavenly Generals, governing thieves and darkness) is present, should be avoided. Instead, the forces should be sent in the direction of the "Heavenly Pole" (an alternate name for the branch辰) and the "Great Yin" (another of the Twelve Heavenly Generals, governing concealment and hiding). This is the standard method for military deployment, appointment of generals, and scheduling of battles. If an unexpected event occurs before the battle lines are formed, and urgent action is needed, the forces should be sent to the directions of the "Liu He" (another of the Twelve Heavenly Generals, governing harmony) and the "Great Convergence" (an alternate name for the branch卯) for defense. Liu He is considered the private entrance, and Great Convergence corresponds to the卯 position. The directions where the day stem is strong, where it is overcome, and where the Black Tortoise is located should all be avoided, and the forces should instead move in the directions of the Heavenly Pole and the Great Yin.

賊兵去否斗罡尋，孟未仲季季遠奔。大吉過干賊已出，未過潛住欲來侵。夫既定勝負而後戰，則賊必棄甲曳兵而走矣。然猶疑其未去，則以斗罡定之。斗罡，即天罡也。月將加時，斗罡加孟，賊未去；加仲，將發；加季，已遠奔矣。《兵機總要》云：“加季如今過遠出”是也。

To determine whether the enemy has already retreated or is still in place, examine the position of the "Doustang" (斗罡): if it falls on the four young positions (寅, 申, 巳, 亥), the enemy has not yet moved; if it falls on the four middle positions (子, 午, 卯, 酉), the enemy is about to depart; if it falls on the four old positions (辰, 戌, 丑, 未), the enemy has already fled far away. Then look at "Daji" (大吉), which is another name for the earth branch "Chou": if it passes over the day stem's previous position, the enemy has already left the area; if it does not pass over, the enemy is hiding nearby and may return. If you first determine the outcome of the battle before engaging, the enemy will certainly flee in disarray, abandoning their weapons. However, if you still suspect they have not truly left, use the "Doustang" to decide. The "Doustang" refers to the "Tiangang" (天罡) at the position of "Chen." When setting up the divination, place the "Month General" (月将), which is the general corresponding to the current month's solar term, on the time of the divination to form the Heaven Plate, and observe where the Tiangang falls: if it falls on the four young positions, the enemy has not yet moved; if it falls on the four middle positions, the enemy is about to depart; if it falls on the four old positions, the enemy has already fled far away. This is the meaning of the statement in "The Essential Military Strategies" (《兵机总要》) that "when the season is added, it indicates the enemy has moved far away."

又《靈匣經》云：“大吉加於干前一神，是謂過干，賊已過關；如未過，則賊潛住，尚欲來侵我。”假令甲子日，大吉加卯，是過干，賊已出界。若臨寅或臨丑，是未過關，賊尚未出。

The Ling Xia Jing also says: If Daji (Chou) falls on the day stem's previous position, it is called "over the stem," indicating that the enemy has already passed the pass. If the enemy has not yet crossed, they are lying in wait and intend to return and attack. For example, on a Jiazi day, the day stem is Jia. Jia's lodging palace is in寅, and the position before it is卯. If Daji (Chou) is placed on卯, it is "over the stem," meaning the enemy has already crossed the border. If Daji is on寅 or on Chou, it means the enemy has not yet crossed the pass and has not yet moved out.

魯都臨處知賊去，陰空臨之不可圍。魁罡如入遭囚繫，魯勾相生賂釋賊。兵言窮寇勿追，若欲追之，則當以魯都看賊之所息。《經》云：“游都察賊至，魯都察賊歸。”是也。游都沖處即魯都，魯都臨支，賊尚在近處；若臨干去日又遠，賊已遠去，不可追，即因天罡加孟仲季決之亦是。

From the position of 「Lu Du」, one can determine where the enemy has fled. If Tai Yin or Kongwang is pressing upon it, the enemy's trail becomes hidden and a包围 cannot be formed. If Lu Du falls under Hekui Xu or Tiangang Chen, those pursuing will instead be trapped and hindered. If Lu Du and 「Gou Chen」 (one of the Twelve Heavenly Generals, governing conflict and capture) are in a mutual generation relationship, it indicates that after capturing the enemy, they are bribed and then released. Military strategy says not to pursue an enemy that is cornered; if one must pursue, use Lu Du to determine where the enemy has rested. The classic text says 「You Du is used to observe where the enemy comes from, and Lu Du is used to observe where the enemy goes」, which refers to this application. The one that is opposed by You Du is Lu Du. If Lu Du is located on the day branch, the enemy is nearby; if it is on the day stem but far from the day, the enemy has already fled far away and cannot be pursued again. This is consistent with the previous method of using Tiangang combined with the four Climes, four Mid-Climes, and four Seasons to make a judgment.

若魯都入空地，並太陰之下，不可見；太陰為陰私藏匿；空亡，入空。斗者，天罡也，天罡為牢獄之所；魁，天魁也，天魁為幽禁河之地，賊入其下，必遭囚擊。至於分我軍之法，擇吉神將之方，並刑剋魯都之方便是。又有魯都生勾陳，為捉人受賂而釋賊之說。

If the robber falls into the Kongwang position or is under the Tai Yin, the enemy's trail cannot be seen—Tai Yin governs hidden and secret concealment, while Kongwang signifies emptiness and lack of support. When the stars point to Tiangang in the Chen position, Tiangang is a place of imprisonment; when the stars point to Tiankui in the Xu position, it is a place of confinement and detention. If the enemy hides in these two directions, those who pursue them will inevitably be captured and beaten. As for the method of dividing forces for pursuit, one should choose the direction where the auspicious spirits and generals are located, as well as the direction that can overcome the robber's position. There is also another saying: if the robber goes to generate Gou Chen, it indicates that after capturing the thief, he will be bribed and then set free.

恐賊埋兵居要程，支干上決最通靈。巳申子卯來覆立，寇敵奸心布伏兵。旺相帶刑逢必戰，空亡體廢不來爭。干傷在前支傷後，支干俱損莫驚沖。日行險隘，恐人謀害，當以日辰時三處決之：日傷勿在前，辰傷勿在後，時傷勿在中。此與前《兵機》、《心鏡》合，但彼不取時耳。又曰，斗罡加孟勿在前，加仲勿在中，加季勿在後。若天罡加日辰，必有惡人躡我蹤跡，宜急去。

Worrying about enemies ambushing on important roads, using the heavenly stem and earthly branch of the day to judge is most accurate. If the four spirits of巳, 申, 子, and 卯 cover and press upon the day stem and branch, it indicates that the enemy has secretly set up ambushes with evil intentions. If these four spirits are prosperous and strong and accompanied by punishment, there will certainly be a fierce battle. If they fall in empty or wasted positions, the enemy will not come to fight. If the day stem is injured, the ambush is in front; if the day branch is injured, the ambush is behind; if both the day stem and branch are injured, then there are ambushes both in front and behind, so do not rashly advance. When marching through dangerous passes, fearing someone plotting to harm, one should judge from the day stem, day branch, and the time of the day. If the day stem is injured, do not lead the troops in front; if the day branch is injured, do not trail behind; if the time is injured, do not stay in the center. This method agrees with the two books, "Military Secrets" and "Heart Mirror," except that those two do not use the time of the day. Another method says: if the heavenly stem is placed on the four young months, it should not be in front; if on the four middle months, it should not be in the center; if on the four old months, it should not be behind. If the heavenly stem presses upon the day stem and branch, there must be wicked people following and watching, and one should quickly retreat.

見賊行程渡關方，行年歲月日沖難。支干上將休囚惡，旺相相生去即安。魁罡蛇虎尤當忌，向國方門要細研。渡關，謂我軍欲渡彼境，覘聽賊所虛實，先看大將行年本命，不可與太歲日月沖破相剋，即在太歲日月沖破，亦不可輕去。《經》云：“凶不凶，視破沖。”是也。破神，子破酉、卯破子之類。沖，十二宮對沖。

To investigate enemy conditions and cross a border to enter enemy territory, one must first accurately calculate the route and the direction of crossing. If the general's "Xing Nian" (year stem) conflicts with the Tai Sui (Year God), the Month Builder, or the Day Branch, the mission will surely bring disaster. If the Heavenly Generals riding on the Day Stem and Day Branch are in a weak and confined position, it is an ominous sign; if they are prosperous and strong and also generate the Day Branch, then the mission will be safe. The Hekui (Xu) and Tiangang (Chen) along with the Teng Snake and White Tiger generals should be especially avoided. The destination country, direction, and the entrance to the territory must be carefully studied. By "crossing the border," it means that our army is entering the enemy's territory to gather intelligence. Before departure, one must check whether the general's Xing Nian and "Ben Ming" (the earthly branch of the birth year) conflict with the Tai Sui, the Month Builder, or the Day Branch, forming a conflict, a break, or a mutual control. Even if they fall in the position of conflict or break, one must not lightly proceed. The classic says, "Favorable or not favorable, it depends on whether there is a break or a conflict," which means exactly this. A "break" refers to such as Zi breaking You, Mao breaking Zi, and so on. A "conflict" refers to the twelve palaces facing each other in pairs.

《玉門經》曰：“差人覘賊虛實，日辰上見旺相之神，更與日辰相生者吉；見休囚之神，又與日辰相剋，則不可去。”蛇，螣蛇；虎，白虎；魁罡，辰戍也。若辰戌乘蛇虎二神加支干年命上，或加去方門上尤最忌。方，所至之方也；門，去使所出之門也。

The *Yu Men Jing* says: When sending people to spy on the enemy's strengths and weaknesses, if the day stem and day branch show a prosperous and strong god that is in harmony with the day stem and day branch through mutual generation, it is auspicious. However, if a weak and confined god appears and it is in conflict with the day stem and day branch through mutual control, then sending people is not advisable. In the song, "snake" refers to Teng Snake, one of the Twelve Heavenly Generals, which signifies fear and strange occurrences. "Tiger" refers to Bai Hu, another of the Twelve Heavenly Generals, which signifies misfortune, death, and weapons. "Kui Gang" refers to Chen and Xu. If Chen and Xu are combined with Teng Snake and Bai Hu, and these are placed over the day branch, day stem, and the person's birth year, or over the direction to be traveled and the gate of departure, it is most to be avoided. The "direction" refers to the direction to be traveled, and the "gate" refers to the door from which the messenger departs.

行年歲月日沖否，若向沖陰有慶還。亥午罡臨人宅吉，出軍玄武畏方難。主將行年若在太歲、月建、日沖下，不可去。一作差人行年。此《玉門經》斷法，《玉曆鈐》作“本命行年，忌見日辰上對沖之神”。沖，太沖也；陰，太陰。歲後二位是太陰，太沖臨處可去，有喜。

First check whether the main general's year pillar is being attacked by the Tai Su, the Month Builder, or the Day Branch. If one departs towards the direction where Taichong Mao and Taiyin are located, one can return safely and with good fortune. If Dengming Hai, Shengguang Wu, and Tiangang Chen are present on the Day Stem and Day Branch, traveling is auspicious. If an army moves in the direction that the Xuanwu fears and is overcome by, it will encounter difficulties. If the main general's year pillar falls in the position attacked by the Tai Su, the Month Builder, or the Day Branch, one should not travel. Some versions say this refers to the year pillar of the person sent out. This is the method of interpretation from the "Yumen Jing." The "Yilì Qian" writes: one should avoid the Day Stem and Day Branch that conflict with one's birth year. In the rhyme, "conflict" refers to Taichong Mao, and "yin" refers to Taiyin. Taiyin is located two positions after the Tai Su. The direction where Taichong is located can be traveled, and doing so brings good fortune.

還，回還也。《玉帳經》云：“令人探賊，出天上太沖下，則人鬼不見，又宜太陰之上探之。”正此意也。人宅，即日辰也。《玉門經》云：“日辰上得登明、天罡、勝光，宜急去。”玄武畏方，是克玄武之方也。《靈匣經》曰：“玄武乘神能制所往之方，出兵大勝。乘神畏所往之方，凶。假令武乘勝光，不宜往北方。”

The term "huan" in the song诀 means returning safely. The "Yuyang Jing" says: when sending people to scout enemy positions, they should depart from the direction controlled by the Taichong on the Heaven Plate, where neither people nor ghosts can see them; it is also suitable to scout from the direction governed by Tai Yin. This refers precisely to this meaning. "Ren zhai" refers to the Day Stem and Day Branch. The "Yumen Jing" says: if the Day Stem and Day Branch receive the three deities Dengming Hai, Tiangang Chen, and Shengguang Wu, one should hurry to move out. As for the direction feared by Xuanwu, it is the direction that can control Xuanwu. The "Lingxia Jing" says: if the deity riding Xuanwu can control the direction to be moved towards, the army will achieve a great victory; conversely, if the deity riding Xuanwu fears or is controlled by the direction to be moved towards, it will be ominous. For example, if Xuanwu rides Shengguang Wu, and Wu belongs to fire, while the north belongs to water which can control fire, it is not advisable to go north.

迷路申辰下可從，三途罡孟左宜沖。仲中季右依之法，陽左宜令陰右通。兩路日良趨左大，辰良右小斷無壅。我軍度關，去國已遠，一時嚮導不及，迷失路途，或二三路相雜，則不可不決也。申傳送也，辰天罡也，二神臨方有路。黃帝云：“軍行迷路，若功曹、傳送臨日辰，前路通；天罡蛇虎臨日辰，前路不通。”《兵帳賦》云：“洿泥之地，天罡指處堪行。”又云：“錯迷失路，參角堪前。”參，申宿；角，辰宿。

If lost, one should follow the direction where the god of transmission (Chuansong) at Shen and the god of Tiangang at Chen are located. When encountering three paths, if Tiangang is added to the four young months (Sishi), one should go left; if added to the four middle months (Zhongshi), one should go down the middle path; if added to the four old months (Dushih), one should go right. According to yin and yang, if Tiangang is located at the six yang positions, one should go left; if at the six yin positions, one should go right. When only two paths are available, if the day stem is favorable, one should take the left path, which is the big road; if the day branch is favorable, one should take the right path, which is the small road. This method will not result in obstruction. When the army passes through a pass and has moved far from its homeland, and cannot find a guide, or when facing a few intersecting paths that are hard to distinguish, it is necessary to cast a divination to decide. Shen is the god of transmission, and Chen is the god of Tiangang. These two deities indicate directions where there are roads. The Yellow Emperor said: When the army is lost, if Gongcao at Yin and Chuansong at Shen are located on the day stem or day branch, the way ahead is clear. If Tiangang, Teng Snake, and Baihu are located on the day stem or day branch, the way ahead is blocked. The "Military Tent Essay" says: When encountering low and muddy ground, one can proceed in the direction indicated by Tiangang. It also says: When one has gone astray and is lost, one can proceed in the direction of Censhou and Juxu. Censhou belongs to Shen, and Juxu belongs to Chen.

逢三路，未知從何路，則以天罡加宜孟左去，加仲宜中去，加季右去。《七十二占》同此。陽，六陽之神也，子、寅、辰、午、申、戌，天罡臨此六位，宜往左。陰，六陰之神也，丑、卯、巳、未、酉、亥，天罡臨此六位，宜往右。此又一法。設逢兩路可疑，日上吉可向左道，或大道去，吉。辰上吉，可向右路，或小路去，吉。《兵帳賦》云：“兩歧惑意，日辰左右。”即此之謂也。

Before you there are three paths, and you do not know which one to take. Look at where the Tiangang falls: if it falls on the four beginning months, you should go left; if it falls on the four middle months, you should go down the middle path; if it falls on the four ending months, you should go right. The "Seventy-Two Divinations" say the same thing. In the rhyme, "Yang" refers to the six Yang deities, which are Zi, Yin, Chen, Wu, Shen, and Xu; if the Tiangang falls on these six positions, you should go left. "Yin" refers to the six Yin deities, which are Chou, Mao, Si, Wei, You, and Hai; if the Tiangang falls on these six positions, you should go right. This is another method of interpretation. If there are only two paths and you cannot decide, look at the Day Stem to see if it has a favorable deity; if so, you may take the left path or the main path, both being auspicious. If the Day Branch has a favorable deity, you may take the right path or the small path, both also being auspicious. The "Tent Assignment" says, "When faced with two岔 roads and uncertain, use the Day Stem and Day Branch to determine left and right," referring to this method.

昴星俯視關梁杜，猴虎干支有路蹤。若見罡魁蛇虎阻，未虛臨處更休攻。陽日昴星課為仰視，載在起例。凡遇此等課，主關梁杜塞不通。猴，傳送之屬；虎，寅也。二神臨日辰，前去有路。魁、罡、蛇、虎四神加臨日辰上，前路不通。《兵帳賦》云：“神后多池，小吉阻道。”蓋神后子也，臨處必有水池。小吉臨方有井泉。未，小吉。虛，子中宿也。攻，治，謂治裝前行也。

A divination lesson based on the昴 star pattern falls under the category of俯视, indicating that all passageways and bridges are blocked. If the Chuansong (Shen) (Shen) and Gongcao (Yin) (Yin) are present on the day stem and branch, there is a path ahead. However, if the four divine spirits Tiangang (Chen) (Tiangang), Hekui (Xu) (Hekui), Teng Snake (Teng Snake), and White Tiger (Baihu) are present on the day stem and branch, the way is blocked. One should not prepare to move forward if Xiaoji (Wei) (Xiaoji) and Emptiness mansion (Xu) are also present. A阳日 (Yang day)昴 star lesson is called 仰视, which is recorded in the lesson patterns. Whenever this type of lesson occurs, it indicates that passageways and bridges are blocked. The song says that the monkey refers to Chuansong (Shen) (Shen) and the tiger refers to Gongcao (Yin) (Yin). If these two spirits are present on the day stem and branch, there is a path ahead. However, if the four spirits Tiangang (Chen), Hekui (Xu), Teng Snake, and White Tiger are present on the day stem and branch, the way is blocked. The "Military Camp Assignment" states, "Where Shenhou is, there are many ponds; where Xiaoji is, there are obstacles on the road." Shenhou is another name for 子 (Zi), and wherever it is present, there are ponds. Xiaoji is associated with 未 (Wei), and Emptiness mansion (Xu) is a star in the Zi mansion. "Attack" here means to manage or organize, referring to preparing to move forward.

遠涉途間怕賊邀，加時占測好推敲。巳申子卯臨支後，立於前路欲指挑。不臨支干兵離遠，如到干支近我巢。旺相帶刑逢必戰，空亡休廢且虛跑。干為大路支為小，勝光之下看哮咆。

When traveling far, the greatest fear is that enemies may intercept on the way. Therefore, we add the Month General to the time of divination to cast the lesson and carefully examine it. If the four divine spirits (Si, Shen, Zi, Mao) are present on the Day Branch, the enemy troops are behind me; if they are on the Day Stem, the enemy is blocking the front path and ready to challenge. If these four spirits are not present on the Day Stem or Day Branch, the enemy is still far away; once they fall on the Day Stem or Day Branch, they are approaching my camp. If the four spirits are prosperous and strong and accompanied by conflict, there will definitely be a battle; if they fall in Kongwang or in a state of rest and decline, it is just empty show and a wasted effort. The Day Stem represents the main road, and the Day Branch represents the side road. Then look at where Shengguang (Wu) falls, to know from which road the enemy is roaring towards us.

《玄女經》曰：“間關千里，須防邀截。則以月將加時，看丑申卯子。臨支主有兵在我後，臨干主有兵在我前，相挑欲戰也。若此四神不臨支干，兵離我遠，即無邀截矣。如到支干，是欲近我巢穴，宜備之。且看賊神在何方上，如抵旺相，又帶刑殺，此大戰之兆。如抵空亡休廢，不過虛咆一番耳。”勝光，午也，主道路，加干，賊從大路來邀截；加支，賊從小路來劫。此出《兵機天鏡》。

The *Xuanyu Jing* says: When traveling a thousand miles through difficult and dangerous roads, one must be cautious of being intercepted by enemies halfway. The method is to place the Month General on the time of divination to form the Heaven Plate, and specifically look at the four divine forces: Chou, Shen, Mao, and Zi. If these four divine forces appear on the Day Branch, it indicates that enemy troops are behind me; if they appear on the Day Stem, it means enemy troops are in front of me, ready to challenge. If these four divine forces do not appear on the Day Stem or Day Branch, the enemy is still far away, and there is no danger of interception. Once they fall on the Day Stem or Day Branch, it means the enemy is trying to approach my camp, and we should prepare defenses in advance. Also, observe where the enemy's divine forces are located: if they are in a prosperous and strong position and accompanied by punishments and Inauspicious Sha (evil forces), this is a sign of a major battle; if they are in a wasted or empty position, it is just empty threats. The Shengguang in the song is the Wu (午) element, which governs roads: if it is added to the Day Stem, enemies will intercept from the main road; if it is added to the Day Branch, enemies will attack from the side paths. This passage is from the *Bingji Tianjing*.

覓水須求未卯方，劫糧戊已吉臨藏。玄神克處克干得，丑未臨方也最良。孫子云：“因糧於敵。”則迢迢關外，非劫何以取足？於是取水則向卯未方大吉。蓋未中有井宿，其下有井泉。其為天漢之源，其下有河，故卯為天河，未為地井。

To find water, one should head toward the directions of Wei and Mao; to seize grain and supplies, one should look at where the heavenly stems Wu and Ji are located in the current ten-day cycle, and then check if a favorable general is riding on top of them, for the grain will be there. The direction that the Black Tortoise's deity can control is suitable for attack. Even if the Black Tortoise's deity controls the day stem, it can still be successful. Additionally, the directions governed by Chou and Wei deities are also excellent choices for finding water and seizing supplies. The "Art of War" says, "Obtain supplies from the enemy," meaning to use the enemy's resources locally. When advancing thousands of miles beyond the borders, without plundering, how else can military needs be met? Therefore, the most auspicious directions for finding water are Mao and Wei. The Wei direction contains the Well mansion, and beneath the Well mansion there is a well spring; the Mao direction is the source of the Milky Way and celestial river, and beneath it there are rivers. Therefore, Mao is called the Heavenly River, and Wei is called the Earth Well.

《兵帳賦》云：“尋房井之清泉。”又云：“欲掠他鄉，戊己須逢吉將。”戊已，是以月將加時尋本旬天上戊己，上乘吉將，主得糧也。假如甲子旬戊己在辰巳，若天乙青龍等吉將臨於天盤辰巳之上，出掠必得財。

The "Military Camp Assignment" says, "Go to the direction of the Room Mansion and Well Mansion to find clear springs," and also says, "If you want to seize grain and supplies in another place, you must have the Wu and Ji heavenly stems meet favorable generals." The Wu and Ji refer to identifying the Wu and Ji heavenly stems hidden in the sky for the current ten-day period by placing the month general on the given time to generate the heaven plate. If these two heavenly stems are covered by favorable generals, it indicates the ability to seize grain. For example, in the Jiazi ten-day period, Wu is hidden in Chen and Ji is hidden in Si. If the heavenly general Tianyi Guiren and the Azure Dragon, one of the twelve heavenly generals associated with wealth and joy, are present over Chen and Si on the heaven plate, then going out to plunder will certainly yield results.

玄武，賊神也，我要行劫，我即是賊，故要玄武乘神克處劫之；若玄武乘神剋日干，亦可得也。《兵帳賦》云：“潛起掠地，玄武須旺。能制干支，我軍大獲。若居四季，忌甲乙東征；若乘功曹太沖，忌庚辛酉向。”餘同此。

Xuanwu is the heavenly general in charge of thieves. If our side goes on a raid, we ourselves are like thieves, so we should strike where the deity that Xuanwu rides upon can overcome the enemy. If the deity that Xuanwu rides upon can overcome the day stem, we can also succeed. The "Military Camp Treatise" says: when launching a secret attack to seize territory, Xuanwu must be in a strong position; if it can overcome the day stem and day branch, our army will have great success. If Xuanwu is in the positions of Chen, Xu, Chou, or Wei, then on the first day of the month, it is inauspicious to march east. If Xuanwu is riding on Gongcao in Yin or Taichong in Mao, then on the seventh day of the month, it is inauspicious to march west. All other situations follow this principle.

若丑未臨方，亦可劫掠。《兵帳賦》云：“欲劫軍糧，向秦吳大獲。”秦，未之分野；丑，吳之分野。我有糧有水，兵有所恃，自此而潛伏劫掠，自此而拔邑攻城，自此而遣行間諜，與敵往來，無有不豫矣。

The directions governed by the two deities Chou and Wei can also be targeted for raids. The "Tent Assignment" says, "To raid military supplies, head toward the directions of the states of Qin and Wu, where the harvest will be greatest." Chou corresponds to the territory of Qin, and Wei corresponds to that of Wu. If our army has provisions and water, the soldiers will have something to rely on; only then can we speak of covert raids, only then can we speak of attacking cities and fortresses, and only then can we speak of sending spies to engage with the enemy. None of these actions can be undertaken without prior preparation.

潛兵劫掠最為強，先察三傳端的詳。初為本國中為將，未為外虜乃他邦。初中克末無人境，獲功無劫得財糧。初生末處人逃彼，末若生初賊虜降。三傳獲克休囚位，兩家敵戰盡遭傷。初中囚死末旺相，退兵自守莫驚張。初中旺相末傳死，直搗巢邱鎖逆王。

Deploying troops to ambush and plunder is the most aggressive move. Before taking action, carefully examine the three transmissions. The first transmission represents the homeland, the middle transmission represents the general, and the final transmission represents the enemy country to be attacked. If the first and middle transmissions overcome the final transmission, the army will advance without resistance and obtain wealth and food without hardship. If the first transmission generates the final transmission, some of our soldiers may defect to the enemy camp. If the final transmission generates the first transmission, the enemy will surrender on their own. If the three transmissions fight and overcome each other, and all are in weak and confined states, both sides will suffer losses. If the first and middle transmissions are weak and confined while the final transmission is prosperous and strong, we should retreat and defend ourselves without causing alarm. If the first and middle transmissions are prosperous and strong while the final transmission is dead and exhausted, we can directly attack the enemy's stronghold and capture the rebel king.

此以初傳為中國，中傳為主將，末傳為所攻之國。如初克末傳，是我克他，如入無人之境一般，獲財無數。初傳生末，則我之士卒反有逃入彼陣者。末傳生初，主賊虜自來投降，不但得財而已。若三傳戰相剋賊，彼此俱有傷敗。初中囚死，末反旺相，宜按兵不動。末傳囚死，初中旺相，則直搗丘巢，以鎖叛逆之王來。

Here, the first transmission represents the original country, the middle transmission represents the general, and the final transmission represents the country to be attacked. If the first transmission overcomes the final transmission, it means our forces are controlling the enemy, and the military campaign will be smooth with great gains of wealth. If the first transmission generates the final transmission, some of our soldiers may defect to the enemy side. If the final transmission generates the first transmission, the enemy will surrender on their own, and the gains will not be limited to wealth. If the three transmissions fight and overcome each other, both sides will suffer losses and setbacks. If the first and middle transmissions fall into prison or death positions, but the final transmission is prosperous and strong, we should hold back our forces. If the final transmission is in prison or death positions while the first and middle transmissions are prosperous and strong, we can directly attack the enemy's stronghold and capture the rebellious leader.

此出《兵機天鏡》，只以三傳分主客勝負，全不計較日辰。愚謂日辰乃三傳本也，豈可只用傳而不用日辰哉？宜照《神樞經》，以日為彼，以辰為我，辰剋日上神與辰上神剋日上神者，可肆兵劫掠；若日克辰，與日上神克辰上神者，不可劫掠，且防賊來劫我。月將臨玄武，可擒盜不可劫掠；太陰乘玄武，可劫掠而不可擒賊。

The above passage is from the "Military Mirror of Heaven," which uses only the three transmissions to determine the master and guest, and completely ignores the day stem and day branch. I believe the day stem and day branch are the foundation of the three transmissions, so how can one use only the three transmissions and disregard the day branch? One should follow the method of the "Divine Pivot Classic," taking the day stem as the enemy and the day branch as oneself: if the god in the day branch overcomes the god on the day stem, or if the god on the day branch overcomes the god on the day stem, then one may boldly launch an attack and plunder; conversely, if the day stem overcomes the day branch, or if the god on the day stem overcomes the god on the day branch, then one should not plunder and should be on guard against the enemy attacking. When the month general is located on the Black Tortoise, it can capture thieves but is not suitable for plundering; when Tai Yin is combined with the Black Tortoise, it can plunder but cannot capture thieves.

追兵既去，我亦可渡關覘賊矣，但恐賊兵尚有伏吾前後者，未可知也，於是則以巳申子卯覆立支干為有埋伏，不覆則無。若賊神旺相帶刑，逢之必戰；休廢空亡，則不來矣。巳申子卯四神傷干，賊伏在前；四神傷支，賊伏在後；支干俱傷，前後有賊，豈可妄行沖擊哉？

The pursuing troops have already withdrawn, and our side can now cross the pass to investigate the enemy's situation. However, we are still afraid that the enemy may have left ambushes in front and behind us, and we cannot know for sure. Therefore, we look at the four divine forces of Si, Shen, Zi, and Mao to see if they are covering over the Day Stem and Day Branch: if they are covering, there is an ambush; if not, there is none. If the enemy's divine forces are prosperous and strong and also involve a conflict, a battle is certain. If they fall in a state of decline, rest, or Kongwang, the enemy will not come. If these four divine forces injure the Day Stem, the ambush is in front; if they injure the Day Branch, the ambush is behind; if both the Day Stem and Day Branch are injured, there are ambushes both in front and behind. How can we then rashly charge forward?

此出《兵機天鏡》，若《玄黃一秤金》說又不同，再詳之：前後巳申子卯看，臨支在後落干前。日臨辰上前防寇，支若臨干後備奸。亥子臨干居大路，如加辰上小衢潛。此以四神臨支，賊伏後；臨干，賊伏前；不臨干支，則無賊矣。《靈匣經》云：“只取子卯巳三神。”《兵機總要》曰：“太沖、勝光、河魁、登明四神加日辰，後有賊。”此與《靈匣經》、《兵機天鏡》俱背謬之至。

The passage above is from "Bing Ji Tian Jing," while "Xuan Huang Yi Cheng Jin" presents a different view. Here is a detailed analysis. Its formula states: to determine if there are hidden troops in front or behind, look at the four divine spirits—Si, Shen, Zi, and Mao. If they appear on the day branch, hidden troops are behind; if they appear on the day stem, hidden troops are in front. When the spirit on the day stem is added to the day branch, beware of enemies in front; when the spirit on the day branch is added to the day stem, be prepared for treachery behind. If Dengming (Hai) or Shenhou (Zi) are on the day stem, enemies are guarding the main road; if they are on the day branch, enemies are hiding in the side paths. This method calculates that if the four spirits appear on the day branch, hidden troops are behind; if they appear on the day stem, hidden troops are in front; if they do not appear on the day stem or day branch, there are no hidden troops. However, "Ling Xia Jing" says only to take the three spirits—Si, Mao, and Zi—while "Bing Ji Zong Yao" states that the four spirits—Taichong (Mao), Shengguang (Wu), Hekui (Xu), and Dengming (Hai)—when added to the day stem or day branch, indicate hidden troops behind. These two approaches contradict "Ling Xia Jing" and "Bing Ji Tian Jing," and are truly absurd.

日往加辰，賊在前；辰往加干，賊在後。《兵仗賦》云：“辰加於日，防賊兵於後驚；日覆於辰，備敵卒於前擾。”是也。若亥子臨干上，賊居大路；臨支辰，賊居小路。黃帝曰：“占盜，課得四上克下，不可劫，以禍從外至內也。四下賊上可劫，以禍從內至外也。課傳得六陽，宜潛匿行劫；得六陽不宜。干支上下，互相剋賊，我劫他，他亦來劫我。”

The heavenly stem on the day stem is added to the day branch, indicating enemies are in front; the heavenly stem on the day branch is added to the day stem, indicating enemies are behind. The "Weapons and Armaments Assignment" says, "When the hour is added to the day, be cautious of enemy troops disturbing from behind; when the day is placed over the hour, be prepared for enemy soldiers harassing from the front," which refers to this situation. If Dengming (Hai) and Shenhou (Zi) are on the day stem, enemies are guarding the main road; if they are on the day branch, enemies are guarding the side path. The Yellow Emperor said: when predicting thieves, if all four lessons (comprising the day stem, the day stem's lodging palace, the day branch, and the heavenly stem on the day branch, each paired with the heaven plate to form four pairs of upper and lower deities) are instances of upper deities controlling lower deities, one should not go to attack, because the disaster comes from outside to inside; if all four lessons are instances of lower deities controlling upper deities, one may go to attack, because the disaster moves from inside to outside. If both the day stem and day branch have mutual control, then if I attack him, he will also attack me. If all the elements in the lesson and the three transmissions are dominated by six yang deities, it is suitable to hide and move secretly to attack; otherwise, it is not suitable.

陽城龍首亥宮求，巳尾申腹寅背周。陰城首尾背腹反，宜攻背腹莫攻頭。支干旺相賊當敗，初中克末有功收。末絕初中有氣勝，初中無氣主凶憂。城，所攻之城也。陽，陽日也；陰，陰日也。凡攻城者，莫犯龍頭，宜擊背腹。陽日龍頭在亥，尾在巳，腹在坤，背在艮。坤，申中卦；艮，寅中卦。陰日龍頭在巳，尾在亥，腹在艮，背在坤。若支干旺相，更初中克未傳，必獲破賊殺將之勝。

Attack Yang City by considering the city as a dragon: the dragon's head is at Hai, the tail at Si, the belly at Shen, and the back at Yin. When attacking Yin City, the positions of head, tail, back, and belly are exactly reversed. In either case, attack its back and belly, not directly strike the head. If the day stem and day branch are prosperous and strong, the enemy will be defeated. If the first transmission is controlled by the middle and final transmissions, the battle will be successful. If the final transmission is dead or in decline while the first and middle transmissions have vitality, our side will win. If the first and middle transmissions have no vitality, the general will face danger and worry. Here, the term "city" refers to the city being attacked. Yang days are those with Jia, Bing, Wu, Geng, and Ren, while Yin days are those with Yi, Ding, Ji, Xin, and Gui. In any attack on a city, do not disturb the dragon's head, but instead attack its back and belly. On Yang days, the dragon's head is at Hai, the tail at Si, the belly at Kun, and the back at Gen. Kun corresponds to the trigram Shen, and Gen corresponds to Yin. On Yin days, the dragon's head is at Si, the tail at Hai, the belly at Gen, and the back at Kun. If the day stem and day branch are prosperous and strong, and the first and middle transmissions control the final transmission, a great victory will certainly be achieved.

絕謂囚死也，有氣旺相也，未傳囚死，初中有氣，攻城大勝。初中無氣，末更旺相，主將必有凶優，逢此者宜擇吉，保守營寨為上。《兵仗賦》云：“龍頭莫犯，支干以休囚；背腹宜攻，要日辰之旺相。”莫解。陽城陰城，非陽日明日，如我在南而城在北為之陰城，我在北而城在南為之陽城，我在東而城在西為坎陰，我在西而城在東為坎陽，當以此為正。

The term "绝" in the song refers to a position of confinement and death; "有气" refers to a position of prosperity and strength. If the final transmission is in a state of confinement or death while the first and middle transmissions are in a state of prosperity and strength, an attack can result in a great victory. Conversely, if the first and middle transmissions are in a state of confinement or death while the final transmission is in a state of prosperity and strength, the commander is certain to face danger and misfortune. In such a case, it is best to choose another auspicious day and temporarily hold the camp as the superior strategy. The "Military Implements Assignment" says: "The dragon head should not be violated, because it corresponds to the weak and confined position of the day stem and branch; the back and abdomen are suitable for attack, because the day stem and branch are in a state of prosperity and strength." I do not understand these two lines. As for Yang City and Yin City, they do not refer to Yang days and Yin days: if the army is in the south and the city is in the north, it is called Yin City; if the army is in the north and the city is in the south, it is called Yang City; if the army is in the east and the city is in the west, it is called Kan Yin; if the army is in the west and the city is in the east, it is called Kan Yang. This method of classification should be considered the correct interpretation.

或間諜，或講盟好。遣使去人年日辰，切防其上斗魁臨。年門生吉相沖否，申入傳中吉將歆。年日辰防太歲制，行干尤畏到干侵。年，行年也，去使行年、日辰上魁罡加臨凶。《兵仗賦》云：“發使方行，年路支干。切忌魁罡，亦憂返伏。”反吟伏吟卦不宜遣使。

Send envoys either to spy or to negotiate alliances. One should look at the envoy's birth year and the day stem and branch, with particular emphasis on guarding against Tiangang and Hekui pressing upon these three positions. If the envoy's birth year and the direction of the mission are in mutual generation, it is auspicious, but also check for any conflicting relationships. If the Chuansong falls into the three transmissions and is accompanied by a favorable general, it is a good omen. The envoy's birth year and the day stem and branch should avoid being controlled by the year's master. The day stem on the day of departure is especially vulnerable to being controlled by the day stem on the day of arrival. In the song, "year" refers to the birth year. If Hekui (Xu) and Tiangang (Chen) are present on the envoy's birth year and the day stem and branch, it is ominous. The "Weapons and Armaments Assignment" says: when sending envoys, first examine the birth year, the route, and the day stem and branch. The most dangerous are Hekui and Tiangang at the forefront. One should also be cautious of encountering reverse chant and hidden chant. Any instance of "reverse chant" (heaven and earth plates opposing each other) or "hidden chant" (heaven and earth plates being identical) is unsuitable for sending envoys.

所往之方為門，若門上神與去人年上神相生則吉，相剋凶。《兵帳賦》云：“門傷年處路遇殃，而凶將災深；年制門時帶病歸，而吉神禍消。”如月將加時，門上神制年上神，途中有疾；年上神克門上神，帶病而歸。二者逢吉將有救，災淺。

The direction that the messenger is sent to is called the "door." The deity at the door and the deity of the messenger's age interact; if they mutually generate, it is auspicious, but if they mutually control, it is inauspicious. The "Military Camp Treatise" says: if the door deity controls the deity of the messenger's age, the messenger will suffer illness on the way; if the deity of the messenger's age controls the door deity, the messenger will return with illness. If these two situations occur along with a favorable general, the calamity will be less severe.

申，傳送也，三傳行使初發時，傳內有申者吉；申上乘吉將，雖不入傳亦吉；入傳又乘吉將，更吉也。蓋傳送乃道路之神，故不入傳亦宜推之。《兵帳賦》云：“初宜參宿，不然要乘乎吉神。”是也。

Shen is Chuansong. When starting a divination for sending envoys, if Shen appears among the three transmissions, it is auspicious. If Shen is riding on a favorable general, even if it does not appear among the three transmissions, it is still auspicious. If Shen is both among the three transmissions and riding on a favorable general, it is even more auspicious. Since Shen is originally the deity in charge of roads, even if it does not appear among the three transmissions, it should still be considered. The "Military Tent Treatise" says, "The best is for the first transmission to fall in the position of the Three Stars mansion, otherwise it should ride on a favorable deity," which refers precisely to this meaning.

又去使行年日辰俱畏太歲克之。假令四季年丙丁巳午日行大吉，蓋日火生歲土也。庚申辛酉日行亦吉，歲土生日金也。壬癸亥子日行大凶，歲土剋日水也。太歲與行日相生吉，克凶。

In addition, the age and day stem and branch of the messenger are both afraid of the sovereign year stem to control. For example, when encountering the years of Chen, Xu, Chou, and Wei, which belong to earth, traveling on days of Bing, Ding, Si, and Wu, which belong to fire, is very auspicious, because the fire of the day generates the earth of the sovereign year. Traveling on days of Gengshen, Xinyou, which belong to metal, is also auspicious, because the earth of the sovereign year generates the metal of the day. However, traveling on days of Ren, Gui, Zi, and Hai, which belong to water, is extremely inauspicious, because the earth of the sovereign year controls the water of the day. In summary, if the sovereign year and the day of travel are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious.

行干，行者初發之日干也；到干，到彼處之日干也。侵，亦克也。大抵行日與到日相生吉，相剋凶。然行干可定，到干不可定，只以至彼處行事之日為主。如下書到彼處，不論某日下書，擇一日與去日干相生可也。

"Xing Gan" refers to the day stem of the day when the messenger departs, and "Dao Gan" refers to the day stem of the day when he arrives at the destination. "Qin" means control, or being overcome. Generally, if the day of departure and the day of arrival are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious. However, the day of departure can be chosen by oneself, but the day of arrival cannot be determined in advance, so only the day when the official business is formally conducted at the destination is considered. For example, if one is sending an envoy to present an official letter, regardless of the day of arrival, one can choose another day that is mutually generating with the day of departure to present the letter.

江河除定危開上，行間差人未敢嗔。探賊宜從天上耳，去探密地駐方奔。從魁為九江，太沖為三河，若三河九江臨於除定危間之上，差人行間，甚吉也。假令正月定日在午，午上見卯或酉是也。月建前一日為之除，五日為之定，七日為之危，八日為之開。

"From Kuai" (from the酉 branch) governs the Nine Rivers, and "Taichong" (from the卯 branch) governs the Three Rivers. If these appear on the days of "Chu", "Ding", "Wei", or "Kai" in the twelve divination gods, it is safe to send people to carry out counterintelligence operations. To investigate enemy affairs, one should start from the direction where the Heaven Ear is located; to uncover secrets and private matters, one should quickly move toward the direction where the Earth Ear is stationed. "From Kuai" (酉) is called the Nine Rivers, and "Taichong" (卯) is called the Three Rivers. When the Three Rivers and Nine Rivers fall on the days of "Chu", "Ding", or "Wei", it is very auspicious to send people to carry out counterintelligence. For example, in the first lunar month, the "Ding" day is on the午 position. If the卯 or酉 appears on the午 position, it matches this pattern. As for how to calculate the days: the day after the Month Builder is "Chu", the fifth day is "Ding", the seventh day is "Wei", and the eighth day is "Kai".

探賊消息，向天耳臨方吉，乃天上丑未之方也。探人密事向地耳臨方吉，乃天上卯酉之方也。《百煞歌》曰：“天耳天目宜探聽。”春辰、夏未、秋戌冬丑為天目，對沖為天耳。蓋耳目下宜探聽消息也。

To investigate enemy movements, the most auspicious direction is where the Heaven Plate's Chou and Wei branches are located; to uncover someone's private matters, the most auspicious direction is where the Heaven Plate's Mao and You branches are located. The "Hundred Evils Song" states, "The Heaven Ear and Heaven Eye are suitable for investigation." In spring, the Heaven Eye is at Chen; in summer, at Wei; in autumn, at Xu; and in winter, at Chou. The branch that opposes the Heaven Eye is the Heaven Ear. Because the location of the ear and eye is most suitable for gathering information.

《一秤金》云：“凡遣使行間諜，要干支上刑剋不相和，然後可用謀反行間。若上下相生相合，彼之君臣一心，將卒一體，雖欲反間，何隙可乘？”此大有理。又書云：“行間若得傳送發用，又乘朱雀，主讒言易中。”此亦有理，並附之。

The "Yi Cheng Jin" says: Whenever sending envoys to carry out espionage, the day stem and day branch should be in a state of mutual conflict and not harmonious, then it is suitable to use the strategy of reverse espionage. If the upper and lower elements are in mutual generation and harmony, it indicates that the ruler and ministers are united, and the soldiers are in one heart, so even if one wants to use reverse espionage, there would be no gap to exploit. This is very reasonable. Another book says: When carrying out the strategy of reverse espionage, if the transmission of Chuansong (Shen) is used as the first transmission, and it is combined with the Vermilion Bird, which is one of the Twelve Heavenly Generals and governs speech and documents, then the slanderous words are easily believed by the enemy. This is also reasonable, and it is added here together.

差委的否意如何，相生旺合事無他。刑剋囚死妨誤徵，別行更改更蒐羅。可差必定差伊去，天將初傳品揣摩。凡遣使，須看其事之成敗，而其人品要的。如日辰得吉神吉將發用，生合旺相，則斯人可往，而事無他虞矣。若用神囚死刑剋，此人必無力量，必不誠實，而誤我正事也，必須另擇個好人去，即可去得。

Can the person sent out be trusted? If in the divination chart the divine generals are mutually generating, prosperous and strong, and harmonious, then there will be no other complications. But if there are punishments, restrictions, or death positions, this person will delay the military campaign, and we must choose someone else. Those who are truly capable will certainly be sent. As for their character and ability, we can carefully examine them through the heavenly general accompanying the first transmission. When sending an envoy, we must consider both whether the matter can be accomplished and whether the person is trustworthy. If the day stem and day branch receive auspicious divine generals as the first transmission, and they generate and harmonize with each other, being in a prosperous and strong position, then this person can be sent out, and there will be no other complications. But if the initiating divine is in a restricted or death position and is punished or restricted, this person is certainly incapable and dishonest, and will delay our important affairs. Therefore, we must choose another suitable person to ensure the matter is accomplished.

以發用天將決其人之才品能幹：天乙主人厚重有體；太常主美服好飲；青龍主多財有變博；朱雀善言詞，能以詐欺人；太陰恐以私情輸敵；白虎力過人，有威；天空言不與實；螣蛇性暴躁；六合得朋友之助；勾陳思慮雖滯，有擒縱之力；玄武善飫人情實，然多邪淫；而天后美貌，柔而不剛。

From the Heavenly General indicated by the Initiating Transmission, one can judge a person's talent and character. Riding on the Heavenly Nobleman indicates that the person is solid, upright, and has proper decorum. Riding on Tai Chang indicates that the person pays attention to appearance and enjoys food. Riding on the Azure Dragon indicates that the person has abundant wealth and is adaptable. Riding on the Vermilion Bird indicates that the person has good speaking skills, but may deceive others with eloquent words. Riding on Tai Yin indicates that the person may leak secrets and betray due to private feelings. Riding on the White Tiger indicates that the person has extraordinary strength and authority. Riding on Tian Kong indicates that the person speaks insincerely. Riding on Teng Snake indicates that the person is easily angered. Riding on Liu He indicates that the person can receive help from friends. Riding on Gou Chen indicates that although the person's thinking is slow, they have the ability to control and manipulate situations. Riding on the Black Tortoise indicates that the person is good at understanding human emotions, but tends towards immoral behavior. Riding on the Heavenly Empress indicates that the person has a beautiful appearance, is gentle in nature, but lacks decisiveness.

使來辰主日為賓，宜辰制日莫傷辰。日克辰頭言不實，辰傷日上語堪憑。我既遣使入敵，敵亦遣使相答矣，其中或講罷兵，或言投降，未可輕信也。占之則以辰為主，以日為賓，辰上神宜制日上神，日上神不宜制辰上神。日克辰頭，是日上神來克辰上神，我被他制，言必不實；辰傷日上，是辰上神往剋日上神，他被我制，言不敢不實也。《兵帳賦》云：“敵使求和，正時占決，支神制干，即為真說。”《七十二占》曰：“敵有來使，下時剋日上神，其言確切。”

When an enemy envoy arrives, the divination should take the day branch as the host and the day stem as the guest. The day branch should be able to control the day stem, and the day stem should not be allowed to control the day branch. If the god on the day stem controls the god on the day branch, the envoy's words are not trustworthy. If the god on the day branch controls the god on the day stem, then the envoy's words can be trusted. Since our side has sent an envoy to the enemy's territory, the enemy will also send an envoy in return. During these communications, whether they propose to cease hostilities or surrender, we should not easily believe them. The method of divination is to take the day branch as the host and the day stem as the guest: the god on the day branch should control the god on the day stem, and it should not be the other way around. The term "day stem controls the day branch" refers to the god on the day stem controlling the god on the day branch, which means our side is being suppressed by the enemy, and the envoy's words are definitely not truthful. The term "day branch harms the day stem" refers to the god on the day branch controlling the god on the day stem, which means the enemy is being suppressed by our side, and the envoy's words are therefore reliable. The "Tent Assignment" says: when an enemy envoy comes to seek peace, use the hour of the day to cast the divination. If the god on the day branch can control the god on the day stem, then the envoy's words are genuine. The "Seventy-Two Divinations" says: when the enemy sends an envoy, if the god on the hour controls the god on the day stem, then the envoy's words are indeed trustworthy.

日辰上將相生吉，人宅六情凶將起。發用日辰空存詭，日辰年忌耳罡隱。來降歲克貴人偽，日受陰傷防患侵。《軍帳賦》云：“下生其上，知詐偽以不行；用生干支，謂陰謀而罷結。”下生上，乃辰上生日上也。蓋我占他，我有恩以及之，彼感恩而實向也。

The Heavenly General riding on the Day Stem and Day Branch mutually generate each other, which is auspicious; if the Six Emotions deities appear along with malevolent generals on the Day Stem and Day Branch, cunning plots and calamities will arise. If the Initiating Transmission falls into Kongwang along with the Day Stem and Day Branch, the opponent is harboring deceit. The year of action and the Day Stem and Day Branch should most fear the hidden presence of Tian'er, Tian Gang, and Tai Yin. When enemies come to surrender, if the deity on the Tai Su (Sovereign) position overpowers Tianyi Guiren, the surrender is false; if the Day Stem is injured by one's own Yin deity, one should beware of external threats. The "Military Camp Essay" says: when the lower deity generates the upper deity, it shows that deceitful methods are ineffective; when the Initiating Transmission deity generates the Day Stem and Day Branch, it indicates that conspiracies have been dissolved.the so-called "below generates above" means the deity on the Day Branch generates the deity on the Day Stem. Because we are the aggressor against them, we have extended benevolence to them, and they are grateful for this favor, hence their sincere submission.

人宅，即干支也，干支上見六情之神，各以其情斷其奸謀災異。《軍帳賦》以申、子、亥、卯、辰、未為六情：申子為貪狼，貪而無義；亥卯為陰賊，潛為寇盜；辰未為奸邪，淫泆而狂忤。凶將乘之，尤可畏。此出《天元曆書》。

"The term 'person's dwelling' refers to the Day Stem and Day Branch. If the Six Sentiments deities appear on the Day Stem and Day Branch, they should be judged according to the nature they represent to determine the other party's treachery and calamities. The 'Military Tent Treatise' refers to the positions of Shen, Zi, Hai, Mao, Chen, and Wei as the Six Sentiments: Shen and Zi are called Tanlang, meaning greedy and untrustworthy; Hai and Mao are called Yinzhe, meaning engaging in robbery in secret; Chen and Wei are called Jianxie, meaning deceitful, licentious, and rebellious. If凶将 (malevolent generals) ride upon these deities, it becomes even more dangerous. This statement comes from the 'Heavenly Origin Calendar Book.'"

若發用並日辰上見天空、朱雀，來人詭詐，蓋空雀皆虛詐之神也。《兵帳賦》云：“將推課休，朱雀用起以奸謀。”《七十二占》曰：“朱雀加日辰，其言奸詐。”耳，天耳也，春寅、夏巳、秋申、冬亥。罡，天罡辰也。陰，太陰，天乙後二位之神。言主將行年與日辰上，切忌天罡、天耳、太陰臨之，天罡凶神，太陰蔽匿。《兵仗賦》云：“天耳臨年日辰，來使潛機。”又云：“角陰日辰年而奸譎。”角，辰宮星也。

If the initiating transmission and the day stem and day branch show Tian Kong and Zhu Que, the person coming must be deceitful, because Tian Kong and Zhu Que are both heavenly generals associated with falsehood and fraud. The "Treatise on the Army Camp" says: examining the heavenly generals and finding the lesson pattern to be weak, with Zhu Que as the first transmission, indicates that the person comes with sinister intentions. The "Seventy-Two Divinations" say: Zhu Que appearing on the day stem and day branch indicates that the person's words are deceitful. The phrase "ear" refers to Tian Er, which is in the year of Yin in spring, in the year of Si in summer, in the year of Shen in autumn, and in the year of Hai in winter; "Gang" refers to Tian Gang Chen; "Yin" refers to Tai Yin, which is the second position after Tian Yi Guiren. These lines mean: the main general's year and the day stem and day branch should most avoid Tian Gang, Tian Er, and Tai Yin, because Tian Gang is an Inauspicious Spirit (malevolent spirit), and Tai Yin is associated with concealment and hiding. The "Treatise on the Army Camp" says: Tian Er appearing on the main general's year and the day stem and day branch indicates that the messenger has hidden intentions. It also says: Jiao Xu and Tai Yin falling on the day stem and day branch and the main general's year indicate that the other party is deceitful and cunning. Jiao is the star mansion belonging to the year of Chen.

歲，太歲也，上神克貴人天乙為虛詐也。占來降，不論課傳，只觀歲貴。太歲上神克天乙乘神，其詐無疑。假令太歲在申，六壬日申上見神后，貴人繫巳臨丑，被歲上子水克之，是為降也。

"The 'year' refers to the Tai Sui. The god on the Tai Sui overcomes the Tian Yi Guiren, indicating deceitful intentions. When divining about an enemy's surrender, there is no need to examine the Four Lessons and Three Transmissions in detail. Instead, focus on the Tai Sui and Tian Yi Guiren: if the god on the Tai Sui overcomes the god that the Tian Yi Guiren is riding, then the enemy's surrender is certainly false. For example, if the Tai Sui is in Shen, and on a Liunin day, Shen has Shenhou Zi, while the Tian Yi Guiren belongs to Si and is located in Chou, being overcome by the Zi water on the Tai Sui, this indicates a false surrender."

末句“日受陰傷”，謂日干被日之陰神克也。假令丙午日干上寅為日之陽神，日陰寅上見亥水剋日干，是謂日受陰傷，利主人也。《兵仗賦》云：“外國人來，歲神克天乙而禍至；他邦情異，陰神賊日辰以愁之。”是也。情異，謂有異心也。一說為日辰而言之，謂日辰受用陰陽克之也。

The last sentence "the day stem is harmed by yin spirits" refers to the day stem being attacked by the yin spirits of that day. For example, on a Bingwu day, if the day stem has Yin, which is the yang spirit of that day, and then on Yin there is Hai water, which turns back to attack the Bing fire day stem, this is called the day stem being harmed by yin spirits, which is favorable for the main party. The "Bingzhang Fu" says: when foreigners come, the Tai sui spirit attacks the Tianyi nobleman, misfortune is about to arrive; when other countries have ulterior motives, the yin spirits harm the day stem and branch, causing worry.the so-called "qing yi" means having two minds. Another interpretation refers to the day stem and branch being attacked by the yin and yang spirits involved in the initiating transmission.

敵約曹沖子巳推，日辰上見詐謀來。子申亥卯並辰未，定是虛謀莫亂猜。敵使虛實，以來降來說者說。至於敵人來約我，則誠偽在敵，主其可往與否，亦不可不占也。法以日辰上見功曹、太沖、神后、太乙四神，皆為詐偽，不可往也。《軍帳賦》云：“後乙曹沖，臨日辰而偽詐。”是也。《玉曆》云：“申子為貪狼，亥卯為陰賊，辰未為奸邪，此六辰臨於日辰，皆主虛詐。”《玉曆》，天文書也，六壬取之。

An enemy inviting our side to a meeting or battle should be judged using the four spirits: Gongcao (Yin), Taichong (Mao), Shenhou (Zi), and Taiyi (Si). If these appear on the day stem and day branch, the enemy's intention is deceit. If the Zi and Shen, Hai and Mao, or Chen and Wei appear together, it is definitely a trap. There is no need to be suspicious. The previous passage discussed the truthfulness of the enemy's words, referring to the case where the enemy comes to surrender or make a proposal. As for the enemy inviting our side to meet, whether their intention is sincere or deceptive lies with them. Our side should not decide to go without consulting a divination. The method is: if the day stem and day branch show Gongcao, Taichong, Shenhou, and Taiyi, they all indicate deceit and we should not go. The "Military Tent Assignment" says, "If Shenhou, Taiyi, Gongcao, and Taichong appear on the day stem and day branch, it is deceit," which is exactly this meaning. The "Jade Chronicle" says: Shen and Zi are Tuanlang, Hai and Mao are Yinze, Chen and Wei are Jianxie. These six earthly branches appearing on the day stem and day branch all indicate false feelings and deceit. The "Jade Chronicle" is a book about astronomy, and Six壬 has adopted its statements.

據成書所載，皆以神將吉主可往，以神將不吉不可往，其實有善贊軍務者，約之誠固可往，即約之詐亦當隨其詐而入其虛，預設防備，明踐盟約，如鴻門之宴、河梁之會，雖極凶險，其實甚平穩也。

According to the existing texts, if the divination shows a favorable omen, one should go; if not, one should not. In reality, if there is a skilled person in the army who is good at planning military affairs, even if the other side sincerely invites, one can go. Even if the other side is pretending, one should follow their deception and find their weakness, prepare in advance, and go to fulfill the agreement with dignity and integrity. Just like Liu Bang attending Xiang Yu's Hongmen Feast, or when generals met on the He Liang Bridge, which seemed extremely dangerous, but in fact proceeded very smoothly.

將帥心驚視日辰，魁罡夜襲後沖霖。青常便信虎勾陳，朱雀螣蛇恐有真。興師日久，忽覺將心不寧，何以占之？則視日辰上有魁罡立者，主當夜有兵襲寨。若天后、太沖加之，主有霖雨，蓋天后為雨澤之神，而太沖為天河故也。青龍、太常有使信至，白虎而傷病，勾陳被捉鬥傷，大戰將至，朱雀螣蛇，恐怖驚嚇。

The general suddenly felt anxious and uneasy, so he looked at the heavenly stem and earthly branch of the day to see which divine generals were present: if Hekui and Tiangang are present, there will be an enemy attack during the night; if Heavenly Empress and Taichong are present, there will be continuous rain; if Qinglong and Tai Chang are present, there will be messages or letters arriving; if Baihu is present, there will be injuries or illness; if Gou Chen is present, there will be capture or conflict; if Zhuque and Teng Snake are present, there will be fear and terror, and these often come true. If the campaign lasts for a long time and the general suddenly feels uneasy, he should check whether Hekui Xu or Tiangang Chen are present on the day's heavenly stem and earthly branch. If they are, it indicates that enemy troops will attack the camp that night. If Heavenly Empress and Taichong are present, it indicates continuous rain, because Heavenly Empress is the general of rain, and Taichong Mao is the location of the Milky Way. If Qinglong and Tai Chang are present, there will be messengers or letters arriving; if Baihu is present, there will be injuries or illness; if Gou Chen is present, there will be capture or fighting injuries, and a major battle is coming; if Zhuque and Teng Snake are present, there will be fear and terror.

見兵而主將忽然心動才占，不動則不必占也。行軍見怪忽然間，天象禽星以類占。倘或類神無此物，研諸四課卜三傳。行軍之際，有非所見而見者，即謂之怪，非必山精水魅。看是何物，以天上二十八宿禽星辨其宮分吉凶。倘或類神不載，則以四課三傳吉凶卜之。以月將加時，視天上類神臨何辰，以所臨地分之神與日干較其生克定吉凶，更以天將詳之，休咎見矣。

This method is used when the general suddenly feels a sense of movement at the moment of going to war; if there is no unusual feeling, there is no need to cast a divination. While on the march, if an unusual thing suddenly appears, one should use the禽星 of the twenty-eight constellations in the sky, classify the object according to its type, and make a judgment. If the object is not listed in the class of spirits, then one should study the four lessons and calculate the three transmissions. When encountering something that should not be seen but is seen, it is called a strange occurrence, which may not necessarily be mountain spirits or water monsters. First, identify what the object is, then determine which palace the corresponding禽星 of the twenty-eight constellations falls into, and judge its fortune or misfortune. If the object is not listed in the class of spirits, then use the fortune or misfortune of the four lessons and three transmissions for divination. The method is to place the month general on the time to form the heaven plate, see which zhi the class spirit of the object falls on, then compare the heavenly god on that zhi with the day stem to determine the relationship of generation and overcoming, and judge the fortune or misfortune. Then examine the heavenly general it is riding, and one can see whether it brings fortune or misfortune.

子鼠蠍燕丑犀牛，虎豹貓狸寅上求。卯兔驢騾狐共取，魚龍蛟蜃鯗辰求。蛇蜴蟮蚯蚓巳內，天馬獐鹿雀午頭。鳩鷹雁鴿羊鸛未，申鵬鵝猱及猿獼。雞鴨鳥鵲酉見鴉，豺犬狼獒戌土留。豬豚狳熊皆屬亥，十二宮中畜類周。

The twelve Earthly Branches each govern a category of animals, and this mnemonic clearly assigns them: the Zi (Rat) branch governs rats, scorpions, and swallows; the Chou (Ox) branch governs rhinoceroses and oxen; tigers, leopards, cats, and civets are under the Yin (Dragon) branch; rabbits, donkeys, mules, and foxes belong to the Mao (Rabbit) branch; fish, dragons, sea serpents, clams, and dried fish are under the Chen (Tiger) branch; snakes, lizards, eels, and earthworms are in the Si (Snake) branch; horses, deer, and birds are governed by the Wu (Horse) branch; quails, hawks, geese, pigeons, sheep, and storks belong to the Wei (Goat) branch; the Shen (Monkey) branch governs pheasants, geese, and monkeys; chickens, ducks, birds, magpies, and crows are found in the You (Rooster) branch; jackals, dogs, wolves, and mastiffs remain under the Xu (Dog) branch; pigs, piglets, armadillos, and bears are assigned to the Hai (Pig) branch. All the animals in the twelve branches are thus clearly categorized.

凡軍中無故見龍者，百日血光之災，龍噴火，主混沌大戰；若忽見騎龍上天，詔書立至；龍雲轉磨，大將起兵。又曰：龍墜地者水災，龍鳴有大雨；聞龍說話者，聖人出世，文武爭鋒，大兵作亂之兆；見龍取水者，忌行兵；出水者，行兵大勝。

If a dragon appears in the army without any cause, it indicates a bloodshed disaster within a hundred days. If a dragon spits fire, it signifies a great chaotic battle. If someone is suddenly seen riding a dragon into the sky, the imperial edict will arrive immediately. If dragons and clouds spiral around like a grinding stone, it means the general will raise troops. Another saying is that if a dragon falls to the ground, there will be floods; if a dragon calls out, there will be heavy rain; if one hears a dragon speaking, it is a sign of a sage's appearance, a struggle between scholars and warriors, and chaos in the army; if one sees a dragon drawing water, it is inauspicious to go to war; if one sees a dragon emerging from water, going to war will result in a great victory.

蛇者，大凶之兆，如見寅申，亦有陰謀事，並主敵兵至。如入營傷人者，夜有賊偷營；蛇當道，前防敵兵，不傷人者無害；蛇盤旋金鼓上，大將勞心，不可出戰。蛇截道，若安營帳埋伏固守之則免難；遁入水者有喜，可速進兵；蛇入帳上或床上盤者，勿得殺之，主生喜，若祭禱山川，則敵兵自敗來降；蛇自營內出外，主軍中潰散，宜大將禳之吉。

Seeing a snake is a great omen of misfortune. If a snake is seen on the days of Yin or Shen or in those directions, it indicates there will be plots and enemy troops approaching. If a snake enters the camp and bites someone, there will be thieves entering the camp that night. If a snake is lying across the road, be cautious of enemies coming from the front; if the snake does not attack, there will be no harm. If a snake is coiled around drums or other military instruments, it indicates the general will be troubled and should not go out to fight. If a snake blocks the way, just set up camp and set a trap to defend, and disaster can be avoided. If a snake enters the water, it is a good omen and troops should advance quickly. If a snake climbs onto the tent or bed and coils, do not kill it, for it signifies good news; if you also pray to the mountains and rivers, the enemy troops will retreat and surrender on their own. If a snake moves from inside the camp to outside, it indicates the army will scatter, and the general should take measures to appease the spirits to bring good fortune.

行軍見斗牛沖陣，主兵敗之兆。若二牛相鬥，勝牛來者勝，敗牛來者敗散。

When marching in the army and seeing two bulls fighting and colliding with our formation, it is a sign of defeat. If the two bulls are fighting each other, observe the outcome: if the bull that wins turns towards our side, the army will prevail; if the bull that loses turns towards our side, the army will be defeated and scatter.

馬，龍駒也，見馬跳舞者喜兆，有休兵息爭之意。馬食砂石者，遇敵兵，大勝；馬忽生角，主陰謀事；馬忽產人形，大兵將起；馬望月而嘶者，有大兵至，宜備之則吉；馬作人言，主將士災傷，言吉宜固守，吉凶宜殺以祭；馬產子自食者，主陰謀傷害士卒，宜殺此畜與眾兵食之，吉，或殺之埋於刑方；馬出戰張尾者，主先勝後傷，宜謹守勿戰，三旬內出陣不利主將；馬回拗膝及咬主衣，有奸細；馬產青駒，將軍戰勝，取封疆之兆。

A dragon-born fine horse is a good omen. If you see the horse leaping like a dancer, it signifies joy and the cessation of warfare. If the horse eats sand and stones, it indicates that when encountering enemy troops, you will achieve a great victory. If a horse suddenly grows horns on its head, it suggests there will be secret plots. If a horse gives birth to something human-like, it means a large army is about to rise. If a horse neighs at the moon, it indicates that a large army is approaching; if you prepare in advance, it will be auspicious. If a horse speaks human language, it means there will be casualties among the soldiers. If the horse speaks good words, you should hold your position; if it speaks bad words, you should kill the horse and use it for worship. If a mare gives birth to foals but eats them herself, it indicates there is a plot to harm the soldiers. You should kill the mare and distribute its meat among the soldiers, or kill it and bury it in the direction of the conflicting position to bring good fortune. If a horse spreads its tail when coming out of the formation, it means first victory then injury; you should be cautious and hold your position, avoiding battle. Within thirty days, if the horse comes out of the formation, it will be detrimental to the general. If a horse turns its head, bends its knees, and bites the owner's clothes, there are spies within the camp. If a horse gives birth to a foal of blue color, it means the general will achieve victory, indicating a favorable omen of expanding territory and receiving a title.

軍中有飛鳥宿於鼓金旌旗者，為客兵至；若作巢者，將凶；鳥入水化為蛤、為魚，爭地之兆。群鳥隨我軍出陣，敵兵不戰而走；若成群沖陣者，賊兵勝，鳴者凶極。鷹鷂入營捕鳥，主敵人分散來劫掠之象，捕得鳥去大凶，未捕得去吉。

In the army, if flying birds rest on the war drums, gongs, and banners, it indicates the arrival of enemy troops; if the birds build nests on these objects, it foretells a general calamity. If birds dive into the water and turn into clams or fish, it is a sign that both armies will fight over territory. If a flock of birds follows our army as it goes into battle, the enemy will retreat without fighting; but if a flock of birds rushes toward our formation, the enemy will win. If the birds then cry out, the situation becomes extremely dangerous. If eagles or hawks enter the camp to catch birds, it signifies that the enemy will attack in several divisions. If they catch birds and then fly away, it is a great disaster; if they do not catch any and fly away, it is auspicious.

飛鳥成群集大旗杆，須防伏兵，軍中宜設備之，出陣不吉。大鳥入營不知名者，敵設奸謀，起兵固守則吉。鴉飛鳴者，防兵潰。鳩鴿於營中作斗及鳴者，七日有暴兵災生，不然或主營寨有虛驚。野雞飛叫入營，主兵難住，有兵患兵災；若後向飛前，應在他營；前飛向後，應在我寨。

A flock of birds flying together and gathering on a tall flagpole indicates the need to be on guard against hidden troops; the military should prepare in advance, and going out to fight at this time is inauspicious. If a large bird whose name cannot be called enters the camp, it signifies that the enemy has set a cunning plot; if the army remains steadfast and resists, it will be auspicious. If crows fly over and call out, there should be vigilance against the army scattering. If quails and pigeons fight and call within the camp, there will be sudden military disaster within seven days, or there will be a false alarm within the main camp. If a pheasant flies and calls into the camp, it indicates that the army will find it difficult to stay, and there will be military troubles and disasters; if it flies from back to front, the disaster will affect another camp; if it flies from front to back, the disaster will affect our own camp.

鴟梟飛鳴前後，軍心失機，兵勢不堅，主將宜安撫士卒，申明號令則吉。白鳥入軍主兵災，更看巢於何處，旺方災輕，刑方災重。飛鳥銜花落軍前者，大將得眾心，出戰有功，大喜將至也。彩鳥飛翔，從歲德上來者，主暴病，伏兵沖陣，防兵怪及奸謀。百舌鴉營，敵有奸計，五更有賊劫寨防之。赤鳥入軍，有天神助陣，主喜。

Owls and similar birds flying and calling around the military camp indicate scattered military morale and missed opportunities, with unstable forces. The commander should comfort the soldiers and restate orders to bring good fortune. White birds flying into the army portend military calamity; one should observe where the nest is built: if it is in the prosperous direction, the disaster is light; if in the direction of conflict and suppression, the disaster is severe. If a bird carrying flowers lands before the army, it indicates the general is deeply loved by the troops, will achieve great success in battle, and great joy is coming. If colorful birds fly in from the direction of the annual virtue, it signifies sudden illness and hidden troops attacking, requiring vigilance against supernatural phenomena and treachery. If the nightingale is noisy within the camp, the enemy has cunning plans, and there will be an attack on the camp at the fifth watch, requiring strict precautions. If red birds fly into the army, it signifies heavenly spirits aiding the army, bringing good fortune.

營中夜間怪鳥鳴，於鳴處立旗、磨兵器、禳之吉，旺方有可，忌方賊至。鶯語營中，主將出陣有聲名，且得君賞賜。鵪鶉成群入軍，主士卒多淫奔，獲鶉出戰勝，不獲反被敵傷。杜宇入營，主賊凶我吉。鸛入營，主天雨。鶴入營，主朝廷有恩詔至。

At night, if a strange bird cries out in the camp, setting up a flag and sharpening weapons at the place where it cries will bring good fortune. If the cry comes from a direction of prosperity, it is acceptable; but if it comes from a forbidden direction, it indicates enemy troops are coming. If a yellow swallow cries in the camp, the general will gain fame and receive rewards from the king. If a group of quails flies into the camp, it signifies many soldiers will commit immoral acts and run away. If you can catch the quails, you will win in battle; if not, you will be injured by the enemy. If a cuckoo bird flies into the camp, it indicates the enemy will be defeated and you will be victorious. If a stork enters the camp, it signifies rain is coming. If a crane enters the camp, it indicates an imperial decree will be issued from the court.

軍營中無故有蟲出沒，是為兵潰人離之兆。鼠咬兵器皮條，主兵潰散，遷營吉，守舊凶；鼠咬弓箭衣服，主敵人以妖術害我，可速移營；白鼠隨軍，獲之主有戰功，須以來方決敵在何處；群鼠出營，主文書、火發、賊來，若移營免災。蠅蟎不時集營，主士卒瘟疫痢疾，遷營祭禱可免。蝴蝶飛集營中，防有奸軍，過三日後無竟，且主士卒迷戀。螻蟈在軍聚鳴前後，防營內有大災，大將當賞犒三軍，免驚。

In the military camp, if there are strange insects appearing without cause, it is a sign of defeat and the troops dispersing, with the soldiers losing unity. If mice gnaw on the leather straps of weapons, it indicates the army will disperse; moving the camp is auspicious, but holding fast to the original position is inauspicious. If mice gnaw on bows and clothes, it suggests the enemy will use witchcraft to harm us, and we should move the camp quickly. If white mice follow the army, capturing them indicates there will be military achievements, and we should also determine the enemy's position based on the direction from which they came. If a group of mice run out of the camp, it indicates there will be matters concerning documents, fire, or enemy attacks; moving the camp can avoid disaster. If flies and mites constantly gather in the camp, it indicates soldiers will suffer from plague and dysentery; moving the camp and performing sacrifices can prevent this. If butterflies gather in the camp, we should be cautious of spies within the army; if there is no further movement within three days, it can be disregarded, but it also indicates soldiers may be indulging in women. If crickets and toads gather together and make noise in front and behind the camp, we should be wary of a major disaster within the camp; the general should reward and entertain the troops to prevent fear and panic.

行軍有野獸沖陣者，不祥之兆，獲得者小吉，不獲者大凶。軍中見異獸不識者，看有爪牙否，有爪牙三七日月有敵兵至傷人，無牙爪不畏。狼虎入軍，三七日防戰，先行兵者凶，後舉兵者勝；獲者吉，不獲者凶。若行軍前後有狼虎鳴者，防暴兵侵斥，在申方有戰爭，三軍宜固守則吉。

When wild animals attack the military formation during a campaign, it is an ominous sign. If the animal can be captured, it is a minor auspicious omen; if not, it is a great misfortune. If strange creatures without names are seen in the army, observe whether they have claws and teeth. If they do, there will be enemy soldiers injuring people within twenty-one days. If they do not, there is no need to fear. If wolves or tigers enter the camp, there should be vigilance for battle within twenty-one days. The one who attacks first will suffer misfortune, while the one who acts later and takes the initiative will prevail. Capturing the animal is auspicious; failing to do so is ominous. If wolf or tiger howls are heard before or after the campaign, be alert for sudden enemy attacks. There will be battle in the direction of Shen, and the army should hold its ground to be auspicious.

野狐入營，主軍心不寧，獲之則吉，不獲者凶。熊羆入陣，獲得無損，不獲傷人，從天德天喜方至者，主大將生子。野獸夜間過營鳴者，移營則吉，日間鳴走繞軍者，逃亡之兆，移營賞眾可免。

A wild fox running into the camp indicates unrest among the soldiers. If it is caught, it is auspicious; if not, it is ominous. A bear or a boar entering the battlefield, if caught, brings no loss; if not caught, it will injure people. If it comes from the direction of Heavenly Virtue or Heavenly Joy, the general will have a son. If wild animals pass by the camp at night and call out, moving the camp is auspicious. If they run around the camp during the day while calling out, it signifies someone will flee. Moving the camp and rewarding the soldiers can prevent this.

軍中以金鼓旗為三皇，旌角麾鈴鐸為五帝，大將進兵則用鼓，收軍則用金，大師則建旗，招軍則用麾，催軍則用角，建陣象方則用旌，旌小旗也，傳事出入則以鈴鐸，俱軍中之用器。

In the military, the gong, drum, and flag are regarded as the Three Emperors, while the banner, horn, banner pole, bell, and bell are considered the Five Emperors. When a general advances with his troops, he beats the drum; when he orders the troops to retreat, he sounds the gong. When launching a large-scale campaign, he raises a large flag. To gather the troops, he waves the banner pole. To urge the troops forward, he blows the horn. To arrange the formation and indicate positions, he uses the banner, which is a small flag. To convey military orders, he rings the bell and sounds the bell. These are all the instruments used in the military.

若聲雄者軍勝，聲低者軍敗，無聲者為國勢去；無故自鳴者，主大兵將起；無故自裂者敗凶必速；忽生光華者，客兵至；或如染血，或似塗泥，或分潰，不出三旬大敗。旌旗麾帶無風似有風者指敵，我將勝；背敵，敵兵來；若有風似無風者，將威；上指，將易；若有風下垂者，軍士自服；若火燒者，將婦拜佛；若無故自飛起者，兵潰。

The sounds emitted by these objects are strong and resounding, indicating victory for our army; if the sounds are weak and dull, it foretells defeat for our army; if they cannot produce any sound, it signifies the decline of the state. If the objects suddenly make noises on their own, it indicates the outbreak of a large military campaign; if they crack on their own without cause, disaster and defeat are imminent. If the objects suddenly shine brightly, it means that both friendly and enemy forces are approaching; if the surface of the objects appears bloodstained or muddy, or if they break apart, a great defeat will occur within thirty days. If the banners and streamers move as if there is wind even when there is none, moving toward the enemy's direction indicates our army's victory; if they move away from the enemy's direction, the enemy troops will soon arrive. If there is wind but the banners remain still, it indicates the general has authority and dignity. If the banner corners point upward, the general will be replaced; if they hang low despite the wind, the soldiers will become obedient. If the banners catch fire, it signifies the general's wife is engaged in religious worship. If the banners rise suddenly without cause, it indicates the army will scatter and disintegrate.

金、石、絲、竹、匏、土、革、木，樂器也。若聲音和，主世有清平之慶。音聲雜厲，主有亂離之事。若食器中忽變血色者，將軍戰勝有功。盞碟作聲，刺客至。不用自迸碎者，大將更；又囚徒主逃。

The eight categories of materials for musical instruments are metal, stone, silk, bamboo, gourd, clay, leather, and wood, collectively known as the Eight Sounds. When the sounds produced are harmonious, it signifies a peaceful and orderly world, which is a cause for celebration. If the sounds are chaotic and piercing, it indicates turmoil, disorder, and separation. If dining utensils suddenly turn blood-red, it foretells the victory and merit of a general in battle. If cups, plates, and dishes make sounds on their own, it warns of an assassin's approach; if they crack and shatter without anyone touching them, it signifies the replacement of a general and the escape of a prisoner.

將軍刀劍生血斑，大戰有功，抽劍不出鞘，有陰謀事。刀劍自折，客吉主凶。刀劍有火光，客至防戰。刀劍自鳴，大戰有功。刀劍火焚，上將罷。刀劍化鳥，將士散亡。刀劍化神鬼，將立功勳。刀劍似大搖棹，速有大戰，又主兵散。刀亂響，恐防混戰。驢馬奔咬，軍旅不利。兵器作人言，吉語則吉，凶語則凶。馬廄火焚，大兵將起。鐵甲噴火，不日交戰。槍頭生火，敵客生侵。木驢自走，千里行征。輕車有滯，君王不詔。刁斗自飛，兵回將易。

The general's sword and dagger show blood spots, indicating a great battle with merit. If the sword cannot be drawn from its sheath, it signifies a plot. If the sword and dagger break by themselves, it is auspicious for the guest side and ominous for the host side. If firelight flashes from the sword and dagger, it means enemy troops are coming, and battle should be prepared. If the sword and dagger make a sound by themselves, it indicates a great battle with merit. If the sword and dagger are burned to ashes, the superior officer will be dismissed. If the sword and dagger turn into birds, it means the soldiers will scatter and flee. If the sword and dagger turn into spirits or ghosts, it means the general will achieve great merit. If the sword and dagger sway like large oars, it indicates a battle will happen soon, and also that the army will disperse. If the sword body makes noise, be cautious of being involved in a chaotic battle. If donkeys and horses run wildly and bite people, it is unfavorable for the military. If weapons speak human language, good words mean good fortune, and bad words mean bad fortune. If the stable catches fire, it indicates a large army will be mobilized. If firelight sprouts from iron armor, battle will happen soon. If fire appears on the tip of a spear, it means enemy troops will attack. If the wooden ram used for attacking a city moves by itself, it indicates a distant campaign of thousands of miles. If light chariots move slowly, the king will not issue an order. If the military drum used for signaling time flies up by itself, it means the army will retreat, and the commander will be replaced.

凡城營房舍，無故生火照耀，其地荒涼，庶人為官。城營吐火光赤色，兵潰。宮殿臭氣，大凶。宮門自開，臣叛；自關，主兵入境。屋舍自香，生貴人，又曰神仙自會。宮殿聲鳴，主更人離。樑柱自折壞，主凶。帳房自鳴，宜賞軍。屋舍有鬼喚者，宜修福，又曰人亡。關鎖不能開，防奸人。屋舍忽無，此地必戰；屋舍忽添，年內大熟。宮殿內忽有胡人現形，主有焚戮、兵戰、將更、地沒。

Whenever a city, camp, or house suddenly catches fire or emits light without cause, it indicates that the area will become desolate and that common people will hold official positions. If red flames spew out from a camp, it signifies the scattering of troops. If a palace emits a foul smell, it is a great omen of misfortune. If the palace gate opens by itself, it indicates rebellion among the ministers; if it closes by itself, it suggests enemy forces entering the country. If a house naturally produces a fragrant smell, it indicates the appearance of a nobleman, or possibly a gathering of immortals. If a palace makes a sound by itself, it signifies changes in personnel and the dispersion of people's hearts. If beams and pillars break spontaneously, it is an omen of misfortune. If a tent makes a sound by itself, it is a sign to reward the soldiers. If ghosts call out from within a house, it suggests the need to perform good deeds and accumulate merit, or it may indicate the death of someone in the family. If a door lock cannot be opened, one should be cautious of spies. If houses suddenly disappear, there will surely be warfare in that area; if houses suddenly increase, there will be a great harvest within the year. If the image of a foreigner appears suddenly within a palace, it indicates that there will be burning and killing, warfare and fighting, changes in generals, and the loss of territory.

紫微垣乃天皇帝座，北斗為之拱衛。若有赤氣入斗，一年內大旱，又主外兵主境。黃氣入斗，君恩臣義，國正條明。白氣入斗，八月內大兵作戰。青氣入斗，文貴武伏。黑氣入斗，妖兵大作，又主大水。紫氣入斗，君聖臣賢。

The Purple Micro Enclosure is the throne of the Heavenly Emperor, with the Seven Stars of the Big Dipper surrounding it. If red clouds enter the Big Dipper, there will be a great drought within a year, and also an invasion by foreign troops. If yellow clouds enter the Big Dipper, the sovereign shows mercy, ministers display righteousness, the state affairs are clear and orderly. If white clouds enter the Big Dipper, there will be large-scale warfare within eight months. If green clouds enter the Big Dipper, it indicates prominent ministers and generals who submit humbly. If black clouds enter the Big Dipper, it signifies the rise of strange armies and a great flood. If purple clouds enter the Big Dipper, it indicates a wise sovereign and capable ministers.

袁子曰：凡占見異，當以月將加時，看日祿泊於何官上，即從日祿上起五符，次天曹、地府、風伯、雷公、雨師、風雲、唐符、國印、天關、地鑰、天賊分佈十二宮分。看所見之物，或異鳥飛來，或風起卷旗，或馬嘶蛇入，或旌旗不動而自動，或金鼓不鳴而自鳴，從何方神上來，從何方神上起，即以其所見之時占之，吉凶自見。

Yuan Zi said: Whenever one encounters strange phenomena for divination, one should place the month general on the time of occurrence to form the heaven plate. Then observe where the day stem's禄神 is located, and from that palace, start counting five symbols in sequence to arrange the heaven court, earth palace, wind god, thunder god, rain god, wind and cloud, Tang symbol, national seal, heaven gate, earth key, and heavenly thief, distributing them fully across the twelve palaces. Then observe the phenomenon one has seen—whether it is a strange bird flying in, or wind rolling up banners, or a horse neighing, or a snake entering, or banners moving on their own without being touched, or gongs and drums sounding on their own without being struck. Determine from which palace of a god the phenomenon comes and where it occurs. Then set up the lesson according to the time when the phenomenon was observed, and the fortune or misfortune will naturally appear.

如五符方位有鳥來，主有喜信，所謀皆利。天曹亦主有文書喜慶，無災禍也。地府戰則成功，有奇喜。風伯主口舌，宜固守營寨。雷公主大雨滂沱，雖有召喚，亦不可出，安防災禍。雨師出行不宜遠途，大雨淋漓。風雲主憎嫌，且防有賊，不可舉兵。唐符主大潰，和諧宮府，大兵至此，所求遂意。國印主皇恩喜詔，或有賜賞，並文字、求謀稱意。天關宜伏兵守寨，興兵則悲。地鑰當提防失財，招喚莫出，以免災咎。天賊口舌爭嚷有驚，更提防奸詐，謹慎免憂。以上十二條，吉至則順受，凶來則修德以祉之。

For example, if the position of Wu Fu has birds flying in, it indicates good news and smooth progress in all planned affairs. The position of Tian Cao also indicates the arrival of documents and good fortune, with no misfortune. The position of Di Fu indicates a decisive victory and unexpected good fortune. The position of Feng Bo indicates disputes and gossip, so it is advisable to remain in camp. The position of Lei Gong indicates heavy rain; even if someone calls, one should not travel and should remain vigilant against misfortune. The position of Yu Shi indicates that traveling far is not advisable, as there will be heavy rain on the way. The position of Feng Yun indicates that people will dislike you and you should also be cautious of thieves, so it is not advisable to launch an attack. The position of Tang Fu indicates that the enemy will be completely defeated, and you will have harmonious relations with the authorities. When the army arrives here, all your wishes will be fulfilled. The position of Guo Yin indicates imperial grace or rewards, and documents and affairs will all go smoothly. The position of Tian Guan is suitable for setting up ambushes and guarding the camp; if you actively launch an attack, it will bring sorrow. The position of Di Yao warns of potential financial loss; if someone calls, do not go out, to avoid bringing misfortune. The position of Tian Zei indicates disputes and being startled, and you should be especially cautious of deceit. By being cautious and prudent, you can avoid worries. The above twelve positions: when good fortune comes, accept it; when misfortune comes, cultivate virtue and do good deeds to dispel it.

遙望人來子孟良，仲商季惡立天罡。持兇器看支干上，巳賊卯冤亥子強。辰戌功曹傳送更，勝光並酉欲潛藏。途路之間遇見有人來者，未審善惡休咎，看神后子臨四孟。四孟者，寅申巳亥，好人也；神后加仲是商人，加季是惡人。立天罡，我立天方罡以避惡人，則惡人不敢近我。若見舟人來，天罡加孟是吏人，仲季同前。《七十二占》云：“軍歷危險，逢異人宜防備。可向天上天罡下去，此為八極俱張，人不可當。”

From a distance, if someone is seen coming, look at where the Shenhou (Zi) falls: if it falls on the four beginning positions (four Climes), the person is good; if it falls on the four middle positions, the person is a merchant; if it falls on the four end positions, the person is evil. At this time, one should stand at the position where the Tiangang (Chen) is located to avoid the person. If the person is holding a weapon, look at the gods associated with the day stem and day branch: Taiyi (Si) in the巳 position indicates a thief, Taichong (Mao) in the卯 position indicates a case of injustice, Dengming (Hai) in the亥 position and Shenhou (Zi) in the子 position indicate a strong enemy; Tiangang (Chen) in the辰 position, Hekui (Xu) in the戌 position, and Gongcao (Yin) and Chuansong (Shen) indicate officials or enforcers; Shengguang (Wu) in the午 position and Congkui (You) in the酉 position indicate that the person is trying to hide or escape. If someone is encountered face to face on the road and it is unknown whether they are good or evil, whether it is auspicious or ominous, check if Shenhou (Zi) is located on the four beginning positions—these four positions refer to寅,申,巳,亥. If Shenhou (Zi) is on the four beginning positions, the person coming is good; if it is on the four middle positions, the person is a merchant; if it is on the four end positions, the person is evil. What is called 'establishing Tiangang' means to stand at the position where Tiangang (Chen) is located to avoid evil people, and the evil people will not come close. If a boatman is seen coming, Tiangang (Chen) on the four beginning positions indicates officials or enforcers, and the judgment for the four middle and four end positions is the same as before. The 'Seventy-Two Divinations' say: when an army passes through dangerous terrain and encounters a suspicious person, they should be cautious and move towards the direction where Tiangang (Chen) is located on the Heaven Plate, which is called 'eight directions spread out, no one can block the way.'

執持兇器，若遇持器之人，日辰上太乙是賊人，太沖是冤人，登明神后兇惡之人，河魁功曹傳送是吏人，勝光從魁其人慾避難。此皆行軍之途間，或當危險之際，有奸細，若見此等怪異之人，不得不占。

Now, regarding someone holding a weapon: if you meet someone carrying an instrument on the road, observe the gods associated with the day stem and day branch. If Taiyi is on Si, this person is a thief. If Taichong is on Mao, this person has grievances. If Dengming is on Hai or Shenhou is on Zi, this person is fierce and dangerous. If Hekui is on Xu, Gongcao is on Yin, or Chuansong is on Shen, this person is an official's subordinate. If Shengguang is on Wu or Congkui is on You, this person is fleeing from trouble. These are all people one might encounter while on a military campaign or in a dangerous situation: there may be spies within the army. When encountering such suspicious individuals, it is necessary to cast a divination.

占圍之能傷否。被圍上剋日辰傷，天將重刑有禍殃。神將比生為優矣，日辰年命克凶亡。萬一孤軍深入，彼眾我寡，前後不及，被圍敵境，則或傷或否，突圍出方，引軍避鋒，尤不可不慮也。《軍帳賦》曰：“傷不傷，視陰陽。”謂日辰陰陽四課互剋日辰，或日上剋日，辰上克辰，必有鬥傷。如日辰上神剋日辰，而所見天將又重克之，禍殃必至。

This divination concerns whether injury will occur after being surrounded. If the upper god controls the lower one, and injures the day stem and day branch, then there will be loss. If the heavenly general that is ridden upon adds another layer of punishment, there will certainly be calamity. If the god and general are in harmony with me, the situation will be favorable. However, if the day stem and day branch are attacked by the year stem and the heavenly stem, it indicates danger and possible death. If a force is isolated and outnumbered, with no support from the front or back, and is surrounded within the enemy's territory, then whether injury will occur, which direction to break through, and how to lead the troops to avoid the enemy's main force must be planned in advance. The "Military Camp Essay" says, "Whether there will be injury or not, look at the yin and yang of the four lessons." This means that if the yin and yang of the four lessons reverse to control the day stem and day branch, or if the god above the day stem controls the day stem, and the god above the day branch controls the day branch, there will certainly be conflict and casualties. If the gods above the day stem and day branch control the day stem and day branch, and the heavenly general that is ridden upon adds another layer of punishment, calamity is certain.

神將謂日辰上神將也，比生謂日上與日相比相生，或與辰相比相生，辰上與辰相比相生，或與日相比相生也。《金匱經》曰：“忽被兵圍，若日辰上神相生不傷，相剋有傷；若天將重剋日辰，其凶更甚。”假令甲子日逆貴，甲上見登明，子上見從魁，二將俱為不傷，甲上登明乘太常，子上從魁乘大陰，二天將雖不傷，而太常乃克支，太陰乃克干，亦有害，稍輕耳。日辰與年命相生則吉，相剋則凶。

The term "divine general" refers to the deities and heavenly generals associated with the day stem and day branch. "Mutual generation" refers to the deities on the day stem and day branch that are harmonious and mutually supportive, either with the day stem or the day branch. The "Golden Chest Classic" states that if one is suddenly surrounded by enemy troops, and the deities on the day stem and day branch are mutually supportive, there will be no injury; if they are mutually controlling, there will be casualties. If a heavenly general adds another layer of control over the day stem and day branch, the danger becomes even greater. For example, on a Jiazi day, the nobleman moves in reverse. On the Jia stem, the Dengming (Hai) appears in the lodging palace of Jia, and on the Zi branch, the Congkui (You) appears. These two deities do not cause harm. Now looking at Dengming on the Jia stem riding the Tai Chang, and Congkui on the Zi branch riding the Tai Yin, these two heavenly generals do not directly harm, but Tai Chang belongs to earth and controls the water of the day branch, while Tai Yin belongs to metal and controls the wood of the day stem. There is still some harm, but it is less severe. If the day stem and day branch are mutually supportive with the native's birth year, it is auspicious; if they are mutually controlling, it is inauspicious.

被圍欲出向天罡，罡阻絳明玉上詳。酉申方明智卯去，玉夜大上河魁方。勾陳制處最為勝，三吉臨方雲頗強。日辰上下相生吉，相剋休囚忌損傷。太公曰：“兵圍千重，斗至必通。”斗，天罡也。《靈匣經》：“被圍宜出青龍臨方，利若鋒刃，八極俱張，其誰敢當？”青龍亦天罡也。假令天罡臨午，宜往南方，撞而出之。

When surrounded, one should head towards the direction where the Tiangang is located. If there is an obstacle in the direction of Tiangang, then one should carefully consider the directions of the three palaces: Jiaogong, Mingtang, and Yutang. If Jiaogong is involved, one should escape from under the direction of Chuansong (Shen) and Congkui (You). If Mingtang is involved, one should escape from under the direction of Taichong (Mao). If Yutang is involved, one should escape from under the direction of Hekui (Xu). The direction that can be controlled by Gouchen is most favorable for breaking through. The directions where the auspicious deities are located also have strong energy. If the day stem and day branch are mutually generating, it is favorable; if they are mutually controlling and fall in a weak and confined position, there is a risk of injury. Jiang Taigong said: When surrounded by thousands of troops, the direction indicated by the Dou star will definitely allow escape—here, the Dou refers to Tiangang. The Lingxia Jing says: When surrounded, one should break out from the direction where Qinglong is located, sharp as a knife, with forces extending in all directions, who can resist? Here, Qinglong also refers to Tiangang. For example, if Tiangang is located in the position of Wu, one should charge directly to the south.

如罡臨方遇有山水之阻，又考三宮時。三宮時謂絳宮、明堂、玉堂也，亥加四仲為絳宮，子加四仲為明堂，丑加四仲為玉堂。四仲，子午卯酉時也。《靈匣經》：“絳宮時出傳送從魁下，明堂時出太沖下，玉堂時出河魁下。”《曾門經》云：“吉神吉將臨日辰行年，勾陳乘神制所出之神，又發用得陰傳出陽者，必免難。”《軍帳賦》云：“若取出路，從勾制以取強。”一曰：勝光加四季旺神，出勾陳下必克。如春木旺，以午加卯，依本日干尋勾陳臨處是也。二吉，大吉、小吉也，二吉臨方突出亦吉。《軍帳賦》云：“龍頭莫戰，嫌支干以休囚。背腹宜攻，要日辰之旺相。”解見前篇。

If the direction where Tiangang is located is blocked by mountains and water, then examine the three palace times. The three palace times refer to the Red Palace, Bright Hall, and Jade Hall: if亥 is placed on the four central hours, it is the Red Palace; if子 is placed on the four central hours, it is the Bright Hall; if丑 is placed on the four central hours, it is the Jade Hall. The four central hours are the four hours of子, 午, 卯, and 酉. The Lingxia Jing says: when the Red Palace time comes, escape from under the transmission of Shen and Congkui; when the Bright Hall time comes, escape from under Taichong; when the Jade Hall time comes, escape from under Hekui. The Zengmen Jing says: if auspicious spirits and generals are present on the day stem, day branch, and the year of birth, and the spirit ridden by Gou Chen can control the direction of escape, and the initiating transmission is transmitted from a yin spirit to a yang spirit, then it is certain to escape danger. The Junzhang Fu says: to choose the path of escape, follow the direction that Gou Chen can control, which is strong enough. Another saying is: if Shengguang at Wu is placed on the strong spirits of the four seasons, escaping from under Gou Chen will surely lead to victory; for example, in spring when wood is strong, place Wu on卯, then find the position where Gou Chen is located based on the day stem, and that is the way. As for the two auspicious spirits, they are Daji at Chou and Xiaoji at Wei; escaping from the directions where these two spirits are located is also auspicious. The Junzhang Fu says: the dragon head should not be fought directly, because the day stem and day branch are in a weak and confined state; the back and abdomen are suitable for attack, because the day stem and day branch are in a prosperous and strong state. The explanation of these two sentences is found in the previous chapter, "Gongcheng Baiyi."

賊勢憑陵我未強，抽軍迴避看天罡。值孟切宜從右隱，促季還須向左藏。彼強我弱，不得不引軍迴避，於是以月將加時看，天罡加四孟，宜向右路去；天罡加四仲、四季，宜向左路去。《神樞經》曰：“天罡加四仲四季，俱宜左避，加孟宜右避。”《靈匣經》曰：“聞賊來追，罡加孟神在內，宜右避；罡加仲神在門，宜中避；加季神在外，宜左避。”

When the enemy's force is strong and our side is still weak, we should retreat and avoid them by observing where the Tiangang falls. If the Tiangang is in the four young positions (寅, 申, 巳, 亥), we must hide on the right side. If it falls in the four old positions (辰, 戌, 丑, 未), we should hide on the left. When the enemy is strong and we are weak, and we have to retreat with our troops, we place the Month General on the occupied time to form the Heaven Plate. If the Tiangang is in the four young positions, we should retreat to the right. If it is in the four middle or old positions, we should retreat to the left. The Shenshu Jing says: if the Tiangang is in the four middle or old positions, we should retreat to the left; if it is in the four young positions, we should retreat to the right. The Lingxia Jing says: if we hear that the enemy is coming, and the Tiangang is in the four young positions, located inside, we should retreat to the right; if it is in the four middle positions, located at the gate, we should retreat in the middle; if it is in the four old positions, located outside, we should retreat to the left.

卯酉歲寅陰合併，開星戌亥勝光臧。天盤丑未臨方吉，旺相之方切忌防。卯太沖也，酉從魁也，歲太歲也，寅功曹也，陰太陰也，合六合也，六神臨方，都利避難。《龍首經》云：“賊猝然至，宜往卯、酉、功曹、太歲臨方避之。”《兵帳賦》云：“前三後二，私門禁戶以相扶。”前三，六合卯也；後二，太陰酉也。

The positions of the six deities: Taichong at Mao, Congkui at You, Tai sui, Gongcao at Yin, Taiyin, and Liuhe, are all favorable for avoiding danger. In addition, the places where the stars Kai and Hekui at Xu, Dengming at Hai, and Shengguang at Wu are located are also good. The positions covered by the Heaven Plate's Daji at Chou and Xiaoji at Wei are also auspicious. However, the direction where the current ruler is strong and prosperous should be avoided entirely. In the rhyme, Mao refers to Taichong, You refers to Congkui, sui refers to Tai sui, Yin refers to Gongcao, Yin refers to Taiyin, and He refers to Liuhe. The positions of these six deities are all favorable for avoiding danger. The Dragon Head Classic says: if enemies suddenly attack, one should flee to the directions of Mao, You, Gongcao, and Tai sui. The Military Camp Treatise says: the first three and the last two are private doors and forbidden gates, which can support each other. The first three refer to Liuhe, located at Mao; the last two refer to Taiyin, located at You.

開星者，春卯、夏午、秋戌、冬亥。戌河魁也，亥登明也，勝光者午也，四神臨方，避兵亦吉。臧善也。丑未二神臨方亦吉，一雲有急事不暇候吉，以河魁加時，斗加孟可入，加季可出。旺方，謂春東、夏南、秋西、冬北、四季四維，不可向之；夏季尤忌，及剋日干，更凶。

The so-called opening star is in the卯 (Mao) in spring, in the午 (Wu) in summer, in the戌 (Xu) in autumn, and in the亥 (Hai) in winter. The戌 (Xu) is the Hekui, the亥 (Hai) is the Dengming, and the Wu (Wu) is the Shengguang. The directions where these deities are present are favorable for avoiding military danger. The last word of the verse, "臧" (Zang), means good. The directions where the Daji (Chou) and Xiaoji (Wei) deities are present are also favorable. Another method says: if the situation is urgent and there is no time to wait for a favorable time, place the Hekui (Xu) on the time and start the calculation. The Tiangang can be placed on the four beginning directions to enter, and on the four middle directions to exit. The so-called favorable direction is the east in spring, the south in summer, the west in autumn, the north in winter, and the four corners of the four seasonal months. These directions should not be faced. Summer is especially to be avoided. If this direction also overcomes the day stem, it becomes even more dangerous.

天乙直符方最忌，日干被克去當凶。子無六合午無陰，三日逃凶講吉祥。天乙直符者，與月厭煞同例。日干被克處，如甲乙日不宜向西，丙丁日不宜向北，戊己日不向東，庚辛日不宜向南，壬癸日不宜向四維。又云，不可以死向旺，如秋令甲乙日申酉尤凶，若攻賊亦忌之。子方乃六合不臨之地，午上乃太陰不臨之地，夫陰合二神是天地之私門，利以逃遁，子午之地，既不見此，逃者不利也，慎之，慎之！

The direction where Tianyi Zhifu is located is most important to avoid. If the day stem is being overcome, then going to that direction will bring misfortune. The position of Zi does not have Liu He, and the position of Wu does not have Tai Yin, making these two directions unfavorable for escape. If one wishes to escape danger and seek good fortune within three days, another direction should be chosen. The calculation of Tianyi Zhifu follows the same method as the arrangement of the Month Aversion. The so-called place where the day stem is overcome: for Jia and Yi days, which belong to wood, one should not go west; for Bing and Ding days, which belong to fire, one should not go north; for Wu and Ji days, which belong to earth, one should not go east; for Geng and Xin days, which belong to metal, one should not go south; for Ren and Gui days, which belong to water, one should not go to the four cardinal directions of earth. There is another saying: one should not go to a direction of death qi to confront a direction of prosperity qi. For example, in autumn when metal is strong, if a Jia or Yi day goes to Shen or You, it will be especially dangerous. If one goes to attack the enemy, this is also something to avoid. The direction of Zi is a place where Liu He will never appear, and the direction of Wu is a place where Tai Yin will never appear. Tai Yin and Liu He are private and secret doors between heaven and earth, most favorable for escape. Since Zi and Wu do not have these, those who are escaping will find these two directions unfavorable. Be cautious, be cautious!

渡江最怕支神傷，支水干陸兩評詳。歲乘神后遭沉溺，支干凌沖車櫓傷。日遇罡沖風逆浪，支乘神克惡泥殃。軍行異域，欲無涉水渡泥之患，則以支為水路，干為陸路。若渡江者，最怕支上乘神克支，或支克支上神，主有沉溺之災。神后加太歲，行船沉沒。支為水，干為陸，太沖加干為車，加支為舟櫓，所以行舟之具，若卯加支干，被下神凌之，舟車有損。天罡太沖加日辰，主大風浪覆舟。《兵仗賦》云：“日忌罡沖，太歲遭虛而禍起。”太歲遭虛，謂神后加太歲也。支上乘神傷支及年命，又帶惡將，過水涉泥俱不利。

Crossing the river is most dangerous when the day branch is harmed by the divine. For water routes, the day branch is considered, and for land routes, the day stem is considered, with each evaluated separately. If the sovereign year is occupied by Shenhou Zi, it indicates a shipwreck. If the day stem and day branch are attacked by the upper and lower divine forces, vehicles and boats will be damaged. If the day stem meets Tiangang or Taichong, it indicates strong winds and big waves. If the divine on the day branch attacks the day branch itself, it indicates being trapped in mud and suffering misfortune. When an army moves through foreign lands, to avoid the dangers of crossing water and getting stuck in mud, the day branch represents the water route and the day stem represents the land route. For those crossing the river, the most dangerous situation is when the divine on the day branch attacks the day branch or when the day branch attacks the divine on the day branch, both indicating the danger of drowning. If Shenhou Zi is placed on the sovereign year, it indicates a shipwreck. If the day branch is water and the day stem is land, Taichong卯 placed on the day stem represents a vehicle, and placed on the day branch represents boats and oars, which are the tools for traveling and sailing. If卯 is placed on both the day stem and day branch and is attacked by the divine on the earth plate, vehicles and boats will be damaged. If Tiangang and Taichong are placed on the day stem and day branch, it indicates a great storm that will capsize the boat. The "Weapons and Armaments Assignment" says, "The day is afraid of Tiangang and Taichong; if the sovereign year is affected by the void, disaster will arise." This refers to Shenhou being placed on the sovereign year. If the divine on the day branch harms or attacks the day branch and the year's birth star, and is accompanied by evil Heavenly Generals, it is unfavorable for crossing water or getting stuck in mud.

天河地井行船惡，土煞水龍過渡愁。支吉干傷舟可渡，鵬池罡指不須憂。壬癸子天之三河，卯酉辰地之三井，月將加正時，三河有一臨井者，舟不可渡也。土煞、玉皇煞訣云：“土煞子丑巽宮未，寅卯之年坤上收。辰巳居干午年坎，未雷申酉古離州。戌亥二年居艮位，對宮便是玉皇遊。”又云：“辰戌丑未為土煞。”丙子、癸未、癸丑為觸水龍日。書曰：“土煞不宜過泥，水龍不宜過江。”支為水道，若支上神吉，干雖受傷，渡舟無妨。遇有淤泥之地，只向天罡下去，便得干路。

The heavenly river and earthly well are adjacent, which is an ill omen for boat travel; encountering the earth demon and the Touch Water Dragon indicates worry about crossing the river. If the day branch has a beneficial deity, even if the day stem is harmed, the boat can still cross safely. As for muddy areas and water pits, just follow the direction indicated by the Tiangang, and there is no need to worry. The heavenly three rivers are壬, 癸, and 子; the earthly three wells are 卯, 酉, and 辰. When the month general is placed on the correct hour to form the heaven plate, if any of the three rivers fall onto the three wells, the boat cannot be crossed. The formula for the earth demon and the Jade Emperor demon says: in the year of Zi and Chou, the earth demon is in the Xun palace; in the year of Wei, it is also there; in the years of Yin and Mao, it is in the Kun palace; in the years of Chen and Si, it is in the Qian palace; in the year of Wu, it is in the Kan palace; in the year of Wei, it is in the Zhen palace; in the years of Shen and You, it is in the Li palace; in the years of Xu and Hai, it is in the Gen palace. The opposite palace of the earth demon is where the Jade Emperor demon roams. Another version says: the positions of Chen, Xu, Chou, and Wei are the earth demons. The days of Bingzi, Guiwei, and Guichou are called the Touch Water Dragon days. The book says: on the day of the earth demon, it is not advisable to walk on muddy ground; on the day of the Touch Water Dragon, it is not advisable to cross rivers. The day branch represents the waterway; if the deity on the day branch is beneficial, then even if the day stem is harmed, crossing the river is still possible. When encountering muddy and difficult terrain, just follow the direction where the Tiangang is located, and you will find a dry path.

水戰全憑風便方，日干未巳正堪詳。白虎風神逢劫殺，飛廉大殺亦風鄉。旺相乘殺風速起，休囚無殺乘風狂。行船雖不宜見風，而戰必借風以助威，巳為風門，未為風伯，日辰上要此二神到方有風。白虎，風神也，逢劫殺、飛廉、大殺，主大風暴起。若日干旺相乘諸風殺，風速起，休囚而又不乘殺，主無風也。飛廉，正戌、二巳、三午、四未、五申、六酉、七辰、八亥、九子、十丑、十一寅、十二卯。

Water battles rely heavily on favorable wind and current directions, so one must carefully examine the Day Stem for the presence of Xiaoji (Wei) and Taiyi (Si). The White Tiger is the heavenly general governing wind; when it encounters劫杀 (sudden attack), 飞廉 (Flying廉), or 大杀 (great destruction), it indicates the onset of wind. If the Day Stem is prosperous and strong and is accompanied by these Inauspicious Sha (malevolent forces), wind will quickly arise. However, if the Day Stem is weak and confined and not accompanied by these Inauspicious Sha, wind is unlikely to occur, and one cannot rely on it for power. Although sailing is generally unfavorable when encountering wind, water battles must utilize wind to enhance their strength. Si is the gate of wind, and Wei is the wind deity; the presence of these two deities in the Day Stem and Day Branch indicates the presence of wind. The White Tiger, as the wind deity, when encountering劫杀, 飞廉, or 大杀, signifies a sudden and fierce wind. If the Day Stem is prosperous and strong and is accompanied by these wind-related Inauspicious Sha, wind will quickly arise. If the Day Stem is weak and confined and not accompanied by these Inauspicious Sha, there will be no wind. The arrangement of 飞廉 is as follows: in the first lunar month it is in Xu, in the second in Si, in the third in Wu, in the fourth in Wei, in the fifth in Shen, in the sixth in You, in the seventh in Chen, in the eighth in Hai, in the ninth in Zi, in the tenth in Chou, in the eleventh in Yin, and in the twelfth in Mao.

斑神東轉木推出，小吉相逢風迅速。三神忽爾潛空宿，上克下兮風息言。斑神，虎也，東轉謂虎入寅卯之地。蓋虎嘯風生，未為風伯，乘之必有大風。三神指虎與未巳也。潛空宿，謂二神若乘空亡，又是上克下，所以無風。

The term "Ban Shen" refers to the White Tiger. When the White Tiger moves to the eastern positions of Yin and Mao, which are wood, the wind is set in motion. Then, when it meets Xiao Ji at Wei, the wind rises quickly and strongly. However, if these deities suddenly fall into the Kongwang position, which is the empty host, and the upper deity overcomes the lower deity, then the wind should stop. The term "Ban Shen" is the White Tiger. "East movement" means the White Tiger enters the ground positions of Yin and Mao. When the tiger roars, the wind arises. Wei is also the Wind God, so when the White Tiger rides on Wei, there must be a great wind. The three deities mentioned in the verse refer to the White Tiger and the two deities at Wei and Si. "Qian Kong Su" means that if these deities ride into Kongwang, and the upper deity overcomes the lower deity, then the wind cannot rise.

巳午雀居曲直課，殺推月日用辰午。更兼寅木相逢遇，颶狂須索煞時間。巳午為火神，朱雀亦火神。然熱極生風，且雀入巳午為入巢。經云“穴居知雨，巢居知風。”是也。逐月風伯，正月起申逆行十二辰；逐月風殺，正月起寅，逆行十二辰。或見發用並日辰之上，與朱雀等會主大風。未為風伯，寅中有箕宿好風，二神會，亦主大風也，惟落空亡風小。

The fire positions of Si and Wu have the Vermilion Bird, and the lesson pattern forms a curved and straight wood structure, so wind has its root. Then, according to the month, we calculate the wind killer, and see if it falls on the day stem, day branch, or the initiating transmission. If it also meets the wood of Yin, then a fierce typhoon will arise in a moment. Si and Wu belong to the fire god, and the Vermilion Bird is also a fire god. When heat reaches its peak, wind arises, and the Vermilion Bird falling into Si and Wu is like returning to its nest. The classic says, "穴居的动物知道要下雨，巢居的鸟知道要起风" which means "animals living in holes know when it will rain, and birds living in nests know when wind will arise." This is exactly the principle. The wind god, calculated by the month, starts at Shen in the first month and moves backward through the twelve earthly branches. The wind killer, also calculated by the month, starts at Yin in the first month and moves backward through the twelve earthly branches. If these two evils appear on the initiating transmission and the day stem and day branch, and meet the Vermilion Bird, it indicates a strong wind. Shen is the wind god, and Yin contains Ji Xu mansion which is favorable for wind, so when these two deities meet, it also indicates a strong wind. However, if they fall on Kongwang, the wind will be weak.

巳為風門，未為風伯，白虎為風神，發用有氣，主風，披刑猛烈迅速。虎在東方為出林，主風，乘小吉愈猛。寅申加日，在天乙前，皆主有風，未下即風起。傳見白虎，乘有氣之神，又加有氣之鄉，下賊上，必主大風。若知風從何方來，看白虎臨何神，如乘亥臨酉上正西風，臨卯正東風，餘仿此。白虎乘小吉受剋落空，上克下，即有亦小。

The Earthly Branch Si is the gate of wind, Wei is the wind god, and Baihu is the wind deity. If they initiate the transmission and have strength, they indicate wind; if they also involve punishment, the wind becomes fierce and swift. If Baihu falls in the East, it is called "Chu Lin," indicating wind. If it is combined with Xiaoji (Wei), the wind becomes even stronger. If Yin and Shen are added to the Day Stem and are placed before Tianyi Guiren, they also indicate wind, and wind will arise at the position of Wei. If the Three Transmissions contain Baihu, and it is combined with a strong deity and falls on a strong ground, and the lower deity overcomes the upper deity, it certainly indicates a great wind. If one wants to know from which direction the wind comes, look at which deity Baihu is riding upon. For example, if Baihu is riding on Hai and falls on You, it indicates a wind from the Due West; if it falls on Mao, it indicates a wind from the Due East; other cases follow the same pattern. Even if Baihu is riding on Xiaoji, but it is overcome and falls on Kongwang, and the upper deity overcomes the lower deity, then the wind will be very weak.

坎為雨，壬癸亥子玄后皆坎類也。離為晴雨，丙丁巳午蛇雀皆離類也。坎臨日辰及發用，主雨。離臨日辰，及發用主晴。巽為風，而辰巳勾蛇皆巽類也。震為雷，而甲乙卯合皆震類也，巽臨日辰及發用主風，震臨日辰及發用主雷。

The trigram Kan represents rain, with the stems Ren and Gui, the branches Hai and Zi, and the spirits Xuanwu and Tianhou belonging to the category of Kan. The trigram Li represents clear weather, with the stems Bing and Ding, the branches Si and Wu, and the spirits Teng Snake and Zhu Que belonging to the category of Li. If spirits of the Kan category appear on the day stem, day branch, and initiating transmission, it indicates rain. If spirits of the Li category appear on the day stem, day branch, and initiating transmission, it indicates clear weather. The trigram Xun represents wind, with the branches Chen and Si, and the spirits Gou Chen and Teng Snake belonging to the category of Xun. The trigram Zhen represents thunder, with the stems Jia and Yi, the branch Mao, and the spirit Liu He belonging to the category of Zhen. If spirits of the Xun category appear on the day stem, day branch, and initiating transmission, it indicates wind. If spirits of the Zhen category appear on the day stem, day branch, and initiating transmission, it indicates thunder.

亥子二神及青龍在課傳刑剋日，或日上神者有雨，不入課傳無雨。亥子加臨巳午未申，是水升火降，主累日雨。亥子旺主大雨，加申酉大雨，乘勾陳久雨，冬則主雪深厚，惟落空及臨土受制無雨，北方為退歸江湖無雨。

If the deities of Hai and Zi, along with the Azure Dragon, are in the Four Lessons and Three Transmissions and they刑克 the Day Stem or the deity on the Day Stem, it indicates rain. If they are not in the Four Lessons and Three Transmissions, there will be no rain. When Hai and Zi are placed upon Si, Wu, Wei, or Shen, it indicates the rising of water and the descending of fire, suggesting continuous rain for several days. If Hai and Zi are in their旺气 (strong position), it indicates heavy rain; if they are placed upon Shen or You, it also indicates heavy rain. If they are accompanied by Gou Chen, it indicates prolonged and continuous rain; in winter, it indicates thick accumulation of snow. There will be no rain if they fall into Kongwang or if they are placed upon a earth position and are controlled by earth. If they retreat to the north, it indicates returning to rivers and lakes, also resulting in no rain.

龍乘申酉主雨，不以剋制論。蓋申為水母，酉為兌澤，若旺相雨更大。龍乘旺昇天大雨，昇天臨巳午未申也；乘亥子丑為遊樂，江湖不能變化，主無雨，入墓亦然。螣蛇入亥子丑變化主雨，虎臨亥子亦有大風雨。

Azure Dragon riding on Shen and You indicates rain, and this is not discussed in terms of generating and overcoming. Because Shen is the source of water, and You is the marsh of the Dui trigram. If they are also in a prosperous and strong state, the rain will be heavier. Azure Dragon riding in prosperity and rising up indicates heavy rain — so called rising up means it is present over Si, Wu, Wei, and Shen. Azure Dragon riding on Hai, Zi, and Chou is considered to be playing in rivers and lakes, unable to summon clouds and change weather, indicating no rain, and the same applies when it is in the墓 (burial) state. Teng Snake entering Hai, Zi, and Chou and causing changes indicates rain. White Tiger appearing on Hai and Zi also indicates heavy rain and storms.

大都虎龍須以披神合看，虎披甲乙先風後雨，龍披庚辛戊己先雨後風，皆取剋制之辰為雨日，以五子遁干，干支交戰，即雨日也。初傳為雨來雲起方位，末傳為雨止期。子卯相加有雨；子玄武加亥子為入穴主雨，所謂“穴居知雨”是也；畢宿會雨師大雨，月臨於畢主連雨。

In general, both the White Tiger and the Azure Dragon should be considered together with the Heavenly Stems they are associated with: the White Tiger with Jia and Yi, which first brings wind and then rain; the Azure Dragon with Geng, Xin, Wu, and Ji, which first brings rain and then wind. To determine the day of rain, take the Earthly Branch that can control it, use the Five Elements Method to deduce the Heavenly Stem, and the day when the Heavenly Stem and Earthly Branch clash is the day of rain. The first transmission indicates the direction from which the rain comes and where the clouds originate, while the final transmission indicates the day the rain stops. When Zi and Mao are added together, there is rain; if the Black Tortoise on Zi is added to Hai and Zi, it is called entering the cave, indicating rain, which is said to mean 'the cave knows when it rains.' When the Net Mansion combines with the Rain God, it indicates heavy rain; when the moon reaches the Net Mansion, it indicates continuous rainy weather.

支干尊卑分內外，日刑辰上我贏夷。支克干頭強虜逆，日生辰死自亡歸。更將刑德推強弱，初外中吾剋制夷。干尊支卑，故以中國為主，外夷為支，此一定不易之理。若日上神刑辰上神，我贏夷之兆；辰上神刑日上神，強虜橫逆不順。即日克辰上，與克辰中國勝；辰剋日上與剋日，外軫猖獗。若上得相生旺相之神，辰上得死囚空亡之神，夷眾逃散，不敵而歸。

Using the hierarchy of the day stem and day branch to distinguish between the Central Plains and the barbarians: if the god on the day stem harms the god on the day branch, our side will overcome the barbarians; if the god on the day branch harms the god on the day stem, the strong enemy will be arrogant and rebellious. If the day stem receives a prosperous and strong god that generates it, while the day branch receives a dead or trapped god, the barbarians will scatter and retreat on their own. Also, using the day's conflicts and virtues to determine the strength of both sides; if the first transmission belongs to the barbarians and the middle transmission belongs to our side, and our side can control the other side, we can subdue the barbarians. The day stem is superior, and the day branch is inferior, so the day stem represents the Central Plains and the day branch represents the barbarians, which is a fixed principle. If the god on the day stem harms the god on the day branch, it is a sign that our side will overcome the barbarians; if the god on the day branch harms the god on the day stem, it indicates the strong enemy is arrogant and rebellious. If the day stem overcomes the god on the day branch or directly overcomes the day branch, the Central Plains will win; if the day branch overcomes the god on the day stem or directly overcomes the day stem, the barbarians will become rampant. If the day stem receives a mutually generating and prosperous god, while the day branch receives a dead, trapped, or empty god, the barbarians will scatter and retreat, unable to continue the fight and will return.

此自日辰尊卑之分論也，惟《靈匣經》及《兵機快捷方式》等又以刑德分中外。刑，日刑也；德，日德也，德克刑中國勝，刑剋德外夷勝。又詳德刑之地盤生克何如，若俱受刑亦不妙。

This passage discusses the distinction of superiority and inferiority between the day stem and day branch. Only the books "Ling Xia Jing" and "Bing Ji Jing Yue Fang" use the concepts of punishment (刑) and virtue (德) to differentiate between the Central Plains and the nomadic tribes. Punishment refers to the day punishment, and virtue refers to the day virtue. Virtue can overcome punishment, indicating victory for the Central Plains; punishment can overcome virtue, indicating victory for the nomadic tribes. One must also examine whether the positions of virtue and punishment fall on the earth plate in a generating or overcoming relationship. If both are subject to punishment and overcoming, it is not a good omen.

然則三傳可以不用乎？初傳為外末為內，若初中旺相生末，內有奸人與相連。中末旺克初，寇至境邊自回。如無氣末往生之，宜退謹守，怕有穿窬竊財，將神俱以制刑制支為吉。

Then can the three transmissions be dispensed with? Of course not. In the three transmissions, the first transmission represents foreign tribes, and the final transmission represents the country itself. If the first and second transmissions are prosperous and strong, and they generate the final transmission, it indicates that there are traitors within the country colluding with foreign tribes. If the second and final transmissions are prosperous and strong, and they overcome the first transmission, it suggests that the enemy has reached the border but will retreat on their own. If the final transmission lacks strength but generates the first transmission, then the army should withdraw and remain vigilant, as there may be people digging through walls to steal property. In summary, both the divine and the general are considered auspicious if they can control the day's criminal influence and the day's branch.

然而夷性不測，方土亦異，則當以發用神將決。如發用亥子，知為北狄；巳午發用，知為南蠻；申酉發用，知為西戎；寅卯發用，知為東虜；四季發用，知為五方雜集之苗。若論其性，見子為貪狼，亥卯為陰賊，寅午為勇猛，丑戌為公正，巳酉為寬大，辰未為奸邪獲擄。螣蛇為凶惡，朱雀天空為欺詐虛滑，勾陳好殺，太陰為後，陰私懦弱，故曰：“方從子午分南北，性看天神一定之。”夫知其性知其方，則預有以備之，蕩平亦何難之有？

However, the nature of the夷狄 is hard to predict, and the customs and geography vary in different regions. Therefore, one should determine their nature based on the divine spirits associated with the initiating transmission. If the initiating transmission is亥 or 子, it indicates the northern狄; if it is巳 or 午, it indicates the southern蛮; if it is申 or 酉, it indicates the western戎; if it is寅 or 卯, it indicates the eastern虏; if it falls on辰, 戌, 丑, or 未, they are mixed groups of the苗 people. Regarding their nature: seeing 子 indicates greed, as it is associated with 贪狼;亥 and 卯 are阴贼, indicating secret plundering; 寅 and 午 indicate bravery; 丑 and 戌 indicate fairness; 巳 and 酉 indicate tolerance; 辰 and 未 indicate deceit, indicating capturing people. As for the heavenly generals, Teng Snake indicates cruelty; Vermilion Bird and Tian Kong indicate deceit and smooth talk; Gou Chen indicates a fondness for killing; Tai Yin and Heavenly Empress indicate secretive and weak natures. Therefore, the direction is divided into north and south along the line of 子 and 午, and the nature is determined by the divine spirits associated with the transmission. Once one knows their nature and their location, it is possible to prepare in advance and conquer them, which is not difficult at all.

若逢群寇定輸贏，勝負初傳大將評。德或制刑刑生德，貴乘太歲制玄神。本神行年能制虎，勾陳賊上震下辰。遇此敵降天滅寇，行師傳助建功勳。平寇之課，以發用天將核之，吉將勝，凶將否。若德克刑，刑又來生德，主不戰而服。貴乘太歲立旺方是天子合位，平一海內之象。玄武為賊，太歲又制之，中華勝虜之兆。若本將行年又能制虎，勾陳臨賊方位，又克上神，則寇自降滅，定成大勳也。勾陳立賊方共有三說：一說制勾陳神，一說天乙克勾下神，今又是勾自克下神。凡天乙制勾陳，六辛、壬、癸日有之。

To determine the outcome of a battle against bandits, the result depends entirely on the general commanding the first transmission. If the day virtue controls the day crime, or if the crime generates the virtue, and the heavenly general rides the sovereign year to control the black tortoise, while the soul of the person's birth year controls the white tiger, and the qian trigram is positioned at the enemy's location to subdue the earth's spirits, then the enemy will surrender. Heaven intends to destroy these bandits, and when the army departs, the three transmissions will assist, ensuring great achievements. For a divination about quelling bandits, use the heavenly general commanded by the initiating transmission to determine the outcome: if it is a favorable general, victory is assured; if it is an unfavorable general, defeat is certain. If the day virtue controls the day crime, and the crime generates the virtue, the enemy will submit without fighting. If the heavenly general rides the sovereign year and is positioned in a strong direction, this indicates the emperor is in a favorable position, leading to the complete pacification of the land. The black tortoise represents the bandits, and the sovereign year controlling it signifies the central region's victory over foreign invaders. If the general's birth year and destiny can control the white tiger, the qian trigram is positioned at the enemy's location, and it controls the upper spirits, then the bandits will surrender and be destroyed, ensuring great achievements. Regarding the qian trigram being positioned at the enemy's location, there are three interpretations: one says there must be a spirit controlling the qian trigram, another says the heavenly general controls the spirits below the qian trigram, and now it is said that the qian trigram itself controls the spirits below. Whenever the heavenly general can control the qian trigram, it only occurs when the day stem is either xin, ren, or gui.

得勝還朝斷眾心，歲生年命聖歡欣。歲陰旺相生主將，後宮暗助有親臣。歲神年後扶年命，宰輔出力助將軍。月建生日公侯力，日上休囚反禍臨。歲神月建來刑剋，譽贊與誰宜得人？日辰旺相及有氣，三陽三光鑄印逢。月將龍德生年日，鐘鼎銘勳寵渥隆。

When a general returns victorious to the court, one must assess whether the ministers are loyal and supportive. If the Tai Su (Year God) generates the general's natal stem, the emperor will surely be pleased. If the Tai Su and Tai Yin are prosperous and strong, generating the general's natal year, then the imperial harem and close ministers will secretly support him. If the god following the Tai Su supports the natal year, it indicates that the prime ministers will assist the general. If the Month Builder (Month God) is born on the day stem, it means the marquises and dukes will support him. However, if the day stem is in a weak and confined state, misfortune will come. If the Tai Su and Month Builder also conflict and harm, it means the ministers and officials will obstruct him, and no one will speak well of him. If the day stem and day branch are prosperous and strong, and the divination includes auspicious patterns such as three yangs, three lights, and casting a seal, along with the Month General and Long De (Dragon Virtue) generating the natal year and day stem, then great achievements will be recorded in bronze bells and tripods, and the emperor's favor will be abundant.

邊夷既靖，正班師勒鼎之時，然而朝臣未知其心服否，若得太歲生主將年命，聖天子不勝歡欣。太歲與太陰旺相生大將年命，主後官有皇后妃、親臣（上所親信者也）暗助。太歲後之神生扶年命，宰輔亦左右維持。月建生日，公侯亦朝夕贊襄，在朝之眾心可知也。

The border tribes have already been subdued, and it is the proper time to return to the capital and commemorate the achievement. However, it is still uncertain whether the ministers in court are genuinely convinced. If the divination shows that the heavenly stem of the current year supports the general's natal stem, the wise emperor will be very pleased. If the heavenly stem and Tai Yin are prosperous and strong, supporting the general's natal stem, it indicates that the empress, concubines, and trusted ministers are secretly assisting. The so-called trusted ministers are those the emperor has always been close to and trusted. If the god following the heavenly stem supports the natal stem, the prime ministers will also support from the side. If the month builder is the same as the day stem, the marquises and dukes will constantly assist. Thus, the sentiments of the court officials can be clearly seen.

若日上體囚，反有禍至；歲神月建又來刑，公卿大夫相與阻撓，即亦吝爵不賞矣，又敢望封哉？惟是日辰旺相，又臨有氣之神，課得三陽、三光、鑄印、龍德等吉，月將又來生日，則是寵涯之隆矣。

If the day stem falls in a weak and confined position, misfortune is likely to come; if the heavenly stem of the year and the month builder also conflict and overcome it, then ministers and officials will conspire against you, reluctant even to grant titles, how dare you hope for a marquisate? Only when the day stem and day branch are prosperous and strong, and are accompanied by spirits with vitality, and the lesson contains auspicious patterns such as three yang, three brightness, casting the seal, and dragon virtue, and the month general again generates the day stem, then the favor is profound and extreme.

二十八宿度數，自立春日始虛初度。虛八度，危十五度，室十七度，壁九度，奎十七度，婁十一度，胃十五度，昴十度，畢十五度，參九度附觜，井三十度，鬼二度，柳十二度，星五度，張十七度，翼十九度，軫十七度，角十二度，亢八度，氐十五度，房五度，心六度，尾十七度，箕九度，斗二十二度，牛六度，女十度。以上共三百三十八度。毎宿俱有初度一，除觜宿附參，止二十七宿，該二十七個初度，並三百三十八個正度，足周天三百六十五度也。

The twenty-eight mansions each occupy a certain number of degrees, starting from the beginning of the year, which is the Start of Spring. It begins with the first degree of the mansion of Emptiness. The mansion of Emptiness spans eight degrees, the mansion of Rooftop spans fifteen degrees, the mansion of Encampment spans seventeen degrees, the mansion of Wall spans nine degrees, the mansion of Legs spans seventeen degrees, the mansion of Bond spans eleven degrees, the mansion of Stomach spans fifteen degrees, the mansion of Hairy Head spans ten degrees, the mansion of Net spans fifteen degrees, the mansion of Three Stars spans nine degrees, with the mansion of Turtle Beak attached to the mansion of Three Stars and not counted separately, the mansion of Well spans thirty degrees, the mansion of Ghost spans two degrees, the mansion of Willow spans twelve degrees, the mansion of Star spans five degrees, the mansion of Extended Net spans seventeen degrees, the mansion of Wings spans nineteen degrees, the mansion of Chariot spans seventeen degrees, the mansion of Horn spans twelve degrees, the mansion of Neck spans eight degrees, the mansion of Root spans fifteen degrees, the mansion of Room spans five degrees, the mansion of Heart spans six degrees, the mansion of Tail spans seventeen degrees, the mansion of Winnowing Basket spans nine degrees, the mansion of Dipper spans twenty-two degrees, the mansion of Ox spans six degrees, and the mansion of Girl spans ten degrees. In total, these amount to three hundred and thirty-eight degrees. Each mansion also has an additional initial degree, except for the mansion of Turtle Beak, which is attached to the mansion of Three Stars and not counted separately. Therefore, there are twenty-seven initial degrees. Adding these twenty-seven initial degrees to the previous three hundred and thirty-eight degrees results in a total of three hundred and sixty-five degrees, which completes the full circle of the sky.

初度之說，各歷不同，以大概計之，當作一度。古曆書曰：“每度分作三十二分，初度即三十二分盡，三十三分方起第一度，二度、三度如之。”《曆書》曰：“周天三百六十五度四分度之一。”言每度分作三十二分，再四分之，言每分八。四分度之一，言一度三十三分，度之一者只八分也。言周天三百六十五度餘八分也。日一日行一度有竒，一年行盡三百六十五度，餘八分之數。

Regarding the concept of "chudu" or "initial degree," different historical calendars have varying interpretations. Generally, it should be considered as one degree. Ancient calendar texts state that each degree is divided into thirty-two parts. The "chudu" refers to the completion of these thirty-two parts, and the first degree begins at the thirty-third part. The second and third degrees are calculated in the same way. The calendar text says that the entire celestial sphere consists of three hundred sixty-five degrees and one fourth of a degree. This means each degree is divided into thirty-two parts, and each degree is further divided into four equal parts, with each part being eight smaller parts. The term "one fourth of a degree" refers to the fact that a degree consists of thirty-three parts, and one fourth of that is eight parts. When combined, the total is three hundred sixty-five degrees plus eight parts. The sun moves through one degree and a little more each day, so in a year it completes exactly three hundred sixty-five degrees plus the remaining eight parts.

太陽過宮，立春前九日有竒，日躔子分，女初度始，三十日滿。驚蟄前十日，日躔亥分，在危十二度，三十二日滿。清明前八日，日躔戌分，在奎初度，三十三日滿。立夏前六日，日躔酉分，在胃三度，三十一日滿。芒種前五日，日躔申分，在畢六度，三十日滿。小暑前五日，日躔未分，在井八度，三十日滿。

The solar term transitions are as follows: nine days before the Beginning of Spring, the sun reaches the territory of the Zi (Rat) mansion, starting from the beginning of the Girl mansion, taking thirty days. Ten days before the Awakening of Insects, the sun reaches the territory of the Hai (Pig) mansion, located at the twelfth degree of the Rooftop mansion, taking thirty-two days. Eight days before the Grain Rain, the sun reaches the territory of the Xu (Dog) mansion, located at the beginning of the Legs mansion, taking thirty-three days. Six days before the Beginning of Summer, the sun reaches the territory of the You (Rooster) mansion, located at the third degree of the Stomach mansion, taking thirty-one days. Five days before the Grain in Ear, the sun reaches the territory of the Shen (Monkey) mansion, located at the sixth degree of the Net mansion, taking thirty days. Five days before the Minor Heat, the sun reaches the territory of the Wei (Sheep) mansion, located at the eighth degree of the Well mansion, taking thirty days.

立秋前六日，日躔午分，在柳三度，三十二日滿。白露前五日，日躔巳分，在張十四度，三十二日滿。寒露前三日，日躔辰分，在軫九度，三十三日滿。立冬前一日有竒，日躔卯分，在氐一度，二十九日滿。大雪前三日，日躔寅分，在尾二度，二十七日滿。小寒前六日，日躔丑分，在斗三度，二十七日滿。

Six days before the beginning of autumn, the sun reaches the territory of theWu Palace, located at three degrees of the Willow mansion, taking thirty-two days. Five days before the white dew, the sun reaches the territory of theSi Palace, located at fourteen degrees of the Extended Net mansion, taking thirty-two days. Three days before the cold dew, the sun reaches the territory of the Chen Palace, located at nine degrees of the Chariot mansion, taking thirty-three days. One day before the beginning of winter, the sun reaches the territory of the Mao Palace, located at one degree of the Root mansion, taking twenty-nine days. Three days before the great snow, the sun reaches the territory of the Yin Palace, located at two degrees of the Tail mansion, taking twenty-seven days. Six days before the minor cold, the sun reaches the territory of the Chou Palace, located at three degrees of the Dipper mansion, taking twenty-seven days.

角亢氐一總在辰，氐二房心尾卯存，尾三箕斗在寅位，斗四牛女丑宮真，女二虗危同在子，危十三度亥宮行，室壁奎初都在亥，奎二婁胃戌宮親，胃四六畢同躔酉，畢七觜參井在申，井九鬼柳俱在未，柳四星張午位迎，張十五兮翌軫巳，軫十還歸在於辰。

This is a mnemonic that assigns the twenty-eight constellations to the twelve earthly branches. The twenty-eight constellations are the star regions divided by ancient people along the Yellow Path and the celestial equator; "fengye" refers to associating these star regions with the states and provinces on earth, and with the twelve palaces represented by the twelve earthly branches. The following is the meaning of each line of the mnemonic: the entire constellations of Jiao Xu and Kang Xu, plus the first degree of Di Xu, belong to the branch of Chen; from the second degree of Di Xu onwards, along with the beginning of Fang Xu, Xin Xu, and Wei Xu, belong to the branch of Mao; from the third degree of Wei Xu onwards, along with the beginning of Ji Xu and Dou Xu, belong to the branch of Yin; from the fourth degree of Dou Xu onwards, along with the beginning of Niu Xu and Nu Xu, belong to the branch of Chou; from the second degree of Nu Xu onwards, along with the beginning of Xu Xu and Wei Xu, belong to the branch of Zi; from the thirteenth degree of Wei Xu onwards, belong to the branch of Hai; the constellations of Shi Xu, Bi Xu, and the first degree of Kui Xu also belong to the branch of Hai; from the second degree of Kui Xu onwards, along with the beginning of Lou Xu and Wei Xu, belong to the branch of Xu; from the fourth degree of Wei Xu onwards until the sixth degree of Bi Xu, all belong to the branch of You (the term "chan" refers to the path of the sun, moon, and stars); from the seventh degree of Bi Xu onwards, along with the beginning of Zi Xu, Can Xu, and Jing Xu, belong to the branch of Shen; from the ninth degree of Jing Xu onwards, along with the beginning of Gui Xu and Liu Xu, belong to the branch of Wei; from the fourth degree of Liu Xu onwards, along with the beginning of Xing Xu and Zhang Xu, belong to the branch of Wu; from the fifteenth degree of Zhang Xu onwards, along with the beginning of Yi Xu (written as "Yi" in the song) and Zhen Xu, belong to the branch of Si; from the tenth degree of Zhen Xu onwards, it returns to the branch of Chen, and the twelve branches thus cycle repeatedly.

南直隸：府一十四，並屬斗牛分。州一十七，一州屬角亢分，三州屬氐房心分，一十州屬斗牛分，三州屬奎婁分。縣九十六，三縣屬角亢分，六縣屬氐房心分，七十八縣屬斗牛分，九縣屬奎婁分。外鎮衛二，並屬斗牛分。外鎮守禦千戶所一，屬斗牛分。

Nan Zhili was a region in the Ming dynasty centered on Nanjing and directly under the imperial court. It included fourteen prefectures, all of which were assigned to the celestial regions of Dou Xu and Niu Xu. Among the seventeen states under its jurisdiction, one state belonged to the celestial regions of Jiao Xu and Kang Xu, three states belonged to Di Xu, Fang Xu, and Xin Xu, ten states belonged to Dou Xu and Niu Xu, and three states belonged to Kui Xu and Lou Xu. Among the ninety-six counties, three counties belonged to Jiao Xu and Kang Xu, six counties belonged to Di Xu, Fang Xu, and Xin Xu, seventy-eight counties belonged to Dou Xu and Niu Xu, and nine counties belonged to Kui Xu and Lou Xu. Two military garrisons outside the borders were also included in the celestial regions of Dou Xu and Niu Xu. One garrison of the type Shouyu Qianhu Su was also assigned to the celestial regions of Dou Xu and Niu Xu. "Wei" and "Shouyu Qianhu Su" were both military garrisons of the Ming dynasty, with one Wei consisting of approximately five thousand six hundred people and one Qianhu Su consisting of approximately one thousand one hundred twenty people. In this context, all were assigned to the celestial regions based on their location.

北直隸：府八，四府屬尾箕分，一府屬室壁分，三府屬胃昴畢分。州一十九，一十一州屬尾箕分，一州屬女虛危分，一州屬室壁分，六州屬胃昴畢分。縣一百一十六，五十六縣屬尾箕分，三縣屬女虛危分，一十縣屬室壁分，四十七縣屬胃昴畢分。外鎮都指揮使司二，並屬尾箕分。外鎮衛二十七，二十六衛屬尾箕分，一衛屬胃昴畢分。外鎮守禦千戶所二十，十九守禦千戶所屬尾箕分。一守禦千戶所屬胃昴畢分。外鎮堡六，並屬尾箕分。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Wei Xu = Tail mansion Ji Xu = Winnowing Basket mansion Nu Xu = Girl mansion Xu Xu = Emptiness mansion Wei Xu = Rooftop mansion Shi Xu = Encampment mansion Bi Xu = Wall mansion Wei Xu = Stomach mansion Mao Xu = Hairy Head mansion Bi Xu = Net mansion The northern provinces were a region centered on Beijing, directly under the imperial court, comprising eight prefectures. Four prefectures belonged to the territories of Tail and Winnowing Basket mansions, one prefecture belonged to Encampment and Wall mansions, and three prefectures belonged to Stomach, Hairy Head, and Net mansions. Among the nineteen states under its jurisdiction, eleven states belonged to Tail and Winnowing Basket mansions, one state belonged to Girl, Emptiness, and Rooftop mansions, one state belonged to Encampment and Wall mansions, and six states belonged to Stomach, Hairy Head, and Net mansions. Of the one hundred and sixteen counties, fifty-six counties belonged to Tail and Winnowing Basket mansions, three counties belonged to Girl, Emptiness, and Rooftop mansions, ten counties belonged to Encampment and Wall mansions, and forty-seven counties belonged to Stomach, Hairy Head, and Net mansions. In the border areas, two command offices were under the jurisdiction of Tail and Winnowing Basket mansions; twenty-seven garrison posts, twenty-six of which belonged to Tail and Winnowing Basket mansions, and one belonged to Stomach, Hairy Head, and Net mansions; twenty garrison posts, nineteen of which belonged to Tail and Winnowing Basket mansions, and one belonged to Stomach, Hairy Head, and Net mansions; and six fortified outposts, all belonging to Tail and Winnowing Basket mansions.

山東佈政：府六，五府屬女虛危分，一府屬奎婁分。州一十五，二州屬氐房心分，八州屬女虛危分，三州屬室壁分，二州屬奎婁分。縣八十九，九縣屬氐房心分，五十八縣屬女虛危分，七縣屬室壁分，一十四縣屬奎婁分，一縣屬胃昴畢分。外鎮衛七，並屬女虛危分。外鎮守禦千戶所四，幷屬女虛危分。遼東都指揮使司：州二，並屬尾箕分；衛二十五，並屬尾箕分；守禦千戶所一十八，並屬尾箕分；外夷千戶所五，並屬尾箕分。

The six prefectures under the jurisdiction of the Shandong Department of Civil Administration include five prefectures belonging to the regions of Nu, Xu, and Wei, and one prefecture belonging to the regions of Kui and Lou. Among the fifteen states under its jurisdiction, two states belong to the regions of Di, Fang, and Xin, eight states belong to the regions of Nu, Xu, and Wei, three states belong to the regions of Shi and Bi, two states belong to the regions of Kui and Lou. Among the eighty-nine counties, nine counties belong to the regions of Di, Fang, and Xin, fifty-eight counties belong to the regions of Nu, Xu, and Wei, seven counties belong to the regions of Shi and Bi, fourteen counties belong to the regions of Kui and Lou, and one county belongs to the regions of Wei, Mao, and Bi. The seven military camps of the border towns all belong to the regions of Nu, Xu, and Wei; the four defense and command offices also all belong to the regions of Nu, Xu, and Wei. As for the Liaodong Department of Military Command, which was under the jurisdiction of Shandong at that time, its two states, twenty-five military camps, eighteen defense and command offices, and five outer夷 military offices for accommodating surrendered tribes were all assigned to the regions of Wei and Ji.

山西佈政：府五，一府屬胃昴畢分，四府屬觜參分。州一十九，四州屬胃昴畢分，一十五州屬觜參分。縣七十八，七縣屬胃昴畢分，七十一縣屬觜參分。外鎮衛九，並屬胃昴畢分。外鎮守禦千戶所四，幷屬觜參分。

The provincial administration of Shanxi includes five prefectures, one of which belongs to the celestial regions of Weisu, Maomao, and Bishu, while the remaining four prefectures belong to Zizhu and Censhu. Among the nineteen states under its jurisdiction, four belong to Weisu, Maomao, and Bishu, while fifteen belong to Zizhu and Censhu. Of the seventy-eight counties, seven belong to Weisu, Maomao, and Bishu, while seventy-one belong to Zizhu and Censhu. There are nine border garrisons, all belonging to Weisu, Maomao, and Bishu, and four defense commanderies, all belonging to Zizhu and Censhu. It is evident that the whole province of Shanxi mainly falls under the celestial regions of Zizhu and Censhu, with only the northern area of Datong belonging to Weisu, Maomao, and Bishu. This aligns with the old saying that Censhu was regarded as the celestial sign of the state of Jin.

河南佈政：府八，二府屬角亢分，一府屬氐房心分，三府屬室壁分，二府屬柳星張分。州一十二，三州屬角亢分，一州屬氐房心分，一州屬胃昴畢分，七州屬柳星張分。縣九十六，三十四縣屬角亢分，一十二縣屬氐房心分，一十三縣屬室壁分，二縣屬胃昴畢分，三十五縣屬柳星張分。

The provincial administration of Henan oversees eight prefectures, two of which belong to the territories of Jiao Xu and Kang Xu, one belongs to Di Xu, Fang Xu, and Xin Xu, three belong to Shi Xu and Bi Xu, and two belong to Liu Xu, Xing Xu, and Zhang Xu. Among the twelve states under its jurisdiction, three belong to Jiao and Kang, one belongs to Di, Fang, and Xin, one belongs to Wei, Mao, and Bi, and seven belong to Liu, Xing, and Zhang. Among the ninety-six counties, thirty-four belong to Jiao and Kang, twelve belong to Di, Fang, and Xin, thirteen belong to Shi and Bi, two belong to Wei, Mao, and Bi, and thirty-five belong to Liu, Xing, and Zhang. Henan is located at the center of the world, where all four directions converge, so within this province, the territories span five groups of star mansions, more than any other province.

陜西佈政：府八，並屬井鬼分。州二十一，二十州屬井鬼分，一州屬柳星張分。縣九十六，九十五縣屬井鬼分，一縣屬桞星張分。外鎮行都指揮使司一，屬井鬼分。外鎮衛二十二，並屬井鬼分。外鎮軍民衛三，並屬井鬼分。外鎮守禦千戶所一十，並屬井鬼分。外鎮守禦百戶所二，並屬井鬼分。外鎮堡三十五，並屬井鬼分。

The eight prefectures under the jurisdiction of the Shaanxi Department of Civil Administration all belong to the territories of the Well Mansion and the Ghost Mansion. Among the twenty-one states under its jurisdiction, twenty states belong to the territories of the Well Mansion and the Ghost Mansion, while one state belongs to the territories of the Willow Mansion, the Star Mansion, and the Extended Net Mansion. Among the ninety-six counties under its jurisdiction, ninety-five counties belong to the territories of the Well Mansion and the Ghost Mansion, while one county belongs to the territories of the Willow Mansion, the Star Mansion, and the Extended Net Mansion—the original text's "桞" is an alternate character for "柳." The single military command office of the Border Commandery also belongs to the territories of the Well Mansion and the Ghost Mansion. The twenty-two garrison towns, three military and civilian garrisons, ten garrison towns for defense, two garrison towns for defense, and thirty-five garrisons for defense all belong to the territories of the Well Mansion and the Ghost Mansion. The Well Mansion and the Ghost Mansion govern the region of Qín, and Shaanxi is the ancient homeland of the State of Qin, so the entire province is almost entirely within the territory of these two mansions.

湖廣佈政：府一十五，並屬翼軫分。州一十九，二州屬柳星張分，一十七州屬翼軫分。縣一百零七，二縣屬桞星張分，一百五縣屬翼軫分。留守司一，屬翼軫分。外鎮衛三，並屬翼軫分。軍民衛一，屬翼軫分。外鎮守禦千戶所一十二，並屬翼軫分。軍民宣慰使司二，並屬翼軫分。宣撫司四，並屬翼軫分。安撫司九，並屬翼軫分。長官司二十四，並屬翼軫分。

The Lake Region and Guangdong Provincial Administration Office governs fifteen prefectures, all of which belong to the celestial regions of Yi Xu and Zhen Xu. Among the nineteen states under its jurisdiction, two states belong to the celestial regions of Liu Xu, Xing Xu, and Zhang Xu, while seventeen states belong to Yi Xu and Zhen Xu. Among the one hundred and seven counties, two counties belong to Liu Xu, Xing Xu, and Zhang Xu, while one hundred and five counties belong to Yi Xu and Zhen Xu. There is also one military and civilian office of remaining officials, belonging to Yi Xu and Zhen Xu; three border towns, one military and civilian town, and twelve defense thousand households all belong to Yi Xu and Zhen Xu. In addition, two military and civilian commissioners' offices, four pacification offices, nine安抚 offices, and twenty-four long official offices that govern the southern-western native officials are all included in the celestial regions of Yi Xu and Zhen Xu. The celestial regions of Yi Xu and Zhen Xu are the ones that govern the state of Chu, and the Lake Region and Guangdong area is the ancient territory of the state of Chu, so the entire province belongs to the same celestial region.

四川佈政：府九，並屬井鬼分。軍民府四，並屬井鬼分。州二十一，並屬井鬼分。縣一百一十二，並屬井鬼分。外鎮行都指揮使司一，屬井鬼分。外鎮衛九，並屬井鬼分。軍民衛六，並屬井鬼分。外鎮守禦千戶所一十八，並屬井鬼分。招討司一，屬井鬼分。宣撫司三，並屬井鬼分。安撫司六，並屬井鬼分。長官司四十，並屬井鬼分。

The governor-general's office of Sichuan Province administers nine prefectures, four military and civilian prefectures, twenty-one states, and one hundred and twelve counties, all falling under the celestial regions of Well Mansion and Ghost Mansion. The term "military and civilian prefecture" refers to administrative units that oversee both civil affairs and military affairs of the garrisons, mostly established in border areas. The single headquarters of the vice-commandery of the military command, nine garrisons, six military and civilian garrisons, and eighteen garrisons for defense and protection are also all within the regions of Well and Ghost Mansions. In addition, the single office of the commissioner for pacification, three offices of the commissioner for pacification and guidance, six offices of the commissioner for安抚, and forty offices of the commissioner for local affairs, which oversee the ethnic minorities, are also included within the regions of Well and Ghost Mansions. Sichuan and Shaanxi provinces were both former territories of the ancient state of Qin, so their celestial regions are entirely the same, with no exceptions anywhere in the province.

浙江佈政：府一十一，並屬斗牛分。州一，屬斗牛分。縣七十五，並屬斗牛分。外鎮衛六，並屬斗牛分。外鎮守禦千戶所二十三，並屬斗牛分。江西佈政：府一十三，並屬斗牛分。州一，屬斗牛分。縣七十七，並屬斗牛分。福建佈政：府八，並屬斗牛分。州一，屬斗牛分。縣五十八，並屬斗牛分。外鎮衛二，並屬斗牛分。

The Zhejiang Provincial Administration's jurisdiction included eleven prefectures, one state, and seventy-five counties, as well as six border towns' guards and twenty-three garrisons for defense, all falling under the territories of the Dipper and Ox mansions. The Jiangxi Provincial Administration's jurisdiction included thirteen prefectures, one state, and seventy-seven counties, also entirely within the territories of the Dipper and Ox mansions. The Fujian Provincial Administration's jurisdiction included eight prefectures, one state, and fifty-eight counties, plus two border towns' guards, also entirely within the territories of the Dipper and Ox mansions. The Dipper and Ox mansions were traditionally associated with the lands of Wu and Yue, and since Jiangxi, Zhejiang, and Fujian all fall within this area, there is no part of these three provinces that belongs to any other mansion. It is also notable that Zhejiang's coastal areas suffered frequent倭患 (Japanese pirates), resulting in as many as twenty-three garrisons for defense, far exceeding the number in inland Jiangxi.

廣東佈政：府十，八府屬斗牛分，二府屬翼軫分。州八，六州屬斗牛分，二州屬翼軫分。縣七十五，六十四縣屬斗牛分，十一縣屬翼軫分。外鎮衛四，並屬斗牛分。外鎮守禦千戶所二十一，十九守禦千戶所屬斗牛分，一守禦千戶所屬翼軫分。

The Guangdong Department of Civil Administration governs ten prefectures, of which eight belong to the celestial regions of Dipper and Ox, and two belong to Wings and Chariot. Among the eight subordinate states, six belong to Dipper and Ox, and two belong to Wings and Chariot. Of the seventy-five counties, sixty-four belong to Dipper and Ox, and eleven belong to Wings and Chariot. The four military commands of the border towns all belong to Dipper and Ox; among the twenty-one garrisons of defense, nineteen belong to Dipper and Ox, and one belongs to Wings and Chariot. The eastern part of Guangdong was formerly part of the Baiyue, thus following the celestial regions of Dipper and Ox from Wu-Yue; the western part borders Guangxi and is geographically close to ancient Chu, thus shifting to the celestial regions of Wings and Chariot.

廣西佈政：府十，一府屬斗牛分，九府屬翼軫分。軍民府一，屬翼軫分。州五十，並屬翼軫分。縣四十九，五縣屬斗牛分，四十四縣屬翼軫分。外鎮守禦千戶所一，屬翼軫分。長官司四，並屬翼軫分。

The Guangxi Department of Civil Administration governs ten prefectures, one of which belongs to the celestial regions of Dipper and Ox mansions, while the remaining nine prefectures belong to the regions of Wings and Chariot mansions. There is also one military and civilian prefecture that belongs to the regions of Wings and Chariot mansions. All fifty states under its jurisdiction belong to the regions of Wings and Chariot mansions. Among the forty-nine counties, five counties belong to the regions of Dipper and Ox mansions, and forty-four counties belong to the regions of Wings and Chariot mansions. The one garrison town and four native chieftaincies in the border towns also belong to the regions of Wings and Chariot mansions. The entire territory of Guangxi is almost entirely within the celestial region of Chu, except for a few states and counties in the eastern part, which are adjacent to Guangdong and still belong to the celestial regions of Wu-Yue, namely Dipper and Ox mansions.

雲南佈政：府一十四，並屬井鬼分。軍民府七，並屬井鬼分。州四十三，並屬井鬼分。縣三十一，並屬井鬼分。外鎮衛三，並屬井鬼分。軍民衛二，並屬井鬼分。外鎮守禦千戶所四，並屬井鬼分。軍民宣慰使司九，並屬井鬼分。宣撫司三，並屬井鬼分。安撫司二，並屬井鬼分。長官司二十四，並屬井鬼分。

The Yunnan Department of Civil Administration governed fourteen prefectures, seven military and civilian prefectures, forty-three states, and thirty-one counties, all falling under the celestial regions of Well Mansion and Ghost Mansion. The three border garrisons, two military and civilian garrisons, and four defending and governing thousand-household offices in the border towns also belonged to the regions of Well and Ghost Mansions. The nine military and civilian pacification commissioners' offices, three pacification commissioner's offices, two pacification offices, and twenty-four chief offices responsible for local officials were also all assigned to the regions of Well and Ghost Mansions. The offices of pacification commissioner's office, pacification office, pacification office, and chief office were the four levels of local officials in the Ming Dynasty, arranged in a hierarchical system from highest to lowest. Here, all these offices were classified according to the location of their headquarters under the Star Mansion region. Although Yunnan was located far to the southwest in the Ming Dynasty, star diviners still included it together with Sichuan and Shaanxi in the region of Qin. Therefore, the entire province had no other affiliated regions.

貴州佈政：府十，一府屬井鬼分，一府屬柳星張分，八府屬翼軫分。州八，並屬翼軫分。縣一十四，二縣屬井鬼分，一縣屬柳星張分，一十一縣屬翼軫分。外鎮衛一十二，並屬翼軫分。軍民衛三，並屬翼軫分。外鎮守禦千戶所一十二，並屬翼軫分。宣慰使司一，屬井鬼分。安撫司二，一安撫司屬井鬼分，一安撫司屬翼軫分。長官司八十二，二十六長官司屬井鬼分，六長官司屬柳星張分，五十長官司屬翼軫分。

The Guizhou Department of Civil Administration governs ten prefectures, one of which belongs to the celestial regions of Well Mansion and Ghost Mansion, another belongs to Willow Mansion, Star Mansion, and Extended Net Mansion, and eight belong to Wings Mansion and Chariot Mansion. It also governs eight states, all of which belong to the regions of Wings Mansion and Chariot Mansion. Among the fourteen counties, two belong to the regions of Well Mansion and Ghost Mansion, one belongs to Willow Mansion, Star Mansion, and Extended Net Mansion, and eleven belong to Wings Mansion and Chariot Mansion. The twelve border garrisons, three military and civilian garrisons, and twelve guard and defense thousand households all belong to the regions of Wings Mansion and Chariot Mansion. Regarding native officials, one office of the Commissioner of Pacification belongs to the regions of Well Mansion and Ghost Mansion; two offices of the Commissioner of Pacification, one belongs to Well Mansion and Ghost Mansion, and the other belongs to Wings Mansion and Chariot Mansion; among the eighty-two offices of the Chief Office, twenty-six belong to Well Mansion and Ghost Mansion, six belong to Willow Mansion, Star Mansion, and Extended Net Mansion, and fifty belong to Wings Mansion and Chariot Mansion. Guizhou is located at the junction of Sichuan, Hubei, and Guangxi, so its regions are divided among these three areas. The number of Chief Offices is the highest among all provinces.

今欽天監分配州郡，與唐志大抵相同。祗有鄭分野，本周畿內之地，與周分州縣更互相屬，分界之處理宜同占。今鄭分曰孟、潁、光、黃、州、孟，本周分。昔周以其地予鄭，此亦可據。但黃為古黃國，今屬光州，非黃州地。周鄭之分，南不至江，江乃楚分，今當辨之。

The current division of states and prefectures by the Imperial Astronomical Bureau is largely consistent with that recorded in the "Tang Shu · Tianwen Zhi." However, the division for the State of Zheng requires clarification: originally, the territory of Zheng was within the royal domain of the Zhou dynasty, overlapping with the administrative divisions of the Zhou state. Therefore, when determining the astrological jurisdiction for prefectures and counties located at the boundary between the Zhou and Zheng divisions, both Zhou and Zheng jurisdictions should be considered. Now, places such as Meng, Ying, Guang, Huang, Zhou, and Meng are included in the Zheng division. Among these, Meng originally belonged to the Zhou division, but it was granted to the State of Zheng by the Zhou king in ancient times, so this assignment has some basis. However, it is important to note that the "Huang" mentioned here refers to the ancient State of Huang, which is now part of Guangzhou, not the Huangzhou in Huguang, and these two should not be confused. Additionally, the boundary between the Zhou and Zheng divisions does not extend south to the Yangtze River; the Yangtze River region belongs to the State of Chu. This distinction must be clearly understood today.

又按晉《天文志》以幷州為衛分，益州為晉分，兗州為鄭分，豫州為宋，徐州為魯分。今據唐晉分配為郡，則幷州為晉分，益州乃秦分梁州之城，兗州為魯國之地，鄭與周同豫州之地。今周分三河，則鄭分豫明矣。宋雖徐豫二州之境，得徐州之地為多，宜改徐州。以上五宮，今從唐書，其餘州分並從晉志。

The "Book of Jin · Records of Astronomy" states that the Bingzhou region corresponds to the territory of the State of Wei, Yizhou to that of the State of Jin, Yanzhou to that of the State of Zheng, Yuzhou to that of the State of Song, and Xuzhou to that of the State of Lu. If we re-examine the assignments of the various commanderies according to the accounts in the "Book of Tang" and the "Book of Jin," then Bingzhou should belong to the territory of the State of Jin, Yizhou originally belonged to the State of Qin's Liangzhou, Yanzhou should be regarded as the former territory of Lu, and the State of Zheng should be associated with the territory of the Zhou dynasty in Yuzhou. Since the Zhou dynasty's territory is now fixed in the area of the three rivers—Hein, Hedong, and Henan—the assignment of Zheng to Yuzhou becomes clear. Although the State of Song extended over both Xuzhou and Yuzhou, it controlled more land in Xuzhou, so it should be associated with Xuzhou. The assignments of Bingzhou, Yizhou, Yanzhou, Yuzhou, and Xuzhou are based on the "Book of Tang"; the assignments of the other regions follow the "Book of Jin · Records of Astronomy."

子宮，女虛危，齊分野。女虛危在子，自女二度至危十一度，屬齊分、青州。濟南府，歷城縣，章丘縣，鄒平縣，淄川縣，長山縣，新城縣，齊河縣，齊東縣，濟陽縣，禹城縣，臨邑縣，長清縣，肥城縣，青城縣，陵縣。泰安州，新泰縣，萊蕪縣，德州，德平縣，平原縣，武定州，陽信縣，海豐縣，樂陵縣，商河縣。濵州，利津縣，霑化縣，蒲臺縣，東阿縣，平陰縣，陽穀縣屬東昌府。

The region governed by theZi Palace (Zi) is associated with the female mansion (女宿), the emptiness mansion (虚宿), and the rooftop mansion (危宿), which belong to the territory of the state of Qi. These three mansions are positioned in the Zi position, starting from the second degree of the female mansion up to the eleventh degree of the rooftop mansion, corresponding to the land of Qi on earth, which is the ancient Qingzhou among the Nine Provinces. The counties falling within this territory include first the fifteen counties of Shandong's Jinan Prefecture, namely Licheng, Zhangqiu, Zoupingshan, Bizhuan, Changshan, Xin Cheng, Qidong, Jiyang, Yucheng, Linyi, Changqing, Feicheng, Qingcheng, Lingxian. Next are the two counties of Xintai and Laowu under Tai'an Prefecture, the two counties of Deping and Pingyuan under Dezhou Prefecture, and the four counties of Yangxin, Haifeng, Lele, and Shanghe under Wuding Prefecture. Then come the three counties of Lijin, Zhanhua, and Putai under Binzhou Prefecture. In addition, there are the three counties of Dong' a, Pingyin, and Yanggu, which administratively belong to Dongchang Prefecture, but according to the territorial division, they are still included in the Zi region.

東昌府，聊城縣，堂邑縣，博平縣，茌平縣，清平縣，莘縣，丘縣屬臨清州，髙唐州，夏津縣，武城縣。青州府，益都縣，臨淄縣，博興縣，髙苑縣，樂安縣，壽光縣，臨朐縣，昌樂縣。

Next comes Dongchang Prefecture, including its subordinate counties of Licheng, Tangyi, Boping, Chiping, Qingping, and Xinxian; Qiu County belongs to Linqing Prefecture; there is also Gao唐 Prefecture with its subordinate counties of Xijin and Wucheng. To the east is Qingzhou Prefecture, including its eight subordinate counties: Yidu, Linzi, Boxing, Gao yuan, Le'an, Shouguang, Linqu, and Changle. These prefectures and counties are all within the territory governed by the three constellations of Nu, Xu, and Wei, which correspond to Qingzhou. The character "髙" in the original text is an alternative form of "高," and similar characters are written in the same way throughout the following text without further explanation.

登州府，蓬萊縣，黃縣，福山縣，棲霞縣，招逺縣，萊陽縣，寧海州，文登縣，大嵩衛在棗陽縣東南一百三十里，竒山守禦千戶所在福山縣東北三十里，靖海衛在文登縣南二百二十里，寧津守禦千戶所在文登縣東南一百二十里，安東衛在文登縣西一百二十里，成山衛在文登縣東一百二十里，威海衛在文登縣北九十里。

Further to the northeast is Dengzhou Prefecture, along with its subordinate counties of Penglai, Huangxian, Fushan, Qixia, Zhao yuan, and Laiyang, as well as Ninghai Prefecture and Wenden County. This area is surrounded by sea on three sides, with numerous military garrisons: Dashong Garrison is located 130 li southeast of Zhaoyang County, Qishan Garrison is 30 li northeast of Fushan County, Jinghai Garrison is 220 li south of Wenden County, Ningjin Garrison is 120 li southeast of Wenden County, Andong Garrison is 120 li west of Wenden County, Chengshan Garrison is 120 li east of Wenden County, and Weihai Garrison is 90 li north of Wenden County. All these garrisons and their locations are included within the territories corresponding to the constellations Zizhu, Xu, and Wei. The distances mentioned are measured from the administrative centers of the prefectures and counties, used to indicate the relative positions and distances of the garrisons.

萊州府，掖縣，平度州，濰縣，昌邑縣，膠州，髙密縣，即墨縣，靈山衛在膠州東南九十里，鰲山衛在即墨縣東四十里，浮山守禦千戶所在即墨縣南九十里，雄崖守禦千戶所在即墨縣東北九十里。北直隸：滄州，南皮縣，鹽山縣，慶雲縣。

Further south is Laizhou Prefecture, including its subordinate counties and states such as Yexian, Pingdu State, Weixian, Changyi County, Jiaozhou, Gaoji, and Jimo. The coastal defense installations in this area are: Lingshan Garrison is located ninety li southeast of Jiaozhou; Aoshan Garrison is located forty li east of Jimo County; Fushan Garrison and Defense Thousand House is located ninety li south of Jimo County; and Xiongya Garrison and Defense Thousand House is located ninety li northeast of Jimo County. In addition to Shandong, part of the northern provinces also falls within this area, namely Cangzhou and its subordinate counties Nanpi, Yanshan, and Qingyun. Although these belong to the northern provinces, they are geographically connected to the area of Qi, so they are still associated with the constellations Nu, Xu, and Wei.

丑宮，斗牛，吳越分野，斗牛在丑，自斗三度至女一度，屬吳越分，揚州。南直隸：應天府，上元縣，江寧縣，句容縣，溧陽縣，溧水縣，江浦縣，六合縣，髙淳縣。鳯陽府，鳯陽縣，臨淮縣，定逺縣，壽州，皇陵衛在府西南二十二里。廬州府，合肥縣，廬江縣，舒城縣，無為州，巢縣，六安州，英山縣，霍山縣，淮安府，山陽縣，鹽城縣，安東縣。

The earthly branch of Chou governs the Dipper mansion and the Ox mansion, which belong to the territories of Wu and Yue. These two mansions are located in the Chou position, starting from the third degree of the Dipper mansion to the first degree of the Girl mansion, corresponding to the land of Wu and Yue on earth, which is the ancient Yu state of Yangzhou. The territory associated with this region first includes the area of Nanjing Province. The capital city of Yingzhou (i.e., Nanjing) and its eight counties: Shangyuan, Jiangning, Jiu-rong, Liyang, Lishui, Jiangpu, Liuhe, and Gaochun, are all included. Next is Fengyang Prefecture and its three counties: Fengyang, Linhuai, and Dingyuan, along with Shouzhou. Twenty-two miles southwest of the prefectural city, there is a special military post called the Imperial Mausoleum Guard, responsible for protecting the tombs of the ancestors of the Ming Taizu. Thirdly, Luzhou Prefecture and its three counties: Hefei, Lujiang, and Shucheng, the state of Wuzhong and its county Chao, the state of Liuan and its two counties: Yingshan and Huoshan, as well as Hanshan Prefecture and its three counties: Shanyang, Yancheng, and Andong.

揚州府，江都縣，儀真縣，泰興縣，髙郵州，興化縣，寶應縣，泰州，如皋縣，通州，海門縣。蘇州府，吳縣，長洲縣，崑山縣，常熟縣，吳江縣，嘉定縣，太倉州，崇明縣，吳淞江守禦千戶所在嘉定縣東南四十里。松江府，華亭縣，上海縣，青浦縣，金山衛在府東南七十二里。常州府，武進縣，無錫縣，江陰縣，宜興縣，靖江縣。鎮江府，丹徒縣，丹陽縣，金壇縣。

Proceeding south along the Grand Canal is Yangzhou Prefecture, including its subordinate counties of Jiangdu, Yizhen, and Taixing, as well as Gaoyou Prefecture with its subordinate counties of Xinghua and Baoying, Taizhou with its subordinate county of Rugao, and Tongzhou with its subordinate county of Haimen. Crossing the Yangtze River leads to Suzhou Prefecture, including its subordinate counties of Wuxian, Changzhou, Kunshan, Changshu, Wuxi, and Jiading, as well as Taicang Prefecture and Chongming County; the Wusong River Garrison Commandery is located forty miles southeast of Jiading County, controlling the mouth of the Yangtze River into the sea. Further southeast is Songjiang Prefecture, including its subordinate counties of Huating, Shanghai, and Qingpu, with the Jinshan Garrison located seventy-two miles southeast of the prefectural city. Additionally, there is Changzhou Prefecture with its subordinate counties of Wujin, Wuxi, Jiangyin, Yixing, and Jingjiang, and Zhenjiang Prefecture with its subordinate counties of Dantu, Danyang, and Jintan. These prefectures and counties are precisely the heartland of the ancient Wu State, all falling under the regions of Dou and Niu.

徽州府，歙縣，休寧縣，婺源縣，祁門縣，黟縣，績溪縣。寧國府，宣城縣，寧國縣，涇縣，太平縣，旌德縣，南陵縣。池州府，貴池縣，青陽縣，銅陵縣，石埭縣，建德縣，東流縣。太平府，當塗縣，蕪湖縣，繁昌縣。安慶府，懷寧縣，桐城縣，潛山縣，太湖縣，宿松縣，望江縣，廣德州，建平縣，和州，含山縣，滁州，全椒縣，來安縣，盱眙縣，天長縣屬泗州。

The area of southern Anhui is also under the domain of the constellations Dou and Niu. The prefecture of Huizhou and its six subordinate counties: Shexian, Xiongnings, Wuyuan, Qimen, Yixian, and Jixi; the prefecture of Ningguo and its six subordinate counties: Xuancheng, Ningguo, Jingxian, Taiping, Jingde, and Nanling; the prefecture of Chizhou and its six subordinate counties: Guicheng, Qingyang, Tongling, Shidai, Jiande, and Dongliu; the prefecture of Taiping and its three subordinate counties: Dangtu, Wuhu, and Fanchang; the prefecture of Anqing and its six subordinate counties: Huaining, Tongcheng, Qianshan, Taohu, Suxiong, and Wangjiang, are all included. In addition, the prefecture of Guangde and its subordinate county Jianping, the prefecture of Huzhou and its subordinate county Hancheng, the prefecture of Chuzhou and its two subordinate counties Quanjiao and Lai'an, are also included in this domain. The two counties Xuyi and Tianchang belong to the prefecture of Sizhou and are also under the domain of the constellations Dou and Niu.

浙江省：杭州府，錢塘縣，仁和縣，海寜縣，富陽縣，餘杭縣，臨安縣，於潛縣，新城縣，昌化縣。嘉興府，嘉興縣，秀水縣，嘉善縣，海鹽縣，崇德縣，平湖縣，桐鄉縣，澉浦守禦千戶所在海鹽縣南三十六里，乍浦守禦千戶所在海鹽縣東北三十六里。湖州府，烏程縣，歸安縣，長興縣，安吉州，德清縣，孝豐縣，武康縣。

Zhejiang province is also within the area of the constellation Dou and Niu. Hangzhou prefecture and its subordinate counties of Qiantang, Renhe, Haining, Fuyang, Yuhang, Lin'an, Yutian, Xin Cheng, and Changhua; Jiaxing prefecture and its subordinate counties of Jiaxing, Xiushui, Jiaxiang, Haiyan, Chongde, Pinghu, and Tongxiang, with Ganpu Garrison Commandery located thirty-six li south of Haiyan county and Zha浦 Garrison Commandery located thirty-six li northeast of Haiyan county, both being key areas for defending against倭寇 landing on the northern bank of Hangzhou Bay; Huzhou prefecture and its subordinate counties of Wucheng, Guian, and Changxing, as well as Anji state and its subordinate counties of Deqing, Xiaofeng, and Wukang. The three prefectures of Hangzhou, Jiaxing, and Huzhou are located south of Taihu Lake, which is the northern border of the ancient Yue state, and together with Su and Song, they are the main sources of wealth and resources.

寧波府，鄞縣，慈谿縣，奉化縣，定海縣，象山縣，定海衛後千戸所在定海縣東南九十里，中中千戶所在定海縣東北昌國縣舊城，中左千戶所在府南三百七十里，大嵩守禦千戶所在府南二百六十里，霩衢守禦千戶所在定海縣東南一百三十里，昌國衛府南三百五十里，石浦守禦前千戶所在府南三百七十里，錢倉守禦千戶所在府南二百六十里，石浦守禦後千戶所在府南百十里，爵溪守禦千戶所在府南二百七十里，觀海衛在慈谿縣西北六十里，龍山守禦千戶所在府北七十里。

Ningbo Prefecture and its five subordinate counties, Yinxian, Cixi, Fenghua, Dinghai, and Xiangshan, are the core of the coastal defense in eastern Zhejiang. The military garrisons are particularly densely arranged. The rear thousand-house garrison of Dinghai Garrison is ninety li southeast of Dinghai County; the middle-middle thousand-house garrison is located in the old city of Changguo County northeast of Dinghai County; the middle-left thousand-house garrison is three hundred and seventy li south of the prefectural capital; the Dashong Garrison is two hundred and sixty li south of the prefectural capital; the Miaoqu Garrison is one hundred and thirty li southeast of Dinghai County; Changguo Garrison is three hundred and fifty li south of the prefectural capital; the Shihui Garrison's front thousand-house garrison is three hundred and seventy li south of the prefectural capital; the Qiancang Garrison is two hundred and sixty li south of the prefectural capital; the Shihui Garrison's rear thousand-house garrison is one hundred and ten li south of the prefectural capital; the Juexi Garrison is two hundred and seventy li south of the prefectural capital; Guanhai Garrison is located sixty li northwest of Cixi County; and the Longshan Garrison is seventy li north of the prefectural capital. These more than ten garrisons together with Ningbo Prefecture's subordinate counties are all under the jurisdiction of the constellation regions Dou and Niu. The fact that two garrisons are established at Shihui indicates the importance placed by the Ming Dynasty on the Xiangshan coastal port.

紹興府，山陰縣，會稽縣，蕭山縣，諸暨縣，餘姚縣，上虞縣，嵊縣，新昌縣。台州府，臨海縣，黃岩縣，天台縣，仙居縣，寧海縣，太平縣，海門衛在府東南一百八十里，前千戶所在衛北十里，新河守禦千戶所在衛南五十里，桃渚守禦千戶所在衛東北五十里，健跳守禦千戶所在衛東北一百一十里，松門衛在府東南一百八十里，隘頑守禦千戶所在衛南六十里，楚門守禦千戶所在衛南一百二十里。

The prefecture of Shaoxing and its eight subordinate counties: Shan Yin, Hui Ji, Xiao Shan, Zhu Ji, Yu Yao, Shang Yu, Sheng County, and Xin Chang, were located in the ancient Yue state's capital area, thus belonging to the region corresponding to the constellations Dou and Niu. The prefecture of Taizhou and its six subordinate counties: Lin Hai, Huang Yan, Tian Tai, Xian Ju, Ning Hai, and Tai Ping were also included. The coastal defense arrangements are as follows: the Haimen Guard is located 180 li southeast of the prefectural city, the Qian Hu Thousand Household Office is situated 10 li north of the Haemen Guard, the Xin He Guard and Defense Thousand Household Office is located 50 li south of the guard city, the Tao Zhu Guard and Defense Thousand Household Office is situated 50 li northeast of the guard city, and the Jian Tiao Guard and Defense Thousand Household Office is located 110 li northeast of the guard city. The Songmen Guard is also located 180 li southeast of the prefectural city, the Aiwu Guard and Defense Thousand Household Office is situated 60 li south of the guard city, and the Chu Men Guard and Defense Thousand Household Office is located 120 li south of the guard city.

金華府，金華縣，蘭谿縣，東陽縣，義烏縣，永康縣，武義縣，浦江縣，湯溪縣。衢州府，西安縣，龍游縣，常山縣，江山縣，開化縣。嚴州府，建德縣，淳安縣，桐廬縣，遂安縣，壽昌縣，分水縣。

The three prefectures in the inland western part of Zhejiang Province also belong to the regions corresponding to the constellations Dou and Niu. The Jinhua Prefecture and its eight subordinate counties: Jinhua, Langxi, Dongyang, Yiwu, Yongkang, Wuyi, Pujiang, and Tangxi; the Quzhou Prefecture and its five subordinate counties: Xianan, Longyou, Changshan, Jiangshan, and Kaihua; the Yanzhou Prefecture and its six subordinate counties: Jiande, Chunan, Tonglu, Suian, Shouchang, and Fenshui. These three prefectures are all located in the mountainous areas upstream of the Qiantang River, without the need for coastal defenses, so they only list counties and do not establish military garrisons, which is clearly different from the system of coastal prefectures.

溫州府，永嘉縣，樂清縣，平陽縣，裡安縣，泰順縣，金鄉衛在平陽縣西七十里，蒲門守禦千戶所在平陽縣南五十里，壯士守禦千戶所在平陽縣東五十三里，沙園守禦千戶所在裡安縣東南六十里，盤石衛在樂清縣西六十里，蒲岐守禦千戶所在樂清縣南瑞應鄉，寧村守禦千戶所在永嘉縣三都。處州府，麗水縣，青田縣，縉雲縣，松陽縣，遂昌縣，龍泉縣，慶源縣，雲和縣，宣平縣，景寧縣。

The southern part of Zhejiang province includes the prefecture of Wenzhou and its five subordinate counties: Yongjia, Leqing, Pingyang, Lianan, and Taishun. The coastline is winding and there are many military garrisons: Jinxiang Garrison is located seventy miles west of Pingyang County, Pumen Guard and Defense Thousand House is located fifty miles south of Pingyang County, Zhuangshi Guard and Defense Thousand House is located fifty-three miles east of Pingyang County, Shayuan Guard and Defense Thousand House is located sixty miles southeast of Lianan County, Panshi Garrison is located sixty miles west of Leqing County, Puli Guard and Defense Thousand House is located in Ruiying Township south of Leqing County, and Ningcun Guard and Defense Thousand House is located in the third district of Yongjia County. In addition, there is the prefecture of Chuzhou and its ten subordinate counties: Lishui, Qingtian, Jinyun, Songyang, Suichang, Longquan, Qingyuan, Yunhe, Xuansheng, and Jingning. The prefectures of Wenzhou and Chuzhou are the southernmost two prefectures in Zhejiang province, already bordering Fujian province. However, according to star divination, they have not yet entered the star region of Wu-Yue, and are included in the regions of Dou and Niu.

江西省：南昌府，南昌縣，新建縣，豐城縣，進賢縣，靖安縣，奉新縣，武寧縣，寧州。饒州府，鄱陽縣，餘干縣，樂平縣，浮梁縣，德興縣，安仁縣，萬年縣。廣信府，上饒縣，玉山縣，弋陽縣，貴溪縣，永豐縣，鉛山縣，興安縣。南康府，星子縣，都昌縣，建昌縣，安義縣。九江府，德化縣，德安縣，瑞昌縣，湖口縣，彭澤縣。建昌府，南城縣，新城縣，南豐縣，廣昌縣，瀘溪縣。

The entire Jiangxi province falls under the celestial regions of Dou and Niu. The Nanchang prefecture and its seven subordinate counties: Nanchang, Xinxian, Fengcheng, Jinxian, Jingan, Fengxin, and Wuning, along with Ningzhou; the Raozhou prefecture and its seven subordinate counties: Poyang, Yugan, Leping, Fuliang, Dexing, Anren, and Wanyan; the Guangxin prefecture and its seven subordinate counties: Shangrao, Yushan, Yiyang, Guixi, Yongfeng, Zhanshan, and Xing'an; the Nankang prefecture and its four subordinate counties: Xingzi, Dachang, Jianchang, and Anyi; the Jiujiang prefecture and its five subordinate counties: Dehua, De'an, Ruichang, Hukou, and Pengze; the Jianchang prefecture and its five subordinate counties: Nancheng, Xincheng, Nanfeng, Guangchang, and Luxi. All these six prefectures surround Poyang Lake and the lower reaches of the Gan River, forming the most densely populated area of the entire province. Jiangxi anciently lay at the border of Wu and Chu, and all these areas are assigned to the constellations of Dou and Niu.

撫州府，臨川縣，崇仁縣，金溪縣，宜黃縣，樂安縣，東鄉縣。臨江府，清江縣，新淦縣，峽江縣，新喻縣。吉安府，廬陵縣，泰和縣，吉水縣，永豐縣，安福縣，龍泉縣，萬安縣，永新縣，永寧縣。瑞州府，髙安縣，上髙縣，新昌縣。袁州府，宜春縣，分宜縣，萍鄉縣，萬載縣。贛州府，贛縣，雩都縣，信豐縣，興國縣，會昌縣，安逺縣，長寧縣，寧都縣，瑞金縣，龍南縣，石城縣，定南縣。南安府，大庾縣，南康縣，上猶縣，崇義縣。

The prefectures of Ganzhong and Gan Nan are also under the celestial regions of Dou and Niu. The Fu Zhou prefecture and its six subordinate counties: Linchuan, Chongren, Jinxi, Yihuang, Le'an, and Dongxiang; the Linjiang prefecture and its four subordinate counties: Qingjiang, Xinggan, Xiajiang, and Xinyu; the Jiaian prefecture and its nine subordinate counties: Luling, Taihe, Jishui, Yongfeng, Anfu, Longquan, Wanan, Yongxin, and Yongning; the Ruizhou prefecture and its three subordinate counties: Gao'an, Shangao, and Xinchang; the Yuanzhou prefecture and its four subordinate counties: Yichun, Fenyi, Pingxiang, and Wanzai; the Ganzhou prefecture and its twelve subordinate counties: Ganxian, Yudu, Xinfeng, Xingguo, Huichang, An yuan, Changning, Ningdu, Ruijin, Longnan, Shicheng, and Dingnan; the Nan'an prefecture and its four subordinate counties: Dagu, Nan Kang, Shangyou, and Chongyi. The two prefectures of Ganzhou and Nan'an are already close to the Wu岭 mountains, serving as the key passageway from Jiangxi to Guangdong, yet their celestial regions still fall within Wu and Yue. Combined with the previous list, Jiangxi province has thirteen prefectures and one prefectural city with seventy-seven counties, none of which belong to other star mansions, matching exactly the previous statistics.

福建省：福州府，閩縣，侯官縣，古田縣，長樂縣，連江縣，懷安縣，閩清縣，羅源縣，永福縣，福清縣。泉州府，晉江縣，南安縣，恵安縣，德化縣，安溪縣，同安縣，永春縣。建寧府，建安縣，甌寧縣，建陽縣，崇安縣，浦城縣，政和縣，松溪縣，壽寧縣。延平府，南平縣，將樂縣，大田縣，沙縣，尤溪縣，順昌縣，永安縣。汀州府，長汀縣，寧化縣，上杭縣，武平縣，清流縣，連城縣，歸化縣，永定縣。

The entire province of Fujian falls under the celestial regions of Dou and Niu. The prefecture of Fuzhou and its ten counties: Min County, Houguan, Guti, Changle, Lianjiang, Huian, Minqing, Luoyuan, Yongfu, and Fuqing; the prefecture of Quanzhou and its seven counties: Jinjiang, Nan'an, Hui'an, Dehua, Anxi, Tong'an, and Yongchun; the prefecture of Jianning and its eight counties: Jian'an, Ouning, Jianyang, Chong'an, Pucheng, Zhenghe, Songxi, and Shouning; the prefecture of Yanzheng and its seven counties: Nanping, Jiangle, Datian, Shaxian, Youxi, Shunchang, and Yong'an; the prefecture of Tingzhou and its eight counties: Changting, Ninghua, Shanghang, Wuping, Qingliu, Liancheng, Guihua, and Yongding. The above five prefectures are located along the upper and lower reaches of the Min River and the Ting River: the prefectures of Fuzhou and Quanzhou are coastal, while the prefectures of Jianning, Yanzheng, and Tingzhou are deep in the mountains. Fujian is traditionally known as Minyue, originally a place where the Yue people migrated south, so it shares the same celestial region with Wu-Yue.

興化府，莆田縣，仙逰縣，平海衛在府東九十里。邵武府，邵武縣，光澤縣，泰寧縣，建寧縣。漳州府，龍溪縣，漳浦縣，龍巖縣，南靖縣，長太縣，漳平縣，平和縣，詔安縣，海澄縣，寧洋縣，鎮海衛在漳浦縣東海濵，福寧州，福安縣，寧德縣。

The Xinghua Prefecture and its subordinate counties of Putian and Xianyou have the Pinghai Garrison set ninety li to the east of the prefectural city; the Shaowu Prefecture and its subordinate counties of Shaowu, Guangzhe, Taining, and Jianning; the Zhangzhou Prefecture and its subordinate counties of Longxi, Zhangpu, Longyan, Nanjing, Changtai, Zhangping, Pinghe, Zhaoan, Haideng, and Ningyang, with the Zhenhai Garrison located on the eastern coastal area of Zhangpu County; there is also the Funing Prefecture and its subordinate counties of Fu'an and Ningde. The above three prefectures and one prefecture, together with the previously mentioned five prefectures, constitute the entire Fujian region, all belonging to the celestial regions of Dou and Niu. The original character "濵" refers to the modern character "滨", meaning the coast.

廣東省：廣州府，南海縣，番禺縣，順德縣，東莞縣，從化縣，龍門縣，新寧縣，増城縣，香山縣，新會縣，三水縣，清逺縣，南海衛在東莞縣治南，東莞守禦千戶所在縣治南，大鵬守禦千戶所在東莞縣東南四百里海濵，廣海衛在新會縣南一百五十里海濵，香山守禦千戶所在縣治東。南雄府，保昌縣，始興縣。

The eastern half of the Guangdong province falls under the celestial regions of Dou and Niu. The prefecture of Guangzhou and its twelve subordinate counties—Nanhai, Panyu, Shunde, Dongguan, Conghua, Longmen, Xinning, Zengcheng, Xiangshan, Xinji, Sanshui, and Qingyuan—are all included in this area. The coastal defense arrangements for the prefecture are as follows: Nanhai Garrison is located south of the county seat of Dongguan, the Dongguan Garrison and Defense Commandery is also located south of the county seat, the Dapeng Garrison and Defense Commandery is situated 400 miles southeast of the county seat along the seaside, the Guanghai Garrison is located 150 miles south of the county seat of Xinji along the seaside, and the Xiangshan Garrison and Defense Commandery is located east of the county seat. In addition, the prefecture of Nanxiong and its two subordinate counties—Baochang and Shixing—are located in the southern foot of the Dayu mountain range, serving as the gateway for communication between the northern and southern parts of the mountain range and Jiangxi province.

恵州府，歸善縣，博羅縣，長寧縣，永安縣，海豐縣，河源縣，龍川縣，長樂縣，興寧縣，和平縣，碣石衛在海豐縣東南一百二十里海濵，平海守禦千戶所在府南二百里，捷勝守禦千戶所在海豐縣南八十里海濵，甲子門守禦千戶所在海豐縣東一百一十里海濵。

The city of Huizhou and its ten subordinate counties: Guishan, Boluo, Changning, Yong'an, Haifeng, Heyuan, Longchuan, Changle, Xingning, and Pinghe, all belong to the celestial regions of Dou and Niu. Along the coastal areas of the city, there are four coastal military posts: Jieshi Garrison is located 120 li southeast of Haifeng County along the seaside, Pinghai Guard and Defense Thousand House is located 200 li south of the city, Jiesheng Guard and Defense Thousand House is located 80 li south of Haifeng County along the seaside, and Jiazi Gate Guard and Defense Thousand House is located 110 li east of Haifeng County along the seaside. This coastal area lies east of the mouth of the Pearl River, and was a key area for defending against倭寇 (Japanese pirates) and capturing sea bandits during the Ming dynasty, hence the dense distribution of the thousand house garrisons.

潮州府，海陽縣，潮陽縣，掲陽縣，程鄉縣，饒平縣，恵來縣，大埔縣，澄海縣，普寧縣，平逺縣，大城守禦千戶所在饒平縣宣化都，海門守禦千戶所在潮陽縣隆井都，靖海守禦千戶所在恵來縣恵來都，蓬州守禦千戶所在掲陽縣鮀江都。

Chaozhou Prefecture and its ten subordinate counties: Haiyang, Chaoyang, Jieyang, Chengxiang, RaoPing, Hui Lai, DaBu, ChengHai, PuNing, and Ping Yuan, are also within the realm of the constellations Dou and Niu. Within the prefecture, there are four guard and defense thousand households: Xuanhua Town in RaoPing County, which is the capital, Hongjing Town in Chao Yang County as the Haimen, Hui Lai Town in Hui Lai County as the Jinghai, and Tujiang Town in Jie Yang County as the Pengzhou. "Town" refers to the basic administrative division below the township in the Ming Dynasty, used here to indicate the exact location of each garrison. Chaozhou is already the easternmost prefecture in Guangdong, bordering Zhangzhou in Fujian, with shared customs and language, so its realm also belongs to Wu-Yue.

肇慶府，髙要縣，四會縣，新興縣，陽江縣，陽春縣，髙明縣，恩平縣，廣寧縣，德慶州，封川縣，開建縣，海明守禦千戶所在陽江縣東南五十里，雙魚守禦千戶所在陽江縣西一百五十里，羅定州，東安縣，西寧縣，南鄉守禦千戶所在黃姜峒地方。

The prefecture of Zhaoqing and its eight subordinate counties: Gao Yao, Si Hui, Xing Xing, Yangjiang, Yangchun, Gao Ming, Enping, and Guangning, as well as the state of Deqing and its two subordinate counties: Fengchuan and Kaijian, all belong to this region. In terms of maritime defense, the Hai Ming Shouyu Thousand Household Office is located fifty li southeast of Yangjiang County, and the Shuangyu Shouyu Thousand Household Office is located one hundred and fifty li west of Yangjiang County. Additionally, the state of Luoding and its two subordinate counties: Dong'an and Xining, have the Nanxiang Shouyu Thousand Household Office situated in the area of Huangjiang Dong, where 'Dong' refers to a settlement in the mountainous regions of the Lingnan area. Troops were stationed there to suppress uprisings by the Yao and Táng ethnic groups.

髙州府，茂名縣，電白縣，信宜縣，化州，吳川縣，石城縣，神電衛在電白縣東南一百八十里。雷州府，海康縣，遂溪縣，徐聞縣，海康守禦千戶所在海康縣西一百七十里，樂民守禦千戶所在遂溪縣西角一百九十里，海安守禦千戶所在徐聞縣南二十里，錦囊守禦千戶所在徐聞縣東一百里。

The prefecture of Gaozhou and its subordinate counties of Maoming, Dianbai, and Xinyi; the prefecture of Huazhou and its subordinate counties of Wuchuan and Shicheng; the military garrison of Shendian is located 180 li to the southeast of Dianbai County. The prefecture of Leizhou and its subordinate counties of Haikan, Suixi, and Xuwén have four military garrisons: the military garrison of Haikan is located 170 li to the west of Haikan County; the military garrison of Luomin is located 190 li to the northwest of Suixi County; the military garrison of Hai'an is located 20 li to the south of Xuwén County; and the military garrison of Jinang is located 100 li to the east of Xuwén County. The Leizhou Peninsula is surrounded by sea on three sides, and to the south it faces Hainan Island across the Qiongzhou Strait, so its defenses are particularly tight, with the four garrisons almost forming a circle.

瓊州府，瓊山縣，澄邁縣，安定縣，文昌縣，會同縣，樂東縣，臨髙縣，儋州，昌化縣，萬州，陵水縣，崖州，感恩縣，清瀾守禦千戶所在文昌縣東南三十里，昌化守禦千戶所在昌化縣北二十里。廣西省：梧州府，蒼梧縣，藤縣，容縣，岑溪縣，懷集縣。

The island of Hainan, including the prefecture of Qiongzhou and its seven subordinate counties: Qiongsan, Chengmai, Anping, Wenchang, Huitong, Ledong, and Lingao, as well as the prefecture of Dancheng and its subordinate county of Changhua, the prefecture of Wanzhou and its subordinate county of Lingshui, and the prefecture of Yajia and its subordinate county of Ghen, all belong to the region corresponding to the constellations Dou and Niu. Additionally, two garrisons, Qinglan and Changhua, are established on the island. Qinglan is located thirty li southeast of Wenchang county, and Changhua is located twenty li north of Changhua county. Within the province of Guangxi, only the prefecture of Wuzhou and its five subordinate counties: Cangwu, Teng County, Rong County, Cenxi, and Huaiji belong to this region. The remaining prefectures and counties are associated with the constellations Yi and Zhen, which will be detailed in the section on theSi Palace (Si Palace) later.

寅宮，尾箕，燕分野，尾箕在寅，自尾三度至斗二度，屬燕，分幽州。北直隸：順天府，大興縣，宛平縣，良鄉縣，固安縣，永清縣，東安縣，香河縣，通州，三河縣，武清縣，寶坻縣，漷縣，昌平州，順義縣，密雲縣，懷柔縣，涿州，房山縣，霸州，文安縣，大城縣，保定縣，薊州，玉田縣，豐潤縣，遵化縣，平谷縣，密雲後衛在縣東北一百二十里古北口，興州左屯衛在玉田縣東南一百四十里，梁城守禦千戶所在寶坻縣東南一百四十里，渤海守禦千戶所在昌平州境黃花鎮，守禦白羊口後千戶所在白羊口。

The trigram Yin governs the Tail and Winnowing Basket mansions, which belong to the territory of Yan State. These two mansions are located in the Yin position, starting from the third degree of the Tail mansion to the second degree of the Dipper mansion, corresponding to the earthly region of Yan, which is the ancient Yuzhou region. This territory includes the northern half of the former North Zhili Province. It includes Shuntian Prefecture (i.e., Beijing) and its subordinate counties of Daxing, Wanying, Liangxiang, Guxian, Yongqing, Dong'an, Xianghe, as well as Tongzhou and its subordinate counties of Sihexi, Wuqing, Baodi, and Huoguan, Chapingzhou and its subordinate counties of Shunyi, Muyun, and Huairou, Zhuzhou and its subordinate county of Fangshan, Bazhou and its subordinate counties of Wanan, Dacheng, and Baoding, Jizhou and its subordinate counties of Yutian, Fengrun, Zunhua, and Pinggu. Along the Great Wall, there are military towns such as the Miluiguan Guard in the northeast of Muyun County, 120 li away from the ancient Beiguan Pass, the Xingzhou Left屯Guard in the southeast of Yutian County, 140 li away, the Liangcheng Defense Command in the southeast of Baodi County, 140 li away, the Bohai Defense Command in Huanghuazhen within Chapingzhou, and the Baiyangkou Defense Command stationed at Baiyangkou.

永平府，盧龍縣，遷安縣，撫寧縣，昌黎縣，灤州，樂亭縣，山海衛在撫寧縣山海闗口，東勝左衛在永平府北。保定府，清苑縣，滿城縣，安肅縣，定興縣，新城縣，唐縣，博野縣，慶都縣，完縣，容城縣，蠡縣，雄縣，安州，髙陽縣，新安縣，易州，淶水縣，大寧都指揮使司，保定左衛，保定右衛，保定中衛，保定前衛，保定後衛，茂山衛，保定右衛，守禦紫荊闗中千戶所在紫荊闗。

Yongping Prefecture and its subordinate counties of Lulong, Qian'an, Funing, and Changli, as well as Luanzhou and its subordinate county of Leting; Shanhai Garrison is located at Shanhai Pass in Funing County, and Dongsheng Zuo Garrison is located north of the city of Yongping Prefecture. Baidong Prefecture and its subordinate counties of Qingyuan, Mancheng, Ansu, Dingxing, Xin Cheng, Tangxian, Boye, Qingdu, Wanxian, Rongcheng, Lixian, and Xiongxian, Anzhou and its subordinate counties of Gaoyang and Xin'an, Yizhou and its subordinate county of Laishui, all belong to the regions of Wei and Ji. Baidong is also a key military stronghold of the capital region, with the Daming Commandery of the Military Commission, which includes Baidong Left Garrison, Baidong Right Garrison, Baidong Central Garrison, Baidong Front Garrison, Baidong Rear Garrison, and Maoshan Garrison. The defense of the Zhijin Pass is stationed at Zhijin Pass. The original text uses "闗" as an alternative character for "关".

河間府，河間縣，獻縣，阜城縣，交河縣，青縣，靜海縣，肅寧縣，興濟縣，寧津縣，任丘縣，景州，吳橋縣，東光縣，故城縣，天津衛在靜海縣小直沽，天津左衛在小直沽，天津右衛在小直沽，瀋陽中屯衛在河間府東南。

The River Region Commandery and its subordinate counties of Hejian, Xian County, Fucheng, Jiaohe, Qing County, Jinghai, Suning, Xingji, Ningjin, and Renqiu, as well as the Jingzhou Commandery and its subordinate counties of Wuqiao, Dongguang, and Gucheng, all belong to the celestial regions of Wei and Ji. Within the commandery, the military garrisons are: the Tianjin Garrison is located in Xiaozhigu Town of Jinghai County, and the Tianjin Left Garrison and Tianjin Right Garrison are also located in Xiaozhigu Town; the three garrisons are in the same place and jointly guard the mouth of the Haihe River where it flows into the sea. The Shenyang Zhongtun Garrison is located to the southeast of Hejian Commandery, where it was established as a garrison for the relocation of troops from the eastern region of Liaodong.

延慶州，永寧縣，延慶衛在州東南五十里居庸闗，保安州，美峪守禦千戶所在宣府西六十里，萬全都指揮使司，宣府左衛，宣府右衛，宣府前衛，萬全左衛，萬全右衛在宣府西八十里德勝口，懷安衛在宣府西一百二十里，保安右衛在懷安右衛城內，懷來衛在宣府東南一百五十里，延慶右衛在懷來衛城內，開平衛在宣府東北三十里，龍門衛在宣府東北二百一十里，興和守禦千戶所在宣府東一百二十里，龍門守禦千戶所在宣府東北二百四十里，長安守禦千戶所在宣府東北一百四十里，雲州守禦千戶所在宣府東北二百一十里，長安嶺堡，雲州堡在，鵰鶚堡宣府東北二百七十里，馬營堡在宣府東北二百六十八里，赤城堡在宣府東北二百里，四海冶堡。

Yanqing State and its subordinate Yongning County; Yanqing Garrison, located fifty miles southeast of the state capital, at Juyong Pass. There is also Bao'an State; Meiyu Guard and Defense Thousand House, located sixty miles west of Xuanfu. The Xuanfu area is one of the nine important military strongholds, with the most dense military installations: the Wanjun Commandery oversees Xuanfu Left Garrison, Xuanfu Right Garrison, Xuanfu Front Garrison, and Wquan Left Garrison; Wquan Right Garrison, located eighty miles west of Xuanfu at Deshengkou; Huian Garrison, located one hundred twenty miles west of Xuanfu; Bao'an Right Garrison, administratively attached to Huian Right Garrison; Hualai Garrison, located one hundred fifty miles southeast of Xuanfu; Yanqing Right Garrison, administratively attached to Hualai Garrison; Kaiqing Garrison, located thirty miles northeast of Xuanfu; and Longmen Garrison, located two hundred ten miles northeast of Xuanfu. There are four Guard and Defense Thousand Houses: Xinghe, located one hundred twenty miles east of Xuanfu; Longmen, located two hundred forty miles northeast of Xuanfu; Chang'an, located one hundred forty miles northeast of Xuanfu; and Yunzhou, located two hundred ten miles northeast of Xuanfu. In addition, there is Chang'anling Fortress; Yunzhou and Diao'e Forts, both located two hundred seventy miles northeast of Xuanfu; Macy Fort, located two hundred sixty-eight miles northeast of Xuanfu; Chicao Fortress, located two hundred miles northeast of Xuanfu; and Sihaiye Fortress. All the garrisons, fortresses, and outposts along this section of the Great Wall fall under the celestial regions of Wei and Ji. The original text mistakenly added a comma after the four characters 「云州堡在」, but actually the character 「在」 should extend to Diao'e Fortress, as the two fortresses are in the same location.

遼東都指揮使司，定遼中衛，定遼左衛，定遼右衛，定遼前衛，定遼後衛，東寧衛在都司城西一百二十里，海州衛在都司城南一百二十里，蓋州衛在都司城南二百四十里，復州衛在都司城南四百二十里，金州衛在都司城南六百里，中左千戶所守備旅順海口，廣寧衛在都司城西四百二十里，廣寧左衛在廣寧城，廣寧右衛在廣寜城，廣寧中衛在廣寧城，義州衛在都司城西北五百四十里，廣寧左屯衛在故錦州城，中左千戶所衛在衛城東四十里大淩河，廣寧右屯衛在都司城西五百四十里，廣寧中屯衛在都司城西北六百里，中左千戶所在衛南松山堡，廣寧前屯衛在都司城西九百六十里，中前千戶所在衛城西五十里急水河，中後千戶所在衛城東五十里杏林，廣寧後屯衛在義州衛城內。

The Office of the Commander of the Military and Civil Affairs of the Eastern Liaodong Region was the highest military and administrative body under the Ming Dynasty's jurisdiction over the entire Eastern Liaodong region. All the卫so under its jurisdiction were included within the territories of the constellations of the Tail and the Scythe. The Office directly controlled five卫: the Middle Defining Liaodong Garrison, the Left Defining Liaodong Garrison, the Right Defining Liaodong Garrison, the Front Defining Liaodong Garrison, and the Rear Defining Liaodong Garrison. On the southern line of Liaodong: the East Ning Garrison was located 120 li west of the Office's headquarters; the Hai Zhou Garrison was 120 li south of the Office's headquarters; the Gaizhou Garrison was 240 li south; the Fuzhou Garrison was 420 li south; and the Jinzhou Garrison was 600 li south, with the Middle Left Thousand House Garrison specifically responsible for defending the Lushun coastal mouth. On the western line of Liaodong: the Guangning Garrison was 420 li west of the Office's headquarters; the Left, Right, and Central Guangning Garrisons were all located within the city of Guangning; the Yizhou Garrison was 540 li northwest of the Office's headquarters; the Left Guangning屯 Garrison was located in the old city of Jizhou, with the Left Thousand House Garrison situated 40 li east of the garrison city along the Da Ling River; the Right Guangning屯 Garrison was 540 li west of the Office's headquarters; the Central Guangning屯 Garrison was 600 li northwest of the Office's headquarters, with the Left Thousand House Garrison located 50 li south of the garrison city at Songshan Fort; the Front Guangning屯 Garrison was 960 li west of the Office's headquarters, with the Front Thousand House Garrison located 50 li west of the garrison city along the Ji Shui River, and the Middle and Rear Thousand House Garrisons located 50 li east of the garrison city at Xinglin; the Rear Guangning屯 Garrison was administratively located within the city of Yizhou Garrison. This line, extending northward from beyond the Shanhai Pass along the Liaoxi Corridor, formed the northern gate of the Ming Dynasty's capital in the Northeast direction.

寧逺衛在都司城西七百七十里，中左千戶所在衛城東五十里塔山，中右千戶所在衛城西四十里小沙河，瀋陽中衛在都司城北一百二十里，撫順千戶所在衛城東北八十里，蒲河千戶所在衛城北四十里，鐵嶺衛在都司城北二百四十里，左右千戶所在衛城南六十里懿路城，中左千戶所在衛城南三十里泛河，三萬衛在都司城北三百三十里，中中千戶所，前前千戶所，後後千戶所，遼陽衛在開元城內，右右千戶所，中中千戶所，前前千戶所，後後千戶所，自在州在都司城內，安樂州在開元城內，女直千戶所，草河千戶所，南京千戶所，毛憐千戶所，東寧千戶所。

Further north is Ningyuan卫, located 770 li west of the capital commandery city. Within this卫, the left thousand households' city is 50 li east of the tower mountain, while the middle and right thousand households' cities are 40 li west of the Xiaoshahen. Shenyang Zhongwei is 120 li north of the capital commandery city, the Fushun thousand households' city is 80 li northeast of the city, and the Puhexian thousand households' city is 40 li north of the city. Tieling卫 is 240 li north of the capital commandery city, with the left and right thousand households' cities located 60 li south of Yilu city, and the middle left thousand households' city 30 li south of Fanhe. Sanwan卫 is 330 li north of the capital commandery city, and it has three thousand households: Zhongzhong, Qianqian, and Houhou. Lianyungang卫 is located within the Kaiyuan city, and it has four thousand households: Youyou, Zhongzhong, Qianqian, and Houhou. In addition, Zizaizhou is located within the capital commandery city, and Anlezhou is located within the Kaiyuan city, both used specifically to settle the submitted tribes. The Nüzhi thousand households, Caohexian thousand households, Nanjing thousand households, Maolin thousand households, and Dongning thousand households are also established for the subjugated people. All the weis, shis, and zhou in the entire Liaodong region are included in the Yan region of the Taili mansion and Jixi mansion.

卯宮，氐房心，宋分野，氐房心在卯，自氐一度至尾二度，屬宋，分徐州。河南省：歸德府，商丘縣，寧陵縣，鹿邑縣，夏邑縣，永城縣，虞城縣，睢州，柘城縣，考城縣，杞縣，太康縣，蘭陽縣，儀封縣以上四縣屬開封府。山東省：曹州，曹縣，定陶縣。濟寧州，嘉祥縣，鉅野縣，鄆城縣，金鄉縣，魚臺縣，單縣，城武縣以上四縣屬兗州府。南直隸：徐州，蕭縣，沛縣，碭山縣，豐縣。宿州，靈璧縣，亳州俱屬鳳陽府，蒙城縣屬壽州。

The trigram of卯 (Mao) governs the mansions of Root mansion (Root mansion), Room mansion (Room mansion), and Heart mansion (Heart mansion), which correspond to the territory of the State of Song. These three mansions are located in the position of卯 (Mao). Starting from the first degree of Root mansion to the second degree of Tail mansion (Tail mansion), they correspond to the land of Song, which is the area of Xu Prefecture in the ancient Nine Provinces. In the province of Henan, the areas under this division include the prefecture of Guīdé (Return Virtue) and its subordinate counties of Shāngqiū (Shangqiu), Nínglíng (Ningling), Lùyì (Luyi), Xiàyì (Xiaiyi), Yǒngchéng (Yongcheng), and Yúchéng (Yucheng), as well as the prefecture of Suī (Suizhou) and its subordinate counties of Zhèchéng (Zhecheng) and Kǎochéng (Kaocheng). The counties of Qǐxiàn (Qixian), Tàikāng (Taikang), Lányáng (Lanyang), and Yīfēng (Yifeng) originally belonged to the prefecture of Kāifēng (Kaifeng), but according to the division, they are also included in this trigram. In the province of Shandong, the areas under this division include the prefecture of Cáo (Caozhou) and its subordinate counties of Cáoxiàn (Caoxian) and Dìngtáo (Dingtao), as well as the prefecture of Jǐnmíng (Jinmingzhou) and its subordinate counties of Jiāxiáng (Jiaxiang), Jùyě (Juyey), Yùnchéng (Yuncheng), Jīnxīāng (Jinxiang), Yútá (Yutai), and Dānxiàn (Danxian). The four counties of Chéngwǔ (Chengwu) and others originally belonged to the prefecture of Yǎnzhou (Yanzhou), but they are also included in this trigram. In the southern provinces, the areas under this division include the prefecture of Xuzhou and its subordinate counties of Xiāoxiàn (Shaohua), Pèixiàn (Peixian), Dàngshān (Dangshan), and Fēngxiàn (Fengxian), as well as the prefecture of Sù (Suzhou) and its subordinate county of Língbì (Lingbi). The prefecture of Bó (Bozhou) originally belonged to Fèngyáng (Fengyang), and Méngchéng (Mengcheng) originally belonged to Shòuzhōu (Shouzhou), but according to the division, they are also included in the mansions of Root mansion, Room mansion, and Heart mansion.

辰宮，角亢，鄭分野，角亢在辰，自軫十度至氐初度，屬鄭，分豫州。河南省：開封府，祥符縣，陳留縣，通許縣，尉氏縣，洧川縣，鄢陵縣，扶溝縣，中牟縣，原武縣，陽武縣，延津縣，封丘縣，鄭州，滎陽縣，汜水縣，河陰縣，滎澤縣，陳州，西華縣，商水縣，沉丘縣，項城縣。汝寧府，汝陽縣，上蔡縣，新蔡縣，遂平縣，西平縣，真陽縣，確山縣，光州，光山縣，固始縣，商城縣，息縣，溫縣，濟源縣，孟縣以上三縣屬懷慶府。南直隸：穎州，潁上縣，太和縣繫鳯陽府，霍丘縣屬壽州。

The celestial stem and earthly branch combination of Chen is associated with the constellations Jiao Xu and Kang Xu, which belong to the territory of Zheng state. These two constellations are located in the position of Chen. Starting from the tenth degree of Chen Zhen Xu and ending at the first degree of Di Xu, they correspond to the earthly region of Zheng, which is the Yu state among the ancient Nine Provinces. In the province of Henan, the areas under this division include the prefecture of Kaifeng and its subordinate counties of Xiangfu, Chenliu, Tongxu, Weishi, Weichuan, Yanying, Fugou, Zhongmu, Yuanwu, Yangwu, Yanchi, and Fengqiu; the prefecture of Zhengzhou and its subordinate counties of Xingyang, Fanshui, He Yin, and Xingze; the prefecture of Chenzhou and its subordinate counties of Xihua, Shangshui, Chenqiu, and Xiangcheng; as well as the prefecture of Running and its subordinate counties of Ruyang, Shangcai, Xincai, Suiping, Xiping, Zhenyang, and Que Shan; the prefecture of Guangzhou and its subordinate counties of Guangshan, Gushi, Shangcheng, and Xixian; the counties of Wen, Jiyuan, and Meng, which originally belonged to Huaiqing prefecture, are also included in this division. In the southern straight region, the prefecture of Ying and its subordinate county of Yingshang are included; the county of Taihe originally belonged to Fengyang prefecture, and the county of Huoqiu originally belonged to Shouzhou, and they are also included under the constellations Jiao and Kang.

巳宮，翼軫，楚分野，翼軫在巳，自張十五度至軫九度，屬楚，分荊州。湖廣省：武昌府，武昌縣，江夏縣，嘉魚縣，咸寧縣，崇陽縣，通城縣，興國州，大冶縣，通山縣。漢陽府，漢陽縣，漢川縣。黃州府，黃岡縣，羅田縣，黃安縣，蘄水縣，麻城縣，黃陂縣，蘄州，廣濟縣，黃梅縣。

The area governed by the Si mansion is associated with the Wing and Chariot mansions, which correspond to the territory of the State of Chu. These two mansions are located in the Si position, starting from the fifteenth degree of Zhang mansion to the ninth degree of Chen mansion, corresponding to the land of Chu on earth, which is the Jiangzhou region of the ancient Nine Provinces. Most of the province of Hubei lies within this territory. The prefecture of Wuchang and its six counties: Wuchang, Jiangxia, Jiayu, Xianning, Chongyang, and Tongcheng; the state of Xingguo and its two counties: Dazhi and Tongsan; the prefecture of Hanyang and its two counties: Hanyang and Hanchuan; the prefecture of Huangzhou and its six counties: Huanggang, Luotian, Huang'an, Qishui, Macun, and Huangbi; and the state of Qizhou and its two counties: Guangji and Huangmei, all fall under the territory of the Wing and Chariot mansions. This region is located in the middle reaches of the Yangtze River and was the central area where the State of Chu established its kingdom.

鄖陽府，鄖縣，房縣，保康縣，上津縣，鄖西縣，竹谿縣。襄陽府，襄陽縣，宜城縣，南漳縣，棗陽縣，榖城縣。承天府，鍾祥縣，京山縣，濳江縣，興都留守司，顯陵衛，沔陽州，景陵縣，荊門州，當陽縣。徳安府，安陸縣，應城縣，雲夢縣，孝感縣。

In the northwest of Hubei province, the prefecture of Yunyang and its six subordinate counties: Yunxian, Fangxian, Baokang, Shangjin, Yunxi, and Zhuxi; the prefecture of Xiangyang and its five subordinate counties: Xiangyang, Yicheng, Nanzhang, Zhaoyang, and Gucheng; the prefecture of Chengtian and its three subordinate counties: Zhongxiang, Jingshan, and Qianjiang, with the Xingdu Leftover Commissioner's Office and Xianling Garrison established within the prefecture, specifically responsible for guarding the Xianling, the mausoleum of the emperor's father, the Ming Shizong. There is also the state of Miyan and its subordinate county Jingling, and the state of Jingmen and its subordinate county Dangyang; the prefecture of De'an and its four subordinate counties: Anlu, Yincheng, Yunmeng, and Xiaogang. All these prefectures, states, and counties are under the jurisdiction of the celestial regions of Yi and Zhen. The prefecture of Chengtian was originally the old residence of the Ming Shizong's Xing Wang, hence it had a separate Leftover Commissioner's Office and Garrison outside the usual prefectural administration.

荊州府，江陵縣，公安縣，石首縣，監利縣，枝江縣，松滋縣，夷陵州，逺安縣，宜都縣，長陽縣，歸州，巴東縣，興山縣。嶽州府，巴陵縣，臨湘縣，華容縣，平江縣，澧州，石門縣，慈利縣，安鄉縣，永定衛在慈利縣西一百八十里，九溪衛在慈利縣北九十里，大庸守禦千戶所在慈利縣西二百一十五里，添平千戶所在慈利縣北一百五十里，安福千戶所在慈利縣西北二百九十里，麻寮千戶所在慈利縣西北三百里，桑植安撫司在九溪衛西北四百里，領美坪等一十八峒。

The prefecture of Jingzhou and its six subordinate counties: Jiangling, Gongan, Shishou, Jianli, Zhenjiang, and Songzi; the prefecture of Yiling and its three subordinate counties: Yuanan, Yidu, and Changyang; the prefecture of Guizhou and its two subordinate counties: Badong and Xingshan. The prefecture of Yuezhou and its four subordinate counties: Balingshan, Linxiang, Huarong, and Pingjiang; the prefecture of Lishui and its three subordinate counties: Shimen, Cili, and Anxiang. In the mountainous areas of western Hunan, many military posts were established to govern the local ethnic groups: Yongding Garrison is located 180 li west of Cili County; Jiu Xi Garrison is located 90 li north of Cili County; the office of Daying Thousand Households is located 215 li west of Cili County; the office of Tianping Thousand Households is located 150 li north of Cili County; the office of Anfu Thousand Households is located 290 li northwest of Cili County; the office of Maliao Thousand Households is located 300 li northwest of Cili County; the office of Sangzhi Pacification Commissioner is located 400 li northwest of Jiu Xi Garrison, overseeing eighteen mountainous villages. The position of Pacification Commissioner was a hereditary official granted by the Ming dynasty to local chieftains, and "dòng" refers to mountainous settlements. These local offices along with their territories were incorporated into the regions of Yi and Zhen according to their locations.

長沙府，長沙縣，善化縣，湘潭縣，湘陰縣，寧鄉縣，瀏陽縣，安化縣，醴陵縣，益陽縣，湘鄉縣，攸縣，茶陵州。寶慶府，邵陽縣，城歩縣，新化縣，武岡州，新寧縣。辰州府，沅陵縣，盧溪縣，漵浦縣，辰谿縣，沅州，黔陽縣，麻陽縣，鎮溪軍民千戶所在盧溪縣西二百三十里。常徳府，武陵縣，桃源縣，沅江縣，龍陽縣。

The various prefectures of Hunan belong to the celestial regions of Yi and Zhen. The prefecture of Changsha and its subordinate counties of Changsha, Shanhua, Xiangtan, Xiangyin, Ningxiang, Liuyang, Anhua, Liling, Yiyang, Xiangxiang, Youxian, and the state of Chaleng; the prefecture of Baoqing and its subordinate counties of Shaoyang, Chengbu, and Xinhua, as well as the state of Wugang and its subordinate county of Xin'an; the prefecture of Chenzhou and its subordinate counties of Yuanling, Luxi, Xupu, and Chexi, the prefecture of Yuzhou and its subordinate counties of Qiyan and Mayang, and the military and civilian thousand households office of Zhentong set up 230 li west of Luxi county; the prefecture of Changde and its subordinate counties of Wuling, Taoyuan, Yuanjiang, and Longyang. Changsha has been an important stronghold of the southern state of Chu since ancient times, while the areas of Chenzhou and Yuzhou have already extended deep into the territory of the Miao people, so it is necessary for the military and civilian thousand households offices to manage both military and civilian affairs.

衡州府，衡陽縣，衡山縣，安仁縣，來陽縣，常寧縣，酃縣，桂陽州，臨武縣，藍山縣。永州府，零陵縣，祁陽縣，東安縣，道州，寧逺縣，江華縣，永明縣，錦田守禦千戶所在江華縣東二百里，枇杷守禦千戶所在永明縣東南三十里，桃川守禦千戶所在永明縣西南四十里。靖州，會同縣，信道縣，綏寧縣，天柱縣，天柱守禦千戶所在州西北二百里，屯鎮文溪後千戶所在州西北二百五十里。

The prefecture of Hengzhou and its six subordinate counties: Hengyang, Hengshan, Anren, Laiyang, Changning, and Ling County. The prefecture of Guiyang and its two subordinate counties: Linwu and Lanshan. The prefecture of Yongzhou and its three subordinate counties: Lingling, Qiyang, and Dong'an. The prefecture of Daozhou and its three subordinate counties: Ningyuan, Jianghua, and Yongming. The Jintian Guard Thousand House was established twenty li east of Jianghua County. The Pipala Guard Thousand House was established thirty li southeast of Yongming County. The Taochuan Guard Thousand House was established forty li southwest of Yongming County. There is also the prefecture of Jingzhou and its four subordinate counties: Hui Tong, Xindao, Suining, and Tianzhu. The Tianzhu Guard Thousand House was established two hundred li northwest of the prefectural city. The屯镇 Wenxi After Thousand House was established two hundred fifty li northwest of the prefectural city. The southern and southern-western mountainous areas of Xiang are inhabited by both Yao and Táng people, so the Thousand Houses are more densely established in these areas than in the central regions. The original edition mistakenly ended the sentence after 'Taochuan Guard Thousand House', and the period should be placed after 'forty li'.

郴州，永興縣，宣章縣，桂陽縣，興寧縣，桂東縣，廣安守禦千戶所在桂陽縣東一十里，施州衛，軍民指揮使司，大田軍民守禦千戶所在衛西北三百五十里，鎮南長官司，唐崔長官司，施南宣撫司，東鄉五路安撫司，搖把峒長官司，上愛茶崆長官司，下愛茶洞長官司，鎮逺蠻夷長官司，隆奉蠻夷長官司，忠路安撫司，劍南長官司，金峒安撫司，西坪蠻夷長官司，盤順安撫司，散毛宣撫司，龍潭安撫司，大旺安撫司，東流蠻夷長官司，臘璧峒蠻長官司，忠建宣撫司，忠峒安撫司，髙羅安撫司，木冊長官司，容美宣撫司，椒山馬瑙長官司，五峰石寶長官司，石樑下峒長官司，水盡源通塔平長官司，永順軍民宣慰使司，南渭州，施容州，上溪州，臘惹峒長官司，驢遅峒長官司，麥著黃峒長官司，保靖州軍民宣慰使司，筸子坪長官司，施溶溪長官司，白崖峒長官司，田家峒長官司，五寨長官司。

Chenzhou and its five subordinate counties: Yongxing, Xuanchang, Guiyang, Xingning, and Guidong, as well as the Guang'an military garrison and defense thousand households office located ten li east of Guiyang County. In western Hubei, the Shizhou Military and Civil Command Office also belongs to the celestial regions of Yi and Zhen. Its Da Tian military and civil defense thousand households office is located three hundred and fifty li northwest of the walled city. This area is inhabited by the Tujia, Miao, and Yao peoples. The Ming court administered it through local chieftain offices, with a large number of titles, including Zhen Nan Chang Gao Si, Tang Cui Chang Gao Si, Shizhan Xuanfu Si, Dongxiang Wu Lu Anfu Si, Ya Ba Dong Chang Gao Si, Shang Ai Cha Kong Chang Gao Si, Xia Ai Cha Dong Chang Gao Si, Zhenyuan Manyi Chang Gao Si, Longfeng Manyi Chang Gao Si, Zhonglu Anfu Si, Jian Nan Chang Gao Si, Jin Dong Anfu Si, Xipeng Manyi Chang Gao Si, Panshun Anfu Si, Sanmao Xuanfu Si, Longtan Anfu Si, Dawang Anfu Si, Dongliu Manyi Chang Gao Si, Labei Dong Man Chang Gao Si, Zhongjian Xuanfu Si, Zhongdeng Anfu Si, Gao Luo Anfu Si, Mucè Chang Gao Si, Rongmei Xuanfu Si, Jiaoshan Mannaou Chang Gao Si, Wufeng Shibao Chang Gao Si, Shiliang Xia Dong Chang Gao Si, Shuijinsuan Tongtaping Chang Gao Si. In western Hunan, there is the Yongshun Military and Civil Pacification Commissioner Office, which includes the subordinate Nanzhui State, Shirong State, Shangxi State, and the long offices of Laze Dong, Luchai Dong, and Mazi Huang Dong. There is also the Baojing State Military and Civil Pacification Commissioner Office, which includes the subordinate Ganziping, Shirongxi, Baiya Dong, Tianjiadong, and Wuzhai long offices. The ranks of these local offices are such that the Xuanwei Shi Si is higher than the Xuanfu Si, which in turn is higher than the Anfu Si and Chang Gao Si. They are hierarchically subordinate and all inherited by the local chieftains. Although these offices do not have the status of prefectures or counties, they still fall under the celestial regions of Yi and Zhen according to their locations.

廣東省：連州，陽山縣，連山縣，新安縣俱屬廣州府。韶州府，曲江縣，樂昌縣，乳源縣，仁化縣，翁源縣，英徳縣。廉州府，合浦縣，欽州，靈山縣，永安守禦千戶所在合浦縣東六十里。

The northwest and southwest corners of the Guangdong province also belong to the celestial regions of Wei and Zhen. Lianzhou and its subordinate counties of Yangshan and Lianshan, as well as Xian'an county which belongs to Guangzhou prefecture, all fall under this region. The Shaoguan prefecture and its six subordinate counties of Qujiang, Lechang, Ruyuan, Renhua, Wengyuan, and Yingde are located in the upper reaches of the Beijiang River, bordering Hunan province. The Lianzhou prefecture and its subordinate county of Hepu, as well as Qinzhou and its subordinate county of Lingshan, and the Yong'an garrison stationed sixty li east of Hepu county; this area borders the Beihai Bay and connects with Guangxi province, so it does not follow the Wu-Yue regions of Dou and Niu, but instead follows the Chu regions of Wei and Zhen.

廣西省：桂林府，臨桂縣，興安縣，陽朔縣，靈川縣，永寧州，永福縣，義寧縣，全州，灌陽縣。平樂府，平樂縣，恭城縣，富川縣，荔浦縣，昭平縣，賀縣，修仁縣，永安州。欝林州屬梧州府，博白縣，北流縣，陸川縣，興業縣俱屬梧州府。潯州府，桂平縣，武靖州，平南縣，貴縣。

In the province of Guangxi, except for the prefecture of Wuzhou, all other areas fall under the celestial regions of Yi and Zhen. The prefecture of Guilin and its subordinate counties of Lingui, Xing'an, Yangshuo, and Lingchuan; the prefecture of Yongning and its subordinate counties of Yongfu and Yining; the prefecture of Quan and its subordinate county of Guanyang; the prefecture of Pingle and its subordinate counties of Pingle, Gongcheng, Fuchuan, Lipu, Zhaoping, Hexian, and Xiuwen, along with the prefecture of Yong'an; the prefecture of Yulin, originally belonging to Wuzhou, and its subordinate counties of Bobo, Beiliu, Luchuan, and Xingye, which are also under the jurisdiction of Wuzhou prefecture, are all included in this region according to the celestial regions. The prefecture of Xun and its subordinate counties of Guiping, Wujing, and Pingshan and Guixian.

南寧府，宣化縣，新寧州，陸安縣，橫州，永淳縣，上思州。太平府，安平州，鎮逺州，養利州，龍英州，左州，太平州，思同州，萬承州，全茗州，茗盈州，都結州，結安州，結倫州，思城州，崇善縣，羅陽縣，上下凍州，永康州，陀陵縣，思明府，上石西州，忠州，下石西州，憑祥州，下雷州，思眀州。

Nanning Prefecture and its subordinate Xuanhua County, Xinming State and its subordinate Luyuan County, Hengzhou and its subordinate Yongchun County, as well as Shangsi State. In the area of Taiping Prefecture, there were many local states, including Anping State, Zhenyuan State, Yangli State, Longying State, Zuo State, Taiping State, Siting State, Wancheng State, Quanying State, Mingying State, Dujie State, Jie'an State, Jielun State, Sicheng State, and also two counties, Chongshan and Luoyang, as well as Shangxia Dong State, Yongkang State, and Teling County; there was also Siming Prefecture, along with its subordinate Shangshixi State, Zhong State, Xiashixi State, Pingshang State, Xialei State, and Siming State. This region is located in the southwest of present-day Guangxi, bordering Vietnam. In the Ming dynasty, it was mostly governed by local chieftains of the Zhuang people, so there were many states with very small territories. When determining the boundaries for divination, all of them were assigned to the constellations Yi and Chen.

柳州府，馬平縣，羅城縣，洛容縣，懐逺縣，來賓縣，柳城縣，融縣，象州，武宣縣，賓州，遷江縣，上林縣。慶逺府，宜山縣，天河縣，忻城縣，河池州，思恩州，荔波縣，東蘭州，那地州，南丹州，永定長官司，永順長官司，思恩軍民府，武縁縣。鎮安府，田州，歸順州，龍州，都康州，奉議州，利州，向武州，泗城州，江州，上隆州，果化州，恩城州，歸徳州，思陵州，程縣，上林長官司，安隆長官司，五屯守禦千戶所。

The prefecture of Liuzhou and its subordinate counties of Maping, Luocheng, Luolong, Huaiyuan, Lianbin, Liucheng, and Rong County; the prefecture of Xiangzhou and its subordinate county of Wuxuan; the prefecture of Binzhou and its subordinate counties of Qianjiang and Shanglin. The prefecture of Qingyuan and its subordinate counties of Yishan, Tianhe, and Xincheng; the prefecture of Hechi, the prefecture of Sien and its subordinate county of Libo; the prefecture of Donglan, the prefecture of Nadizhou, the prefecture of Nanding; as well as the Yongding Changgongsi and Yongshun Changgongsi. Additionally, the military and civilian prefecture of Sien and its subordinate county of Wuyuan. The prefecture of Zhanan and its subordinate prefectures of Tianshou, Guishun, Longzhou, Dukang, Fengyi, Lizhou, Xiangwu, Sicheng, Jiangzhou, Shanglong, Guohua, Encheng, Guide, Siling, and Chengxian, along with the Shanglin Changgongsi, Anlong Changgongsi, and Wutun Shouyu Qianhusuo. All these prefectures, states, and native chieftaincies in the northwest and west of Guangxi are assigned to the celestial regions of Yi and Zhen.

貴州省：安順府，寧谷寨長官司，西堡長官司，普定衛軍民指揮使司。都勻府，都勻長官司，平浪長官司，邦水長官司，平州，六洞長官司，麻哈州，樂平長官司，平定長官司，獨山州，豐寧長官司，合江州，陳蒙、爛土長官司，清平縣。鎮逺府，鎮逺縣，施秉縣，卭水一十五洞蠻夷長官司，偏橋長官司，鎮逺衛，臻剖六洞橫坡等處長官司，偏橋衛在府西六十里，清浪衛在府東七十五里。

The eastern prefectures of Guizhou province belong to the regions of Wei and Zhen. The Anshun prefecture and its subordinate Ninggu寨 Changgongsi, Xibao Changgongsi, as well as Puding Weijunmin Zhizhishi si. The Duyun prefecture and its subordinate Duyun, Pinglang, Bingshui various Changgongsi, Pingzhou and Liudong Changgongsi, Mahuozhou and Le Ping, Pingding two Changgongsi, Dushanzhou and Fengning Changgongsi, Hejiangzhou and Chenmeng, Lantu Changgongsi, as well as Qingping county. The Zhenyuan prefecture and its subordinate Zhenyuan county, Shibing county, as well as Qingshui fifteen dong Mányi Changgongsi, Pianqiao Changgongsi, Zhenyuan We, Zhenpou six dong Hengpo etc. places; Pianqiao We is sixty li west of the prefecture city, Qinglang We is seventy-five li east of the prefecture city. These areas are mostly inhabited by Miao people, so the name of Changgongsi often includes 'dong' or 'zha'. The original text has a reading error here, 'Lantu Changgongsi Qing, Ping county' should be read as 'Lantu Changgongsi, Qingping county', and the last 'zhen' character should belong to 'Zhenyuan prefecture' to form 'Zhenyuan prefecture'.

黎平府，永從縣，潭溪蠻夷長官司，八舟蠻夷長官司，洪州泊裡蠻夷長官司，曹滴洞蠻夷長官司，古州蠻夷長官司，西山陽洞蠻夷長官司，胡耳蠻夷長官司，亮寨蠻夷長官司，歐陽蠻夷長官司，新化蠻夷長官司，中林驗洞蠻夷長官司，赤溪湳洞蠻夷長官司，隆裡蠻夷長官司，五開衛在府東北，黎平守禦千戶所在府西南二十里，中潮守禦千戶所在洪州泊里長官司西南，新化亮寨守禦千戸所在新化長官司東，龍里守禦千戶所在隆里長官司南，新化屯千戸所在新化長官司西南三十里，平茶千戸所，平茶屯千戸所，銅鼓衛在湖耳長官司西。

Liping Prefecture and its subordinate Yongcong County, as well as Tanxi, Bazhou, Hongzhou Bolu, Cao Didian, Guzhou, Xishan Yangdong, Huer, Liangzhai, Ouyang, Xinhu, Zhonglin Yandong, Chexi Nundong, and Longli, totaling thirteen places of the Manyi Changgongshi. "Manyi Changgongshi" was a hereditary local office established by the Ming dynasty specifically for ethnic minorities, ranking among the Changgongshi. The military and garrison offices within the prefecture's territory were: Wukai Garrison located to the northeast of the prefectural city, Litian Shouyu Qianhusuo located twenty li to the southwest of the prefectural city, Zhongchao Shouyu Qianhusuo located to the southwest of Hongzhou Bolu Changgongshi, Xinhu Liangzhai Shouyu Qianhusuo located to the east of Xinhu Changgongshi, Longli Shouyu Qianhusuo located to the south of Longli Changgongshi, Xinhu Tun Qianhusuo located thirty li to the southwest of Xinhu Changgongshi, and also Pingcha Qianhusuo and Pingcha Tun Qianhusuo. Tonggu Garrison was located to the west of Huer Changgongshi. Liping is situated at the junction of Guizhou, Hunan, and Guangxi provinces, where Miao and Dong ethnic groups coexist, so the military garrisons and Changgongshi were set up alternately, all belonging to the Yi and Zhen regions. The term "qianhusuo" in the original text uses "hu" as an alternative character for "hu".

思州府，都坪峨異溪長官司，都素長官司，施溪長官司，黃道溪長官司。思南府，水徳江長官司，蠻夷長官司，朗溪蠻夷長官司，沿河佑溪長官司，婺川縣，安化縣，印江縣。石阡府，龍泉縣，石阡長官司，苗民長官司，龍泉坪長官司，葛彰葛商長官司。平越府，甕安縣，湄潭縣，餘慶縣，黃平州，楊義長官司，廣順州，普安州，普安衛，樂民守禦千戸所在州西九十里，安南守禦千戶所在州東南一百六十里，安龍守禦千戶所在州東南三百一十里，平夷千戶所，永寧州，慕役長官司，頂營長官司，永寧衛，鎮寧州，十二營長官司，康佐長官司，安莊衛，闗索嶺守禦千戶所，定畨州，新添衛軍民指揮使司，新添長官司，小平伐長官司，丹平長官司，丹行長官司，把平寨長官司，龍里衛軍民指揮使司，平伐長官司，太平伐長官司，威清衛，安南衛，畢節衛，平壩衛，凱里安撫司。

The Si Zhou Fu and its subordinate Doupeng Eyi Xi, Dousu, Shixi, and Huangdao Xi long官司. The Sinan Fu and its subordinate Shuidedejiang long官司, Manyi long官司, Langxi Manyi long官司, Yanhé Youxi long官司, as well as Wuchuan, Anhua, and Yinxian three counties. The Shiqian Fu and its subordinate Longquan County, as well as Shiqian, Miaomin, Longquansheng, and Gezhang Geshang four long官司. The Pingyue Fu and its subordinate Wengan, Meitan, Yuqing three counties, Huangpingzhou and Yangyi long官司, as well as Guangshunzhou. The Puanzhou has Puanwei, and the Lemin Shouyu Qianhuo is located ninety li west of the county city, Annan Shouyu Qianhuo is located one hundred and sixty li southeast of the county city, and Anlong Shouyu Qianhuo is located three hundred and ten li southeast of the county city, with another Pingyi Qianhuo. The Yongningzhou and its subordinate Muyi long官司, Dingying long官司, and Yongningwei; the Zhenningzhou and its subordinate twelve camps long官司, Kangzuo long官司, as well as Anzhuangwei and Guansuo Ling Shouyu Qianhuo. The Dingpanzhou and Xintian Wei Junmin Zhuanzhi Shisilang, which includes Xintian, Xiaopingfa, Danping, Danhang, and Bapingzhai various long官司; the Longli Wei Junmin Zhuanzhi Shisilang, which includes Pingfa and Taipingfa two long官司. In addition, there are Weiqingwei, Annanwei, Bijiwei, Pingba wei, and Kaili Anfusilang. Guizhou became a province the latest, and the wei and suo were interwoven with the local officials, so within one fu there were often both military and civilian jurisdictions. The term "junmin zhuanzhi shisilang" mentioned repeatedly is a type of wei, which controlled both military households and also managed nearby civilian households and local people, differing from the wei in the interior that only managed military affairs. The "Anfusilang" had a lower rank than "Xuanfusilang" but higher than "long官司". All the above fusuweisuo and local officials were included in the division of Yi and Zhen.

午宮，柳星張，周分野，柳星張在午，自柳三度至張十四度，屬周，分三河。河南省：禹州，密縣，新鄭縣俱屬開封府，許州，襄城縣，臨穎縣，郾城縣，長葛縣。河南府，雒陽縣，郾師縣，宜陽縣，鞏縣，新安縣，沔池縣，孟津縣，登封縣，永寧縣，盧氏縣，嵩縣，陝州，靈寶縣，閿鄉縣。

The southern palace of the horse sign governs the willow mansion, the star mansion, and the extended net mansion, which belong to the territory of the Zhou royal house. These three mansions are located in the position of the horse sign, starting from the third degree of the willow mansion to the fourteenth degree of the extended net mansion, corresponding to the land of Zhou, which is the area of the three rivers: the river within the Han, the river east of the Han, and the river south of the Han. In the province of Henan, which falls under this territory, there are Yu Zhou and its subordinate Mi County and Xinzheng County—these two counties originally belonged to Kaifeng Prefecture, but according to the territorial division, they are included in this palace; there is also Xu Zhou and its subordinate Xiangcheng, Linying, Yan Cheng, and Changge Counties. Furthermore, there is Luoyang Prefecture and its subordinate Luoyang, Yan Shi, Yiyang, Gong County, Xin'an, Mianchi, Mengjin, Dengfeng, Yongning, Lushi, and Song County, as well as Sanzhou and its subordinate Lingbao and Wenxiang Counties. Luoyang is the location of the Eastern Zhou royal capital, so this area is considered the core of the Zhou territory.

信陽州，羅山縣。南陽府，南陽縣，唐縣，泌陽縣，桐柏縣，鎮平縣，南召縣，鄧州，內鄉縣，淅川縣，新野縣，裕州，舞陽縣，葉縣，汝州，魯山縣，寶豐縣，郟縣，伊陽縣。湖廣省：均州屬襄陽府，光化縣屬襄陽府，隨州、應山縣屬徳安府。陝西省：商州，洛南縣屬西安府。貴州省：銅仁府，銅仁縣，銅仁長官司，提溪長官司，烏羅長官司，省溪長官司，大萬山長官司，平頭著可長官司。

There is also Xinyang Prefecture and its subordinate Luo Mountain County. Nanyang Prefecture includes Nanyang, Tang County, Biyang, Tongbai, Zhenping, and Nanzhao, a total of six counties. Dengzhou includes Innerxiang, Xichuan, and Xinye, three counties. Yu Prefecture includes Wuyang and Yexian, two counties. Ruzhou includes Lushan, Bao Feng, Jia County, and Yiyang, four counties. In the province of Huguang, the areas under this division include Junzhou and Guanghua County, both belonging to Xiangyang Prefecture; Suzhou and Yingshan County, both belonging to De'an Prefecture. In the province of Shaanxi, the areas under this division are only Shangzhou and Luonan County, with Luonan belonging to Xian Prefecture. In the province of Guizhou, the area under this division is Tongren Prefecture, including Tongren County, as well as six local offices: Tongren, Tixi, Wulu, Shengxi, Dawanshan, and Pingtouzhuo. The Zhou dynasty's territory originally lay in the Central Plains, but it extended to the northern part of Huguang and a corner of eastern Guizhou, a result of the continuous tradition followed by star diviners throughout the ages.

未宮，井鬼，秦分野，井鬼在未，自井八度至柳二度，屬秦分野。陝西省：西安府，長安縣，咸寧縣，咸陽縣，興平縣，鄠縣，藍田縣，臨潼縣，髙陵縣，涇陽縣，三原縣，富平縣，盩厔縣，渭南縣，鎮安縣，商南縣，山陽縣屬商州，同州，朝邑縣，韓城縣，合陽縣，澄城縣，白水縣，華州，華陰縣，蒲城縣，耀州，同官縣，干州，醴泉縣，武功縣，永壽縣，邠州，三水縣，淳化縣，長武縣，潼闗衛在華陰縣東四十里潼闗城中。

The region of Wei is associated with the constellations Jing Xu and Gui Xu, which belong to the territory of the state of Qin. These two constellations are located in the position of Wei. Starting from the eighth degree of Jing Xu to the second degree of Liu Xu, they correspond to the land of Qin on earth. The entire province of Shaanxi is almost entirely within this territory. The prefecture of Xian and its subordinate counties of Chang'an, Xianning, Xianyang, Xingping, Hu County, Lantian, Lintong, Gao Ling, Jingyang, San Yuan, Fu Ping, Zhouzhi, and Weinan, as well as the three counties of Zhen'an, Shangnan, and Shanyang under Shangzhou; there is also Tongzhou and its subordinate counties of Chaoyi, Hancheng, Heyang, Chengcheng, and Baishui, Huazhou and its subordinate counties of Huayin and Pucheng, Yaozhou and its subordinate county of Tongguan, Ganzhou and its subordinate counties of Lishui, Wengong, and Yongshou, and Binzhou and its subordinate counties of Sanshui, Chunhua, and Changwu; the Tongguan Garrison is located forty miles east of Huayin County in the city of Tongguan, which is the eastern gate of Guanzhong. In the text, "Hu" is pronounced as "hu," and "Zhouzhi" is pronounced as "zhouzhi," both being the names of old counties in Guanzhong.

鳯翔府，鳯翔縣，岐山縣，寶雞縣，扶風縣，眉縣，麟逰縣，隴州，汧陽縣。漢中府，南鄭縣，褒城縣，城固縣，洋縣，西鄉縣，鳯縣，寧強州，沔縣，略陽縣，興安州，平利縣，石泉縣，漢陰縣，洵陽縣，白河縣，紫陽縣。平涼府，平涼縣，崇信縣，華亭縣，鎮原縣，固原州，涇州，靈武縣，靜寧州，莊浪縣，隆徳縣。鞏昌府，隴西縣，安定縣，會寧縣，通渭縣，漳縣，伏羌縣，寧逺縣，西和縣，成縣，徽州。

The Fu Xiang Prefecture and its subordinate counties of Fu Xiang, Qi Shan, Bao Ji, Fu Feng, Mei Xian, and Lin You, the Long Zhou and its subordinate county of Qian Yang. The Han Zhong Prefecture and its subordinate counties of Nan Zheng, Bao Cheng, Cheng Gu, Yang Xian, Xi Xiang, and Feng Xian, the Ning Qiang State and its subordinate counties of Mian Xian and Lüe Yang, the Xing An State and its subordinate counties of Ping Li, Shi Quan, Han Yin, Xun Yang, Bai He, and Zi Yang. The Ping Liang Prefecture and its subordinate counties of Ping Liang, Chong Xin, Hua Ting, and Zhen Yuan, the Gu Yuan State, Jing Zhou, and its subordinate county of Ling Wu, the Jing Ning State and its subordinate counties of Zhuang Lang and Long De. The Gong Chang Prefecture and its subordinate counties of Long Xi, An Ding, Hui Ning, Tong Wei, Zhang Xian, Fu Qiang, Ning Yuan, Xi He, Cheng Xian, and the Hui State. These prefectures and states are located on both sides of the Long Mountain to the west of Guan Zhong and along the upper reaches of the Han River. They were all former territories of the state of Qin, so they are all included in the regions corresponding to the constellations Jing and Gui.

階州，文縣，兩當縣。秦州，秦安縣，清水縣，禮縣，禮店守禦千戸所在秦州西南二百五十里。臨洮府，狄道縣，渭源縣，蘭州，金縣，河州。慶陽府，安化縣，合水縣，環縣，寧州，真寧縣。延安府，膚施縣，安塞縣，甘泉縣，保安縣，安定縣，宜川縣，延長縣，清澗縣，延川縣，鄜州，洛川縣，中部縣，宜君縣。

The city of Jiezhou and its subordinate counties of Wenxian and Liangdang. The city of Qinzhou and its subordinate counties of Qin'an, Qingshui, and Lixian, with the military garrison of Lidian located 250 li southwest of Qinzhou. The prefecture of Lintao and its subordinate counties of Dicao and Weiyuan, the city of Lanzhou and its subordinate county of Jin, as well as the city of Hezhou. The prefecture of Qingyang and its subordinate counties of Anhua, Heshui, and Huanxian, the city of Ningzhou and its subordinate county of Zhen'an. The prefecture of Yanchuan and its subordinate counties of Fushui, Anse, Ganquan, Baoan, Ding'an, Yichuan, Changyang, Qingjian, and Yanchuan, as well as the city of Fuzhou and its subordinate counties of Luochuan, Zhongbu, and Yijun. Although the area of northern Shaanxi and western Gansu is close to the Rongdi, it is still part of the Qin region, so it does not fall under the regions of Jing and Gui.

綏徳州，米脂縣，葭州，神木縣，府谷縣，吳堡縣，塞門守禦百戶所在安塞縣北一百五十里，清邉守禦百戶所在大干闗，榆林衛在府東北七百五十里，寧夏衛，潘詠堡，金貴堡，李祥堡，張濟堡，魏敬堡，王信堡，王貴堡，任春堡，葉誠堡，寧夏前衛，外家堡，張亮堡，李信堡，丁義堡，周澄堡，平虜守禦千戶所在衛城北四百一十里，寧夏左屯衛，王景堡，李俊堡，卲綱堡，瞿靖堡，林皋堡，將鼎堡，陳剛堡，王登堡，張政堡，魏政堡，寧夏右屯衛，楊顯堡，陶容堡，雷福堡，桂文堡，常信堡，洪廣堡，髙榮堡，姚福堡。

Sui De State and its subordinate Mi Zhi County, Jia State and its subordinate Shen Mu, Fu Gu, and Wu Bo Counties. In the northern Shaanxi border region, small outposts include: Sai Men Guard Hundred House in northern An Sai County at a distance of one hundred and fifty li, Qing Bian Guard Hundred House in Da Gan Guan, and Yulin Garrison located seven hundred and fifty li northeast of Fu Cheng. The most densely fortified strongholds in the Ningxia area include: under Ningxia Garrison, Pan Yong Fortress, Jin Gui Fortress, Li Xiang Fortress, Zhang Ji Fortress, Wei Jing Fortress, Wang Xin Fortress, Wang Gui Fortress, Ren Chun Fortress, Ye Cheng Fortress; under Ningxia Front Garrison, Wai Jia Fortress, Zhang Liang Fortress, Li Xin Fortress, Ding Yi Fortress, Zhou Chen Fortress; under Ping Lu Guard Thousand House, located four hundred and ten li north of the garrison city; under Ningxia Left屯 Garrison, Wang Jing Fortress, Li Jun Fortress, Zhao Gang Fortress, Qu Jing Fortress, Lin Gao Fortress, Jiang Ding Fortress, Chen Gang Fortress, Wang Deng Fortress, Zhang Zheng Fortress, Wei Zheng Fortress; under Ningxia Right屯 Garrison, Yang Xian Fortress, Tao Rong Fortress, Lei Fu Fortress, Gui Wen Fortress, Chang Xin Fortress, Hong Guang Fortress, Gao Rong Fortress, Yao Fu Fortress. Most of these fortresses were named after the names of the屯 commanders, and they are remnants of military屯 settlements built in place during the Ming Dynasty, and are all included in the areas of Jing and Gui.

寧夏後衛在花馬池，寧夏中屯衛在金勝闗，靈州守禦千戶所在衛城南九十里，興武營守禦千戶所在衛城西南二百里，寧夏中衛，五百戶堡，羚羊店堡，回回墓堡，洮州衛軍民指揮使司在衛城西南四百里，鎮戎守禦千戶所，岷州衛軍民指揮使司，西固城軍民千戶所在衛城西七百里，河州衛軍民指揮使司，歸徳守禦千戶所，靖虜衛陝西行都指揮使司，甘州左衛，甘州右衛，甘州中衛，甘州前衛，甘州後衛，肅州衛在都司城西五百一十里，山丹衛在都司城東南三百一十里，永昌衛在都司城東一百二十里，涼州衛在都司城東南五百里，鎮蕃衛在都司城東五百五十里，荘浪衛在都司城南九百四十里，西寧衛在都司城東南一千三百五十五里，鎮夷守禦千戸所在都司城西北三百里，古浪守禦千戶所在都司城東南六百四十里，髙臺守禦千戶所。

The rear guard of Ningxia was established at Huama Pool; the middle garrison of Ningxia was set up at Jinseng Pass; the garrison of Lingzhou for defense and command was ninety li to the south of the garrison city; the garrison of Xingwu Camp for defense and command was two hundred li to the southwest of the garrison city; the middle garrison of Ningxia included five hundred households' fortress, Y羚羊 Storehouse Fortress, and the Hui Tomb Fortress. The military and civilian command office of Taizhou Garrison was four hundred li to the southwest of the garrison city, with another garrison of Zhenrong for defense and command; the military and civilian command office of Minzhou Garrison included the military and civilian thousand households' garrison of Xigucheng, seven hundred li to the west of the garrison city; the military and civilian command office of Hezhou Garrison included the garrison of Guide for defense and command; there was also the garrison of Jinglu. The Hexi Corridor line was under the jurisdiction of the Shaanxi Provincial Military Command Office. The command office directly controlled the Left Garrison of Ganzhou, the Right Garrison of Ganzhou, the Middle Garrison of Ganzhou, the Front Garrison of Ganzhou, and the Rear Garrison of Ganzhou. In addition, the garrison of Suzhou was five hundred and ten li to the west of the command office's seat; the garrison of Shandan was three hundred and ten li to the southeast of the command office's seat; the garrison of Yongchang was one hundred and twenty li to the east of the command office's seat; the garrison of Liangzhou was five hundred li to the southeast of the command office's seat; the garrison of Zhentuan was five hundred and fifty li to the east of the command office's seat; the garrison of Zhanglang was nine hundred and forty li to the south of the command office's seat; the garrison of Xining was one thousand three hundred and fifty-five li to the southeast of the command office's seat; the garrison of Zhenyi for defense and command was three hundred li to the northwest of the command office's seat; the garrison of Gulan for defense and command was six hundred and forty li to the southeast of the command office's seat, with another garrison of Gaotai for defense and command. The Hexi region was originally outside the territory of the ancient State of Qin, but due to its inclusion in Shaanxi during the Ming Dynasty, the star division also followed the regions of the Well and the Ghost.

四川省：成都府，成都縣，華陽縣，雙流縣，溫江縣，新繁縣，金堂縣，新都縣，仁壽縣，安縣，內江縣，崇寧縣，井研縣，郫縣，灌縣，彭縣，資縣。簡州，資陽縣。崇慶州，新津縣。漢州，什邡縣，綿竹縣，徳陽縣。綿州，彰明縣，羅江縣。威州，保縣。茂州，汶川縣。成都右衛在府治西三里，成都中衛在府治西七里，成都前衛在府治南六里，成都後衛在府治東五里，寧川衛在府治東四里，成都左護衛在府治南七里，隴木頭長官司，靜州長官司，嶽希蓬長官司。

Sichuan province and Shaanxi province both fall under the celestial regions of Jing and Gui. The prefecture of Chengdu and its sixteen subordinate counties include Chengdu, Hua Yang, ShuangLiu, Wen Jiang, XinFan, Jin Tang, XinDu, Ren Shou, An Xian, NeiJiang, Chong Ning, Jing Yan, Pi Xian, Guan Xian, PengXian, and Zi Xian. The prefecture of JianZhou includes the county of Zi Yang. The prefecture of ChongQing includes the county of Xin Jin. The prefecture of HanZhou includes the three counties of Shi Fang, MianZhu, and De Yang. The prefecture of MianZhou includes the two counties of Zhang Ming and LuoJiang. The prefecture of Wei Zhou includes the county of Bao. The prefecture of MaoZhou includes the county of WenChuan. There are many garrisons in the provincial capital area: the Right Garrison of Chengdu is three li west of the prefectural seat, the Central Garrison of Chengdu is seven li west of the prefectural seat, the Front Garrison of Chengdu is six li south of the prefectural seat, the Rear Garrison of Chengdu is five li east of the prefectural seat, the NingChuan Garrison is four li east of the prefectural seat, and the Left Guard of Chengdu is seven li south of the prefectural seat. There are also three local offices known as Chang Guan: LongMuTou, Jing Zhou, and YueXiPeng, which are in charge of the Qiang people living upstream of the Minjiang River.

龍安府，平武縣，石泉縣，江油縣。順慶府，南充縣，西充縣，蓬州，營山縣，儀隴縣，廣安州，大竹縣，嶽池縣，渠縣，鄰水縣。保寧府，閬中縣，蒼溪縣，南部縣，廣元縣，昭化縣。巴州，通江縣，南江縣。劍州，梓潼縣。重慶府，巴縣，江津縣，長壽縣，大足縣，永川縣，榮昌縣，綦江縣，南川縣，安居縣，壁山縣，黔江縣。合州，銅梁縣，定逺縣，忠州，酆都縣，墊江縣。涪州，武隆縣，彭水縣，石柱宣撫司，酉陽宣撫司，石耶洞長官司，邑梅洞長官司。

The Dragon An Prefecture and its subordinate counties of Pingwu, Shiquan, and Jiangyou. The Shunqing Prefecture and its subordinate counties of Nanchong and Xichong, Pengzhou and its subordinate counties of Yingshan and Yilong, Guang'an Prefecture and its subordinate counties of Dazhu, Yupei, Quxian, and Linsui. The Bao Ning Prefecture and its subordinate counties of Langzhong, Cangxi, Nanbu, Guangyuan, and Zhaozha; Bazhou and its subordinate counties of Tongjiang and Nanjiang; Jianzhou and its subordinate county of Zitong. The Chongqing Prefecture and its subordinate counties of Baxian, Jiangjin, Changshou, Dazhu, Yongchuan, Rongchang, Qijiang, Nanchuan, Anju, Bishan, and Qianjiang, totaling eleven counties. The Hezhou and its subordinate counties of Tongliang and Dingyuan, Zhongzhou and its subordinate counties of Fengdu and Dianjiang. The Fuzhou and its subordinate counties of Wulong and Pengshui, plus the Shizhu Announcing Office and Yuyang Announcing Office, as well as the Shiyē Cave and Yime Me Cave, which are two offices of the local officials, all belong to the local officials of the southeastern part of Sichuan. All the prefectures and states in northern and eastern Sichuan are under the jurisdiction of the celestial stems of Jing and Gui.

夔州府，奉節縣，巫山縣，雲陽縣，太寧縣，梁山縣，萬縣，開縣，新寧縣，建始縣，大昌縣。逹州，東鄉縣，太平縣。敘州府，宜賓縣，慶符縣，富順縣，長寧縣，筠連縣，珙縣，髙縣，興文縣，南溪縣，隆昌縣。馬湖府，屏山縣，泥溪長官司，平蠻長官司，蠻夷長官司，沐川長官司。遵義府，遵義縣，桐梓縣，真安州，綏陽縣，仁懐縣，瞿塘守禦千戶所，鎮雄軍民府，歸化長官司，懐徳長官司，威信長官司，安靜長官司，烏撒軍民府，七星闗守禦千戶所，東川軍民府，烏撒軍民府。潼川州，射洪縣，儀亭縣，中江縣，遂寧縣，安岳縣，蓬溪縣，樂至縣。

The prefecture of Kuizhou and its ten subordinate counties: Fengjie, Wushan, Yunyang, Ta Ning, Liangshan, Wanan, Kaixian, Xin Ning, Jianshi, and Dachang; the prefecture of Dazhou and its two subordinate counties: Dongxiang and Taiping. The prefecture of Xuzhou and its ten subordinate counties: Yibin, Qinfu, Fushun, Changning, Yunlian, Gongyang, Gaoxian, Xingwen, Nanxi, and Longchang. The prefecture of Malu and its subordinate county of Pingshan, as well as four long official offices: Nixi, Pingman, Manyi, and Muchuan. The prefecture of Zunyi and its two subordinate counties: Zunyi and Tongzi; the prefecture of Zhenan and its two subordinate counties: Suyang and Renhui; there is also the military and civil office of Jutang, which includes four long official offices: Guihua, Huidé, Weixìn, and Anjing; there is also the military and civil office of Wusha and the military and civil office of Bixingguan, as well as the military and civil office of Dongchuan. The prefecture of Tongchuan and its seven subordinate counties: Shehong, Yiting, Zhongjiang, Suining, Anyue, Pengxi, and Lezi. All these prefectures, states, and offices in eastern Sichuan and southern Sichuan are within the regions of Jing and Gui. The original text mistakenly reads 'quiet long official office, military and civil office of Wusha' and should be read as 'quiet long official office, military and civil office of Wusha'; the repetition of the military and civil office of Wusha at the end is likely an error in the printed text.

瀘州，江安縣，合江縣，納溪縣。卭州，大邑縣，蒲江縣。嘉定州，峨眉縣，洪雅縣，夾江縣，犍為縣，榮縣，威逺縣。眉州，彭山縣，丹谷縣，青神縣。雅州，名山縣，榮經縣，蘆山縣，永寧宣撫司，九姓長官司，永寧衛阿落宻千戶所在衛南四十里，赤水衛在司東南一百四十里，前千戶所在衛南一百里，摩尼千戶所在衛北四十五里，白撒千戶所在衛東七十里，普巾守禦千戶所在九姓司東一百四十里，思曩日安撫司，青川守禦千戶所在司東一百二十里，天全六畨招討使司，黎州安撫司，大渡河守禦千戶所，平茶洞長官司，太平長官司。

Lu Zhou and its subordinate counties of Jiang'an, Hejiang, and Naxi; Qiongzhou and its subordinate counties of Dàyì and Pujiang; Jiadingshou and its subordinate counties of E'mei, Hongya, Jiajiang, Jianwei, Rongxian, and Weiyuan; Meizhou and its subordinate counties of Pengshan, Danggu, and Qingshen; Yazhou and its subordinate counties of Mingshan, Rongjing, and Lushan. In southern Sichuan and western Sichuan, the local offices and military garrisons include: Yongning Xuanfushisi and Jiu Xing Changgongsi, Yongning Wei's Alo Mi Qianhu's garrison city located forty li to the south, Chishui Wei located one hundred forty li to the southeast of the office city, Qianhu's garrison city located one hundred li to the south, Monei Qianhu's garrison city located forty-five li to the north, Baisa Qianhu's garrison city located seventy li to the east, Putin Shouyu Qianhu's garrison city located one hundred forty li to the east of the Jiu Xing office; Siningri Anfushisi, Qingchuan Shouyu Qianhu's garrison city located one hundred twenty li to the east of the office city; there are also Tianquan Liupan Zhaotou Shisi, Lizi Anfushisi, Daduhe Shouyu Qianhu's garrison, as well as Pingcha Dong Changgongsi and Taiping Changgongsi. The term "pan" in the text is an alternate character for "fan," and Tianquan Liupan refers to Tianquan Liupan, meaning the six Fan tribes in the area around Dadu River.

松潘衛軍民指揮使司，占蔵先結簇長官司，蠟匝簇長官司，白馬路簇長官司，山洞簇長官司，阿昔洞簇長官司，北定簇長官司，麥匝簇長官司，者多簇長官司，牟刀結簇長官司，班班簇長官司，祈命簇長官司，勒都簇長官司，包藏簇長官司，阿昔簇長官司，思曩兒簇長官司，阿用簇長官司，潘干寨長官司，小河守禦千戶所，八郎安撫司，阿角寨安撫司，麻兒匝安撫司，芒兒者安撫司，迭溪守禦千戶所，迭溪長官司，鬱郎長官司。

The military and civilian command office of Songpan in the northwest of Sichuan province oversees a large number of local officials known as "zu" among the local ethnic groups. These include the Zanzangxianjiezhuang official office, the Laxaza zu official office, the Baimalu zu official office, the Shandong zu official office, the Axidong zu official office, the Beiding zu official office, the Mieza zu official office, the Zeduo zu official office, the Moudaojie zu official office, the Bannan zu official office, the Qiming zu official office, the Ledu zu official office, the Baozang zu official office, the Axizu official office, the Sinang'er zu official office, the Aying zu official office, and the Panguanzhai official office, as well as the Xiaoheshouyu thousand household office. In addition, there are the Bala Pacification Commissioner office, the Ajiao fort Pacification Commissioner office, the Mearaza Pacification Commissioner office, the Mang'erzhe Pacification Commissioner office, as well as the Diexi shouyu thousand household office, the Diexi official office, and the Yulang official office. The term "zu" refers to the name of local ethnic tribal groups, with one "zu" representing one tribe. Although these local officials are located far in the highlands at the source of the Minjiang River, they still fall under the jurisdiction of Sichuan province and are included in the celestial regions of Jing and Gui.

四川行都指揮使司，建昌衛軍民指揮使司，建昌前衛，寧畨衛軍民指揮使司，越嶲衛軍民指揮使司，塩井衛軍民指揮使司，會川衛軍民指揮使司，禮州守禦後千戶所，禮州守禦中中千戶所，打沖河守禦中前千戶所，打沖河守禦中左千戶所，冕山橋守禦千戶所，徳昌守禦千戶所，迷易守禦千戸所，昌州長官司，威龍長官司，普濟長官司，馬刺長官司，卭部長官司。

In the southwest of Sichuan, another office called the Sichuan Commandery Commandery was established, specifically governing the Jianchang route. Underneath it were the Jianchang Military and Civil Commandery and the Jianchang Front Commandery, as well as four military and civil commanderies: Ningpan, Yueshi, Yanning, and Huichuan. There were also several garrison and defense offices, including the Li State Rear Defense Office, the Li State Middle Defense Office, the Dachonghe Middle Front Defense Office, the Dachonghe Middle Left Defense Office, the Mianshanqiao Defense Office, the Dechang Defense Office, and the Mizi Defense Office. The local officials included five long official offices: Changzhou, Weilong, Pujie, Maspi, and Qiongbu. This route corresponds to the present-day area of Liangshan in western Sichuan. In the Ming dynasty, this area was controlled by a combination of military posts and local chieftaincies, and it still fell under the celestial regions of Jing and Gui. In the text, "salt" is written as "yan," "pan" as "fan," and "xi" is pronounced as "mei," all of which were the common ways of writing at that time.

雲南省：雲南府，昆明縣，富民縣，宜良縣，嵩明州，晉寧州，呈貢縣，歸化縣。安寧州，羅次縣，祿豐縣。昆陽州，三泊縣，易門縣，易門守禦千戶所在縣南三十里，楊家堡守禦千戶所在縣東五里。大理府，太和縣，趙州，雲南縣，鄧川州，浪穹縣，賓川州，雲龍州，十二關長官司。臨安府，建水州，石屏州，阿迷州，納樓茶甸長官司，教化三部長官司，溪處甸長官司，左龍寨長官司，王弄山長官司，虧容甸長官司，思陀甸長官司，落恐甸長官司。

Yunnan province also falls under the regions of Jing and Gui. Yunnan prefecture and its subordinate counties of Kunming, Fumian, Yiliang; Songmingzhou, Jinningzhou and their subordinate counties of Chenggong and Guihua; Anningzhou and its subordinate counties of Luoci and Lufeng; Kunyangzhou and its subordinate counties of Sanbo and Yimen, the county of Yimen where the Shouyu Qianhu is located, thirty li to the south of the county; Yangjiabao where the Shouyu Qianhu is located, five li to the east of the county. Dali prefecture and its subordinate county of Taihe, Zhaozhou and its subordinate county of Yunnan, Dengchuanzhou and its subordinate county of Langqiong, as well as Binchuanzhou, Yunlongzhou and twelve pass offices. Lianan prefecture and its subordinate prefectures of Jianshui, Shiping, Ami, as well as Nalu Chadian, Jiaohua three parts, Xichu Dian, Zuolong寨, Wangnongshan, Kuiyong Dian, Sito Dian, Luokong Dian eight places of local offices. "Dian" in Yunnan dialect means a plain or flat land, so many local officials in the area named their territories after "Dian."

寧州，通海縣，河西縣，嶍峨縣，蒙自縣，安南長官司。楚雄府，椘雄縣，定逺縣，定邉縣，廣通縣，匯嘉縣，南安州，鎮南州，定逺守禦千戶所。澂江府，河陽縣，江川縣，陽宗縣，新興州，路南州。景東府。廣南府，富州。廣西府，師宗州，彌勒州，維摩州。鎮沅府，祿谷寨長官司。永寧府，刺次和長官司，瓦魯之長官司，革甸長官司，香羅長官司。

Ningzhou and its four subordinate counties: Tonghai, Hexi, Xing'e, and Mengzi, as well as Annan Changgongsi. Chuxiong Prefecture and its five subordinate counties: Jiaxiong, Dingyuan, Dingbian, Guangtong, and Huijia, along with Nan'an Prefecture, Zhennan Prefecture, and Dinyuan Shouyu Qianhusuo. Chengjiang Prefecture and its three subordinate counties: Heyang, Jiangchuan, and Yangzong, along with Xinxing Prefecture and Lunan Prefecture. In addition, Jingdong Prefecture; Guangnan Prefecture and its subordinate Fuzhou; Guangxi Prefecture and its subordinate Shizong Prefecture, Mili Prefecture, and Weimo Prefecture; Zhenyuan Prefecture and its subordinate Lugu Zhai Changgongsi; Yongning Prefecture and its four subordinate Cizihe, WaluZhi, Gedián, and Xiangluo Changgongsi. All these prefectures and states in the central and southern parts of Yunnan are included under the celestial stems Jing and Gui. Note that the 'Guangxi Prefecture' mentioned here is located in the area of present-day Shizong and Mili in Yunnan, and has nothing to do with the Guangxi Provincial Administration, so readers should not confuse them.

順寧府，曲靖軍民府，南寧縣，亦佐縣，霑益州，陸涼州，馬龍州，羅平州，平夷衛在霑益州南一百三十里，越州，衛陸衛在霑益州東南一百六十里，姚安軍民府，太姚縣，姚州，迪慶軍民府，劍川州，順州，武定軍民府，和曲州，元謀縣，祿勸州，尋甸軍民府，木宻闗守禦千戶所在東南七十里，元江軍民府，因逺羅必甸長官司，麗江軍民府，通安州，寳山州，蘭州，巨津州，永昌軍民府，保山縣，永平縣，騰越州，騰衝州，潞江安撫司，鳯溪長官司，施甸長官司。

There is also Shunning Prefecture; Qujing Military and Civil Prefecture and its subordinate Nan Ning and Yizuo two counties, Zhan Yi State, Lu Liang State, Ma Long State, and Luo Ping State, Pingyi Garrison is located 130 li to the south of Zhan Yi State, Yuezhou and Wei Lu Garrison are located 160 li to the southeast of Zhan Yi State. Yao'an Military and Civil Prefecture and its subordinate Taiyao County and Yao State; Diqing Military and Civil Prefecture and its subordinate Jianchuan State and Shun State; Wuding Military and Civil Prefecture and its subordinate Hequ State, Yuanmou County, and Luchuan State; Xun Dian Military and Civil Prefecture, Mudu Pass Garrison is located 70 li to the southeast of it; Yuanjiang Military and Civil Prefecture and its subordinate Yinyuan Luobi Dian Office of Long; Lijiang Military and Civil Prefecture and its subordinate Tong'an State, Baoshan State, Lanzhou, and Jujin State; Yongchang Military and Civil Prefecture and its subordinate Baoshan and Yongping two counties, Tengyue State, Tengchong State, as well as Lüjiang Pacification Office, Fengxi Long Office, and Shidian Long Office. Yunnan has many 'Military and Civil Prefectures', which are prefectures that manage both the civilian households under the imperial officials and the native tribes, so their names differ from those in the interior.

新化府，騰沖沖軍民指揮使司，新化州，新平縣，北勝州，雲州，車裡軍民宣慰使司，緬甸軍民宣慰使司，孟定府，孟艮府，南甸宣撫司，干崖宣撫司，隴川宣撫司，威逺州，灣甸州，孟密安撫司，鎮康縣，大矦州，鈕元長官司，木邦軍民宣慰使司，孟養軍民宣慰使司，老撾軍民宣慰使司，大古刺軍民宣慰使司，八百大甸軍民宣慰使司，麓川平緬軍民宣慰使司，底馬撒軍民宣慰使司，孟連長官司，茶山長官司，麻里長官司，芒市長官司，者樂甸長官司，瀾滄衛軍民指揮使司，蒗蕖州。

The Xinhuafu, Tengchong Junmin Zhimingsi (originally inscribed as 'Tengchong Chong', with an extra 'Chong' character), as well as Xinhuazhou, Xinping County, Beishengzhou, and Yunzhou. Further southwest in Yunnan, there were other local chieftaincies such as Xilie Junmin Xuanwei Shisi, Myanmar Junmin Xuanwei Shisi, Mengding Fu, Menggen Fu, Nandian Xuanfusishi, Ganya Xuanfusishi, Longchuan Xuanfusishi, Weiyuanzhou, Wandianzhou, Mengmi Anfusishi, Zhenkang County, Dahuizhou, and Niuyuan Changgongsi. There were also seven Junmin Xuanwei Shisi in Mubang, Mengyang, Laowang, Daguci, Babei Dadian, Luchuan Pingmen, and Dimaosa, as well as five Changgongsi in Menglian, Chashan, Malì, Mangshi, and Zheledian. There was also the Lancang Weijunmin Zhimingsi and Langqu Zhou. Most of these Xuanwei Shisi were located in present-day Myanmar and Laowang, and were considered the vassal states beyond Yunnan's borders during the Ming dynasty. Nevertheless, star diviners still included them together with Yunnan within the celestial regions of Jing and Gui.

貴州省：貴陽府，新貴縣，貴定縣，貴竹長官司，水東長官司，中曹長官司，程番長官司，韋畨長官司，方番長官司，洪畨長官司，臥龍番長官司，金石番長官司，小龍番長官司，羅番長官司，大龍番長官司，小程番長官司，上馬橋長官司，盧番長官司，貴州宣慰使司，青山長官司，札佐長官司，龍里長官司，白納長官司，底寨長官司，乖西長官司，養龍長官司，金築安撫司，木瓜長官司，盧山長官司，麻向長官司，太華長官司。

The capital area of Guizhou province also falls under the jurisdiction of the constellations Jing and Gui. The city of Guiyang and its subordinate counties of Xin Gui and Gui Ding, as well as the fifteen places known as Chang Gao, Shui Dong, Zhong Cao, Cheng Fan, Wei Fan, Fang Fan, Hong Fan, Wo Long Fan, Jin Shi Fan, Xiao Long Fan, Luo Fan, Da Long Fan, Xiao Cheng Fan, Shang Ma Qiao, and Lu Fan, all belong to this region. There is also the Guizhou Xuanwei Shi, which administers the long official offices of Qing Shan, Zha Zuo, Long Li, Bai Na, Di Zhai, Guai Xi, Yang Long, and others, as well as the Jin Zhu Anfu Shi and the long official offices of Mu Guā, Lu Shan, Ma Xiang, Tai Hua, and others. Many of these offices are named with the term "fan," and "fan" is an alternate character for "pian," referring to the local ethnic groups such as the Táng and Miao who have lived there for generations. The original text reads "Long Li Chang Gao, Si Bai Na Chang Gao Shi," which is incorrectly punctuated; it should be read as "Long Li Chang Gao Shi, Bai Na Chang Gao Shi."

申宮，觜參，晉分野，觜參在申，自畢六度至井七度，屬晉，分幷州。山西省：太原府，陽曲縣，太原縣，榆次縣，大谷縣，清源縣，祁縣，徐溝縣，交城縣，文水縣，壽陽縣，盂縣，靜樂縣，河曲縣。

The Shēn palace governs Zī Xu (Turtle Beak mansion) and Cān Xu (Three Stars mansion), which belong to the territory corresponding to the state of Jin. These two mansions are located in the Shēn position, from the sixth degree of Bì Xu (Net mansion) to the seventh degree of Jǐng Xu (Well mansion), corresponding to the land of Jin, which is the ancient Jiuzhou (Nine Provinces) region of Bingzhou. Most of Shanxi province falls under this territory. The Taiyuan prefecture and its thirteen subordinate counties—Yangqu, Taiyuan, Yucì, Dage, Qingyuan, Qixian, Xugou, Jiao Cheng, Wenshui, Shouyang, Muxian, Jingle, and Hequ—are all included. Taiyuan was the former capital of Jin during the Spring and Autumn period. Ancient people said that the son of Gaoxin, Shishen, moved to Daxia and was the chief worshipper of the Cān star, referring precisely to this land, so the territory of Jin is assigned to Zī and Cān mansions.

平定州，樂平縣。忻州，定襄縣，代州，五臺縣，繁峙縣，崞縣。保徳州。岢嵐州，嵐縣，興縣，寧化守禦千戶所在靜樂縣北一百八十里，寧武守禦千戶所，雁門闗守禦千戶所在代州北三十里，偏頭闗守禦千戶所。

The prefecture of Pingding and its subordinate county of Le Ping; the prefecture of Xin and its subordinate county of Ding Xiang; the prefecture of Dai and its subordinate three counties of Wutai, Fan Zhi, and Piao; as well as the prefecture of BaoDe. The prefecture of Keshan and its subordinate counties of Lan and Xing. This area is the inner Great Wall line for defending against Mongol incursions to the south. There is the NingHua Garrison and Military Command at a distance of one hundred and eighty li north of JingLe county, the NingWu Garrison and Military Command, the YamenGuan Garrison and Military Command at thirty li north of Dai prefecture, and the PiantouGuan Garrison and Military Command. The three passes of Yamen, NingWu, and Piantou are collectively known as the "Outer Three Passes," which are the gateways of the Ming Dynasty's Shanxi Commandery. Therefore, the garrisons and military commands are directly named after the names of the passes.

平陽府，臨汾縣，襄陵縣，洪洞縣，浮山縣，岳陽縣，趙城縣，太平縣，曲沃縣，翼城縣，蒲縣，汾西縣。蒲州，臨晉縣，榮河縣，猗氏縣，萬泉縣，河津縣。解州，安邑縣，夏縣，聞喜縣，平陸縣，芮城縣。綘州，稷山縣，綘縣，垣曲縣。霍州。吉州，鄉寧縣。隰州，太寧縣，永和縣，石樓縣。

Pingyang Fu and its subordinate counties of Linfen, Xiangling, Hongtong, Fushan, Yueyang, Zhaocheng, Taiping, Quwo, Yicheng, Puxian, and Fenyi; Puzhou and its subordinate counties of Linjin, Ronghe, Yishi, Wanquan, and Hejin; Jiezhou and its subordinate counties of Anyi, Xiaxian, Wenxi, Pinglu, and Ruicheng; Jiu Zhou and its subordinate counties of Jishan, Jiu, and Yuanshu; as well as Huozhou; Jizhou and its subordinate county of Xiangning; Xizhou and its subordinate counties of Taining, Yonghe, and Shilou. The area of southern Shanxi is the original territory of the state of Jin, with Yicheng, Quwo, and Jie all having been the capitals of the kings of Jin. This region fits most appropriately within the celestial regions of Zi and Shen.

潞安府，長治縣，長子縣，襄垣縣，屯留縣，潞城縣，壺闗縣，平順縣，黎城縣。汾州府，汾陽縣，孝義縣，平遙縣，介休縣，靈石縣，臨縣。永寧州，寧鄉縣。沁州，沁源縣，武鄉縣。澤州，髙平縣，陽城縣，沁水縣，陵川縣，遼州，和順縣，榆社縣。

The Lu' an prefecture and its eight subordinate counties: Changzhi, Changzi, Xiangyuan, Tunliu, Lucheng, Huguan, Pingshun, and Licheng; the Fenzhou prefecture and its six subordinate counties: Fen Yang, Xiaoyi, Pingyao, Jiezhou, Lingshi, and Linxian; Yongningzhou and its subordinate county Ningxiang; Qinzhou and its two subordinate counties: Qinyuan and Wuxiang; Zezhou and its four subordinate counties: Gaoping, Yangcheng, Qinsui, and Lingchuan; and Liaozhou and its two subordinate counties: Heshun and Yushuo. All these prefectures and states in the central and southeast parts of Shanxi are included under the territories of Zui and Shen; only the northern area around Datong belongs to the constellations Wei, Mao, and Bi, which will be detailed in the section on the You palace below.

酉宮，胃昴畢，趙分野，胃昴畢在酉，自胃三度至畢六度，屬趙，分冀州。北直隸：真定府，真定縣，井陘縣，獲鹿縣，元氏縣，靈壽縣，藳城縣，欒城縣，無極縣，平山縣，阜平縣。定州，新樂縣，曲陽縣，行唐縣屬保定府。冀州，南宮縣，新河縣，棗強縣，武邑縣。

The You Palace governs the Stomach mansion, Hairy Head mansion, and Net mansion, which belong to the territory of Zhao. These three mansions are located in the酉 position, starting from the third degree of the Stomach mansion to the sixth degree of the Net mansion, corresponding to the land of Zhao on earth, which is the Jiuzhou region of ancient times. The southern part of the Northern Direct Province falls under this territory. The Zhending Prefecture and its ten counties: Zhending, Jingxing, Huolü, Yuan Shi, Lingshou, Gaocheng, Luan Cheng, Wuji, Pingshan, and Fuping; the Dingzhou Prefecture and its two counties: Xinle and Quyang; Xingtan County, which originally belonged to Baoding Prefecture, is also included in this宫 according to the territory division; the Jizhou Prefecture and its four counties: Nanguan, Xinhe, Zaoqiang, and Wuyi. Zhending is today's Zhengding, which during the Warring States period belonged to Zhao, hence it is associated with the Zhao territory.

晉州，安平縣，饒陽縣，武強縣。趙州，柏鄉縣，隆平縣，髙邑縣，臨城縣，贊皇縣，寧晉縣。深州，衡水縣，守禦倒馬闗中千戶所在定州西倒馬闗，神武右衛在府東北。順徳府，邢臺縣，沙河縣，南和縣，平鄉縣，廣宗縣，鉅鹿縣，唐山縣，內丘縣，任縣。廣平府，永年縣，曲周縣，平鄉縣，雞澤縣，廣平縣，邯鄲縣，成安縣，威縣，清河縣。祁州，深澤縣，束鹿縣。

Jinzhou and its subordinate counties Anping, Raoyang, and Wuqiang; Zhaozhou and its subordinate counties Baxiang, Longping, Gaoyi, Lincheng, Zhanhuang, Ningjin, and six counties; Shenzhou and its subordinate county Hengshui. The garrison commandery of Daoma Pass is located west of Dingzhou, and the Shiwu Right Garrison is located in the northeast of the prefectural city. Shunde Prefecture and its subordinate counties Xingtai, Shāhé, Nanhé, Pingxiang, Guangzong, Jilu, Taangang, Neiqiu, and Renxian; Guangping Prefecture and its subordinate counties Yongnian, Quzhou, Pingxiang, Jize, Guangping, Handan, Cheng'an, Weixian, and Qinghe; Qizhou and its subordinate counties Shenze and Shulü. Handan is the capital of the State of Zhao, and Daoma Pass is one of the eight passes of the Taihang Mountains, controlling the passage from Zhending into Shanxi.

山西省：大同府，大同縣，懐仁縣，渾源州。應州，山陰縣。朔州，馬邑縣。蔚州，廣昌縣，靈丘縣，廣靈縣。大同左衛在府西南一百二十里，雲川衛在府西南一百二十里，大同右衛在府西南一百二十里，玉林衛在府西北一百一十里，陽和衛在府東北一百二十里，髙山衛在府東北一百二十里，鎮虜衛在府東北一百八十里，天城衛在府東北一百八十里，威逺衛在府東一百三十里。河南省：磁州，武安縣，渉縣屬彰德府。山東省：恩縣屬髙唐州。

The northern part of Shanxi also belongs to the regions corresponding to the stars Wei, Mao, and Bi. The city of Datong and its subordinate counties Datong and Huairen, as well as the prefecture of Hunsun; the city of Ying and its subordinate county Shan Yin; the city of Shuo and its subordinate county Maiyi; the city of Wei and its subordinate counties Guangchang, Lingqiu, and Guangling. Datong is the first important military stronghold among the nine military commands. The arrangement of the military garrisons is as follows: Datong Left Garrison, Yunchuan Garrison, and Datong Right Garrison are all located 120 li to the southwest of the prefectural city. Yulin Garrison is 110 li to the northwest. Yanghe Garrison and Gao Shan Garrison are both 120 li to the northeast. Zhenlu Garrison and Tiancheng Garrison are both 180 li to the northeast. Weiyuan Garrison is 130 li to the east of the prefectural city. In addition, the city of Cizhou in Henan and its subordinate counties Wuan and Xue are originally under Zhangde Prefecture. The county of En in Shandong was originally under Gaotang Prefecture, but according to the regional divisions, it is also included in the You Palace. Datong used to be the northern border of the State of Zhao, and in the Ming Dynasty it was the first among the nine military commands. Therefore, one prefecture has concentrated nine garrisons, making it the most densely garrisoned area in the country. When determining military affairs, special attention should be paid to this regional division.

戌宮，奎婁，魯分野，奎婁在戍，自奎一度至胃二度，屬魯，分兗州。山東省：兗州府，滋陽縣，曲阜縣，寧陽縣，鄒縣，泗水縣，滕縣，嶧縣。沂州，郯城縣，費縣，安丘縣，諸城縣屬青州府，蒙陰縣。莒州，沂水縣，日照縣。

TheXu Palace governs the Legs mansion and Bond mansion, which belong to the territory corresponding to Lu state. These two star clusters are located in the戌 position, starting from the first degree of Legs mansion to the second degree of Stomach mansion, corresponding to the land of Lu, which is the Yanzhou region of the ancient Nine Provinces (the original text mistakenly writes '戍' instead of '戌'). The province of Shandong, which falls under this territory, includes the Yanzhou prefecture and its seven subordinate counties: Ziyang, Qufu, Ningyang, Zou County, Si Water, Teng County, and Yixian; the Yizhou prefecture and its counties: Tan Cheng, Fei County, Mengyan, among others, with Anqiu and Zhucheng counties originally belonging to the Qingzhou prefecture but also included in this宫 according to the territory division; as well as the Ju State and its two subordinate counties: Yishui and Rizhao. Qufu, being the birthplace of Confucius, lies exactly at the center of the Lu territory.

南直隸：懐逺縣，五河縣，虹縣，泗州，清河縣，桃源縣，沭陽縣屬鳯陽府。海州，贛榆縣屬淮安府。邳州，宿遷縣，睢寧以上俱屬淮安府縣。

The above are the counties and prefectures within the Nanzhili region that fall under this "fen yi" division. The concept of "fen yi" refers to the ancient practice of matching the twenty-eight constellations in the sky with the states, kingdoms, and prefectures on earth. The area under the influence of a particular constellation was considered to be under its jurisdiction, and was used to predict the fortune and misfortune of a region. Nanzhili was a territory directly under the jurisdiction of the Ming Dynasty's Nanjing, roughly corresponding to today's Jiangsu, Anhui provinces and Shanghai. Among these, the counties and prefectures belonging to Fengyang Prefecture include Huaiyuan County, Wuhu County, Hong County (now Xuzhou, Anhui), Sizhou, Qinghe County (now Qingjiangpu area, Huaian, Jiangsu), Taoyuan County (now Sihui, Jiangsu), and Muyang County. Those belonging to Huai'an Prefecture include Haizhou (now Lianyungang, Jiangsu) and Ganwu County. Pizhou, Suxian County, and Suining County and the areas above them also belong to the prefectures under the jurisdiction of Huai'an Prefecture. This region is generally located in the northeastern part of Anhui and the northern part of Jiangsu today.

室壁，衛分野，室壁在亥，自危十二度至奎初度，屬衛，分河北。河南省：衛輝府，汲縣，胙城縣，新鄉縣，獲嘉縣，淇縣，輝縣。彰徳府，安陽縣，湯陰縣，臨漳縣，林縣。懐慶府，河內縣，修武縣，武陟縣。

The star mansion corresponding to the Hai Palace is Encampment mansion and Wall mansion, which belong to the territory of the ancient state of Wei. The Encampment mansion and Wall mansion are located in the亥 position among the twelve palaces. Their degrees start from the twelfth degree of Rooftop mansion and end at the first degree of Legs mansion; this area of the sky corresponds to the land of the former state of Wei, which is located north of the Yellow River, hence it is said to be "divided north of the river." In terms of the administrative divisions of the Ming dynasty, the areas within the province of Henan that fall under this territory include: Weihui Prefecture and its subordinate Ji County, Zuoxian County, Xinxiang County, Huojia County, Qi County, and Huixian County, which are now located in the area of Xinxiang and Hebi in Henan Province; Zhangde Prefecture and its subordinate Anyang County, Tangyin County, Linding County, and Lin County, which are now located in the area where Henan Anyang and Hebei Linding meet; Huaqing Prefecture and its subordinate Hen内 County, Xiuwu County, and Wuzhi County, which are now located in the area of Jiaozuo and Qinyang in Henan Province.

北直隸：大名府，元城縣，大名縣，魏縣，清豐縣，南樂縣，內黃縣，濬縣，滑縣，東明縣，開州，長垣縣。山東省：東平州，汶上縣，壽張縣，濮州，范縣，觀城縣，朝城縣，臨清州，館陶縣，冠縣屬東昌府。六壬大全卷六終。

Beijing Directly Ruled Prefecture was a territory directly under the Ming dynasty's jurisdiction, roughly equivalent to today's Hebei Province and the cities of Beijing and Tianjin. Within this area, the regions belonging to the亥 (Hai) palace, the room and wall divisions, included the Daming Prefecture and its subordinate counties: Yuancheng County, Daming County, Wei County, Qingfeng County, Nanle County, Neihuang County, Jin County, Huaxian County, Dongming County, Kaizhou, and Changyuan County. These areas are located in the southern part of Hebei Province and the northern part of Henan Province. In Shandong Province, the regions belonging to this division include the Dongping Prefecture, Wenshang County, Shouzhang County, Puzhou, Fan County, Guancheng County, Chaocheng County, Linqing Prefecture, Guantao County, and Guan County. All these prefectures and counties belonged to the Dongchang Prefecture, and their locations are in the western part of Shandong Province, around Liancheng and Taian, as well as near Puyang in Henan Province. The Six Rén Comprehensive Volume ends here in Volume Six.

凡一上克下，餘課無克，為元首課，象天。如君克臣，必順其正，無亂動反常之理。為九宗之元，六十四課之首，故名元首。君占則有伊尹之臣，臣占必遇唐虞之君；常人占之，萬事順利。大哉元首，元亨利貞，首出庶物，萬國咸寧，統干之本，乃元吉第一課也。

Whenever among the four lessons there is only one instance where the upper god controls the lower god, and the other three lessons do not show any mutual control, this is called the Yuan Shou lesson, symbolizing heaven. The four lessons refer to the four pairs of upper and lower gods derived from the day stem and day branch when setting up a lesson in the Six Rén system. These four pairs form the foundation of the entire lesson. When the upper god controls the lower god, it is like a ruler governing his ministers, and the ministers will certainly obey the correct principles, without any disorderly actions or rebellion. It is the beginning of the nine schools, the first of the sixty-four lesson patterns, hence named Yuan Shou. If a ruler encounters this lesson, he will gain a virtuous minister like Yi Yin; if a minister encounters it, he will certainly meet a wise ruler like Yao or Shun; if an ordinary person encounters it, all things will proceed smoothly. The phrase "Great is the Primordial Power of Heaven" refers to the four virtues of Yuan, Heng, Li, and Zhen being fully present. As stated in the Zhou Changes (I Ching), the Qian hexagram says, "It leads all things, and all states are at peace." It governs the fundamental yang of the heavenly stems and is the most auspicious first lesson.

象曰：天地得位，品物咸新。事用君子，憂喜俱真。君臣和合，父子慈親。婚諧鸞鳳，孕育麒麟。用兵客勝，論訟先陳。市賈出色，各利超群。官職首擢，柱石元勳。門庭喜溢，利見大人。

The mnemonic for interpreting signs states: Heaven is above, Earth is below, each occupying its proper position, thus renewing all things. The matters to be undertaken should employ the virtuous. The worries and joys foretold are genuine and will not fail. The ruler and subjects are in harmony, and father and son show mutual affection and closeness. Marriages are like the harmonious call of the phoenix, and pregnancy results in a noble son like a qilin. In warfare, the later-comer defeats the earlier one. In litigation, the party who speaks first is justified. In business, goods are of superior quality, and each person gains more than their peers. Seeking officialdom leads to immediate promotion, becoming a pillar of the state and a meritorious minister. The family is filled with joy and should be suitable for visiting esteemed persons.

如日用神年命值旺相氣，乘吉將，更逢富貴、龍德、時泰、三光、三陽、官爵、高蓋吉課，有一助之，則有干之九五“飛龍在天。”雲龍風虎相從，大人之象也。

If the day stem, the initiating transmission god, and the gods governing the native's destiny and current age are all in a strong or flourishing state, and they are accompanied by auspicious heavenly generals—such as the Nobleman, Azure Dragon, Liu He, Tai Chang, and Tai Yin in the Six壬 system—then encountering a favorable hexagram such as the Wealth and Honor Hexagram, Dragon Virtue Hexagram, Time Prosperity Hexagram, Three Radiance Hexagram, Three Yang Hexagram, Official Rank Hexagram, and High Cover Hexagram, any one of which comes to assist, it corresponds to the image of the ninth line of the fifth hexagram in the Zhou Changes, "A dragon soaring in the sky, advantageous to meet a great man." Clouds rise with the dragon, and wind arises with the tiger; like kinds follow each other, which is precisely the manifestation of the nobleman being in the right position.

如甲子日卯時子將占，寅命，行年在未，一上克下，午加酉為用，曰元首課。此必正月仍用子將也，不然，發用何言旺相？ 午 龍 卯 朱 子 后 龍 常 虎 陰 午 酉 申 亥 酉 子 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on a Jiazi day at Mao hour, the lesson is started with the Hai general. The person being divined is of the Tiger zodiac, meaning born in the year of Yin, and their current year's position falls on Wei. Among the four lessons, there is only one instance where the upper god overpowers the lower god. Therefore, the initiating transmission is taken as Wu added to You, forming the first lesson, which is known as the original head lesson. This must be because the month general is still using the Zi general in the first lunar month, otherwise how could the Wu fire be considered as a prosperous and strong force? Here, the term 'month general' refers to the god in the position of the sun's palace. Every time a solar term occurs, the month general changes, and the month general is added to the hour of divination to form the heaven plate, which is the first step in starting a lesson in the Six Rats system. The following lesson chart can be viewed in three layers: the top three rows are the 'three transmissions,' which are the initial transmission Wu, middle transmission Mao, and final transmission Zi, respectively, each multiplied by the Azure Dragon, Vermilion Bird, and Heavenly Empress. The middle two rows are the four lessons, arranged from right to left as Jia (the day stem) sees Hai, Hai sees Shen, the day branch Zi sees You, and You sees Wu. The upper gods of the four lessons, Hai, Shen, You, and Wu, are respectively multiplied by Tai Yin, Bai Hu, Tai Chang, and Qing Long. The bottom four rows are the positioning of the twelve earthly branches, arranged in sequence as Yin-Mao-Chen-Si, Wu-Wei-Shen-You, Xu-Hai-Zi-Chou. The Wu fire in the fourth lesson overpowers the You metal below, which is the only instance of an upper god overpowering a lower god in the entire lesson.

此課子孫乘青龍發用，主文職，占子孫及本身前程、家宅事。他日父子均登高品官爵，兒子於午年發科，未年及第，屢於寅午戌旺年月轉官。本身見任，寅年應詔，官由詞館，屢於己丑年月轉遷。家宅吉利，招女聰俊，配武弁崇勳，多益母家。惟朔望弦晦日忌，此課為天煩課也。

This lesson features the grandson's yao riding on the Azure Dragon with Initiating Transmission, indicating matters related to literary positions. The divination concerns the grandson, the person's own prospects, and the family residence. In the future, both father and son will attain high official ranks: the son will pass the juren examination in the year of the Horse and the jinshi examination in the year of the Goat, and will be promoted and transferred repeatedly during years of strong fire such as寅, 午, and 戌. The person currently holds an official post; in the year of寅, he will be summoned to the imperial court. He comes from a literary position such as a Hanlin Academy official, and will be promoted and transferred repeatedly during the years of 己 and 丑. The family residence is auspicious, and will give birth to a clever and outstanding daughter who will marry a high-ranking military officer, benefiting the maternal family greatly. However, one should avoid the days of the first day of the month, the fifteenth, the new and full moon, and the end of the month, as this lesson is also the Heaven's Distress lesson.

解曰：蓋此課午加酉為元首，主首擢，利見大人。三傳午為天馬，卯為天車，子為華蓋，為高蓋乘軒，主公卿之貴。日辰用神旺相，吉將在中，為三光，主加官進爵，慶賀之榮。

This lesson features the combination of Wu and You, forming the image of a sovereign. It indicates that the subject will first receive promotion and is favorable for meeting noblemen. The term 'three transmissions' refers to the initial, middle, and final transmissions selected from the four lessons, which serve as the main line of reasoning in divination. In this lesson, Wu is the Heavenly Horse,卯 is the Heavenly Chariot, and 子 is Huagai, a star name originally referring to the canopy on the imperial carriage. Together, they form the image of a high canopy and a decorated carriage, indicating the subject holds a high official rank. The day stem, day branch, and the initiating transmission deity are all in a prosperous and strong condition, with auspicious generals located among them, forming the Three Radiance lesson. This signifies promotion, advancement in rank, and family celebration.

又青龍主文書，甲木以火為子，值旺相氣，上乘青龍，午上遁得庚金為官星。行年未上，辰乘六合，亦為兒，主子求官。午歲火旺，上見卯木相生，乘朱雀，主文字發科。未歲上見辰為亞魁，乘吉將，主及第佳兆。火為威儀，主禮部。午數九，龍數七，庚數八，主五十四年。火數二，主極品高官，尚書之位也。

Now looking further down: the Azure Dragon governs documents and writings. Jia belongs to wood, and its offspring is fire, which is now in its prosperous and strong phase. On top of this, the Azure Dragon is present. The position of Wu is determined by the six-jia cycle to be occupied by Geng metal, which is the official star that controls Jia wood. The year of the person's birth falls on Wei, which is occupied by Chen, and Chen is covered by Liu He, which also governs children, so it is interpreted as seeking an official position for the son. The fire of Wu is at its strongest, and there is a卯 wood coming to assist it, along with the Vermilion Bird, which governs documents, indicating success in the imperial examination through scholarly achievement. On the year of Wei, there is Chen, which is the second place in the imperial examination, and it is covered by a favorable general, indicating a good omen for passing the imperial examination as a jinshi. Fire represents authority and corresponds to the Ministry of Rites in the court. The number of Wu is nine, the number of the Azure Dragon is seven, and the number of Geng metal is eight, combining to give a total of fifty-four years. The number of fire is two, indicating a position of supreme minister, capable of reaching the rank of Minister of Revenue.

一陰二陽，以卯屬陰為主，乘朱雀為文明，甲日為本身，值此旺相氣，主見任干求官職。甲上亥為長生學堂，為天詔，主應詔，官由詞館。卯數六，午數九，主十五年象首擢，旺氣數倍，主師傅極品之貴。卯為羊刃，屬肝木，主風疾。

Among the three transmissions, with one yin and two yang, the yin branch卯 is taken as the main deity involved.卯 is riding the Vermilion Bird, indicating an image of literary brilliance and clarity. The day stem 甲 represents the person seeking divination, who is currently in a prosperous and strong phase, indicating that he is seeking a new position while holding his current official post. The upper deity of 甲 is 亥, which is the long life place of 甲 wood, also called the academy and heavenly decree, indicating receiving an imperial decree to enter the court, and the official position coming from the Hanlin Academy. The number of 卯 is six, and the number of 午 is nine, adding up to fifteen, indicating an omen of promotion within fifteen years. If the vital energy is strong and the calculation is doubled, it suggests reaching the highest rank of being the imperial teacher. On the other hand, 卯 is also the Yangren of 甲 wood, which corresponds to the liver in the human body, thus also indicating diseases related to liver wind.

末傳為歸結，子數一，月將天后為恩澤，主乞求休時有加一品之恩。子與天后九數相乘，主壽得八十一。支為家宅，子上見酉，主招女，乘太常吉將，主聰俊配武弁，相生主益母家也。

The final transmission is the culmination of the entire divination. The number of the day branch "Zi" is one, and the Heavenly Empress riding on "Zi" signifies grace and favor, so it indicates that during the time of retirement from official duties, there is an additional grant of a first rank honor. The number of "Zi" multiplied by the number of the Heavenly Empress, which is nine, results in eighty-one, indicating a lifespan that can reach eighty-one years. The day branch represents the family residence, and the presence of "You" metal on "Zi" indicates the birth of a daughter. "You" metal also rides the auspicious general Tai Chang, suggesting that the daughter is intelligent and handsome, and later marries a military officer. "You" metal generates "Zi" water, and the mutual generation between upper and lower elements indicates that this daughter will be beneficial to her mother's family.

如四月丁丑日子時申將占，巳加酉為用，曰元首課。 巳 常 丑 勾 酉 貴 常 貴 朱 空 巳 酉 亥 卯 酉 丑 卯 丁 丑寅卯辰 子 巳 亥 午 戌酉申未

Another example: On the day of Dingchou in the fourth month, at the子 hour, the Heaven Plate is set by placing the申 general on the子 hour. The initiating transmission is taken as巳 added to酉, which also forms a元首 lesson. The lesson plate is as follows: the three transmissions are the first transmission巳 riding Tai Chang, the middle transmission丑 riding Gou Chen, and the final transmission酉 riding Nobleman; the four lessons, from right to left, are卯 on the day stem丁,亥 on卯,酉 on the day branch丑, and巳 on酉. The heavenly spirits on the four lessons,卯,亥,酉, and巳, ride Tian Kong, Vermilion Bird, Nobleman, and Tai Chang respectively. The four lines at the bottom are the positions of the twelve earthly branches of the Earth Plate. The fire of the fourth lesson巳 overcomes the metal酉 below it, with one instance of upper overcoming lower and the rest of the lessons having no overcoming, so it is determined as a元首 lesson.

此課昔越王有鄭妃當誕，召范蠡占之，以月將申加子時，得一上克下，巳加酉為用，上是旺火克下死金，上強下弱，礦決主生男。如秋占火囚氣，課皆陰，則未然也。

This lesson has an old example: once, the Zheng妃 of the Yue King was about to give birth, and she summoned Fan Li to divinate. Fan Li used the Month General Shen added to the time Zi to cast the lesson, and found that the upper deity was overcoming the lower deity. He took Si added to You as the initiating transmission. The upper was the current strong fire, while the lower was the weakened dead metal, with the upper strong and the lower weak, so he concluded that the child would be a boy. If this were cast in autumn, however, the fire would be in a state of captivity, and all four lessons would be yin, so the conclusion could not be made in this way.

如乙酉日，巳加酉為發，一上在鈣為元首課，巳歲占，則吉凶應在一歲之人。若正月建寅，用起功曹，則事應正月之內。丙子日立春，用起太乙神后，則事應半月之內。甲子旬內起神后，則事應十日之內。庚申日寒蟬鳴，用起傳送，則事應五日之內。日應日，時應時。旺氣發用，主干求官職；相氣經營貨財；死言喪教；囚主刑訟；休主疾病；墓主淹延；諸課應驗，同此推斷。

For example, on an Yiyou day, take Si and add You for the initiating transmission, and there is only one instance where the upper god overcomes the lower god, which is also a primary lesson. If the question is asked in the year of Si, the fortune or misfortune will manifest within that year. If the first month is built on Yin, and the initiating transmission starts with Gongcao (the name of the god of Yin), the matter will occur within the first month. On a Bingzi day, when the spring begins, if the initiating transmission starts with Taiyi (the god of Si) or Shenhou (the god of Zi), the matter will occur within half a month. If the initiating transmission starts with Shenhou on the Jiazi decade, the matter will occur within ten days. On a Gengshen day, which coincides with the period of the cicada's cry, if the initiating transmission starts with Chuansong (the name of the god of Shen), the matter will occur within five days. This pattern continues, with the matter manifesting on the same day if it should occur on a particular day, or at the same time if it should occur at a particular time. If the initiating transmission god is in a strong position, it indicates seeking official positions; in a prosperous position, it indicates managing wealth; in a dead position, it indicates loss or death; in a captive position, it indicates legal troubles or lawsuits; in a resting position, it indicates illness; if it falls into a storage position, it indicates delays or indecision in matters. The response periods for other lessons are all determined in this manner.

又於亥日未加亥，乙未日卯加未，丙申日卯加戌，壬寅日巳加申，辛酉日午加加申發用之類，則為元首。六壬總計七百二十課，內合元首課凡一百一十五，舉此數課為例，則餘課可推矣。

In addition, cases such as the day of Hai with Wei added to Hai, the day of Yiwei with Mao added to Wei, the day of Bingshen with Mao added to Xu, the day of Rennyin with Si added to Shen, and the day of Xinyou with Wu added to Shen, all belong to the category of Yuan Shou Ke. There are a total of seven hundred and twenty lessons in Liu Ren, and among them, one hundred and fifteen lessons conform to Yuan Shou Ke. The above examples are given for illustration, and the rest can be inferred in the same way.

元首一上克下，以尊制卑，大順之徵，為諸課首，故名元首。占主天地得位，品物咸亨；事從外來，起男子；憂喜皆實；臣忠子孝，婚諧謀遂；孕生男，兵訟先者勝；賈人獲利，官職首擢，利見大人。如日、辰、年、命、發用、正時六處，值旺相，乘吉將，更逢富貴、官爵、三光、三陽等吉課，士人貴顯不可言。

The "Order of Errors" says: The "Primordial Leader" chart has only one superior god that conquers the inferior god, which signifies that the superior controls the inferior, a sign of great smoothness. It is the leading chart among all, hence called the "Primordial Leader." When this chart is encountered, it indicates that heaven and earth are in their proper places, and all things are harmonious and unimpeded. Matters come from outside, initiated by a man; worries and joys are genuine; ministers are loyal, children are filial, marriages are harmonious, and plans proceed smoothly; a pregnant woman gives birth to a son; in warfare and litigation, the party that acts first wins; merchants gain profit, officials receive promotion first, and it is favorable to meet the nobleman. If the day stem, day branch, the year's sovereign, personal destiny, initiating transmission, and the time of divination all are in a prosperous and strong condition, and if they are accompanied by auspicious generals, and if they coincide with auspicious charts such as wealth, rank, three lights, and three yang, then the success of scholars is boundless.

此課大象，順利十分，然或得凶神惡將，三傳不順，反主下順上而上不從。又如一上克下，而上休囚死氣，下卻旺相、德合、歲月建，反主上雖制下，而下不受制，未可執一也。

The overall situation of this lesson is very smooth, but if encountering malevolent spirits and improper arrangement of the three transmissions, it would indicate that the lower follows the upper, yet the upper is unwilling to accept. For example, although it is a case of the upper overcoming the lower, if the upper spirit is in a declining state such as rest, captivity, or death, while the lower spirit is prosperous and strong, or accompanied by a virtuous spirit or Liu He, or exactly the current year's Tai Su or the current month's Month Builder, then it would reverse, indicating that the upper although wanting to control the lower, the lower is unwilling to be restrained. Therefore, one cannot rigidly adhere to a single method of judgment.

課中一克下，元首卦本宗。元者長也，首者初也，上克下者，諸卦之長也。起歲年華問，本歲發用，其吉凶應歲內也。假令太歲在寅，其將勾陳，主一年內爭訟田宅也。逢蟾月裡尋。蟾者，月之名，十二月斗建是也。假令正月斗指寅，以功曹發用，吉凶在一月內必應也。傳辰旬內應，假令正月甲子日午占，第二課子加未為神后，為辰發用，其吉凶不出十日必應也。值日目前辰。假令今日甲子，以甲為日，課中功曹發用，其吉凶當日應也。

The song of "Observing the Monthly Cycle" says, "In the lesson, one instance of upper overcoming lower, the original head hexagram belongs to its own category." In the lesson, there is only one instance of upper overcoming lower, which originally belongs to the category of the head hexagram. "Original" means long, and "head" means initial. Upper deity overcoming lower deity is a type of hexagram that holds a leading position among all hexagrams. The song says, "Seek the year and age." The explanation says: if the initiating deity is exactly the current year's sovereign, then the fortune and misfortune will manifest within this year; for example, if the sovereign is in the year of Yin, and Yin is occupied by Gou Chen, it indicates that within this year there will be disputes over property and land. The song says, "Seek within the month of the moon." The explanation says: "Chán" is another name for the moon, referring to the twelve branches of the month's handle. For example, in the first month, the handle points to Yin, so Gongcao (Yin) initiates the transmission, and the fortune and misfortune will definitely manifest within this month. The song says, "The fortune and misfortune appear within the current day's hour." The explanation says: for example, if today is the day of Jiazi, take Jia as the day stem. If in the lesson Gongcao (Yin) initiates the transmission, the fortune and misfortune will manifest on the same day.

氣動蟾分體，蟾者，一月之數也。體者，全之數也。分體，半月之數也。氣動者，二十四氣之首日為發用，每氣十五日，假令丙子日立春之節，四課之中，用起神后，其吉凶慶在半月內也。假令丙子日立春，第五日庚辰子將卯時占，太乙加申上克下為用神，初傳勾陳，主財物、田宅、鬥訟、官災不出一氣之內也。巳火發用，即立春丙子日期也。

The song says "qi moves, the moon splits into two parts," and the explanation says: "the moon refers to the number of days in a month, and the whole month refers to the complete count of days. Splitting into two parts means half a month.所谓气动, refers to the first day of the twenty-four solar terms coinciding with the initiating transmission. Each solar term governs fifteen days. For example, if the day of Bingzi (丙子) is the day of Start of Spring, the initiating transmission starts from Shenhou (Zi) among the four lessons, and the good or bad outcome will be clear within half a month. Another example is if the day of Bingzi is Start of Spring, and on the fifth day, Gengchen (庚辰), using the Zi (子) to add the卯 (Mao) hour for divination, we get Taiyi (Si) added to Shen (申), with the upper god overcoming the lower god to form the initiating transmission, and the first transmission is ridden by Gou Chen. This indicates matters related to property, land, disputes, and legal affairs will be fulfilled within this solar term. The reason it is said that Si fire is the initiating transmission is because it starts counting from the day of Start of Spring, Bingzi."

候來旬折身。候者，七十二候也。旬者，十日也。每一候五日。折身，折披一旬之數也。假令七月初一日寒蟬鳴為候，是甲申，第二日乙酉寅時午將占事，三傳申子辰也，傳送加乙，一上克下，其吉凶應在五日內也；或用起功曹，亦是。諸卦從此起，萬類若通神。凡七百二十卦皆類此卦斷之，取年月日時為應期。明五行之奧義，通萬事之正理，如神明也。

The song says "Wait for the coming ten days and fold the body," the explanation states: "Wait" refers to the seventy-two phases of the year, "ten days" refers to a ten-day period, and each phase lasts five days; "folding the body" means halving the number of days in a ten-day period to get five days. For example, on the first day of the seventh lunar month, when the phase of the cicada's cry begins, that day is Jiashen (Jia and Shen). The next day is Yiyou. If a divination is made at the time of the Yin hour and the Wu general (midday), the three transmissions are Shen, Zi, and Chen. The Shen (transmission) is added to Yi, and the upper god (Yin) conquers the lower god (Shen), so the fortune will manifest within five days. If the initiating transmission starts with Gongcao (Yin), the principle is the same. The song says "All hexagrams start from this, and all things are as if communicating with the divine," the explanation states: All seven hundred and twenty divinations are interpreted according to the method of this lesson, determining the time of fulfillment by the year, month, day, and hour. Understanding the profound meaning of the Five Phases and grasping the correct principles of all things, the divination becomes as if aided by a divine being.

旺氣言官職，春木旺，夏火旺，秋金旺，冬水旺，四季土旺。如春月戊己日占事見木神發用，克今日干，君子有官職，小人爭財官事。若傳入三光、三陽、三奇、六儀，灑可例斷官事也。妻財相氣論。凡春火相，夏土相，秋水相，冬木相，四季金相。假如春月壬癸日占事，見火神發用，為妻財，主南帛事動。若不是妻財，則不可以財帛一例斷之也。

The rhyme says "旺气言官职" (the flourishing energy indicates official position). The explanation states: in spring, wood is flourishing; in summer, fire is flourishing; in autumn, metal is flourishing; in winter, water is flourishing; and in the last month of each season, earth is flourishing. For example, if on a day with the stem Wu or Ji in spring, and the initiating transmission is a wood deity, wood overcomes Wu and Ji earth, which is the official ghost that overcomes the day stem. This indicates that officials may receive official positions, while ordinary people may be involved in legal disputes over money. If the three transmissions include the Three Marvels, Three Yang, Three Oddities, or the Six Instruments, these auspicious patterns can be used to conclude that official matters will be favorable. The rhyme says "妻财相气论" (the wife's wealth is discussed in terms of mutual energy). The explanation states: in spring, fire is the mutual energy; in summer, earth is the mutual energy; in autumn, water is the mutual energy; in winter, wood is the mutual energy; and in the last month of each season, metal is the mutual energy. For example, if on a day with the stem Ren or Gui in spring, and the initiating transmission is a fire deity, fire overcomes Ren and Gui water, which is the wife's wealth, indicating matters related to money and wealth are in motion. If the initiating transmission deity is not the one that overcomes the day stem as the wife's wealth, then it cannot be generally interpreted as matters of wealth.

死言喪者起，春土死，夏金死，秋木死，冬火死，四季水死。凡死氣為用，乃喪亡之事。更與自剋日的應。假令春月壬癸日發用土神克今日干也。囚動見官刑。春金囚，夏水囚，秋火囚，冬土囚，四季木囚。凡囚氣動者，更剋日為官鬼也。假令春月甲乙日占，申酉發用，乘凶將，主官詞刑傷也。

The song says "When the dead qi rises, it signifies loss," and the explanation states: in spring, earth is the dead qi; in summer, metal is the dead qi; in autumn, wood is the dead qi; in winter, fire is the dead qi; and in the last month of each season, water is the dead qi. Whenever the dead qi deity initiates the transmission, it indicates matters of loss and death; if this dead qi deity also overcomes the day stem, the prediction becomes more accurate. For example, if the day is壬 or癸 in spring, and the initiating earth deity overcomes the壬 or癸 water, this is such a case. The song also says "When the captive moves, official punishment arises," and the explanation states: in spring, metal is the captive qi; in summer, water is the captive qi; in autumn, fire is the captive qi; in winter, earth is the captive qi; and in the last month of each season, wood is the captive qi. Whenever the captive qi initiates the transmission and also overcomes the day stem, it becomes the official ghost. For example, if the day is甲 or乙 in spring, and the initiating申 or酉 metal overcomes the day stem, and is accompanied by an Inauspicious General, it indicates matters of lawsuits, documents, and punishment or injury.

休氣憂病患，春水休，夏木休，秋土休，冬金休，四季火休。凡占休氣動，主疾病災患也。諸家卦備陳。得旨從天降，不誤後學人。諸卦用元首五行旺相死休囚斷之，君子得五行之旨趣分明，神報吉凶禍福，人事、物類、數目、遠近、應期皆同天降也。

The song says "Rest energy brings worry and illness," and the explanation states: in spring, water is rest energy; in summer, wood is rest energy; in autumn, earth is rest energy; in winter, metal is rest energy; and in the last months of each season, fire is rest energy. Whenever rest energy is activated in a divination, it indicates illness or misfortune. The song concludes with "All schools of divination are fully explained, grasping the essence leads to divine insight, not misleading later learners." The explanation says: all types of lesson patterns have been fully listed; as long as one understands the key points, divining becomes as accurate as receiving guidance directly from heaven, without misleading later learners. Each lesson uses the principles of the Five Phases' strength, prosperity, decline, rest, and captivity to make deductions. As long as one clearly distinguishes the essence of the Five Phases, the good and bad fortune indicated by the divine, as well as human affairs, things, numbers, distance, and the time of response, will all be as clear as if directly communicated from heaven.

四課之中一克下，卦名元首是其格。臣忠子孝皆從類，憂喜因男非女人。上克下，事起於男子也。上即為尊下卑小，斯為正理悉皆真。官詞先者皆為勝，後對之人理不伸。上克下利為客，爭訟先起是客，後訴者是主。

The song of the Xin Jing says: Among the four lessons, if there is only one instance where the superior spirit overcomes the inferior spirit, this pattern is called Yuan Shou. Matters such as loyal ministers and filial sons can be categorized under this. What is worried about or rejoiced in comes from the man, not the woman—because the superior overcomes the inferior, and the matter originates from the man. The superior position is honorable, the inferior position is humble, this is the correct principle, so whatever is predicted will surely come to pass. In a lawsuit, the party who speaks first wins, while the one who responds later cannot fully express their case. When the superior overcomes the inferior, it is advantageous to the guest side; in a dispute, the one who starts the quarrel is considered the guest, and the one who responds later is considered the host.

元首卦，尊制卑，貴制賤，占事多順，憂喜皆實，皆以神將吉凶。凡事宜先，事起男子。然就以神將支干四時，以休旺年命三傳推測，乃見吉凶。如一上克下為用，而上休囚死氣，下卻旺相、德合、歲月建，乃下返勝上。如正月甲寅日日上酉加之為用，雖是元首，奈酉金囚氣，甲寅乃日建支辰，為日德祿，又旺氣，下既得勢，必不受制，則尊卑不順，反亂之道也。

The book "Xiu Zhong Jin" says: The first principle of divination is that the superior controls the inferior, the noble controls the humble, and the matters being divined are mostly favorable. Both worries and joys are real. The specific fortune or misfortune must be determined by the heavenly general involved. Matters should be initiated first, and the matter is usually initiated by a man. However, it is also necessary to combine the heavenly general, day stem, day branch, the seasonal strength and decline, as well as the native, the year of travel, and the three transmissions to determine fortune or misfortune. For example, although it is an upper element overcoming the lower one in the initiating transmission, if the upper element is in a state of decline, captivity, or death, while the lower element is strong and prosperous, or accompanied by a virtuous deity or Liu He, or is exactly the current year's ruler or the month's ruler, then the lower element will overcome the upper one. For instance, on the first month, on the day of Jiayin, the day stem is酉 added to Jiayin in the initiating transmission, although it belongs to the first principle, but the metal of酉 is in a state of captivity, while Jiayin is both the branch of the day's ruler and the virtuous deity and the禄 deity of the day stem, and is in a strong state. Since the lower element has power, it will not be controlled, the hierarchy is disrupted, and this becomes a path of disorder.

如《心鏡?占孕歌》曰：“用神克下生男子。”若執此例，不以上下勝負推之，第恐有誤。昔越王有鄭妃當產，於四月辛巳日子時，召范蠡占之，月將占加子時，用得巳加酉上克下，是旺火剋死金，此上強下弱，故生男也。如秋月占得此課，則不然矣。切在參詳，不可執一也。

For example, the "Song of Divination on Pregnancy" in the "Heart Mirror" says: "If the initiating transmission god overcomes the lower god, it indicates the birth of a male child." However, if one rigidly adheres to this rule without comparing the strength and conflict between the upper and lower gods, mistakes may occur. In the past, the consort Zheng of the Yue King gave birth during the fourth month at the hour of Xinsi. She consulted Fan Li, who cast a divination chart with the Month General placed on the Zi hour. The result was Si added to You, with the upper god overcoming the lower god. This was a strong fire overcoming a weak metal, with the upper being strong and the lower weak, so it was concluded to be the birth of a male child. However, if the same chart were cast in autumn, it could not be interpreted in the same way. One must carefully consider the situation and not be rigid in one's interpretation.

凡一下賊上，餘課無克，為重審課。象地，事逆，以下犯上，如臣諍君，不敢擅為，必再三詳審定計而後入，故名重審。積善者慶，積不善者殃。君子占之，利有攸往。至哉重審，含章可貞，或從王事，無成有終，統坤之體也。

In the four lessons, if only one instance has the lower god controlling the upper god, and all other lessons do not involve mutual control, it is called the "Re-examination" lesson. In the Six Rats system, when the lower god controls the upper god, it is referred to as "thief," regarded as an inverse omen. It takes the image of the earth, indicating things proceeding in reverse, representing a situation where the lower oversteps the upper. It is like a minister who directly advises the king but does not dare to make decisions on his own, needing to carefully examine and plan before speaking up, hence called "Re-examination." Those who have accumulated good deeds will receive blessings, while those who have accumulated evil will face calamities. A gentleman who divines this should be suitable for going somewhere. The saying "How profound is the primordial power of the Earth" is akin to the third line of the sixth hexagram in The Zhou Changes, which says "Containing virtue, it is proper to be steadfast; sometimes following the king's affairs, without achieving success but with a favorable conclusion." It embodies the flexible and yielding nature of the Earth.

象曰：順天厚載，柔順利貞。一下逆上，豈無憂驚？貴順福至，貴逆亂興。事宜後起，禍從內生。用兵主勝，受孕女形。諸般謀望，先難後成。

The formula for interpreting signs says: Just as the earth follows the heavens and carries things with its great virtue, being gentle and upright is beneficial. But there is a case where the lower deity rebels against the upper deity, so how can there be no worries or disturbances? When the nobleman moves in the proper order, good fortune comes; when the nobleman moves in reverse, chaos arises. It is better to act after others, for calamity arises from within. In warfare, the party that waits for the enemy to attack first is the one that wins; when a woman is born, it is a girl. All plans and wishes are difficult at first but eventually succeed.

如初傳墓絕，末傳生旺，災禍自消。生旺傳墓絕，不吉；墓絕傳生旺，吉。初傳克末凶，末傳克初吉。或逢龍、常、陰、後、六合吉將，生氣、解神、天德、月德、天喜、德神、合神吉神得一在末傳，可化凶為吉。君子厚德，中道而行，則有坤六五“黃裳，元吉。”之象也。

If the first transmission falls in the storage or absolute decline, but the final transmission moves to the growth or prosperity positions, calamities will naturally be resolved. Conversely, if the transmission moves from growth and prosperity to storage and decline, it is not auspicious; but if it moves from storage and decline to growth and prosperity, it is auspicious. If the first transmission overcomes the final transmission, it is ominous; if the final transmission overcomes the first, it is auspicious. If any of the auspicious generals such as the Azure Dragon, Tai Chang, Tai Yin, Heavenly Empress, or Liu He appear in the final transmission, or if any of the auspicious deities such as Life Qi, Relief Deity, Heavenly Virtue, Monthly Virtue, Heavenly Joy, Deity of Virtue, or Deity of Union appear in the final transmission, misfortune can be transformed into good fortune. A gentleman with profound virtue and following the middle path fulfills the auspicious omen of the sixth line of the fifth hexagram in the Book of Changes (I Ching), "Yellow Robes, Great Good Fortune."

如四月丙戌日巳時申將，子命行年在酉，申加巳一下賊上發用，為重審課。四月如何申為相？取用長生也。 申 六 亥 貴 寅 玄 辰 丑 亥 申 丑 戌 申 丙 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on the day of Bingxu (丙戌) in the fourth month at the hour of Si, a divination was made using the Shen general. The person being divined is of the rat sign, meaning born in the year of Zi. The year pillar falls on You. The Shen is added to Si, and the lower god is said to overcome the upper god, initiating the lesson. This is a Chong Shen lesson. Someone might ask: in the fourth month, the fire energy is strong, so why is Shen metal considered to be in its phase? The answer is that Shen is said to be in the long life position on Si, so it has energy. The lesson disk is as follows: the three transmissions are the first transmission of Shen riding Liu He, the middle transmission of Hai riding the Nobleman, and the final transmission of Yin riding the Black Tortoise. The four lessons, from right to left, are: on the day stem of Bing, Shen is present; on Shen, Hai is present; on the day branch of Xu, Chou is present; on Chou, Chen is present. At the bottom are the twelve earthly branches of the earth plate. The phrase "Shen added to Si" is because the day stem Bing is lodged in Si, and the heaven plate's Shen is exactly on Si, meaning the upper god of the day stem Bing is Shen. Bing fire overcomes the upper Shen metal, which is the only instance of lower god overcoming upper god in the entire lesson.

斷曰：此課申為相氣加巳，妻財乘六合為用，主謀為利祿事。中傳官鬼乘貴入亥，為天門，主以財納官的京職。末傳父母乘玄武，主發財能發身。三傳遞生日干，大吉，決主上人舉薦，終始成就高貴。為子求官，亦不免用財取貴。用起孟神，傳入四孟，為玄胎。戌支為妻，上見丑為丙火之子，申財亦為妻，乘六合，亦為子，為天喜，為妻懷孕，課象弄瓦。中傳屬陰為主，陽包陰生女也。

The divination states: In this reading, the metal of the hour (申) is in the position of the phase, and is added upon the position of巳. 申 is the wife and wealth of the fire (丙火), and is initiated by the Liu He. This indicates that the matter in question relates to wealth, benefits, and official positions. The middle transmission is亥 water, which is the official ghost that controls the fire (丙火), and enters亥 with the nobleman. 亥 is the heavenly gate, indicating that one will obtain an official position in the capital by using money. The final transmission is寅 wood, which nourishes the fire (丙火), representing the parent's爻, and is accompanied by the black tortoise. This suggests that one will become prominent through wealth. The three transmissions are 申 generating亥,亥 generating寅, and寅 generating the day stem (丙火), forming a continuous generation, which is very auspicious. It is predicted that one will be recommended by a superior, and the matter will be completed successfully, leading to high status. If this is for the son's official position, it is also inevitable that money will be used to obtain fame and status. The initiating transmission starts from the four young gods, and the three transmissions all fall on寅,申,巳, and亥, the four young positions, forming the image of a hidden embryo. The day branch is戌, representing the wife. On戌 there is丑, which is the son of the fire (丙火); 申 is also the wife and wealth, representing the wife, and is accompanied by the Liu He, which also represents children, forming the image of heavenly joy. Therefore, it is predicted that the wife is pregnant, and the divination indicates that a daughter will be born. The middle transmission is yin and is the main deity, while yang encompasses yin, which is the sign of giving birth to a daughter.

乙亥日辰時酉將占，申命，行年在亥，寅加酉一下克上為用，曰重審課也。 寅 陰 未 龍 子 貴 酉 辰 寅 酉 辰 亥 酉 乙 戌亥子丑 酉 寅 申 卯 未午巳辰

Another example: On the day of Yihai, using the hour of You as the starting point, the divination is for a person born in the year of Shen (monkey), meaning the person's age is on Hai. The transmission starts with Yin added to You, with the lower god overcoming the upper god, forming a repeated review lesson. The lesson disk is as follows: the three transmissions are the first transmission Yin with Tai Yin, the middle transmission Wei with Azure Dragon, and the final transmission Zi with Nobleman. The four lessons, from right to left, are Yin Day Stem on You, You on Yin, Day Branch Hai on Chen, and Chen on You. At the bottom is the Earth Plate of the twelve branches. The wood stem Yin is lodged in Chen, with You on Chen; then taking You as the position, there is Yin on You. You metal is below and Yin wood is above, with You metal overcoming the Yin wood above, which is called 'Yin added to You, the lower overcomes the upper,' so Yin is taken as the initiating transmission.

此課李司馬占，旺氣發用。日辰旺相乘吉將，為三光課。主干求官職，有遷升慶賀之榮。果應驗也。

This lesson was divined by Li Sima. The initiating transmission god is in a prosperous and strong position. Both the day stem and day branch are in prosperous and strong positions, and they are accompanied by a favorable general, forming a triple brilliance lesson. It indicates seeking official positions and achieving promotion and celebration. Later, it indeed came true.

重審亦名始入一下賊上，以下犯上，為逆征，事有可虞，須再三詳審，故名重審。然止於一下克上，為發難之端，故名始入。占主不忠不孝，事從內起，由女人；孕生女，兵訟後者勝；謀望先難後勝。大抵貴順吉，貴逆凶；墓絕傳生旺吉，生旺傳墓凶；初克末凶，末克初吉。全要末傳得吉將天月德等，可化凶為吉也。此課利下不利上，然或一下賊上而下休囚上旺相，則下雖乖違，終不能肆害。如生金不畏死火之類。

"The Ding'e says: The lesson called Chong Shen is also called Shi Ru. It has only one instance where the lower god overcomes the upper god, which is an act of rebellion, indicating a worrying situation. Therefore, it is called Chong Shen, meaning the need for careful examination. Since it only has one instance of lower overcoming upper, it is also called Shi Ru, meaning the beginning of a challenge. When this lesson is divined, it indicates lack of loyalty and filial piety, with matters originating from within and triggered by women; pregnancy resulting in a female child; in military conflicts and lawsuits, the party acting later will prevail; and plans and wishes will face initial difficulties but eventually succeed. Generally, if the nobleman moves in a favorable direction, it is auspicious; if in an unfavorable direction, it is inauspicious. If the transmission moves from墓绝 to生旺, it is auspicious; if from生旺 to墓绝, it is inauspicious. If the first transmission overcomes the final transmission, it is inauspicious; if the final transmission overcomes the first, it is auspicious. The key is that the final transmission should be occupied by a favorable general or a benevolent deity such as Tian De or Yue De, which can transform misfortune into fortune. This lesson is favorable for those in a lower position and unfavorable for those in a higher position. However, even if it is a case of lower overcoming upper, if the lower god is in a weak and confined state while the upper god is prosperous and strong, then although the lower may be rebellious, it will ultimately not be able to cause great harm—just as gold in the state of Changsheng is not afraid of fire in the state of Sqi."

一下賊其上，重審卦本音。四課中有一下賊上，名重審卦，其體凶也。父子相離析，夫妻不敬恭。看發用的卦是今日子孫刑並，乘勾虎蛇，必害父也。若用是今日財，必妻害夫。此卦乃臣弒君，子弒父，妻殺夫，奴殺主也。

The "Observing the Monthly Cycle" verse says "If the lower god attacks the upper, it is called the Re-examination Hexagram," and the explanation states: If there is one instance in the four lessons where the lower god overcomes the upper god, it is called the Re-examination Hexagram, and its nature is凶 (evil). The verse also says "Father and son are separated, husband and wife are disrespectful and not respectful," and the explanation states: Look at the initiating transmission god. If it is the day stem's son爻 and also has a刑 (conflict), and is accompanied by the凶将 (malevolent generals) Gou Chen, Bai Hu, and Teng Snake, it will certainly harm the father; if the initiating transmission is the day stem's wife财爻, it will certainly be the wife harming the husband. The subject of this hexagram is precisely the type of offenses where a subject kills the sovereign, a son kills the father, a wife kills the husband, and a servant kills the master, which are all cases of lower against higher.

順行猶自可，逆去憂來深。天乙在亥順行猶輕，天乙臨戌逆行憂重。又曰順行則憂淺，逆行則憂深。入墓應雖避，假令初傳木，末傳小吉，為木入墓，主殺害之事難避他，墓例此也。傳生可易容。發用木神，末傳亥為長生，事易避也，他生例此。太常與陰后，合乙及青龍。同並生神處，恩來禍不從。若貴龍合常等同入長生之地，主反禍為福耳。

The song says "Going in the right direction is still acceptable, but going against the direction brings deep worries." The explanation states: if the nobleman is in the亥 position and the transmission proceeds in the right direction, the worries are still light; but if the nobleman is in the戌 position and the transmission goes against the direction, the worries become serious. This means that going in the right direction brings light worries, while going against the direction brings deep worries. The song says "Even if something enters its burial place, it should still be avoided." The explanation states: for example, if the first transmission is wood and the final transmission is Xiaoji (未), 未 is the burial place of wood, so when wood enters its burial place, it indicates that harmful events are difficult to avoid; other cases of entering the burial place are treated similarly. The song says "If the transmission is born, it can be easily avoided." The explanation states: if the initiating transmission is a wood deity and the final transmission is亥, which is the place of growth for wood, the matter can be easily avoided; other cases where the transmission reaches the place of growth are treated similarly. The song says "If the Tai Chang and Yin Hou, combined with Yi and the Azure Dragon, are all in the place of birth, then blessings come and misfortune does not follow." The explanation states: if the nobleman, Azure Dragon, Liu He, and Tai Chang, these auspicious generals, are all in the place of birth, it indicates a transformation from misfortune to fortune.

空玄並蛇虎，勾雀墓末逢。喜事翻成惡，凡玄武、天空、蛇、雀、勾、虎者為凶將，同末傳入墓者，喜事反成惡事也。親者也成凶。從生入墓者吉變為凶，害有刑害者，縱親者亦成仇怨也。諸卦皆如此，學人莫亂攻。下面諸卦皆如此例推之，此是奧理難見也，後人不得亂攻胡亂斷之也。

The song says "Empty sky, black tortoise, and red snake together with white tiger, if they meet with the final transmission in the storage, joy turns to misfortune." The explanation says: the black tortoise, empty sky, red snake, vermilion bird, hook chen, and white tiger are all considered Inauspicious General (malevolent generals). If they appear together with the final transmission in the storage, good fortune will turn into misfortune. The song also says "those who are close become harmful." The explanation says: when something moves from growth to storage, good fortune turns to misfortune; if it is also accompanied by punishment and harm, even close relatives will become enemies. The song says "all divination charts are like this, learners should not act recklessly." The explanation says: the following lessons are all interpreted in this way, the principles are profound and hard to understand, later generations should not fabricate or make arbitrary judgments.

從下賊上名重審，子逆臣乖弟不恭。事起女人憂禍重，防奴害主起妻從。萬般為事皆難順，官病相兼恐復重。論訟對之伸理吉，先訟虛張卻主凶。

The Xin Jing song says: When the lower spirit overcomes the upper spirit, it is called Chong Shen, indicating a son being disrespectful, a minister being disobedient, and a younger brother being disrespectful. The matter is caused by a woman, leading to worries and calamities, and one should be cautious of servants harming the master. The cause often lies with the wife or concubine. Doing various things will be difficult to proceed smoothly, with legal troubles and illness coming together, and it is feared that they may recur and worsen. In lawsuits, it is auspicious if the party defending the case presents a just argument, while initiating a lawsuit prematurely or exaggerating the situation is inauspicious.

一下賊上，卑犯尊，賤犯貴之象，占事多不順，事起女人。如春占，土加寅卯，其土死木旺，是旺鬼賊上，正應此課體。若夏得巳午火加亥子水，下賊上為用，則火旺水囚，不能賊上，有乖違之患。大抵生金不畏死火，生水不畏死土，生旺不畏死囚也，不可執一而論之。

The book "Xiu Zhong Jin" says: When a lower god overcomes an upper god, it signifies the inferior defying the superior, the humble defying the noble, and such a situation usually leads to unfavorable outcomes, with the cause related to women. For example, in spring, if earth is placed on寅 or卯 wood, at this time earth is in death qi while wood is strong, exactly the strong wood official ghost comes from below to overcome earth, which precisely matches this lesson pattern. If in summer, the fire of巳 or午 is placed on亥 or子 water, with the lower overcoming the upper in the initiating transmission, at this time fire is strong while water is weak, the water below cannot overcome the fire above, and there will only be some minor troubles and disharmonies. Generally speaking, gold in its growth phase is not afraid of fire that has become death qi, water in its growth phase is not afraid of earth that has become death qi, and a strong and vigorous god is not afraid of a dead and weak god—do not rigidly adhere to a single principle when making judgments.

凡課有二上克下，或二下克上，擇課之陰陽與今日比者而為用神，曰知一課。比者各也，陽日陽比，陰日陰比。二爻皆動，事有兩岐，善惡混處，必知擇其比和一善者而用之，故名知一。事宜惟一，允執厥中。占物占人，皆在近也。統“比”之體，乃去讒任賢之課也。比者，親輔也，有不寧方來意。

Whenever there are two instances of the upper god overcoming the lower god or the lower god overcoming the upper god in a divination lesson, one should select the one whose yin and yang attributes match the day stem to serve as the initiating transmission god. This is called knowing one. The term 'bi' refers to similarity; on a yang day, one should compare with a yang branch, and on a yin day, with a yin branch. When two lines are simultaneously active, the matter has two possible paths, with both good and evil mixed in. One must understand how to choose the one that compares with the day stem and is more favorable. Hence, it is called knowing one. Doing things should be focused, as the Book of Documents, Great Yu's Mandate, says 'Hold firmly to the middle way.' Divination of things and people is about the immediate vicinity. It belongs to the nature of the 'Bi' hexagram in the Zhou Changes, which is about repelling slanderers and employing the virtuous. 'Bi' means close association and support, implying the 'Bi' hexagram's 'Unresting ones come'—the unstable ones coming to join.

象曰：“比者為喜，不比為憂。詞宜和允，兵利主謀。禍從外起，事向朋謀。尋人失物，近處堪求”。如課下克上有嫉妒，日辰貴後主遲疑，或至三克度厄，四克無祿，亂動無狐疑，則有上六“比之無首”凶象。或上克下有嫌疑，日辰貴前主事順，及止二克，貞固擇一，則有比六二“自內，貞吉”之象也。

The rules for interpreting the situation state: the aspect that matches the day stem brings joy, while the aspect that does not match brings worry; in legal disputes, reconciliation is favorable, and in military matters, it is advantageous for the main side to plan; misfortunes come from outside, and matters should be discussed with friends; searching for people or lost items can be found nearby. If the lower god controls the upper god, there is jealousy involved; if the day stem and day branch fall after the nobleman, there is hesitation; if there are three instances of mutual control, it is called "degree of hardship," and if there are four instances, it is called "no fortune," indicating impatience and intolerance for delay, which corresponds to the ominous image of the sixth line of the "Qian" hexagram in the "Zhou Yi" (I Ching). If the upper god controls the lower god, there is suspicion involved; if the day stem and day branch fall before the nobleman, the matter proceeds smoothly; if there are two instances of mutual control, one should remain steadfast and choose one path, which corresponds to the auspicious image of the second line of the "Qian" hexagram in the "Zhou Yi" (I Ching).

如八月壬辰日巳時辰將占，得二上克下，壬日屬陽日，取戌加壬與日比發用，曰知一課。 戌白 酉常 申元 六 朱 常 白 寅 卯 酉 戌 卯 辰 戌 壬 辰巳午未 卯 申 寅 酉 丑子亥戌

For example, on the day of Renchen in the eighth month at the hour of Si, the divination is started with the Chén general. Two instances of the upper deity overcoming the lower deity are obtained. Since the day is a yang day, the yang branch Xu is placed on top of Ren, and the one that matches the day stem is chosen as the initiating transmission, which is the first lesson. The lesson disk is as follows: the three transmissions are the first transmission with Xu riding the White Tiger, the middle transmission with You riding Tai Chang, and the final transmission with Shen riding Xuanwu; the four lessons, from right to left, are Ren stem on the day with Xu, Xu with You, the day branch Chen with Mao, and Mao with Yin. The deities on the four lessons, Xu, You, Mao, and Yin, ride the White Tiger, Tai Chang, Vermilion Bird, and Liu He respectively; the bottom is the Earth Plate with the twelve branches. The first transmission Xu earth overcomes Ren water, and the third transmission Mao wood overcomes Chen earth, both are upper overcoming lower. Xu is yang and Mao is yin, and the day is yang, so Mao is discarded and Xu is chosen.

斷曰：此課天魁官鬼乘白虎發用，主事由家奴起禍，中致婦女衣服食物失盜，終可捕獲，在西鄰也。蓋三傳戌為奴，酉為婦女，太常為衣服食物，元武為失盜，比用為近，秋占旺氣，失物可獲也。

The interpretation states: This divination indicates that the matter involves the official ghost (官鬼) of the day, which is governed by the heavenly stem戌 (Xu) and is initiated by the White Tiger (白虎). This suggests that the trouble originates from a servant within the household. In the process, a woman's clothes and food are stolen. Eventually, the thief will be captured near the western neighbor. This is because in the three transmissions (三传), the stem戌 represents a servant, 酉 represents a woman, Tai Chang represents clothing and food, and Xuan Wu represents theft. Additionally, the nearby transmission (近处发用) compared with the day stem, combined with the autumn season when the metal energy is strong, indicates that the lost items can be recovered.

知一亦名比鄰，擇課之陰陽與日干比者為用神，陽日陽比，陰日陰比，二爻皆動，事有兩岐，必知擇而定於一，故名知一。課中或二上克下或二下克上故亦名比鄰。

"The Distinguishing Errors" says: Knowing one lesson is also called "adjacent," which involves selecting the god that matches the day stem in yin and yang from among those that are mutually controlling, using it as the initiating transmission. On a yang day, a yang god is chosen; on a yin day, a yin god is chosen. Two lines are activated simultaneously, indicating two possible paths for the matter, so one must understand the choice and determine it to a single path, hence it is called "knowing one." In the lesson, whether it is two instances of upper controlling lower or lower controlling upper, the adjacent ones that are compared are used, hence it is also called "adjacent."

占主事起同類，禍自外來，失物尋人俱在鄰近，兵訟宜和。凡事狐疑不決，若是吉神比者為近，不比為遠。若是凶神比者為喜，不比為憂。此課大端舍遠就近，舍疏就親，恩中有害之象。

This divination indicates that the matter originates from peers or similar people, and misfortune comes from outside. Lost items and those to be sought are nearby. Military actions and lawsuits are favorable if they are resolved through negotiation. All matters are hesitant and difficult to decide. If the initiating transmission is a beneficial spirit, those that are compared with the day stem are near, while those not compared are far. If the initiating transmission is an adverse spirit, those that are compared with the day stem may bring good fortune, while those not compared may bring worries. The main idea of this divination is to abandon the distant for the near and the distant relatives for the close ones. It shows an image of hidden harm within kindness.

欲知比用卦，四課裡頭生。二體原來別，分身是兩名。甲壬庚戊丙，比陽子戌呈。申午辰寅類，可應五陽精。甲丙戊庚壬是陽日，若天盤內見申子辰寅午戌為陽神，有克者是比，若陰神有克者是不比。乙丁己辛癸，比陰卯酉成。登明丑未巳，可應五陰精。此五陰干若天盤上四課中見亥卯未巳酉丑，有克為比，見陽有克是不比。

The "Observing the Monthly Cycle" verse says: To recognize the "ratio" (bi), look within the four lessons; the two lesson patterns are originally separate and named individually. The five yang stems, namely Jia, Bing, Wu, Geng, and Ren, when compared with yang branches, reveal the branches Zi and Xu; Shen, Wu, Chen, and Yin belong to the same category, corresponding to the essence of the five yang. The commentary explains: Jia, Bing, Wu, Geng, and Ren are yang days; if the Heaven Plate in the four lessons encounters the yang spirits Shen, Zi, Chen, Yin, Wu, and Xu which are in mutual control, it is called "bi"; if the mutual control involves the yin spirits, it is called "not bi." The verse also says: The five yin stems, namely Yi, Ding, Ji, Xin, and Gui, when compared with yin branches, pair with Mao and You; Dengming (Hai) and Chou, Wei, and Si correspond to the essence of the five yin. The commentary explains: For these five yin stems, if the Heaven Plate in the four lessons encounters Hai, Mao, Wei, Si, You, and Chou which are in mutual control, it is called "bi"; if the mutual control involves yang branches, it is called "not bi."

要用求相剋，不比亦得行。如陽日無克，有陰克，便以陰神相剋者為用。下克先取用，無下上神憑。四課之中下賊上為用，故曰下克先取用。無下賊上取上克下者為用，故曰無下上神憑。二下雙克上，比者是親情。俱比俱不比，涉害卦詳明。或有二下賊上，俱比俱不比，以涉害取用也。雙上來臨下，亦依此路行。四課無下賊上，只有二上克下，與日是比者亦依先克為用，亦仿此而取之。

The song says, "Use the one that is mutually controlling, even if it is not compared, it can still be used." The explanation states: On a yang day, if there is no yang spirit that is mutually controlling, but only a yin spirit that is mutually controlling, then that yin spirit is still taken as the initiating transmission. The song says, "When the lower controls the upper, take the one that is controlling first; if there is no lower controlling the upper, then take the upper spirit controlling the lower." The explanation states: Among the four lessons, if the lower spirit controls the upper spirit, take that as the initiating transmission. Therefore, when the lower controls the upper, take it first. If there is no lower controlling the upper, then take the upper spirit controlling the lower spirit as the initiating transmission. Therefore, if there is no lower controlling the upper, rely on the upper spirit. The song says, "If two lower spirits control the upper, and they are both compared with the day stem, or neither is compared with the day stem, then use the method of involving harm to determine." The explanation states: If there are two instances where the lower controls the upper, and both are compared with the day stem, or neither is compared with the day stem, then use the method of involving harm to determine the initiating transmission. The song says, "If two upper spirits control the lower, also follow the same method." The explanation states: If among the four lessons there is no lower controlling the upper, but only two instances where the upper controls the lower, then take the one that is compared with the day stem as the initiating transmission, following the same method as before.

課中知一卦，體是相比鄰。二上來臨下，賊盜在逡巡。小心須準備，看看惹禍迍。若言失脫事，閉口卦中尋。四課之中二上克下，取比者為用，是知一卦，主賊盜亡失事。若追尋遺失，得不得在閉口課內尋也。

The song says: In the lesson, knowing one trigram, the nature of the body and the ruler are adjacent and close; if two upper gods overcome the lower ones, there is a thief nearby lurking and watching, one must be careful to prevent trouble and hardship; if asking about theft or loss, the answer should be sought in the closed mouth lesson. The explanation says: In the four lessons, if two instances of upper overcoming lower occur, take the one that compares with the day stem as the initiating transmission, which is the knowing one trigram, indicating matters of thieves and lost property; if one wishes to seek lost items and determine whether they can be recovered, one must seek the answer in the closed mouth lesson.

知一卦何如，用神今日比。婚姻失諧和，事因同類起。逃亡不遠離，失物鄰人取。論訟和笑好，為事尚狐疑。

The Xin Jing song says: To know what kind of hexagram it is, compare the initiating transmission with the day stem. Marital harmony is lost, and matters are caused by people of the same class and type. A person who flees will not go far, and the lost item is taken by a neighbor. In a lawsuit, it is good to end with reconciliation and laughter. Doing things still carries some hesitation.

二上克下，二下賊上，以比為用，舍遠就近，舍疏就親，恩中生怨，凡事狐疑。仍看上下克賊，全在變而通之，消而息之。

The Xiu Zhong Jin says: Whether it is the upper deities overcoming the lower ones or the lower deities overcoming the upper ones, one should take the one that compares with the day stem as the initiating transmission. The principle is to abandon the distant and choose the near, to abandon the distant relatives and choose the close ones. In the midst of favor, resentment arises, and all matters are uncertain. One still needs to examine whether it is the upper overcoming the lower or the lower stealing from the upper. The determination of fortune and misfortune relies entirely on adaptability and careful consideration of the waxing and waning.

欲知其一，必知其日。二上克下，同類相加。朋友讒佞，禍從外來。利客不利主，二下賊上，妻財爭訟，咒詛不寧。

The Golden Chest says: In order to determine the one place to take from among two, one must first clearly know the Day Stem of the current day. If the upper deity of the two places overcomes the lower deity, it is a case of like overcoming like, indicating slander among friends, calamity coming from outside, benefiting the guest side but not the host side. If the lower deity of the two places overcomes the upper deity, it indicates disputes arising from wife and property, even leading to curses, and the household will not be at peace.

尉山人云：“上克下取天盤孟仲為驗。”存之。凡課有二上克下或二下克上，與今日俱比俱不比，則以涉地盤歸本家受克深處為用，為涉害課。涉者，度也；害者，克也。若五行屬土，則以土為深淺。如亥加丑土，前行歷辰、戊、未、己、戌土位五重，歸本家亥位，不論孟仲季比用，止取涉度害克位之最深者，故名涉害。占者凡事艱難，必有稽遲，然歷盡風霜而後得。統坎之體，乃苦盡甘來之象也。

Weshanren said: "When there is an upper overcoming lower, take the first and second heavenly stems of the Heaven Plate to verify." This statement is temporarily retained for further examination. Whenever there are two instances of upper overcoming lower or two instances of lower overcoming upper, and they are either both compared with the day stem or neither is compared with the day stem, the method of involvement and harm is used instead. Starting from the position of the god that is being overcome on the Earth Plate, count back along the path to its own family position, and observe the number of places that are being overcome along the way. Choose the place where the overcoming is most intense to initiate the transmission. This is called the involvement and harm lesson. "Involvement" means to traverse, and "harm" means to overcome. For example, if the god being overcome belongs to the earth element, determine the depth by the number of earth positions encountered along the way. Suppose the亥 (Hai) is placed on the丑 (Chou) earth, starting from Chou and moving forward, it would pass through the戊 (Wu) in辰 (Chen), the己 (Ji) in未 (Wei), and the戌 (Xu), totaling five earth positions, before returning to its own position at Hai. At this point, regardless of whether it is the first, second, or third heavenly stem, or whether it is compared with the day stem or not, only the place where the overcoming is most intense is chosen. This is called involvement and harm. When this lesson appears, all matters will be difficult and delayed, but after enduring hardships, success will eventually be achieved. It belongs to the nature of the Kan hexagram in the Zhouyi, symbolizing the transition from hardship to ease.

象曰：“風波險惡，度涉艱難。謀為利名，多費機關。婚姻有阻，疾病難安。胎孕遲滯，行人未還”。如神將凶，三四克，災深難解，則應坎初六“習坎，入坎”象也。或我克他，日辰旺相，神將吉，受克淺，憂淺易解，事難終成，則應坎卦辭：“有孚心亨”象，以是而行必有功矣。

The mnemonic for interpreting omens says: there are turbulent waves and dangers, crossing is difficult; seeking fame and profit requires much effort and cunning; marriage encounters obstacles, illness brings unrest; pregnancy is delayed, and those who have left home have not returned. If the controlling spirits and generals arevicious, and there are mutual controls in three or four places, the calamity is severe and hard to resolve, which corresponds to the ominous image of the first line of the Kan hexagram in the Zhou Yi, "Xí Kǎn, Rù Yú Kǎn Dǎn." If I overcome others, and both the day stem and day branch are in prosperous and strong positions, the controlling spirits and generals are auspicious, and the overcoming is slight, then the worries are light and easy to resolve, though the matter may not be completed finally, which corresponds to the hexagram statement of Kan, "Yǒu Fú, Wéi Xīn Hēng" — acting in this way will surely bring results.

如正月丁卯日丑時亥將占，二下賊上，若論仲季，則丑加卯前行，只歷辰中乙木一重歸本家丑位；以亥加丑前行辰、戊、未、己、戌土位五重歸本家亥位，此涉害深者當取亥加丑為用，為涉害課。 亥 朱 酉 貴 未 陰 勾 常 亥 丑 卯 巳 丑 卯 巳 丁 空 卯辰巳午 寅 未 丑 申 子亥戌酉 貴

For example, on the day of Dingmao in the first lunar month at the hour of Chou, the divination is cast with the hour animal Hai. The result shows two places where the lower god is attacking the upper god. If we use the old method of Meng, Zhong, and Ji, Chou is placed on Mao. Chou earth follows Mao forward, passing through the wood of Bing in Chen, and returns to its original position at Chou. Meanwhile, Hai water is placed on Chou. Hai water follows Chou forward, passing through the earth of Wu in Chen and Si, the earth of Ji in Wei, and the earth of Wu in Xu, before returning to its original position at Hai. Compared to this, Hai suffers more from being attacked. Therefore, we take Hai on Chou as the initiating transmission, which is known as the involved harm lesson. The divination chart is as follows: the three transmissions are the first transmission of Hai with the Vermilion Bird, the middle transmission of You with the Nobleman, and the final transmission of Wei with the Tai Yin. The four lessons, from right to left, are: the day stem Ding on Si, Si on Mao, the day branch Mao on Chou, and Chou on Hai. The surrounding notes include Gou Chen, Tai Chang, Tian Kong, and Tai Yin, each representing the general they are riding. At the bottom is the Earth Plate with the twelve branches. The third lesson is Mao wood attacking Chou earth, and the fourth lesson is Chou earth attacking Hai water. Both are cases of lower gods attacking upper gods, and both are compared with the Yin day stem Ding. Therefore, the involved harm method must be used to determine the depth of the attack.

斷曰：此課得涉害，亥歲占，朱雀發用，事干奏章，論訟猶豫，時宜見機而作，可行則行，可止則止，失計妄動，決如重險，始獲寧家。

The interpretation states: This reading is based on the method of involvement in harm. Since the divination is done in the year of Hai, with the Vermilion Bird as the initiating transmission, the matter concerns official documents and litigation, which will be indecisive. At this time, one should act according to the opportunity, proceeding when appropriate and stopping when necessary. If one misjudges and acts recklessly, the situation will be like being trapped in multiple dangers, requiring great effort to maintain family peace and security.

凡課有二上克下或二下克上，甚至四克賊，俱比俱不比，以寅申巳亥孟神用為見機格。如課中有仲季必必待用孟之機深者，蓋事之初起，禍福隨之，見事必知機而作，故名見機。占事疑急須改變，若守舊則有稽留難解之患也。

When there are two instances of upper controlling lower, or two instances of lower controlling upper, or even three or four instances of mutual control in the divination, and these are neither compared with the day stem nor compared with it, then the god located on the four beginning (孟) earth plates—寅, 申, 巳, and 亥—is taken as the initiating transmission, called the "See Opportunity" pattern. Even if there are other gods located on the middle (仲) or end (季) plates, the one located on the beginning plate, which is the most affected, must be chosen first. This is because the matter has just begun, and good or bad fortune is already hidden within. Seeing the initial signs requires quick action, hence the name "See Opportunity." When this pattern appears, the matter is complicated and urgent, requiring immediate change. If one persists in old ways, there will be delays and difficulties that are hard to resolve.

象曰：“利涉大川，有孚貞吉。動作知機，不俟終日。名利難遂，胎孕未實。疑事急改，猶豫有失”。如神將吉以吉言，凶以凶論，乃多算勝，少算不勝，將涉水不輕進之象也。

The mnemonic for interpreting omens says: It is suitable to cross a big river, with sincerity and uprightness, leading to good fortune; actions should be able to recognize opportunities, without waiting for the whole day to pass. Fame and wealth are difficult to achieve, and pregnancy is not yet secure. For difficult matters, one should quickly change the approach, and hesitating endlessly will surely result in loss. If the divine generals are auspicious, then the interpretation should be auspicious; if they are inauspicious, then the interpretation should be inauspicious. This is exactly what the "Art of War" says: those who calculate much will win, and those who calculate little will not win, just like about to cross water but unwilling to move forward hastily.

如四月庚子日戌時申將占，二上克下，以午加庚四孟位者用，為見機格。 午 蛇 辰 六 寅 龍 玄 申 戌 辰 午 戌 子 午 庚 卯辰巳午 寅 未 貴 空丑 申 子亥戌酉

For example, on the day of Gengzi in the fourth month at the hour of Xu, a divination is made using the Shen general. The two upper deities are found to be attacking the lower deities, and the one located at the position of the first quarter (fourth quarter) is taken as the initiating transmission, which is Wu riding on Teng Snake. This is known as the 'Seeing Opportunity' pattern. The course of the divination is as follows: the three transmissions are the first transmission of Wu riding on Teng Snake, the middle transmission of Chen riding on Liu He, and the final transmission of Yin riding on Qinglong, with Xuanwu noted beside them. The four lessons, from right to left, are Geng Day Stem with Wu, Wu with Chen, Day Branch Zi with Xu, and Xu with Shen. At the bottom, the Earth Plate is divided with the note of Nobleman and Tian Kong. Geng metal is located in the Shen palace, Wu fire is located in Shen and attacks Geng metal, while Xu earth is located in Zi and attacks Zi water. Both instances are upper deities attacking lower deities, and both are compared with the yang day Geng. Among these, the Shen located at the position of Yin Shen Si Hai, the four quarters, is the one most affected, so Wu is taken as the initiating transmission.

凡課有克賊俱比俱不比，無孟取仲季用，為察微格。蓋孟深、仲淺、季作微分。課克無孟，必審察仲季之微克者，故名察微。占者恐人不仁，或有小人謀害之意，必思慮提防，無可患也。

If there is mutual control in the chart, and each position is either not compared with the day stem or compared with it, and none of them is located in the first position of the four seasons, then take one of the middle or last positions to initiate the transmission, called the "Observing Subtleties" pattern. This is because the first position suffers the deepest harm, the middle position is less severe, and the last position is even more subtle. Since the harmful positions do not fall in the first season, one must carefully examine the subtle harm between the middle and last positions, hence the name "Observing Subtleties." When this pattern appears, one should be cautious of others harboring unkind intentions or small people plotting secretly to cause harm. As long as one remains vigilant and takes precautions, there will be no misfortune.

象曰：“笑中有刀，蜜中有砒。大人利見，舊德微施。人情淺薄，世事難披。防範機密，物慾必齊”。凡事詳神將吉凶言之，乃少算勝而無算不勝。尚中正，不利涉大川之象也。

The mnemonic for interpreting signs says: a smiling face may hide a knife, and sweet honey may contain arsenic; it is suitable to meet important persons of high status, but old kindness can only be slightly shown; human relationships are shallow, and worldly affairs are hard to understand thoroughly; one must be cautious to prevent secrets from leaking out, so that desired things can be fully obtained. In all matters, one should consider the fortune or misfortune of the accompanying deities and officials. This is the reason why those who calculate little can still win, while those who do not plan at all will surely fail. It emphasizes the importance of upholding the principle of moderation and propriety, and is not advisable to take great risks like crossing a big river.

如庚戌日辰時申將占，得二上克下，以辰加子四仲位用，曰察微格。 辰 玄 申 玄 子 蛇 后 午 寅 辰 子 寅 戌 子 庚 酉戌亥子 申 丑 貴 未 寅 午巳辰卯

On the day of Gengxu, when casting a divination at the hour of Xu, using the general of Shen, the course of the divination shows two upper deities overcoming the lower deities. The initiating transmission is taken from the position of Chen, which is located at the position of the four central points, with Chen added to Zi. This is called the "Observing the Subtle Pattern" structure. The three transmissions are: the first transmission is Chen, the middle transmission is Shen, and the final transmission is Zi, each riding on the deities Xuanwu, Xuanwu, and Teng Snake, with the Heavenly Empress noted beside them. The four lessons, from right to left, are: the day stem Geng is on Zi, Zi is on Chen, the day branch Wu is on Yin, and Yin is on Wu. The lower Earth Plate notes the Nobleman. The earth Chen is on Zi and overcomes Zi water, the wood Yin is on Wu and overcomes Wu earth, both instances are upper overcoming lower, and both compare with the yang day stem Geng. Among these, the Zi under Chen is one of the four central points (Zi, Wu, Mao, You), while the Wu under Yin belongs to the four seasons. Since it does not meet the condition of the beginning of the season, it is then taken as the Chen on Zi initiating the transmission.

凡課涉害者復相等，以四課中先見者用，為綴瑕格。蓋涉害數歸本家，又復相似，則日以日上先見神為用，柔日取辰上先見神為用。如二物相併，深中取先，高中取捷，冠上有綴瑕玉飾之，故名綴瑕格。占事艱難，首尾牽連，惟才德服眾者吉也。

Whenever the calculations of involvement show two places with equal depth, take the one that appears first among the four lessons as the initiating transmission, called the Zhi Xia pattern. Because the numbers of involvement return to their original positions and appear similar to each other, on a yang day take the deity that first appears on the day stem as the initiating transmission, and on a yin day take the deity that first appears on the day branch. It is like two things placed side by side, if they are equally deep, take the one that comes first; if they are equally high, take the more convenient one. It is also like a flaw on a hat used as an ornament, hence the name Zhi Xia pattern. When predicting events that are difficult, the beginning and end are connected, and only those with sufficient talent and virtue can achieve good outcomes.

象曰：“兩雄交爭，經延歲月。人眾牽連，災耗不絕。君子宜親，小人可輟。胎孕逾期，行人失約”。如月建吉神入傳吉，日辰有氣，雖事遲延有成之象也。

The mnemonic for interpreting omens states: when two strong forces contend, the conflict drags on for years; many people are involved, and continuous misfortunes and losses occur; it is advisable to draw near to gentlemen and keep away from petty people; a pregnancy extends beyond the expected time, and those who go out lose their return date. If the Month Builder and auspicious deities enter the Three Transmissions, and both the Day Stem and Day Branch have vitality, then although the matter may be delayed, it will ultimately succeed.

如六月甲午日辰時午將占，課得辰加寅，歷卯木一重歸本家辰位；申加午，歷丁火一重歸本家申位，乃涉害相等，剛日以日上先見神為用，柔日以辰上先見神為用，名曰綴瑕。 辰 合 午 龍 申 虎 元 虎 龍 六 戌 申 午 辰 申 午 辰 甲 未申酉戌 午 亥 巳 子 辰卯寅丑

For example, on the day of Jiawu in the sixth month, at the hour of Chen, the divination is started with the hour of Wu as the general. In the course, the element Chen is placed on top of Yin, and the earth element Chen moves forward from Yin, passing through the wood element Mao once, and returns to its original position at Chen. The element Shen is placed on top of Wu, and the metal element Shen moves forward from Wu, passing through the fire element Ding hidden in Wu once, and returns to its original position at Shen. The depth of harm in both cases is equal. On a yang day, the first transmission is taken from the first god seen on the day stem; on a yin day, the first transmission is taken from the first god seen on the day branch. This is called Zhuixia. The course layout is as follows: the three transmissions are the first transmission with Chen riding Liu He, the middle transmission with Wu riding Qinglong, and the final transmission with Shen riding Baihu. The four lessons, from right to left, are: on the day stem Jiawu, there is Chen; on Chen, there is Wu; on the day branch Wu, there is Shen; on Shen, there is Xu. The gods on the four lessons, Chen, Wu, Shen, and Xu, ride Liu He, Qinglong, Baihu, and Xuanwu respectively. Since the day Jiawu is yang, the first transmission is taken from the first god seen on the day stem, which is Chen.

凡涉害課，用神畏日干所勝，以比和者為用，曰比用格。如甲戌日，論孟用辰加寅，辰土畏甲木克，則取子加戌，子生甲木，比者為用也。戊辰丙子日例同此推。又如甲辰三傳戌午寅為脫氣，凡謀難成，惟憂可解，殊不知戌土畏甲木為不比，不取涉害，當取子水比和者為用，三傳子申辰生日，凡為吉事皆成，惟凶事難散。戊子日午卯子，壬戌日申丑午，庚子日戌申午，乙卯日亥酉未，皆用比，不用涉害，故名比用，若妄用三傳，而災禍異也。

Whenever the involved harm pattern is used and the selected initiating transmission god happens to be one that the day stem can control, it is instead necessary to choose another initiating transmission that is harmonious with the day stem, called the 'like transmission pattern'. For example, on a Jiaxu day, according to the young position, one should normally take Chen added to Yin as the initiating transmission, but Chen earth is afraid of being controlled by Jia wood, so it is instead taken as Zi added to Xu. Zi water nourishes Jia wood and is harmonious with the day stem, so it is used as the initiating transmission. The same principle applies to Wuchen day and Bingzi day. Another example is on a Jiachen day where the three transmissions are Xu, Wu, and Yin, which are all releasing the energy of the day stem, indicating a situation where plans are difficult to achieve but worries are easily resolved. However, Xu earth is controlled by Jia wood, which is not harmonious, so it should not be used according to the involved harm method. Instead, Ren water, which is harmonious with the day stem, should be used as the initiating transmission, resulting in the three transmissions being Zi, Shen, and Chen, which nourish the day stem. In this case, all good things can be accomplished, but bad things are hard to dispel. In addition, on a Gengzi day, the transmissions are Xu, Shen, and Wu; on a Renxu day, they are Shen, Chou, and Wu; on a Yimao day, they are Hai, You, and Wei. In all these cases, the harmonious transmission is used instead of the involved harm method, so it is called the 'like transmission'. If one mistakenly uses the involved harm method to arrange the three transmissions, the outcome will be completely different.

假如乙卯日寅時子將占，二下賊其上，當取亥加丑為用，乃為比用格。 亥 后 酉 玄 未 虎 亥 丑 子 寅 丑 卯 寅 乙 卯辰巳午 寅 未 丑 申 子亥戌酉

For example, on the day of Yimao with the time of Yin, using the Zi general to cast the divination, we find that the two lower deities are attacking the upper deities. Therefore, we take Hai added to Chou as the initiating transmission, which is the case of the "like and harmonious" pattern. The divination chart is as follows: the three transmissions are the first transmission Hai riding the Heavenly Empress, the middle transmission You riding the Black Tortoise, and the final transmission Wei riding the White Tiger; the four lessons, from right to left, are the day stem Yi on the Yin, Yin on the Zi, the day branch Mao on the Chou, and Chou on the Hai; the bottom is the Earth Plate with the twelve branches. The third lesson is the wood of Mao attacking the earth of Chou, and the fourth lesson is the earth of Chou attacking the water of Hai, both instances are lower deities attacking upper deities, and both are compared with the Yin day Yi. Among them, the earth of Chou is exactly what the wood of Yi can control, so it is not suitable to take it as the initiating transmission. Therefore, we choose the water of Hai, which is a supportive deity for the day stem, as the harmonious deity.

涉害二三或四上下相剋，俱比俱不比，以涉害深者為用。涉，渡也；害，克也。從地盤曆數歸本家受克深者。假如庚子日午加庚，戌加子，兩上克下，俱與陽日比。午加庚金，前行歷酉辛金二重歸本家地盤午位。戌加子水，前行歷癸水一重歸本家地盤戌位。二重者較一重為深，取午發用。

The "Ding'e" says: The "Shehai" method involves mutual control occurring in two, three, or even four places, where these places either compare with the day stem or do not. The one that is most heavily controlled is chosen as the initiating transmission. "She" means to cross over, and "hai" means to control; the method is to count from the position where the transmission is located back to its original position, seeing which one is more heavily controlled. For example, on a Gengzi day, Wu is placed on Geng and Xu is placed on Zi. Both are instances of upper controlling lower, and both compare with the yang day stem Geng. Wu is placed on Geng metal; from the position of Shen where Wu is located, moving forward, it passes through You, which contains two layers of Xin metal, before returning to its original position at Wu. Xu is placed on Zi water; from the position of Zi, moving forward, it only passes through one layer of Ji water before returning to its original position at Xu. Since two layers are heavier than one, Wu is chosen as the initiating transmission.

丁卯日丑加卯、亥加丑，兩下克上俱與陰日比。丑加卯木，前行歷辰中乙木一重歸本家地盤丑位；亥加丑土，前行歷辰、戊、未、己、戌土五重歸本家地盤亥位，五重者較一重為深，取亥發用，此皆遍歷艱難險阻，故名涉害。

For example, on a Dingmao day, Chou is placed above Mao, and Hai is placed above Chou. In both cases, there is a situation of lower overcoming upper, and both are compared with the Yin day Ding. Chou is placed above Mao wood; moving from Mao forward, one only passes through the single layer of Yi wood hidden in Chen before returning to the original position of Chou. Hai is placed above Chou earth; moving from Chou forward, one must pass through five layers of earth—Wu in Chen and Si, Ji in Wei and Wu in Xu—before returning to the original position of Hai. Five layers are deeper than one, so Hai is chosen as the initiating transmission. These all represent the meaning of encountering difficulties along the way, hence it is called 'involving harm'.

占主疑難遲滯，欲行不得，行事有兩而取一，歷盡風霜而後已，乃苦盡甜來之兆也。上克下憂輕，下賊上憂重。二克又神將吉憂輕，三四克又神將凶憂重。

Divination results indicating the lesson of involvement in difficulties suggest that matters will be complicated and delayed, with the situation appearing to be stuck. When making decisions, there seem to be two options, yet only one can be chosen. The process will be arduous and require enduring hardships before resolution, indicating a sign of eventual relief after hardship. If the upper deity controls the lower deity, the worries are lighter; if the lower deity controls the upper deity, the worries are heavier. If there are two instances of mutual control and the deities involved are auspicious, the worries are light. However, if there are three or four instances of mutual control and the deities involved are inauspicious, the worries are severe.

見機，涉害俱深則四孟上神發用。孟為時令之首，一季之氣候悉已胚胎，如事之初起，禍福藏焉，須見機詳慎可也，故名見機。占主事有疑，急須改變，若守舊則愈稽留難解矣。此多算勝少算，趨安避危，先難後易之兆。若魁罡加日辰，官事欲起。

The "See Opportunity" pattern: When calculating through involvement, if two places are equally deep, take the deity at the position of the first month of each season to initiate the transmission. The first month of each season is when the climate of the season begins to take shape, like the beginning of an affair, where good or bad fortune is already hidden within. Therefore, one must be cautious and act according to the opportunity, hence the name "See Opportunity." If this pattern appears, it indicates matters with doubts and the need for a change in approach; if one persists with old methods, it will only lead to further delays and difficulty in resolution. This is a sign that more calculations are better than fewer, moving towards stability and avoiding danger, and that difficulty comes first followed by ease. If Hekui (Xu) or Tiangang (Chen) are added to the day stem or day branch, there will be litigation.

察微，涉害俱深，無孟則取仲上神發用。孟為四生地，生處見克，受害獨深，由孟及仲，害漸淺而微矣。無孟必審仲季而察其微，故名察微。占主恐人不仁，或有計算謀害意，必思慮提防可無患也。此少算勝無算，乃思患預防之兆。若魁罡加日辰，婦人產難。

Observing Subtleties: If the harm is equally deep but there is no position of the first month, then take the upper god of the middle position to initiate the transmission. The four first months are the places of growth in the Five Phases. Being restrained in the place of growth results in deeper harm. Moving from the first month to the middle month, the harm gradually becomes lighter and more subtle. Since there is no first month position, one must carefully examine the middle and last positions to detect subtle instances of restraint, hence the term Observing Subtleties. When this occurs, it indicates fear that others may lack benevolence or harbor intentions of harm. As long as one exercises caution and vigilance, there will be no calamity. This is a sign that a small amount of calculation is better than complete neglect and forewarning. If Hekui and Tiangang are added to the day stem or day branch, it indicates difficulties in childbirth for a woman.

綴瑕，亦名復等。涉害俱深，孟仲季復又相等，則陽日取干上神為用，陰日取支上神為用。干上神乃干兩課之先見者；支上神乃支兩課之先見者，二物相併，深中取先，高中取捷，冠上綴有瑕玉飾之為裹，故名綴瑕。

The pattern called Zhu Xia Ge, also known as Fu Deng, occurs when the degree of harm is the same and the positions of Meng, Zhong, and Ji are identical. On a Yang day, the spirit associated with the Day Stem is used as the initiating transmission, while on a Yin day, the spirit associated with the Day Branch is used. The spirit on the Day Stem refers to the first appearing spirit in the two lessons associated with the Day Stem; the spirit on the Day Branch refers to the first appearing spirit in the two lessons associated with the Day Branch. When both are present and equally deep, the one that appears first is chosen; if equally high, the more convenient one is chosen. This is like attaching a piece of jade as an ornament on a hat, hence the name Zhu Xia.

占主兩雄交爭，經延歲月，人眾牽連，惟才德服眾者吉也。切宜親君子而遠小人。無綴瑕取法，姑存之易無思按：戊辰日亥時午將之課即綴瑕格。

The divination result is Zhuixia pattern, indicating a situation where two strong forces are in conflict, leading to prolonged disputes lasting for many years, involving a large number of people. Only those who possess both talent and virtue can achieve a favorable outcome. It is essential to associate closely with virtuous individuals and avoid those with petty minds. As for the claim that Zhuixia has no fixed method of interpretation, this view is temporarily set aside. According to Yi Wu Si's commentary, on the fifth day of the Wu Chen stem and the亥 hour with the Wu general, the lesson corresponds exactly to the Zhuixia pattern.

涉害卦相爭，還從比用生。前頭看同類，路涉阿誰同。有克旺重數，偏多得用情。假令甲辰日亥將卯時占，河魁加寅下賊上，看地下前去離河魁本宮有八辰，路涉前頭一重卯木、二重乙木，為涉害。其神后加辰下賊上，看前去神后本家亦八辰，巳上戊土、未土、未上己土，前又戌土，共四重，為受克多，故當以神后發用為精也。又神后為仲，河魁為季，孟深仲淺季無取，用戌者非也。

The "Observing the Monthly Cycle" verse says: When there are two conflicting positions in the Harmful Influence hexagram, one must also consider the use of comparison and generation to determine which is more suitable. First, look at which position is of the same type as the day stem, then examine the path from that position to the other, and see which has experienced more influences. At places where there is a conflict, count the number of influences experienced, and the position that has been affected more heavily is the one to be chosen. The explanation says: For example, on a Jiachen day, using the亥 (Hai) general added to the卯 (Mao) hour for divination, the Hekui (Xu) is placed on the寅 (Yin), which is a lower god overcoming an upper god. Looking at the Earth Plate, from寅 (Yin) to戌 (Xu) counts eight positions, passing through卯 (Mao) wood once and辰 (Chen) earth with 乙 (Yi) wood twice, which is the Harmful Influence. The Shenhou (Zi) is placed on the辰 (Chen), also a lower god overcoming an upper god. From辰 (Chen) to子 (Zi) also counts eight positions, passing through巳 (Si) earth with戊 (Wu) earth, 未 (Wei) earth, 未 (Wei) earth with己 (Ji) earth, and前面 (before)戌 (Xu) earth, totaling four layers, which is more affected. Therefore, it is more appropriate to use Shenhou as the initiating transmission. Moreover, Shenhou (Zi) belongs to Zhong (middle), while Hekui (Xu) belongs to Ji (third), with Meng (first) being the deepest, Zhong (middle) next, and Ji (third) not being chosen. Therefore, using Xu is incorrect.

忽然涉害起，先舉莫相爭。俱孟俱仲，受克地盤俱同，為復等卦。如六月甲午日申加午下賊上，路涉丁火一重；辰加寅下賊上，前涉卯木一重，此受下賊俱同丁火，為涉害復等，辰加日為先舉，當以辰為用，三傳辰午申也。卦入誰家體，相隨災福生。看卦入何體，隨卦吉凶斷之也。

The song says, "Suddenly involved in harm, first raise and do not contend," and the explanation states: if both instances are in the beginning or middle of the cycle, and the number of times they are harmed is exactly the same, it is called a repeated equal hexagram. For example, on the sixth month Jiawu day, if Shen is placed on Wu, it is the lower god harming the upper god, and the harm only involves Ding fire once; if Chen is placed on Yin, it is also the lower god harming the upper god, and the harm only involves Mao wood once; both instances are harmed once, thus belonging to the category of repeated equal harm. Since Chen is placed on the day stem first, it is taken as the initiating transmission, and the three transmissions are Chen, Wu, and Shen. The song says, "The hexagram enters which lesson pattern, follows the birth of fortune and misfortune," and the explanation states: look at which lesson pattern this lesson falls into, and judge fortune and misfortune according to the auspiciousness or inauspiciousness of the lesson pattern.

見機察微：用孟為見機，仲季為察微。二上雙克下，卦元分兩名。見機起四孟，求事後須成。四課之中有二上克下，分見機察微也。假令正月己丑日卯時占事，繫二上克下，卯臨未、巳臨酉，以巳為初傳，是巳為孟故，以巳為用。求事先難後易也。

Regarding seeing the opportunity and observing subtle signs: taking the god of the first month (孟) as the initiating transmission is called seeing the opportunity, and taking the god of the middle (仲) or the last (季) as the initiating transmission is called observing subtle signs. The mnemonic says, "When two upper elements overcome the lower ones, the卦's origin is divided into two names; seeing the opportunity starts with the first month, and seeking something after this will surely succeed." The explanation states that when there are two instances of an upper element overcoming a lower one among the four lessons, one must distinguish between seeing the opportunity and observing subtle signs. For example, on the day of Jichou in the first month at the hour of Mao, there are two instances of upper elements overcoming lower ones, namely Mao overlying Wei and Si overlying You. In this case, take Si as the first transmission, because Si is one of the four first months, so it is used for seeing the opportunity. In such a case, the matter sought will be difficult at first and then become easy.

用起季兼仲，察微產婦驚。魁罡臨四孟，必定舉哀聲。涉害用仲季者為察微也，主產婦驚恐。如魁罡臨四孟發用，即主傷產婦也。如正月庚寅日卯時占事，戌加寅為初傳，是河魁臨孟也。又酉時占事，天罡臨寅亦是也。

The song says, "When the use begins in the middle or the end of the season, observe the subtle signs of the mother's fright; if the Hekui or Tiangang is present in the first of the four months, it certainly indicates mourning." The explanation states that when the harmful influences are taken into account and the god in the middle or end of the season is used as the initiating transmission, this is called observing the subtle signs, indicating the mother is frightened. If the Hekui (Xu) or Tiangang (Chen) is present in the first of the four months and serves as the initiating transmission, it indicates harm to the mother. For example, on the day of Gengyin in the first month, if the transmission starts with Wu added to Yin at the卯 hour, then the Hekui is present in the first month. Similarly, if at the You hour, the Tiangang (Chen) is present in Yin, it is also the same situation.

神有兩比兩不比，上天垂象見人機。涉害發用為初傳，作事稽違多憂疑。患難消散經幾日，占胎傷孕忌當時。失物定知家內竊，逃亡親隱已非遲。

The Xin Jing song says: In the divination, either two places or none are compared with the day stem, and the heavenly signs clearly reveal the subtle aspects of human affairs. Using the method of involving harm to determine the initiating transmission, affairs will be obstructed and reversed, accompanied by worries and doubts. Difficulties will take a long time to dissipate; when divining pregnancy, it is unfavorable at this time, as there may be a risk of harming the fetus. Lost items are certainly stolen by family members; the person who has fled is hidden by relatives, and it is too late to pursue them now.

涉害淺深為見機，欲用不用，欲言不言，事有兩件而取一也。事主遲疑艱難，進退不定，難於先而易於後也。其法以受克神往前數至本位止，遇地所克深多者即起用傳。若所克俱多，先取孟神，如無即取仲神為用，如無孟仲方取季神。或俱孟俱仲季，受克又同，此之謂復等，陽日用日上神，柔日用辰上神也，故曰孟深仲淺季無取，復等柔辰剛日擬。

The book "Xiu Zhong Jin" says: To determine the opportunity by comparing the depth of the harmful influences, the situation is like wanting to use something but not daring to, wanting to say something but not willing to. Two things are present, but only one can be chosen. The divination indicates that the matter is hesitant and difficult, with difficulty at the beginning and ease afterwards. The method is to count from the position of the god that is being harmed, forward to its original position, and the branch along the way that adds more and deeper harm is selected to initiate the transmission and the three transmissions. If the harm received is the same in two places, first take the god that is in the beginning (孟); if there is no beginning, take the one in the middle (仲); if neither beginning nor middle is present, then take the one in the end (季). If all are in the beginning, or all in the middle or end, and the harm received is the same, this is called "Fu Deng" (repetition of equal). On a yang day, take the god on the day stem; on a yin day, take the god on the day branch. Therefore, the mnemonic says, "Clan deep, middle shallow, season not taken; in case of repetition of equal, take the soft branch on a yang day, and the strong branch on a yin day."

舍輕就重，趨安避危之象，事宜見機而作。涉在孟，事多反覆。四仲四季，進退無定，《心鏡》云：略舉課體而巳，吉凶便以五行天將定之。一應四課取象克賊為用，惟有元首、重審決事有準，餘者各詳之。經云：“入不入，事最急。”凡課以克賊發用者為入，無克賊發用者為不入。

The "Pointer" says: "Involving harm" indicates a situation where one abandons the light and chooses the heavy, moving towards safety and avoiding danger. When dealing with matters, one should act according to the opportunity. If "involving harm" falls in the first quarters, things tend to be fluctuating. If it falls in the middle quarters or the final quarters, progress and retreat are uncertain. The "Heart Mirror" says: This is only a general description of the lesson pattern. The specific fortune or misfortune must be determined by the generation and overcoming of the Five Phases and the Heavenly General. In all cases of taking the image from the four lessons, the initiating transmission is based on one instance of mutual control or mutual harm. Among these, the first lesson and the review lesson are most accurate in determining matters, while the other lessons require further detailed examination. The classic text says: "Entry or non-entry, the matter is most urgent." Those lessons whose initiating transmission is based on mutual control or mutual harm are called "entry." Those without such control or harm, and which choose another initiating transmission, are called "non-entry."

凡課無克，取日干與四課上神相剋者為用，曰遙克課。遇有兩克，相比為用，遙相剋賊，故名遙克。如蒿矢無鏃，彈射無丸，射物難中，不足為畏。凡事禍福不測，憂在西南而在西北有喜，干陽方也。蓋此課先盡四課上神剋日干為用，曰蒿矢格。如遙神剋日，緩而且輕，折蒿為矢，力弱難傷，故名蒿矢。占事始而雷吼驚恐，終卻無妨。統睽之體，乃狐假虎威之課也。又睽，乖異也，小事吉。

Whenever the four lessons do not mutually control each other above and below, one should take the one that mutually controls the day stem and the heavenly stem above the four lessons to initiate the transmission, called remote control. If there are two such remote controls, still choose the one that compares with the day stem. Since the two controlling sides are not directly connected above and below, but control each other from a distance, it is called remote control. This is like using straw as an arrow without a head, or shooting with a slingshot without a stone; although it is shot out, it is difficult to hit the target, so there is no need to be afraid. In all things, fortune and misfortune are unpredictable. Worry is in the southwest, while the northwest has joy instead—northwest is the direction of the Qian trigram, which represents yang energy. This lesson first takes the one among the four lessons' heavenly stems that control the day stem as the initiating transmission, called the Haoshi pattern (the mugwort-arrow pattern). A distant heavenly stem controls the day stem, which is slow and light in its approach, like breaking a strand of straw into an arrow, which is weak and cannot harm. Therefore, it is called Haoshi (mugwort arrow). The matter at first seems startling like thunder, but in the end causes no harm. It belongs to the nature of the Kui hexagram in the Zhou Changes, which is like a fox riding on a tiger's back. Kui means discord and separation, and small matters bring good fortune.

象曰：“始有凶勢，愈久愈休。憂喜未實，文書虛謀。外禍干己，有客為仇。兵利為主，不利他求”。如神將凶，貴逆，日辰用神無氣，主盜賊陰謀，有“載鬼一車”之凶象。若神將吉，貴順，日辰用神有氣，則干貴有喜，行人來，來訪人見事有成，災禍漸小而安，有婚媾遇雨吉象也。凶吉應在睽上九推之。

The mnemonic for interpreting signs says: At first there is a dangerous trend, but the longer it drags on, the more it calms down; neither joy nor sorrow materializes, and plans on documents are empty; external misfortunes interfere with oneself, and strangers become enemies; in military matters, it is advantageous to take the initiative, but not to seek elsewhere. If the controlling spirits and generals arevicious, the nobleman moves in reverse, and the day stem and day branch along with the initiating transmission spirit are all weak, then there is a plot by thieves in secret, corresponding to the ominous image of the Upper Ninth Line of the Zhou Changes (I Ching) Kui Hex: "A cart full of ghosts." If the spirits and generals are auspicious, the nobleman moves in the right direction, and the day stem and day branch along with the initiating transmission spirit are all strong, then meeting the nobleman brings joy, travelers return, visitors can be seen, things are accomplished, disasters gradually lessen and peace is restored, corresponding to the favorable image of the Upper Ninth Line of the Zhou Changes (I Ching) Kui Hex: "Meeting rain brings good fortune," which signifies a joyful union. Both good and bad outcomes are derived from the Upper Ninth Line of the Kui Hex.

如壬辰日巳時申將占，課上下俱無克，取遙克，則以辰上陰神戌土剋日干壬水為用，曰蒿矢格。 戌 龍 丑 常 辰 后 龍 朱 貴 元 戌 未 巳 寅 未 辰 寅 壬 申酉戌亥 未 子 午 丑 巳辰卯宙

On a Renchen day at the hour of Si, a lesson was cast with the Shen general. The four lessons above and below do not mutually control each other, so the remote control is taken. The Yin spirit Wu earth on the day branch Chen is used to control the day stem Ren water, initiating the transmission. This is the Hao Shi pattern. The lesson disk is as follows: the three transmissions are initial transmission Wu riding the Azure Dragon, middle transmission Chou riding Tai Chang, and final transmission Chen riding Heavenly Empress. The four lessons, from right to left, are Ren day stem on寅,寅 on Si, day branch Chen on Wei, and Wei on Wu. The heavenly spirits on the four lessons, namely寅, Si, Wei, and Wu, ride the Black Tortoise, Nobleman, Vermilion Bird, and Azure Dragon respectively. At the bottom is the Earth Plate with the twelve earthly branches. Within the four lessons, there is neither upper controlling lower nor lower stealing upper. Only the heavenly spirit Wu earth on the fourth lesson is at a distance to control the day stem Ren water, so Wu is taken as the initiating transmission.

如課上下無克，又無神剋日，則以日干遙克課上神為用，曰彈射課。蓋我去克他，以致遠如彈丸，當箭遙射，傍物難中，故名彈射。占者事遠難就，縱成虛名虛得，不得實用。或日克兩神，為箭中雙鹿，事尤多心兩意。

If the four lessons do not mutually control each other, and none of the upper deities can control the day stem, then the day stem is used to remotely control one of the upper deities in the lessons, which is called the "reversal transmission." Since it is I who controls the other, and the distance is far, it is like shooting an arrow from afar with a mud ball; things nearby are difficult to hit. Therefore, it is called the "reversal transmission." When this occurs, the matter is distant and difficult to achieve; even if it is achieved, it is only empty fame and profit, without real benefit. If the day stem controls two upper deities at the same time, it is called "one arrow hitting two deer," and the matter is especially prone to being divided in mind and purpose.

象曰：“己謀他事，禍從內施。兵用客利，事宜後為。訪人不見，行人未歸。空亡發用，動作尤虛”。如神將凶帶刑害，貴逆，主事不睦，多冤仇盜賊凶象。神將遇德合、貴順，則親朋和氣吉象也。

The mnemonic for interpreting signs says: when someone plots against others, calamity arises from within; using military force against the opposing side is advantageous, and affairs are better handled by acting later; visiting someone may result in not seeing them, and those who have left home have not yet returned; if the Kongwang deity initiates the action, all endeavors will be in vain. If the divine generals arevicious and accompanied by punishment and harm, and the nobleman moves in reverse, the owner will experience disharmony, frequent grievances, and signs of thieves and bandits. If the divine generals meet the Heavenly Virtue, Monthly Virtue, and Liu He, and the nobleman moves in the correct direction, this indicates a favorable omen of harmony among relatives and friends.

如壬申日申時亥將占，用日克神、巳加寅為用，曰彈射。 巳 貴 申 合 亥 空 元 空 貴 元 寅 亥 巳 寅 亥 申 寅 壬 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on the day of Renshen (壬申) at the hour of Shen (申), the divination is started with the zodiac sign Hai (亥) as the general. The day stem is taken to control the god on the lesson, and the transmission starts with Si (巳) added to Yin (寅). This is known as the shooting lesson. The lesson disk is as follows: the three transmissions are the first transmission Si (巳) riding the nobleman, the middle transmission Shen (申) riding Liu He, and the final transmission Hai (亥) riding Tian Kong; the four lessons, from right to left, are the day stem Ren (壬) on Yin (寅), Yin (寅) on Si (巳), the day branch Shen (申) on Hai (亥), and Hai (亥) on Yin (寅). The gods on the four lessons, Yin (寅), Si (巳), Hai (亥), and Yin (寅), ride the Black Tortoise, the nobleman, Tian Kong, and the Black Tortoise respectively. At the bottom is the Earth Plate with the twelve zodiac signs. Among the four lessons, there is no mutual control between the upper and lower, and no god on the lesson can control the day stem. Only the day stem Ren (壬) water can control the second lesson's god Si (巳) fire from a distance, so Si (巳) is taken as the starting transmission.

蒿矢，上下俱無克，取神遙剋日為用。神雖遙克，力弱難傷，不能為害，如折蒿為矢，故名蒿矢。占主始如雷吼驚恐，終卻無事，愈遠逾小，漸漸消磨。此時有客不可容納，主小人口舌。凡事憂在西南，喜在西北，干天門也。占事人謀己，利主不利客，利後動，利小不利大。神將凶，日辰無氣，主盜賊陰謀。神將吉，日辰有氣，則干貴有喜，行人來，訪人見。

The "Disputations" says: The蒿矢 pattern occurs when there is no mutual control between the four lessons above and below. It takes one instance where the upper god remotely controls the day stem for the initiating transmission. Although the upper god can remotely control, its power is weak and cannot harm, thus it does not cause harm, just like using broken reeds as arrows, hence called蒿矢. When this pattern appears, it indicates initial alarm like thunder, but eventually peace and safety. The farther away, the weaker the force, gradually fading away. At this time, if a guest comes, one should not accept them, otherwise it may lead to disputes with minor people. All matters have worries in the southwest and happiness in the northwest, because the northwest is the乾 position, the heavenly gate. The matter concerned is someone else plotting against oneself, favorable to the main party but not the opposing party, favorable to striking after the opponent, favorable to small matters but not big ones. If the riding god and general are凶, and the day stem and branch are without vitality, it indicates theft and conspiracy. If the riding god and general are吉, and the day stem and branch have vitality, it indicates meeting a nobleman and good news, returning travelers, and being able to meet visitors.

彈射，無神遙剋日，則取日遙克神為用，日雖克神，終不能害神，如彈丸為箭，故名彈射。占主己謀人，利客不利主，利先動，利上不利下。神將吉，遇德合、順貴，主親朋和氣。神將凶，帶刑害、逆貴，主事不睦，及冤仇、盜賊，訪人不見，行人不來。若克兩神，為一箭射雙鹿，事尤多心兩意也。

The shooting arrow pattern: when there is no superior god that can remotely overcome the day stem, take the day stem's remote overcoming of one of the superior gods as the initiating transmission. Although the day stem can overcome that god, it ultimately cannot harm it, just like throwing a mud ball as an arrow, hence the name shooting arrow. If this pattern appears, it indicates the self seeking to plot others, benefiting the guest side rather than the host side, benefiting those who act first, and benefiting those in superior positions rather than those in inferior positions. If the god and general are auspicious, and also meet heavenly virtue, monthly virtue, liu he, and the nobleman moving in the correct direction, it indicates harmony among relatives and friends; if the god and general are inauspicious, accompanied by punishments and harms, and the nobleman moves in the opposite direction, it indicates discord among people, as well as disputes, thieves, and visitors not being seen, and those who go out not returning. If the day stem overcomes two gods at the same time, it is like shooting two deer with one arrow, making the matter especially prone to being indecisive.

此二課俱主遠事，虛驚不實，縱有成就，亦虛名虛利。帶金土煞則能傷人，蓋蒿矢見金為有鏃，彈射見土為有丸，主驀然有災。若傳空又名遺鏃失矢，不能成事，大端禍福俱輕。若見太陰、元武、天空，當有欺詐之事而禍起。

The divination classes of Gao Shi and Tan She both indicate matters that are far away, leading to mere alarm without actual results. Even if some success is achieved, it is only empty fame and profit. If the煞神 (malevolent spirits) of metal or earth are present, they can cause harm: Gao Shi encountering metal is like an arrow having a tip, and Tan She encountering earth is like a slingshot having a mud ball, indicating sudden misfortune. If the three transmissions fall into Kongwang, it is called losing the arrowhead and the arrow, meaning the matter cannot be completed. Overall, both good and bad outcomes are light. If the spirits Tai Yin, Xuan Wu, or Tian Kong appear, there will be deceit and trouble.

二課有近射、有遠射。第二課發用為近射，是日之兩課自戰，多主外事，不干於內，凶勢略大，不可出尖。第三課第四課發用，為遠射，凶勢漸小，蓋第三課乃辰陽，與日干相競，尚覺凶重有力，不可先動。若第四課無力也。遙克中克多論比，涉害論深，以後凡克多者皆如此論。

These two lessons are further divided into near shooting and distant shooting. The one where the second lesson initiates the transmission is called near shooting, because the first and second lessons both belong to the day stem side, representing a conflict between two of one's own lessons. This mostly concerns external matters and has little to do with internal affairs, and the ominous trend is somewhat stronger, making it unsuitable to take the lead. The third and fourth lessons, when they initiate the transmission, are called distant shooting, and the ominous trend gradually becomes less severe. Among these, the third lesson is the yang spirit of the day branch, which contests with the day stem, still being quite ominous and powerful, so one should not act too hastily. As for the fourth lesson initiating the transmission, it has little power. In cases of remote control, if there are many instances of mutual control, one should follow the method used for a single lesson to select the one that compares with the day stem. If it is still unclear, then follow the method of the involved harm lesson to compare the depth. From this point on, whenever there are many instances of mutual control, this principle should be applied.

四課俱無克，須看日本因。四課無克者，以神遙剋日為用。日本者，即十干也。三神何地類，三神者，日之陰神，辰之陽神辰之陰神也。類內阿誰嗔。俱比俱不比，先舉用為真。四課之中兩課剋日干，以今日比者為用也。比者乃舉也。吉將朝天去，初傳及中末俱見吉將，乃出外朝天去也，觸類而言之。凶神禍到身。若三傳凶將動者，陰將主有盜賊陰謀，陽將主有人來害己身。吉凶災禍在重審卦註定矣。

The song says "If all four lessons are not mutually controlling, look at the Japanese cause," which means that when none of the four lessons mutually control, the initiating transmission is determined by the remote control of the upper god over the day stem. The term "Japanese" refers to the ten heavenly stems. The song says "Where are the three gods located?" which means the three gods refer to the yin god of the day stem, the yang god of the day branch, and the yin god of the day branch. The song says "Which one among them is angry. If they are both compared and not compared, the one first mentioned is truly used," which means that when two of the four lessons control the day stem, the one that is of the same type as the day stem is chosen as the initiating transmission. The term "compare" means to select and use. The song says "A fortunate general goes to heaven," which means if the initial transmission, middle transmission, and final transmission all contain favorable generals, it is a sign of going out to pay homage to heaven. Other cases can be understood by analogy. The song says "Malevolent spirits bring calamity to oneself," which means if a malevolent general is activated in the three transmissions, the yin general indicates theft and secret plots, while the yang general indicates someone coming to harm oneself. As for the details of good and bad fortune and calamity, they are already specified in the annotations of the repeated review hexagram.

欲知彈射卦，日克卦中神。四課無克又無神遙剋日，以日遙克神為用，或有日克兩神，以今日比者為用。求財合吉將，三傳不比，與今日是三合或六合，逢吉將者必為喜慶之事也。凶害遇仇人。若凶將與六害動者，主欲為報仇人也。六害者，合沖助仇也。如甲日沖申，得巳為六害發用是也。丙戊日得寅為發用，亦是害。日上六害乘凶將發用，為外動，仇怨是他人也。辰上六害乘凶將發用，為內動，仇怨是己身也。

The song says, "To know about shooting and shooting, look at the day stem controlling the god in the hexagram." The explanation says: if the four lessons do not mutually control each other and there is no upper god that can remotely control the day stem, then use the day stem to remotely control a certain god to initiate the transmission; if the day stem controls two gods at the same time, choose the one that is in relation to the current day for the initiating transmission. The song says, "Seeking wealth meets a favorable general." The explanation says: even if the three transmissions are not in relation to the day stem, but they form a triple harmony or a six harmony with the current day and also meet a favorable general, it is definitely a joyful event. The song says, "Favorable harm meets an enemy." The explanation says: if a harmful general is combined with the six harms, it indicates that someone is coming to take revenge. The six harms refer to the interaction between the combination and the opposition, which intensifies enmity; for example, on a Jia day, if the巳 is used as the initiating transmission, it is considered a six harm; on a Bing or Wu day, if the寅 is used as the initiating transmission, it is also considered a harm. If the six harms on the day stem are used with a harmful general, it indicates external movement, and the enmity comes from others; if the six harms on the day branch are used with a harmful general, it indicates internal movement, and the enmity comes from oneself.

刑動陰謀竊，日干克神更與三刑並，又用凶將，主竊盜賊也。相生各自伸。相生或吉將主各自伸舒也。謀刑劫盜賊，若三刑有殺害之意。如子日得卯，為子刑卯也，為內動，己身謀害他人也。合來喜事頻。若三合六合主喜慶之意。如甲子亥發用為六合，或寅午戌為三合，更得吉將，主內動喜事或青龍財帛喜慶婚姻，逐類推之。分明是兩卦，體段一般陳。陳，說也。一名蒿矢，一名彈射。支德亦喜，子日在巳順十二支也。

The song says "Xing dong meng yu qie" (Crime movement and secret plots), the explanation states: When the day stem's controlling element is also involved in the three punishments, and is accompanied by a凶将 (malevolent general), it indicates theft or robbery. The song says "Xiang sheng zi ji chen" (Mutual generation, each extends itself), the explanation states: When there is mutual generation between elements, or when the accompanying element is a吉将 (auspicious general), it indicates that all parties can proceed smoothly. The song says "Mou xing jie dao zhe" (Plot, punishment, robbery, thief), the explanation states: The three punishments contain the meaning of killing; for example, on a Zi day with Mao as the initiating transmission, it is a case of Zi punishing Mao, which is an internal movement, indicating that the person themselves plots to harm others. The song says "He lai xi shi pin" (Union brings frequent joy), the explanation states: If there is a triple harmony or a六合 (six harmonies), it indicates good fortune; for example, on a Jiazi day with Hai as the initiating transmission, it is a六合, or if Yin-Wu-Xu forms a triple harmony and is accompanied by a吉将, it indicates internal good fortune, or the Azure Dragon brings wealth or marriage joy, and so on. The song says "Fen ming shi liang gua, ti duan yi chang chen" (Clearly two hexagrams, the structure is the same), the explanation states: Chen means to explain; these two hexagrams are named Hao Shi (Arrow) and Tan She (Shooting), and their structures are the same. It also says that the day branch's beneficial element also indicates good fortune; for example, on a Zi day, the branch's beneficial element is in Si, which is obtained by counting the twelve branches in order.

神遙剋日名蒿矢，射我雖端不足畏。日克課神名彈射，縱饒得中還無利。貴神逆轉子無良，天乙順行臣不義。家有賓來不可留，每憂口舌西南至。

The Xin Jing song says: When the upper deity is far away and overcomes the day stem, it is called Hao Shi, although the arrow points at me, it is not enough to be afraid; when the day stem overcomes the deity of the lesson, it is called Tan She, even though it hits, it does not bring real benefit. If the noble deity moves in reverse, it indicates that the sons and daughters are not virtuous; if Tian Yi moves in the normal direction but is abnormal, it indicates that the ministers are not loyal. If there are guests at home, they should not be allowed to stay, often causing worry about disputes from the southwest direction.

神遙剋日名曰蒿矢，日克神名曰彈射。然事多動搖不定，主人情倒置。若帶金土煞，足能傷人。占人禍福俱輕，求事難成。以蒿為矢，以泥為丸，無利勢也。若第二課為用，乃日上兩課自戰，作事無力多虛，不干內事，不可出尖。第三課為用，乃辰之陽神自戰，兩陽相剋，作事凶重有力，不可先動。用第四課又無力。蒿矢利主不利客，利小不利大，利後動。占行人來，訪人見。若朱雀勾陳，當有官事，禍從外來。

The book "Xiu Zhong Jin" says: When the upper deity remotely controls the day stem, it is called "Hao Shi," and when the day stem controls the upper deity, it is called "Tan She." In these two lessons, matters tend to be unstable and the situation is confused and disordered. If there are harmful deities of metal or earth, they can also harm people. Divination regarding misfortune and fortune is light, and the matters sought are difficult to achieve. Using straw as arrows and mud as bullets inherently has little power. If the second lesson is taken as the initiating transmission, then the day stem's two lessons fight among themselves, leading to weak actions and many empty efforts, not involving internal affairs, and it is not suitable to take the lead. If the third lesson is taken as the initiating transmission, then the yang deity of the day branch is fighting, with two yang forces mutually controlling each other, leading to serious misfortune and strong effects, so one should not act first. Taking the fourth lesson as the initiating transmission results in even less power. "Hao Shi" benefits the main party but not the opposing party, benefits small matters but not great ones, and benefits those who act later. When divining about someone leaving home, they will return, and visiting will result in meeting the person. If the Vermilion Bird or Gou Chen appear, there will be legal disputes, and misfortune will come from outside.

彈射利客不利主，利上不利下，利先動，不利占訟，行人不來，訪人不見，憂事主散。若見太陰、元武、天空，當有欺詐虛誕之事，禍從內起。蒿矢傳金為有鏃，彈射傳土為有丸，事主驀然有災。若傳空亡，又名遺鏃失丸，不成事也。

Shooting arrows is favorable to the guest side but not to the host side, favorable to those in a superior position but not to those in a lower position, favorable to taking the initiative but not to litigation; those who go out will not return, those who visit will not find anyone, and the matters of concern will naturally dissipate. If Tai Yin, Xuan Wu, or Tian Kong appear, there will be deceit and falsehood, and misfortune will arise from within. If the three transmissions in the蒿矢 divination show metal, it is like an arrow having a tip; if the three transmissions in the弹射 divination show earth, it is like the crossbow having a bullet, both indicating sudden misfortune. If the three transmissions fall into Kongwang, it is called losing the tip and the bullet, meaning both the arrowhead and the bullet are lost, and the matter will ultimately not be completed.

凡四課上下無相剋，又無遙克，取從魁上下神為用，曰昴星課。夫昴星者，酉中有昴宿也。酉位西方白虎金位，性主刑殺，義司決斷，死生出入之門戶。此從酉立傳，從魁酉之神名，故名昴星。

If the four lessons do not mutually control each other above and below, and there is no remote control, then take the god governing the upper and lower positions of Congkui (You) to initiate the transmission, which is called the昴星 lesson. The term "昴星" comes from the presence of the Hairy Head mansion within the You palace. The You position is located in the west, which is the position of the White Tiger, a metal deity. Its nature is associated with punishment and execution, and its meaning relates to decisiveness, serving as the gateway for life and death. This lesson establishes the three transmissions starting from the You position. Since Congkui is also the name of the god governing the You position, it is called the昴星 lesson.

剛日仰視地盤酉上神為用，中傳辰上神，末傳日上神，為虎視轉蓬格。一曰春虎視，夏轉蓬，秋昴星，冬蛇掩目。剛者，陽也，夫陽性從天，男子氣浮，仰視之，如虎視之轉蓬而動，故名虎視轉蓬。占事驚恐，守靜則吉。統履之體，乃蛇虎當道之象也。履有所躡而進之意，履虎尾而不見傷之象。

On a day with yang energy, one looks up to the Heaven Plate's deity at the You position on the Earth Plate, taking that as the initiating transmission. The middle transmission is taken from the deity at the day branch, and the final transmission is taken from the deity at the day stem. This is called the Tiger's Gaze and Turning Tufted Grass pattern. There is another interpretation: in spring it is called the Tiger's Gaze, in summer the Turning Tufted Grass, in autumn the昴Star, and in winter the Snake Covering Its Eyes. Yang means strength, and yang energy is attached to heaven, with the male energy rising upwards, so one looks upward; the situation is like a tiger staring intently or tufted grass turning with the wind, hence the name Tiger's Gaze and Turning Tufted Grass. When divining, the matter tends to involve fear and alarm, and stillness brings good fortune. It relates to the nature of the Lu hexagram from the Zhou Changes, symbolizing an image of a snake and tiger blocking the path. Lu means to tread carefully and then proceed forward, just like stepping on a tiger's tail without being bitten.

象曰：“關梁閉塞，越度稽留。行人作禁，孕男無憂。事恐惟外，禍起無由。家居守靜，方免閒憂”。如用囚死，罡乘死氣，蛇虎入傳，大凶，病者死，訟者獄，見龍亦凶，應六三履虎尾咥人凶象。或日用旺相見魁罡龍虎為吉，占科舉主高中，則有上九視履“考祥，元吉”之象。

The mnemonic for interpreting signs states: barriers and bridges are blocked, attempting to cross borders is hindered; those going out are obstructed, and those carrying male fetuses have no cause for worry; feared events come from outside, yet the source of misfortune is unclear; if one remains calm and still, unnecessary worries can be avoided. If the initiating transmission falls in a state of captivity and death qi, and the Tiangang (Chen) is also in death qi, with Teng Snake and White Tiger entering the three transmissions, it is a great凶 (misfortune): the sick will die, those involved in legal matters will be imprisoned, even seeing the Azure Dragon is ominous, corresponding to the image in the Zhou Changes (I Ching) hexagram Zhi (履卦) line six: "Treading on a tiger's tail, the tiger bites,凶 (misfortune)." If the day stem and initiating transmission are both in prosperous and strong positions, and also see Hekui (Xu), Tiangang (Chen), Azure Dragon, and White Tiger, it turns to good fortune, indicating success in exams, corresponding to the auspicious image in Zhi hexagram line nine: "Observing the steps, examining the auspicious signs, turning in a harmonious way, the original good fortune."

假如戊申日卯時辰將占，剛日昴星取酉上戌為用，曰虎視格。 戌 元 酉 常 午 龍 元 常 空 青 戌 酉 未 午 酉 申 午 戊 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on the day of Wu Shen with the time of Mao, the divination is started with the Chén general. Wu is a strong day, so according to the method of the昴 star, the戌 is taken from the Earth Plate at the position of You as the initiating transmission, which is called the Tiger Watching pattern. The course of the lesson is as follows: the first transmission is戌 riding the Black Tortoise, the middle transmission is酉 riding the Tai Chang, and the final transmission is午 riding the Azure Dragon. The four lessons, from right to left, are: Wu day stem is seen on the position of午, 午 is seen on the position of未, the day branch Shen is seen on the position of酉, and 酉 is seen on the position of戌. The heavenly stems on the four lessons, 午, 未, 酉, and戌, ride the Azure Dragon, Tian Kong, Tai Chang, and Black Tortoise respectively. At the bottom is the Earth Plate with the twelve earthly branches. Since there is neither mutual control above and below nor remote control among the four lessons, looking up to the戌 on the Earth Plate at You, it is taken as the first transmission. Then the 酉 on the day branch is taken as the middle transmission, and the 午 on the day stem is taken as the final transmission.

凡昴星課，柔日伏視天盤酉下神為用，曰冬蛇掩目格。中傳日神，末傳辰上神。柔者陰也，陰性從地，女子氣沉，則伏視之，如冬日蛇之掩目，故名冬蛇掩目。剛日本乎天者親上，末傳歸干，從天類也。柔日本乎地者親下，末傳歸辰，從地類也。占者事多闇昧，猶豫難行，惟欲潛藏者吉也。

All cases of the昴 star divination, when encountering a day with a yin and soft stem, should look up to the god beneath the酉 position on the Heaven Plate to take as the initiating transmission, called the Winter Snake Covering Eyes pattern. The middle transmission takes the god on the day stem, and the final transmission takes the god on the day branch. Softness is yin, and yin is close to the earth, with a feminine nature that descends, so it looks down. This situation is like a snake in winter closing its eyes and remaining still, hence the name Winter Snake Covering Eyes. For a strong day, the principle is based on heaven, which is close to the upper position, so the final transmission belongs to the day stem, which is of heavenly origin. For a soft day, the principle is based on earth, which is close to the lower position, so the final transmission belongs to the day branch, which is of earthly origin. When this pattern appears, matters are mostly obscure and unclear, with hesitation and difficulty in action. Only those who are willing to remain hidden will gain good fortune.

象曰：“人情失意，進退無憑。女多淫泆，內有憂驚。訪人不見，作事難成。行者淹滯，逃亡隱形”。如螣蛇尤多怪夢憂疑，或申加卯為車輪倒斫，傳見虎武甚凶。惟午加卯為明常，主萬事昌隆，蓋午為離明，卯為天駟，房心明堂之宿，縱遇衰敗凶神亦主吉象也。

The mnemonic for interpreting signs says: when people are in low spirits and have no clear direction, women may engage in improper behavior, and there is worry and disturbance within the household; visiting others may result in not finding them, and affairs may not be completed; those who go out may be stranded, and those who flee may hide their traces. If the Teng Snake appears, there will be many strange dreams and doubts; or if the hour of Shen is placed on the hour of Mao, it is like a cart wheel being cut in reverse, and if the three transmissions again meet the White Tiger and Black Tortoise, it is extremely ominous. However, if the hour of Wu is placed on the hour of Mao, it is called the Bright Hall, which signifies prosperity in all things—because Wu belongs to the Li trigram, representing brightness, and Mao is the Heavenly Steed, also the dwelling of the Room Mansion and Heart Mansion, the Bright Hall. Even if encountering declining and ominous spirits, it still indicates a favorable omen.

假如丁丑日辰時丑將占，柔日昴宿取酉下神為用子。 子 蛇 辰 龍 戌 后 常 后 朱 龍 未 戌 丑 辰 戌 丑 辰 丁 寅卯辰巳 丑 午 子 未 亥戌酉申

On Dingchou day, the divination is performed at the hour of Chou. Ding is a soft day, so the method of the昴 star is used to determine the initiating transmission. The Heaven Plate's You is placed over the Earth Plate's Zi, and Zi is taken as the initiating transmission. The three transmissions are: the first transmission is Zi riding the Teng Snake, the middle transmission is Chen riding the Azure Dragon, and the final transmission is Xu riding the Heavenly Empress. The four lessons, from right to left, are: Ding day stem is on Chen, Chen is on Chou, Chou is on Xu, and Xu is on Wei. The deities on the four lessons, Chen, Chou, Xu, and Wei, ride the Azure Dragon, Vermilion Bird, Heavenly Empress, and Tai Chang respectively. The bottom is the Earth Plate's twelve branches. Since the Heaven Plate's You is directly over the Earth Plate's Zi, Zi is taken as the first transmission. Then the deity on the day stem, Chen, is the middle transmission, and the deity on the day branch, Xu, is the final transmission.

虎視轉蓬，則日四課無上下克，又無遙克，取酉宮上神為用，中傳支上，末傳干上。酉中有昴宿，屬秋分，為天地關梁，為日月出入門戶，且屬白虎金位，性主肅殺，義司決斷，取以為用。故總以昴星名之。剛者陽也，陽性從天，男子氣浮，則仰視之如虎視轉蓬而動，故名虎視轉蓬。

The "Ding'E" says: The "Hu Shi Zhuan Peng" pattern occurs when the four lessons have neither mutual control nor remote control. In such cases, the god governing the酉宫 (You Palace) is taken as the initiating transmission, the middle transmission is taken from the god on the day branch, and the final transmission is taken from the god on the day stem. The酉宫 contains the mansion of "Mao Xu" (Hairy Head), and the season is the autumn equinox, which is the gateway between heaven and earth, the entrance and exit of the sun and moon, and also belongs to the White Tiger's metal position. Its nature is characterized by severity and killing, and its meaning is characterized by decisiveness, so it is taken as the initiating transmission. Therefore, all such classes of divination are named after the star "Mao Xu." Yang is strong, and the yang nature is attached to heaven, with the male energy rising upwards. Hence, it is called looking up, like a tiger staring and the蓬 grass turning and moving, hence the name "Hu Shi Zhuan Peng."

占主驚恐，關梁閉塞，津渡稽留。出行身不得歸，恐死於外。大抵禍從外起，惟家居守靜則吉。此課如日用囚死，罡乘死氣，蛇虎入傳，大凶，病者死，訟者獄。若日用旺相，又不在此論。

This divination indicates the main concern of fear and anxiety, with obstacles and blockages in bridges and crossings, and difficulty in passing through ferry points. Those who are away from home cannot return, and there is even a risk of dying in a foreign land. Generally, misfortune comes from outside, and it is auspicious to remain at home and keep quiet. If the day stem and the initiating transmission are both in囚气 and Death Qi, and the tiangang is also in Death Qi, with teng snake and white tiger entering the three transmissions, it is a major凶. The sick person will die, and those involved in legal cases will be imprisoned. However, if the day stem and initiating transmission are both inprosperous and strong, this does not apply.

冬蛇掩目，柔日四課無克，又無遙克，取酉下神為用，中傳干上，末傳支上。柔者陰也，陰性從地，女子氣沉，則俯視之如冬日蛇之掩目，故名冬蛇掩目。占主事闇昧不明，進止兩難，女多淫泆，禍從內起，訪人不見，行者淹滯，逃亡隱形。

The divination pattern known as Winter Snake Covering Its Eyes occurs when on a day with a yin stem, the four lessons show no mutual control and also no remote control. In such a case, the initiating transmission is taken from the heavenly stem酉 (You) on the heaven plate, the middle transmission is taken from the heavenly stem on the day stem, and the final transmission is taken from the heavenly stem on the day branch. Yin represents softness, and yin energy is attached to the earth, like the qi of a woman which descends, so it looks downward, like a snake in winter closing its eyes and retreating. This is why it is called Winter Snake Covering Its Eyes. When this pattern appears, it indicates matters that are obscure and unclear, difficulties in both advancing and retreating, and for women, it suggests promiscuity, with calamity arising from within. It also means that when visiting someone, they cannot be found, travelers are detained outside, and those who have fled hide their tracks.

此課如螣蛇入傳，尤多怪夢憂疑，或申加卯為車輪倒斫，傳見元武，凶甚。惟午加卯為明堂，主萬事昌隆。蓋午為離明，卯為天駟，房心明堂之宿，遇凶亦吉也。

If the Teng Snake enters the three transmissions, there will be especially many strange dreams and doubts; or if the monkey is placed on the rabbit, causing a reversed wheel, and the three transmissions again meet the Black Tortoise, the situation will be very凶. However, if the horse is placed on the rabbit, called the Bright Hall, it indicates prosperity in all affairs—because the horse belongs to the Li trigram, representing brightness, and the rabbit is the Tian Si, also the dwelling place of the Room Mansion and Heart Mansion, known as the Bright Hall. Even if encountering凶 spirits, it still results in good fortune.

上二課剛日本乎天者親上，傳終歸干上，從天類也。柔日本乎地者親下，傳終歸支上，從地類也。以天道言，昴星陰氣用事，微霜始降，枯槁皆死，此決斷萬物、收斂精神之時也。以人事言，昴星於五行為金，五常為義，當其言不必信，行不必果，惟義所在，然後決之，故以昴星作課，然雖斷之以義，亦歸責於己，斯可矣，故終末從其日辰也。酉為天獄，二課最忌，刑獄大端，惟潛藏稍吉耳。

The two lessons above, the first one is strong and rises to heaven, drawing near the upper position, with the three transmissions ultimately returning to the day stem, belonging to the category of heaven; the second one is gentle and rooted in the earth, drawing near the lower position, with the three transmissions ultimately returning to the day branch, belonging to the category of earth. From the perspective of heaven's way, during the time of the昴 star, the yin energy of the hour prevails, light frost begins to fall, and grass and trees wither, which is the time for cutting off all things and gathering the spirit. From the human aspect, the昴 star belongs to metal in the five phases and to righteousness in the five constants; at this time, speaking should not be rigidly bound by old trust, and doing things should not insist on certain results, but rather look to where the righteousness lies and then decide. Therefore, the lesson is established using the昴 star. Although it is based on righteousness for judgment, in the end, it still needs to fall back on oneself to take responsibility, thus being complete. Therefore, the final transmission must always return to the day stem or day branch. The酉 is also the heavenly prison, and these two lessons most fear it, as punishment and imprisonment are its main aspects. Only when it is hidden and still can it slightly bring good fortune.

四課無遙克，神仙立此門。五陽看酉上，見發卦基根。四課無克賊又無遙克，剛日看酉上所得天盤之神為發用初傳也。辰作中傳用，末傳日上論。看辰上所得之神為中傳，日上所得之神為末傳也。出行遭禁繫，淫亂暗乾坤。昴星主淫亂奸邪之事也。

The song says "If the four lessons have no remote or hidden conflicts, even the immortals can establish this gate; for five yang days, look at the heavenly stem on the earth branch酉 to find the initiating transmission." The explanation states: if the four lessons have neither conflicts nor hidden conflicts, then on a yang day, look at the heavenly stem on the earth branch酉 to determine the initiating transmission. The song says "The middle transmission is determined by the辰, and the final transmission is determined by the day stem." The explanation states: look at the heavenly stem obtained from the day branch for the middle transmission, and the heavenly stem obtained from the day stem for the final transmission. The song says "Traveling meets restrictions, and there is hidden disorder in the heavens and earth." The explanation states: the star昴 governs matters of lust and wickedness.

冬蛇交掩目，萬事不相從。五日柔為用，從魁初傳臨。中傳在日上，末傳在辰宮。五柔日看天上從魁臨地盤下之神為用也。假如乙未日寅時辰將占，一課寅乙，二課子寅，三課巳未，四課卯巳，上下無克又無遙克，當以昴星觀之，從魁加亥，亥為初傳，寅作初傳，巳作末傳，取上卦為例也。伏罪何須出，無勞西與東。主匿罪不通，不宜出行也。此凶神之卦，再遇凶將，尤凶也。

The song says, "In winter, the snake covers its eyes; nothing goes smoothly. On the fifth day of yin flexibility, from kui starts the first transmission. The middle transmission is on the day stem, and the final transmission is in the chen palace." The explanation says: On the five days of yin flexibility, look at which earthly branch the heavenly plate's from kui (you) is pressing on the earth plate, and take that as the initiating transmission. For example, on yiwei day with chen general starting the lesson, the first lesson is yin added to yi, the second is zi added to yin, the third is si added to wei, the fourth is mao added to si. Since neither the upper nor the lower are mutually controlling or remotely controlling, it should be viewed according to the method of the昴 star: the heavenly plate's from kui is directly on hai, so hai is the first transmission, the day stem's yin is the middle transmission, and the day branch's si is the final transmission—this is an example from the upper trigram. The song says, "No need to go out, no need to go east or west." The explanation says: The main subject is hidden guilt or messages not passing through, not suitable for traveling far. This is an Inauspicious Spirit trigram, and if it meets another Inauspicious General, it becomes even worse.

用起昴宿為虎視，秋分在酉知生死。出入關梁日月門，舉事稽留難進止。剛日出身身不歸，柔日伏匿憂難起。女人淫泆問何因，此地名為難禁止。

The Heart Mirror verse says: The Initiating Transmission begins at the Hairy Head mansion, which signifies a tiger's gaze. The autumn equinox falls in You, from which one can see the cycle of life and death. You is the gate of entry and exit, the door of the sun and moon. Any action will be obstructed and difficult to proceed, with difficulty in advancing or retreating. On a strong day, the master of the house cannot return home; on a weak day, one hides and remains concealed, with troubles that cannot be resolved. If one asks why women often indulge in licentiousness, it is precisely because this place is known as a difficult-to-restrain area.

剛日看酉所得之神為用，是虎視轉蓬也；柔日視從魁所臨地盤之神為用，是冬蛇掩目卦，此論昴星也。占主人事稽留伏匿，陽日如虎睛光，轉運不息，主病多驚恐，轉蓬不已；陰日如冬蛇蟄藏，掩目不動，主事多闇昧，進退遲疑驚恐。陽日稽留於外，陰日隱伏於內。酉為天之私門，肅殺之地，故仰俯取之為用。昴日雞酉中之宿，剛日昴星者，取雞鳴必仰之象，西方白虎亦昴宿也。柔日虎視者，是取虎視必伏之義，尤忌子午卯酉日得之，昴星虎視必災危也。

The *Xiu Zhong Jin* says: On a yang day, look at the god on the Earth Plate at You (酉) to determine the initiating transmission, which is called "White Tiger Watching the Drifting Grass"; on a yin day, look at the god on the Earth Plate under the Heaven Plate's Congkui (从魁) at You (酉) to determine the initiating transmission, which is called "Winter Snake Covering Its Eyes" — this is how the昴星 lesson is determined. When this lesson appears, it indicates that affairs are stagnant and hidden. On a yang day, it is like a tiger's eye shining and turning constantly, indicating many diseases and fear, like drifting grass that is unstable; on a yin day, it is like a winter snake coiled up, with its eyes closed and motionless, indicating many hidden matters, hesitation in advancing or retreating, and fear in the heart. On a yang day, the stagnation is outside; on a yin day, the concealment is inside. You (酉) is the private gate of heaven, a place of severity and killing, so one must either look up or look down to determine the transmission. The昴 star is the star mansion in the You palace; on a yang day, taking the昴 star is taking the image of a rooster crowing and looking up. The Western White Tiger is also the昴 mansion. On a yin day, saying "White Tiger Watching" is taking the image of a tiger crouching and watching, which necessarily involves crouching first. Especially avoid getting this lesson on the days of Zi, Wu, Mao, and You, as the昴 star watching will certainly bring disaster.

凡三課無克，別取一神為用，曰別責格。蓋陽干常動而易位，故剛日初傳用干合上神，如戊癸合，癸寄丑，即丑上神為用。陰支常靜而守位，故柔日以支三合前一辰，如未日三合前一辰即亥字為初傳，中末俱並日上。此三課不備，別從其類，責取一合神為用，故名別責，占者凡事不備，主有留連之體。

If the four lessons are incomplete, forming only three lessons without mutual control, then another god is selected to initiate the transmission, called the 'Alternative Responsibility Pattern'. Since yang stems are usually active and prone to change, on a yang day the first transmission is taken from the god located in the palace of the stem that is in harmony with the day stem. For example, if the day stem is Wu and it is in harmony with Gui, and Gui's palace is Chou, then the god in Chou is used for the first transmission. Since yin branches are usually static and remain in their original position, on a yin day the first transmission is taken from the first branch before the triple harmony of the day branch. For example, on a Wei day, the triple harmony of Wei is Hai-Mao-Wei, and the first branch before Wei is Hai, so Hai is used as the first transmission. The middle and final transmissions both use the god on the day stem. This situation occurs when the four lessons are not complete, and another god of the same type is sought for the transmission, hence it is called 'Alternative Responsibility'. When this pattern appears, all matters are incomplete and have a nature of delay and procrastination.

象曰：“謀為處正，財物不全。臨兵選將，欲渡尋船。求婚別娶，胎孕多延。損而能益，事遇神仙”。如神將凶，日用休囚，則應凶象。神將吉，日用旺相，則應吉象也。

The rules for interpreting signs state: When planning matters, one should stand on the right path, but wealth may not be complete; when leading an army, one should choose a capable general, and when crossing a river, one should seek another boat; if marriage proposals fail, one should consider marrying someone else, and pregnancy often experiences delays; one can gain benefits amidst losses, and the affairs seem to be assisted by a deity. If the Inauspicious Spirit (evil spirits) and the general arevicious (evil), and the day stem and initiating transmission are in a weak and confined state, then an evil omen is indicated. If the神将 (spirit generals) are吉利 (auspicious) and the day stem and initiating transmission are in a prosperous and strong state, then a favorable omen is indicated.

如丙辰日卯時辰將占，昴星四課不備，剛日取丙合辛，辛寄於戌，即戌上亥發用。 亥 貴 午 龍 午 龍 龍 空 勾 龍 午 巳 未 午 巳 辰 午 丙 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on a day of Bingchen with a time of Mao, the divination is started with the hour of Chen as the general. I intended to use the method of the star Mao, but found that the four lessons were not complete—the upper deities of the first and fourth lessons were both Wu, forming only three lessons. Bing is a yang day, so I took the one that combines with Bing, which is Xin. Xin is lodged in Xu, so I took the亥 on Xu as the initiating transmission. The three transmissions are: the first transmission is亥 riding the nobleman, the middle transmission is午 riding the azure dragon, and the final transmission is午 riding the azure dragon. The four lessons, from right to left, are: the day stem Bing is on Wu, Wu is on Wei, the day branch Chen is on Si, and Si is on Wu. The upper deities of the four lessons are Wu, Wei, Si, and Wu, which ride the azure dragon, Gou Chen, Tian Kong, and azure dragon respectively. At the bottom is the earth plate with the twelve branches. The middle and final transmissions both repeat and use the Wu on the day stem, which is exactly the method of the special pattern of separate responsibilities.

別責，亦名蕪淫。不備課無克又無遙克者，別取一合神為用，中末傳重並干上。陽日取干合上神為用。如戊日合癸，癸課寄丑，取丑上神為用。丙日合辛，辛課寄戌，取戌上神為用是也。陰日取支前三合神為用。如未日取未前三合亥，酉日取酉前三合丑為用是也。

"The Disputation of Errors" says: Another method of divination is called "Wu Yin." Whenever the four lessons are not complete, and there is neither mutual control nor remote control, another harmonious god is taken to initiate the transmission. Both the middle transmission and the final transmission are repeated and used with the god on the day stem. On a yang day, the god that is harmonious with the day stem is taken from the palace where the harmonious god is lodged. For example, on a Wu day, which harmonizes with Gui, and Gui's lesson is lodged in the Chou palace, the god on the Chou palace is taken to initiate the transmission. On a Bing day, which harmonizes with Xin, and Xin's lesson is lodged in the Xu palace, the god on the Xu palace is taken to initiate the transmission. On a yin day, the god in the triple harmony formation that comes before the day branch is taken to initiate the transmission. For example, on a Wei day, the god in the triple harmony formation that comes before Wei is Hai, so Hai is taken to initiate the transmission. On a You day, the god in the triple harmony formation that comes before You is Chou, so Chou is taken to initiate the transmission.

蓋四課不全，又不克，欲如昴星取酉，而課又不備，只得別從其類，責取一合神為用，故名別責。陰陽全無剋制，二陽一陰如二男爭一女，二陰一陽，如二女爭一男。舍正而別求合，夫婦各得無淫泆之意乎？故亦名蕪淫。

The four lessons are not complete and there is no mutual control among them. Originally, one intended to take You according to the method of the昴 star, but the lessons are still incomplete. Therefore, one had to seek another compatible god to initiate the transmission, which is called "alternative responsibility." At this time, there is no control between yin and yang: two yangs and one yin, like two men competing for one woman; two yins and one yang, like two women competing for one man. Abandoning the proper match to seek another compatible one, how could there be no suspicion of immorality between husband and wife? Therefore, this lesson is also called "waste and indulgence."

占主凡事不備，謀為欠正，且合神事主留連，臨兵欲進不進，胎孕多延。凡事倚仗他人，借徑而行，吉凶多繫於人，不干己也。求婚另娶，占家宅夫妻事，當以淫斷。

The divination indicates a situation of incomplete matters and improper planning. Since the method used involves a harmonious deity, the matter is likely to be delayed and prolonged. In military situations, there is hesitation to advance; pregnancies may be delayed. Matters generally require reliance on others or indirect approaches, with success or failure depending largely on others rather than oneself. Proposals for marriage may fail, leading to marriage with someone else. If this is about domestic affairs or marital issues, it should be interpreted along the lines of licentiousness.

此課外又四課備有日辰互克各生者，亦名蕪淫。如甲子日，戌甲、午戌、申子、辰申，三傳戌午寅。甲干夫也，子支妻也，甲欲從子憂申克，子欲就甲畏戌克，然申子又自相生，乃妻與人有私，夫上戌為用，傳逢三合，內外生奸，各相背也。

In addition to this lesson, there is another case where the four lessons are complete and the day stem and day branch mutually control each other, while each also generates with another deity. This is also called Wuyin. For example, on a Jiazi day, the four lessons are戌 added to Jia,午 added to戌,申 added to子, and辰 added to申. The three transmissions are戌, 午, and寅. Jia, the day stem, represents the husband, and Zi, the day branch, represents the wife. Jia wishes to be close to Zi, but worries about the control of Shen metal. Zi wishes to be near Jia, but fears the control of Xu earth. However, Shen metal and Zi water actually generate each other. This indicates that the wife has an affair with an outsider. On the husband's side, Xu is taken as the initiating transmission, and the three transmissions meet the triple harmony, causing both internal and external affairs. The husband and wife each turn away from each other.

戊午、戊辰與丙辰，干上皆午是為親。辛丑、辛未各二日，干上皆是丑未真。丁酉當為巳丁是，辛酉原來是酉辛。

There is a mnemonic specifically for remembering the common day branches in the category of separate responsibility divination: on the days Wuwu, Wuchen, and Bingchen, the day stem is all Wu, belonging to the same category; on Xinchou and Xinwei, each counts as two days, with the day stem being Chou or Wei respectively; on Dingyou day, the day stem is treated as Si with Ding, and on Xinyou day, the day stem is originally You with Xin. Master these fixed patterns of the day stem gods, and you will be able to recognize them at a glance when encountered.

法云：皆以天上作初傳，剛日人皆知取天盤矣，柔日人皆取支前三合，獨不用三合上之神，何也？如巳日取酉上神非取酉也，存疑。別責雖亦名蕪淫，其實蕪淫乃另一取三課有克者是也，別責無克。

According to the method described, in all cases the first transmission is taken from the heavenly stem on the heaven plate. On a yang day, everyone knows to take the heavenly stem on the heaven plate. On a yin day, everyone takes the branch that forms a triple harmony with the day branch, but does not use the heavenly stem that is overlying that branch. Why is this so? For example, on a snake day (巳), one should take the heavenly stem on the rooster (酉) rather than the rooster itself. There is some doubt here that requires further investigation. Although both are called 'wuyin', the true wuyin refers to a different type of lesson, which is when the four lessons are incomplete, forming three lessons, and there is mutual control among them. 'Bieze' is another type, which is entirely without mutual control.

凡干支同位無克，取陽順陰逆三神為用，曰八專課。蓋八專日有五，除癸丑日俱有克，無克者甲寅、庚申。剛日從陽，主超進順布。己未、丁未柔日主退縮，逆行。中末傳俱並日上神。如甲寅日干上陽神亥，順數至丑，乃丑亥亥也。丁未日辰上陰神卯，逆數三辰至丑，乃丑巳巳也。皆日辰陰陽共處論。伏吟四課，八字干支神同一位，如八家同井事專，故名八專。占理家務，重輕易舉，不利奔波於外。統同人之體，乃諸侯會盟之課也。

Whenever the day stem and day branch are located in the same palace and the four lessons do not involve mutual control, the third god is counted out by moving forward in sequence on a yang day or backward on a yin day, and this is called the Eight Special Lesson. There are five days that belong to the Eight Special Lessons, and among them, only the Guichou day has mutual control, while the Jiayin and Gengshen days, which are both yang days, do not have mutual control. On yang days, the movement is forward, indicating advancement and expansion; on the two yin days, Jiwei and Dingwei, the movement is backward, indicating retreat and regression. Both the middle transmission and the final transmission use the gods located on the day stem. For example, on Jiayin day, the yang god on the day stem is Hai, and counting forward three positions from Hai leads to Chou, so the three transmissions are Chou, Hai, Hai. On Dingwei day, the yin god on the day branch is Mao, and counting backward three positions from Mao leads to Chou, so the three transmissions are Chou, Si, Si. This is all based on the day stem and day branch being of the same yin or yang in the same palace. The four lessons resemble a hidden chant, with all eight characters of the stem and branch gods located in the same position, like eight families sharing one well, with matters concentrated in one place, hence the name Eight Special. When predicting domestic affairs, matters of any importance are likely to be successfully handled, but it is not favorable for traveling or moving away. It corresponds to the nature of the Tongren hexagram in the Zhou Changes, representing a lesson of a prince's assembly.

象曰：“二人同心，其利斷金。陽進男喜，陰進女淫。兵資眾捷，物失內尋。成功異路，顯擢士林”。此八專為兩課，陰陽並，雖主事乖疏，凡事以兩課決之。陽日尊長欺卑幼，則主超進，主事欲速出。陰日夫妻懷背及奴婢反主，柔主退縮，主事遲欲歸。占婚姻進人口，主口舌分離，則應九三“三歲不興”之凶象。若龍常天乙吉將及天月二德善神，則應同人九五“大師克相遇”吉象也。

The rules for interpreting divination signs state: When two people are of one mind, their sharpness is sufficient to cut through metal — these words come from The Zhou Changes (I Ching) Great Treatise; when the yang spirit advances, a man will have good news, while when the yin spirit advances, a woman may be unchaste; in warfare, victory depends on numbers, and if something is lost, it should be looked for within the home; success comes through a unique path, allowing one to rise in the ranks of scholars. In reality, the eight specialized lessons form only two lessons, with yin and yang together in one place, which although indicating disorder and omissions, can only be judged based on these two lessons. On a yang day, the superior will oppress the inferior, with a forward-moving momentum, and matters will urgently seek to move outward; on a yin day, the husband and wife have different intentions, and servants may reverse their roles to dominate the master, with a weak and retreating nature, and matters will be slow and inclined to return. When divining about marriage or adding household members, it indicates disputes and separation, corresponding to the ominous image of the third line in the Tong Ren hexagram, 'Three years without success'; if one sees auspicious generals such as Qinglong, Tai Chang, and Tianyi, as well as the two benevolent spirits Tian De and Yue De, it corresponds to the auspicious image of the fifth line in the Tong Ren hexagram, 'The great army meets and overcomes'.

如甲寅日辰時丑將占，剛日順數至丑用，曰八專課。 丑 貴 亥 陰 亥 陰 虎 陰 虎 陰 申 亥 申 亥 亥 寅 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

On the day of Jiayin (甲寅) at the hour of Chen (辰), the month general used is Chou (丑). The lodgment palace of Jia (甲) is Yin (寅), and the day branch is also Yin (寅), so the heavenly stem and earthly branch are in the same palace. The four lessons, which should normally be formed by the day stem and day branch each forming two layers, can only be arranged into two lessons, which is the mark of "eight special" (八专). Adding the Chou general to the Chen hour, the heaven plate is three positions behind the earth plate. Above the Yin palace where Jia is lodged, we see Hai (亥). Thus the first lesson is Hai over Jia, the second is Shen (申) over Hai, the third is Hai over Yin, and the fourth is Shen over Hai, with the two groups completely overlapping. There is no mutual control between the four lessons. Therefore, the three transmissions (初传, 中传, 末传) must be established differently. On a yang day (刚日), starting from the Hai god on the heavenly stem, count three positions in sequence, including the original position, to arrive at Chou as the first transmission. The middle and final transmissions both repeat the Hai god on the heavenly stem. Therefore, the three transmissions are Chou, Hai, Hai. The first transmission Chou is occupied by the nobleman (贵人), which is Tianyi (天乙), the first of the twelve heavenly generals, representing honor and assistance. The Hai gods in the middle and final transmissions are both occupied by Taiyin (太阴), representing private matters and concealment. Above the four lessons, Taiyin and Baihu (白虎), representing roads, illness, and misfortune, alternate.

凡八專課遇天后、六合、元武一將入傳，為帷簿不修格。蓋重門樹塞，以限內外。講堂設帳，以別男女。今陰陽共處，男女混雜，又遇后合陰私之神，鄭風尤甚，故名帷薄不修。主私泆不明，內失其禮也。

Whenever the eight specialized divination charts include any of the three generals "Heavenly Empress," "Liu He," or "Black Tortoise" entering the three transmissions, it is called the "Vilain Curtain Unrepaired Pattern." Heavenly Empress governs female desires, Liu He governs private matters, and Black Tortoise governs secret theft. In ancient times, people built houses with multiple doors and planted trees as screens to separate inside from outside; when teaching, they set up curtains to distinguish between men and women. The eight specialized charts, however, involve the heavenly stems and earthly branches crowding into one palace, with yin and yang coexisting in one room, mixing men and women without distinction. This situation coincides with generals like Heavenly Empress and Liu He, who oversee private and secret affairs, making it even worse than the illicit love described in the "Book of Songs · Zheng Wind." Therefore, it is named "Vilain Curtain Unrepaired," meaning even the curtains that separate inside from outside are neglected. If this chart is cast, it indicates there are illicit and private affairs within the family, and the inner chamber has already lost its propriety.

如丁未日丑時辰將占，八專課遇天后入傳，名帷薄不修格。 亥陰 戌后 戌后 常 后 常 后 丑 戌 丑 戌 戌 未 戌 丁 申酉戌亥 未 子 午 丑 巳辰卯寅

On a Dingwei day at the Chou hour, the month general used is Chen. The lodgment palace of Ding is also Wei, which coincides with the day branch Wei, making it still the Eight Special position. The Chen general is added to the Chou hour, and the heaven plate moves three places ahead of the earth plate. The Wei palace shows Wu, so the first transmission is Wu added to Ding, the second is Chou added to Wu, the third is Wu added to Wei, and the fourth is Chou added to Wu, repeating in pairs. For the three transmissions, using the reverse counting method for yin days: first find the yin spirit of the day branch Wei. The yin spirit of Wei is Chou, then count back three places from Chou to get Hai. Hai is the first transmission, and the middle and final transmissions both repeat Wu on the heavenly stem. The three transmissions are Hai, Wu, Wu, both Wu being accompanied by the Heavenly Empress. The Heavenly Empress is a female general who specializes in private matters, and when it appears in the three transmissions, the lesson is called "Inappropriate Modesty." In the four lessons, the Heavenly Empress and Tai Chang (which governs clothing, food, seals, and peaceful affairs) alternate.

凡八專課逆數到日，中末相併，為獨足格。夫三傳皆歸一神，如路遙驛遞，無人傳送，獨展一足難行，故名獨足格。凡事不能動移，自己尤多費力，或中末傳皆空亦然也，惟利乘舟。

If the eight specialized divination lessons follow the rules of a yin day, counting backward from the day stem to its original position, and the middle and final transmissions combine with the first transmission to form the same character, it is called "Duzu Ge." When all three transmissions are attributed to the same deity, it is like a long journey that should be relayed by stations, but due to no one taking over along the way, one has to carry it all alone, hence the name "Duzu." When this lesson is cast, all movements are obstructed, and everything must be done personally, which is very laborious. In the eight specialized lessons, if both the middle and final transmissions fall on Kongwang, the interpretation is the same. The only exception is boat travel by water, which is favorable.

如己未日未時酉將占，三傳皆日上神歸，為獨足格。 酉六 酉六 酉六 蛇 六 蛇 六 亥 酉 亥 酉 酉 未 酉 己 未申酉戌 午 亥 巳 子 辰卯寅丑

On the day of Jiwei (己未) at the hour of Wei (未), the lesson is cast with the Month General as You (酉). Ji (己) is lodged in Wei (未), which coincides with the Day Branch Wei, forming only two lessons among the four. The Month General You is placed on Wei hour, with the Heaven Plate advancing two positions ahead of the Earth Plate. On the Wei palace, the Heaven Plate shows You. Thus, the first lesson is You over Ji, the second is Hai over You, the third is You over Wei, and the fourth is Hai over You. There is no mutual overcoming among the four lessons. Following the method for yin days, we count backwards: the yin spirit of the Day Branch Wei is Hai. Starting from Hai and counting backwards three positions, we arrive at You, which falls again on the Heaven Plate You. The middle and final transmissions also fall on You. The three transmissions are all You, one character occupying three positions, all converging in one place, which is called the 'Single Foot Pattern'. The three transmissions all ride the 'Liu He', and above the four lessons are 'Teng Snake' (indicating fear and strange occurrences) alternating with Liu He. This lesson indicates that everything is immobilized.

《訂訛》：八專，四課缺二，止有兩課，剋剋照常，以克、賊、比、涉等項論。干支同位，專聚一處，故名八專。占主二人同心，其利斷金，兵資眾捷，物失內尋。陽日尊長欺卑幼，主事超進迅速。陰日妻奴背夫主，主事退縮遲緩。占婚及進人口，主口舌分離。占憂喜事俱重疊。此課若逢龍常天乙吉將，及天月二德，則有同人協力，眾輕易舉之象也。

"The *Ding'E* says: In the Eight Special class of divination, the four lessons are missing two, and only two are actually arranged. If there is mutual control among them, they are still handled according to the usual methods, using the principles of 'theft and control,' 'comparison and use,' and 'involvement and harm' to determine the useful god. This class becomes a valid divination because the day stem's lodging palace and the day branch are in the same position, gathering together exclusively, hence called 'Eight Special.' In interpretation: it indicates two people working in harmony, their strength sharp enough to cut through metal; in military matters, it suggests winning by relying on the strength of the masses; if something is lost, it should be sought within one's own household. On a yang day, it signifies that elders oppress the younger ones, and affairs proceed quickly and forcefully; on a yin day, it indicates that wives and servants abandon their husbands and masters, and affairs instead retreat and become slow. In matters of marriage or recruitment, it suggests verbal disputes leading to separation; in matters of worry or joy, they come one after another in succession. If this class encounters the auspicious generals 'Azure Dragon' (related to wealth and celebration), 'Tai Chang,' and 'Heavenly Virtue,' along with the deities 'Heavenly Virtue' and 'Monthly Virtue,' it signifies the unity of many people, with a situation where light is used to lift the heavy."

帷簿不修，八專無克又無遙克，剛日從干之陽神連根順數第三位為用，柔日從支之陰神連根逆數第三位為用，中末俱重並干上。如甲寅日干之陽神亥，順數三位至丑，乃丑亥亥也。丁未日支之陰神卯，逆數三位至丑，乃丑巳巳也。八專之課，巳為尊卑共室，人宅不分矣。但有克者尚有制縛，不可以淫泆斷。獨此無克者，任順逆數去伸縮而用之，全無剋制防範，故名帷薄不修。占主外不隔內，不備事多重疊，憂喜再來，干涉婦人，久而反背。若後全元陰入傳，淫必矣。

The term "帷簿不修" refers to the case in the Eight Special Divination where there are neither close controls nor distant controls. On a Yang day, the Yang spirit from the Day Stem is used as the starting point, and the third position in the sequence is taken as the first transmission; on a Yin day, the Yin spirit from the Day Branch is used as the starting point, and the third position in the reverse sequence is taken as the first transmission. The middle and final transmissions are both repeated as the spirit on the Day Stem. For example, on Jiayin day, the Yang spirit on the Day Stem is亥, and counting forward three positions leads to丑, so the three transmissions are丑,亥,亥. On Dingwei day, the Yin spirit on the Day Branch is卯, and counting backward three positions leads to丑, so the three transmissions are丑,巳,巳. In the Eight Special Divination, the situation is already such that the superior and inferior are in the same room, and people and the dwelling are not distinct. If there are still mutual controls among the four lessons, there is still a level of constraint and balance, so it should not be interpreted as licentiousness. Only in this case, where there is absolutely no mutual control, allowing for both forward and backward counting and flexible selection, with no restraint or prevention, is it called "帷簿不修." In divination, this indicates that the outside cannot contain the inside, matters are neither complete nor layered, and both good and bad events recur repeatedly, often involving women, and eventually leading to discord over time. If the spirits of Heavenly Empress, Black Tortoise, and Tai Yin all appear in the three transmissions, there will certainly be matters of licentiousness.

獨足，八專課內己未日未時酉將占，三傳皆日上酉酉酉。蓋三傳皆歸一處，如路遙驛遞，無人傳送，獨占一足難行，故名獨足。占主不能動移，極是費力，商賈不可行，占胎不成，遠行宜舟。此課外有八專中末傳皆空者亦如此斷。

The term "dú zú" refers to a situation in the Eight Special Divination where, for example, on Jiwei day at the Wu hour using the You general, all three transmissions are entirely the heavenly stem You. This results in three instances of the character You repeated consecutively. All three transmissions converge at the same place, like a long journey with no one to relay messages, leaving only one foot to support the entire effort, hence the term "dú zú." In divination, this indicates that things cannot be moved or changed, and all actions are extremely difficult. It is unfavorable for merchants to travel, and for pregnancy, it suggests the fetus cannot take form. If a journey is necessary, it is only suitable to travel by water using a boat. Additionally, in the Eight Special Divination, if both the middle and final transmissions fall into Kongwang, they are also interpreted in the same way as "dú zú."

《觀月經》：兩課無克名曰八專。日辰同一位，便是八專門。五日陰陽配，五日者，癸丑、甲寅、丁未、己未、庚申是也。三傳逆順存。陽來順數去，陰至逆行奔。凡八專兩課無克者，是剛日從日上之神順數三辰為用傳也。伏觀日辰上，中末此處論。

"The Observing of the Monthly Cycle" states: When there are only two lessons and no conflicts, it is called the Eight Special Days. If the lodging palace of the day stem and the day branch fall into the same position, then it enters the category of the Eight Special Days. Only five days qualify as the Eight Special Days, paired according to yin and yang, which are Guichou, Jiayin, Dingwei, Jiwei, and Gengshen. Its three transmissions follow either a forward or reverse sequence: on a yang day, they are counted forward, while on a yin day, they are counted backward. For the Eight Special Days where there are no conflicts, on a yang day, the initial transmission starts from the god above the day stem, and counts forward three trigrams to determine the first transmission. The middle and final transmissions do not need to be sought separately; simply look back at the god above the day stem, and determine them there."

如陽日八專，庚申日亥將申時占，一課亥庚，二課寅亥，下二課俱同，無克，從申上亥順數三辰得丑為初傳，日辰上見亥為中末也。又如己未日亥時酉將占，一課酉己，二課亥酉，辰上二課同無克，從亥逆數三辰至酉，復以本日所得之神見酉為中末傳也，此課三酉，是獨腳課也。

Take the example of an even day with a yang day stem: On Gengshen day, using the亥 (Hai) general added to the申 (Shen) hour to cast the divination, Geng is lodged in the申 (Shen) palace. The申 (Shen) has the亥 (Hai) on it, so the first lesson is Hai over Geng. The亥 (Hai) has the寅 (Yin) on it, so the second lesson is Yin over Hai. The next two lessons are the same as above, and none of the four lessons are mutually controlling. Then, starting from the亥 (Hai) on the Shen, count three trines in sequence to get the丑 (Chou), which becomes the first transmission. Then look back at the亥 (Hai) on the day stem, using it as the middle and final transmissions. Now take an example of an odd day: On Jiwei day, using the酉 (You) general to cast the divination, the first lesson is You over Ji. The second lesson is Hai over You. The two lessons on the day branch are the same as above, and none of the four lessons are mutually controlling. Then, starting from the亥 (Hai), count three trines in reverse to get to You. Then take the You on the day stem as the middle and final transmissions. In this case, all three transmissions are You, which is called 'single-footed lesson' or 'single-footed pattern'.

奸邪驚怪起，淫慾亂乾坤。主陰罪是也，凶將自不教覺，吉將事不彰露，重審卦注也。逆到日辰上，三傳別起根。神仙隱秘法，此課少人溫。逆行三辰者，神仙隱秘之術，諸人錯用，不得明顯，術人少得溫尋，今已明之盡矣。

A song verse says: When the divination indicates the Eight Specials, wicked and deceitful matters along with strange and suspicious events emerge together, and lustful desires disturb the heavenly and earthly order. This refers precisely to secret wrongdoing: if the evil is accompanied by an Inauspicious General (malevolent general), the misdeed will inevitably be discovered; if it is accompanied by a吉将 (auspicious general), the matter may not yet be exposed. For detailed analysis, one may refer to the annotations on the "Re-examination Lesson." As for selecting the three transmissions, one should count backward to the day stem, and the three transmissions should be established independently. This method of counting backward is originally a secret technique of the immortals, but few people are willing to study it thoroughly. The so-called "reverse movement of the three stars" is exactly this secret art, yet most people use it incorrectly and cannot explain it properly. Few diviners have repeatedly studied it, and now I have fully explained it.

《心鏡》：日值八專為兩課，陰陽並雜不分明。不修帷薄何存禮，夫妻占之總不宜。厭翳合門元武襲，天后為厭翳，六合是私門。初傳見此二神，或見元武，主淫亂之兆。嫂通於叔妹淫兄。人間密事難推測，元女留經鑑此情。傳見元武陰后主淫亂也。

The Xin Jing says: When the day stem meets the eight special positions, the four lessons reduce to only two, and yin and yang become mixed together, making it difficult to distinguish. If the curtain is not properly arranged, how can there be any talk of propriety and ceremony? When a couple comes upon this lesson, it is generally inauspicious. The terms "yanyi" and "hemen" refer to the Heavenly Empress and Liu He—the Heavenly Empress is called yanyi, and Liu He is called simen. If these two deities appear in the first transmission, or if the Black Tortoise appears, it is a sign of licentiousness. In severe cases, it may even lead to a sister committing adultery with her brother-in-law or a younger sister being unchaste toward her elder brother. Such secret matters in the human world are inherently difficult to predict. Fortunately, the Nine Heavens Xuan Nu left behind scriptures and formulas, which can be used to reveal the truth. In summary, if the three transmissions include the Black Tortoise, Tai Yin, or the Heavenly Empress, they all indicate licentiousness.

《袖中金》：帷薄，八專卦。干支共位，陰陽兩課，尊卑同處，人品不分，凡事憂喜再來，事干婦人。帷薄不修，多有不正也。支干共位，陰陽兩課，五日四辰，表裡拱於八極，故曰八專。尊卑共室，人倫不分也，又曰帷薄不修。內不隔而外不遏，事多重疊，憂喜再來，干涉婦人，久而反蔽，后合入傳，則男不知恥，女不知守，門牆生茨之兆也。

The "Xiu Zhong Jin" says: "Wei Bo" refers to the Eight Special Hexagrams. When the Day Stem and Day Branch share the same position, yin and yang only form two lessons, and the superior and inferior are in the same room, making it impossible to distinguish their ranks; all matters of worry and joy recur repeatedly, often involving women. A disorderly curtain often indicates improper behavior. Since the Heavenly Stem and Earthly Branch share the same position and only form two lessons of yin and yang, the five suitable days have their four surrounding positions, with internal and external support connecting to all directions, hence called "Eight Special." When superior and inferior are in the same room and human relationships lose their distinctions, it is also called "Wei Bo Bu Xiu." Its problem lies in the interior not being separated and the exterior not being guarded, with matters layered upon each other, worries and joys recurring repeatedly, involving women, and over time, they end up covering up from each other. If the Heavenly Empress and Liu He enter the Three Transmissions, it indicates the man lacks shame and the woman does not keep her proper role, which matches the omen described in the "Book of Songs" of thorns growing within the walls and family disgrace being hard to eliminate.

《指要》：八專日順逆數為用者，曰帷簿不修，名為蕪淫卦。蓋日辰一位而無別，奸邪之所由生。凡占遇之多主不正，又不能分析，須當以存心正大。若占婚及進人口，當有口舌離別之兆。尤忌太陰六合臨日辰。凡有所占，只於日辰上神將決之無不應也。

The "Zhi Yao" says: On days of the Eight Specials, the first transmission is determined by counting forward and backward, called "Wei Bu Bu Xiu," also known as "Wu Yin Gua." This is because the day stem and day branch occupy the same position without distinction, and wickedness arises from this. Whenever a divination encounters this, it often indicates improper matters that are difficult to clarify. The diviner must maintain a sincere and upright heart. If divining about marriage or taking in new members, it portends disputes and eventual separation. It is especially inauspicious if the generals "Tai Yin" and "Liu He" are positioned over the day stem and day branch. Whenever there is a divination, one should consider the spirits above the day stem and day branch and the future decision, and there will be no failure in the outcome.

《曾門》：一神二神，陰陽共焉。日辰重之，惟用二神。陰陽不克，逆順數之。數至三辰，上神為用。中末二傳，日上神當。此之時，內亂淫泆，父子同妻，姑嫂共夫。定章曰，此謂日辰合為一神，陰陽不相剋，剛日從陽，順數至三神。柔日從陰，逆數至三神，中末在日上，名曰八專，主父子同妻，姑嫂共夫，尊卑不分也。

The "Zeng Men" says: Whether one god or two gods, yin and yang are both in the same palace. Since the day stem and day branch overlap, only two lessons and two gods can be used. When yin and yang do not mutually control each other, count forward or backward: when you reach the third term, take the god on that term as the first transmission; the middle and final transmissions are both taken from the god on the day stem. At this time, the household is in chaos and licentiousness, even to the point of father and son sharing a wife, and aunt and niece sharing a husband. The "Ding Zhang" explains: this refers to the day stem and day branch combining into one god, with yin and yang not mutually controlling each other. On a yang day, count forward from the yang side to the third god; on a yin day, count backward from the yin side to the third god. The middle and final transmissions both fall on the god of the day stem, which is called "ba zhuang," indicating father and son sharing a wife, and aunt and niece sharing a husband, with no distinction between superior and inferior.

凡課月將加時，十二神各居本宮，取神剋日為用，曰伏吟。如子加子之類，則以神剋日干為初傳，取刑為中末傳。此六癸日初傳丑，中戌，末傳未是也。其天地神自居本家，日辰陰陽伏而不動，自相剋賊，獨隱呻吟，故名伏吟。占事靜中有動，統艮之體，守舊待新之課也。

Whenever the Month General is placed over the time of divination and coincides exactly with that time, the twelve heavenly spirits each occupy their own palace and remain stationary. At this time, the spirit that controls the day stem is taken as the first transmission, and this is called "Hidden Chant." For example, when the Zi General is placed over the Zi time, the same principle applies: first take the spirit that controls the day stem as the first transmission, then determine the middle and final transmissions according to the Three Punishments. On the six days with the stem Gui, the first transmission is Chou, the middle transmission is Xu, and the final transmission is Wei. The spirits on the Heaven Plate and Earth Plate each return to their own palaces, and the yin and yang of the day stem and day branch remain inactive, only controlling and harming each other internally, producing a sound like a sigh. This is why it is called "Hidden Chant." The divination situation is one of quiet movement, symbolizing the Guan hexagram from the Zhou Changes, representing a state of holding onto the existing situation while waiting for new opportunities.

象曰：“科舉高中，求名榮歸。病憂土怪，訟爭田廬。春冬災淺，秋夏勢危。律身謹慎，動作無虞”。如春占木旺能克土鬼，冬令水旺不畏土克，季憂土鬼乘旺氣，至秋鬼為崇，更乘凶將，其勢危也，當應艮九三“危厲，熏心”凶象。或天馬、天喜、恩德吉神入傳，日辰旺相，科舉主中魁，求官職等事，則應上九“敦艮”吉象也。

The symbolic interpretation states: taking the examination can lead to success, and seeking official rank will bring honor and return home with glory; if one is sick, one should be concerned about the earth deity causing trouble, and lawsuits are often related to land and property; if one divines disaster in spring or winter, the calamity is relatively mild, but if it is in autumn or summer, the situation becomes dangerous; as long as one restrains oneself and acts cautiously, every action will not lead to any mishaps. This is because in spring, the wood energy is strong and can control the earth demon; in winter, water is strong and one does not fear the earth coming to control it; but during the four seasonal months of Chen, Xu, Chou, and Wei, one should worry about the earth demon taking advantage of its strength; when autumn comes, the demon spirits become more active, and if they are combined with Inauspicious General (malevolent generals), the situation becomes very dangerous, which corresponds to the ominous image of the Gèn hexagram's ninth line three, "dangerous and oppressive in the heart." Conversely, if the auspicious deities such as "Heavenly Horse," "Heavenly Joy," and "favor and virtue" enter the three transmissions, and the day stem and day branch are in a prosperous and strong state, then taking the examination will lead to winning the top prize, and seeking official positions and careers will all be smooth, which corresponds to the auspicious image of the Gèn hexagram's top line nine, "firm and steady."

如癸丑日午時午將占，日上神丑加癸用，為伏吟課。 丑勾 戌白 未陰 勾 勾 勾 勾 丑 丑 丑 丑 丑 丑 丑 癸 巳午未申 辰 酉 卯 戌 寅丑子亥

On a Guichou day at the hour of午, the month general is also午, which matches the hour. Adding the later heaven plate twelve spirits, each remains fixed in their own palace, forming a Hidden Chant. The癸's lodging palace is丑, and丑 remains丑, which is earth and can overcome癸 water, thus it is called 'spirit overcomes day stem'. Therefore,丑 is taken as the first transmission. The middle and final transmissions are arranged according to the three punishments:丑 is punished by戌, so戌 is taken as the middle transmission;戌 is punished by未, so未 is taken as the final transmission. The three transmissions are丑,戌, and未, which is the fixed pattern of Hidden Chant on six癸 days. The first transmission丑 is occupied by Gou Chen, which governs conflict, land disputes, and delays; the middle transmission戌 is occupied by White Tiger; the final transmission未 is occupied by Tai Yin. The four lessons have all丑 on top and bottom, and the heavenly generals are all Gou Chen, showing that the entire lesson pattern is completely still.

凡伏吟課無克，剛日自以日神為用，曰自任格。剛者陽也，日辰陰陽各居本家，並無相剋。如甲日自用寅，三傳寅巳申；丙戊日自用巳，三傳巳申寅；庚日自用申，三傳申寅巳。然自任未免強暴用刑，故以刑為中末傳。此天地神不動不克，無所取，擇自任己之剛進用於時，故名自任。占者自強出頭，此當閉塞，為柔順吉而事可成。

In a Hidden Chant divination, all four lessons do not mutually control each other. If it is a yang day, one directly takes the god of the day stem's lodging palace as the first transmission, which is called "Self-Responsibility Pattern."the so-called 'firm', means yang; the yin and yang of the day stem and day branch each return to their own positions, with no mutual control. For example, on a Jia day, one uses Yin as the first transmission, and the three transmissions are Yin, Si, Shen; on a Bing or Wu day, one uses Si as the first transmission, and the three transmissions are Si, Shen, Yin; on a Geng day, one uses Shen as the first transmission, and the three transmissions are Shen, Yin, Si. However, since everything is taken on by oneself, it is inevitable to use force and apply punishments, so the middle and final transmissions follow the three punishments. In this divination, the heavenly and earthly gods do not move or control each other, so there is nothing else to choose, and one can only take the strong aspect of oneself, taking charge by oneself according to the situation, hence the name "Self-Responsibility." Those who divinate often show off their strength and take the lead, but at present, it is precisely the time to be closed and restrained, and only by being gentle and quiet is it auspicious, and things can be accomplished.

象曰：“任己剛暴，必成過愆。行人近至，逃亡眼前。胎孕啞聾，禍患留連。干謁不出，株守吉言”。如甲日春占，丙戊日夏占，庚日秋占，三刑全有氣無克，傳逢驛馬劫煞，主守己待時，或不獲已而動，亦動中有成，則應吉象。惟庚寅日三傳申寅巳，末太乙為勾陳刑剋日干，非秋占者多凶象也。餘詳神將吉凶推之。

The symbolic interpretation says: acting solely on one's own strength and being fierce and violent will certainly bring about mistakes; a person going out will soon arrive, and someone who has fled will be seen soon; in a divination about pregnancy, there is fear of giving birth to a child who is mute or deaf, with continuous misfortunes; one wishes to see an official but cannot go out, so it is better to remain loyal to one's original position for good fortune. For instance, if the day stem is Jia in spring, or the day stem is Bing and Wu in summer, or the day stem is Geng in autumn, and the three punishments are all present but each has a strong position, and the four lessons do not attack, and the three transmissions meet the "Post-horse" and "Jiesha," it indicates staying firm and waiting for the right opportunity; even if one must act, success can be achieved in the midst of action, which corresponds to the auspicious signs mentioned above. However, on the day of Gengyin, if the three transmissions are Shen, Yin, and Si, and the final transmission is Si (i.e., "Taiyi") riding on Gou Chen, which also harms and attacks the day stem Geng metal, and if it is not divined in autumn, it is mostly an ominous sign. For other situations, one should judge according to the auspicious or inauspicious nature of each god and general.

如丙辰日申時申將占，伏吟無克，剛日以巳為用，曰自任格。 巳空 申元 寅六 青 青 空 空 辰 辰 巳 巳 辰 辰 巳 丙 巳午未申 辰 酉 卯 戌 寅丑子亥

On the day of Bingchen with the hour of Shen, the month general is also Shen, so the hour and month general are the same. The heaven plate returns to its original palace, resulting in a hidden chant. Bing is lodged in Si, and Si remains on Si. The day branch is Chen, which remains on Chen. There is no mutual control between the upper and lower parts of the four lessons. Since Bing is a yang day, the initial transmission is directly taken from the heavenly stem on the dry branch, which is Si. This is known as the self-appointment pattern. The middle and final transmissions are determined by the three punishments: Si is punished by Shen, so Shen is the middle transmission; Shen is punished by Yin, so Yin is the final transmission. The three transmissions are Si, Shen, and Yin. The initial transmission Si is accompanied by Tian Kong (indicating falsehood and lack of truth), the middle transmission Shen is accompanied by Yuanwu, and the final transmission Yin is accompanied by Liu He. The Si in the first and second lessons both have Tian Kong, while the Chens in the third and fourth lessons both have Qinglong.

凡伏吟無克，柔日以支神為用，曰自信格。柔者陰也，天地神不動不克，如丁巳、辛巳、己巳，自用巳，三傳巳申寅；丁丑、辛丑、己丑用丑，三傳丑戌未；丁未、辛未、己未用未，三傳未丑戌，此自信其己之柔進用於人，故名自信。凡事不能動身，家宅不寧之體也。

Whenever there is a Hidden Chant (伏吟) lesson with no mutual control (相克) among the four lessons, and it falls on a yin day, the initial transmission (初传) is taken from the god on the day branch (日支). This is called "Self-Confidence Pattern" (自信格).the so-called "flexible" refers to yin; the gods on the Heaven Plate (天盘) and Earth Plate (地盘) do not move and do not mutually control each other. For example, on days of Dingsi (丁巳), Xinsi (辛巳), and Jisi (己巳), the self is used as the巳; the three transmissions are巳, 申, 寅; on days of Dingchou (丁丑), Xinchou (辛丑), and Jichou (己丑), the self is used as the丑; the three transmissions are丑, 戌, 未; on days of Dingwei (丁未), Xinwei (辛未), and Jiwei (己未), the self is used as the未; the three transmissions are未, 丑, 戌. This represents relying on one's own weak and flexible side to deal with others, hence the name "Self-Confidence." When this lesson is drawn, nothing can be moved, indicating an unstable home situation.

象曰：“潛藏伏匿，身不自由。逃亡近覓，盜賊內搜。病人喑啞，行者淹留。檢身謹恪，無不優悠”。如三刑全有氣，主不獲己協動事，四季全爭訟及田土事。日用休囚，神將凶，則主凶象。日用旺相，神將吉，則有吉象也。

The image and words say: all things are hidden and concealed, and a person's actions are not entirely under their own control. To find someone who has fled, search nearby; to catch a thief, search within their own home. The sick person will be mute and unable to speak, and the traveler will be detained and unable to return. As long as one examines themselves carefully and behaves with respect and caution, there will be no lack of ease and security. If the three punishments are all present and are in a prosperous and strong state, it indicates being led by others and being forced to act together with people. If the three transmissions are accompanied by the four seasonal deities of the months of chen, xu, chou, and wei, it indicates disputes and matters concerning land and property. If the day stem and the first transmission are in a weak and confined state, and the spirits and generals are凶 (malevolent), then an ominous sign is indicated. If the day stem and the first transmission are in a prosperous and strong state, and the spirits and generals are吉 (auspicious), then a favorable sign is indicated.

假如丁丑日未時未將占，伏吟無克，柔日用丑，為自信格。 丑朱 戌后 未常 朱 朱 常 常 丑 丑 未 未 巳 午 未 申 丑丑未丁 辰 酉 卯 戌 寅丑子亥

Now looking at the divination for Dingchou day at Wei hour, the month general is also Wei, so the hour and month general are the same. The heaven plate remains unchanged, which is a case of hidden chant. The lodging palace of Ding is on Wei, so Wei remains on Wei. The day branch is Chou, which remains Chou. There is no mutual overcoming among the four lessons. Since Ding is a yin day, the spirit on the day branch, Chou, is taken as the first transmission, which is the self-confidence pattern. The middle and final transmissions are determined by the three punishments: Chou punishes Xu as the middle transmission, and Xu punishes Wei as the final transmission, making the three transmissions Chou, Xu, and Wei. The first transmission, Chou, is ridden by the Vermilion Bird (which governs documents, speech, and fire), the middle transmission, Xu, is ridden by the Heavenly Empress, and the final transmission, Wei, is ridden by Tai Chang. Both instances of Wei in the heavenly stems are ridden by Tai Chang, and both instances of Chou in the earthly branches are ridden by the Vermilion Bird. The original text mistakenly places the lower spirits of the four lessons in the third row alongside the earth plate. When reading, one should restore them according to the lesson format.

凡伏吟用起自刑之神，傳行杜塞，為杜傳格。蓋用日則終投於辰，用辰則終投日。次傳復自刑，以沖為末傳。次傳非自刑，以刑為末傳。如壬辰日三傳亥辰戌，壬午日三傳亥午子，乙亥日三傳辰亥巳，乙酉日三傳辰酉卯，皆初傳用日自刑，中傳用辰。次傳支又自刑，取沖為末也。

In cases of a Hidden Chant divination, the first transmission starts with a self-punishing deity, and the three transmissions proceed but eventually become blocked, which is called the "Obstructed Transmission Pattern." The rule is: if the first transmission is derived from the day stem, it must ultimately fall on the day branch; if the first transmission is derived from the day branch, it must ultimately return to the day stem. If the middle transmission is also a self-punishing deity, then the final transmission should be taken as its opposite; if the middle transmission is not self-punishing, then the final transmission is determined according to the three punishments. For example, on a Renchen day, the three transmissions are亥, 辰, 戌; on a Renwu day, they are亥, 午, 子; on a Yihai day, they are辰, 亥, 巳; on a Yiyou day, they are辰, 酉, 卯. These examples all involve the first transmission being derived from the day stem's lodging palace and coinciding with self-punishment, so the middle transmission shifts to the day branch. If the day branch itself is self-punishing, then the final transmission is taken as its opposite.

丁卯、己卯、辛卯日卯子午，皆柔日用辰，取卯支刑子為中傳，子卯兩刑，不復再傳，以子沖午為末傳也。壬申日亥申寅、壬戌日亥戌未，壬子日亥子卯，壬寅日亥寅巳，乙丑日辰丑戌，乙未日辰未丑，乙巳日辰巳申，乙卯日辰卯子，皆用日自刑，中傳支辰，以刑為末傳也。丁酉、己酉酉未丑，辛酉酉戌未，丁亥、己亥亥未丑，辛亥亥戌未，皆用支辰自刑，中傳用日，及日刑為末傳也。蓋用起辰午酉亥自刑，傳刑杜塞，故名杜傳。占事中止，改求則可成也。

On days of Dingmao, Jimao, and Xinmao, the three transmissions are Mao, Zi, and Wu. All of them take the day stem as the initial transmission because on Yin days the day branch is used as the initial transmission. The transmission from Mao to Zi is mutual punishment, so the transmission cannot proceed further, and thus Wu, the opposite of Zi, is taken as the final transmission. On days of Renshen, the three transmissions are Hai, Shen, and Yin; on days of Renxu, they are Hai, Xu, and Wei; on days of Renzi, they are Hai, Zi, and Mao; on days of Renyin, they are Hai, Yin, and Si; on days of Yichou, they are Chen, Chou, and Xu; on days of Yiwei, they are Chen, Wei, and Chou; on days of Yisi, they are Chen, Si, and Shen; on days of Yimao, they are Chen, Mao, and Zi. In all these cases, the initial transmission is taken from the day stem's lodging palace, resulting in self-punishment, the middle transmission is taken from the day branch, and the final transmission is determined by the three punishments. On days of Dingyou and Jiyou, the three transmissions are You, Wei, and Chou; on days of Xinyou, they are You, Xu, and Wei; on days of Dinghai and Jihai, they are Hai, Wei, and Chou; on days of Xinhai, they are Hai, Xu, and Wei. In these cases, the initial transmission is taken from the day branch, resulting in self-punishment, the middle transmission is taken from the day stem, and the final transmission is determined by the god punished by the day stem. In summary, whenever the initial transmission starts from the self-punishing positions of Chen, Wu, You, or Hai, the three transmissions are all blocked by punishment, so it is called "Du transmission." In divination, this indicates that the matter will experience a halt in the middle, and changing direction to seek another way can lead to success.

象曰：“居者將移，合者將離。道由中止，事宜改為。傳陽人至，傳陰未歸。占人求物，不出庭除”。如將乘龍常貴人，身吉坐而獲喜。見虎合二馬，靜中有動，人信到門。見勾陳沉屈不伸，動止稽留。見太陰，陰私難明。見天空，主虛詐。見六合孟神，傳陽生男子，或子午全，則主道路及望信事。卯酉全，主門戶事。四季全，主爭訟田產事。四孟全，主不獲已與人協動事。日用旺相有吉象。

The symbolic interpretation says: those who are staying will be moving, and those who are partners will be separating; the journey is interrupted halfway, and the matter should be approached in a different way; if the three transmissions are yang, the traveler has already arrived; if the three transmissions are yin, the traveler has not yet returned; whether divining a person or searching for an object, the result will not go beyond the family courtyard. Regarding the heavenly generals: if they are riding the Azure Dragon, Tai Chang, or Nobleman, the person is safe and sitting quietly will bring good fortune; if they are encountering the White Tiger and Liu He, along with the Heavenly Horse and Post-horse, there is still movement hidden within stillness, and a message will arrive at the door; if they are encountering Gou Chen, there will be stagnation and suppression, and both movement and stillness will be hindered; if they are encountering Tai Yin, private matters will be hard to uncover; if they are encountering Tian Kong, it indicates false words and deceit. If Liu He is on the four young positions of寅,申, 巳, and 亥, and the three transmissions are yang, it indicates the birth of a son; if the three transmissions include both 子 and 午, it indicates matters related to travel and the expectation of news; if they include both 卯 and 酉, it indicates matters concerning the household; if they include all four seasonal positions of 辰, 戌, 丑, and 未, it indicates disputes over land and property; if they include all four young positions of 寅, 申, 巳, and 亥, it indicates being forced to act together with others. If the day stem and the first transmission are in a prosperous and strong state, it indicates a favorable omen.

假如壬辰日酉時酉將占，剛日用自刑，中傳支辰，又自刑，取沖戌為末傳，曰杜傳格。 亥空 辰蛇 戌白 蛇 蛇 空 空 辰 辰 亥 亥 辰 辰 亥 壬 巳午未申 辰 酉 卯 戌 寅丑子亥

On a Renchen day at You hour, the lesson is cast with the month general also being You, so the hour and month general are the same. The Heaven Plate remains stationary, which is a Hidden Chant. The lodgment palace of Ren is in Hai, and Hai remains on Hai. The day branch is Chen, which remains Chen. There is no conflict among the four lessons. Since Ren is a yang day, the initial transmission should normally be the god on the heavenly stem, which is Hai. However, Hai is a self-punishing god, so it cannot be used. Therefore, the middle transmission is taken from the day branch Chen. But Chen is also self-punishing, so the final transmission must be the opposite of Chen, which is Xu. The three transmissions are Hai, Chen, and Xu, forming the Du Transmission pattern. The initial transmission Hai is accompanied by Tian Kong, the middle transmission Chen is accompanied by Teng Snake, and the final transmission Xu is accompanied by Bai Hu. The heavenly stem's two lessons both have Hai accompanied by Tian Kong, and the earthly branch's two lessons both have Chen accompanied by Teng Snake.

《訂訛》：伏吟，十二神各居本位，如子加子、丑加丑之類。有克以克者為用，中取初傳所刑，末取中傳所刑。蓋俯伏本家不能變動，只有呻吟愁嘆而已，故名伏吟。占主屈不得伸，靜中思動。

The "Ding'E" says: "Fu Yin" refers to the twelve heavenly spirits each remaining at their own position, such as Zi added to Zi, Chou added to Chou, and so on. If there is mutual control among the four lessons, then the one that is mutually controlled is taken as the first transmission; the middle transmission is taken from the god that is punished by the first transmission; and the final transmission is taken from the god that is punished by the middle transmission. The entire lesson pattern is confined within its own gate, unable to move, left only with groaning and lamentation, hence it is called "Fu Yin." In divination, it indicates a situation where one is oppressed and unable to express oneself, remaining still yet with restless thoughts.

自任者，伏吟課陽日無克，取干上神為用，中末傳取刑。蓋天地鬼神不動不克無所取，擇自任其己之剛進用於時，故名自任。占主自強出頭而當閉塞，惟柔順守靜吉而事成也。若任己過剛，必成愆咎。行人立至，然亦本家暫出之人，原非遠也。失物逃亡，俱不遠。胎孕啞聾，禍患流連。病主不語而呻吟，淹滯歲月，干謁不出。此課如甲日春占，丙日夏占，庚日秋占，壬日冬占，三刑有氣無克，傳逢驛馬，或不得已而動，亦動中有成也。

The concept of "self-reliance" refers to a situation where the hidden chant is on a yang day and there is no mutual control. In such cases, the initial transmission is taken from the day stem's heavenly stem, and the middle and final transmissions are determined by the three punishments. Since the heavenly and earthly stems, ghosts, and spirits do not move or control, there is nothing else to take, so one must rely on their own strong side at the right time, hence it is called self-reliance. In terms of divination, it indicates a tendency to be strong and to take the initiative, but if the timing is unfavorable and things are blocked, only by being gentle and quiet will fortune be favorable and matters be accomplished. If one relies solely on strength, misfortune is sure to follow. Those who are going out will arrive immediately, but they are only temporary family members who do not go far. Lost items and those who have run away will not go far either. In matters of pregnancy, there is fear of giving birth to a child who is mute or deaf, leading to continuous misfortunes. In matters of illness, the patient will not speak but only moan, and the illness will last for many years. One who wishes to seek favor with the powerful will be unable to leave the house. If this lesson occurs on a Jia day in spring, a Bing day in summer, a Geng day in autumn, or a Ren day in winter, and the three punishments are in harmony while the four lessons have no mutual control, and the three transmissions also meet the post-horse, then even if one is forced to move, success can be achieved within the movement.

自信者，伏吟課陰日無克，取支上神為用，中末傳取刑，自信其在己之柔而自用，故名自信。占主不能動身，乃家宅不寧之兆。此課與自任課占病產盜逃俱同，訟獄俱主土田，關梁俱主杜塞，惟行人則自任立至，自信難期。出行則自任欲行中止，自信潛藏不出。若有丁馬俱可言動。

the so-called "self-confidence" refers to a situation where the Hidden Chant lesson occurs on a yin day and there is no mutual control. In such cases, the god at the day's branch is taken as the first transmission, and the middle and final transmissions are determined according to the three punishments. This is because it relies on one's own gentle and compliant nature to take action, hence it is called self-confidence. In terms of divination, if the subject is unable to take initiative, it indicates instability at home. This lesson is similar to the self-assumed lesson in matters of illness, childbirth, theft, and fleeing: lawsuits are indicative of disputes over land, and inquiries about passageways and bridges suggest blockages. The difference lies in the case of a traveler—self-assumed lessons indicate the person will arrive soon, while self-confidence lessons suggest an uncertain return date. For travel, self-assumed lessons indicate the person intends to go but stops halfway, while self-confidence lessons suggest the person will not go at all. If the lesson contains the "ding god" or the post-horse, both lessons can be interpreted as indicating movement.

杜傳者，伏吟課發用干自刑，則次傳取支；發用支自刑，則次傳取干。次傳非自刑，末傳仍取刑。次傳復自刑，則末傳取沖，蓋傳行杜塞，故名杜傳。占主事中止，改圖則可成。

The "Du Chuan" refers to a situation in a hidden chant divination where the first transmission takes the day stem's lodging palace and coincidentally encounters self-punishment; then the middle transmission changes to take the day branch. Alternatively, if the first transmission takes the day branch and encounters self-punishment, the middle transmission changes to take the day stem. If the middle transmission is not a self-punishing deity, the final transmission is still determined by the three punishments. However, if the middle transmission is also a self-punishing deity, the final transmission takes its opposite. The three transmissions are all blocked by punishment and cannot proceed smoothly, hence it is called "Du Chuan." In divination, this indicates that matters may be halted midway, and changing the plan may lead to success.

《觀月經》：自任卦，剛日伏吟，名隔山照水。天地伏吟卦，陰陽歸本家。十二神將各歸本家，如子加子、丑加丑是也。剛以日來用，刑處作中涯。剛日取日為用。如甲用寅、丙戊用巳、庚日用申、壬日用亥為初傳，刑處為中傳也。末在刑沖處，三傳立爪牙。中傳刑處為末傳，若遇自刑，更用沖處也。居者將離析，逃亡路不遐。剛日伏吟自任，主家中不寧，的有哭泣，定主分離之事，若占逃亡不遠也。

"The Observing of the Menstrual Cycle" discusses the self-occupied hexagram: on a yang day, the hidden chant is this hexagram, also known as "Looking at Water Across a Mountain." The mnemonic says that when the heavens and earth both engage in hidden chant, yin and yang each return to their own palace—meaning the twelve heavenly spirits return to their respective palace positions, like Zi added to Zi, Chou added to Chou, and so on. "The strong use the day stem, and punishment occurs at the middle boundary" means that on a yang day, the spirit of the day stem's lodging palace is used as the first transmission. For example, on Jia day, use Yin; on Bing or Wu day, use Si; on Geng day, use Shen; on Ren day, use Hai. Then take the place it is punished to as the middle transmission. "The end is at the place of punishment and clash, and the three transmissions establish the claws and teeth" means that the place punished by the middle transmission is the end transmission; if the middle transmission encounters self-punishment, use its opposite instead. "The one who resides will leave and separation occurs, the person fleeing does not go far" means that on a yang day, the hidden chant of self-occupation indicates that the family is not at peace, there will certainly be crying and separation; if it is about a person fleeing, the person does not run very far."

自信卦，柔日伏吟。自信伏吟體，同前分兩者。六辰柔日用，柔日用辰為初傳，巳酉丑亥卯未是也。刑處作中程。末在刑沖處，以初傳刑處為中傳，中傳刑處為末傳。中傳自刑以沖處為末傳也。假令丑日丑為初傳，丑刑戌為中傳，戌刑未為末傳。三傳為兄弟。忽然值惡將，破散別離情。值惡將者，主破散、哭泣、逃亡、離別之兆也。剛日刑中正，柔日宅內驚。剛日伏吟卦欲刑中正，柔日伏吟卦主家宅動搖不寧也。

Now discussing the self-confidence hexagram, which is the hidden chant on a yin day. The rhyme says that self-confidence and hidden chant belong to the same category, but they are divided into two paths according to the yin and yang. "Six branches on the soft day" means that on a yin day, the initial transmission is taken from the day's branch deity. These are the six branches:巳, 酉, 丑, 亥, 卯, 未. "The punished place becomes the middle transmission, and the end is at the place of punishment and clash" means that the deity punished by the initial transmission becomes the middle transmission, and the deity punished by the middle transmission becomes the final transmission; if the middle transmission is self-punishing, then its opposite branch is taken as the final transmission. For example, on a丑 day, the initial transmission is丑, which punishes戌, making戌 the middle transmission, and戌 punishes未, making未 the final transmission. The three transmissions are like brothers in succession; when encountering an evil general, there is a situation of breaking apart and dispersing—those who ride on evil generals indicate signs of breaking apart, crying, fleeing, and separation. "On a strong day, the punishment is proper; on a soft day, the house is startled" means that on a yang day, the hidden chant hexagram focuses on proper punishment, while on a yin day, the hidden chant hexagram indicates disturbance and unrest within the house.

《心鏡》：任信伏吟神，行人立到門。失物家內盜，逃者隱鄉鄰。病合難言語，占胎聾啞人。訪人藏不出，行者卻回輪。

The Xin Jing says: The two types of Fu Yin divination, self-reliance and self-confidence, indicate that a traveler will arrive home immediately. If divining about lost property, it suggests someone in the family has stolen it. If divining about a person fleeing, it indicates the person is hiding among neighbors. If divining about illness, the patient is likely unable to speak. If divining about pregnancy, it warns of a child who may be deaf and mute. If visiting someone, the person will avoid appearing. If someone has already left, they will return.

《袖中金》：伏吟，支干各居其位，日辰只有兩課，用刑以起傳。剛日自任，柔日自信，占事靜則宜，動則滯，藏匿不動之象。主事屈不得伸，靜中鬼動，且藏伏而呻吟，豈能已哉。考用見日則舍陰，用辰則舍陽，故天地不備，陰陽獨彰，實為不足之體。

The book "Xiu Zhong Jin" says: In a Hidden Chant lesson, the day stem and day branch each remain in their own position. Only two lessons can be arranged on either side of the day stem and day branch, relying entirely on the Three Punishments to generate the three transmissions. On a yang day, the movement is self-directed; on a yin day, the movement is self-trusted. Matters should be still and not active; once movement begins, it becomes blocked, indicating a hidden and unmoving situation. This lesson signifies that affairs are constrained and unable to develop, with hidden evils moving secretly in stillness. People can only hide and groan, unable to stop. Upon careful examination of its method of selection: the first transmission takes the day stem, thus abandoning the yin side; the first transmission takes the day branch, thus abandoning the yang side. Therefore, the heavens and earth disks cannot both be present, and yin and yang only one side is evident, making it truly a lesson of deficiency and incompleteness.

然有克無克，三刑自刑，至於六乙日財多害己，六癸日否極泰來，六甲丙庚有祿有馬，六戊日有三奇，六壬日自刑，壬辰、壬午重犯，壬申日不為空亡，丁巳、辛日用支無德。陽日先刑後沖以見伏外，陰日刑害破沖以見伏內，皆是刑中有害，破中有合，凶中有吉，禍福倚伏，不可一概而推，更有助刑戕德，歲月、日辰、沖破、空亡，全在五行德、馬、天官、神煞、刑沖破害，詳之可也。

However, although both are instances of hidden chant, there are differences between those that involve a clash and those that do not; there are also differences between the three punishments and self-punishment: on six days with the day stem 乙, the wealth is abundant but harmful to oneself; on six days with the day stem 癸, fortune turns from bad to good; on six days with the day stem 甲, 丙, or 庚, there are respective禄神 and The Post-horse to rely on; on six days with the day stem 戊, there are the three marvels; on six days with the day stem 壬, there is self-punishment, with Renchen and Renwu days being especially severe; on Renshen day, it is not considered as Kongwang. On Dingsi day and various 辛 days, the day branch is used but the virtue god is not obtained. On yang days, the punishment is first received and then a clash occurs, with the hidden chant appearing externally; on yin days, the punishments, harm, destruction, and clashes are intertwined, with the hidden chant appearing internally. These are all cases where punishment includes harm, destruction includes union, and evil contains good; fortune and misfortune depend on each other and cannot be treated as a single case. In addition, there are situations where assistance to punishment harms virtue, as well as the influence of the sovereign year, month builder, day stem and day branch, clashes and destruction, and Kongwang, all of which must be considered together with the five phases' virtue gods, The Post-horse, 天官, and various divine omens, as well as the punishments, clashes, destructions, and harms, in order to make an accurate prediction.

《指要》：自任自信，天地如一，隱伏未發之象。靜則宜，動則滯。一雲主事藏匿不動，靜中求勞，有屈不得伸之象。失物不遠，訪人不出，病主不言語而呻吟。《心鏡》云：行人立至門者，是本家暫出之人，非遠行人至也。陽日尚可言立歸，陰日則難期矣。蓋所主皆遲也。

The "Zhi Yao" says: The two categories of self-reliance and self-confidence are when the Heaven Plate and Earth Plate completely coincide, indicating a hidden and unmanifested situation; it is suitable for stillness rather than movement, and once movement occurs, it becomes sluggish. Another interpretation says that the main matter is concealed and motionless, and within stillness, one needs to exert mental effort, showing a situation of being restrained and unable to express oneself. Lost items are near at hand, inquiries about people result in the person being inquired about refusing to show their face, and in cases of illness, the patient remains silent and only moans. The "Xin Jing" says that a traveler will arrive at the door immediately, referring to someone who has temporarily left home, not someone returning from a long journey; on a yang day, it can be said that they will return immediately, but on a yin day, the return date is uncertain. In summary, the matters indicated by this divination lesson tend to be slow and delayed.

凡課十二神各居沖位，取相剋為用，曰返吟課。蓋諸神返其位，坎離交易，震兌互換，日辰陰陽往來克賊，反覆呻吟，故名返吟。凡占來者思去，離者思歸，得失未可一定，惟有利復舊事。統震之體，重重震驚之課也。

Whenever the twelve heavenly spirits fall in positions opposite to their respective mansions during the casting of a divination, the first transmission is chosen as the one that is mutually controlling with the other. This is called "returning echo lesson." Its cause is that the month general and the time of divination are in opposition six positions, causing all spirits to flip to the opposite side: the northern Kan position exchanges with the southern Li position, the eastern Zhen position exchanges with the western Dui position, and the yin and yang of the day stem and day branch mutually control each other, repeatedly echoing and sighing. Therefore, it is called "returning echo." When this lesson is obtained, those who want to leave are reluctant to go, and those who want to leave are eager to return, and neither gain nor loss is determined. Only returning to old matters and resuming old occupations is beneficial. It corresponds to the Zhen hexagram of the Zhou Changes, representing a lesson pattern of being startled repeatedly one after another.

象曰：“高岸為谷，深谷為陵。得物乃失，敗物反成。安營離散，出陣虛驚。得生於外，害人自承”。如巳亥巳返吟，多主改動取索，財物文章事。卯酉卯，占家宅門戶道路事。寅申寅，占遠行移動爭訟事。遇凶神凶將，主損失，雖動無益，有重重驚惱，則應六五“往來，厲億”凶象。遇吉神將，主赴省求恩，轉官之喜，則應初九“笑言啞啞”吉象也。

The imagery and words from the "Book of Poetry" are used in the interpretation: a high embankment becomes a deep valley, and the deep valley becomes a mountain range; something you have in hand is lost, and something you thought would fail turns out to succeed; the camp that is set up will scatter, and the army that is arrayed will face a false alarm; vitality comes from outside, but calamity must be borne oneself. Specifically, the three transmittances (三传) of巳,亥, and巳 are repeated in a returning manner, often indicating matters of change, demands, and documents related to property; the three transmittances of卯,酉, and卯 relate to matters concerning the family residence, doors, and roads; the three transmittances of寅,申, and寅 relate to matters of long journeys, relocation, and disputes. If an Inauspicious Spirit (malevolent deity) and Inauspicious General (malevolent general) are encountered, there will be losses, and although action is taken, it will bring no benefit, and there will be continuous disturbances and troubles, corresponding to the ominous image of the sixth line of the Zhen hexagram, "Zhen comes and goes with danger." If a吉神 (benevolent deity) and吉将 (benevolent general) are encountered, it indicates a favorable situation, such as seeking favor in the capital, or a promotion in official position, corresponding to the auspicious image of the first line of the Zhen hexagram, "The ruler laughs joyfully."

如庚戌日寅時申將占，十二神各居沖位，為返吟格。 寅白 申蛇 寅白 六 元 蛇 白 戌 辰 申 寅 辰 戌 寅 庚 亥子丑寅 戌 卯 酉 辰 申未午巳

On Gengxu day, at the hour of Yin, the month general is Shen. Shen and Yin are directly opposing each other. Furthermore, after placing the heavenly plate, each god is positioned in the palace that is opposite to its own. This forms the pattern of reverse repetition. Geng is lodged in Shen, and Shen has Yin on top, so the first transmission is Yin with Geng on top. Yin has Shen on top, so the second transmission is Shen with Yin on top. The day branch is Xu, and Xu has Chen on top, so the third transmission is Chen with Xu on top. Chen has Xu on top, so the fourth transmission is Xu with Chen on top. Among the four lessons, the first lesson has Yin wood on top and Geng metal below, with the lower element overcoming the upper one, which is called 'thief'. This is taken as the first transmission, so the first transmission is Yin. Yin has Shen on top, which is the second transmission. Shen has Yin on top, which is the third transmission. The three transmissions are Yin, Shen, and Yin, repeating back and forth, clearly showing the pattern of reverse repetition. The first and third transmissions, Yin, both ride on 'White Tiger', the second transmission, Shen, rides on 'Teng Snake'. The four lessons also contain 'Liu He' and 'Black Tortoise'.

凡返吟課無相剋，以支辰傍射敵上神為用，曰井欄格。蓋返吟多相剋，無克惟四日，己丑、丁丑、辛未、辛丑。然丑無克，以丑宮癸水遙射巳宮丙火；未無克，以未宮己土遙射亥宮壬水。故丑日以巳上亥神為用，未日以亥上巳神為用。如傍井倚欄，斜沖射之，不易井外，故名井欄射。井欄無來去，必中投辰上神，而末投日上神為傳，此其法也。占者無事依倚，一身兩用之體也。

In a reverse echo chart, if none of the four lessons are mutually controlling, the first transmission is determined by the day branch's opposite god, using the upper god of that opposite position. This is called "Well Frame Pattern." Reverse echo charts usually involve mutual control, but when there is no mutual control, it only occurs on the days of Jichou, Dingchou, Xinwei, and Xinchou. On days with Chou, since there is no mutual control, the癸water hidden in the Chou palace is used to remotely shoot at the丙fire in the Si palace; on days with Wei, since there is no mutual control, the己earth hidden in the Wei palace is used to remotely shoot at the壬water in the Hai palace. Therefore, on Chou days, the initial transmission is taken from the亥god at the Si position on the earth plate, and on Wei days, the initial transmission is taken from the巳god at the Hai position on the earth plate. This situation is like a person leaning against the well frame, shooting at the well from the side, but the arrow cannot exit the well mouth, hence it is called "Well Frame Shooting." Since the well frame has no incoming or outgoing, the middle transmission must fall on the upper god of the day branch, and the final transmission must fall on the upper god of the day stem. This is the fixed method for determining the transmissions. When this chart is drawn, it is like having no support, and one body has to serve two purposes.

象曰：“行人阻遏，盜賊相攻。內外多怪，上下不恭。傍求事就，直求道窮。三傳救護，喜見青龍”。如神將凶則有凶象，吉則有吉象。

The image text says: The person going out meets obstacles and cannot proceed; thieves come to attack each other; strange events occur both inside and outside the home, and there is no harmony between superiors and inferiors; one can still accomplish things by taking a roundabout approach, but going straight ahead leads to no way out; among the three transmissions, if there is a deity of protection, it is most pleasing to see the Azure Dragon. In summary, if the divine general is auspicious, auspicious signs appear; if it is inauspicious, inauspicious signs appear.

假如正月辛丑日巳時亥將占，反吟無克，以丑支遙射巳上亥為用，曰井欄射格。 亥青 未蛇 辰陰 白 蛇 勾 陰 丑 未 戌 辰 未 丑 辰 辛 亥子丑寅 戌 卯 酉 辰 申未午巳

For example, on the day of Xinchou in the first lunar month, starting a divination at the hour of Si, the month general is Hai. Hai and Si are in opposition, so all the heavenly palace deities are reversed to their opposite palaces, which is called reverse chanting. The Azure Dragon (青龙) is located in Xu, and Xu has Chen, so the first transmission is Chen with Jia; Chen has Xu, so the second transmission is Xu with Chen; the day branch is Chou, and Chou has Wei, so the third transmission is Wei with Chou; Wei has Chou, so the fourth transmission is Chou with Wei. The four lessons are mutually generating and not in conflict, so the method of well-lan shooting is used: the day branch Chou is remotely directed to the opposite Si palace, taking the earth palace Si position's Hai as the first transmission. The middle transmission is directed to the day branch deity Wei, and the final transmission is directed to the day stem deity Chen. The three transmissions are Hai, Wei, and Chen, forming the well-lan shooting pattern. The first transmission Hai is accompanied by the Azure Dragon, the middle transmission Wei is accompanied by the Teng Snake, and the final transmission Chen is accompanied by Tai Yin.

《訂訛》：返吟，亦名無依，十二神互換其位，有克照常克賊比涉等項論。彼此相沖往來，諮嗟不寧，故名返吟。且十二神各易本位，無所憑藉依附，故名無依。

"The Ding'e says: Reverse recitation is also called 'wu yi' (no reliance). It is when the twelve heavenly kings exchange positions. If there is mutual control, the first transmission is still determined according to the usual rules of zhe ke, bi yong, and she hai. The upper and lower mutually conflict, coming and going, so one can only lament and sigh, unable to attain peace, hence called 'reverse recitation'; moreover, all the twelve kings have left their original positions, thus having no reliance and no place to depend on, so it is also called 'wu yi'."

占主事帶兩途，遠近繫心，往返無常，欲動不動。禍自外來，事從下起。背逆分離，有疑莫決。安營離散，出陣敗奔。來者思去，去者復來。得失未有一定，巢穴改宮易位，親情無始終，病亦兩症相侵，行多反覆。惟利復舊事。大都凡動無憑，但當久動思靜而已。巳亥巳占改動、取索、財物、文字事，卯酉卯占家宅、門戶、道路事，寅申寅占遠行、移動、爭訟事。神將凶俱主凶動，有重重驚惱。此課多主動，若去來空亡又不以動論。

In divination, if an affair involves two paths, both distant and near, and the mind is constantly wavering, unable to decide, then misfortune comes from outside and disputes arise from below. People part ways, yet doubts remain unresolved. Those who are settled may scatter, and those who go out may flee. Those who come wish to leave, while those who leave return. Gain and loss remain uncertain, residence changes, family relationships are incomplete, and illness involves two conflicting conditions. Travel is repeated and uncertain. Only restoring old matters brings benefit. Generally, all actions lack support, and one should seek stillness after prolonged movement. If the three transmissions are巳,亥,巳, it concerns movement, debt, property, and documents. If they are卯,酉,卯, it concerns home, gates, and roads. If they are寅,申,寅, it concerns long journeys, relocation, and disputes. If the spirits and generals are凶, then movement brings disaster, and troubles follow one after another. This lesson is mostly about action, but if both directions fall into Kongwang, then it cannot be judged by movement alone.

井欄射，亦名無親。返吟課無克，以支辰斜射為用，中傳取支，末傳取干。蓋無克者，惟丁未、己未、辛未、丁丑、己丑、辛丑六日。丑無克，以丑宮癸水遙射巳宮丙火，未無克，以未宮己土遙射亥宮壬水。故丑日以巳上亥神為用，未日以亥上巳神為用。如傍井倚欄，斜沖射之，不出井外，故名井欄射。全是沖開渙散不屬，故又名無親。

The term "Well Bracket Shooting" is also called "No Kinship." In a reverse transmission lesson, when the four lessons are not being overcome, the first transmission is obtained by taking the day branch diagonally, the middle transmission is taken from the god above the day branch, and the final transmission is taken from the god above the day stem. Only six days qualify for this condition: Dingwei, Jiwei, Xinwei, Dingchou, Jichou, and Xinchou. When there is no overcoming on Chou, the癸water in the Chou palace is used to shoot remotely at the丙fire in the Si palace; when there is no overcoming on Wei, the己earth in the Wei palace is used to shoot remotely at the壬water in the Hai palace. Therefore, on Chou days, the initial transmission is taken from the Hai position on the earth plate's Si position, and on Wei days, the initial transmission is taken from the Si position on the earth plate's Hai position. This is like leaning against the well bracket and shooting diagonally inward, where the arrow cannot leave the well mouth, hence it is called "Well Bracket Shooting." The entire lesson pattern is completely dispersed, scattered, and not connected, hence it is also called "No Kinship."

占主內外多怪，上下睽隔，井上架木，易欹易斜，不能長久之象。動則宜，靜則擾。事無憑依，一身兩用，傍求易就，直道難容，凡事速成易破。此課如遇吉神良將，凡事半遂，尤喜見青龍救護也。

Divination interpretation: Strange events occur both inside and outside the family, with people at odds and separated; it is like several pieces of wood placed on top of a well, which tilt easily when pressed or touched, indicating an unstable situation. This reading favors action rather than inaction, as remaining still may lead to disturbance. Matters lack support, and one person must take on the role of two. It is easier to achieve goals by taking an indirect approach rather than a direct one. Things may develop quickly but also collapse quickly. If fortunate deities or capable generals are involved, about half of the matter may be accomplished, especially if the Azure Dragon appears to provide protection.

《觀月經》：返吟無依卦。己未連丁未，返吟是兩般。此二卦為無依也。假令亥將巳時占，丁未日，一課丑丁，二課未丑，以未直中亥上見太乙為初傳也。此二課猶屬八專，陰日逆退三辰為用，初傳日上丑，辰上亦是丑作中末傳也。己未日同。臣背明君意，子欺怨父心。無端須絕後，有罪自相擒。更若逢凶將，乖狡禍尤深。此返吟二課更逢凶將，故主災禍也。

The "Observing the Monthly Cycle" text discusses the reverse transmission without support in the hexagram. On the days of Jiwei and Dingwei, the reverse transmission is taken differently from other reverse transmissions, and can be viewed in two ways—both days belong to the category of no support. For example, using the亥 general (Heavenly Stem) added to the巳 hour to cast the divination, when encountering the day of Dingwei, the Ding is lodged in the Wei palace, and the Wei position has the Chou, so the first transmission is Chou added to Ding. The Chou position has the Wei, so the second transmission is Wei added to Chou. According to the well frame method, the Wei is directly opposite the亥 palace, so the亥 position on the earth plate, which has the巳 (the name of the month general is "Taiyi"), is taken as the first transmission. However, these two divinations also meet the conditions of the eight special transmissions. According to the method of reversing three trines for yin days, the first transmission falls on the day stem's god Chou, and the day branch's god is also Chou, so it is used as the middle and final transmissions. The situation on the day of Jiwei is the same. The rhyme says: the intention of ministers abandoning a wise sovereign, sons deceiving and resenting their fathers; there will be worries of no descendants without cause, and those who already have guilt will fall into a trap; if further encountering凶 generals, rebellious and cunning, misfortunes will be especially severe. This refers to the reverse transmissions on these two days encountering凶 generals, hence indicating calamity.

返吟：返吟居易位，坎戶入離宮。返吟有不克，柔日以辰沖。無克者，丁丑、辛丑、丁未、己未、辛未、己丑，以辰直沖為用也。沖處初傳發，臨辰卻作中。雖然看日上，所見乃為終。假令正月將辛丑日巳時占，一課辰辛，二課戌辰，三課未丑，四課丑未，俱不相剋，用丑直沖，巳上見登明為初傳也，以辰上見小吉為中傳，日上見天罡為末傳也。此是課家法，學人莫亂攻。看是辰沖何神為用，辰中、日末是課法也。

In the case of a reversed transmission, all twelve heavenly stems are changed in position, with the gate of the northern Kan palace moving into the southern Li palace. Reversed transmissions can also be without mutual control; in such cases, on Yin days, the day branch is used to directly oppose and determine the initial transmission. Days without mutual control are: Dingchou, Xinchou, Dingwei, Jiwei, Xinwei, and Jichou. On these days, the initial transmission is determined by the day branch directly opposing its opposite. The heavenly stem on the opposing position becomes the initial transmission, the heavenly stem on the day branch becomes the middle transmission, and then the heavenly stem on the day stem is observed to determine the final transmission. For example, in the first month with the Hai general (Dengming) at the hour of Si, on the day of Xinchou, the four lessons are: Chen added to Xin, Xu added to Chen, Wei added to Chou, and Chou added to Wei. None of the four lessons are in mutual control, so the day branch Chou directly opposes its opposite. On the earth plate at the position of Si, we find Hai (the name of the month general, Dengming) as the initial transmission. On the day branch, we find Wei (the name of Xiaoji) as the middle transmission. On the day stem, we find Chen (the name of Tiangang) as the final transmission. This is the established method of the壬课 school. Learners should not arbitrarily fabricate interpretations. The key point is to observe which heavenly stem is opposed by the day branch and use that as the initial transmission. Then, the heavenly stem on the day branch is used for the middle transmission, and the heavenly stem on the day stem is used for the final transmission. This is the method of the lesson.

凶卦盜賊起，凶卦為傷，盜賊以應也。去者路難通。父子不和睦，主父子分離，有路難通不和順也。親情無始終。三傳如有救，翻禍見青龍。青龍是卦中喜神，重審卦注。定主反禍為福者也。

The song says, "A凶卦 indicates thieves arise," meaning that if the lesson pattern is凶, it leads to injury, and the matter of thieves will be fulfilled. "Those who have left find the road difficult to travel" means that those who have departed encounter obstacles on their way. "Father and son are not harmonious" indicates separation between father and son, difficulty in travel, and lack of harmony between them. "Family affection has no beginning or end" means that the relationship with relatives is difficult to conclude well. "If the three transmissions have a rescue, misfortune turns into the Azure Dragon" means that the Azure Dragon is the auspicious deity in this lesson. For details, refer to the annotations of "重审课"; as long as it appears, it will certainly turn misfortune into good fortune.

《心鏡》：無依是返吟，逃者遠追尋。合者應分散，安巢別改林。守官須易位，結友也分襟。臣子俱懷怨，夫妻有外心。所為多重複，占病兩般侵。

The "Heart Mirror" says: "No reliance indicates a reverse repetition." When predicting a person's escape, the person has run far away, so one must search far; originally partners should be separated; a built nest must be moved to another forest. Officials must be transferred to different posts; friends will part ways; both ministers and sons harbor resentment; husbands and wives have outside attachments. Matters done repeatedly indicate that the same thing happens again and again; when predicting illness, it means two diseases interfere with each other.

《袖中金》：返吟，陰陽各異其位，刑沖破害，事帶兩端。天地乖隔，南北相違。睽而復合，反而復往。欲不動則擾亂。又云，無依是返吟，刑沖破害，事帶兩途，遠近繫心，更相仇怨。且反覆而呻吟，是無預奪而嘆息也。睽而復合，反而更往，欲動不動，疑貳不決，事從外起，臣慢其君，子逆其父，夫妻離背，朋友失義，凡動無得，何以依戀。惟當久動思靜。

The "Xiu Zhong Jin" says: A reverse lesson involves yin and yang swapping positions, with punishment, clash, destruction, and harm all present, and matters always involving two sides. Heaven and earth are separated and disconnected, with north and south opposing each other; talent is discordant yet comes together, and then turns back yet moves forward; thoughts cannot be settled, yet are disturbed instead. It also says: Being without support is reverse, with punishment, clash, destruction, and harm all present, one matter splitting into two paths, distant and near both troubling the heart, and mutual resentment arising. Turning over and over in lamentation, it is as if no one takes anything away, yet one sighs alone. Separated yet reunited, turning back yet moving forward, wanting to act yet unable to, the heart hesitating between two options; troubles arise from outside, ministers neglecting the sovereign, sons rebelling against fathers, couples separating and abandoning each other, friends losing their loyalty; any action brings nothing, so what can one cling to? Only after prolonged movement, turning to stillness is the way.

柔日非一事，須有兩事，事成亦破。子午乘蛇，官病災凶。卯酉乘合，人離財散。寅申乘龍，隔牆有禍。巳亥辛日減德，辰戌多凶，不論空亡。丑未不吉。惟癸日約期不爽。六陰日謂之井欄課，如井上架木，易欹易斜，不能長久之象也。

On an odd day, when the divination shows a reversed pattern, there are often not just one but two matters involved, and even if the matters are resolved, there will still be a breakdown. If the '子' and '午' branches are accompanied by 'Teng Snake', it indicates disputes, illness, and misfortune. If the '卯' and '酉' branches are accompanied by 'Liu He', it suggests discord among people and loss of wealth. If the '寅' and '申' branches are accompanied by 'Azure Dragon', it indicates misfortune even if there is a wall between. The '巳' and '亥' branches, when appearing on days with 'Xin', will weaken the power of the moral spirits. The '辰' and '戌' branches are generally ominous, and even if they fall into 'Kongwang', they are unavoidable. The '丑' and '未' branches are also not auspicious. Only on a 'Gui' day, the agreed-upon time will not be missed. As for the reversed patterns on the six odd days, they are called 'Well Frame Lesson', like a wooden frame on a well's mouth, which tilts easily when pressed or touched, indicating an unstable situation that cannot last long.

《指要》：天地乘隔，南北相違之象。占事動則宜，靜則擾，主兩事。俱陰主滯，用旺相始宜。所主皆速。卯酉上發用，主門戶動搖。若遇井欄射取傳，占事難成易破，雖遇吉神，亦是半遂。一雲反覆不定，病主兩症。

The "Zhi Yao" says: Reverse transmission indicates a situation where heaven and earth are separated and the north and south are in conflict. When divining, it is favorable to movement rather than stillness; once stillness occurs, it will be disturbed, and one divination will bring about two matters. If all three transmissions are yin, it indicates delay; only when the first transmission is prosperous and strong is it considered appropriate. The matters it indicates usually come quickly. If the first transmission occurs on卯 or酉, it indicates instability in the household. If the method of taking transmission is well-barrel shooting, the divination indicates difficulty in achieving success and ease in failure, even if a good deity is encountered, only half of the matter can be fulfilled. Another view is: this lesson is unstable, and when divining about illness, it indicates the occurrence of two diseases at the same time.

凡課用神、日辰旺相，吉神在中，為三光課。蓋日為人，旺相，不但諸鬼不能勝，而人口又能崢嶸，一也；辰為宅，旺相，不但宅居廣寬，而諸邪又不能入，二也；用神為日用動作，旺相，不惟所干無阻，而又事得光耀，三也。此三處神更乘吉將，又光其身，又光其宅，又光其動作，三者皆有光華，故名三光。占者萬事任其所為，皆無費力而成，且有吉利，統賁之體，乃光明通達之課也。

When casting a divination, if the first transmission, the day stem, and the day branch all receive the qi of prosperity and strength, and there are also auspicious deities in between, it is called the "Three Radiance" lesson. The day stem represents the person; if the person receives the qi of prosperity and strength, not only can various ghosts and malevolent forces not overpower him, but the family members can also rise to prominence, which is the first radiance. The day branch represents the dwelling; if the dwelling receives the qi of prosperity and strength, not only is the living space spacious, but all kinds of evil spirits cannot enter, which is the second radiance. The first transmission represents the current actions and deeds; if the actions and deeds receive the qi of prosperity and strength, not only are the desired things unimpeded, but the affairs are also carried out with dignity and brilliance, which is the third radiance. If the deities in these three areas are further accompanied by auspicious generals, then the person has radiance, the dwelling has radiance, and the current actions and deeds also have radiance. The three together shine brightly, hence the name "Three Radiance." When this lesson is drawn, all matters can be pursued without difficulty and will succeed smoothly, and it brings auspiciousness. It corresponds to the "Zhen" hexagram in the Zhou Yi, representing a lesson of brightness and smoothness.

象曰：課入三光，萬事吉昌。刑囚釋放，疾病安康。市賈得利，謀干俱良。福佑自至，凶禍消亡。如神將俱和合相生，日神用神旺相，主遷官進職之榮，終始獲喜，必有慶賀，萬事吉昌。縱年命凶殺亦不為凶，則應賁六五“束帛戔戔，吝，終吉。”象。若日辰居天乙後，中末囚死，則應三光失明之象，前有功德虛喜，後復抑塞難通，當應賁六四欲與初九婚姤，乃為九三間隔，未獲相賁之象也。

The image text says: The divination falls into the category of the Three Lights, so all matters will be auspicious and prosperous; those who were imprisoned or in trouble will be released, the sick will recover; those engaged in trade will gain profit, and all endeavors will be smooth; blessings will naturally come, and misfortunes will naturally disappear. If both the god and the general are harmonious and mutually generating, and the day stem is in a prosperous and strong state with the first transmission, it indicates promotion and honor in official positions, with joy throughout the entire process, and certainly there will be something to celebrate, with all things auspicious. Even if the personal destiny and the year's stem carry凶煞, it should not be considered as凶, corresponding to the image of the sixth line of the Zhen卦 (the卦 of贲), which says, "Bundles of silk are meager, there is a lack, but ultimately it is auspicious." This represents an initial state of frugality and lack, but ultimately leading to auspiciousness. Conversely, if the day stem and day branch fall after the "Tianyi" nobleman, and the middle and final transmissions are in a state of captivity or death, it indicates the loss of the Three Lights' brightness: although there may be some merit at the beginning, it is only a hollow joy, and later there will be blockage and difficulty; this corresponds to the image of the fourth line of the Zhen卦 (the卦 of贲), which originally intended to form a marriage with the first line, but was blocked by the third line, ultimately failing to mutually enhance each other.

如甲日未時酉將春占，日辰旺相，用神旺相，上乘吉將，為三光課也。 辰六 午青 申白 青 六 午 辰 辰 甲 未申酉戌 午 亥 巳 子 辰卯寅丑

For example, if the day stem is Jia and the time is Wei, the lesson is cast. The month general is You, and it is spring. The lodging palace of Jia is Yin. The You general is added to the Wei time. The heaven plate advances two positions relative to the earth plate, so Yin shows Chen. The first transmission is Chen with Jia. Chen shows Wu, so the second transmission is Wu with Chen (this example only shows two lessons from the day stem side). Jia wood overcomes Chen earth, meaning the upper god is overcome by the day stem, so Chen is taken as the first transmission. Wu on Chen is the middle transmission, and Shen on Wu is the final transmission. The three transmissions are Chen, Wu, and Shen, progressing in order. In spring, the wood energy is strong, and the day stem Jia wood is timely. The first transmission Chen is accompanied by 'Liu He', the middle transmission Wu by 'Azure Dragon', and the final transmission Shen by 'White Tiger'. Therefore, the lesson is judged as a 'Three Lights' lesson, indicating brightness in people, homes, and affairs.

《訂訛》：三光，日辰、發用者旺相，乘吉將。日為人，辰為宅，用神為動作，三處旺相乘吉將，是三處皆有光輝，故名三光。占主光輝通達，百事吉昌，皆無費力而成。官榮病安，囚釋，市賈得利，如神將俱和合相生，初末逢吉將，居官遷職，始終慶吉，縱年命凶煞亦不為凶。此課主吉，然末傳亦最要緊。若日辰居天乙後，並末囚死乘凶將，為三光失明之象，前有功德虛喜，後復抑塞難通。

The "Ding'E" says: "Three Lights" refer to the day stem, day branch, and first transmission all being prosperous and strong, and all riding on auspicious generals. The day stem represents the person, the day branch represents the dwelling, and the first transmission represents the action taken. When all three are prosperous and strong and ride on auspicious generals, they are called "Three Lights." In divination, this indicates clarity and smoothness, with all affairs being prosperous and flourishing, with nothing requiring great effort to achieve: officials will gain honor and distinction, the sick will recover safely, those in prison will be released, and merchants will gain profit. If the divine generals are harmonious and mutually generating, and both the first and final transmissions meet auspicious generals, then officials will have promotions and continuous good fortune, even if the native's birth year carries malevolent stars, it will not be considered ominous. This textbook focuses on auspiciousness, but the final transmission is most critical: if the day stem and day branch fall after Tianyi Nobleman, and the final transmission is in a state of captivity or death and rides on malevolent generals, it forms the "Three Lights losing their light" image. The previous good fortune is just empty joy, and the future remains blocked and difficult to pass.

《觀月經》：名開雲觀日。用神如旺相，分配一光時。如春木旺火相之類，用神得旺相者為一光也。吉將臨其上，二光得禮儀。如發用是吉將，即貴青常合等乘時旺相者，二光也。日辰兼有炁，三光不改移。如春甲乙，夏丙丁之類，所值日時當為三光也。

The lesson "Observing the Menstrual Cycle" is called "Opening the Clouds to See the Sun." The mnemonic says, "If the Useful God is prosperous and strong, it is considered one light." This refers to situations like spring when wood is strong and fire is prosperous, and if the first transmission receives the energy of prosperity and strength, it is considered the first light. "When a good general is above, it is considered two lights," meaning if the first transmission is occupied by a favorable general such as Nobleman, Azure Dragon, Tai Chang, or Liu He, and it is also during a time of prosperity and strength, it is considered the second light. "If the day stem and day branch also have energy, the three lights remain unchanged," meaning if the day stem and day branch themselves also have energy, such as encountering Jia or Yi days in spring, or Bing or Ding days in summer, and both the day and time are appropriate, then the three lights will firmly stand without change.

求事多來速，當官職不遲。若無三刑六害，主喜事，求官必得。末傳無刑害，車馬鎮相隨。三合與六合，逍遙自在期。末傳三合六合，主有喜事也。忽然刑害破，凶將皆顰眉。如三刑六害，或沖破兼凶將，主先祖有財，後來家道顰眉不足也。

The song continues, "When seeking something, it comes quickly, and when seeking official position, it will not be delayed." As long as there are no three punishments or six harms in the chart, it indicates good news and success in official matters. "The final transmission without punishments and harms, chariots and horses accompany constantly." This means if the final transmission does not carry punishments or harms, then there will be constant companionship and support. "When triple harmony and six harmonies meet, the period of ease and comfort comes." This refers to when the final transmission meets triple harmony or six harmonies, indicating good fortune and a carefree life. "Suddenly, punishments and harms break through, and the凶将 all frown." This means that once triple punishments, six harms, or a broken aspect combined with Inauspicious General occur, it indicates that although ancestors had wealth, the descendants will gradually face difficulties and lack of resources.

《心鏡》：用起日辰兼旺相，傳中復有吉神並。三光並立無相剋，作事皆歡病回凶。 縱逢凶將無憂患，囚繫官災事不停。六月戊寅寅時課，三傳俱旺貴人榮。

The Xinjing says: If the first transmission, along with the day stem and day branch, are all prosperous and strong, and among the three transmissions there are auspicious deities in harmony, with all three lights standing together without mutual control, then doing anything brings joy. Even those who are sick can turn from danger to safety. Even if a malevolent general appears, it does not become a worry. Those who are imprisoned or involved in legal matters will have their affairs resolved without further trouble. It gives an example of a lesson cast at the time of寅 in the day of Wuyin in June, where all three transmissions are in a prosperous state, and there is a nobleman present, thus bringing exceptional honor and distinction.

《袖中金》：用神旺相，吉神臨支干有氣，末傳又逢吉神吉將或帶合，三光並照，福佑自至，災禍自消，吉無不泰矣。若用神旺相，吉將亦臨支干有氣，末傳卻值凶將刑害交互者，則光而復翳，明而反暗，先祖有財，後來家道蕭索。凡遇此者名三光埋影，不可不審末傳，勿一概言之。

The book "Xiu Zhong Jin" says: If the first transmission is prosperous and strong, and auspicious deities are present on the day stem and day branch, each having their own strength, and the final transmission also meets auspicious deities and auspicious generals or carries the harmonizing deity, then this is when three lights shine together, blessings naturally descend, and misfortunes naturally dissipate, there is no failure in prosperity. But if the first transmission is prosperous and strong, auspicious generals are present on the day stem and day branch with their own strength, yet the final transmission encounters malevolent generals, with mutual punishments and harms, then it is like having light but being obscured, and the original brightness turning into darkness: the ancestors originally had wealth, but later the family declined and became desolate. Whenever such a situation occurs, it is called "San Guang Mai Ying" (three lights buried in shadow), and one must carefully examine the final transmission, and not generally regard it as a favorable divination.

假令六月戊寅日午時寅將占。 丑貴 午白 酉勾 六 白 貴 勾 戌 午 丑 酉 午 寅 酉 戊 勾六朱蛇 酉戌亥子 青申 丑貴 空未 寅后 午巳辰卯 白常元陰 此課雖是昴星虎視，卻為三光。夏傳得丑，又是貴人臨上。戊課在巳，是日有氣。寅支傳午，又是辰有氣也。

This is a divination lesson cast on the day of Wu Yin (戊寅) in the sixth lunar month. The sixth month uses the general of Wu (午将), and the time of divination is in the hour of Yin (寅时). The original text says "午时寅将" which is actually a reversed phrase and should be "寅时午将," as both the lesson format and the records in the book "Xin Jing" confirm. When the general of Wu is placed on the hour of Yin, the Heaven Plate is five positions ahead of the Earth Plate. The lodgment palace of Wu is in Si, and on Si there is You, so the first transmission is You over Wu. On You there is Chou, so the second transmission is Chou over You. On the day branch of Yin there is Wu, so the third transmission is Wu over Yin. On Wu there is Xu, so the fourth transmission is Xu over Wu. The four lessons do not have mutual control between upper and lower, nor do they have remote control. Therefore, the method of "Mao Star" is used to determine the transmissions. On a yang day, the god is taken from the Earth Plate's position of You, resulting in Chou as the first transmission. Then the god on the day branch, Wu, is taken as the middle transmission, and the god on the day stem, You, is taken as the final transmission. The three transmissions are Chou, Wu, and You. The first transmission, Chou, is occupied by the Nobleman; the middle transmission, Wu, is occupied by the White Tiger; the final transmission, You, is occupied by the Gou Chen. The Nobleman is currently on Chou and is moving backward, so the Heaven Plate counts backward from Chou: Teng Snake, Vermilion Bird, Liu He, Gou Chen. On the other side, the sequence is Heavenly Empress, Tai Yin, Yuan Wu, Tai Chang, White Tiger, Tian Kong, Qing Long. The original commentary says: although this lesson belongs to the "Hu Shi" pattern within the "Mao Star" lesson, it is still interpreted as the "San Guang" pattern. In summer, the three transmissions are Chou, which is the position of Wu, and there is the Nobleman on top of it. The lodgment palace of Wu is in Si, which means the day stem has strength. The day branch of Yin transmits to Wu, which also means the day branch has strength.

凡課天乙順行，日辰有氣居前，旺相氣發用，為三陽課。蓋天乙貴人左行正理，陽氣順，一也。日辰前於天乙，陽氣伸，二也。日辰旺相，陽氣進，三也。此三者陽氣開泰，萬物光輝，更兼吉將，故名三陽。占者凡事吉慶，所求皆遂，統晉之體，乃龍劍呈祥之課也。

When casting a divination, the "Heavenly Nobleman" moves in a clockwise direction. If the Day Stem and Day Branch are strong and their positions are before the Heavenly Nobleman, and the initial transmission is generated by the vigorous and strong energy, this is called the "Three Yang Lesson." The Heavenly Nobleman moves leftward in a clockwise direction, indicating that affairs follow the proper way, which is the first Yang. The Day Stem and Day Branch being ahead of the Heavenly Nobleman indicates that the Yang energy can be expressed freely, which is the second Yang. The Day Stem and Day Branch themselves being in a prosperous and strong position indicates that the Yang energy progresses step by step, which is the third Yang. When these three conditions are combined, the Yang energy becomes open and prosperous, and all things shine brightly. If further aided by auspicious generals, it is called the "Three Yang." When this lesson is cast, all matters are auspicious and the desires of the seeker can be fulfilled. It corresponds to the "Progress" hexagram in the Zhou Yi, symbolizing a fortunate omen of a precious sword from Longquan.

象曰：課入三陽，官爵翱翔。訟獄得釋，疾病無妨。財吉遂意，行人還鄉。賊來不戰，孕產賢郎。如神將上下相生，營謀萬事皆利，有官者職位高遷，病者死雖入棺當活，囚者刀雖臨項無虞。縱逢刑害，喜事不遲，則應晉六五往吉無不利之象。若天乙在辰戌為貴人坐獄。獄陰地，用神為鬼賊剋日，中末無救，則應三陽不泰，占事闇昧難就，未免先吉後否，則應晉九四鼫鼠貞歷之象也矣。

The image text says: The divination falls into the Three Yang, indicating officials and titles rise high like flying birds; disputes and imprisonment are resolved, illness brings no hindrance; seeking wealth is auspicious and fulfilling, travelers return home; bandits come but no battle is needed, and pregnant women give birth to capable sons. If the divine generals are in mutual generation, all endeavors and plans proceed smoothly: officials receive promotion, the sick even if near death in the coffin can recover, prisoners even with a knife at their neck are safe; even if encountering punishment and harm, good fortune will not be delayed, which corresponds to the image of the sixth line of the Hexagram of Progress, "Going is auspicious, no disadvantage." Conversely, if the celestial master and nobleman fall on the hour of Chen or Xu, it is called "the nobleman sitting in prison"—prison is inherently a place of darkness, where can there be any yang energy? Moreover, if the first transmission becomes a ghostly evil that harms the day stem, and the middle and final transmissions lack a saving deity, then the Three Yang are blocked: affairs are unclear and difficult to achieve, inevitably leading to initial good fortune followed by misfortune, which corresponds to the image of the ninth line of the Hexagram of Progress, "Progressing like a shi mouse, firmness brings danger."

如乙丑日酉時戌將，天乙子臨亥順行，日辰在天乙前，寅為旺氣加丑發用，為三陽課也。 寅朱 卯六 辰勾 六 朱 空 青 卯 寅 午 巳 寅 丑 巳 乙 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, if the class is cast on the day of Yi Chou with the hour of You, and the month general is Xu. Yi is located in the lodging palace of Chen, and Xu adds to You. The heaven plate advances one position ahead of the earth plate: Chen has Si, the first lesson is Si added to Yi; Si has Wu, the second lesson is Wu added to Si; the day branch Chou has Yin, the third lesson is Yin added to Chou; Yin has Mao, the fourth lesson is Mao added to Yin. Among the four lessons, only the mutual control between Yin wood and Chou earth occurs. Therefore, Yin is chosen as the first transmission, Mao on Yin as the middle transmission, and Chen on Mao as the final transmission. The three transmissions are Yin, Mao, and Chen, connected in order. At this time, the heavenly nobleman is Zi, located on the earth plate position Hai, and moves forward. The day stem and day branch are both before the nobleman. The first transmission Yin is the strong wood of spring added to Chou, thus fulfilling the three conditions. Therefore, it is judged as a San Yang lesson. The first transmission Yin is ridden by the Vermilion Bird, the middle transmission Mao is ridden by Liu He, and the final transmission Chen is ridden by Gou Chen.

《訂訛》：三陽，天乙順行，日辰居前，發用旺相。天乙左行，陽氣順，一也；日辰前於天乙，陽氣伸，二也；用神旺相，陽氣進，三也。三者陽氣開泰，故名三陽。占主吉慶，凡求皆遂，官擢訟解，病癒財獲，行人來，賊退，孕產貴子。如神將吉，上下相生，定主官職高遷，縱逢刑害無妨。

The "Ding'uo" says: "San Yang" refers to three things: the Heavenly Nobleman moving in a clockwise direction, the Day Stem and Day Branch being ahead of the Nobleman, and the First Transmission being prosperous and strong. The Nobleman moving to the left signifies smooth Yang energy, which is the first point; the Day Stem and Day Branch preceding the Nobleman indicate extended Yang energy, which is the second point; and the First Transmission being prosperous and strong represents advancing Yang energy, which is the third point. When these three conditions are met, Yang energy becomes flourishing, hence called "San Yang." In divination, this portends good fortune; whatever one seeks will be fulfilled: officials will receive promotion, those in legal trouble will be released, the sick will recover, those seeking wealth will obtain it, travelers will return, thieves will retreat, and pregnant women will give birth to noble children. If the spirits and generals are favorable and the elements generate each other, it certainly indicates a high promotion in official rank, even if there are punishments or harms, they will not cause any trouble.

此課主吉，然或天乙在辰戌，為貴人坐獄。獄陰也，豈陽乎。用神為鬼剋日，中末無救神，則三陽不泰。占事闇昧難就，先吉後否。附：課傳中六陽俱備者，名六陽課，利公用不得私謀。

This lesson is generally auspicious, but if the Tianyi Nobleman falls on the辰 or 戌, it is called "Nobleman in Prison." Prison belongs to the yin, where yang cannot exist. If further, the first transmission transforms into a ghost or evil spirit that attacks the day stem, and the middle and final transmissions lack a protective deity, then the three yangs will no longer be smooth. Matters will become confused and difficult to achieve, starting auspicious but later turning adverse. Another pattern: if the lesson and transmissions contain the six yang branches 子, 寅, 辰, 午, 申, 戌, it is called "Six Yang Lesson," which is suitable for official matters and not for personal gain.

《觀月經》：一陽天乙順用旺，二陽知好將臨其上。三陽次第推，病者應無死。死者再生之，獄囚脫災厄。臨刑無罪危，舉事皆言吉。求財利必隨，縱逢刑與害，喜事不遲遲。

The "Observing the Monthly Cycle" says: The first yang is the nobleman, who moves in a favorable direction and the first transmission receives strong energy; the second yang is knowing that a good heavenly general is present above the first transmission; the third yang proceeds in order and so on. Those who consult about illness will not die, and even if death seems certain, they can recover. Prisoners will escape calamity, those facing execution will be innocent and escape danger. Any action will be auspicious, and seeking wealth will bring benefit. Even if there are conflicts or harm, good fortune will not be delayed.

《心鏡》：天乙順行一陽言，日辰有氣復居前。立用之神並旺相，三陽吉慶保安然。上下相生神將吉，出行有利職高遷。病解訟伸諸事吉，縱逢刑害亦無愆。又云刀雖臨頸卻無愆。

The Xin Jing says: When Tian Yi Guiren moves in the order of the heavenly stems, it is considered the first yang; if the day stem and day branch have vitality and are located before Guiren, it is considered the second yang; and if the first transmission is also prosperous and strong, then the three yangs are complete, resulting in good fortune and safety. If the upper and lower elements mutually generate and the deities and generals are auspicious, then traveling is beneficial, and there will be promotion in official rank; illness will be cured, lawsuits will be cleared, and everything will be favorable. Even if there is punishment or harm, there will be no mistakes. It also says: Although a knife is placed at the neck, there will ultimately be no misfortune.

《袖中金》：天乙順治，龍合立於干前，末旺生初，正時生年。曰三陽者，天乙順治，一也；用神旺相二也；吉將發用三也。凡占百事大吉，為明為泰，為生為長，舉事亨壯，病人復生，囚者無罪也。

The book "Xiu Zhong Jin" says: The nobleman, Heaven's Ethereal, proceeds in order to handle affairs, with the Azure Dragon and Liu He positioned before the day stem. The final transmission is prosperous and strong, giving birth to the first transmission, and the time of divination gives birth to the person's destiny year. The so-called three yangs are: the nobleman proceeds in order to handle affairs, which is the first; the first transmission is prosperous and strong, which is the second; and the auspicious general manifests in the first transmission, which is the third. Whenever one divines about all matters, it is great auspiciousness, symbolizing brightness and smoothness, growth and nourishment. Any action will be prosperous and flourishing. The sick can recover, and prisoners can be innocent.

《訂訛》：四順，初神將凶，末神吉，一也；初死囚，末旺相，二也；天乙順行，三也；傳出天乙前，四也。四者，皆為順利，故名四順。占主如雖阻滯，終獲通泰。

The "Four Smooth" category is established in "Ding E": although the spirit general of the first transmission is凶, the spirit of the final transmission is吉, this is the first smooth; although the first transmission is in a dead or imprisoned position, the final transmission is in a prosperous and strong position, this is the second smooth; the heavenly master nobleman moves in the correct direction, this is the third smooth; all three transmissions are arranged before the heavenly master nobleman, this is the fourth smooth. All four aspects are favorable, hence the name "Four Smooth". In divination, it indicates that although the matter starts with obstacles and stagnation, it will ultimately be smooth and successful.

凡課得旬日之奇發用或入傳，為三奇課。如甲子、甲戌旬用丑，甲申、甲午旬用子；甲辰、甲寅旬用亥，此為旬三奇。甲日用午、丙奇辰、乙巳、丁卯、戊奇寅、己丑、庚未、辛申位、壬奇取酉、癸戌，雲此為日奇。蓋雞鳴乎丑，日精已備；鶴夜半鳴，月精已備；斗轉干亥，星精已備。又丑為玉堂，子為明堂，亥為絳宮，此三者日月星精為旬用之奇，故曰三奇。占者百禍消散，凡事吉利，統豫之體，乃上下悅懌之課也。

When casting a divination, if the initial transmission comes from the旬奇 or the day's奇, or if it falls within the three transmissions, it is called a "Three Marvels Lesson." The旬奇 are divided according to the six Jia (Heavenly Stems) decades: in the Jiazi and Jiaxu decades, the branch Chou is taken; in the Jiashen and Jiawu decades, the branch Zi is taken; in the Jiachen and Jiayin decades, the branch Hai is taken. These three branches are called "Three Marvels of the Decade." The日奇 are divided according to the day's stem: on a Jia day, the branch Wu is taken; on a Yi day, the branch Si is taken; on a Bing day, the branch Chen is taken; on a Ding day, the branch Mao is taken; on a Wu day, the branch Yin is taken; on a Ji day, the branch Chou is taken; on a Geng day, the branch Wei is taken; on a Xin day, the branch Shen is taken; on a Ren day, the branch You is taken; on a Gui day, the branch Xu is taken. This is called "Daily Marvel." Why are the branches Chou, Zi, and Hai chosen? Chickens crow at the hour of Chou, and by then the sun's vital energy is complete; cranes cry at the hour of Zi in the middle of the night, and by then the moon's vital energy is complete; the handle of the Big Dipper points to the branch Hai, and by then the stars' vital energy is complete. Moreover, Chou is the Jade Hall, Zi is the Bright Hall, and Hai is the Red Palace. These three places represent the essence of the sun, moon, and stars, and are used as extraordinary spirits in the six decades. Therefore, they are called "Three Marvels." When this lesson is cast, all kinds of troubles disappear, and all matters are auspicious. It corresponds to the Yu hexagram in the Zhou Changes, which represents a lesson of harmony and joy between above and below.

象曰：萬事和合，千殃解除。婚求淑女，孕育貴兒。士有奇遇，病獲良醫。縱乘惡將，凶去吉隨。如旬、日奇並臨，吉課為上。有旬奇無日奇，亦可用。或逢亥子丑兼全，為三奇聯珠，大吉。更遇天上三奇乙丙丁或地下三奇甲戊庚入傳尤利，居官則因異政超擢，出軍利用奇兵取勝，凡事逢凶化吉，則有豫六二貞吉之象。若有干奇無旬奇，神將凶，則應初六鳴豫凶也。

The image and words say: All things harmonize, and all kinds of calamities are removed; when seeking a wife, one can find a virtuous and gentle woman, and when pregnant, one will give birth to a noble child; scholars may have extraordinary encounters, and the sick may meet a good physician. Even if one rides on an evil general, misfortune will retreat and good fortune will come. If both the旬奇 and日奇 are present in the calculation, it is the best among auspicious calculations; even if only旬奇 is present without日奇, it is still acceptable. If the three transmissions include亥, 子, and 丑, it is called "three marvels in a line," which is very auspicious. If this is further combined with the heavenly three marvels 乙, 丙, and 丁, or the earthly three marvels 甲, 戊, and 庚 hidden in the three transmissions, it is especially favorable: officials may be promoted beyond normal ranks due to outstanding achievements, armies may win by using unexpected tactics, and all affairs can turn danger into safety. This corresponds to the image of the Yu hexagram's six in the second, "Zhen Ji" (upright auspiciousness). Conversely, if only the day stem's marvel is present without the旬奇, and the divine general is凶, it corresponds to the image of the Yu hexagram's six at the beginning, "Ming Yu, Xiong" (loud joy, calamity).

如乙酉未時申將，初傳亥加戌，旬奇發用，為三奇課。 亥后 子貴 丑蛇 后 陰 空 青 亥 戌 午 巳 戌 酉 巳 乙 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on the day of Yi You with the hour of Wei, the lesson is cast with the Month General being Shen. Yi's Lodging Palace is in Chen. Shen is placed on Wei hour, and the Heaven Plate advances one position ahead of the Earth Plate: Chen has Si, the first lesson is Si added to Yi; Si has Wu, the second lesson is Wu added to Si; the Day Branch You has Xu, the third lesson is Xu added to You; Xu has Hai, the fourth lesson is Hai added to Xu. Among the four lessons, only the fourth lesson, Xu Earth, is below and thus inversely controls Hai Water, which is considered 'thief', so Hai is taken as the first transmission. The child of Hai, Zi, is the second transmission; the child of Zi, Chou, is the third transmission. The three transmissions, Hai, Zi, and Chou, form a continuous sequence. On the day of Yi You, which belongs to the Jiashen decade, the original odd is Zi. Now Zi is in the second transmission, and the three characters Hai, Zi, and Chou are all present, forming the 'Three Marvels in a Row'. The first transmission, Hai, is accompanied by 'Heavenly Empress'; the second transmission, Zi, is accompanied by 'Nobleman'; the third transmission, Chou, is accompanied by 'Teng Snake'. Additionally, 'Tai Yin', 'Tian Kong', and 'Azure Dragon' are seen among the four lessons.

《訂訛》：三奇，旬奇發用或入傳是也。外又有聯珠奇、遁奇、干奇。甲子甲戌旬用丑，甲申甲午旬用子，甲辰甲寅旬用亥，此為旬三奇。蓋丑為玉堂，雞鳴於丑而日精備；子為明堂，鶴鳴於子而月精備；亥為絳宮，斗轉於亥而星精備，日月星三者之精為六旬之奇，故名三奇。若三傳亥子丑為聯珠三奇，或天上三奇乙丙丁、地下三奇甲戊庚為遁奇，又甲日午、乙日巳、丙日辰、丁日卯、戊日寅、己日丑、庚日未、辛日申、壬日酉、癸日戊，此干奇也。旬奇、干奇並臨為上有旬奇。無干奇亦可，若止有干奇不名三奇。

"The Book of Rectifying Errors" says: The so-called "Three Marvels" refer to the "Tens Day Marvels" appearing in the first transmission or falling into the third transmission. There are also three other types of marvels: "Linked Pearl Marvels," "Hidden Marvels," and "Celestial Marvels." The method of selecting the "Tens Day Marvels" is as follows: for the Jiazi and Jiaxu tens, use Chou; for the Jiashen and Jiawu tens, use Zi; for the Jiachen and Jiayin tens, use Hai. This is called "Tens Day Marvels." Chou is the Jade Hall, where the chicken crows at Chou time and the sun's essence is complete; Zi is the Bright Hall, where the crane caws at Zi time and the moon's essence is complete; Hai is the Crimson Palace, where the handle of the Big Dipper points to Hai and the star's essence is complete. The essences of the sun, moon, and stars form six marvels in the sixty-day cycle, hence they are called the "Three Marvels." If the three transmissions are exactly Hai, Zi, and Chou, it is called "Linked Pearl Marvels." If the three celestial marvels Yi, Bing, and Ding and the three earthly marvels Jia, Wu, and Geng are hidden within the transmission of the lesson, it is called "Hidden Marvels." As for the "Celestial Marvels," they are when on a Jia day the transmission is Wu, on a Yi day it is Si, on a Bing day it is Chen, on a Ding day it is Mao, on a Wu day it is Yin, on a Ji day it is Chou, on a Geng day it is Wei, on a Xin day it is Shen, on a Ren day it is You, and on a Gui day it is Xu. This sequence is called "Celestial Marvels." When both the "Tens Day Marvels" and the "Celestial Marvels" appear in the lesson, it is the best. If only the "Tens Day Marvels" are present without the "Celestial Marvels," it is still acceptable. However, if only the "Celestial Marvels" are present without the "Tens Day Marvels," it cannot be called the "Three Marvels."

占主凡事逢凶化吉，不忌刑殺，士有奇遇，官以異政超擢，出軍奇兵，取勝婚諧，孕生貴子，病訟解。此課如奇作空亡，未免奇精有損，其福減半，先明後暗，吉凶皆無成。

In the interpretation of this divination, all matters can turn from misfortune to good fortune, and one need not fear legal troubles or conflicts. Scholars may encounter unexpected opportunities, officials may be promoted beyond regular ranks due to outstanding achievements, and military campaigns may succeed through the use of unconventional strategies. Marriages will be harmonious, pregnancies will result in noble children, and illnesses or legal disputes can be resolved. However, if the special deity (奇神) happens to be in the position of Kongwang, the vital energy of the deity will be weakened, and the fortune will be reduced by half, resulting in an initial clarity followed by darkness. Whether good or bad, nothing will come to fruition.

《觀月經》：名枯木重榮。甲子與甲戌，大吉兩旬奇。此二旬之中，大吉為三奇發用，雖凶將，復得大吉，即在三傳中亦吉不凶。甲申與甲午，神后鎮相隨。此二旬之中，見神后發用者，三奇卦也。甲辰與甲寅，登明救療師。此二旬發用見登明為三奇卦，病者速痊，官事即解散也。萬事皆和合，千災速解離。忽得亥子丑，連茹百禍移。上自元道卦，從此立根基。

The "Observing the Monthly Cycle" refers to the Three Marvels as "Withered Wood Regaining Life." The mnemonic says, "Jiazi and Jiaxu, Daji and the two weeks are marvelous": within these two weeks, if the month general "Daji" (Chou) is the first transmission, it is considered the Three Marvels. Even if it is accompanied by a malevolent general, it still results in good fortune; even if "Daji" appears only in the third transmission, it is still good and not bad. "Jiashen and Jiawu, Shenhou follows closely": within these two weeks, if the "Shenhou" (Zi) is the first transmission, it is considered the Three Marvels. "Jiachen and Jiayin, Dengming is the healer": within these two weeks, if the "Dengming" (Hai) is the initiating transmission, it is also considered the Three Marvels. In divination for illness, recovery is quick; in legal matters, disputes are resolved immediately. In summary, all matters are harmonious, and all kinds of misfortunes are quickly dispelled. Once the characters Hai, Zi, and Chou appear consecutively, all kinds of troubles will be removed. This pattern, starting from the "Yuan Dao Gu" (Original Dao Hexagram), serves as the foundation.

亥將有九課，癸酉、乙酉、丙戌、丁酉、戊戌、己酉、庚戌、辛酉、壬戌九日，俱亥將戌時占，是亥子丑為三傳也。以上九課連茹三傳，名曰三奇卦，更乘旺相將將神即大吉也。

There are nine formulas using the亥 general for divination: Guiyou, Yiyou, Bingxu, Dingyou, Wuxu, Jiyou, Gengxu, Xinyou, and Renxu. On these nine days, when divination is done at the戌 hour with the亥 general, the three transmissions exactly form亥, 子, and 丑. The three transmissions of these nine formulas are connected in sequence, like pulling up mugwort roots that are linked together, so they are called "Three Marvels Chart." If the heavenly general and heavenly deity involved are also in a prosperous and strong condition, then it is a very auspicious formula.

亥將戌時甲子日占，三傳辰巳午為三奇。乙丑日寅卯辰、丙寅日辰巳午、丁卯日辰巳午，俱比涉害。壬申日丑寅卯、甲戌日辰巳午、丁丑日申酉戌、戊寅日己卯日辰巳午、庚辰日午未申，神遙剋日。辛巳日午未申，神遙剋日。壬午日丑寅卯三位相連，順三傳為順連茹。逆連茹是逆三傳也，不克盡述。已上時前一課名順連茹，後課逆連茹，隨神將旺相時類斷之。前九課多吉，此三奇卦是課中救神，用此立為根基也。

On the same day of Jiazi with the hour of Xu, the three transmissions are Chen, Si, and Wu, which also count as the Three Marvels. On the day of Yichou, the three transmissions are Yin, Mao, and Chen; on the day of Bingyin, they are Chen, Si, and Wu; on the day of Dingmao, they are also Chen, Si, and Wu. These patterns are all derived using the method of comparison or the method of involving harm. On the day of Renshen, the three transmissions are Chou, Yin, and Mao; on the day of Jiaxu, they are Chen, Si, and Wu; on the day of Dingchou, they are Shen, You, and Xu; on the day of Wuyin and Jimao, they are Chen, Si, and Wu. On the day of Gengchen, the three transmissions are Wu, Wei, and Shen, which are cases of the heavenly spirit remotely attacking the day stem. On the day of Xinsi, the three transmissions are Wu, Wei, and Shen, which are also cases of the heavenly spirit remotely attacking the day stem. On the day of Renwu, the three transmissions are Chou, Yin, and Mao, with the three characters in consecutive positions. Whenever the three transmissions are arranged in order from the first to the last, it is called "Shun Lian Ru"; when arranged in reverse order from the last to the first, it is called "Nie Lian Ru." There are too many examples to list them all. The first part before the time of divination is called "Shun Lian Ru," and the part after the time of divination is called "Nie Lian Ru." Both should be interpreted according to the prosperity, strength, decline, and decay of the heavenly spirit and the general at that time. The nine previous lessons are mostly auspicious. The Three Marvels hexagram is a divine helper within the lesson, and it can be used to establish the foundation.

《心鏡》：三奇發用逐旬行，兩處區分共一名。卦名兩般奇亦有兩般奇。甲申甲午神后是，寅辰二旬在登明。子戌旬中加大吉，不忌殺之並與刑。又云：甲日勝光乙在巳，甲日午上起甲，午是三奇，乙日在巳，逆行至丑住。支逆干順己丑停。到丑迴向未上起庚為奇。庚卻順流奇在未，庚日在未，順行癸日到戌。癸盡天魁總有靈。占值兩奇皆有慶，傳內天喜更要精。兩奇得一即吉。

The Xin Jing says: The Three Marvels should be determined according to the sixty jing cycles. Two origins are clearly distinguished, yet they share the same name. The hexagram has two kinds, and the marvel spirits also have two kinds. In the Jia Shen and Jia Wu cycles, the Zi (name 'Shenhou') is taken. In the Jia Yin and Jia Chen cycles, the Hai (name 'Dengming') is taken. In the Jia Zi and Jia Xu cycles, the Chou (name 'Da Ji') is taken. With these, one does not fear malevolent influences or the Three Punishments. It also mentions another path for the daily marvel: On a Jia day, the Wu (name 'Shengguang') is taken; on a Yi day, the Si is taken. Starting from Wu on Jia, Wu is its marvel. Yi retreats to Si, and proceeds in reverse until Chou. This is called 'Branches go in reverse, Stems go in order until Ji Chou stops': the reverse counting stops at Chou on Ji day, then turns back to start from Wei on Wu day for Geng as the marvel. 'Geng proceeds in order, the marvel is at Wei': on Geng day, the marvel is at Wei. Then proceeding in order, by the time it reaches the癸 day, it lands at Xu (name 'Tian Kuai'). Thus, the marvel spirits of all ten stems have their proper positions, and none fail to be effective. When both marvels are encountered in divination, there is naturally joy. Even if only one of the two marvels is obtained, it is considered auspicious.

《袖中金》：三奇亥子丑，分旬發用，課中各正體，不必拘奇也。子戌旬丑、申午旬子、辰寅旬亥，主災散福臨。大抵三辰連茹，事欲行不行，欲止不止，節外生枝。順則先進後退，吉而順。逆則先退後進，凡占必見人情不和，兄弟朋友失和氣之象。死三奇卦，後有死奇卦甚明。

The "Xiu Zhong Jin" says: The Three Marvels are not outside the three characters of亥, 子, and 丑, which are distributed according to the sixty cycles for their initiating transmission; each lesson pattern has its own standard form, and one should not be overly rigid about the marvel deities. In the Jiazi and Jiaxu cycles, 丑 is taken; in the Jiashen and Jiawu cycles, 子 is taken; in the Jiachen and Jiayin cycles, 亥 is taken, indicating the dispersal of calamities and the arrival of blessings. Generally speaking, when the three heavenly stems are connected in sequence, things often tend to be neither fully achieved nor fully stopped, leading to complications. A smooth connection (shun lian ru) is when the sequence advances first and then retreats, which is auspicious and orderly; an inverse connection (ni lian ru) is when the sequence retreats first and then advances, indicating that in divination, there will be signs of discord among people, with brothers and friends experiencing strained relations. As for the "dead Three Marvels hexagram," the section on "dead marvel hexagram" in the following text explains it clearly.

亥子丑陽光在下，空懷寶以迷邦。子丑寅含春，和氣積中，勿炫玉而求售。丑寅卯將泰，有聲名而未蒙實惠。寅卯辰正和，展經略而果沐恩光。卯辰巳離漸，利用賓于王家。辰巳午升階，親觀光於上國。

The twelve consecutive forms each have their symbolic representations. The Three Transmissions begin with亥, 子, 丑. The yang energy is still suppressed below, like possessing a fine jade but causing the state to be in confusion, with no opportunity to display one's talents. Then comes子, 丑, 寅. Spring is present but not yet revealed, and harmonious energy is accumulating within. At this time, one should not display fine jade and urgently seek to sell it. Next is丑, 寅, 卯. The situation is about to improve, with a reputation already formed but no actual benefits yet obtained. Then 寅, 卯, 辰. The situation is favorable, and one can display one's strategies and plans, indeed receiving grace and honor. Following that is 卯, 辰, 巳. One is gradually moving away from the old position and ascending, suitable for serving as a guest and approaching the royal court. Then comes 辰, 巳, 午. One ascends step by step, personally going to the capital to observe the grandeur of the central state.

巳午未迎陽，名實相須。午未申麗明，威權獨盛。未申酉回春，若五夜殘燈。申酉戌流金，似霜橋走馬。酉戌亥革故鼎新，小人退而君子進。戌亥子隱明就暗，私事吉而公事凶。

The Three Transmissions correspond to the periods of巳, 午, and 未, which are times when yang energy is at its peak, and name and reality complement each other. The periods of 午, 未, and 申 are like the sun at its zenith, attached to brightness, with power and authority prevailing at that time. The periods of 未, 申, and 酉 mark the return of yang energy, similar to a dim lamp at the end of the fifth watch, with limited light. The periods of 申, 酉, and 戌 are times when metal energy is prevalent, like galloping across a frost-covered bridge, appearing beautiful but actually dangerous. The periods of 酉, 戌, and 亥 signify the removal of the old and the introduction of the new, with small people retreating and the virtuous coming into power. The periods of 戌, 亥, and 子 involve the withdrawal of brightness and the movement towards darkness, with private matters being favorable and public affairs being unfavorable.

亥戌酉回陰，必懷闇昧之私。戌酉申返駕，主行肅殺之道。酉申未出獄、出丑、離群，疏者親而親者疏。申未午凌陰，主行險僥倖，危者安而安者危。未午巳漸希，脫凡俗而入高明。午巳辰登庸，舍井蛙而旋登月闕。

Twelve forms arranged in reverse order, their imagery is opposite to the previous. Three transmissions:亥, 戌, 酉, the return of yin energy, indicating hidden private thoughts in the mind. 戌, 酉, 申, turning back like reversing a carriage, following a path of severity. 酉, 申, 未, like escaping from prison, shedding disgrace, and leaving the group, the distant becomes close, and the close becomes distant. 申, 未, 午, surpassing yin energy, indicating taking risks forby chance, danger turning into safety, and safety turning into danger. 未, 午, 巳, worldly concerns gradually diminish, able to escape the mundane and enter a higher realm. 午, 巳, 辰, being recommended and appointed, like leaving the narrow view of a well-bottom frog to suddenly ascend to the moon palace.

巳辰卯正己，人物咸亨。辰卯寅返照，行藏攸利。卯寅丑聯芳悔吝，須知否極泰來。寅丑子游魂、乘凶，坐見事成立敗。丑子亥入墓，有收藏之態，仕進無心。子亥戌重陰，安嘉遁之貞，寧甘沒齒。

The Three Transmissions are in the order of Si, Chen, and Mao, indicating that one should maintain proper conduct, and both people and things will be smooth and prosperous. When the order is Chen, Mao, and Yin, it is like the setting sun shining again, which is beneficial whether one enters officialdom or retreats into seclusion. When the order is Mao, Yin, and Chou, it seems as if flowers are blooming in succession, but in reality, there is regret and hardship involved; one should know that after darkness comes light. When the order is Yin, Chou, and Zi, the soul is wandering and unstable, and it is accompanied by an Inauspicious General (malevolent general), leading to situations that are just about to succeed but then immediately fail. When the order is Chou, Zi, and Hai, it is like entering a storage place, showing a posture of gathering and concealing, indicating a lack of interest in pursuing official positions. When the order is Zi, Hai, and Xu, there is a heavy accumulation of yin energy, and one should be content with a quiet retreat, preferring to live in seclusion for life.

凡課的旬首之儀發用或入傳，為六儀課。甲子旬用子，甲戌旬用戌，甲申旬用申，甲午旬用午，甲辰旬用辰，甲寅旬用寅，此為旬六儀。子午、丑巳、寅儀辰，卯卯、巳丑、辰儀寅，午未、未申、申儀酉、酉戌、戌亥、亥子神，此為支儀也。蓋旬首為六陽，支神星宮之長、直符之使，有禮儀之尊也。故名六儀課，占者凡事吉慶，家集千祥。統兌之體，乃喜氣溢眉之課。

When casting a divination, if the spirit of the first day of the current ten-day period (旬首) becomes the first transmission (初传), or falls into the three transmissions (三传), it is called a "Six Instruments lesson" (六仪课). The six instruments (六仪) are selected according to the ten-day periods of the Six Jia (六甲): for the Jiazi period, use Zi; for the Jiaxu period, use Xu; for the Jiashen period, use Shen; for the Jiawu period, use Wu; for the Jiachen period, use Chen; and for the Jiayin period, use Yin. These six characters are called "the six instruments of the ten-day period" (旬六仪). There is also another set called "branch instruments" (支仪), determined by the day's branch (日支): on a Zi day, use Wu; on a Chou day, use Si; on a Yin day, use Chen; on a Mao day, use Mao; on a Chen day, use Yin; and on a Si day, use Chou — this is from Zi moving backward. On a Wu day, use Wei; on a Wei day, use Shen; on a Shen day, use You; on a You day, use Xu; on a Xu day, use Hai; and on a Hai day, use Zi — this is from Wu moving forward. The beginning of the ten-day periods of the Six Jia are all yang positions, and they are also the leaders of the twelve branches' spirits and the messengers of the direct symbol (直符). They carry the honor of ritual, hence they are called "Six Instruments lessons." When this lesson is obtained, all matters are auspicious, and the family gathers a thousand kinds of good omens. It corresponds to the Dui hexagram (兑卦) in the Zhou Changes (周易), which is a lesson full of joy.

象曰：兆多喜慶，求旺相宜。罪逢赦宥，病遇良醫。投書見喜，干貴逢時。殺神迴避，喜轉愁眉。如魁罡加日辰年命，遇六儀為用，變凶為吉。或旬日儀神俱在傳，更乘天乙吉將，為富貴六儀。傳並支干之用，主人宅皆吉。或乙丑、己巳日夜占，乙酉、己丑日晝占，皆旬首作簾幕官，占科舉必獲高第。理得奇儀全會，萬事動用無阻有喜，縱並諸惡，不能為害，初終傳神將吉，乃終始有慶，應兌初九和兌吉之象。如有支儀無旬儀，神將凶，則應兌九五有厲凶象也。儀用克行年者凶。

The symbolic interpretation says: The signs are mostly auspicious, and whatever is sought is suitable if it is in a prosperous and strong condition; those with crimes meet pardon, the sick encounter a good physician; sending letters or writings brings good news, meeting a nobleman is timely; evil influences retreat, and worry turns into joy. If the days of Wu (Tian Gui) and Chen (Tian Gang) are added to the day stem, day branch, or personal year, and at the same time the six instruments are activated in the first transmission, even misfortune can turn into good fortune. If both the weekly instrument and the branch instrument fall into the three transmissions, and they are accompanied by auspicious generals such as Tian Yi, it is called "Prosperous Six Instruments"; if the three transmissions also align with the deities used by the day stem and day branch, it indicates auspiciousness for both people and their homes. For example, if on the days of Yichou or Jisi the divination is done at night, or on the days of Yiyou or Jichou during the day, the spirit of the beginning of the week will exactly serve as the nobleman, and the result of the examination will be a high rank. If the odd spirits and the instrument spirits come together, all affairs will proceed smoothly with good fortune, and even if they are combined with various evil influences, they will not cause harm; if both the first and final transmissions are auspicious, it means continuous good fortune, corresponding to the image of the first line of the Dui hexagram, "Harmonious Joy, Auspicious." Conversely, if there is only the branch instrument but no weekly instrument, and the spirits are evil, it corresponds to the image of the fifth line of the Dui hexagram, "Trust in the time of decay, there is danger." Another point: if the instrument spirit is reversed to overcome the person's year, it indicates misfortune.

如丙辰日寅時未將，寅為旬儀，又為支儀，加酉，一下賊克上為六儀課。 寅青 未陰 子合 青貴空蛇 寅酉卯戌 未辰戌丙 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, if the day is Bingchen (丙辰) with the day branch in寅 (寅) at the beginning of the hour, the month general is Wei (未). Bing is located in Si (巳) as its lodging palace. When Wei is added to寅 at the beginning of the hour, the heaven plate advances five positions ahead of the earth plate: Si (巳) sees Xu (戌), so the first transmission is Xu added to Bing; Xu (戌) sees Mao (卯), so the second transmission is Mao added to Xu; the day branch is Chen (辰), which sees You (酉), so the third transmission is You added to Chen; You (酉) sees Yin (寅), so the fourth transmission is Yin added to You. In the fourth transmission, the metal You below is reversed to overcome the wood Yin above, which is the only instance of lower overcoming upper. Therefore, Yin is taken as the first transmission. The Yin on Yin is Wei as the middle transmission, and the Wei on Wei is Zi as the final transmission, making the three transmissions Yin, Wei, and Zi. Bingchen day belongs to the Jiayin (甲寅) ten-day cycle, and the correct instrument for the cycle is Yin (寅); the instrument for the day branch Chen is also Yin (寅), so the two instruments combine into one and initiate the transmission, making it a six instruments lesson. The first transmission Yin is ridden by the Azure Dragon, the middle transmission Wei is ridden by Tai Yin, and the final transmission Zi is ridden by Liu He. Other elements on the four lessons include the Nobleman, Tian Kong, and Teng Snake.

《訂訛》：六儀，旬儀、支儀發用或入傳是也。旬儀支儀並臨，為上有旬儀。無支儀亦可，若止有支儀，不名六儀。占主凡事逢凶化吉，不忌刑殺，求望得，投書干貴宜，病遇良醫，罪赦官擢。若旬首為用，更作今日貴人，為富貴六儀。作簾幕官，士人高第。若奇儀全遇，凡百吉不可言。此課吉，惟儀克行年凶。

"The Book of Rectifying Errors" says: Six Instruments refer to the occurrence of the Ten Heavenly Stems as the first transmission or their falling into the three transmissions. When both the ten-day cycle instruments and the branch instruments appear together in the divination, it is considered the best; if only the ten-day cycle instruments are present without the branch instruments, it is still acceptable; but if only the branch instruments are present without the ten-day cycle instruments, it cannot be considered as the Six Instruments. In terms of divination: any affair encountering misfortune can turn into good fortune, and one should not fear punishments or malevolent influences. If one has a wish, it can be fulfilled; sending letters or seeking the favor of a nobleman is appropriate; if one is sick, they may meet a good doctor; if one is guilty, they may be pardoned; if one is in official position, they may receive promotion. If the god of the first day of the ten-day cycle becomes the first transmission and also serves as the nobleman of the current day, it is called "Prosperous Six Instruments." If it serves as the nobleman behind the curtain, then scholars taking the examination may achieve a high rank. If both the odd gods and the instruments are present together, there are countless good omens. This textbook considers all these as favorable, but if the instrument god overcomes the person's birth year and month, it indicates misfortune."

《觀月經》：甲子神后是，旬中即用之。神仙致六儀，六甲本根基。甲子旬中神后發用六儀卦。甲戌旬中看，河魁改變時。河魁本是凶神，甲戌旬中遇之發用，是六儀卦，主改禍為福，亦是喜神也。甲申傳送是，甲午勝光期。甲辰天罡怒，愁容作笑眉。天罡本是凶神，主死亡。死奇卦中註定，甲辰旬中，若天罡發用者，不得斷為凶兆。終來歡喜，故曰愁容作笑眉，每遇爭競，亦先凶後吉也。

The *Observation of the Monthly Cycle* says: In the Jiazi (甲子) ten-day period, take Zi (子), which is called "Shenhou," and use it within this period. The immortals established the method of the Six Instruments. The beginning of each Jia (甲) ten-day period is its foundation. In the Jiazi ten-day period, Zi acts as the first transmission, forming the Six Instruments hexagram. "In the Jiaxu (甲戌) ten-day period, when Hekui changes": Wu (戌) is called "Hekui," which is an Inauspicious Spirit (malevolent spirit), but in the Jiaxu ten-day period, if Hekui initiates the transmission, it becomes the Six Instruments hexagram, transforming misfortune into fortune, and the malevolent spirit becomes a favorable one. "In the Jiashen (甲申) ten-day period, take Shen (申), called 'Chuansong'; in the Jiawu (甲午) ten-day period, take Wu (午), called 'Shengguang'." "In the Jiachen (甲辰) ten-day period, Tiangang is angry, but the expression turns from sorrow to joy": Chen (辰) is called "Tiangang," which is an Inauspicious Spirit (malevolent spirit), associated with death, as noted in the "Death and Strange Portents Hexagram." However, in the Jiachen ten-day period, if Tiangang initiates the transmission, it should not be interpreted as an omen of misfortune, but rather as a turning point leading to joy. Therefore, it is said that sorrow turns into a smile. In matters of contention and competition, it also begins with ill fortune but ends in good fortune.

甲寅功曹動，萬類得其儀。甲寅旬中，功曹發用，為六儀卦，其萬類皆動。六甲取首用，有罪計非危。家事皆如此，病者得天醫。六儀救之也。求財倍獲利，投書喜不遲。見貴投書亦喜，諸事皆吉慶之兆。

"Jia Yin Gongcao moves, all things gain their proper order": In the Jia Yin cycle, the initial transmission is triggered by the Yin (named "Gongcao"), forming the Six Instruments hexagram. All things and categories thus begin to move and each find their appropriate place. "Six Jia take the first of the cycle as their basis, even with guilt, the plan is not dangerous": For the Six Jia, each takes the deity at the beginning of its cycle as its basis. Even if there is guilt, the plan does not lead to danger. This is also true for family matters. A patient encountering a heavenly gifted physician is a sign of the Six Instruments protecting them. "Seeking wealth brings double profit, sending letters brings joy without delay": Seeking wealth brings double profit, sending letters brings joy without delay. Meeting noblemen and submitting documents are also joyful, all signs of good fortune.

《心鏡》：六儀一段居旬首，甲子旬中神后為。更復子當從午配，又一段六儀。子日起午，丑日在巳，逆行至丑上得巳是也。逆行相配逐辰移。驅來巳日終於丑，午還居未順求之。午日未，未日申，順數行之。用得此神名善卦，又須傳末吉將臨。凡用神六儀，中傳又乘吉將，乃始終有慶也。

The Xin Jing says: The first set of the Six Instruments is derived from the beginning of the ten-day cycle. In the Jiazi cycle, the first Instrument is taken as Zi. "Another set of the Six Instruments is determined by the Day Branch: on a Zi day, start from Wu; on a Chou day, take Si; this set proceeds in reverse order, changing with each branch, until it reaches Si day, which ends at Chou." "Starting from Wu, proceed in the forward direction: on a Wu day, take Wei; on a Wei day, take Shen, and so on in sequence." When this Instrument is obtained, it is called a favorable hexagram; however, it also requires that the final transmission has a favorable general. - Whenever the first transmission obtains one of the Six Instruments and the middle transmission is accompanied by a favorable general, then the entire process is considered auspicious from beginning to end.

《袖中金》：六甲旬首見於初傳用之，又子日在午，丑日在巳逆行，午日在未順行，俱為儀神發用。末傳得吉將終始喜慶，大吉之卦也。

The Xiu Zhong Jin says: The deity at the beginning of the ten-day cycle (six Jia) appears in the first transmission and is used, which is one path; additionally, on a Zi day, the Wu is taken, on a Chou day, the Si is taken, and so on in reverse order. On a Wu day, the Wei is taken, and so on in forward order, all of which are considered as the initiating transmission of the divine. As long as the final transmission also obtains a favorable general, it signifies continuous joy from beginning to end, belonging to the Daji hexagram.

凡課用起太歲、月建，乘青龍、六合，又帶財德之神，為時泰課。蓋太歲為天子，月建為諸侯，青龍為官長尊貴、錢財喜慶吉神，六合為謀干利祿、婚姻合和吉利。四者為用併入傳，更為日辰財德吉神，如人時運通泰，故名時泰，占者萬事亨利，統泰之體，乃天地和暢之課也。

When casting a divination, if the initial transmission is initiated by the Sovereign or the Month Builder, with the Azure Dragon or Liu He riding upon it, and accompanied by the Wealth God and the Virtue God, it is called the "Time Prosperity Lesson." The Sovereign is like the emperor, and the Month Builder is like the feudal lord; the Azure Dragon is a fortunate deity governing officials' honor, wealth, and joy, while Liu He is a fortunate deity governing affairs, seeking official positions, and marital harmony. If these four elements appear in the initial transmission and all fall into the three transmissions, and at the same time are the Wealth and Virtue deities of the day stem and day branch, it is as if a person is experiencing a prosperous time, hence the name "Time Prosperity." When this lesson is drawn, all matters will proceed smoothly and be beneficial. It corresponds to the Tai Hexagram in the Zhou Changes, representing a lesson where the energies of heaven and earth are harmonious and interconnected.

象曰：課入時泰，皇恩欲拜。災患潛消，謀為無礙。逃亡必歸，盜賊自敗。孕育貴兒，前程浩大。如初傳青龍末傳六合，或初傳六合末傳青龍，但逢太歲月建月將並財德合吉神，則為福神相助，利見大人，朝天子、謁諸侯大貴人皆吉。仕宦則逢榮寵、詔命、喬遷，常人則獲財吉，大有嘉慶，當應泰六五帝乙歸妹，以祉元吉之象也。

The symbolic interpretation states: The divination indicates a time of great auspiciousness, meaning the emperor's grace will be received; disasters will quietly dissipate, and all plans will proceed without obstruction; those who have fled will surely return, and thieves will be exposed on their own; pregnant women will give birth to noble children, and their future will be vast and prosperous. If the first transmission is accompanied by the Azure Dragon and the final transmission by Liu He, or vice versa, and if this is further supported by the presence of the Tai Sui (Year God), the Month Builder, the Month General, and the Wealth God, the Virtue God, and the Union God—these being auspicious deities—it signifies that benevolent gods are assisting from the side. This is favorable for meeting important officials, paying homage to the emperor, and visiting noble princes. Officials will receive honor, imperial orders, and promotion, while common people will gain wealth and good fortune, marking a great occasion for celebration, corresponding to the image of the sixth line of the Tai卦 (Tha卦), which says, "The Emperor Yi marries the maiden, thus bringing great auspiciousness."

如子年戌月戊寅日戌時卯將，子為太歲，又為日財德合加未為用，初傳青龍，末傳六合，為時泰課。 子青 巳陰 戌六 青 貴 常 六 子 未 卯 戌 未 寅 戌 戊 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, if the year is Zi, the month is Xu, the day is Wu Yin (Wu寅) and the hour is Xu, the lesson is started with the month general being Mao. Wu is lodged in Si, and Mao is added to Xu at the hour. The heaven plate advances five positions relative to the earth plate: Si has Xu, the first lesson is Xu added to Wu; Xu has Mao, the second lesson is Mao added to Xu; the day branch Yin has Wei, the third lesson is Wei added to Yin; Wei has Zi, the fourth lesson is Zi added to Wei. The third and fourth lessons both have the earth branch countering the heavenly god above, which is a case of mutual destruction. Therefore, according to the method of 'comparison', we select the one with the same yin and yang as the day stem. Wu is yang, and Zi is also yang, so Zi is chosen as the first transmission. The transmission on Zi is Si as the middle transmission, and the transmission on Si is Xu as the final transmission, making the three transmissions Zi, Si, and Xu. This year is a Zi year, and Zi is both the sovereign and the wealth god and virtue harmonizing god of the day stem, appearing on Wei to initiate the lesson. The first transmission Zi is riding the Azure Dragon, the final transmission Xu is riding the Liu He, and the middle transmission Si is riding the Tai Yin, thus forming a harmonious lesson.

《訂訛》：值逢太歲月建作日財德，太歲發用更佳，入傳亦可。天恩，干支得用，乘貴人兼青龍、天后入傳，或在年命是也。干支屬本季旺氣，謂之得用。如春占值甲寅乙卯日之類，兼貴龍后湊合，是上天布降恩澤，故名天恩。

The "Orderly Correction" says: When the time is favorable in the divination chart, it is best if the Tai Su or the Month Builder coincides with the day stem as the wealth god and virtue god. If the Tai Su starts the first transmission, it is most favorable; even if it only falls into the third transmission, it is still acceptable. There is another pattern called "Heavenly Grace": when the day stem and day branch are exactly in their proper use, and there is a nobleman above them, with the Azure Dragon and Heavenly Empress also falling into the third transmission, or appearing on the person's birth year, this is considered "Heavenly Grace." The term "getting the proper use" refers to the day stem and day branch being in the flourishing phase of the current season, such as encountering Jiayin or Yimao days in spring. When combined with the nobleman, Azure Dragon, and Heavenly Empress together, it is like heaven bestowing grace, hence the name "Heavenly Grace."

占主仕者膺朝廷恩典，常人獲貴人恩惠，孕生貴子，病痊囚赦。此課若傳見空亡，又名天恩未定，事多虛喜，上人雖有意施惠，猶豫不決。

In the interpretation of this divination, those in official positions may receive the grace of the court, ordinary people may gain the favor of a nobleman, pregnant women may give birth to a noble child, the sick may recover, and prisoners may be pardoned. However, if among the three transmissions there is a kongwang, it is called "Heavenly Grace Not Yet Determined": the matter is likely to end in empty joy, as those above may have the intention to grant favor but hesitate and fail to decide.

凡太歲月將乘貴人發用，為龍德課。當時太歲，人君也，首出庶物，而德被天下；月將，一月主宰之神，太陽也，懸象在空，而明照四方；天乙貴人，吉將之首也，降福致祥，而消苦超貧。若太歲與月將並者，更乘今日之貴神作用神，如龍行雨澤，德及萬物，故曰龍德課。占者主天子恩澤，福神相助，統萃之體，乃雲龍際會之課也。

Whenever the sovereign or the month general is combined with the nobleman to form the first transmission, it is called the "Dragon Virtue Lesson." The current sovereign is like a sovereign ruler, occupying the position of the head of all things and bestowing grace upon the world; the month general is the deity who governs the month, like the sun, high in the sky and illuminating all directions; the "Heavenly Ethical" nobleman is the leader among all auspicious generals, capable of bringing blessings, eliminating difficulties, and uplifting the poor. If the sovereign and the month general happen to be the same character and are combined with the nobleman of the current day to form the first transmission, it is like a dragon moving in the sky, spreading rain and dew, benefiting all things, hence called the "Dragon Virtue Lesson." When this lesson is drawn, it indicates receiving the grace of the emperor and having a deity of fortune assisting from the side. It corresponds to the "Cui" hexagram in the Zhou Changes, symbolizing the union of cloud and dragon, and the harmonious meeting of sovereign and minister.

象曰：君恩及下，萬姓歡忻。罪囚出獄，財喜臨身。利名易萃，爭訟休陳。官爵超擢，利見大人。如太歲乘貴人發用，傳中見月將亦是。主仕宦者加官進爵，君臣際會，及恩詔寵澤之榮。若仕人干求祿位，則有天官賜福，見宰相及君，所謀並吉，當獲重重財喜，則應萃九四大吉無咎之象，縱逢凶將，亦不為害，惟尊貴求卑下不吉，或帶殺為日鬼，占訟則事干朝遷，則應萃初六有孚不終，乃亂象也。

The image and words say: The king's grace extends to the people, and all the people rejoice; prisoners are released from jail, and good fortune and wealth come to oneself; benefits and fame are easily accumulated, and disputes need not be brought up again; official rank is promoted beyond normal standards, and it is appropriate to pay homage to great officials. If the year stem is riding on the nobleman and starts with the first transmission, or if the three transmissions include the month general, this is considered this pattern. It indicates that officials will receive promotions and appointments, and the ruler and ministers will meet and be favored by imperial edicts; scholars seeking official positions will receive heavenly blessings, meet ministers and the emperor, and all their plans will be auspicious, bringing layer upon layer of wealth and good fortune, corresponding to the image of the fourth line of the萃卦 (Gather) hexagram, "Great good fortune, no blame." Even if a凶将 (malevolent general) is present, it will not cause harm. However, if a noble person seeks help from a lowly person, it is inauspicious; or if the divination includes a煞 (malevolent influence) that transforms into the ghost of the day stem, then litigation will involve the court, corresponding to the first line of the萃卦, "Having faith but not persevering, causing confusion and gathering together."

如癸巳年七月癸酉日酉時巳將，巳為太歲，又為月將，又為日貴加酉，上克下為用，龍德課也。 巳貴 丑勾 酉常 勾貴貴常 丑巳巳酉 巳酉酉癸 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, in the year Gui Si, during the seventh month, on the day Gui You at the hour You, the month general is Si. Gui's lodging palace is Chou. Si is placed over You at the hour. The heaven plate advances eight positions ahead of the earth plate: Chou has You, the first lesson is You added to Gui; You has Si, the second lesson is Si added to You; the day branch You also has Si, the third lesson is Si added to You; Si has Chou, the fourth lesson is Chou added to Si. The second and third lessons both show Si fire overcoming You metal, which is an upper overcoming lower, so Si is taken as the first transmission. Chou on Si is the middle transmission, and You on Chou is the final transmission, making the three transmissions Si, Chou, and You. This year is Gui Si, with Si being the sovereign, the seventh month uses Si as the month general, and it is also the nobleman of the Gui day. These three roles are combined into one and placed over You to initiate the course, making it a Long De lesson. The first transmission Si is accompanied by the nobleman, the middle transmission Chou is accompanied by Gou Chen, and the final transmission You is accompanied by Tai Chang.

《訂訛》意同。《心鏡》：太歲今朝作貴人，立用還須月將神。龍德卦宜干祿位，恩賜真官拜聖君。發用神有月將也，太歲乘天乙發用，傳有吉將，官從詔命而出也。

The account in "Ding'E" is the same as above. "Xin Jing" states: When the Tai Su is on the current day, it exactly serves as the Nobleman, and the first transmission established must be the god of the month. The divination of Long De hexagram is suitable for seeking official position, and there will be an appointment to an actual official post, allowing one to meet the wise sovereign. This discusses that the god initiating the first transmission is the month general, the Tai Su is also used together with Tian Yi Nobleman, and if there is another auspicious god in the three transmissions, then the official position will come down with the imperial decree.

《袖中金》：龍德，乙乘太歲發用，主朝遷恩命，仕宦升擢，利有攸往。《通神集》：升遷美兆干祿位，指日衣冠拜紫宸。六壬大全卷七終。

The Xiao Zhong Jin says: The Dragon Virtue pattern is when the Heavenly Nobleman rides the year's ruler to form the first transmission, indicating the court has issued an imperial decree, officials receive promotion, and all endeavors are favorable. The Tong Shen Ji says: This is a good omen for promotion, suitable for seeking official rank, and soon one can tidy up one's attire to attend court at the Purple Chamber Palace to present oneself before the emperor. The Liuren Dquan ends here in volume seven.

凡課得歲月年命驛馬發用，又天魁太常入傳，為官爵課。驛馬者，三合頭沖是也，為驛遞之神，傳命之使也。人命行年，太歲月建並用之馬，華麗異常。又戌天魁為印綬，榮加官職爵祿，名曰官爵也。占事吉慶，仕宦升擢。統益之體，為鴻鵠沖霄之課也。

When casting a divination, if the initial transmission is caused by the heavenly stem of the current year's sovereign, the month builder, one's birth year or current year's驿马, and if the戌 (Tian Gui) and 太常 fall into the three transmissions, it is called the "Official Rank Lesson." The驿马 refers to the branch that is in opposition to the first character of the Triple Harmony Formation, representing the deity of the post-horse, a messenger who delivers commands. The horse shared by one's birth year, current year, the current year's sovereign, and the month builder is particularly splendid. Furthermore,戌 represents Tian Gui, symbolizing the official seal and sash, and when it is added to one's person, it signifies honor and rank. Therefore, it is called "Official Rank." This lesson is auspicious for official matters, indicating promotion and favor. It corresponds to the Yi hexagram of the Zhou Changes, symbolizing a swan soaring straight into the clouds.

象曰：官爵印綬，得之榮華。財名吉利，病訟堪嗟。訪人不在，行者還家。孕生貴子，仕宦尤佳。如四帶印綬更遇德神、天馬、青龍、日辰二馬，尤吉。日用旺相，主事速成，仕宦有遷官進爵之慶，常人有見貴、財利之喜，士子何憂上選不通，則應益初九利用為大作元吉之象。若驛被破，魁常值空亡，日用囚休，主事遲滯，而返棲惶，則為官爵失印之課，主官遭黜罰，文書沉匿，謀為不成，變喜為憂，當應上九立心勿恆凶之象也。

The symbolic interpretation says: official rank and seals of authority bring honor and prosperity; seeking wealth and fame is favorable, but divination about illness or lawsuits is regrettable; if one goes to visit someone, the person is not present, but those who go out are already on their way home; if one is pregnant, the child will be noble, especially favorable for those in official positions. If the four lessons include the seal of authority, and also meet the virtue god, Heavenly Horse, Azure Dragon, and the post-horse in both the day stem and day branch, it is especially favorable. When the day stem and the first transmission are in a prosperous and strong state, things will be accomplished quickly: officials will have promotions and honors, common people will meet noble persons and gain wealth and profit, and scholars need not worry about not being selected. This corresponds to the image of the first line of the Beneficial Hexagram, "It is advantageous to make great efforts, the highest good." Conversely, if the post-horse is broken, the celestial guide and Tai Chang fall into Kongwang, and the day stem and first transmission are in a state of captivity or rest, then things will be delayed, leading to anxiety and worry, forming the lesson of "loss of official rank and seal": officials will be demoted or punished, documents will be held back, plans will not be realized, and good fortune will turn into misfortune. This corresponds to the image of the top line of the Beneficial Hexagram, "Lack of perseverance, misfortune."

如未年二月丁亥日巳時戌將，癸亥生命，行年在午上見亥，歲月日命俱馬在巳發用，傳見魁常，為官爵課也。 巳空 戌蛇 卯常 朱 白 空 后 酉 辰 巳 子 辰 亥 子 丁 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, in the year of Wei, second month, with a day of Dinghai on the fourth hour, the month general is Xu. The person being divined was born in the year of Guihai. The current year's age falls on Wu, and Wu has Hai. Ding is lodged in Wei. Xu general is added to the fourth hour. The heaven plate advances five positions ahead of the earth plate: on Wei there is Zi, the first transmission is Zi added to Ding; on Zi there is Si, the second transmission is Si added to Zi; on the day branch Hai there is Chen, the third transmission is Chen added to Hai; on Chen there is You, the fourth transmission is You added to Chen. The first and second transmissions are both instances of the lower branch overcoming the upper god, which is mutual destruction. Since Ding is a yin day, the yin branch Si is taken as the first transmission. The Si on the戌 is the middle transmission, and the卯 on the戌 is the final transmission, making the three transmissions Si, Xu, and Mao. The year of Wei, day of Hai, and birth year of Guihai form the triple harmony of Hai, Mao, and Wei. The post-horse is all in Si. The month builder's horse is also in Si. The imperial year, month builder, day branch, and birth year all converge on the same character for the initiating transmission. The middle transmission Xu is Tian Gui, and the final transmission Mao is Tai Chang. The seal and robe have entered the three transmissions, so it is determined as an official rank lesson. The first transmission Si is riding Tian Kong, and the middle transmission Xu is riding Teng Snake.

《訂訛》：官爵，或驛馬發用，印綬入傳，或印綬發用，驛馬入傳，都要臨日辰年命為的。天魁，印也，太常，綬也，驛馬，使命之神也。此拜除官爵之象，故名官爵。占主無官得官，有官進爵，傳中合神動，更主重遷。如寅為驛馬發用，末傳亥是也。驛馬既動，行人至，賊來，求望遂，病必魂遊千里，訟者遍於諸司，孕生貴子，訪人不在。此課若驛馬逢沖破，官爵淹留，印綬空亡，官爵脫失。

The "Orderly Correction" says: In the category of official rank, either the post-horse appears in the first transmission while the seal and official title fall into the three transmissions, or the seal and official title appear in the first transmission while the post-horse falls into the three transmissions. Both situations are considered valid only if the relevant elements are present in the day stem, day branch, native's birth chart, or the year of movement. The earth dog (Xu) is the official and seal, Tai Chang is the sash, and the post-horse is the god of the messenger. This represents the atmosphere of being granted an official position and a title, hence it is called "official rank." In divination: those without an official position may gain one, and those with an official position may be promoted in rank. If the divine forces in the three transmissions harmonize, it indicates continuous promotion. For example, if寅 is the post-horse in the first transmission and亥 appears in the final transmission to harmonize with it, this is a favorable sign. When the post-horse is activated, people who are traveling will arrive, thieves will come, and one's wishes will be fulfilled. In matters of illness, the patient's spirit may wander far away; in legal disputes, the case will involve multiple offices. If a woman is pregnant, she may give birth to a noble child; if one visits someone, the person may not be at home. If the post-horse is broken or attacked, the official rank will be delayed. If the seal and official title fall into Kongwang, the official rank will be lost.

《觀月經》：名平地登霄。驛馬當頭發，官爵卦中流。驛馬發動者為官爵卦，若庶人的入官分，準此推之。四路分明取，年月日時周。記年驛馬、月驛馬、日驛馬、時驛馬俱全，為四路分明取之。三合頭沖是，年月一般求。日時同年月，四孟上追遊。申子辰馬居寅，亥卯未馬居巳，巳酉丑馬居亥，寅午戌馬居申，發用準求，年月日時三合也。

The lesson "Observing the Menstrual Cycle" is called "Ascending to the Heavens on Level Ground." The mnemonic says, "The Post-horse is at the hair, the official rank is in the flow of the hexagram": whenever the Post-horse appears in the first transmission, it is considered the official rank hexagram; even for common people, if their destiny includes official rank, they are calculated in this way. "Four paths clearly defined, year, month, day, and hour are all considered": one must look at the Post-horse for the year, month, day, and hour, and only when all four are clearly defined is it called four paths clearly defined. "The triple harmony head is in conflict, the year and month are calculated the same way. The day and hour are the same as the year and month, and the result does not fall outside the four beginning positions of寅,申,巳,亥": the Post-horse is taken as the opposite of the first character of the triple harmony formation. The year and month are calculated in the same way, and the day and hour are also calculated the same way as the year and month, with the result not falling outside the four beginning positions of寅,申,巳,亥. Specifically: the Post-horse for申,子,辰 is寅; for亥,卯,未 is巳; for巳,酉,丑 is亥; and for寅,午,戌 is申. When the Post-horse appears in the first transmission, it is found according to this principle, and the year, month, day, and hour are each calculated according to their respective triple harmony formations.

發用君王詔，加官移好州。若見驛馬四路俱動者，主大僚得位，別加其官。百姓得此主官中有喜事。忽然驛馬破，官職有淹留。若申子辰日時，功曹發用，是驛馬動也。若課中見傳送是驛馬破也，主帝王降罪之兆也。末傳合神動，重前喜不休。如申子辰年月日時，見功曹為驛馬，不見傳送，末傳見登明，為驛馬合神也。

"The Initiating Transmission indicates a royal decree, leading to promotion and transfer to a favorable state": When the Post-horse is in the First Transmission, it signifies that a royal decree is coming, resulting in promotion and transfer to a better state. If all four Post-horse signs are activated, it indicates a high official taking office and receiving additional appointments; for ordinary people, this lesson suggests good news from the government. "Suddenly the Post-horse is broken, official position is delayed": For example, on a day and time of Shen-Zi-Chen, if Yin (named Gongcao) is in the First Transmission, the Post-horse is activated; however, if the lesson also includes Shen (named Chuansong), Yin and Shen are opposing, which breaks the Post-horse, indicating a sign of imperial punishment. "The Final Transmission combines with the divine spirit, leading to continuous joy": Still using the example of Shen-Zi-Chen for year, month, day, and time, if Yin is the Post-horse and the lesson does not include Shen to oppose, but the Final Transmission includes Hai (named Dengming), which combines with Yin, this is the harmonious divine spirit of the Post-horse, leading to continuous joy after joy.

《袖中金》：天魁乘太常入傳，更值歲月日時四路驛馬，主應舉得中，仕宦升官，故曰平地登霄也。

The Xiu Zhong Jin says: Xu is the Tian Kui, which rides on Tai Chang and falls into the three transmissions. If it also meets the Tai Su, Yue Jian, Ri Chen, and the time of divination all having the Post-horse, it indicates that those taking an exam will pass, and those in official positions will be promoted. Therefore, this lesson is called "Ping Di Deng Xiao" — rising from level ground directly to the clouds.

《心鏡》：印綬兩般初用現，天魁為印，太常為綬，此兩般初用俱遇，是大吉之卦也。四驛馬以傳內逢。四驛馬者，太歲、月建、日辰、行年。假如二月建卯，太乙是驛馬；行年在申，功曹是驛馬。值此就是名官爵，末吉何憂選不通。更若末傳德合吉神吉將，助馬求官，入選遷改並通。

The Xin Jing says: The seal and the ribbon both appear in the first transmission. Wu is the seal, Tai Chang is the ribbon. If both appear together in the first transmission, it is a great auspicious hexagram. "Four post-horse must be encountered within the transmissions." The four post-horse refer to the horse of the heavenly stem, the month builder, the day branch, and the personal year. They must be encountered within the three transmissions. For example, if the month builder is in Mao in the second month, Mao belongs to the wood triad of Hai-Mao-Wei, the horse is in Si (named "Taiyi"), which is the horse of the month. If the personal year is in Shen, Shen belongs to the water triad of Shen-Zi-Chen, the horse is in Yin (named "Gongcao"), which is the horse of the personal year. Encountering these is called the official rank lesson. Even if the final transmission is auspicious, how can one worry about promotion? If the final transmission also has virtuous deities, harmonious deities, and auspicious deities and generals to assist the post-horse in seeking official positions, then appointments, promotions, and transfers will all be smooth.

凡課得天乙乘旺相氣，上下相生，更臨日辰年命發用，為富貴課。蓋天乙在紫微門外近左樞，居太乙右，為十二神元首，主干貴上官田土等事。然貴人理事而且貴，占者家道榮昌，官職顯耀，統大有之體，乃金玉滿堂之課也。

When casting a divination, if the "Heavenly Nobleman" (天乙) is riding on a prosperous and strong energy, with mutual generation between the upper and lower, and is located on the day stem, day branch, or the person's birth year to form the first transmission, it is called a "Prosperous and Wealthy Lesson" (富贵课). The star of Heavenly Nobleman is located near the left pivot outside the Purple Micro Enclosure, to the right of the Taiyi star, and is the leader among the Twelve Heavenly Generals. It governs matters such as meeting noble people, promotion in official positions, property, and housing. Since it is handled by a noble person and itself is highly esteemed, those who receive this lesson will experience family prosperity, flourishing, and prominent official positions. It corresponds to the Dàyǒu hexagram in the Zhou Changes, symbolizing a lesson of full hall of gold and jade.

象曰：天降福德，萬事新鮮。財喜雙美，富貴兩全，孕生貴子，婚配嬋娟，獄訟得理，謀望勝前。如戌加巳則富貴權印之象，最吉，更逢太常為綬，逢驛馬乘青龍，則主獲財利珍寶，積代富貴，無官必遇上臺委用，有財喜勝常，有官者決遇明君取擢，享福祿尤濃，則應大有上九，自天佑之吉無不利之象。若貴人臨辰戌為入獄，其勢消減，則不美，當應九三小人弗克為害之象也。

The image interpretation says: Heaven bestows blessings and virtue, bringing new beginnings to all things; wealth and joy both come to fruition, and prosperity and honor are both attained; a pregnant woman gives birth to a noble child, and marriage brings a beautiful wife; legal disputes and imprisonment are resolved, and all endeavors and aspirations surpass previous achievements. If in the chart the戌 is placed over the巳, it indicates a situation of wealth, honor, and holding authority, which is most auspicious; if further accompanied by Tai Chang acting as a ribbon, and encountering the Post-horse riding on the Azure Dragon, it signifies gaining wealth and treasures, and enduring prosperity for generations: those without official positions will surely be entrusted with important duties by superiors, and those with wealth and joy will surpass the ordinary; those already in official positions will certainly encounter a wise sovereign who promotes them, enjoying exceptionally abundant blessings and favors, corresponding to the image of the upper nine in the Great Possession hexagram, "Heaven aids, auspiciousness without any adverse outcomes." However, if the Nobleman is positioned on the辰 or戌, it is called "entering prison," reducing the momentum, making it no longer favorable, corresponding to the image of the ninth three in the Great Possession hexagram, "the petty person cannot overcome," and suffering adverse effects instead.

如二月辛巳日丑時戌將，寅命行年巳占，寅為天乙旺氣臨行年，日支巳相氣，上下木火相生發用，為富貴課。 寅貴 亥六 申空 六 貴 陰 白 亥 寅 辰 未 寅 巳 未 辛 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, if a divination is cast on the day of Xinsi (辛巳) at the hour of Chou (丑) in the second month, with the month general being Xu (戌), and the person's birth sign is Yin (寅) and their current age sign is Si (巳). The stem Xinh (辛) is lodged in Xu (戌), and the hour Xu (戌) is placed over Chou (丑). The heaven plate advances nine positions relative to the earth plate: Xu (戌) shows Wei (未), so the first transmission is Wei (未) added to Xinh (辛); Wei (未) shows Chen (辰), so the second transmission is Chen (辰) added to Wei (未); the day branch Si (巳) shows Yin (寅), so the third transmission is Yin (寅) added to Si (巳); Yin (寅) shows Hai (亥), so the fourth transmission is Hai (亥) added to Yin (寅). All four lessons are in mutual generation and comparison, with no close克制 (overcoming), except that the day stem Xinh (辛) metal is remotely overcoming Yin (寅) wood, which is considered remote overcoming, so Yin (寅) is taken as the first transmission. The middle transmission is Hai (亥) on Yin (寅), and the final transmission is Shen (申) on Hai (亥), making the three transmissions Yin (寅), Hai (亥), and Shen (申). In the second month, the wood energy is at its peak, so Yin (寅) has strong energy. Since the divination was made at night, the nobleman is exactly on Yin (寅), which also coincides with the person's birth sign. The day branch Si (巳) fire is in its season and receives favorable energy, and Yin (寅) wood and Si (巳) fire generate each other, thus initiating the transmission. Therefore, this is considered a prosperous and wealthy lesson. The first transmission Yin (寅) is accompanied by the nobleman, the middle transmission Hai (亥) is accompanied by Liu He, and the final transmission Shen (申) is accompanied by Tian Kong.

《訂訛》：富貴，天乙發用乘旺相，臨日辰行年，傳終有氣是也。又干支逢祿馬亦是。天乙為十二神元首，專主財喜官爵等事，富而且貴，故名富貴。占主家昌官顯，富貴兩全，孕生貴子，訟理謀遂。如傳遇戌加巳，又富貴權印之象，更吉。若遇常為綬及驛馬乘青龍，尤主積代富貴，無官者有官，有官者高官。

The "Ding'uo" says: So-called wealth and honor arise when the Heavenly Nobleman serves as the first transmission and rides on the prosperous and strong energy. It also appears on the day stem, day branch, or the year of birth, and the final transmission still retains some strength. Additionally, if the day stem and day branch meet the禄神 or the post-horse, it also falls into this category. The Heavenly Nobleman is the leader of the twelve heavenly generals, and is specifically in charge of matters related to wealth, happiness, and official rank. Therefore, it is called "wealth and honor." In divination, it indicates family prosperity, official success, and both wealth and honor. It also suggests the birth of a noble child, victory in lawsuits, and success in endeavors. If the three transmissions include 戌 added to 巳, it adds an appearance of holding power and authority, making it even more auspicious. If the Tai Chang serves as the ribbon and the post-horse rides on the Azure Dragon, it particularly indicates generations of wealth and honor: those without official positions will gain them, and those already in official positions will rise to higher ranks.

此課如貴人入獄，又名勢消課，告貴不允，所占皆凶。乙辛辰戌日及辰戌年命之人又不以坐獄論。又貴人坐獄為受賄，宜陰祭私禱。凡傳見晝夜兩貴，主告貴求事必干兩處成就，然或四課三傳皆晝夜貴，為遍地貴人，乃貴多不貴，告貴反無依，在任多差使，或權攝不一，占訟主干多官尤凶。

This lesson is called "Nobleman in Prison" or "Declining Power Lesson." "Nobleman" refers to Tianyi Nobleman, the most esteemed among the Six Rens Twelve Heavenly Generals. Chen is Tiangang and Xu is Hekui, which are the Heavenly Prison locations. When the Nobleman falls into the Chen or Xu palace, it is called "in prison," meaning the esteemed deity is trapped and its power is exhausted. Therefore, appeals to authorities are not granted, and all matters predicted are generally dangerous. Only on days of Yi, Xin, Chen, or Xu, or for those whose birth year or destiny is in Chen or Xu, the Nobleman is naturally in its proper position and is not considered as being in prison. When the Nobleman is in prison, it also implies the possibility of bribery. At this time, it is advisable to secretly pray and make private vows, rather than publicly appeal. If both the daytime Nobleman and the nighttime Nobleman appear in the "Three Transmissions" (the first, middle, and final transmissions of the three-step deduction), it indicates that the matter sought must be handled by two noblemen. If both the "Four Lessons" (the four groups formed by the day stem, day branch, and their respective deities) and the three transmissions contain both daytime and nighttime noblemen, it becomes "noblemen everywhere." Too many noblemen are not actually noble, and seeking help becomes untrustworthy. For those in official positions, their duties become complicated, or their authority is shared and not exclusive. In cases of lawsuits, it indicates involvement of multiple government offices, which is especially dangerous.

日貴在夜，夜貴在日，為貴人蹉跌，告貴幹事多不歸一。然日貴在夜，開眼作暗。夜貴在日，自暗而明。日貴臨夜貴，夜貴臨日貴，官訪官得見，下人謁官不見，以貴在往見貴故也。貴在干前事不宜迫，迫反為貴所怒。貴在干後，宜催不催，事慢。兩貴逢空，或事許後無成，或誤報虛喜，換旬可成。兩貴坐受克方，不可告貴用事，占訟貴人怒。朱譽所乘神克貴，求文書貴人忌憚。六丁日貴作日鬼臨日，占官利，占病神祗所害，臨支家神致病，宜修設安慰宅神。墓鬼尤凶，貴作六害，占訟理直而遭曲斷，此皆不論發用與否也。

When divining during the day, one should use the night nobleman; when divining at night, one should use the day nobleman. This is called the nobleman's stumble, and when seeking help from officials, the affairs often become confused and not unified. However, if one divines during the day and gets the night nobleman, it is like opening one's eyes to enter darkness; if one divines at night and gets the day nobleman, it is like moving from darkness to light, with the future gradually becoming clearer. When the day nobleman is overlaid by the night nobleman, or the night nobleman is overlaid by the day nobleman, it indicates that officials may meet officials, but subordinates may not meet their superiors, because the nobleman is out meeting another nobleman. If the nobleman is before the day stem, the matter should not be hurried, for pressing it may anger the nobleman; if the nobleman is after the day stem, the matter should be urged, otherwise it will be delayed. If both noblemen fall into 'kongwang' (the two branches in a ten-day cycle that have no stem to match), or if the matter is first promised but then fails, or if someone wrongly reports good news, the matter can only be handled after changing to another ten-day cycle. If the positions of both noblemen are being restrained by other deities, then one should not seek help from officials. In cases of litigation, the nobleman will be angry. If the deity 'Zhuque' (the deity of documents and speech, originally written as 'Zhu Yu') is the one that restrains the nobleman, then when seeking documents, the nobleman will be cautious. On the sixth day of the heavenly stems, the nobleman becomes the day's ghost, which is favorable for official matters but indicates supernatural interference in cases of illness. If the nobleman is on the day's branch, it indicates illness caused by the household deity, and it is advisable to perform worship and appease the household deity. If the nobleman becomes a tomb ghost, it is even more dangerous. If the nobleman meets the 'six harms' (two branches that harm each other), even if the case is just, it will still be ruled as unjust. All these points apply whether the nobleman is used as the first transmission or not.

《觀月經》：名葵花向日 富貴天乙卦，發用最為良。因此名富貴，家門日日昌。 凡天乙發用，富貴也。 四月申加卯，壬子入本鄉。富貴兼權印，官私兩用張。 假令四月壬子日申將卯時占，一課辰壬，二課酉辰，三課巳子，四課戌巳，三傳巳戌卯，天乙在巳加子為用，此名富貴卦。又巳戌卯為鑄印，公私皆喜，加官進財之象也，又為權印。

The "Observing the Monthly Cycle" refers to this pattern as "Chrysanthemum Facing the Sun." The mnemonic says: the best lesson pattern is when the Nobleman is the first transmission, which is why it is called prosperous and wealthy, and the family naturally becomes more flourishing day by day. Any lesson where the Nobleman is the first transmission is considered a prosperous and wealthy pattern. The mnemonic also says: in the fourth month, with the Month General as Shen and the time as Mao, on a Renzi day, the Nobleman returns to his own palace, thus gaining both wealth and authority, and being able to handle both public and private affairs. For example, in the fourth month, with Shen as the Month General and the time as Mao, the lesson is cast on a Renzi day: the day stem Ren is in the palace of Hai, with Hai having Chen as the first lesson; Chen having You as the second lesson; the day branch Zi having Si as the third lesson; and Si having Xu as the fourth lesson. The three transmissions are Si, Xu, and Mao. The night Nobleman on a Ren day is at Si, which is placed on Zi and initiates the transmission, hence called the prosperous and wealthy pattern. The three transmissions Si, Xu, and Mao also form the image of "casting an official seal"—Si represents the furnace and Xu represents the seal, indicating that both public and private matters are fulfilled, which is a sign of promotion and wealth, hence also called authority and seal.

懷孕生貴子，生下置田莊。福祿從天降，萬里有馨香。約信依時到，家業合宮商。 天乙發用順行，主有印綬者，主與貴人有約信也。貴人乘巳發用，傳中見戌加巳為權印，即加官進財，孕生貴子。合宮商之姓者尤驗。若為信，亦主依期而至。

The song continues to say: If this divination is obtained, a pregnant woman will give birth to a noble child, and the child will be able to acquire land and estates; blessings and salary will descend from heaven, and reputation will spread far and wide; agreed-upon messages will arrive on time, and family affairs will harmonize with the tones of Gong and Shang. This refers to the Heavenly Nobleman (Tianyi Guiren) initiating the transmission, with the three transmissions proceeding in order, indicating that the master holds a seal and official documents, and also suggests an early agreement with a nobleman. The nobleman is riding on the fire of Si, and in the three transmissions, Wu is placed on top of Si, forming the image of authority and official seal, thus leading to promotion, increased salary, and expanded wealth. For a pregnant woman, it indicates the birth of a noble child. If the other party's surname belongs to the five tones of Gong or Shang, the prediction will be especially accurate. If asking about messages, it also indicates they will arrive on time.

《心鏡》 天乙幸來乘旺相，臨在行年與日辰。發用傳中吉有氣，即是從前富貴人。中遇凶神近業顯，更喜青龍足寶珍。 末傳吉將求官必達之兆也。 《袖中金》 天乙發用乘旺相神或臨行年日辰，三傳有氣，是富貴卦。在朝有恩命，仕宦升擢，利有攸往。

The Heart Mirror says: The Heavenly Nobleman arrives exactly riding on the prosperous and strong energy, and also rests upon the person's "yearly position" (the annual palace calculated by age) and the day branch; if the initiating transmission and the three transmissions are all auspicious and have energy, this person is originally of noble birth; even if the middle transmission meets an evil spirit, it is only that recent career achievements are particularly prominent; if further aided by the Azure Dragon (a heavenly general representing wealth, blessings, and joy), it means wealth in abundance. A favorable heavenly general in the final transmission is a sign of certain success in officialdom. The Golden Treasure in the Sleeve says: When the Heavenly Nobleman is used and rides on the prosperous and strong spirits, or rests upon the yearly position and the day branch, and all three transmissions have energy, this is a fortune卦 (auspicious hexagram). Officials in service will receive imperial edicts for promotion, have smooth career advancement, and success wherever they go.

凡課值勝光為用，遇太沖、神后，為軒蓋課。神后子也，為紫微華蓋；太沖卯也，為天駟天車；勝光午也，為天馬。此三神並遇，如乘駟馬軒車，高張華蓋，故名華蓋。占者加官榮顯，凡事吉慶，統升之體，乃士子發達之課也。

Whenever the 'Shengguang' initiates the transmission in a divination, and it coincides with 'Taichong' and 'Shenhou', it is called the Huagai lesson. These three are all alternative names for the twelve earthly branches in the Six Rats system: Shenhou corresponds to Zi, representing Purple Micro and Huagai; Taichong corresponds to Mao, representing Tian Su and Tian Che; Shengguang corresponds to Wu, representing Tian Ma. When these three deities converge, it is like riding a four-horse carriage with a high canopy, thus called Huagai. Those who receive this lesson will be promoted in rank and achieve glory and success, with all matters auspicious. This lesson corresponds to the Ascending Hexagram from the Book of Changes, and is a favorable lesson for scholars to rise in status.

象曰：課遇高軒，車馬皆全，朱輪穩上，詔用榮宣，求財大獲，疾病難延，干貴歡會，行者必旋。如勝光又作月內天馬，太沖又作月內天車，正七月內是也。然車馬既動，出者必行，聞賊必來，餘月軒蓋又帶三交，出軍沖野，決防戰鬥。論訟換司易衙，病者魂遊千里。

The interpretation states: In the divination, if there is a high carriage, the carriage and horse are fully matched, the red-painted wheels move steadily on the road, and the decree is announced with honor; seeking wealth will bring great gains, illness will not be prolonged, meeting the nobleman will be pleasant, and those who are away will certainly return. If Shengguang at Wu is also the Heavenly Horse of the month, and Taichong at Mao is also the Heavenly Carriage of the month, this is exactly the situation in the first and seventh months. However, once the carriage and horse have started moving, those who wish to go out will certainly go, and even if they hear of thieves, they will come; in other months, if the轩盖 lesson is accompanied by the 'three intersections' (a凶格 indicating conflicting spirits and active turmoil), then military campaigns will encounter conflict and attack in the open field, and one must be cautious of battle. In legal matters, the case will be transferred to another court and change the judge, while the sick person's spirit will wander thousands of miles away.

或年命有龍，出行大雨。車馬作財，財自外來，更日用旺相，又為太歲月將，德神上乘貴人、龍常后合吉將，當主出入見君，拜官驛馬，高車華蓋，執飾喜慶，寵祿十全之榮，官爵當踐公卿之位，則應初六允升大吉之象。若三傳帶殺，乘蛇虎死氣，克年命日辰，或空亡，或卯作喪車，則刑沖從凶而動變為三交，身弱人衰，則為乘軒落馬之象。主傷躬被脫，望事無成，則應上六冥升消不富之象也。

If a person's year stem is accompanied by the Azure Dragon, they will encounter heavy rain when going out. The vehicle and horses transform into the wealth hexagram, indicating that wealth comes from outside. If the day stem and the initiating transmission are prosperous and strong, and they are in the position of the current year and month general, with the virtue god riding on nobleman, Azure Dragon, Tai Chang, Heavenly Empress, and Liu He, it indicates entering the court to meet the sovereign, receiving official positions and the post-horse, traveling in a high carriage with a canopy, dressed in festive attire, enjoying full favor, rank and fortune complete, and achieving high official rank, corresponding to the hexagram of the Ascending in the first line, "Permitted ascent, great good fortune." If the three transmissions involve凶杀, riding on the Teng Snake (a heavenly general indicating fear and strange occurrences), the White Tiger (a heavenly general indicating injury and danger on the road), and death qi, and they injure the year stem and day branch, or fall into kongwang, or the卯wood transforms into a funeral carriage, then punishments and clashes follow the凶, turning into three intersections, resulting in physical weakness and decline in affairs, resembling a situation where one rides a carriage and falls from a horse, indicating self-injury and loss of property, and nothing desired is achieved, corresponding to the hexagram of the Ascending in the sixth line, "Dark ascent, decline and not rich."

如甲子日卯時子將，三傳卯午子，為軒蓋課。 午青 卯朱 子后 青 常 白 陰 午 酉 申 亥 酉 子 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on the day of Jiazi with the hour of Mao, take Zi as the month general. Place the Heaven Plate's Zi on the Earth Plate's Mao, making the Heaven Plate three positions behind the Earth Plate. The lodgment palace of Jia is in Yin, so Yin receives Hai as the first lesson; Hai receives Shen as the second lesson; the day branch Zi receives You as the third lesson; You receives Wu as the fourth lesson. The fire of Wu overcomes the metal of You below, so the initiating transmission is taken from the upper overcoming the lower, thus the first transmission is Wu, the middle transmission is the卯 on Wu, and the final transmission is the子 on卯. The original text writes 'three transmissions: Mao, Wu, Zi', and the lesson plate lists from the first transmission downwards as Wu, Mao, Zi, so it should be taken as Wu, Mao, Zi. Wu is Shengguang and Heavenly Horse, Mao is Taichong and Heavenly Cart, Zi is Shenhou and Huagai, with the three deities present, which exactly matches the name of the carriage and canopy. The first transmission Wu rides on Qinglong, the middle transmission Mao rides on Zhuque, and the final transmission Zi rides on Tianhou; the deities on the four lessons, Wu, You, Shen, and Hai, ride respectively on Qinglong, Tai Chang, Baihu, and Taiyin. The last four lines are the twelve earthly branches diagram, which is the framework of the Earth Plate in the lesson plate. With the carriage, horse, and Huagai all present, it indicates promotion and honor.

《訂訛》意同 《觀月經》 名鵬得搖風 勝光本是馬，太沖本是車，神后為華蓋，三傳有不虛。 假令正月己酉日寅時占，發用天馬，是午勝光加酉，上克下，中傳見太沖木，本為車也。 終末傳神后，華蓋下鋪書。

The book "Ding'E" holds the same view. "Guan Yueling" refers to this pattern as "Peng De Yao Feng." The mnemonic says: "Shengguang at Wu is originally the Heavenly Horse, Taichong at Mao is originally the carriage, Shenhou at Zi is Huagai, and when the three transmissions are complete, they never fall short." For example, on the day of Jiyou in the first month at the hour of寅, the month general is亥. The Heaven Plate advances nine positions ahead of the Earth Plate, so on the day branch酉, it arrives at午. Fire at午 overcomes metal at酉, taking the superior overcoming the inferior, so午 is used as the initiating transmission, which is the Heavenly Horse in motion. The middle transmission reaches Taichong at Mao, which is originally the carriage; the final transmission falls on Shenhou at Zi, and Huagai spreads out over the head.

大抵午卯子三傳便是甲子日首課也。癸酉、丙子、戊子、丁酉、庚子、己酉、壬子、辛酉巳上九日首一課。午卯子三傳，反吟者有六日，丙子、壬子等。午卯子三傳是華蓋卦也。

In general, the three transmissions of Wu, Mao, and Zi form the first type of divination lesson for the day of Jiazi. The days of Guiyou, Bingzi, Wuzi, Dingyou, Gengzi, Jiyou, Renzi, and Xinyou, together with Jiazi, can all produce this first lesson. Among these, six days with the same three transmissions of Wu, Mao, and Zi belong to 'Reverse Chant' (where the Heaven Plate and Earth Plate are in opposition). Days such as Bingzi and Renzi are examples. Any divination lesson with three transmissions of Wu, Mao, and Zi is considered the Huagai hexagram.

明君加寵祿，聖主賜天書，官職自特別，皇宮親不疏，從前聖天子，目下自相如。 相如即有氣度之官也。 《袖中金》 卯乘天馬或龍常為華蓋，軒車之象，占宜加官喜慶事論，見三交卦。

The song says: A wise sovereign bestows grace and honor, and a sage emperor issues an edict, so official rank naturally becomes unique, and in the palace he is close and not distant. Having encountered a wise emperor above, he is now as prosperous as Sima Xiangru. Sima Xiangru refers to an official of noble bearing and grace. The "Golden Treasure in Sleeve" says: If the卯 wood is riding the Heavenly Horse, or riding the Azure Dragon, Tai Chang, and forming Huagai, these are all signs of a grand carriage. When interpreting such a divination, one should consider it as a sign of promotion and celebration, and also refer to the section on the Three Intersections.

《心鏡》 紫微華蓋居神后，天駟房星是太沖，馬既勝光正月騎，六陽行處順同申，華蓋乘軒又騎馬，更得龍常祿位豐。 太沖卯即天駟房星，又為軒車。天馬，正月午順行六陽。華蓋是紫微宮，在神后上，凡得此入傳，主恩詔加官。

The song of the Heart Mirror says: The Purple Micro and Huagai are placed on Shenhou Zi, while the Heavenly Horse, represented by the star Fangxing, is located on Taichong Mao. The Heavenly Horse begins from the fifth heavenly stem Wu in the first month and moves along the six yang branches in sequence until it reaches Shen. When Huagai is beneath the carriage and rides the Heavenly Horse, and also receives the company of Qinglong and Tai Chang, the official rank will be exceptionally prosperous. Taichong Mao refers to the Tian Si Fangxing in the Twenty-Eight Mansions, also known as the carriage. The Heavenly Horse starts from Wu in the first month and proceeds sequentially through the six yang branches. Huagai belongs to the Purple Micro palace and is positioned on Shenhou Zi. Whenever these positions appear in the Three Transmissions, it indicates an imperial edict granting promotion.

凡課得戌加巳中傳，為鑄印課。戌天魁也，為印；巳太乙也，為爐。蓋戌中有辛金，與巳中丙為作合，全憑火煉，鑄成貴器，為符印，故名鑄印。占者符命入手，官增權柄，統鼎之體，乃煉藥成丹之課也。

Whenever the戌 (Xu) is placed over the巳 (Si) in the divination chart and enters the Middle Transmission, it is called the Casting Seal Lesson. The戌 represents Tian Gui, which symbolizes a seal, and the巳 represents Taiyi, which symbolizes a furnace. The辛 (Xin) metal hidden within the戌 combines with the丙 (Bing) fire hidden within the巳, and through the fire's forging, valuable objects are cast, which are referred to as symbols or seals. Therefore, this lesson is named Casting Seal. Those who receive this lesson will obtain official documents and imperial edicts, and their official rank and authority will increase. This lesson is associated with the Dǐng (Ding) hexagram from the Yi Jing, and it belongs to the category of lessons related to alchemy and the creation of elixirs.

象曰：頑金鑄篆，藉火功全，官職高擢，詔命重宣，產孕大吉，干謁良緣，庶人不吉，疾病官愆。戊己日又為生日之印，更遇太常為綬，乃印綬雙全。傳見太沖為車輪，則鑄印乘軒之象，占科舉、求官爵、見君王、進策上書，主官爵高遷，所求遂意，當獲印信喜慶恩命之榮，乘貴人龍常陰合吉將，日用旺相大利，則應鼎上九玉鉉大吉之象。

The interpretation states: stubborn metal must be cast into seal script, relying entirely on the power of the furnace to achieve success; official rank thus rises, and imperial edicts are repeatedly announced; childbirth and pregnancy are highly auspicious, and meeting noblemen brings good opportunities; common people, however, face inauspiciousness, and there may be illness and official mistakes. If the divination is made on a Wu or Ji day, and the戌 earth is the birth day's seal, and the 'Tai Chang' (a heavenly general associated with ceremonial attire, banquets, seals, and appointments) serves as the sash, then both the seal and the official appointment are complete. In the three transmissions, if the Taichong (Mao) appears as a chariot wheel, it forms the image of casting the seal and riding in a carriage; for matters concerning the imperial examination, seeking official rank, meeting the sovereign, or submitting memorials, it indicates a high rise in official rank, fulfilling one's desires, and receiving the seal, joy, and imperial favor. If further aided by auspicious generals such as the Nobleman, Azure Dragon, Tai Chang, Tai Yin, and Liu He, and if the day stem and initiating transmission are prosperous and strong, it is highly favorable, corresponding to the image of the 'Zhuang' hexagram's upper nine, 'Jade Handle Great Auspiciousness.'

若春夏巳午日時火旺，戌值空亡，月破，日辰俱無氣，則有破印損模之象。如遇神將凶，主先成後破，徒勞心力，事終不清，乃庶人占之，反主官災刑害之事，則應九四鼎折足，覆公餗其形渥凶之象也。

If it is in the spring or summer season, and the day is either巳 or午, or the time is either巳 or午, the fire energy is too strong. If the戌 earth falls into kongwang, or if it is during the month breaker, and both the day stem and day branch have no life qi, it forms an image of a seal being broken or a mold being damaged. If further confronted by a malevolent heavenly general, the matter will first succeed but then fail, with great effort wasted and the outcome unclear. For such a divination, if a common person receives it, it indicates lawsuits, misfortune, and injuries from harm. It corresponds to the ominous image of the ninth line of the fourth hexagram, "The Cauldron's Foot is Broken, The Sovereign's Food is Spilled, Its Form is Soiled."

如丙子日未時子將，巳加子用，傳遇天魁，末乘太常，為鑄印課。 巳空 戌蛇 卯常 蛇 空 常 蛇 戌 巳 卯 戌 巳 子 戌 丙 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, on a Bingzi day at the hour of Wei, using Zi as the month general: the Zi on the Heaven Plate is added to the Wei on the Earth Plate, making the Heaven Plate five positions ahead of the Earth Plate. Bing's lodging palace is in Si, so Si gets Wu as the first lesson; Wu gets Mao as the second lesson; the day branch Zi gets Si as the third lesson; and Si gets Wu again as the fourth lesson. The third lesson Si is added to Zi, and the Zi water below is overcome by the Si fire above, which is called lower stealing upper, so Si is taken as the first transmission. The middle transmission is Wu, which is the Tian Gui seal; the final transmission is Mao, which is Tai Chang and carries the ribbon, so it is called the casting seal lesson. The first transmission Si carries Tian Kong, the middle transmission Wu carries Teng Snake, and the final transmission Mao carries Tai Chang. Si represents the furnace, Wu represents the seal, and Mao represents the chariot, with the furnace forging the seal and the seal being carried on the chariot, thus forming the pattern, indicating receiving a mandate and promotion in official rank.

《訂訛》 鑄印，三傳巳戌卯，巳為爐，戌為印，卯為印模。戌中辛金逢巳中丙火作合，煅煉鑄成符印，故名鑄印。卯為車，又名鑄印乘軒。 占主符命入手，科甲官爵俱高，干謁吉。如戊己又為生日之印，更遇太常為綬，乃印綬雙全，定主轉遷超擢。

The "Ding'E" says: The term "casting seal" refers to the three transmissions being巳, 戌, and 卯. 巳 represents the melting furnace, 戌 represents the seal, and 卯 represents the mold for casting the seal. The metal Xin hidden in 戌 combines with the fire Bing hidden in 巳 to form a harmonious relationship, and after being refined and cast, it becomes a symbol seal, hence called "casting seal." 卯 also represents a carriage, so it is also called "casting seal and riding in a carriage." If this divination is obtained, it indicates that a decree or imperial edict will arrive, and one will achieve high academic success, official rank, and noble titles. It is auspicious to go and seek an audience. If the day is either 戊 or 己, then 戌 earth is the birth day's seal, and if Tai Chang also appears as a sash, it indicates that both the seal and the sash are complete, which certainly foretells a promotion and rapid advancement in official position.

此課多主事成遲晚，然惟利官，庶人不吉，更不利於病、訟、憂、產四事。又夏月巳午日時，或值蛇雀，火太旺，戌卯或值空亡，則為破印損模，官必不遷，兼遇神將凶，主先成後破，徒勞心力。大都鑄印乘軒須得驛馬、太陽、六合，乃為真體。

This lesson mostly indicates that matters will succeed slowly, and it is beneficial only for officials. Commoners who divinate this will find it inauspicious, especially regarding illness, lawsuits, worries, and childbirth. For example, in summer, if it falls on a day or time of巳 or午, or if it encounters Teng Snake or Vermilion Bird, the fire energy becomes too strong. If戌 and卯 fall into Kongwang, it results in the destruction of the seal and the damage of the pattern, making promotion in official position impossible. If further encountering a malevolent Heavenly General, it indicates success followed by failure, with efforts in vain. Generally, to achieve a true pattern, the seal and carriage must be supported by The Post-horse, Sun, and Liu He.

又有丙子日戌加干上得吉將，亦名鑄印。春夏丙丁日火太過，不在此論。然須白虎、太陰、蛇、雀金火之將入傳。若金少火多，火少金多，為五行不備，必有所傷。或末傳得天后、元武，更臨水鄉，與日相破，名曰鑄印不成。來意主望官爵吉事，欲成中阻耳。又鑄印課乘日墓，主退失或舊事再新。

In addition, if on a Bingzi day, the Xu is placed above the day stem and rides on a favorable general, it is also called casting a seal. However, this does not apply to the days of Bing and Ding in spring and summer, as the fire energy is excessive. Nevertheless, it is essential to have generals of metal or fire such as Baihu, Taiyin, Tengshe, or Zhuque in the transmission; if there is insufficient metal and excessive fire, or insufficient fire and excessive metal, the five elements are not complete, and there will be some damage. If the final transmission receives 'Heavenly Empress' (a general associated with private matters and women) or 'Yuanwu' (a general associated with thieves and darkness), and it is located in the亥 and 子 water regions, conflicting with the day stem, it is called an incomplete seal. The person originally hopes for official rank and good fortune, but will encounter obstacles at the critical moment. If the seal lesson also rides on the day's墓, it indicates losing position or the resurfacing of old matters.

《觀月經》 名鵬翼沖天 河魁本是印，火至自然成。 三傳見河魁加巳名鑄印卦。 丙子正月占，午時無改更。傳中逢印綬，此是卦中情。 河魁到巳便是鑄印印綬之卦。丁卯、己卯、己巳、丙子、丁丑、癸未、丁亥、戊子、己丑、己未、乙未、己亥、庚子、丁未、壬子、丁巳，以上繫巳戌卯三傳也。

The "Observing the Monthly Cycle" refers to it as "Peng Yi Chong Tian." The rhyme says: Hekui Xu is originally the seal, and when the fire timing arrives, it naturally forms. If Hekui Xu appears in the three transmissions with Xu on the upper position, it is called the Casting Seal Hexagram. The rhyme also says: On Bingzi day in the first lunar month, when casting the divination at the hour of Wu, there is no need to adjust, and if the seal appears in the three transmissions, this is the true meaning of the primary hexagram. When Hekui Xu moves to the position of Si, it becomes the Casting Seal with Seal Hexagram. The following days: Dingmao, Jimao, Jisi, Bingzi, Dingchou, Guiwei, Dinghai, Wuzi, Jichou, Jiwei, Yiwei, Jihai, Gengzi, Dingwei, Renzi, Dingsi, Jiwei, all these days can produce the three transmissions of Si, Xu, and Mao.

在職重逢職，居官更舉榮，宣命看看到，天書驛馬程。 將有使命加官進職而必應者也。 庶人逢此卦，官事自然生。 庶人難消此印綬，故主官事也。

The song says: Those in official positions will regain their posts, officials will gain even more honor, and an imperial decree is about to arrive, with heavenly edicts coming along with the post-horse. This indicates that a mission is about to be assigned, with promotion and advancement surely coming to pass. The song also says: For common people encountering this hexagram, legal troubles will naturally come their way. Since commoners cannot bear such an official seal, it instead indicates they will be involved in legal matters.

《袖中金》 戌加巳，傳中見卯。蓋戌為印，巳為爐，卯為軒車，三者為傳，名鑄印乘軒，得吉將，有職加官遷擢之象，庶人主官訟。 鑄印，戌加巳丙，傳有太沖。戌為印，巳為爐冶，卯為軒車，主官祿遷擢之象。不見太陰、天馬，即非真體。常人反生災，且為事遲鈍，夏三月丙丁日又乘蛇雀，名曰印模損，是火太過反為凶之兆。

The book "Xiu Zhong Jin" says: When Wu is placed on Si, and the three transmissions include Mao, Wu is the seal, Si is the furnace, and Mao is the carriage, the three together form the transmission of casting the seal and riding the carriage. If further aided by auspicious generals, it indicates a person in office receiving promotion and advancement; for common people, it signifies involvement with officials and disputes. It also says: Casting the seal refers to Wu placed on Si, that is, placed on the lodging palace of Bing. The three transmissions include Taichong Mao. Wu is the seal, Si is the furnace, and Mao is the carriage, indicating the prospect of official rank and promotion. If Tai Yin and Heavenly Horse are not present, it is not a true pattern; common people who obtain this instead suffer misfortune and are slow in affairs. On days of Bing and Ding in the summer months, if they also have Teng Snake and Vermilion Bird, it is called the seal pattern being damaged, indicating excessive fire energy which becomes an ominous sign.

凡課卯加庚或加辛為用，曰斫輪課。卯為車輪，庚辛為刀斧，木就金斫，故名斫輪。占者官祿位高遷，統頤之體，乃革故鼎新之課也。

If the trigram卯 is placed on top of庚 or辛 and initiates the transmission, it is called the Chuo Lun lesson. The trigram卯 represents wood, specifically a wheel, while庚 and辛 belong to metal, representing axes and saws. Wood becomes shaped into objects through the cutting and shaping by axes and saws, hence the name Chuo Lun. Those who receive this lesson will attain high official positions and generous salaries. This lesson corresponds to the body of the Yijing's Yi hexagram, representing the renewal of old things and the creation of new ones.

象曰：木欲成器，須假金斫，孕病凶險，財喜歡躍，祿位加增，官職超擢，戌印常綬，遇之猶樂。如太沖加庚為上，加辛次之，緣卯中有乙木與申中庚金作合，乃成貴器，更遇天乙、龍、常、陰、合吉將，及驛馬德合吉神入傳，主官爵踐公卿之位，或壬癸日見水神為舟楫，初末有馬引從為軒車，能任重致遠，有除授官職之喜，則應頤上九利涉大川吉象。

The interpretation states: Wood must be shaped into objects by the aid of heavy metals; when divining on matters of pregnancy and illness, if the outcome is favorable, there will be joy regarding wealth and happiness, with an increase in official rank and promotion in position. If there is also the presence of the戌 (Xu) as the seal and the Tai Chang as the sash, the result is even more auspicious. The Taichong (Mao) added to the庚 (Geng) is the best, while that added to the辛 (Xin) is next. This is because the hidden 乙 (Yi) wood in the卯 (Mao) combines with the hidden 庚 (Geng) metal in the申 (Shen), thus enabling the creation of valuable objects. If further aided by auspicious generals such as Tianyi, Qinglong, Tai Chang, Tai Yin, Liu He, and by favorable deities such as Yimai and Dehe entering the transmission, one is destined to attain high official rank and reach the level of marquess. If on a壬 (Ren) or癸 (Gui) day, the water deity appears, it signifies a boat or vessel; if the initial and final transmissions contain Tianma, it indicates a carriage capable of carrying heavy loads and traveling far, which brings joy in receiving official appointments. This corresponds to the auspicious image of the "Beneficial to cross great rivers" in the Yijing's Yihou hexagram.

或木休囚，乘白虎為棺槨；值空亡為朽木難雕；春季甲乙日寅卯時為傷斧；秋季庚辛日申酉時為傷輪返凶。或辛卯日干上卯為財就人象，宜急取之，緩則被卯木克其戊土，反有害也。 乙未日未加乙同，當頤初九觀我頤之凶象。

If the Wood of卯 is in a weak and confined position and is combined with the White Tiger, it becomes like a coffin; if it falls into Kongwang, it is like rotten wood that cannot be carved. On the first day of the Jiā stem in spring, when the time is寅 or卯, the Wood is too strong and harms the axe. On the day of Gēng or Xīn stem in autumn, when the time is申 or酉, the Metal is too strong and harms the wheel. These situations are all ominous. For example, on a Xinmao day, if the day stem has a卯, it indicates that wealth comes to the person naturally, and it should be taken quickly; otherwise, the卯 Wood will harm the Wu Earth, causing harm. Similarly, on a Yiwei day, when the Wei is placed on the Yi, it is the same situation, indicating the ominous sign of the initial nine in the Yǐ hexagram, "Observing My Delightful Meal."

如辛丑日辰時亥將，一下克上，卯加申為用，曰斫輪課。 卯元 戌勾 巳后 元 朱 空 后 卯 申 子 巳 申 丑 巳 辛 子丑寅卯 亥 辰 戌 巳 酉申未午

For example, on the day of Xinchou with the time of Hai, using Hai as the month general: the Heaven Plate's Hai is added to the Earth Plate's Chen, with the Heaven Plate advancing seven positions ahead of the Earth Plate. The lodgment palace of Xin is in Xu, so Xu receives Si, which is the first lesson; Si receives Zi, which is the second lesson; the day branch Chou receives Shen, which is the third lesson; Shen receives Mao, which is the fourth lesson. Among the four lessons, only the fourth lesson Mao is added to Shen. The metal Shen below overcomes the wood Mao above, which is a case of lower element overcoming upper element. Therefore, the upper god Mao is taken as the first transmission; the middle transmission is the Xu on Mao, and the final transmission is the Si on Xu. The wood Mao is added upon the metal Shen, which exactly matches the meaning of wood being cut by metal, so it is called the Chuo Lun lesson. The first transmission is Mao riding the Black Tortoise, the middle transmission is Xu riding Gou Chen, and the final transmission is Si riding Heavenly Empress. The gods on the four lessons, Si, Zi, Shen, and Mao, ride Heavenly Empress, Tian Kong, Zhu Que, and Yuan Wu respectively.

《訂訛》 斫輪，卯加庚辛申酉發用。卯為車輪，金為斧斤，木就金斫，故名斫輪。 占主祿位高遷，革故鼎新之象，更喜戌為印，太常為綬入傳。卯加庚與申為上，辛酉次之。緣卯中乙木與申中庚金作合成器。或壬癸日見水神為舟輯，初末有馬引從為軒車，能任重致遠，除官必矣。斫輪來意主謀望官事，先歷艱難，後卻有成。蓋木畏金，故主艱難然後成也。將得龍、常、陰、合方成其體，求財大獲。寅亦是木，如何不作斫輪，蓋寅乃天梁，成器不須斫也。

"The Ding'e says: Zhuo lun, is when Mao is placed over Geng, Xin, Shen, and You, and the transmission begins. Mao represents a cart wheel, and metal is the axe, wood is cut by metal, so it is called zhuo lun. When this lesson is drawn, it indicates a high promotion in office, a symbol of discarding the old and establishing the new; if there is also Xu as the seal and Tai Chang as the sash in the three transmissions, it is even better. Mao placed over Geng and Shen is the best, and over Xin and You is next. This is because the wood in Mao and the metal in Shen combine to form an object. If on a Ren day or Gui day, the water spirit appears, it represents a boat; if the first and last transmissions have the Heavenly Horse guiding, it represents a chariot, both of which can carry heavy loads and travel far, and an appointment is certain. When zhuo lun is drawn, the person's intention is mostly to seek an official position. First, they will undergo some difficulty, but later there will be success—wood fears metal, so it indicates difficulty first, then success. The Heavenly General should have the Azure Dragon, Tai Chang, Tai Yin, or Liu He to complete its essence, and seeking wealth will be greatly rewarded. Someone asked: Why is Yin not counted as zhuo lun? Because Yin is the Heavenly Beam, which is already a finished material, so it does not need to be cut."

此課多主事成遲晚，占孕與病訟忌之。或木休囚，乘白虎為棺槨；值空亡為朽木難雕，須另改業。春季甲乙日寅卯時，木太重，為傷斧；秋季庚辛日申酉時，金太重，為傷輪，反凶。

This lesson mostly indicates that matters will be accomplished slowly, and it is unfavorable for pregnancy, illness, and lawsuits. If the卯 wood is weak and confined, and also rides the White Tiger, it becomes like a coffin. If it falls into Kongwang, it is like rotten wood that cannot be carved, and one must change occupations. In spring, if the Jia or Yi day meets the寅 or卯 hour, the wood becomes too heavy and harms the axe; in autumn, if the Geng or Xin day meets the申 or酉 hour, the metal becomes too heavy and harms the wheel, both leading to misfortune.

或辛卯日干上卯為財就人，宜速取之，緩則被木克其戌土，反有害也。與乙未日未加乙同。若傳見本日墓神，名曰舊輪再斫，來意主退官失職，再謀復興之意。大都斫輪課木日艱難；火日災疾；金日獲福；水日心不定，變易艱難中遂意；土日流轉。

For example, on a Xinmao day, if the day stem is paired with Mao, it indicates that wealth comes to you from yourself, and you should take it quickly, or else the Mao wood will harm the Xu earth, causing you harm. On a Yiwei day, when Wei is added to Yi, the principle is the same. If the three transmissions include the day's墓神 (mound spirit), it is called re-cutting the wheel, indicating that the person's intention is to lose an official position and seek to regain it. Generally speaking, when the wheel-cutting divination is encountered on a wood day, it is difficult; on a fire day, there is illness; on a metal day, one can achieve success and gain blessings; on a water day, the mind is unsettled, and one must go through change and hardship to be satisfied; on a earth day, one will be in constant movement and relocation.

《觀月經》 名飛龍入淵 忌占病 斫輪團圓象，本自太沖生，太沖原是木，車輪因甚成。 太沖為舟車之類 成形須仗器，斤斧自然明。 庚申辛酉為斤斧，若申加太沖是斫輪卦也。 申酉庚辛位，太沖上頭行，破傷斤斧得，發用斫輪名。辛丑正月占，辰時無改更，太沖傳送上，發用得其情。

The "Observing the Monthly Cycle" text refers to this pattern as "Flying Dragon Entering the Deep," and notes that it is to be avoided when divining illness. The verse says: "Cutting the wheel takes the image of completeness, originally arising from Taichong (Mao); Taichong originally belongs to wood, and the wheel is made relying on it—Taichong belongs to the category of boats and carts." It also says: "Forming something requires reliance on tools, and when axes arrive, things become clear. Gengshen and Xinyou are the axes. If Shen is placed on Taichong (Mao), it becomes the Cutting the Wheel hexagram." The verse continues: "At the positions of Shen and You with Geng and Xin, Taichong (Mao) is exactly at the top of the head, cut and injured by the axes, hence the name Cutting the Wheel. On Xinchou day in the first lunar month, at the hour of Chen, no changes are needed, Taichong (Mao) falls on Chuansong (Shen), and the initiating transmission reveals its true nature."

如辛丑日卯申丑，是假令辛丑日亥將辰時占，太沖加申金，斫卯木賊上發用，為斫輪卦，卯戌巳三傳也。辛酉返吟一課，卯酉子是也。尉山人取法，末傳取破。乙丑、癸酉、丁丑、癸未、己丑、癸巳、辛巳、癸丑、癸亥，以上九日，第三課俱卯戌巳三傳。丁卯、己卯、乙酉、辛卯、丁酉、癸卯、乙卯、己酉、辛酉，以上九日，俱返吟卦，俱卯酉子三傳，斫輪卦也。

On the day of Xin Chou, the卯 (Mao), 申 (Shen), and 丑 (Chou) refer to the situation where on Xin Chou day, the month general is Hai (Hai), and the class is started at Chen time. The Taichong (Mao) is placed on Shen metal, Shen metal cuts Mao wood, with the lower element attacking the upper one, initiating the transmission. This forms the Zhuolun hexagram, with the three transmissions being Mao, Xu, and Si. On the day of Xin You, the arrangement forms a reverse chant, with the three transmissions being Mao, You, and Zi. Reverse chant refers to the Heaven Plate and Earth Plate's twelve branches each conflicting with each other. According to Weishanren's method, the final transmission is taken as the branch that breaks the other. For the following nine days: Yi Chou, Gui You, Ding Chou, Gui Wei, Ji Chou, Gui Si, Xin Si, Gui Chou, Gui Hai, the third class can form the three transmissions of Mao, Xu, and Si. For the following nine days: Ding Mao, Ji Mao, Yi You, Xin Mao, Ding You, Gui Mao, Yi Mao, Ji You, Xin You, they all form reverse chant hexagrams, with the three transmissions being Mao, You, and Zi, which also belong to the Zhuolun hexagram.

求官必獲祿，逢事得均平，立事先敲磕，後乃立身榮。 敲磕，即先雕琢而後成器也。 莫嫌職位小，官朝好弟兄。 官本朝遷職，亦先費力而後成也，庶人亦得官也，傳得太陰、龍、合尤妙。

The song says: seeking official position will surely bring salary, and when encountering matters, they can all be handled justly. When doing things, one must first go through some hardship and refinement, and then achieve honor and prominence. What is meant by hardship is that one must first be shaped and refined before becoming a useful person. It also says: do not despise a small position, for those in court will have good brothers to support them. This means that official positions are naturally promoted step by step in the court, and also that one must first exert effort before achieving success. Commoners who cast their divination can also attain official positions; if the Three Transmissions include Tai Yin, Azure Dragon, and Liu He, it is even more favorable.

《袖中金》 卯加申酉為用，名斫輪卦。庚申辛酉金俱為斧斤，若太沖加其上者是。卯為車輪，加申酉上，為斫削之象。若天將龍、常、陰、合，方成其體。占人有除授營運之事。木日艱難，火日災疾，金日成器，水日心不定、變易艱難中遂意，土日流傳。若秋三月庚辛日得之，將乘陰、虎，名曰斫輪傷斧，其金太過也。凡卯木坐空，謂之朽木難雕，宜棄業別作生理營運。

The book "Xiu Zhong Jin" says: When the trigram of卯 (Mao) is placed on申 (Shen) or酉 (You) and initiates the transmission, it is called the Zhuo Lun hexagram. Gengshen and Xinyou both belong to metal, and are both considered as axes. As long as Taichong (Mao) is placed on top of them, it is considered complete. The trigram of卯 represents a cart wheel, and when it is placed on top of Shen or You, it symbolizes the image of being cut and shaped. If the Heavenly General is accompanied by Qinglong, Tai Chang, Tai Yin, or Liu He, it completes the nature of the trigram. Those who consult this divination often involve matters of being appointed to official positions or engaging in business. On days of wood, there will be difficulties; on days of fire, there will be illness or misfortune; on days of metal, there will be cutting and shaping into useful objects; on days of water, the mind will be unsettled and success will only come after hardship and change; on days of earth, there will be wandering and displacement. If this is consulted during the three months of autumn on Geng or Xin days, and the Heavenly General is accompanied by Tai Yin and Baihu, it is called Zhuo Lun Shang Fu, indicating excessive metal energy. If the trigram of卯 is seated on Kongwang, it is called Xiu Mu Nan Diao, meaning that the wood is rotten and difficult to carve, and it is advisable to abandon the current profession and pursue other livelihoods.

凡課日辰干支前後上神發用為初末傳，曰引從課。如庚辰日干上丑，晝貴人，初傳寅加酉居日前，末傳子加未居日後，日干得前引後從，為拱天干，又為拱貴。主官職升擢，諸事最吉。壬子日干上辰，初傳巳，末傳卯，為兩貴引從，主上人提攜，或眾貴引薦成合事，大利。甲午日初傳子居支前，末傳戌居支後，前後遇引從，為拱地支。主遷修家宅大利。

Any divination where the two heavenly stems preceding and following the day stem and day branch are used as the initial and final transmissions, respectively, is called an "introduction and following" lesson. For example, on a Gengchen day, if the day stem is on the Chou position, that is the daytime nobleman; the initial transmission is寅 placed on the You position, which is before the day stem, and the final transmission is Zi placed on the Wei position, which is after the day stem. The day stem is thus guided in front and followed behind, called "supporting the heavenly stem," also known as "supporting the nobleman," indicating promotion in official position and the best fortune for all matters. Another example is on a Renzi day, if the day stem is on the Chen position, the initial transmission is Si and the final transmission is Mao, with two noblemen before and after, called "two noblemen guiding and following," indicating support from superiors or joint recommendations from many noblemen to accomplish matters, which is extremely favorable. Another example is on a Jiawu day, where the initial transmission is Zi before the day branch and the final transmission is Xu after the day branch, with both before and after guiding and following, called "supporting the day branch," indicating relocation and construction of the family residence being highly beneficial.

丁酉日酉為夜貴加丁干，亥為晝貴加酉支，年命在申，為貴臨支干拱年命，宜告貴用事，必得兩貴成就。丁巳、己巳、癸亥日伏吟，為干支拱日祿，宜占食祿事。庚午、己酉日伏吟，拱夜貴。甲子日伏吟，拱晝貴，為干支拱貴，宜千告貴處事，此貴人出行，前者引，後者從，故名引從，統渙之體，乃車馬蜂擁之課也。

For example, on a Dingyou day, the酉 (You) is the night nobleman who is placed on the Lodging Palace (lodging palace) of Ding, while the亥 (Hai) is the day nobleman who is placed on the day branch酉 (You). If the person's year destiny is in申 (Shen), this is when the nobleman is present at both the heavenly stem and earthly branch, with the year destiny in between. This is favorable for seeking help from powerful people, and it is certain that both noblemen will support the matter. The伏吟 (hidden chant) lessons on Ding巳 (Dingsi), Ji巳 (Jisi), and Gui亥 (Guihai) days involve the heavenly stem and earthly branch surrounding the day's禄神 (lucky god), which is suitable for matters concerning salary and food. The Hidden Chant on Gengwu (Gengwu) and Jiyou (Jiyou) days involve the night nobleman being surrounded, while the Hidden Chant on Jiazi (Jiazi) day involves the day nobleman being surrounded. All these belong to the category of heavenly stem and earthly branch surrounding the nobleman, which is suitable for seeking help from noble people and making official reports. This is like a nobleman traveling with someone leading the way in front and someone following behind, hence called 引从 (leading and following). It corresponds to the body of the《易经》 (Book of Changes) 涣卦 (Huan hexagram), which represents a carriage and horses with people calling out in front and behind, forming a grand procession.

象曰：拱夾支干，仕人佳兆，官職升遷，名利榮耀，孕生英兒，婚招玉，出行取財，干貴歡笑。如日辰上乘墓鬼遇引從，六處有沖剋，凶散最吉。或干支並初中及中末拱拱地貴，告貴謀事亦吉，則應渙六四元吉之象也。

The interpretation states: When the day stem and day branch are flanked by preceding and succeeding elements, it is a favorable omen for someone in official position, indicating promotion in rank and fame, wealth and honor; when pregnant, giving birth to a handsome child, and marriage bringing a beautiful spouse (the text below "婚招玉" may be missing a character); going out can lead to gaining wealth, and seeking help from the nobleman brings joy. If the day stem and day branch are occupied by the墓鬼 (mound ghost), yet there is a leading and following element, and if there are conflicts and clashes among the stem, branch, and the three transmissions, the凶气 (evil influence) is dispersed, which is most auspicious. Alternatively, if the stem and branch together with the initial, middle, and final transmissions enclose the earth's nobleman, then seeking help from the nobleman and planning matters are also favorable, corresponding to the image of the hexagram "Huan" (Dispersion) hexagram six four "Yuan Ji" (Original Goodness).

假如壬子日巳時戌將，初傳巳加子，末傳卯加戌，拱定干神為二貴引從天干格課。 巳貴 戌青 卯陰 青 貴 勾 后 戌 巳 酉 辰 巳 子 辰 壬 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, on the day of Renzi with the hour of Si, using Xu as the month general: the Xu on the heaven plate is placed on the Si on the earth plate, with the heaven plate advancing five positions ahead of the earth plate. The lodging palace of Ren is in Hai, so Hai gets Chen, which is the first lesson; Chen gets You, which is the second lesson; the day branch Zi gets Si, which is the third lesson; and Si gets Xu, which is the fourth lesson. The third lesson Si is placed on Zi, and the water below Zi overcomes the fire above Si, so the Si is taken as the first transmission. The middle transmission is the Xu on Si, and the final transmission is the卯 on Xu. The night nobleman is on Si and the day nobleman is on Mao. The first transmission Si is ahead of the god Chen on the day stem, leading the way, and the final transmission卯 follows Chen, thus enclosing the god on the day stem in the middle, which is called the two noblemen leading the heavenly stem pattern. The first transmission Si is accompanied by the nobleman, the middle transmission Xu is accompanied by the azure dragon, and the final transmission卯 is accompanied by the tai yin.

《訂訛》 引從，前引後從，或初末傳拱干，主得人提攜成合事，大利。或兩貴拱干，主官職升擢。或初末傳拱支，或兩貴拱支，主家宅吉慶。或貴臨干支拱年命，主得兩貴成就。或干支拱日祿，宜占食祿事。或干支拱貴，宜占告貴事。又有干支並初中及中末拱地貴亦是。此前引後從，故名引從。 占主求官、求財、出行、婚孕皆宜。

"The Distinguished Errors" says: "Yin Cong" refers to something being preceded by a leading element and followed by a following element. If the first and last transmissions enclose the day stem, it indicates receiving assistance and facilitation from others, which is highly advantageous. If two noblemen enclose the day stem, it signifies promotion in official position. If the first and last transmissions enclose the day branch, or two noblemen enclose the day branch, it indicates good fortune for the family and home. If a nobleman is present on the stem or branch and encloses the person's birth year, it indicates receiving assistance from two noblemen. If the stem and branch enclose the day's luck god, it is favorable for matters concerning salary and food. If the stem and branch enclose a nobleman, it is favorable for seeking help from noblemen. Additionally, if the stem and branch together with the first and last transmissions or the middle and last transmissions enclose the earthly noble, it is also considered Yin Cong. All these cases involve a preceding leading element and a following element, hence the term Yin Cong. When this divination is obtained, it is favorable for seeking official position, wealth, travel, marriage, and pregnancy."

凡課用神生日，及三傳遞生日干，或干支俱互生旺，為亨通課。如丙申日三傳申亥寅，初生中、中生末、末生日干也。癸丑日三傳酉丑巳，末生中、中生初、初生日干也，為遞生。主上人推薦，或官員請舉，及文狀事，始終成就。

Any divination lesson where the initiating transmission god is born on the day stem, or where the three transmissions successively generate each other until reaching the day stem, or where the day stem and day branch mutually generate and flourish, is called a smooth course. For example, on a Bingshen day, the three transmissions are Shen, Hai, Yin, with the first transmission generating the middle transmission, the middle transmission generating the final transmission, and the final transmission generating the day stem Jia fire; on a Guichou day, the three transmissions are You, Chou, Si, with the final transmission generating the middle transmission, the middle transmission generating the first transmission, and the first transmission generating the day stem: these are called successive generation. This indicates that there will be recommendations from superiors, or nominations by officials, and matters related to documents and petitions can be completed from beginning to end.

辛卯日干上亥，支上辰，為互生。丙寅干上寅生丙，支上亥生寅，為俱生，主彼此和順，兩相有益，遇生氣兩家合本求利。甲申日干上酉乃支之旺神，支上卯乃干之旺神，為互旺，主客兩相投奔，互有興旺。壬寅日干上子，支上卯為俱旺，自在坐用，謀為省力，或事己失欲復舊，或本職遷轉極妙，或坐待通太，無心中得人照扶興發。此三傳遞生日辰生旺，主人亨利，時運開通，故名亨通，統漸之體，乃福祿來臨之課也。

On a Xin Mao day, the day stem receives Hai and the day branch receives Chen, which is mutual generation. On a Bing Yin day, the day stem's Yin generates Bing fire, and the day branch's Hai also generates Yin wood, which is mutual generation, indicating harmony and mutual benefit. If there is life qi, both parties can gain profit. On a Jia Shen day, the day stem's You is the strong god of the day branch, and the day branch's Mao is the strong god of the day stem, called mutual strength, indicating mutual support between host and guest, both thriving. On a Ren Yin day, the day stem receives Zi and the day branch receives Mao, which is mutual strength. Sitting calmly brings benefit, and efforts are saved. If something has been lost and one wishes to restore it, or if there is a change of position, it is very satisfactory. Sitting and waiting brings success, and one may receive help unintentionally, leading to prosperity. These are all cases of three transmissions generating each other and the day branch being strong and flourishing, indicating smooth affairs and favorable fortune, hence called smooth and prosperous. It belongs to the body of the "Gradual Progress" hexagram from the Book of Changes, and is a lesson of blessings and honors.

象曰：三傳相生，干支有情，官逢薦擢，士獲科名，婚姻合和，財利生成，經營諸事，貴人歡迎。如三傳遞生，俱要與日干干有情，此則隔三隔四有人於上位推薦。或末助初傳生日，主傍人暗助吹噓。或末助初傳作日財，主暗地人以財相助。或支加干生日，為自在格，主人來資助於我。或三傳生日，俱為大吉，當應漸六二鴻漸于盤，飲食衎衎吉象。

The interpretation says: The three transmissions mutually generate each other, and the heavenly stem and earthly branch are in harmony with each other. Officials receive recommendations and promotions, scholars attain academic ranks and achievements; marriages are harmonious, wealth is generated; in all kinds of undertakings, the nobleman is pleased to accept them. When the three transmissions successively generate the day stem, it is essential that they are in harmony with the day stem, which indicates that even if there are three or four layers of separation, someone above is still recommending you. Alternatively, if the final transmission helps the initial transmission to generate the day stem, it signifies that someone else is secretly helping and praising you. Or if the final transmission helps the initial transmission to transform into the day stem's wealth element, it indicates that someone is secretly providing financial assistance. If the day branch joins the day stem and generates it, this is called the 'Self-Relief Pattern,' indicating that others actively provide support. All cases where the three transmissions generate the day stem are considered very auspicious, corresponding to the auspicious image in the Book of Changes, the second line of the Gradual Progression hexagram: 'The wild goose gradually reaches the stone, with joyous meals.'

若遞生值空亡、破、刑、克、害，無甚解救為凶，凡事亦難就。或初生中、中生末、末剋日干，為恩多怨深，作事美中致怨。或干支俱旺及祿臨身，傳財逢空，不可舍此別謀動作，倘有意外之圖遠動謀為，則羊刃變為羅網纏身，反為災禍，六處有沖為破羅破網，無沖剋為凶。當應漸九三利禦寇之凶象也。

If the beneficial influence is passed on but meets with kongwang, month breaker, punishment, control, or harm, and there is no remedy, it becomes a凶 situation, and all affairs will find it hard to succeed. Or if the first transmission benefits the middle transmission, the middle transmission benefits the final transmission, but the final transmission turns back to control the day stem, this is called abundant kindness but deep resentment, and affairs that seem perfect will bring resentment. Or if both the heavenly stem and earthly branch are in a strong position, the禄神 is near the person, but the wealth element in the three transmissions falls into emptiness, then one should not abandon the current situation to seek other actions; if one has unexpected thoughts and plans to travel far, then the yangren becomes a net that binds, leading to disaster. If there are conflicts among the heavenly stems, earthly branches, and the three transmissions, it can be resolved by breaking the net, but if there are no conflicts or controls, it is truly dangerous. This corresponds to the ominous image of the gradual hexagram nine three, "favorable to repel the enemy."

如丙戌日申時亥將，申加丙為用，初傳申生中亥，亥生末傳寅，寅生日干丙火，為亨通課。 申合 亥貴 寅元 白 陰 貴 六 辰 丑 亥 申 丑 戌 申 丙 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on the day of Bingxu with the hour of Shen, using Hai as the month general: the Heaven Plate's Hai is placed on the Earth Plate's Shen, with the Heaven Plate advancing three positions ahead of the Earth Plate. The lodging palace of Bing is in Si, so Si receives Shen as the first lesson; Shen receives Hai as the second lesson; the day branch Wu receives Chou as the third lesson; Chou receives Chen as the fourth lesson. The first lesson Shen is placed on the lodging palace of Bing, Si. The fire below Si is overcome by the metal above Shen, so the lower element steals from the upper, and Shen is taken as the first transmission. The middle transmission is Hai on Shen, and the final transmission is寅 on Hai. The first transmission, metal Shen, generates the middle transmission, water Hai, which in turn generates the final transmission, wood寅. The wood寅 then turns back to generate the day stem, fire Bing, and this cycle continues until it reaches itself, hence called a smooth transmission. The first transmission, Shen, is accompanied by Liu He, the middle transmission, Hai, is accompanied by Nobleman, and the final transmission,寅, is accompanied by Black Tortoise.

《訂訛》 亨通，干支生旺，或初生中、中生末、末生干，用語末生中、中生初、初生干，為遞生格。或干上生干、支上生支，為俱生格。或干上生支，支上生干，為互生格。或干上乃干旺神，支上乃支旺神，為俱旺格。或干上乃支旺神，支上乃干旺神，為互旺格。此皆亨通泰之象，故名亨通。 占主大吉，遞生得人重重舉薦，始終成就。或末助初傳生日，主傍人暗助吹噓。或末助初傳作日財，主暗地人財相助。俱生，人宅各安。互生，彼此相助和合。俱旺，謀用省力。互旺，彼此兩相投奔，互有興旺。

"The Ding'e says: 'Smoothness' means that the heavenly stem and earthly branch are in a flourishing state. This can be when the first transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission generates the day stem; or when the final transmission generates the middle transmission, the middle transmission generates the first transmission, and the first transmission generates the day stem. This is called the successive generation pattern. Or when the god above the day stem generates the day stem, and the god above the day branch generates the day branch, this is called the mutual generation pattern. Or when the god above the day stem generates the day branch, and the god above the day branch generates the day stem, this is called the reciprocal generation pattern. Or when the god above the day stem is the flourishing god of the day stem, and the god above the day branch is the flourishing god of the day branch, this is called the mutual flourishing pattern. Or when the god above the day stem is the flourishing god of the day branch, and the god above the day branch is the flourishing god of the day stem, this is called the reciprocal flourishing pattern. All these are signs of smoothness and prosperity, so it is called 'smoothness'. If this divination is obtained, it indicates great good fortune. In the successive generation pattern, one can receive recommendations from people at every level, and the matter will be completed from beginning to end. If the final transmission helps the first transmission to generate the day stem, it indicates that others are secretly helping and praising. If the final transmission helps the first transmission to transform into the day's wealth, it indicates that someone is secretly helping with money. In the mutual generation pattern, people and the house are each peaceful. In the reciprocal generation pattern, they help each other and are harmonious. In the mutual flourishing pattern, affairs are accomplished with ease. In the reciprocal flourishing pattern, both sides mutually seek each other and flourish together."

凡夫妻年立德方發用，為繁昌課。蓋夫妻行年乘本命旺相氣，又值干支德合，或年立時令旺相之鄉，此陰陽俱勝，運氣交接，夫妻合好，情慾必動，妊娠繁華昌盛，故名繁昌課。占者人丁旺相，胎孕招貴，統咸之體，乃男女交感之課也。

Whenever both spouses' annual stems fall in the direction of the moral deity and initiate transmission, it is called the Flourishing Prosperity Lesson. This is because the spouses' 'annual stems' (the annual palace positions calculated according to their respective ages) ride upon the prosperous and strong energy of their own birth stems, and also coincide with the harmonious combination of heavenly stems and earthly branches. Alternatively, their annual stems may be positioned in the currentprosperous and strong earthly branch. In this way, both yin and yang sides gain strength, the qi flows smoothly, and the couple becomes harmonious and affectionate. Their feelings naturally stir, leading to abundant and flourishing offspring. Hence, it is called the Flourishing Prosperity Lesson. Those who receive this lesson will have a thriving population, and their pregnancies will result in the birth of noble children. It belongs to the structure of the Qian (Heaven) hexagram from the Book of Changes, representing the lesson of the union between male and female.

象曰：陰陽和合，萬物生成，命招貴孕，娠必男形，謀為大利，家道自興。如逢互克，分散零丁。夫命是水，行年甲寅，上見子水，水木相生。妻命是金，行年己亥，上見酉金，金水相宜。甲與己合，寅與亥合，各乘本命旺氣，為德孕格。

Divination interpretation states: Yin and yang harmonize, thus generating all things; the native's destiny attracts a prosperous son, and the child conceived is certainly male; plans made will bring great benefit, and the family naturally prospers; if there is mutual control, it indicates separation and loneliness. For example, if the husband's native is water and his age is Jiayin, there is water in the Yin position, with water and wood mutually generating; if the wife's native is metal and her age is Jihai, there is metal in the Hai position, with metal and water being suitable. Ji combines with Xi, and Yin combines with Hai, each also riding on the strength of their native destiny. This is called the De Pregnancy Pattern.

或用用此二命，主懷孕，年內必生貴子。或已有孕，妻年上酉，法主十一月乙日行時當產。甲己合主生子，黃色壯大端厚，好讀書得官也，當應咸亨利貞娶女吉象。產期法取妻年位上神前三臨官位為生月，沖位干為生日，乃分十干次第推。辰戌月用戌，丑未月用巳。後三絕位為生時。如妻行年上見申，主十月甲日巳時分產。餘仿此。

If using the birth years of these two people to predict, the wife will surely become pregnant and will give birth to a noble child within a year. If she is already pregnant, and her year pillar is You, according to the method, she will give birth on an Ethylene day in November at some time. A child born from the combination of Jia and Ji will have a yellowish complexion, a strong and solid body, and a love for reading which will lead to officialdom. This corresponds to the auspicious sign of the Qian卦 (Hexagram) in the I Ching: "Smooth, advantageous to be sincere, taking a wife is auspicious." The method to determine the due date: take the heavenly stem at the wife's year pillar and count forward three positions to find the position of Officialdom, which determines the birth month. Then take the heavenly stem that is opposite to this position to determine the birth day, and proceed in order according to the sequence of the ten heavenly stems. For the months of Chen and Xu, use Wu; for the months of Chou and Wei, use Ji (the original text says "Xu" and "Si," but according to the context of the "Prosperous Pregnancy" pattern, it should be "Wu" and "Ji"). Count forward three positions from the Officialdom position to find the position of the end, which determines the birth time. For example, if the wife's year pillar is Shen, she will give birth on the Jia day of the tenth month at the Si hour. The rest follows the same pattern.

生子善惡情性，如夫妻行年丙辛作合，主生子黑色，肥滿多力，兇惡為人，好武得官。丁壬主青色，目深秀，多道藝文學得官。乙庚主白色，清俊好音律，善兵法得官。戊癸主赤色，上尖下大，愛畋遊，善伎術得官。行年值敗絕刑害，為德孕不育，當應咸上六咸其輔，頰舌之象。

As for judging the nature and character of a child: if the couple's ages form the combination of Bing and Xin, the child will have dark skin, a robust and strong body, be fierce and fierce-minded, love military affairs, and thus attain official rank. If their ages form the combination of Ding and Ren, the child will have a bluish complexion, deep and clear eyes, be talented in literature and arts, and thus attain official rank. If their ages form the combination of Yi and Geng, the child will have a pale complexion, be handsome and refined, love music and melody, be skilled in military strategy, and thus attain official rank. If their ages form the combination of Wu and Gui, the child will have a reddish complexion, be broad at the bottom and narrow at the top, love hunting and leisure, and be skilled in techniques and esoteric arts, thus attaining official rank. If the ages fall in a failed position, a dead position, or encounter punishment and harm, it indicates a virtuous pregnancy but no actual birth, corresponding to the hexagram line of the upper sixth in the hexagram Xian, which is "Xian its auxiliary, cheek, and tongue," indicating empty words without substance.

如壬申日未時巳將，夫行年甲寅，妻行年己亥，上下相生作合，乘本命旺氣，為繁昌課德孕課。 午后 辰蛇 寅六 蛇 后 陰 常 辰 午 未 酉 午 申 酉 壬 卯辰巳午 寅 未 丑 申 子亥戌酉 夫 妻 年 年

For example, on the day of Renshen with the hour of Wei, using Si as the month general: the Si of the heaven plate is placed on the Wei of the earth plate, with the heaven plate retreating two positions from the earth plate. The壬 (Ren) lodges in Hai, so Hai gets You, which is the first lesson; You gets Wei, which is the second lesson; the day branch Shen gets Wu, which is the third lesson; Wu gets Chen, which is the fourth lesson. The third lesson Wu fire conquers the Shen metal below, so the first transmission is Wu. The middle transmission is Chen on Wu, and the final transmission is寅 on Chen. The husband's age is Jiayin, so寅 gets Zi water, which waters wood; the wife's age is Jihai, so Hai gets You metal, which waters water; Ji and Xi combine, and寅 and Hai combine, and both are in their own birth旺气 (prosperous energy), so it is judged as the Fan Chang lesson, which is also the De Yun lesson. The first transmission is Wu with the Heavenly Empress, the middle transmission is Chen with the Teng Snake, and the final transmission is寅 with the Liu He. The labels 'husband's age' and 'wife's age' on the earth plate diagram are exactly the palace positions where their ages fall.

《觀月經》 夫妻行年上，德孕卦如何。夫年四十九，歲在甲寅落。妻年三十四，己亥五行科。 男行年一歲起丙寅，逆總順零，四十九在甲寅。婦行年一歲起壬申，順總逆零，三十四在己亥也。

The song of "Observing the Monthly Cycle" says: To determine the De-Yun hexagram, one should look at the age cycles of both husband and wife. The husband is forty-nine years old, with his age cycle falling on Jiayin; the wife is thirty-four years old, with her age cycle falling on Jihai. This is the method of arranging the Five Phases. The method is: For men, starting from the first year at Bingyin, the full decades are reversed and the remaining years are advanced. At forty-nine, it falls on Jiayin. For women, starting from the first year at Renshen, the full decades are advanced and the remaining years are reversed. At thirty-four, it falls on Jihai.

己得亥上甲，產子更無過。 甲己合，寅與亥合。 此年的有子，依理定無差。此為懷孕卦，行年若調和。 男女行年若相調和也。 不論三傳事，學人奈如何。他例還依此，歡唱是高歌。

The song says: The wife's year of Ji combines with the husband's year in the Hai Palace (Hai) with Jia, and having a son will have no mistakes — this is because Jia and Ji are harmonious, and寅 (Yin) and亥 (Hai) are harmonious. It also says: This year definitely has a son, and according to reason, there will be no error, which is the hexagram of pregnancy. One only needs to check whether the couple's years are in harmony, meaning the male and female years are compatible. The song concludes by saying: This pattern does not involve the Three Transmissions, so learners need not think about them separately; other examples can be handled in the same way, and one may sing freely.

《心鏡》 德孕行年課十干，還如甲己類同攢。夫年立甲妻居己，孕即靈胎貴復安。乙將會庚丙辛合， 干合即甲己之類，如夫年立庚，妻年立乙，皆主福德之孕也。 受氣妻年上是端，午上有神須覓取。日月時皆遞互看。 《曾門》 夫妻之年，甲己相合，更立德鄉，子孫繁昌。

The song of the "Heart Mirror" says: To determine the fate of a child's conception, one must look at the ten heavenly stems of the person's age. It is still necessary to match the heavenly stems according to the category of Jia and Ji. If the husband's age stem is Jia and the wife's age stem is Ji, then the child is a spiritual embryo, both noble and secure. If Yi combines with Geng, or Bing combines with Xin, it is the same principle.the so-called heavenly stem combination refers to the category of Jia and Ji, for example, if the husband's age stem is Geng and the wife's age stem is Yi, it indicates a conception of fortune and virtue. The month when the child receives its vital breath should be calculated from the god of the wife's age stem. If there is a god on the Wu stem, it should be sought out. The day, month, and hour should all be cross-referenced. The "Zeng Men" says: If the husband and wife's age stems form a Jia and Ji combination, and they are located in the land of virtue gods, their descendants will certainly be prosperous and flourishing.

凡夫妻行年俱隨旺相氣三合位上，為旺孕格。蓋三合異方同類相望，又逢興旺之時，當主胎孕，故名旺孕格。受孕法：如妻行年見己，主正月壬日申時受孕。其法取妻年上神后三位受氣為孕月，沖位干為孕日，亦分十干次第。辰戌月用戊，丑未月用己，前三位臨官為孕時。妻行年上見午，二月癸日酉時當受孕。餘仿此。

Whenever both the husband and wife's natal years fall into the Triple Harmony position during a prosperous and strong period, it is called the Prosperous Conception Pattern. Triple Harmony refers to three branches that belong to the same category but are located in different directions, looking at each other from a distance. When they coincide with a prosperous season, it naturally indicates conception, hence the term Prosperous Conception Pattern. To determine the time of conception: for example, if the wife's natal year is巳 (originally written as '己', which should be '巳'), it indicates conception on the first day of the first lunar month at the hour of Shen. The method is to take the heavenly stem of the wife's natal year and count back three positions to determine the month of conception. The day of conception is determined by the heavenly stem paired with the position opposite to that of the natal year. The same sequence of ten heavenly stems is used for this. For the months of Chen and Xu, use Wu; for the months of Chou and Wei, use Ji. To determine the hour of conception, count back three positions from the natal year to find the Officialdom position. If the wife's natal year is Wu, it indicates conception on the second day of the second lunar month at the hour of You. The rest follows the same pattern.

《觀月經》 夫妻年命上，旺相兩般推。妻金三十四，夫水三十七。女命亥上覓，夫年寅上推。七月未時占，妊孕無改移。從魁臨在該，金旺更無疑。 妻命是金，年上見酉，金旺也。七月金旺占。

The song of "Observing the Monthly Cycle" says: From the heavenly stems and earthly branches of both husband and wife, calculate according to the旺 and 相 paths. The wife's birth stem is metal, and she is thirty-four years old; the husband's birth stem is water, and he is thirty-seven years old. For the wife's current year, look for her stem in the亥 position; for the husband's current year, push forward in the寅 position. Starting the divination at the seventh month and the hour of 未, the matter of pregnancy will not change. The Congkui (You) is located at 酉 and is in the亥 position, indicating the strength of the metal element is evident. This means the wife's birth stem is metal, and her current year is at亥, where 酉 is found, indicating the metal is strong; furthermore, the divination is started in the seventh month when the metal element is in command.

神后立於寅，夫運五行知。 夫命是水，行年上見子，是水旺也。 二旺當懷孕，合卦宜所歸。 夫妻行年俱旺，當懷孕生子也。 陰陽生是子，胎命合如斯。他年依此起， 其它夫妻行年亦依此起。 旺孕卦推移。不干三傳事，此課少人知。 不與四課三傳事同。

The song says: Shenhou (Zi) is on the寅 (Yin) position, and the husband's fortune can be known through the Five Phases. If the husband's birth stem belongs to water, and his age stem is on the寅 (Yin) with Zi (Zi) appearing, then water is strong. If both are strong, they should conceive. The divination pattern is in harmony, so there is a proper outcome. This means that when both husband and wife have strong positions in their age stems, they should conceive a child. The offspring born from the meeting of yin and yang is a son. The calculation of the fetal destiny is like this; other years are also calculated in the same way. The same method applies to other couples' age stems. This pattern of a prosperous conception continues. It does not involve the Three Transmissions, so few people know about this lesson. It is not part of the system of Four Lessons and Three Transmissions.

《心鏡》 夫妻行年旺相神，異方三類合同群。春占有孕在何處，妻午夫年立在寅。 如春占木旺火相，夫年三十七，行年在寅，妻年二十七，行年在午，故云夫妻行年旺相神。寅在東方，午在南方，寅午三合，故曰異方三合也。

The song of the "Heart Mirror" says: the years of the husband and wife should fall on the prosperous and strong deities. When branches of the same category are grouped together despite different directions, they form a group. When divining in spring, where is the response of pregnancy? It is when the wife's year is in午 and the husband's year is in寅. This means that when divining in spring, wood is strong and fire is prosperous; the husband is thirty-seven years old with his year in寅, and the wife is twenty-seven years old with her year in午. Therefore, both the husband's and wife's years are on the prosperous and strong deities.寅 is in the east,午 is in the south, and寅 and午 both belong to the fire trinity harmony, so it is called triple harmony in different directions.

受氣於秋何以決，妻在子兮夫立申。 或秋占金旺水相，申子亦是三合也。 此類悉皆為合類，欲求他年在區分。 《曾門》 年立旺相，子孫有象。謂夫婦行年立旺相之鄉，三五相望，同類異位，時立旺相氣，其歲中必有受孕生貴子也。

The song says: How to determine when autumn comes? When the wife's age is in the position of Zi and the husband's age is in the position of Shen, this refers to divination in autumn when metal is prosperous and water is strong, and Shen and Zi are also part of the triple harmony. All such cases are considered as harmonious types. To determine other years, simply follow this principle. The "Zeng Men" says: When the age position is in a prosperous and strong place, there will be signs of descendants. This means when the husband's and wife's age positions are in prosperous and strong places, they are separated by three or five positions, belonging to the same category but occupying different positions, and the season is also in the time of prosperity and strength, then during that year, conception and the birth of a noble son will certainly occur.

定章曰：夫妻之年同類異位者，寅午戌、亥卯未、巳酉丑、申子辰。如寅午戌俱火相與同類，寅本東方，午本南方，戌本西方，此同類而各一方，為異方同類也。三辰相去五位，謂之三五相望為合也。

"The *Ding Zhang* says:所谓 'couple's years are of the same type but in different positions' refers to the four groups of triple harmony: Yin-Wu-Xu, Hai-Mao-Wei, Si-You-Chou, and Shen-Zi-Chen. For example, Yin, Wu, and Xu all belong to the fire element, but Yin is originally in the east, Wu in the south, and Xu in the west. Though they are of the same type, they are located in different directions, which is called 'different positions but same type'. The three earthly branches are separated by five positions, which is called 'three and five facing each other', meaning they are in harmony with each other."

如春占，夫年立午，妻年立寅，春木旺火相，是夫妻之年俱立旺相之鄉，受氣歲中，必產貴子。如子臨年，當八月丁丑日卯時受孕大吉。 如寅加年四月庚日亥時產。 法曰：取妻年上神后三位為受孕之月，再後三三為受孕日時也。取妻年上神前三位為生月，再前三三是當產日時也。

For example, if one is divining in spring and the husband's age is on Wu while the wife's age is on Yin: in spring, wood is prosperous and fire is strong, which is exactly when both the husband's and wife's ages are in their prosperous and strong positions. Therefore, they will surely have a noble son during this year. If the wife's age is on Zi, then they should conceive on the eighth month on the day of Dingchou at the hour of Mao, which is very auspicious. If the wife's age is on Yin, then they should give birth on the fourth month on the day of Geng at the hour of Hai. The method of calculation is as follows: take the heavenly stem on the wife's age and count three positions forward to determine the month of conception, then continue counting three positions forward to determine the day and hour of conception. Take the heavenly stem on the wife's age and count three positions backward to determine the month of childbirth, then continue counting three positions backward to determine the day and hour of childbirth.

凡祿馬貴人臨干支年命並旺相氣發用入傳，更乘吉將為榮華課。如丙寅日干上申，支上巳，為干支祿馬，申發用，中傳貴人，主君子加官進祿，常人謀為財利，進身修宅俱吉。壬申日干上寅之類亦然，此祿馬又遇貴人，主人榮達，又遇光華，故名榮華，統師之體，乃士眾擁從之課也。

Whenever the禄神, The Post-horse, and Nobleman are added upon the heavenly stem and earthly branch or the person's birth year, and they carry the气 of prosperous and strong, and are used in the transmission with auspicious generals, it is called the 荣华 lesson. For example, on a Bingyin day, the day stem has the 申 and the day branch has the 巳, which means both the stem and branch have the禄 and The Post-horse. The 申 is used as the first transmission, and the middle transmission is Nobleman, indicating that officials will get promotions and increased salary, ordinary people will gain wealth through their endeavors, and building houses will be favorable. Similarly, on a Renshen day, if the day stem has the 寅, it is the same situation. This is when 禄 and The Post-horse meet with Nobleman, indicating that the person will achieve honor and success, and further encounter brilliance, hence called 荣华. It corresponds to the body of the Shī hexagram from the Yi Jing, representing a lesson where a group of people follow closely.

象曰：干支吉神，入宅俱利，經營俱亨，動止均美，孕育麟兒，婚成連理，用兵征討，得地千里。如癸丑日巳加癸，日貴為財；丙寅日申加丙，日馬為財之類，大利求財。甲申日干上丑之類，為干支見晝夜貴人，主事得兩貴周全成合。乙酉日子加申之類，為晝貴坐夜貴；丁卯日夜酉加亥之類，為夜貴從晝貴，宜告貴求事，必於兩處貴人成就。

The interpretation states: All heavenly stems and earthly branches are auspicious deities; moving into a house brings benefits in all affairs, business and trade will be prosperous, and both movement and stillness will be satisfactory. There will be the birth of a qilin child, and marriages will be harmonious. In military campaigns, territory can be expanded by thousands of miles. For example, on a Guichou day with巳 added to癸, the day's nobleman is also the wealth sign; on a丙寅 day with申 added to丙, the day's horse is also the wealth sign. Such cases are highly favorable for seeking wealth. Another example is on a Jiashen day when丑 is on the day's stem, indicating the presence of both day and night noblemen, which suggests that affairs will be fully supported by two noblemen. On an乙酉 day with子 added to申, the day's nobleman is seated above the night's nobleman; on a丁卯 day with酉 added to亥, the night's nobleman follows the day's nobleman. In such cases, it is advisable to seek help from noblemen, and the affairs will certainly be completed through the hands of two noblemen.

惟占謁不見，緣貴往見貴，多不在宅，或官長訪官得見。甲戊庚日干上丑例，為貴人臨身，宜干貴成事，乙辛二日干見貴人臨身辰戌上，非坐獄，亦宜干謁。餘日坐獄為受賄，宜陰陽私禱。或一日全無逆貴，凡進取、告貴、催督諸事，皆順無阻，貴為月將尤美，當應師九二承天寵吉象。

But when seeking an audience, one might not be able to meet the nobleman, because the nobleman is out visiting another nobleman and is unlikely to be at home; if an official goes to visit another official, however, one might be able to meet. On the days of Jia, Wu, and Geng, when the day stem shows Chou, it indicates the nobleman is present, which is favorable for seeking the nobleman's help to accomplish matters. On the days of Yi and Xin, when the day stem shows the nobleman at Chen or Xu, it is not considered being in a prison-like situation, and it is also suitable to seek an audience. For other days, if the nobleman is at Chen or Xu, it is considered being in a prison-like situation, implying the possibility of accepting bribes; in such cases, one should pray secretly and make private vows. If the entire divination lacks a retrograde nobleman, then all matters of advancement, seeking help, and urging matters will proceed smoothly. If the nobleman is also the month general, it is even more favorable, corresponding to the auspicious sign in the I Ching's Army (Shi) hexagram's Nine in the Second line, 'Being in the army is auspicious, receiving the favor of Heaven.'

如一日全無順貴及貴人坐獄，告貴不允，宜退不宜進，進則返坐。甲子日晝貴丑坐酉，夜貴未坐卯，為貴人蹉跎，告貴幹事多不歸一。丁酉日干上酉，支上亥，四課皆是晝夜貴人，為遍地貴人，乃貴多不貴，告貴無成，事反無依，在任多差使，或權攝不一，占訟尤凶。日貴在夜，開眼作暗；夜貴在日，自暗而明。

If there are no progressive noblemen in the entire calculation, or if the nobleman is in a prison position, then appeals to authority will not be granted, and it is advisable to retreat rather than advance; forcing forward will lead to trouble. On Jiazi day, the daytime nobleman Chou is seated on You, and the nighttime nobleman Wei is seated on Mao, indicating a nobleman's stumble, and appeals or matters will have many conflicting threads. On Dingyou day, the day stem is You and the day branch is Hai, with all four lessons containing both daytime and nighttime noblemen, resulting in noblemen everywhere. However, having too many noblemen makes them ineffective, and appeals will not succeed, with matters lacking support. Those in office will have complicated duties, or those entrusted with authority will lack exclusivity. This is especially dangerous for lawsuits. If a daytime divination uses the nighttime nobleman, it is like walking into darkness with open eyes; if a nighttime divination uses the daytime nobleman, it is like moving from darkness to light.

貴在干前，事不宜迫，迫反為貴所怒。貴在日後，宜催不宜慢。丙丁日亥加未，酉加巳之例，兩貴坐受克方，為尖擔兩頭脫，不可告貴用事，或白虎乘丑臨丑，占訟貴人嗔怒。朱雀乘神克貴，求文書貴人忌憚。此例不論在傳與干支見也。

If the nobleman is before the day stem, one should not hurry matters, as forcing them may anger the nobleman. If the nobleman is after the day stem, one should hurry and not delay. In the case where on the third day and fourth day, the亥 is placed on the未 and the酉 is placed on the巳, both noblemen are seated in positions that are being overcome, which is called sharp pole with both ends loose, and one should not seek help from officials. Or if the white tiger is on the丑 and the white tiger is also on the丑, in a divination about litigation, the nobleman will also be angry. If the vermilion bird's god overcomes the nobleman, then when seeking documents, the nobleman will be hesitant. In this case, whether the nobleman appears in the three transmissions or in the heavenly stem and earthly branch, the same interpretation applies.

丁丑日酉加未、亥加酉為例，兩貴逢空，凡事許後被人攙越，或有人誤報虛喜，喜反有所費事，換旬可成。六丁日亥加未例，貴作日鬼臨干，占官利，占病神祗為害，臨支家神致病，宜修設安慰宅神則吉，墓鬼尤凶。貴作六害，占訟理直而作曲斷，小就大，巧就拙，惟宜識時屑就不妨也。餘皆不利，當應師六五弟子輿尸貞之凶象也。

On a Dingchou day, when You is placed on Wei and Hai is placed on You, both noblemen fall into Kongwang. In such cases, matters that were initially agreed upon are preempted by others, or someone falsely reports good news, leading to complications. The matter can only be settled by changing to another ten-day period. In the case of six Ding days with Hai placed on Wei, the nobleman transforms into a day ghost, which is added to the day stem. This is favorable for official affairs but ominous for illness, indicating divine interference. If the ghost is placed on the day branch, it indicates illness caused by the household deity, and it is advisable to set up worship to appease the household deity. If it becomes a tomb ghost, the situation becomes even more dangerous. The nobleman also acts as the sixth harm, and in lawsuits, even if one is right, the judgment may be unjust. Major matters can only be handled on a small scale, and clever plans must be carried out in a clumsy manner. Only by recognizing the situation and making temporary concessions can things be avoided. All other situations are unfavorable, reflecting the ominous image of the sixth line of the Qian hexagram, "Disciple with corpse, firmness brings misfortune."

如丙申日卯時子將，干上寅為驛馬，支上巳為日祿，初傳巳為相氣，加申為用，末傳亥為貴人，寅命上亥為貴人，行年巳為祿，上見寅馬，俱乘吉將，為榮華課。 巳空 寅六 亥貴 六空貴六 寅巳亥寅 巳申寅丙 年 寅卯辰巳 丑 午 子 未 亥戌酉申 命

For example, on the day of Bingshen (丙申) at the hour of Mao (卯), using Zi (子) as the month general: the Zi on the heaven plate is added to the Mao on the earth plate, with the heaven plate retreating three positions from the earth plate. The lodging palace of Bingshen is in Si (巳), so Si gets Yin (寅), which is the first lesson; Yin gets Hai (亥), which is the second lesson; the day branch Shen (申) gets Si, which is the third lesson; and Si gets Yin again, which is the fourth lesson. The禄 (lu) of Bingshen is in Si, and the Post-horse (yimǎ) is in Yin, so the Yin on the day stem is exactly the Post-horse, and the Si on the day branch is exactly the禄. The third lesson, Si fire, conquers the Shen metal below it, so the initiating transmission is taken from Si, which is in command and thus the相气 (xiang qi). The middle transmission is Yin on Si, and the final transmission is Hai on Yin. Hai is the daytime nobleman for the day of Bingshen. The person's true birth sign is Yin, and Hai on Yin is also the nobleman. The year of the person's age is in Si, which is the禄, and Si also has Yin, the Post-horse. Thus, the禄, The Post-horse, and Nobleman (guiren) are all gathered, each riding a favorable general. Therefore, it is judged as a prosperous lesson. The initial transmission is Si with Tian Kong, the middle transmission is Yin with Liu He, and the final transmission is Hai with Guiren. The diagram marks out 「year」 and 「birth」, which are the positions of the year of the person's age and their true birth sign.

此課如庚辰日亥加寅，寅命，占科舉必高中，蓋晝以夜貴、夜以晝貴為簾幕官。寅命上見亥為月將官貴，行年辰上見丑為簾幕官，魁星並照，朱雀翱翔，乘巳臨身故也。 巳朱 寅青 亥常 元 空 青 朱 戌 丑 寅 巳 丑 辰 巳 庚 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on a Gengchen day with亥 placed on寅, if one is asking about their own birth sign which is寅, they are certain to pass the imperial examination. This is because, when divining during the day, the night noble is used, and when divining at night, the day noble is used as the 'curtain official', which refers to the examiner inside the curtain. The birth sign寅 has亥 on it, and亥 is the month general, indicating official status and prestige. The year pillar is on辰, which has丑, and丑 is the day noble of a Geng day, which is the curtain official. The brilliant star and the noble god are both present, the Vermilion Bird is flying high, and巳 fire is present on the self. Therefore, it is concluded that one will definitely succeed. In this divination, the lodgment palace is in申. With亥 placed on寅, the heaven plate advances nine positions compared to the earth plate: the first lesson is on申 with巳, the second lesson is on巳 with寅, the third lesson is on辰 with丑, and the fourth lesson is on丑 with戌. The fire巳 overcomes the metal申, so the initial transmission is巳, the middle transmission is寅, and the final transmission is亥. The initial transmission is accompanied by the Vermilion Bird, the middle transmission by the Azure Dragon, and the final transmission by the Tai Chang.

凡課日辰干支德神，及天月二德發用，並在年命乘吉將，為德慶課。德者，和氣也，主福家吉神也。干德者，甲己德寅、乙庚申，丙辛、戊癸在巳輪，丁壬亥位取日德。若逢之萬象新。支德者，子日起巳順行十二辰。

Any divination lesson where the Heavenly Stem and Earthly Branch of the day are accompanied by their respective Deity Spirits, as well as the Heavenly Virtue and Monthly Virtue, and these appear in the person's birth year and are riding on auspicious generals, is called a De-Qing lesson. The term "De" refers to harmonious energy, which is a favorable deity that brings blessings and protection to the family and home. The method of determining the Deity Spirit of the day's Heavenly Stem: for Jia and Ji days, the Deity is at寅; for Yi and Geng days, it is at申; for Bing and Xin days, and for Wu and Gui days, the Deity is at巳; for Ding and Ren days, the Deity is at亥. When these positions are encountered, all things appear renewed. The method of determining the Deity Spirit of the day's Earthly Branch: starting from子, the Deity moves to巳, and proceeds in order through the twelve earthly branches.

天德者，正丁二坤宮，三壬四辛同，五干六甲上，七癸八艮逢，九丙十居乙，子巽丑庚中。月德者，正五九月丙，二六十月甲，三七十一壬，四八十二庚。二德扶持，眾凶皆散。善莫大於德，故德有慶會，蓋德能利物濟人，掩凶作善，轉禍為福，而有喜慶，故名德慶課，統需之體，乃君子歡會之課也。

The method of calculating Heavenly Virtue is: in the first month, it is at Ding; in the second month, at the Kun position; in the third month, at Ren; in the fourth month, at Xin; in the fifth month, at the Qian position; in the sixth month, at Jia; in the seventh month, at Gui; in the eighth month, at Gen; in the ninth month, at Bing; in the tenth month, at Yi; in the eleventh month, at Xun; in the twelfth month, at Geng. The method of calculating Monthly Virtue is: in the first, fifth, and ninth months, it is at Bing; in the second, sixth, and tenth months, it is at Jia; in the third, seventh, and eleventh months, it is at Ren; in the fourth, eighth, and twelfth months, it is at Geng. With these two deities supporting, many Inauspicious Spirit will dissipate. Virtue has no greater good than this, so having virtue brings celebration. Virtue can benefit things, remove evil, and accomplish good deeds, transforming misfortune into fortune, thus bringing joy. Therefore, it is called the De-Qing lesson. It is associated with the Need hexagram of the I Ching, and is the lesson for the gathering of the virtuous.

象曰：德神在位，諸殺潛藏，囚禁的釋，病危無妨，婚成佳配，孕產賢郎。凡占謀望，事事吉昌。如德神為鬼，占功名利，病無妨，乘龍尤吉。或四煞辰戌丑未沒四維乾坤艮巽，大吉，百事無礙，雖凶將無災，當應需九五貞吉之象。若帶殺乘虎，或德空，或神將外戰被刑剋，不吉。或子日巳德歸亥，乘元武夾克，為減德，事參商。或乙日申德加酉為用，酉來克乙，申化鬼，乃君子為小人，四殺不沒，應九三致寇至之凶象也。

The interpretation states: The virtuous deity is in position, and all kinds of harmful influences are concealed; those who are imprisoned are released, and those in critical illness are not harmed; marriages result in harmonious partnerships, and pregnancies lead to the birth of virtuous sons; any plans or aspirations will be prosperous and auspicious. If the virtuous deity transforms into a ghostly trigram, it is favorable for official positions and not harmful for illness. If it is further accompanied by the Azure Dragon, it is especially auspicious. If the four harmful influences of Chen, Xu, Chou, and Wei are all submerged in the four cardinal directions of Qian, Kun, Gen, and Xun, then it is extremely auspicious, with no obstacles, and even if there are harmful generals, they will not cause disaster, corresponding to the image of the Need卦's ninth line five, "Zhen Ji" (upright auspiciousness). If the virtuous deity is accompanied by harmful influences and the White Tiger, or if the virtuous deity is in an empty position, or if the Heavenly General and the accompanying deity engage in external conflict and are subjected to punishment, it is inauspicious. For example, on a day of Zi, the巳 virtue is placed on Hai, accompanied by the Black Tortoise and subjected to a double conflict, this is called reduced virtue, and the matter is like the two stars Can and Shen, which cannot meet. Another example is on a day of Yi, the申 virtue is placed on You and initiates the transmission, where You metal returns to attack Yi wood, and申 transforms into a ghost, indicating a gentleman being controlled by a petty person, with the four harmful influences not submerged, corresponding to the ominous image of the Need卦's ninth line three, "Zhi Kou Zhi" (inviting bandits).

如戊子日戊時卯將占，巳為德神加子發用，為德慶課。 巳陰 戌合 卯常 六 陰 常 六 戌 巳 卯 戌 巳 子 戌 戊 戌亥子丑 酉 寅 申 卯 未午巳辰 《訂訛》意同

For example, on a Wuzi day at the hour of Xu (the original text writes 'Wu hour', but since there is no Wu hour in the twelve hours, it should be a mistake for Xu hour), using Mao as the month general: the Heaven Plate's Mao is added to the Earth Plate's Xu. The Heaven Plate advances five positions ahead of the Earth Plate. The lodgment palace of Wu is in Si, so Si receives Xu, which is the first lesson; Xu receives Mao, which is the second lesson; the day branch Zi receives Si, which is the third lesson; and Si receives Xu, which is the fourth lesson. The third lesson Si is added to Zi, and the water below Zi overcomes the fire above Si, so the lower overcomes the upper, and Si is the initial transmission. The middle transmission is the Xu on Si, and the final transmission is the Mao on Xu. The virtuous god of Wu day is in Si, and the virtuous god is added to Zi to initiate the transmission, so it is called the Deqing lesson. The initial transmission is Si with Tai Yin, the middle transmission is Xu with Liu He, and the final transmission is Mao with Tai Chang. The book "Ding'e" states this in the same way.

凡課日辰遇天干作合，及支三合六合發用，並占人年命俱乘吉將，為合歡課。天干合者，甲己為中正合，乙庚為仁義合，丙辛為威權合，丁壬為淫訛合，戊癸為無情合。六合者，子合丑實，丑合子空；亥合寅就，寅合亥破；戌合卯舊，卯合戌新；辰合酉合，酉合辰離；巳合申順，申合巳逆；未合午晦，午合未虛。

Whenever the day branch in the divination lesson coincides with a heavenly stem that is harmonious, or when the earthly branches form a triple harmony, a Liu He, or initiate a transmission, and the person's birth year also aligns with a favorable general, it is called a Harmonious Lesson. The harmonious combinations of heavenly stems are five types: Jia and Ji form a just and upright harmony, Yi and Geng form a benevolent and righteous harmony, Bing and Xin form a commanding and authoritative harmony, Ding and Ren form a licentious and misleading harmony, and Wu and Gui form an emotionless harmony. The Liu He of earthly branches each have their own meanings: Zi harmonizes with Chou as reality, Chou harmonizes with Zi as emptiness; Hai harmonizes with Yin as approaching, Yin harmonizes with Hai as breaking; Xu harmonizes with Mao as old, Mao harmonizes with Xu as new; Chen harmonizes with You as union, You harmonizes with Chen as separation; Si harmonizes with Shen as following, Shen harmonizes with Si as opposing; Wei harmonizes with Wu as obscured, Wu harmonizes with Wei as empty.

三合者，亥卯未繁冗駁雜，巳酉丑矯革離異，寅午戌黨侶未正，申子辰流而不清、滯而不竭、宜動不宜靜。凡日辰年命見合，主和合，合則新，則人歡事成，故名合歡課，統井之體，乃婚姻團圓之課也。

Triple Harmony each has its own nature and characteristics: the Wood Triple Harmony of Hai-Mao-Wei signifies a situation of multiplicity and disorder; the Metal Triple Harmony of Si-You-Chou indicates correction and change, as well as separation and discord; the Fire Triple Harmony of Yin-Wu-Xu suggests forming groups but not necessarily being upright; the Water Triple Harmony of Shen-Zi-Chen implies fluidity without clarity and stagnation without dryness, making it suitable for movement rather than stillness. Whenever the Day Branch combines with the year or the destiny, it indicates harmony. A single combination brings a new atmosphere, leading to harmonious human relations and successful affairs, hence it is called the Harmonious Lesson. It corresponds to the structure of the Well hexagram from the Book of Changes, and is a lesson associated with marital union.

象曰：乾坤匹配，奇偶交併，占孕遲生，行人榮省，名利喬遷，財喜歡稱，婚姻天緣，萬事佳慶。如三合，事關眾，克應過月。六合，陰陽配，夫婦和順。或日辰陰陽年命六處，傳逢吉將，四殺沒，合多吉多，凡事成就順利，行無不吉。從凶殺亦主凶中和合，或合帶刑害，有德在末有氣，乃入凶遇吉，可以小用宛轉。或二陰作合，求婚大吉，當應上六井收勿幕有孚元吉之象。

The interpretation states: Heaven and Earth are in harmony, odd and even numbers intermingle; predicting pregnancy and childbirth will be delayed, people going out will return with good fortune; in terms of fame and wealth, moving to a higher place is favorable, and wealth and joy will be as desired; marriage is a heaven-sent match, and all matters will bring good fortune. Triple Harmony indicates that matters involve many people, and the fulfillment will be after more than a month. Liu He signifies yin and yang in harmony, indicating harmony between husband and wife. If the day stem, day branch, hidden god, manifest god, and year destiny are in these six places, and the three transmissions meet auspicious generals, and the four killing positions of Chen, Xu, Chou, and Wei are involved, then the more harmonies, the more auspiciousness, and all matters will be smoothly accomplished, with no misfortune. Even if following evil killing positions, it will still bring harmony amidst misfortune; or if harmony includes punishment and harm, but the virtue god is in the final transmission and has strength, then entering misfortune will meet auspiciousness, and there can be some flexibility. If two hidden gods are in harmony, then proposing marriage is extremely auspicious, corresponding to the image of the sixth line of the Well hexagram in the I Ching: "The well is filled, do not cover it, with sincerity, the beginning is most auspicious."

若占凶事，守舊愈遲疑。求文書幹事，見合無氣，終滯，似不決意，不若不見為妙。占病凶將尤甚，傳進病難退。占失脫，藏匿難獲。或合帶刑沖破害，合而藏禍，內吉外凶。合空事費力難濟，傳退連茹，合帶暗鬼剋日，乘蛇虎雀有害，不可意外狂圖，及託人幹事，當應九二井谷射鮒之凶象也。

If the divination concerns an ominous matter, the existing situation should be maintained, and the problem becomes more difficult to resolve. When seeking documents or handling affairs, if there is an aspect of harmony but it lacks strength, the outcome will be obstructed, appearing as indecision, and it is better not to have such harmony. If illness is divined and an ominous general is involved, the condition becomes particularly severe, and if the three transmissions reinforce this, the illness will be hard to recover from. If the divination concerns loss or escape, the item will be hidden and difficult to find. If harmony is accompanied by punishments, conflicts, destruction, or harm, it indicates hidden dangers within the apparent good, leading to actual misfortune. If harmony falls into emptiness, the matter will require great effort and fail to succeed; if the three transmissions retreat, it is like uprooting grass from the ground. If harmony also involves hidden ghosts that harm the day stem, and if this is combined with the Teng Snake, White Tiger, or Vermilion Bird, there will be calamity. One should not entertain unrealistic hopes or entrust others to handle affairs. This corresponds to the ominous image of the well in the second line of the Well hexagram, "Shooting Frogs in the Well."

如戊申日子時申將，子與干上丑作六合，加辰發用。戊日天干上丑遁得癸作合，支辰與三傳合作三合，亥命見未為貴人，行年在辰見子為青龍，日辰陰陽上下作三合，四殺沒於四維，又乘吉將，為合歡課。 子青 申蛇 辰元 青 元 朱 空 子 辰 酉 丑 辰 申 丑 戊 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, when divining at the Zi hour on a Wu-Shen day, use Shen as the month general. The Heaven Plate's Shen is placed on the Earth Plate's Zi, with the Heaven Plate advancing eight positions ahead of the Earth Plate. Wu's lodging palace is in Si, so Si receives Chou, forming the first lesson; Chou receives You, forming the second lesson; the day branch Shen receives Chen, forming the third lesson; and Chen receives Zi, forming the fourth lesson. Zi and the day stem's Chou form a Liu He (Liu He). Zi is placed on Chen, and Chen earth controls Zi water, resulting in an upper control of the lower, so Zi initiates the transmission. The middle transmission is Shen on Zi, and the final transmission is Chen on Shen. The three transmissions, Shen, Zi, and Chen, form a water triad and achieve the triple harmony. According to the five rats' hidden method, at the Chou hour, the癸 (Gui) Chou is derived, and Gui Chou is paired with Wu. The day branch Shen also forms a triple harmony with the three transmissions. The person's true birth sign is Hai, and Hai receives Wei, which is the night honor of Wu day. The year of the person is Chen, and Chen receives Zi, which is occupied by the Azure Dragon. The day stem, day branch, and both yin and yang spirits form the triple harmony. The four killing stars, Chen, Xu, Chou, and Wei, are hidden in the four directions. All the heavenly generals are favorable, so it is a harmonious joy lesson. The initial transmission is Zi with the Azure Dragon, the middle transmission is Shen with the Teng Snake, and the final transmission is Chen with the Black Tortoise.

《訂訛》 占主人情歡悅，相助成事，求名干貴皆宜，交易婚姻更吉。惟孕遲生，病遲愈。戰訟俱和為貴。三合事關眾，克應過月。六合夫婦和順，婚姻尤妙。或六處逢吉將，四煞沒，合多吉多，凡事成就，縱遇凶殺，亦主凶中和合。或合帶刑害，有德在末有氣，乃入凶遇吉，可以小用宛轉。或二陰神作合，求婚獨利。

The "Disputes" says: When this divination is obtained, the master is happy, and both sides help each other to accomplish things. It is suitable to seek fame and fortune, to petition noblemen, and trade and marriage are especially auspicious. However, pregnancy is delayed and illness takes longer to recover. In conflicts and lawsuits, reconciliation is best. Triple Harmony indicates that the matter involves many people, and the time should be over a month. Liu He indicates harmony between husband and wife, and it is especially effective for marriage. If the heavenly stems and earthly branches, yin and yang, and the year, month, and day of birth all meet auspicious generals, and the four evils are hidden, then the more combinations there are, the more auspicious outcomes there will be, and all matters can be accomplished. Even if encountering Inauspicious Sha (evil killing), it still indicates that the evil is accompanied by harmony. If the combination includes punishment and harm, and the virtue god is in the final transmission with vitality, it is entering a凶 (evil) situation but encountering auspiciousness, and some flexibility can be allowed. If two yin gods combine, it is only beneficial for marriage proposals.

丙申日反吟，日辰陰陽上下神作三六合。辛卯日卯加辛、壬寅日亥加寅，干支相會作六合。甲申日干上亥與甲合，支上巳與申合。丁丑、己丑日干上午，干支上下作六合。戊辰日干上丑，支上子。辛酉日干上午，干支上下交互作三六合。

On a Bingshen day, the reverse chant is formed when the day stem and day branch combine with the yin and yang spirits, creating triple harmony and Liu He. On a Xinmao day, the Mao is placed on top of Xin; on a RENYIN day, the Hai is placed on top of Yin, both forming Liu He through the combination of the stem and branch. On a Jiashen day, the亥 (Hai) combines with Jiā (Jia) on the day stem, and the巳 (Si) combines with Shen on the day branch. On a Dingchou day and Jichou day, the Wu (Wu) is placed on the day stem, forming Liu He between the stem and branch. On a Wuchen day, the Chou (Chou) is placed on the day stem and the Zi (Zi) is on the day branch, also forming this type. On a Xinyou day, the Wu (Wu) is placed on the day stem, and the stem and branch are interwoven to form both triple harmony and Liu He.

或乙酉日三傳申子辰水局生日，支上丑作六合並三合，為全吉，兼天將皆土為日財，利求財。丙申、丙辰、丙子三日，傳逢水局傷日，而干上丑能敵水，不為凶。或上下交互相合，交關求財大利。或相生宜合本營生。或交合有二三，則應交涉二三事。或傳遇三合全脫，本不利，而生起干上財神，或生支上財，為取還魂債，利取財。

For example, on an Yiyou day, if the three transmissions are Shen, Zi, and Chen forming a water trinity that supports the day stem, and the day branch You forms a Liu He (六合) and also participates in a Triple Harmony (三合), it is a complete good omen. Furthermore, if the heavenly generals are all of earth type and function as the day stem's wealth element, it is especially favorable for seeking wealth. On Bingshen, Bingchen, and Bingzi days, if the three transmissions meet a water trinity that harms the day stem, but the earth element You on the day stem can block the water, it is not considered bad. If the upper and lower elements are interlocked and form a harmonious relationship, it is very beneficial for trade and seeking wealth. If they mutually generate, it is suitable for partnership in one's own business. If there are two or three layers of mutual connection, it indicates dealing with two or three matters. If the three transmissions meet a Triple Harmony but all lose their strength, it is originally unfavorable, but if they generate the wealth element on the day stem or the wealth element on the day branch, it indicates recovering old debts, which is actually favorable for obtaining wealth.

（此課雖吉，若占病訟，憂疑難散；占失脫，藏匿難獲；占文書謀干必成；或合帶刑沖破害，蜜裡藏砒。合空事竟難濟。合帶暗鬼剋日，乘蛇虎雀，有害，不可意外妄圖及託人幹事。）

This lesson is generally auspicious, but if it is used for predicting illness or lawsuits, there will be lingering worries and doubts that are hard to dispel. If it is about losing something or someone escaping, it will be difficult to recover what was lost or to find the person. If it is about documents or matters requiring careful planning, then the affairs will certainly be completed. However, if the combination includes刑 (imprisonment), 冲 (conflict), 破 (ruin), or 害 (harm), it is like sweet honey containing arsenic; although it seems good, there is hidden danger. If the combination falls empty, the matter will ultimately fail. If the combination includes 暗鬼 (hidden ghost) that harms the day stem, and if it is accompanied by Teng Snake, White Tiger, or Vermilion Bird, there will be misfortune. One should not have unrealistic expectations, nor should one entrust others to handle one's affairs.

凡課干支遇三合六合，上下遞互相合，取為和美課。如三傳三合，干支上見六合或生日作財，三六相呼，凡謀皆遂，全無障礙，中有人相助成合，行人喜忻而來。縱為鬼殺，事亦可成無阻。如乙酉、丙申日伏吟類，日辰上下陰陽神作六合。

Whenever the heavenly stem and earthly branch in the divination chart meet the Triple Harmony or Liu He, and they mutually harmonize with each other, it is considered a harmonious chart. For example, if the three transmissions form a Triple Harmony, and the heavenly stem and earthly branch also form Liu He, or if the day's heavenly stem transforms into a wealth element, and the Triple Harmony and Liu He correspond with each other, then any plan can be carried out smoothly without obstacles. There will also be someone helping from the side to facilitate matters. Even those who are away will return happily. Even if there are malevolent elements or凶杀, the matter will still succeed without hindrance. For instance, in cases of伏吟 on Yiyou day or Bingshen day, the hidden spirits of the day's heavenly stem and earthly branch both form Liu He.

辛卯日卯加辛、壬寅日亥加寅類，干支相會作六合。甲申日干上亥、支上巳，丁丑、己丑日干上午類，俱合。戊辰日干上丑、支上子，辛酉日干上未、支上午類，干支上神作六合。乙丑日干上子、丙寅日干上亥類，干支上下作三六合。此人情合悅真美，故名和美課。占事主客怡順皆成，統豐之體，神合道合之課也。

It is also like the case of Xinmao day, where the Mao is added to Xin, or Renyin day, where the Hai is added to Yin, which are instances of the heavenly stem and earthly branch combining to form the Six Harmonies. Similarly, on Jiashen day, the Heavenly Stem receives Hai and the Earthly Branch receives Si; on Dingchou day and Jichou day, the Heavenly Stem receives Wu; these also form harmonies. On Wuchen day, the Heavenly Stem receives Chou and the Earthly Branch receives Zi; on Xinyou day, the Heavenly Stem receives Wei and the Earthly Branch receives Wu, which are instances of the heavenly and earthly branches combining to form the Six Harmonies. On Yichou day, the Heavenly Stem receives Zi; on Bingyin day, the Heavenly Stem receives Hai, which are instances of the heavenly and earthly branches forming both the Triple Harmony and the Six Harmonies. All these situations represent harmonious and pleasant human relationships, truly complete and beautiful, hence called "He Mei Ke" (Harmonious Beauty). When used for divination, they indicate that host and guest are harmonious and things are smoothly accomplished. This type of divination belongs to the structure of the "Feng" hexagram from the "Yijing" (Book of Changes), representing a lesson where both the spiritual and the Dao are harmonized.

象曰：三合六合，上下歡悅，交易大通，財利不絕，婚吉事成，病危勢拙，干貴相宜，占敵和決。如合多吉多，事急成。合少吉少，事遲成。乙酉日三傳申子辰水局生日支上丑作六合，並三合為全吉，兼天將皆土為日財，利求財而不利尊長及營生計，土將克生氣故也。

The interpretation states: Triple Harmony and Liu He are both complete, resulting in a harmonious situation above and below; trade is very smooth, and wealth flows continuously; marriages are auspicious and matters are successfully completed, but those who are seriously ill find themselves in a difficult situation; seeking help from noblemen is appropriate, and in matters of enemy relations, reconciliation is the outcome. The more combinations there are, the more auspicious outcomes there will be, and even if matters come quickly they can be accomplished; the fewer combinations there are, the fewer auspicious outcomes there will be, and matters will take some time to be completed. On the Yiyou day, the three transmissions of Shen, Zi, and Chen form a water trinity that supports the day stem, and the day branch Chou forms a Liu He, along with Triple Harmony, making it a completely auspicious situation. Furthermore, the heavenly generals are all of earth type and act as the wealth trigram for the day stem, which is favorable for seeking wealth, but not favorable for respecting elders and managing livelihoods—because the earth generals overcome the life qi.

丙申、丙子、丙辰三日，傳逢水局傷日，而干上丑能敵三六合，呼惡不成嗔，近謀有成，久則畏人撥置。或上下交互相合，交關求財大利。或相生宜合本營生。或交合有二三，則應交涉二三事。或傳遇三合全脫，本不利，而生起干上財神，為取還魂債。或生支上財神，為索還魂債，利取財，或家中取財還人尤準。當應豐六五來章有慶，譽吉之象。

On the days of Bing Shen, Bing Zi, and Bing Chen, the three transmissions meet the water element and injure the day stem. However, the earthy branch Chou (ox) on the day stem can resist the influence of the triple harmony and liu he. Therefore, scolding and cursing cannot ignite fire. Nearby plans can succeed, but over time there is fear of being interfered with by others. If the upper and lower elements interconnect and harmonize, trade and seeking wealth will be very beneficial. If they mutually generate, it is suitable for joint business in one's own profession. If there are two or three layers of connection, it indicates dealing with two or three matters. If the three transmissions meet the triple harmony and all lose their strength, it is originally unfavorable, but if they generate the wealth god on the day stem, it indicates collecting old debts; if they generate the wealth god on the day branch, it indicates recovering old debts. Both are favorable for gaining wealth, especially gaining wealth at home and giving it to others. These situations correspond to the image of the sixth line of the Fēng hexagram in the Yijing, which says, "Coming with a chapter, there is celebration and praise, auspicious."

如三六合占解釋憂疑及問病凶事，上乘凶將，為凶難散，逢沖可解。或合作六害及空亡，好裡朦暗，主合謀事有變換。若傳逢寅午戌，干支上見午為自刑，丑為六害，子為正沖，乃三合犯殺，為蜜中砒，主恩中有怨，事成有阻。

If using Triple Harmony and Liu He to interpret matters of worry, doubt, or illness, which are generally ominous, and if there is an Inauspicious General on top, then the evil influence is hard to dissipate and can only be resolved by encountering a冲. Alternatively, if the harmony is also considered as six harms or falls into Kongwang, this indicates good with a dullness, suggesting that plans involving collaboration may change midway. If the three transmissions meet the fire trinity of Yin-Wu-Xu, and the heavenly stem and earthly branch show Wu (午) as self-punishment, Chou (丑) as six harms, and Zi (子) as a direct conflict, this is called Triple Harmony committing a killing, which is like sweet honey containing arsenic. It signifies that although there is kindness, there is also resentment, and although the matter is completed, there will be obstacles.

或交合逢空，交時和美，後成畫餅。交合盜氣，彼此懷脫。交害主客各有嫉妒，交刑主合到爭競，交沖主先合後難，交克主合而爭訟，笑裡藏刀。壬申日干上寅，支上亥，干支上神作六合，而地下壬申作害，為外好裡牙槎。主外面合而內有暗讒之意，當應上六豐其屋，三歲不覿凶之象也。

Or when the meeting occurs in an empty position, the initial union is harmonious and pleasant, but later becomes an illusion. When both sides steal each other's vital energy, they both secretly intend to withdraw. When there is mutual harm, the host and guest each harbor jealousy. When there is mutual punishment, they come together but then quarrel. When there is mutual conflict, they first unite but then face difficulties. When there is mutual overcoming, they unite but eventually end up in legal disputes, with hidden hostility. For example, on a Renshen day, if the day stem has寅 and the day branch has亥, the heavenly stem and earthly branch form a六合, but the earth stem壬 and earth branch申 on the earth plate are in a harmful relationship. This is called an outwardly pleasing but inwardly sharp situation, indicating a superficial harmony with hidden slander. It corresponds to the ominous image of the sixth line of the Feng hexagram, "His house is adorned, but for three years he does not see his face."

如壬午日巳時丑將占，戌加寅為用，三傳戌午寅，干上未與中傳作六合，傳逢三合，日辰上下作三合，日辰旺氣，傳財得用為合，和美課也。 戌白 午后 寅合 白 合 朱 陰 戌 寅 卯 未 寅 午 未 壬 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, on the day of Renwu with the time of Si, using Chou as the month general: the Chou on the heaven plate is placed on the Si on the earth plate, with the heaven plate lagging four positions behind the earth plate. The Ren day stem lodges in Hai, so Hai gets Wei, which is the first lesson; Wei gets Mao, which is the second lesson; the day branch Wu gets Yin, which is the third lesson; Yin gets Xu, which is the fourth lesson. The fourth lesson Xu is placed on Yin, with the lower Yin wood overcoming the upper Xu earth, so Xu initiates the transmission; the middle transmission is the Wu on Xu, and the final transmission is the Yin on Wu. The three transmissions form the fire triple harmony. The day stem's Wei also forms a六合 with the middle transmission's Wu, and the day stem and day branch also form a triple harmony, with the day branch being in its旺 position. Fire is the wealth element for the Ren water day stem, and wealth is initiated and meets harmony, so it is judged as a harmonious lesson. The first transmission is Xu with the White Tiger, the middle transmission is Wu with the Heavenly Empress, and the final transmission is Yin with the Liu He.

凡卦魁罡加日辰發用，為斬關課。蓋辰為天罡，戌為天魁，日辰人也，魁罡天關也，魁罡加日辰，猶人遇凶神，重土閉塞，若天關難度，欲信道路，必須斬開關門，故名斬關。寅天梁卯天關以木克土，三天俱動，利於逃亡，可以出行。

Whenever the魁 or 羁 is placed on the day stem or day branch and initiates the transmission, it is called a斩关 lesson. Chen is the Tiangang (Chen) and Xu is the天魁; the day branch represents a person, while the魁 and 羿 represent the heavenly gate. When the魁 and 羿 are placed on the day branch, it is as if a person meets an Inauspicious Spirit, with heavy earth energy blocking the path ahead, like the heavenly gate being difficult to pass. To open the path, one must cut through the gate, hence the name 斩关. Yin is the天梁 and Mao is the天关; wood overcomes earth, and when three heavenly deities are activated together, it is favorable for fleeing or traveling.

未玉女能護身，子華蓋能掩形，太陰地戶主潛藏，六合私門主陰匿，天乙神光能庇佑，青龍萬里驥可至遠。傳遇此數神，占者利陰私，行藏隱避，永無觸礙，統遯之體，乃豹隱南山課也。

The hexagram 未 represents the Jade Maiden, capable of protecting; the hexagram 子 represents Huagai, capable of concealing form; 「Tai Yin」 (the Heavenly General governing darkness and protection) is the gate of the earth, governing concealment; 「Liu He」 (the Heavenly General governing marriage and secrecy) is the private door, governing hidden concealment; Tianyi possesses divine light, capable of protection; the Azure Dragon is like a thousand-mile fine horse, suitable for long journeys. When these divine generals appear in the Three Transmissions, the diviner is favorable for private matters, concealed movements, and evasion, never encountering obstacles. This lesson belongs to the DUN hexagram of the I Ching, classified as the lesson of the leopard hiding in the southern mountains.

象曰：關梁逾越，最利逃亡，捉賊難獲，出行自強，病訟凶禍，厭禱吉詳，書符合藥，方法最良。如官鬼作直符，罡塞鬼戶寅也，魁度天門亥也，乘凶將，為魁罡作羅網，加四仲為天地關隔，主關梁閉塞，不利隱匿、病訟、出行等事。

The interpretation states: crossing barriers and bridges is possible, and it is most favorable for fleeing; capturing thieves is difficult, but traveling is vigorous and self-renewing; divination regarding illness and lawsuits indicates misfortune, but performing rituals, prayers, and offerings brings good fortune and thoroughness; drawing talismans and preparing medicine are the most effective methods at this time. If the official ghost serves as the direct symbol, the Tiangang (Chen) blocks the ghost's entrance (Yin), the Tiankui (Xu) passes through the heavenly gate (Hai), and it coincides with an Inauspicious General (malevolent general), then it forms a network of魁罡 (Tiankui and Tiangang). If this is further combined with the four central directions (子, 午, 卯, 酉), it indicates a separation between heaven and earth, leading to blocked roads and barriers, which is unfavorable for concealment, illness, lawsuits, and travel.

子天關卯天格事因天時所格；午地關酉地格事因地理所格，更詳五行言之。三傳內戰，內外不相見而格。中沖初末，首尾不相見而格。剛日昴星，道路關梁而格。柔日昴星及伏吟，潛伏不欲見人而格。反吟不相照而格。又三交、羅網、從革，皆主阻格，當應六不利攸行凶象。

The hour of Zi is the heavenly gate, and the hour of Mao is the heavenly grid; matters are obstructed by heavenly timing. The hour of Wu is the earthly gate, and the hour of You is the earthly grid; matters are obstructed by geographical factors. One must also consider the five phases in detail. The three transmissions conflict with each other, and internal and external aspects do not meet, resulting in obstruction. The middle transmission conflicts with both the first and the final transmissions, leading to a lack of coordination at the beginning and end, thus causing obstruction. On a yang day, if the昴 star lesson is obtained, it indicates obstruction from roadblocks. On a yin day, if the昴 star lesson or the hidden chant lesson is obtained, it indicates obstruction from hidden and unwilling encounters. The reverse chant lesson indicates obstruction due to lack of mutual correspondence. In addition, the lessons of three intersections, net, and transformation all indicate obstruction, corresponding to the ominous sign of the retreat hexagram "not advantageous to go anywhere" (the original text under "six" may be missing a yao position).

若傳遇寅卯未子乘天乙、青龍、陰、合吉將，及甲戊庚日丑貴登天門，辰罡塞鬼戶，六神藏、四殺沒，為四大吉時。六神藏者，螣蛇下臨子名墜水，朱雀下臨癸水名投河，勾陳臨卯名入獄，天空臨巽名初剝，白虎臨午名燒身，元武臨坤名折足。四殺沒者，辰戌丑未墓臨乾坤艮巽，陷於四維，此時利出行逃走，避罪隱形，合藥書符、祈禱等事皆吉，則應遯九五嘉遁貞吉象也。

If the three transmissions meet the branches of寅, 卯, 未, or 子, and are accompanied by auspicious generals such as 天乙, Azure Dragon, Tai Yin, or Liu He, and on days of 甲, 戊, or 庚, the hour animal 丑 is elevated to the heavenly gate, while the 辰罡 blocks the ghost gate, the six spirits are hidden, and the four evils are submerged, then these are the four auspicious times. The term "six spirits hidden" refers to Teng Snake being below 子, which is called falling into water; Vermilion Bird being below 癸 water, which is called drowning in the river; Gou Chen being below 卯, which is called imprisonment; Tian Kong being below 巽, which is called initial decay; White Tiger being below 午, which is called burning the body; and Black Tortoise being below 坤, which is called breaking the foot. The term "four evils submerged" refers to the four墓 branches of 辰, 戌, 丑, and 未 being located at 乾, 坤, 艮, and 巽, and sinking into the four cardinal directions. At this time, it is favorable for traveling, escaping, avoiding punishment, and hiding; activities such as preparing medicine, drawing talismans, and making prayers are also auspicious, corresponding to the image of the Duan hexagram's ninth line, "excellent retreat, firm and auspicious."

如甲寅日亥時未將占，戌加寅為用，曰斬關課。 戌合 午后 寅白 后 合 后 合 午 戌 午 戌 戌 寅 戌 甲 丑寅卯辰 子 巳 亥 午 戌酉申未 此課戌天魁為天關加寅，寅為天梁，利出行。又夜貴神未登天門，螣朱勾空白元六神俱藏，辰戌丑未四殺沒於四維，為四大吉時，萬事俱順利也。

For example, on the day of Jiayin (甲寅) at the hour of Hai (亥), using Wei (未) as the month general: the Heaven Plate's Wei is added to the Earth Plate's Hai, with the Heaven Plate lagging four positions behind the Earth Plate. The lodgment palace of Ji (甲) is in Yin (寅), so Yin gets Xu (戌), which is the first lesson; Xu gets Wu (午), which is the second lesson; the day branch Yin also gets Xu, which is the third lesson; and Xu gets Wu again, which is the fourth lesson. The third lesson Xu is added to Yin, with the wood below Yin overcoming the earth above Xu, resulting in the lower overcoming the upper, so Xu initiates the transmission. The middle transmission is Wu on Xu, and the final transmission is Yin on Wu. The Heaven魁 (Tian Gui) Xu is the Heaven Gate (天关), added to Yin, which is also the Heaven Beam (天梁). Wood overcomes earth, cutting through the gate, so it is favorable for travel. Additionally, the night noble (夜贵) Wei is properly ascending the Heaven Gate Hai, with Teng Snake, Vermilion Bird, Gou Chen, Tian Kong, Bai Hu, and Yuan Wu six spirits each hidden. The four killing stars (辰戌丑未) are also hidden in the four directions, making it one of the four great auspicious times, with everything going smoothly. The initial transmission is Xu with Liu He, the middle transmission is Wu with Tian Hou, and the final transmission is Yin with Bai Hu.

《訂訛》 占主利出行逃遁，賊難獲，病訟凶，書符、合藥、厭禱最宜。傳遇寅卯未子乘天乙、青龍、陰、合，為天地獨通。時又為天藏地蓋時蓋，寅天梁、卯天門並魁罡為天關，以木克土，三天俱動，未玉女六丁又為玉女能護身，子華蓋能掩形，天乙神光能佑庇，青龍萬里驥可致遠，太陰地戶主潛藏，六合私門主隱匿，傳遇數神，逃亡出行如有神助。

The "订讹" says: When this divination is obtained, it is favorable for travel and escape, and thieves are difficult to catch. It is unfavorable for illness and lawsuits. Drawing symbols, preparing medicine, and performing rituals for appeasement are most appropriate. If the three transmissions meet the hours of寅, 卯, 未, or 子 and are accompanied by Tianyi, Qinglong, Taiyin, or Liuhex, it is called "Heaven and Earth are in perfect communication." There is also a saying about the hour's heavenly and earthly coverings: 寅 is Tianliang, 卯 is Tianmen, and together with Kuigang, they are all considered Tiankuan, with wood overcoming earth, and the three heavenly deities working together. 未 is Yünu, and six Ding are also called Yünu, both capable of protecting. 子 is Huagai, which can conceal the form. Tianyi has divine light, which can provide protection. Qinglong is like a thousand-mile fine horse, capable of long-distance travel. Taiyin is the earthly gate, governing concealment. Liuhex is the private door, governing concealment. When the three transmissions meet these deities, escape and travel are as if aided by deities.

若甲戊庚日丑貴登天門，辰罡塞鬼戶，六神藏、四煞沒更吉。又傳見申酉虎陰為斬關得斷，逃者永不獲。更帶血支、血忌、羊刃、呻吟大煞，必傷人而走。大都此課最宜更新，外出喜見丁馬。若守舊家居，主阻塞且有闇昧事應也。

If on the days of Jia, Wu, or Geng, the noble official of Chou rises to the heavenly gate, and the fierce star of Chen blocks the ghost's entrance, with the six spirits hidden and the four evils concealed, it becomes even more auspicious. Furthermore, if the three transmissions contain Shen and You accompanied by the White Tiger and Tai Yin, this is called cutting off the passage, and a person who has fled will never be recovered. If further accompanied by blood branches, blood taboo, Yangren, and other great evils, it indicates that someone has been injured and then fled. Generally, this lesson is most suitable for reforming old things and starting new ones; when going out, it is favorable to see the spirit of Ding and the post-horse. However, if one remains in the old situation at home, it indicates obstruction and the occurrence of obscure and unclear events.

此課雖宜出外，若魁罡作官鬼為直符，或作羅網乘凶將，及罡塞鬼戶、魁度天門，皆謂之斬關逢吏。加四仲為天地關隔。加子（天關）卯（天格），事因天時所格。加午（地關）酉（地格），事因地理所格。神將克戰，內外不相見而格。中沖初末，首尾不相見而格。剛日昴星，道路關梁而格。柔日昴星及伏吟潛伏，不欲見人而格。返吟，人心不相照而格。又三交、羅網、從革及不見申酉虎陰，皆名斬關不斷，阻隔難行，逃者易獲也。

This lesson is suitable for going out, but if the Qiu Gang transforms into the official ghost and serves as the direct symbol, or if it forms a net with the surrounding forces and is accompanied by an Inauspicious General, or if the Tiangang blocks the ghost gate and the Tiankui passes through the heavenly gate, these are all called cutting the gate and encountering the official. If it is added to the four central directions of Zi, Wei, Mao, and You, it indicates a separation between heaven and earth. If it is added to Zi (heaven gate) and Mao (heaven grid), the matter is obstructed by heavenly conditions; if it is added to Wu (earth gate) and You (earth grid), the matter is obstructed by earthly conditions. When the heavenly general conflicts with the god it is riding on, the internal and external forces do not meet, causing obstruction; when the middle transmission conflicts with the first and last transmissions, the beginning and end do not connect, causing obstruction; on a yang day with the昴 star lesson, there is obstruction from roadblocks; on a yin day with the昴 star lesson or hidden chanting, there is obstruction from unwillingness to meet people; and with reverse chanting, there is obstruction from lack of mutual understanding among people. In addition, lessons such as Sanjiao, Luwang, and Congge, as well as those where the three transmissions do not include Shen, You, or Baihu and Taiyin, are all called cutting the gate without connection, leading to obstruction and difficulty in proceeding, making it easy for someone who has run away to be captured.

《觀月經》 名魚失其水 魁罡日辰上，發用斬關風。 凡見辰戌加日辰發用者，為斬關卦，必有逃走之應也。 出行應吉利，居住暗相通。三傳六合卦，太陰地戶中。 傳中六合是天之私門，太陰是地戶。

The "Observing the Monthly Cycle" refers to this pattern as "Fish Losing Its Water." The mnemonic says: When the Qiu Gang falls on the day branch, the initiating transmission will stir up a cutting-off wind. Whenever the day stem and day branch are overlaid by Chen or Xu and the initiating transmission occurs, it is called a cutting-off hexagram, and it certainly indicates someone will flee. It also says: Traveling should be auspicious, but staying home implies secret communication. If the three transmissions form a hexagram of Liu He, then the Tai Yin gate is within it. The Liu He in the three transmissions is the private gate of heaven, while Tai Yin is the gate of earth.

功曹與小吉，天梁玉女同。 傳中有功曹為天梁，小吉名玉女，佑逃走之利。 青龍萬里翼，華蓋紫微宮。避罪宜逃走，出入有始終。戊申正月占，酉時此卦攻。亡人華蓋下，天降此利亨。 此乃天之所降，亨通之途，逃人得遠去，路無阻障也。

The song says: Gongcao and Xiaoji correspond to Tianliang and Yünu. In the Three Transmissions, if Gongcao is in Yin, it is Tianliang; if Xiaoji is in Wei, it is Yünu. Both protect and assist in escaping. It also says: Qinglong represents a vast wing, Huagai belongs to the Purple Micro Palace. When avoiding blame and fleeing, one should go out and return safely. On the Wushen day in the first lunar month, at the You hour, this hexagram is perfectly matched. A person fleeing hides under Huagai, which is the path of heaven's blessing. This means it is heaven's will, the future is smooth, the person fleeing can go far away, and there are no obstacles on the way.

終向六合上，雙門萬里同。 終傳天罡乘六合是雙門，出入萬里也。 若言不逃走，濁亂在家中。 若不逃走，主家破敗，盜賊濁亂之事也。

The song says: "At the end, it returns to Liu He, both gates open and communication reaches ten thousand miles" — this means that the Final Transmission combined with Tiangang at Chen leads to both gates being open, allowing passage for ten thousand miles. It also says: "If one does not flee, confusion and chaos will occur at home" — meaning that if one does not escape, the household will suffer decline, and there may be incidents such as theft and disorder.

《袖中金》 魁罡臨日辰，傳見虎陰申酉為斬關得斷，逃者永不獲矣。更帶血支、血忌、羊刃吟呻三殺，必傷人而走。 《通神集》 天乙神光引路，六丁玉女來扶，青龍飛騰萬里，天門地戶俱到。占逃亡是亡者之福佑矣。

The Xiu Zhong Jin says: If the Qiu Gang is present on the day stem and day branch, and the three transmissions also contain the White Tiger, Tai Yin, and the years of Shen and You, it is called cutting the gate and breaking the barrier, and the person who has run away will never be captured again; if it also includes the Blood Branch, Blood Taboo, Yang Ren, and Shenyin, these three Inauspicious Sha, it must be that the person injured himself in order to escape. The Tong Shen Ji says: The divine light of Tian Yi is leading the way in front, the Liudin Yu Nu comes to assist, the Azure Dragon soars for thousands of miles, and the heavenly gate and earthly gate are both in place; if this is the result of a divination concerning a missing person, it is indeed a blessing for the person who has run away.

《心鏡》 日辰上見魁罡立，此卦名為是斬關。前一神光參玉女，天梁地戶太陰間。更有青龍萬里翼，紫微天人有防閒。逃人難捕隱逸去，長往嘉遁信不還。 《曾門》 日辰逾於魁罡，名曰斬關。或發用傳及功曹為天梁，青龍為萬里翼，小吉為玉女，神后為華蓋，魁罡為天關，太陰為地戶，六合能隱形，遇此數神，利於逃亡。

The song of the "Heart Mirror" says: When the day branch shows the Qiu Gang (魁罡) standing upright, this hexagram is called cutting the gate. The previous one has the Tian Yi (天乙) with divine light and Yu Nu (玉女) accompanying it, with Tian Liang (天梁) and Di Hu (地户) Tai Yin (太阴) between them; also, Qing Long (青龙) acts as a thousand-mile wing, and Zi Wei Tian Ren (紫微天人) serves as a barrier. Those who flee are difficult to capture, they vanish and disappear, never to return, with no news at all. The "Zeng Men" says: When the day branch passes over Qiu Gang, it is called cutting the gate. Or, if in the initiating transmission and the three transmissions, Gong Cao (功曹) Yin is with Tian Liang, Qing Long is the thousand-mile wing, Xiao Ji (小吉) Wei is Yu Nu, Shen Hou (神后) Zi is Huagai (华盖), Qiu Gang is Tian Guan (天关), Tai Yin is Di Hu (地户), and Liu He (六合) can conceal; encountering these deities is favorable for fleeing.

《定章》曰：若欲伏匿，晝夜必得其道，當趨前三六合，後二太陰為天門地戶。逃亡當令六合臨日，太陰臨辰而出，為天門地戶，不可克逃人年上神。審以四五為太常、青龍、六合、太陰，青龍臨日，太常亦可也。六合、太陰者，天道也。亡人乘之，乃萬全。若有九天九地，必萬里安，各有上下。

The "Ding Zhang" says: If one wishes to hide, one must walk the correct path both day and night. One should head towards the third position ahead, which is Liu He, and the second position behind, which is Tai Yin. These two places are the Heaven Gate and Earth Gate. The person fleeing should depart when Liu He is over the Day Stem and Tai Yin is over the Day Branch, thus traveling through the Heaven Gate and Earth Gate. One must not be harmed by the spirits of the person's age. When examining, one should focus on the fourth and fifth positions, specifically Tai Chang, Qing Long, Liu He, and Tai Yin. Qing Long over the Day Stem is good, as is Tai Chang over the Day Stem. Liu He and Tai Yin belong to the heavenly path; by riding upon them, the person fleeing will be safe. If further combined with Jiutan and Jiudi, one can travel thousands of miles safely, each having upper and lower positions.

春寅為九天，勝光為九地。夏勝光為九天，子為九地。秋申為九天，勝光為九地。冬神后為九天，午為九地。必欲令六合、太陰治其上下臨地戶。地戶者，除定開危之日也。如二月辰除、未定、戌危、丑開也。

The method of determining the Nine Heavens and Nine Earths: in spring, take the寅 (Yin) as the Nine Heavens and the Shengguang (Wu) at the午 (Wu) as the Nine Earths; in summer, take the Shengguang (Wu) at the午 (Wu) as the Nine Heavens and the子 (Zi) as the Nine Earths; in autumn, take the申 (Shen) as the Nine Heavens and the Shengguang (Wu) at the午 (Wu) as the Nine Earths; in winter, take the Shenhou (Zi) at the子 (Zi) as the Nine Heavens and the午 (Wu) as the Nine Earths. Always ensure that the Liu He and Tai Yin are in charge of the upper and lower positions respectively, over the地户 (earth gate). The earth gate refers to the除 (Chu), 定 (Ding), 开 (Kai), and 危 (Wei) days among the twelve construction gods. For example, in the second month, 辰 (Chen) is 除 (Chu), 未 (Wei) is 定 (Ding), 戌 (Xu) is 危 (Wei), and 丑 (Chou) is 开 (Kai).

又云戊己之辰可逃亡，乘四天尤妙。再得天上三奇乙丙丁者，追之不得，視之者蒙。孤虛法如甲子旬孤在戌亥、虛在辰巳。

It is also said that on the days of Wu and Ji, the position of Chen can be used for escape, and if it is combined with the four heavenly stems, it is even better. If further the Three Marvels Yi, Bing, and Ding are present in the sky, then the pursuer cannot catch up and the observer cannot see clearly. The method of determining isolation and vacancy, for example, in the first ten days of Jiazi, isolation falls on Xu and Hai, while vacancy falls on Chen and Si.

又云戊己之辰不可克今日之干。假令戊己之辰是巳午，今日是庚辛，乃為戊己之辰克今日之干也。四天不欲克害今日之辰，強行者，必受其殃。天門不可克逃人年上神。孤虛神不可克始逃之日，出天門者，六合也，必在禹步。禹步者，左足有前也。

It is also said that the earthly branches corresponding to Wu and Ji should not be able to harm the heavenly stem of today. For example, if the earthly branch of Wu or Ji falls on Si or Wu, and today's heavenly stem is Geng or Xin, then the earthly branch of Wu or Ji would harm today's heavenly stem. The four heavenly stems should also not harm today's earthly branch; those who insist on leaving despite this will surely suffer misfortune. The heavenly gate should not harm the spirit associated with the year of the person who has fled. The isolated and empty spirit should not harm the day when the person first started to flee. The term "exiting the heavenly gate" refers to Liu He. When departing, one must also follow the steps of Yu, which involves first stepping with the left foot.

《照膽》 除定開危卯未方，龍常陰合可逃藏。

The "Zhaodan" text says: On the days of Chú, Dìng, Kāi, and Wēi, if the directions of Mǎo and Wèi are combined, and if the auspicious generals Qinglong, Tai Chang, Tai Yin, and Liu He are present, one may escape and hide.

凡旬尾加旬首，或旬首乘元武，或旬首位上神乘元武發用者，為閉口課。如甲申日巳加申，丙辰日亥加寅之類，皆旬尾加旬首為用也。如丁酉日午加酉夜將之類，皆天盤旬首乘元武為用也。如甲子日辰加子晝夜皆地盤旬首上神乘元武為用也。如六甲占盜賊，責元武旬首為陽神，逆數四神，六癸旬尾為陰神，不論發用，為閉口也。

Whenever the last branch of a ten-day period is placed on the first branch of the same period, or when the beginning of the period is occupied by the Black Tortoise, or when the god on the position of the beginning of the period is occupied by the Black Tortoise and initiates the transmission, it is called a closed mouth lesson. For example, on the day of Jiashen with the branch Si placed on Shen, or on the day of Bingchen with the branch Hai placed on Yin, these are cases where the end of the period's branch is placed on the beginning of the period's branch and initiates the transmission. The first branch of the Jiashen period is Shen, and the last branch is Si. The first branch of the Jiayin period is Yin, and the last branch is Hai. Cases like the day of Dingyou with the branch Wu placed on You and using the night general are instances where the Heaven Plate's beginning of the period is occupied by the Black Tortoise and initiates the transmission. Cases like the day of Jiazi with the branch Chen placed on Zi, regardless of whether it is a daytime or nighttime divination, are instances where the Earth Plate's beginning of the period's god is occupied by the Black Tortoise and initiates the transmission. Another example is when divining about thieves on six days of Jia, specifically taking the Black Tortoise's position in the period's beginning as the Yang god, counting backwards four positions from it. For the six days of Gui, the end of the period is taken as the Yin god. Regardless of whether the transmission is initiated or not, these are considered closed mouth lessons.

夫首尾相加，似物閉藏，環圓無端，不見其口，故名閉口。其旬首六儀神吉將凶不能與善。旬尾度四，即武之終陰，不論首尾相加發用，自有旬首尾之意。占人求事，不語有無之態，統謙之體，上下朦朧課也。

The beginning and end are joined together, resembling an object sealed and stored away, turning in a circle with no beginning or end, its mouth invisible, hence the name "closed mouth." The six instruments of the first day of the ten-day cycle are the ones that are in charge, even if the heavenly general is fierce, it cannot act wickedly without restraint. The four positions counted backward from the end of the cycle correspond to the final yin position of the black tortoise—even without the beginning and end joining together to initiate the transmission, the meaning of the beginning and end connecting is inherent. The person seeking divination is always hesitant, not clearly indicating whether the matter is favorable or not. This lesson belongs to the structure of the "Modesty" hexagram from the Book of Changes, which is a lesson with unclear and indistinct upper and lower parts.

象曰：禁口不語，事蹟難明。尋人沒影，失物潛形。告貴弗允，論訟不平。孕生啞子，占事終成。如旬尾加首傳逢六合，事成而凶難散。朱雀訟屈難伸，白虎不明遭罪。占病痰氣阻塞，喉腫口禁。失物人見不肯明言。凡事多有閉口之意。

The divination statement says: remaining silent, the true circumstances cannot be ascertained; searching for a person, their trail is lost; losing something, its whereabouts are unknown; appealing to the nobleman is denied; litigation fails to achieve justice; a pregnant woman gives birth to a mute child, yet the matter eventually succeeds. If the end of the ten-day period is combined with the beginning and the three transmissions meet the condition of Liu He, the matter may succeed, but the ominous influence remains. If the Vermilion Bird is encountered, the case of injustice cannot be resolved; if the White Tiger is encountered, one suffers unjustly without clear cause. For illness, it indicates obstruction by phlegm and qi, swollen throat, and locked jaws; for lost items, someone sees them but refuses to speak. All matters carry the implication of remaining silent.

辛未日酉加寅，日祿作閉口，又係無祿，病者必絕食而死。甲戌甲辰日旬首作元武，旬尾作為終陰。甲子、甲申、甲甲寅四日，非旬首作元武，俱以元武所居為陽，逆數度四為陰神，不論旬尾，六癸神亦作閉口也。

On the day of Xinwei, the酉 (You) is placed on the寅 (Yin), making the day's禄神 (lucky god) become closed-mouthed. This day also belongs to a lesson without禄 (lucky), meaning the patient will certainly die from starvation. On the days of Jiaxu and Jiachen, the beginning of the ten-day period is occupied by the Black Tortoise (元武), and the end of the period is considered the position of the final yin. The days of Jiazi, Jiashen, Jiawu, and Jiayin (with the character 午 missing in the original text between 甲 and 甲寅) are not the beginning of the ten-day period with the Black Tortoise. Instead, the Yang god is located where the Black Tortoise is, and the Yin god is counted backward four positions from there. There is no need to consider the end of the period. The six days of癸 (Gui) also follow the same rule of being closed-mouthed.

甲辰日辰為旬首，乘元武為陽神加申，女走求男之下，去西南方捕之可獲。逆數四丑為陰神加巳，奴走從女之下向東南捉之可得。非六甲日元武陽神本位上所得為陰神。乙卯日或卯為元武，陽神臨戌，女往西北方自追之。申為元武陰神加卯，捕逃奴並盜賊，正東方獲之。

On Jiachen day, the day's stem is Jiachen, with the hour stem being Chen. The hour stem Chen is the start of the ten-day period. The Chen is multiplied by the Black Tortoise as a yang spirit and placed on Shen. This indicates that a woman has fled to the man's side, and she can be captured by searching toward the southwest direction where Shen is located. Counting backward four positions, we arrive at Chou, which is the yin spirit. Chou is placed on Si. This indicates that a servant has followed the woman, and she can be captured by searching toward the southeast direction where Si is located. If it is not a day of the six Jia stems, then the yin spirit is determined by the Black Tortoise's yang spirit's original position. On Yimao day, if Mao is multiplied by the Black Tortoise, the yang spirit is placed on Xu. This indicates that the woman has fled toward the northwest, and she can be found by searching in that direction. Shen is the yin spirit of the Black Tortoise and is placed on Mao. To capture a fleeing servant or thief, search toward the east direction where Mao is located.

三傳相剋帶凶神並勾陳克元武，追逃亡，武受剋日時決可獲也。相生吉將則難獲也。藏物陰神生處搜之，金神求水澤，水神隱林丘，木藏窯冶處，火藏泥窖投，土藏金石之下也。

The three transmissions are mutually controlling and accompanied by Inauspicious Spirit, plus Gou Chen controlling Yuan Wu, to pursue a fugitive, on the day branch moment when Yuan Wu is controlled, one will certainly catch him; if the three transmissions are mutually generating and accompanied by auspicious generals, it will be difficult to catch. To search for hidden things, one should look where the Yin Spirit is generated: if Yuan Wu rides the metal god, metal generates water, look by the water and marshes; if it rides the water god, water generates wood, hide in the woods and hills; if it rides the wood god, wood generates fire, hide near kilns, stoves and forges; if it rides the fire god, fire generates earth, hide in mud cellars; if it rides the earth god, earth generates metal, hide under metal and stone.

如甲申日卯時子將占，巳為旬尾加申用，為閉口課。 巳勾 寅蛇 亥陰 蛇 勾 白 陰 寅 巳 申 亥 巳 申 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on the day of Jiashen at the hour of Mao, using Zi as the month general: the Zi on the Heaven Plate is added to the Mao on the Earth Plate, with the Heaven Plate retreating three positions from the Earth Plate. The Ji (甲) lodges in Yin, so Yin receives Hai, which is the first lesson; Hai receives Shen, which is the second lesson; the day branch Shen receives Si, which is the third lesson; and Si receives Yin, which is the fourth lesson. The third lesson Si fire overcomes the Shen metal below, so the initiating transmission is taken from Si; the middle transmission is Yin on Si, and the final transmission is Hai on Yin. The Jiashen decade begins with Jiashen and ends with Guisi, with the beginning of the decade being Shen and the end being Si. Now, the end of the decade Si is added to the beginning of the decade Shen, with the beginning and end connected but the mouth hidden, hence called a closed mouth lesson. The first transmission is Si with Gou Chen, the middle transmission is Yin with Teng Snake, and the final transmission is Hai with Tai Yin.

凡旬尾加干，旬首加支，為一旬周遍格，但日辰相離三位有之，占事不脫，所謀皆就，試宜代筆，訟宜換司，交易去而再來。 惟不宜占解疑事，及疾病難退也。

If the end of a ten-day period is added to the day stem and the beginning of the ten-day period is added to the day branch, it is called the "One Decade Circulation Pattern." This pattern only appears when the day stem and day branch are three positions apart. The outcome of the divination will not be empty; whatever is planned will be accomplished. For examinations, it is advisable to have someone else write on one's behalf; for lawsuits, it is advisable to change the court; for trade, the goods will leave but will return later. However, it is not suitable for divination regarding doubts or illnesses, as the illness will not subside.

如乙未日卯時寅將占，首尾加支干，為一旬周遍格。 戌陰 卯六 午空 青 空 朱 六 巳 午 寅 卯 午 未 卯 乙 辰巳午未 卯 申 寅 酉 丑子亥戌

For example, on the day Yiwei at the hour Mao, using Yin as the month general: the Heaven Plate's Yin is placed on the Earth Plate's Mao, with the Heaven Plate lagging one position behind the Earth Plate. Yi's lodging palace is in Chen, so Chen receives Mao as the first lesson; Mao receives Yin as the second lesson; the day branch Wei receives Wu as the third lesson; Wu receives Si as the fourth lesson. Since none of the four lessons are mutually controlling, the method of using the昴 star is applied. Since Yiwei is a yin day, the initial transmission is taken from the Heaven Plate's You falling on the Earth Plate's Xu position. The middle transmission is taken from the day stem's Mao, and the final transmission is taken from the day branch's Wu. Yiwei is in the Jiawu decade, with the beginning of the decade being Wu and the end being Mao. Now, the end of the decade, Mao, is placed on the day stem, and the beginning of the decade, Wu, is placed on the day branch. Thus, both ends of the decade are complete, which is called the full coverage of the decade. The initial transmission is Xu with Tai Yin, the middle transmission is Mao with Liu He, and the final transmission is Wu with Tian Kong.

陽神作元武課 戌 元蛇后六 丑寅卯辰 元 女走處 午 辰申午戌 元陰 賊與男走處 子 巳 寅 申子戌甲 亥 午 戌酉申未

This is the diagram for "Yang Spirit as the Black Tortoise Lesson." The day is Jiazi. The day stem Jia has Wu on it, and Wu has Wu on it. The day branch Zi has Shen on it, and Shen has Chen on it. The left column, Wu, Wu, and Yin, forms the three transmissions: Jia wood overcomes Wu earth, with the lower overcoming the upper, so Wu initiates the transmission. The middle transmission is Wu's Wu, and the final transmission is Wu's Yin. The four lessons have the heavenly stems Chen, Shen, Wu, and Wu, which are successively occupied by the Black Tortoise, Teng Snake, Heavenly Empress, and Liu He. On the right is the diagram of the twelve earthly branches' earth plate. The place marked "Yuan" is where the Black Tortoise as the Yang spirit falls, which is the direction to search for a woman who has run away; the place marked "Yuan Yin" is where the Black Tortoise's Yin spirit falls, which is the direction for the thief and the man who has run away. When capturing the runaway, the direction is determined by these two places of Yang and Yin spirits: the position under the Yang spirit is where the woman is captured, and the position under the Yin spirit is where the man is captured.

陰神作元武課 寅 後青陰勾 戌亥子丑 未 丑申寅酉 酉 寅 子 申卯酉乙 元陰 賊與男走處 申 卯 元 女走處 未午巳辰

This is the diagram for "Yin Spirit as Yuanwu Lesson." The day is Yimao. The position of Yi is in Chen, and Chen has You, which is the first lesson; You has Yin, which is the second lesson; the day branch Mao has Shen, which is the third lesson; and Shen has Xu, which is the fourth lesson. The second lesson Yin is placed on You, and the metal You below conquers the wood Yin above, so the lower conquers the upper, and Yin is the initiating transmission. The left column of Yin, Wei, and Zi forms the three transmissions, with Wei as the middle transmission and Zi as the final transmission. The four lessons have the heavenly spirits You, Yin, Shen, and Xu, which are successively occupied by Gou Chen, Tai Yin, Qinglong, and Tianhou. Since it is not a day of the Six Jia, there is no need to count backward through four positions. Instead, Yuanwu is placed on the earth plate as the Yang spirit and on the heaven plate as the Yin spirit. The diagram marks "Yuan" as the place where the woman has fled and "Yuan Yin" as the place where the thief and the man have fled. When searching, one should search in each of these directions accordingly.

《訂訛》 閉口，或旬尾加旬首乘元武發用，或旬首在天盤乘元武發用，或旬首在地盤、其地盤上神乘元武發用，皆是也。又法不論發用，但看元武當旬首，逆推度四神，雖無首尾相加，自有首尾之意亦是。首尾相加，似物閉藏，環圓無端，不見其口，故名閉口。

The "Disputes" says: Closed mouth lessons are calculated in three ways: either the end of a ten-day period is placed on the beginning of the same period and multiplied by the Black Tortoise initiating transmission, or the beginning of the ten-day period falls on the Heaven Plate and the Black Tortoise initiates transmission, or the beginning of the ten-day period falls on the Earth Plate, and the deity at that Earth Plate position initiates transmission with the Black Tortoise. All these are considered valid. Another method does not consider whether transmission is initiated or not, but only checks if the Black Tortoise is properly positioned at the beginning of the ten-day period, then counts backward four positions from it. Although there is no addition of beginning and end, the method itself inherently implies a connection between the beginning and the end, and is also considered a closed mouth. The term "closed mouth" comes from the image of a vessel being sealed and stored, turning in a circle with no beginning or end, so its mouth is not visible.

占主閉密，機關莫測，事蹟難明，尋人沒影，失物人見不肯言。縱乘貴，告貴不允。孕生啞子，病痰氣格塞喑啞，或禁口痢，或喉塞不食。訟屈不得伸，有冤莫訴。傳逢六合，喜事成凶難散也。日祿作閉口，病更凶。若又值無祿課必死。

The divination indicates that matters are concealed and secret, with mechanisms difficult to discern and origins hard to trace. Searching for a person will result in no trace, and lost items, even if seen by others, will not be disclosed. Even with the help of a nobleman or appealing to authorities, permission will not be granted. A pregnant woman may give birth to a child who cannot speak; illness may involve phlegm blocking the throat, causing muteness or loss of voice, or suffering from a condition where the mouth is sealed, or throat obstruction preventing eating. In legal disputes, one may be wronged but unable to appeal. The three transmissions meeting Liu He indicate that although good things may come to pass, evil influences are hard to dispel. The daily luck god becomes a closed mouth, making the illness more severe; if this coincides with a lesson without luck, death is certain.

逆推四神，專為逃與盜而設。六甲日旬首乘元武，是為元武陽神，其加臨位下，可以捕女。連根逆數四位，即旬尾，是謂元武陰神，其加臨位下，可以捕男。如甲辰日，辰旬首，則丑旬尾，辰乘元武臨申，則尋女於西南申方。逆四度丑臨巳，則尋男於東南方是也。

This method of tracing back four positions from the Black Tortoise is specifically used for divining about missing persons and thieves. On the six days of Jiā (甲), the Black Tortoise is placed at the beginning of the ten-day period, which is called the Yang spirit of the Black Tortoise. The position it covers below can be used to locate women. Counting back four positions from it leads to the end of the ten-day period, called the Yin spirit of the Black Tortoise. The position it covers below can be used to locate men. For example, on Jiāchén (甲辰) day, Chén is the beginning of the ten-day period and Chǒu is the end. If Chén is covered by the Black Tortoise and is on Shēn, then search for women in the Southwest direction of Shēn. Counting back four positions leads to Chǒu, which is on Sì, so search for men in the Southeast direction of Sì.

非六甲日不必度四，但看元武乘地盤為陽神，可以捕女，天盤為陰神，可以捕男。如乙卯日卯乘元武臨戌，則尋女在西北戌方，尋男在正東卯方是也。

If it is not a day of the Six Jia, there is no need to count backward four positions. Instead, observe the Black Tortoise positioned on the Earth Plate as a yang spirit, used to locate a woman; and the Black Tortoise positioned on the Heaven Plate as a yin spirit, used to locate a man. For example, on the day of Yimao, if the卯 (Mao) is occupied by the Black Tortoise and located on the戌 (Xu), then search for a woman in the northwest direction of Xu, and search for a man in the due east direction of Mao.

三傳相剋帶凶神，並勾陳克武，追逃亡，武受剋日時，可獲。相生帶吉將難獲也。失物在陰神生處尋，如元武乘金，金生水，藏水中；乘水，水生生，藏林中；乘木，木生火，藏窯冶中；乘火，火生土，藏泥窖中；乘土，土生金，藏金石下也。

The Three Transmissions mutually control each other and are accompanied by Inauspicious Spirit, plus Gou Chen controlling Yuan Wu, it is possible to catch the fugitive on the day branch when Yuan Wu is controlled; if the Three Transmissions mutually generate and are accompanied by auspicious generals, it will be difficult to catch. To find lost items, one should search where the Yin spirit is generated: if Yuan Wu rides metal, metal generates water, it is hidden in water; if it rides water, water generates wood, it is hidden in the forest; if it rides wood, wood generates fire, it is hidden in kilns, stoves, and furnaces; if it rides fire, fire generates earth, it is hidden in mud cellars; if it rides earth, earth generates metal, it is hidden beneath metal and stone.

此課外有旬尾加干，旬首加支，或旬首加干，旬尾加支，名一旬周遍格。占憂喜事各皆不脫，試宜代筆，訟宜換司，交易去而再來。六陰日發用元武，又名察奸課。

In addition to the previously mentioned closed-mouth lesson, there is another variation: the "last day" of the current ten-day period (the final Earthly Branch of the ten days) is added to the Day Stem's Lodging Palace, while the "first day" (the first Earthly Branch of the ten days) is added to the Day Branch; or alternatively, the first day is added to the Day Stem and the last day to the Day Branch. Both methods are called "One Week of the Ten Days" (一旬周遍格), meaning that the beginning and end of the ten-day period are both covered. When used for divination regarding worries or joys, it indicates being entangled and unable to escape: for examinations, it is advisable to have someone else write on one's behalf; for lawsuits, it suggests changing to another court; for transactions, it implies that one must go there and come back again. If the Day Stem is a yin stem (乙, 丁, 己, 辛, 癸) and the initiating transmission god is riding on "Yuanwu" (元武), one of the Twelve Heavenly Generals, which governs theft and secrecy, this pattern is also known as "Detecting Fraud Lesson" (察奸课), specifically indicating the investigation of hidden misconduct.

又有占尋人法，專看干德支刑所臨之處，相剋何如。德如甲己在寅，乙庚在申之類。刑如子卯相刑及辰午酉亥自刑之類。如甲戌日，甲德在寅，戌刑在未，寅臨未，君子隱西南；未臨子，小人逃正北；而寅木克未土，是德克刑也，易獲。如己巳日，己德在寅，巳刑在申，寅臨亥，君子隱西北；申臨巳，小人逃東南；而申金克寅木，是刑剋德也，難獲。

There is another method for searching for a person, which focuses on the position of the 'De Shen' (Benefic God) of the day stem and the 'Xing Shen' (Crime God) of the day branch, and then examines their relationships of generation and overcoming. The method for determining the De Shen is as follows: for Jia day and Ji day, the De Shen is in寅; for Yi day and Geng day, the De Shen is in申; the rest follow the same pattern. The method for determining the Xing Shen is as follows: Zi and Mao mutually form a crime, while Chen, Wu, You, and Hai each form self-crime; all forms of the Three Punishments are included. For example, on Jia Xu day, the De Shen of Jia is寅, and the Xing Shen of Xu is未; the Heaven Plate's寅 falls on the Earth Plate's未 position, and未 belongs to the Southwest, indicating that a person of high status is hiding in the Southwest; the Heaven Plate's未 falls on the Earth Plate's子 position, and子 belongs to the North, indicating that the lower person has fled to the North.寅 belongs to wood and未 belongs to earth, wood overcomes earth, which is De overcoming Xing, making it easier to find the person. Another example is on Ji Si day, the De Shen of Ji is still寅 (Ji takes甲 as its De, and甲's lodging palace is寅), and the Xing Shen of Si is申; the Heaven Plate's寅 falls on the Earth Plate's亥 position, and亥 belongs to the Northwest, indicating that the scholar is hiding in the Northwest; the Heaven Plate's申 falls on the Earth Plate's巳 position, and巳 belongs to the Southeast, indicating that the lower person has fled to the Southeast.申 belongs to metal and寅 belongs to wood, metal overcomes wood, which is Xing overcoming De, making it difficult to find the person.

《觀月經》凡言閉口卦，其理兩般陳。六甲當旬上，須推度四辰。六甲即甲子等六日度四辰推之。陽神作元武，陰逆四旬同。子為元武上，從魁作陰神。逆四是終陰。陽神，六甲旬首。陰神，六甲旬終。子為元武，陰神在酉，是甲子旬終也。

The "Observing the Menstrual Cycle" text discusses the closed mouth hexagram, explaining its meaning in two layers. It begins with the six Jia (Heavenly Stems) and ten weeks. One should start from the god that the Yuanwu (Black Tortoise) is riding and count backward four positions. The six Jia refer to the six initial days of the ten weeks: Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. For each of these, the method of counting backward four positions is applied. The god that the Yuanwu is riding is called the "Yang Shen" (Yang God), and the god obtained by counting backward four positions is called the "Yin Shen" (Yin God). This method applies to all six weeks. The Yang Shen is the initial day of the week, and the Yin Shen is the final day of the week. For example, if the Yuanwu is riding the Zi (Rat), count backward from Zi: Zi, Hai, Xu, You. The fourth position is You, which is also called "Congkui" (You), thus being the Yin Shen. The Jiazi week ends with Guiyou, and You is precisely the final day of the Jiazi week.

假令河魁下，陰居小吉身。戌上為元武，未上有陰神，甲戌旬終也。忽然臨傳送，太乙為使臣。申為元武，則巳上是陰神，甲申旬終也。易位勝光上，太沖隱去人。午為勝光，太沖是陰神，甲午旬終也。天罡若作武，大吉是其賓。功曹居賊下，登明無處伸。

The following examples illustrate the sequence of the Twelve Month Generals. River魁, Xiao Ji, Chuansong, Taiyi, Shengguang, Taichong, Tiangang, Daji, Gongcao, and Dengming are all alternative names for the Twelve Month Generals. If Yuanwu is on 'Hekui' (Xu), then counting backwards four positions lands on 'Xiao Ji' (Wei): Yuanwu is on Xu, and Wei is the hidden spirit, which is the end of the Jia Xu sheng. If Yuanwu is on 'Shengguang' (Wu), then the hidden spirit is 'Taichong' (Mao): Wu is where Yuanwu is, and Mao is the hidden spirit, which is the end of the Jia Wu sheng. If Tiangang is on 'Chen', then 'Daji' (Chou) is its guest: Chou is the end of the Jia Chen sheng. If Gongcao is on 'Yin', then 'Dengming' (Hai) has nowhere to go: Hai is the end of the Jia Yin sheng.

失男陰下去，六甲日失男子，奔走陰神下去也。元武女人奔。如失了女子，元武位尋也。賊在陰神下，搜尋此處陳。假令甲子日亥將卯時占，來問女人事，其陽貴神自巳逆數至申為元武，申為西南，其西南不見，尋陰神落處。申是元武陰神，落於子，子為正北，若捉盜賊，陰神之下正北獲也。此解乃尉山人書。

The song says "the lost male goes to the阴神's place": on the day of Jiazi, if a man is lost, the person should go to the place where the阴神 is located. It also says "the woman runs to the place of Yuanwu": if a woman is lost, one should look for her at the direction where Yuanwu is located. "The thief is under the Yin Spirit": thieves can be found where the阴神 is located. For example, on the day of Jiazi, with the hour of Hai as the general and the time of Mao, if someone asks about a lost woman, the twelve heavenly generals start from the Yang Nobleman on Si and move in reverse order: Si Nobleman, Chen Teng Snake, Mao Vermilion Bird, Yin Liu He, Chou Gou Chen, Zi Qing Long, Hai Tian Kong, Xu Bai Hu, You Tai Chang. Counting to Shen, the position of Yuanwu is on Shen. The direction of Shen is Southwest. First search in the Southwest. If not found there, look at where Shen falls: the Heaven Plate's Shen is over the Earth Plate's Zi, and Zi is in the direction of Due North, so the thief should be searched for in the Due North direction. This explanation comes from the book of Weishanren.

假令正月占，卯時甲子旬。元武天罡上，天罡下臨申。女往西南去，元武所立位下臨申，去西南尋人也。急走在北鄰。西南不得，申臨子位，即於正北上尋之。大吉東南去，陰位伏陽人。甲子日元武在辰，大吉為陰神，丑臨巳，是知東南上伏陽人也。

Now consider another example: a lesson cast in the卯 hour of the first lunar month, with the day falling within the Jiazi decade. For the first lunar month, the general is亥. The亥 is placed over卯, and all the heavenly spirits on the heaven plate are eight positions ahead of those on the earth plate. In this lesson, the Yuanwu is positioned on the Tiangang (Chen) on the heaven plate. The heaven plate's Chen is directly over the earth plate's Shen. The verse says, "The woman goes to the southwest," because the Yuanwu is positioned over Shen, which is in the southwest direction, so one should first look for her in the southwest. It also says, "Hasten to the northern neighbor," meaning if the southwest does not yield results, then look at the heaven plate's Shen over the earth plate's Zi, which is in the due north, so one should go to the north. Furthermore, it says, "Daji goes to the southeast, hiding a man of yang energy": On the Jiazi day, the Yuanwu is on Chen. Counting backward four positions from Chen gives Chou, which is Daji, a yin spirit. The heaven plate's Chou is over the earth plate's Si, which is in the southeast. Thus, there is a man hidden in the southeast direction.

賊盜亦同此，兩般一體陳。若失盜亦東南去，兩般一解也。不見六旬日，陰居下法真。若是六旬首日，元武居之，即在本位下。不在六旬日者，用下法推之也。上法推陽首，此法相兼陰。若非六甲日，元武在巳酉丑、亥卯未，是陰神之下。除六甲之外，皆用此法推之，故曰相兼陰也。

"The thief and the lost person are treated the same" means that both theft and loss are handled with the same method: if it is theft, the thief also goes to the southeast; theft and loss use the same method. "If the Six Spirits are not seen within sixty days, the true method is to take it below the position of the Black Tortoise" means: if the Black Tortoise is exactly on the six initial heavenly stems of the ten-day cycles (Zi, Xu, Shen, Wu, Chen, Yin), then use the previous method to take it below its position; if it does not fall on these six spirits, then use the following method instead. "The previous method pushes the yang branches, this method combines both yang and yin branches" means that the previous method specializes in the yang branches of the ten-day cycles, while this method combines both the yang and yin branches. Whenever it is not one of the six heavenly stems of the ten-day cycles, and the Black Tortoise is on the yin branches (Si, You, Chou or Hai, Mao, Wei), people and things are located below the yin spirits; except for the six heavenly stems of the ten-day cycles, this method is used, hence it is called "combining yin."

元武所乘者，為陽盜賊侵。陽之本位處，所見卻為陰。元武所乘之神為陽神也，便是盜賊之處，其陰神本位上見者，為陰神也。看神陽與此方位相度處詳之。正月乙卯日，午時課六壬。卯為陽在戌，傳送本位金。其卯為元武，是陽神，臨戌。其本位上見申金也，為陰神。言陽金克木，即易見也。比合難見也。

The god that the Yuanwu is riding upon is the Yang spirit, which is where the thief hides. Then look at the position of this god on the Earth Plate (its corresponding position), which is pressed by another god, that is the Yin spirit. By comparing the positions of the Yang and Yin spirits, one can determine the direction. For example, on the second month, Yimao day, at the hour of Wu, the lesson is started. The second month uses the亥 general added to Wu. The Heaven Plate is five positions ahead of the Earth Plate. In this lesson, Yuanwu is riding on卯, which is the Yang spirit. The Heaven Plate's卯 is pressed upon the Earth Plate's戌. Then look at the position of卯 on the Earth Plate, which is pressed by the 'Chuansong' (Shen)申. 申 belongs to metal, which is the Yin spirit. Metal overcomes Wood, so the Yin spirit overcomes the Yang spirit, making it easy to find a person or object. If the two spirits are only like and harmonious or mutually generating, it would be harder to find.

女往西北去，西北是元武所臨之下，戌地也。男往正東尋。元武所乘之神臨戌地，亥將加午，其卯加戌，元武臨之，女逃西北，從地盤之戌，陰求陽也。男逃正東，從天盤之卯，陽求陰也。此解乃尉山人書。

The song says "women go to the northwest," because the Black Tortoise is located on the Earth Plate at戌, which is in the northwest. It also says "men seek the due east": the god ridden by the Black Tortoise is on戌, which is under the influence of the god at卯. In the first month, with the hour of亥 as the starting point and the time of午, the Heaven Plate's卯 aligns with the Earth Plate's戌, so the Black Tortoise rides on this卯. Women fleeing to the northwest take the Earth Plate's戌, which is seeking yang through yin; men fleeing to the due east take the Heaven Plate's卯, which is seeking yin through yang. This explanation also comes from the book of Weishanren.

盜賊同陰作，若失物，盜賊則在正東也。失牛問大吉，失馬問勝光何方。雞犬等項，各看所屬而言之，乃陰神所臨之下也。

"The phrase 'thieves operate with the Yin' means: if something is lost, and it is property, the thief is located in the direction of Due East, which corresponds to the position of the Heaven Plate at Mao. If a livestock animal is lost, then according to its class deity, for example, a cow belongs to Chou, so look at where the 'Daji' (Chou) falls; a horse belongs to Wu, so look at where the 'Shengguang' (Wu) falls; for chickens and dogs, follow their respective earthly branches, and search in the direction where the deity's Yin spirit is located."

此是一段陳。其賊擒不擒，三傳不相剋，吉將求難尋，凶將有相剋，亡人賊自擒。但凡元武陰神所臨之下，不見克者，看發用三傳，若中二傳逢吉將，三傳上下相生，即亡不見也，賊盜難獲也。故云三傳不相剋，吉將求難尋。若元武所居之處，三傳相剋，更逢凶將，即亡人易獲也，賊盜自擒，故云凶神有相剋，亡人賊自擒也。今日元武陰神申卯，上克下，將勾陳凶將，合主申時敗賊也。

The ability to catch the thief depends on the "Three Transmissions," which are the first, middle, and final transmissions derived from the divination lesson. If the three transmissions do not mutually control each other and are accompanied by auspicious generals, the person is difficult to find; if the three transmissions do control each other and are accompanied by inauspicious generals, the missing person and the thief will naturally be caught. If the Yin Spirit of Yuanwu is not controlled by any controlling deity, then we look at the three transmissions of the initiating transmission: if the middle and final transmissions are accompanied by auspicious generals, and the three transmissions above and below mutually support each other, the person will be hidden and not revealed, and the thief will be difficult to catch. Therefore, it is said, "If the three transmissions do not mutually control each other and are accompanied by auspicious generals, the person is difficult to find." If the three transmissions of the place where Yuanwu resides mutually control each other and encounter inauspicious generals, the missing person will be easily found, and the thief will be caught naturally. Therefore, it is said, "If inauspicious deities mutually control each other, the missing person and the thief will be caught." For today's lesson, the Yin Spirit of Yuanwu, which is Shen, is pressing on Mao, indicating that the upper deity controls the lower deity. The accompanying general is Gou Chen, an inauspicious general. Therefore, the thief will be caught at the hour of Shen.

欲知藏物處，陰神生處尋。申為元武之陰神，屬金，金生水，藏物當在水中也。金來在水下，金為武之陰，物在水之中也，謂金能生水也。水生在高林。水為元武陰神，藏在林木之中也。木神窯冶處，木為元武陰神，物在火焚之地。言火隱高岑。謂火生土，物在高崖之處。

To find where stolen goods are hidden, follow the direction of the Five Phases generation according to the Yin spirit's element. In the previous example, the Yin spirit was Shen, which belongs to metal. Metal generates water, so the stolen goods should be in water. The verse says, "Gold is beneath the water," meaning that when the Yin spirit belongs to metal, metal generates water, and the objects sink into the water. The line "Water generates in high forest" refers to the Yin spirit belonging to water, which generates wood, so the goods are hidden in the forest. The line "Wood spirit is in the kiln and forge" means the Yin spirit belongs to wood, which generates fire, so the goods are found in places with fire such as kilns and forges. The line "Fire hides on high hills" indicates the Yin spirit belongs to fire, which generates earth, so the goods are located on high hills or earthen ridges.

土言坑壑內，空墓窯藏深。土為陰神，在壑穴之處也。若論尋獲日，元武怕日擒。此法隨身寶，價值百錠金。木為陰神，金日得之，木怕被金克也。

"The earth speaks of pits and hollows, where empty tombs and abandoned kilns lie deep": the spirit of the earth is buried in pits, ditches, empty tombs, and abandoned kilns, which are deep and hidden places. As for which day the spirit can be found, it depends on which day's stem can overcome the Black Tortoise—the Black Tortoise is most afraid of being overcome by the day branch. For example, if the spirit is of wood, it can be found on days with stems of metal, such as Geng and Xin, because wood fears being overcome by metal. The rhyme praises this method as a treasure carried on one's person, worth one hundred taels of gold, meaning it is simple and effective.

《心鏡》陽神作元武，度四是終陰。陽神，六甲旬首。陰神，六甲旬終。功曹作元武，終陰是登明。故曰四是終陰。此名閉口卦，逃者遠追尋。亡人隨元武，捉盜往終擒。逃人在元武方捉，盜在陰神方捉。順行陽所起，天乙順治，在元武陽神所居為起。婢走求陽處，奴逃責陰神。婢走求陽元武，奴逃求陰元武。婢走就奴，故求陽，陽是婢藏之家也。

The Xin Jing also says: The Yuanwu is riding on a yang spirit, and counting backward four positions leads to the yin spirit at the end of the ten-day period. The yang spirit is the beginning of each ten-day period, and the yin spirit is the end of each ten-day period. For example, if the Yuanwu is riding on "Gongcao" (Yin), then the end of the ten-day period is "Dengming" (Hai), so counting back four positions reaches the final yin spirit. This divination is called the Closed Mouth Trigram. A person who has run away should be pursued far away. A lost person should follow the Yuanwu. To catch a thief, one should go to the position of the final yin spirit. The escaped person should be captured at the position of the Yuanwu, and the thief should be captured at the position of the yin spirit. "Following the yang spirit's start" means that the Tianyi Nobleman, when arranging the generals in a clockwise manner, starts from the position of the yang spirit where the Yuanwu resides. "A servant who runs away is pursued to the yin spirit's position, and a maid who disappears is sought at the yang spirit's position." A maid runs away to the place of the servant, so she is sought at the yang position, which is exactly where the maid is hiding.

《袖中金》旬尾加旬首，為閉口，逆數四神責元武。凡占多主閉密，不能測其機關。如占病是啞，或中風不語，痰塞咽喉，或禁口痢，或咽喉腫疼，不能飲食言語。占失脫，縱有見賊亦不肯說。凡事閉口無語，又不相允，有無之意。餘占更詳天將言其事類。如其上乘貴人，告貴不允；上乘朱雀，占訟枉者不伸。上乘白虎，使人不明遭罪。

The "Xiu Zhong Jin" says: When the end of a ten-day period (xun wei) is placed above the beginning of the same period, it forms a closed mouth lesson. Then, from the god riding the Yuan Wu (Black Tortoise), count backward four positions to determine the result. Whenever this lesson appears, matters are mostly concealed and obscure, with unclear mechanisms. In divination about illness, it often indicates inability to speak, or stroke causing loss of speech, or phlegm blocking the throat, or dysentery with difficulty eating, or throat inflammation causing trouble in eating and speaking. In divination about theft, even if someone sees the thief, they will not speak. In general, all matters are kept silent, and when asked, there is no response, leaving things ambiguous between existence and non-existence. For other types of divination, one should also consider the riding heavenly general (tian jiang) to distinguish the nature of the matter: if it is ridden by a nobleman (gui ren), seeking help from the nobleman is not granted; if it is ridden by the Vermilion Bird (zhu qiao), lawsuits with grievances cannot be resolved; if it is ridden by the White Tiger (bai hu), the person is unjustly implicated and suffers without understanding the cause.

《觀月經》刑德卦：日干論德，高人隱之。日支論刑，賤者所隱方。五陽德自處，甲丙庚壬戊自居曰德。陰來合者論。夫唱婦隨之道。乙日庚為德，丁開壬戶門。己土居陽甲，辛金丙處雲。癸德配在戊，以上論德取干合也。刑來支上論。刑論支也。

"Observing the Menstrual Cycle" discusses the criminal virtue hexagram: take the virtue god from the day stem, and those with a status hide in the direction indicated by the virtue god; take the criminal god from the day branch, and the lowly people hide in the direction indicated by the criminal god. "Five Yang Deities Reside in Their Own Positions" means that the five yang stems, namely Jia, Bing, Geng, Ren, and Wu, each take their own position as their virtue. "For Yin, the Combination is Considered" means that the yin stems take the yang stem that is paired with them as their virtue, which corresponds to the principle of husband and wife harmonizing: on the day of Yi, Geng is the virtue; on the day of Ding, Ren is the virtue; on the day of Ji, Jia is the virtue; on the day of Xin, Bing is the virtue; on the day of Gui, Wu is the virtue—these methods of taking virtue all use the principle of the ten stems combining with each other. As for the criminal, it is always taken from the day branch.

賢士去德下，奴婢走刑村。德若克其刑，逃亡路失魂。刑若克其德，逃亡有遁門。刑德不相剋，閉口卦內尋。如有逃去，先以德刑剋上推之。如不相剋者，閉口卦中尋之。正月甲戌日，辰時發課占。賢士西南去，未地有災煩。甲日德自處，賢士在西南。寅臨未也。奴婢正北走，刑地驀牆垣。戌刑未，未臨子，故奴婢走北去也。

A scholar hides beneath the De God, while servants flee towards the刑 God. If the De God controls the刑 God, the fugitive has no way out; if the刑 God controls the De God, the fugitive can escape. If neither controls the other, they should look for the closed mouth hexagram. Whenever there is a case of fleeing, first determine whether the De God controls the刑 God or vice versa. If there is no controlling relationship, then use the method of the closed mouth hexagram. For example, on the day of Jiaxu in the first lunar month, at the hour of Chen. The song says, "The virtuous person goes southwest, with disaster in the Wei place." For a Jia day, the De God is located at寅, which is directly over the Earth Plate's Wei. Since Wei is in the southwest, the scholar hides there. It also says, "The servant flees north, crossing walls and fences." Since戌 controls Wei, and Wei is the刑 God, the天盘's Wei is over the Earth Plate's Zi. Since Zi is in the north, the servant flees north by climbing over walls.

此名德克刑，六月己巳日，卯時走失看，賢士西北去，亥地上繞欄。己德在甲，甲在寅，寅臨亥也。奴婢東南竄，巳上亂情歡。巳臨申，申臨巳也。此謂刑剋德，走人若見難。申克寅，是刑剋德也。巳申寅舉二，此卦不一般。

In the previous example, it is called a case of virtue being harmed by punishment. Now let's look at a contrasting example: on a day of Jisi (己巳) in the sixth month, at the卯 (Mao) hour, a divination is made about a missing person. The rhyme says, "The virtuous person goes to the northwest, circling around the亥 (Hai) position." For a day of Jisi, the virtue is associated with Jia (甲), and the lodging palace of Jia is in寅 (Yin). The Heaven Plate's寅 (Yin) is placed over the Earth Plate's亥 (Hai), and since亥 (Hai) is in the northwest, the virtuous person circles around the northwest. It also says, "Servants and attendants flee to the southeast, causing confusion and joy." The巳 (Si) is in conflict with申 (Shen), so the Heaven Plate's巳 (Si) is placed over the Earth Plate's申 (Shen), and the Heaven Plate's申 (Shen) is placed over the Earth Plate's巳 (Si). Since巳 (Si) is in the southeast, the servants and attendants flee to the southeast. This example is called a case of punishment harming virtue, making it difficult to recover the missing person: the metal of申 (Shen) harms the wood of寅 (Yin), which is exactly the case of the punishing god harming the virtue god. The three branches of巳 (Si),申 (Shen), and寅 (Yin) only mention two of their relationships, showing that the method of interpreting this hexagram has multiple aspects.

《心鏡》刑德追亡好惡分，德在日兮刑論辰。陰德在陽陽自處，乙德在庚訪好人。辛居丙上丁壬位，癸在戊中求見真。寅午戌兮刑在火，申子辰兮在東鄰。金剛刑西木歸根，巳酉丑刑在申酉戌也，亥卯未刑在亥子丑也。賤者逃亡不妄陳。或有德刑同一位，良賤皆於彼隱身。德若克刑尋易見，刑之勝德捉無因。

The Xin Jing says: When using the principles of virtue and punishment to track down a fugitive, the virtuous and the wicked are divided into two paths. Virtue is taken from the Day Stem, and punishment is taken from the Day Branch. For a yin stem, its virtue is attached to the yang stem that it combines with; for a yang stem, its virtue is at the position where it resides. For example, on a yi day, virtue is at geng; to seek a virtuous person, look at the position of geng. On a xin day, virtue is at bing; on a ding day, virtue is at ren; on a gui day, virtue is at wu. All are sought according to the method of combination. As for punishment: the three branches yin, wu, and xu have punishment in the southern fire position; the three branches shen, zi, and chen have punishment in the east. The three branches si, you, and chou belong to metal and are strong, so punishment is in the west, shen, you, and xu. The three branches hai, mao, and wei belong to wood and shed their leaves, so punishment is in the north, hai, zi, and chou. If a lowly person flees, follow these directions. Do not speak randomly. If the virtue god and punishment god fall exactly on the same position, both the virtuous and the lowly will be hidden there. If virtue can overcome punishment, the person is easy to find; if punishment overcomes virtue, the person cannot be caught.

《袖中金》德者，干德也。陽德自處，陰德附陽。寅午戌刑在南方，申子辰刑在東方，亥卯未刑在北方，巳酉丑刑在西方。謂金剛火強，各刑其方也。水流趨東，木落歸根，是君子賁德，小人責刑。德勝刑吉，刑勝德凶。

The "Xiu Zhong Jin" says: Here, the term "de" refers to the virtue of the day stem. A yang stem's virtue is based on its own position, while a yin stem's virtue depends on the yang stem it combines with. The direction of punishment is: Yin, Wu, and Xu form a fire trinity, and punishment occurs in the south; Shen, Zi, and Chen form a water trinity, and punishment occurs in the east; Hai, Mao, and Wei form a wood trinity, and punishment occurs in the north; Si, You, and Chou form a metal trinity, and punishment occurs in the west. Metal is strong and fire is fierce, each suffering punishment in their own direction; water flows eastward, and wood returns to its root, each following its own direction. When making a judgment, the virtuous seek the virtue position, while the petty blame the punishment position. If virtue overcomes punishment, it is auspicious; if punishment overcomes virtue, it is inauspicious.

六壬大全卷八終

The Complete Liuren ends at volume eight.

凡課三傳皆土，遇旬丁天馬為用，曰遊子課。蓋土者辰戌丑未，季神歸墓，五行之時，主巡遊考績之期。旬丁者，每旬丁干所值之神，主搖動，事最速。天馬者，正月起午，順行六陽位也，又為驛遞之神。身勢搖動，使人好遊，故名遊子。居者占之慾遊，遊者欲還家也。統觀之體，乃云萍聚散課也。

Any divination lesson where all three transmissions are governed by earth deities, and the initiating transmission coincides with either the "tens-day Ding" or the "Heavenly Horse," is called a "Woyi lesson." Earth refers to the branches Chen, Xu, Chou, and Wei, which are the deities at the end of each season and the resting places of the Five Phases. These deities are associated with regular inspections and periodic movements. The "tens-day Ding" refers to the earthly branch corresponding to the Jia branch in the current tens-day cycle, indicating instability and quick response to events. The "Heavenly Horse" begins at Wu in the first month and moves through the six yang branches—Zi, Yin, Chen, Wu, Shen, and Xu—by skipping positions. It is also the deity of relay stations. When the body's energy moves, people tend to move as well, hence the name "Woyi." Those at home who divinate this lesson may wish to leave, while those away may wish to return. In terms of the overall卦 structure, it corresponds to the image of the "Guan" hexagram, representing a lesson where people gather and scatter unpredictably like floating water plants.

象曰：丁馬加季，奔走西東。出行吉利，坐守困窮。疾病難產，官訟多凶。天陰不雨，婚事胡從。如傳出陽神，欲遠行，初未中戌之類；傳入陰神欲私歸，初戌中未之類。或並斬關為絕跡，猶范蠡去越、張良歸山，不欲露跡之態。

The interpretation states: When the term 'Ding' of the ten heavenly stems and the Heavenly Horse are placed upon the earth deity of the four seasons, people will be constantly moving around, going east and west. It is auspicious to go out and travel far, but to stay at home and be still will lead to difficulties. This indicates illness, difficult childbirth, and lawsuits, which are generally unfavorable. Although the sky is cloudy, there is no rain, and marriage matters cannot be carried out. If the three transmissions progress from yin to yang, it indicates a desire to travel far, for example, the first transmission being 'Wei' and the middle transmission 'Xu', moving forward continuously. If the three transmissions move from yang to yin, it indicates a desire to quietly return home, for example, the first transmission being 'Xu' and the middle transmission 'Wei', moving backward. If this is further combined with the 'Cutting Gate' evil influence, it signifies a complete disappearance and fleeing away, like Fan Li leaving the state of Yue after achieving success, or Zhang Liang abandoning the Han dynasty to retreat into the mountains, both unwilling to leave any trace behind.

與淫泆並，主私慾事，欲遠行。與天寇並，主盜賊事，欲遠匿；與行年並身，欲逃亡。與五墓四殺並，神將凶，主事迍邅，歲內官災，行藏出入，惡禍相攻，破敗在三年審定內，當應觀初六：觀凶象。若遇三奇、六儀、神將吉，年命、日辰六處有沖剋救神，可解禍為吉，行人來，出者順，事多遂意，當應觀六四：觀國之光吉象也。

If this combination appears with the '淫泆' deity, it indicates matters arising from private affection, with a desire to flee far away. If it appears with the '天寇' deity, it suggests issues involving theft or bandits, with a wish to avoid danger. If it coincides with the person's '行年' (a position determined by age), it indicates the person's desire to flee. If it appears together with '五墓' and '四杀', and the accompanying '天将' (heavenly general) is凶 (malevolent), then all affairs will be difficult and obstructed, with legal troubles within a year, and misfortunes will occur wherever one goes, leading to ruin within three years, matching the ominous image of the '初六' line in the '观' hexagram. Conversely, if it encounters '三奇' and '六仪', and the '天将' is auspicious, and the six positions of year, day, and hour have saving deities that overcome the Inauspicious Spirit (malevolent spirits), then misfortune can be transformed into good fortune: travelers will proceed smoothly, those away will return, and all matters will be favorable, matching the auspicious image of the '六四' line in the '观' hexagram.

如三月將，乙巳日午時，三傳土遇丁馬用，為遊子課。 未龍 戌朱 丑后 蛇 勾 朱 龍 亥 申 戌 未 申 巳 未 乙 申酉戌亥 未 子 午 丑 巳辰卯寅

Using the general of You in the third month, on the day of Yi Si at noon, if the three transmissions are all earth and meet the旬丁 and the Heavenly Horse as the initiating transmission, it is called the Woyi lesson. When setting up the lesson, place the general of You on the hour of Wu. The heavenly plate gods follow in order, each advancing three positions from the earthly plate. The lodgment palace of Yi is in Chen, so on the earthly Chen, we get Wei, which is the first transmission Wei with Yi. Using Wei as the earthly plate, we take the upper god to get Xu, which is the second transmission Xu with Wei. On the day branch Si, we get Shen, which is the third transmission Shen with Si. Then using Shen as the earthly plate, we get Hai, which is the fourth transmission Hai with Shen. The first transmission has Yi wood overcoming Wei earth, and the third transmission has Si fire overcoming Shen metal, both are lower gods overcoming upper gods. Since the day stem Yi is yin, we take the same yin Wei as the initiating transmission, with the middle transmission Xu and the final transmission Chou, all three gods being earth. The day Yi Si is in the Jiachen旬, and within this旬, the dry branch Ding is Ding Wei, so Wei is the旬丁. The Heavenly Horse in the third month is in Xu, so Xu is the Heavenly Horse. For a day of Yi, the nobleman is in Zi during the day, but in this lesson, the nobleman falls on the earthly plate position You. The twelve heavenly generals are arranged in reverse order, so the first transmission Wei is occupied by Qinglong, the middle transmission Xu by Zhuque, and the final transmission Chou by Tianhou. The upper gods in order are Tengsnake, Gouchen, Zhuque, and Qinglong. The outermost circle of the lesson plate is the arrangement of the twelve heavenly gods on the twelve earthly branches.

《訂訛》遊子，三傳皆土，又或見旬丁，或見二馬。土為季神，有遍歷巡遊之象。旬丁二馬，俱主搖動，使人好遊，故曰遊子。見天馬又名海角課。

"The Disputation of Errors" clarifies that the condition for a "Wandering Son" chart is that all three transmissions are earth, or alternatively, the presence of the "Tenth Day's Metal" or the "Two Horses," that is, the Heavenly Horse and the Post-horse. Earth represents the deities of the four seasons, symbolizing traveling everywhere and moving without fixed direction; the Tenth Day's Metal and the Two Horses both indicate movement, causing people to be inclined to travel, hence the term "Wandering Son." If the Heavenly Horse appears in the chart, this chart is also called the "Sea Corner Chart," referring to the idea of a person traveling to the farthest corners of the sea and land.

占主利出行，不利守靜，病凶婚阻，逃難獲，天陰不雨。或支二課加干二課為用，或傳送白虎為用，主動更的。未戌丑為陰傳陽，欲在家遠出。丑戌未為陽傳陰，欲在外思歸。丑加辰為破遊，戌加未為衰遊，返吟四季為復遊。

In divination, this chart is favorable for going out, but unfavorable for staying still; illness is dangerous, marriage encounters obstacles, and a fugitive is difficult to capture. The sky is cloudy but no rain falls. If the third and fourth lessons of the day branch are added to the first and second lessons of the day stem to initiate the transmission, or if the 'Chuansong' (Shen) is taken with the White Tiger, the meaning of action becomes more accurate. The three transmissions are made as 'Wei', 'Xu', and 'Chou', indicating a transition from yin to yang, meaning a person at home wishing to go far away; if the three transmissions are 'Chou', 'Xu', and 'Wei', it indicates a transition from yang to yin, meaning a person outside wishing to return home. 'Chou' added to 'Chen' is called 'Poyou', 'Xu' added to 'Wei' is called 'Caiyou', and the return of the four seasons' spirits with the heavens and earth plates in opposition is called 'Fuyou', each representing a variation of movement without success.

傳值墓神煞害，主冤家逼迫。傳值合龍戲驛，主萬里奮飛。斬關併為絕跡，課如范蠡、張良歸山來跡。淫泆並，因陰私慾逃。天寇並，因為盜欲逃。行年並，主身欲逃故。來問，五墓四煞並，神將凶，主事迍邅破敗。

If the three transmissions meet the tomb god and harmful stars, it indicates that there will be disputes and enemies pressing in; if the three transmissions meet auspicious stars such as Liu He and Azure Dragon and also encounter the post-horse, the person is like a bird flying high for a long distance. If it is combined with the cutting gate evil star, it means to disappear completely, just like Fan Li leaving Yue and Zhang Liang returning to the mountains, leaving no trace. If it is combined with the淫泆 god, it indicates wanting to escape due to private matters between men and women; if combined with the heavenly thief, it indicates wanting to escape due to theft matters; if combined with the person's own age star, it indicates the person themselves wants to escape. If the questioner's matter also meets the five tombs and four evils together, and the heavenly general is also凶, the matter will be obstructed and difficult, ultimately leading to failure.

此課動搖不定之象，大端凶。若值三奇六儀，神將吉，六處沖剋救神，可化凶為吉，主行人遂意也。

In summary, this lesson indicates an unstable situation and generally suggests misfortune. If the lesson includes the Three Marvels or the Six Instruments, which are auspicious deities, and the riding Heavenly General is also favorable, along with the presence of saving deities that counteract the Inauspicious Spirit at the year, destiny, day, and hour positions, the misfortune can turn into good fortune. This is favorable for those traveling abroad, as they may achieve their wishes.

《觀月經》何類名遊子，五墳稼穡同。三傳皆四季，惡事亦相攻。土為三傳，名遊子卦，主惡事起。病者應難愈，逃走與西東。主病疾連綿、人離。破財三年內，官災在歲中。三傳如有救，反禍卻為通。或傳奇儀為救神，遇吉神亦救吉。

The divination text "Observing the Monthly Cycle" asks: Which type of divination is called the "Wandering Son" chart? The answer is: It shares the same foundation as the "Five Mounds" and "Cultivation and Harvest" charts. Both are based on the condition that all three transmissions are governed by the gods of the four seasonal months—Chen, Xu, Chou, and Wei. This indicates that misfortunes will attack from all sides. If all three transmissions are earth gods, it is called the "Wandering Son" chart, indicating the occurrence of bad events: the sick person will find it difficult to recover, family members will be constantly moving around; there will be continuous suffering and pain, and family members will be separated; within three years, there will be financial loss, and within one year, legal troubles will arise. If there is a saving god among the three transmissions, the misfortune can be reversed— for example, if the three transmissions include the Three Marvels or the Six Instruments acting as saving gods, or if auspicious gods are encountered, good fortune can be restored.

《心鏡》三傳四季有六丁，不然天馬又相併。占身欲出名遊子，逃者天涯地角停。三傳四季，更有六丁天馬者，天涯地角卦也。中見天魁為天馬，末於大吉利斯成。若值墓神並殺害，恐有冤家來逼刑。用神今日之墓與殺並者，即為五墳四殺卦也。

The Xin Jing says: If all three transmissions are the four seasonal earth deities, and among them there are also the six Dings; or if it is the Heavenly Horse included as well, then when divining about oneself, it indicates a desire to go out, hence called the Woyi (traveler) divination. When divining about a person who has fled, it suggests that the person has run all the way to the farthest corners before stopping. If all three transmissions are earth deities and also include the six Dings and the Heavenly Horse, it is called the Tianyadijiao (farthest corners) divination. If the middle transmission meets the Tiankui (Heavenly General) at Xu, and Xu is exactly the Heavenly Horse, and the final transmission falls on Daji (Chou), then this pattern is established. If the three transmissions meet the tomb deity and also coincide with the killing deity, there is a fear of冤家 (wronged people) coming to harass and pressure. If the initiating deity is exactly the tomb deity of the current day's stem and also coincides with the killing deity, then it becomes the Wufen Sisha (five tombs and four killings) divination.

《袖中金》三傳俱季名曰遊子。若旬中六丁與天馬上卦者，主其人若不遠行必欲逃亡，占捕盜難獲。

The book "Xiu Zhong Jin" says: If all three transmissions are the heavenly stems of Chen, Xu, Chou, and Wei, which are the gods of the four seasons, this divination is called "You Zi" (Wandering Child). If the six Ding of the current ten-day period and the Heavenly Horse are also on the divination board, it indicates that the person is either about to travel far away or has a mind to run away; when used to catch thieves, it is difficult to capture the thief.

《指竅》四季相傳丑辰未戌，春曰稼穡，而生長以時；夏曰遊子，而漂流不定；秋曰地角，據一隅而亡天下；冬曰五墓，舍朝市而守丘虛。逆傳四季丑戌未辰，春占越庫，散財不以其道；夏占傳魁，委用不得其人；秋占殺墓，勢將興而將起；冬占伏陰，機漸收而漸藏。

The Zhiquan says: The three transmissions follow the order of the four seasons' deities, proceeding in the sequence of Chou, Chen, Wei, and Xu, and the name varies according to the season of the divination. If it is in spring, it is called "Jia Se" (cultivating crops), indicating growth in accordance with the season; if in summer, it is called "You Zi" (wandering child), indicating instability and drifting; if in autumn, it is called "Di Jiao" (corner of the earth), indicating being confined to a small area and losing the whole world; if in winter, it is called "Wu Mu" (Five Tombs), indicating abandoning the city to guard the desolate hill. If the transmission is reversed, proceeding in the order of Chou, Xu, Wei, and Chen: if in spring, it is called "Yue Ku" (transferring the treasury), indicating dispersing wealth without following the proper path; if in summer, it is called "Chuan Kuai" (transmitting the leader), indicating improper use of people; if in autumn, it is called "Sha Mu" (killing the tomb), indicating the momentum about to rise but not yet risen; if in winter, it is called "Fu Yin" (hidden Yin), indicating the vitality gradually retreating and being hidden.

四季為稼穡，辰為五陽之促易為夬卦，戌為五陰之促易為剝卦，名為老陽老陰，病者氣短，占物價高。辰戌無貴人見之者凶。辰罡戌魁，經魁經罡，壓宅宅凶，壓人人困。故曰斗柄知時節，人間日履新。辰為更新，戌為故舊，舅伯之親，占病氣滿腸脾，小口災，欲浮腫，以日鬼言之。

The deities of the four seasons are named Jia Se. Chen is the turning point where five yangs reach their peak, corresponding to the Gua "Gua" from the Zhou Changes; Xu is the turning point where five yins reach their peak, corresponding to the Gua "Bo", together called old yang and old yin. When used for divination on illness, it indicates shortness of breath; when used for divination on prices, it indicates rising costs. If there is no Nobleman seen above Chen and Xu, it is ominous. Chen is called "Tiangang" and Xu is called "Hekui". When they are combined, it is called Jingkui and Jinggang. If they are placed over a house, the house becomes unstable; if they are placed over a person, the person becomes distressed. Therefore, when the handle of the Big Dipper turns, the season changes, and on earth, it is a new day. Chen represents renewal, Xu represents the old, both belonging to the category of maternal uncles and elder uncles. When used for divination on illness, it indicates fullness in the stomach and intestines, misfortune for the family's children, and swelling on the body, all of which are determined by the official ghost of the current day.

四季為墓，占訟不動。獨辰戌對沖，占事則緊。丑未貴常本家，占之者主兄弟和氣不足，田園改拓亦是，倚勢作威之象。壬癸日皆主不好，癸未日得之有救有財。辰戌白虎凶重，作元武有兇徒之攪，壬癸日用之尤凶。白虎主家有靈柩孝服之事，乙日得之不防。虎蛇主虛耗。

The spirits of the four seasons are also known as the four graves, and when they are involved in divination regarding legal matters, it indicates that the case is stagnant and not moving forward. Only when the branches of Chen and Xu are in opposition does the situation become urgent. The branches of Chou and Wei are the native branches of the Nobleman and Tai Chang, and when they appear in divination, it suggests that there is a lack of harmony among brothers, the land and fields need to be changed and expanded, and there is also an implication of relying on power and showing off strength. On days of Ren and Gui, the outcome is not favorable, but on the day of Guiwei, there is hope and the possibility of gaining wealth. When the branches of Chen and Xu are occupied by the White Tiger, the situation is most dangerous; if occupied by the Black Tortoise, there will be trouble from wicked people, and this is especially dangerous on days of Ren and Gui. The White Tiger indicates that there is a deceased family member and mourning clothes involved, but on days of Yi, it is not a problem. When the White Tiger and Teng Snake appear together, it indicates loss and waste.

凡四仲日占，四仲加日辰，三傳皆仲將，逢陰合，為三交課。四仲者，子午卯酉四敗神也。四仲日占，遇四仲加支辰陰陽為一交；仲神發用，傳皆四仲，為二交；仲神乘太陰、六合將，為三交。此三者相遇交加，故名三交。占者事體勾連，統姤之體，乃風雲不測之課。

Whenever the class of days begins on the four central days, namely Zi, Wu, Mao, and You, and the heavenly stems and earthly branches of the day are occupied by the four central deities, and all three transmissions are also occupied by central deities, and the heavenly general is riding on Tai Yin and Liu He, it is called a Sanjiao lesson. The four central days refer to the four days of decline, that is, the position of bathing. In detail: when the day of the four central days is occupied by the four central deities on the day branch, whether it is a yang deity or a yin deity, it counts as the first level of intersection; when the central deity initiates the transmission and the three transmissions are also all central deities, it counts as the second level of intersection; when the central deity is accompanied by Tai Yin and Liu He generals, it counts as the third level of intersection. The three levels overlap, hence it is called Sanjiao. When this lesson is obtained, the matter is entangled and complicated. In terms of the hexagram, it belongs to Gu, which is a lesson of changing winds and clouds, unpredictable.

象曰：家隱奸私，或自逃匿。謀事不明，求財無益。訟犯刑名，兵逢戰敵。更乘凶將，病患尤極。如遇凶神，男犯重法，女犯通私。乘陰合，主門戶不利，陰小隱匿。遇天空主虛詐，元武遺失，螣蛇驚怪，朱雀口舌，勾陳戰鬥，白虎殺傷。

The interpretation states: there is hidden misconduct within the household, or the person is currently trying to hide. Matters under consideration are unclear, seeking wealth brings no benefit; lawsuits will involve criminal charges, and military actions will face an enemy. If further combined with a malevolent general, illness will be particularly severe. When encountering malevolent spirits, men commit serious crimes, while women are involved in secret relationships. If accompanied by Tai Yin or Liu He, it indicates misfortune for the household and hidden matters concerning female members. If accompanied by Tian Kong, it signifies deceit and fraud; if accompanied by Black Tortoise, it indicates loss of property; if accompanied by Teng Snake, it indicates fear and strange occurrences; if accompanied by Vermilion Bird, it indicates disputes over words; if accompanied by Gou Chen, it indicates conflicts; if accompanied by White Tiger, it indicates injury or death.

或在六陽日為交羅，主陰私上門，帶凶將惡殺，有殺傷之禍。在六陰日為交祿，主以祿求私，乘元武為陰私失祿，當應姤九四：包無魚起凶象。若年命有吉神將，日用旺相，傳逢午卯子，正七月為高蓋乘軒，大吉，不論三交，當應姤九五含章有隕自天之吉象也。

If the day stem falls on a yang stem such as Jia, Bing, Wu, Geng, or Ren, it is called 'Jiao Luo,' indicating that private matters will come to light; if accompanied by Inauspicious General (malevolent generals) or恶煞 (evil spirits), there may be injuries or harm. If the day stem falls on a yin stem such as Yi, Ding, Ji, Xin, or Gui, it is called 'Jiao Lu,' indicating that one may take advantage of official salary for personal gain; if further accompanied by Yuan Wu (Black Tortoise), it signifies losing one's position due to private matters, matching the ominous image of the ninth line in the fourth position of the Gou hexagram, 'Bao Wu Yu' (enclosing without fish). Conversely, if the person's birth year has auspicious deities and generals, the day stem and the initiating transmission are in a prosperous and strong state, the three transmissions exactly correspond to Wu, Mao, and Zi, and the divination is made in the first or seventh lunar month, it is called 'Gao Gai Cheng Xuan,' which is extremely auspicious and does not follow the three intersections for ominous interpretations, matching the auspicious image of the ninth line in the fifth position of the Gou hexagram, 'Huan Zhang, You Yun Zi Tian' (keeping virtue, with falling stars from heaven).

如戊子日午時酉將，卯加子為用，傳逢卯午酉乘太陰，為三交課。 卯陰 午虎 酉勾 虎 陰 朱 龍 午 卯 亥 申 卯 子 申 戊 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on a Wuzi day at noon, using the酉 general added to the noon hour, with卯 added to the Zi hour as the initiating transmission, the three transmissions are obtained as卯, 午, and 酉. The initial transmission, 卯, also carries Tai Yin, forming a triple intersection lesson. When setting up the lesson, the酉 general is placed on the noon hour. The heavenly plate deities are three positions ahead of the earthly plate. The lodging palace of Wu is in巳, and the earthly plate at巳 has 申, which is the first lesson 申 added to Wu. The 申 has 亥, which is the second lesson. The day branch Zi has卯, which is the third lesson卯 added to Zi. The卯 has 午, which is the fourth lesson. None of the four lessons have mutual control between upper and lower, except the third lesson where卯 wood controls the day stem Wu earth from a distance, which is considered a remote control initiating transmission. Therefore, the initial transmission is卯, the middle transmission is午, and the final transmission is酉, making the four cardinal directions complete. On a Wu day, the nobleman is in Chou during the day, but in this lesson, the nobleman falls on the earthly plate's Xu position. The twelve heavenly generals are arranged in reverse order. Thus,卯 carries Tai Yin, 午 carries Bai Hu, and 酉 carries Gou Chen. The deities on the four lessons are successively carried by Qing Long, Zhu Que, Tai Yin, and Bai Hu.

《訂訛》三交，四仲日時占為一交，課傳皆仲為二交，將逢後雀陰合為三交。子午陰陽所起，卯酉日月所從，此四敗神，天地門戶。占之日時，及課傳並所乘將三處交加皆仲，故名三交。

"The 'Three Intersections' are distinguished in 'Ding E'. The first intersection occurs when both the day and the time of divination fall within the four central terms. The second intersection occurs when all four lessons and three transmissions are occupied by central deities. The third intersection occurs when the deity riding the heavenly general meets the heavenly empress, vermilion bird, tai yin, or liu he. Zi and Wu are the starting points of yin and yang energies, while Mao and You are the paths through which the sun and moon rise and set. These four defeated deities represent the gates of heaven and earth. When the day and time of divination, the lessons and transmissions, and the deity riding the heavenly general all coincide in the four central terms, it is called the 'Three Intersections'."

占主事體交加，連累闇昧不明，進退兩難，或家隱私，人或己身逃匿，謀事被人阻破，求望難，病訟凶。蓋四仲純全無父子相扶，是謂四正四平，互刑互破，前無孟之可隱，後無季之可奔，如遇兵賊，縱慾逃避而不及矣。

In terms of divination, this reading indicates that matters are entangled and complicated, with unclear connections and difficulties in making progress. It may suggest that there are hidden secrets within the family or that someone, perhaps oneself, wishes to hide. When planning affairs, they are obstructed by others, making success difficult. This reading is unfavorable for illness or legal disputes. Because the four central deities are pure and unmixed, there is no relationship of mutual generation or support between them, and the diviner refers to this as 'four directions and four levels'. There is only mutual punishment and destruction among them. There is no position of the four young months (寅, 申, 巳, 亥) in front to hide in, and no position of the four seasonal months (辰, 戌, 丑, 未) behind to flee to. Once encountering military disaster or bandits, even if one wishes to escape, it will be too late.

值凶將，男犯重法，女犯奸淫。陰合門戶不利，陰小隱匿；空虛詐、武遺失、蛇火驚、雀口舌、勾戰鬥、虎殺傷喪孝。六陽日為交羅，主陰私上門，帶凶煞有慘禍。六陰日為交祿，主以祿求私，乘元武為陰私失祿。午加酉為死交，酉加午為破交，反吟為反目交，皆不能成合之象。

If an Inauspicious General is present, a man's offense is considered a serious crime, while a woman's offense is regarded as adultery. If the heavens are occupied by Tai Yin or Liu He, it indicates that the family's gate is unfavorable, and female members or young children may be hiding private affairs. If the heavens are occupied by 天空, it signifies false words and fraud. If occupied by 元武, it indicates loss of property. If occupied by 螣蛇, it signifies fire-related disturbances. If occupied by 朱雀, it indicates disputes over words. If occupied by 勾陈, it indicates conflicts and quarrels. If occupied by 白虎, it indicates injuries and deaths, as well as mourning. On days of 阳干, it is called 交罗, indicating that private matters will come to light, and if accompanied by凶煞, it may lead to tragic consequences. On days of 阴干, it is called 交禄, indicating using the benefits of official rank for private gain. If occupied by 元武, it indicates losing one's official rank due to private affairs. When 午 is added to 酉, it is called 「死交」; when 酉 is added to 午, it is called 「破交」. When the heavens and earth plates are in opposition, it is called 「反目交」, and these situations do not lead to harmonious outcomes.

此課無陰合，則名三交不交。或年月日時皆仲，則名三交不解，過與不交，二者禍更甚於交也。若年命日用旺相，乘吉將，傳得午卯子，又名軒蓋，占官大貴。

If the lesson does not include the Tai Yin and Liu He generals, it is called "San Jiao Bu Jiao"; if the Tai Su, Month Builder, day, and hour are all Zhong deities, it is called "San Jiao Bu Jie." One is insufficient, the other is excessive, and the calamities of these two are heavier than those of the standard San Jiao pattern. Conversely, if the year and month are in a prosperous and strong state along with the day stem and the initiating transmission, and the generals are auspicious, and the three transmissions are precisely Wu, Mao, and Zi, it is called "Xu Gai," which indicates great honor and high official rank when consulted about official positions.

三交課。華蓋亦是四仲相加，但有吉神。六月丁卯日午將卯時，天將日時皆仲，午加卯，酉加午，卯加子，子加酉是四仲。 酉朱 子后 卯常 朱 龍 陰 蛇 酉 午 丑 戌 午 卯 戌 丁 申酉戌亥 未 子 午 丑 巳辰卯寅

This is also an example of a Sanjiao lesson. "Huagai" is formed in the same way as the four middle divinities, but there is a favorable deity present in the lesson. On the sixth month, Dingmao day, with the general at Wu and the time of the divination at Mao, the heavenly general, the day branch, and the time all fall on the middle divinities: Wu added to Mao, You added to Wu, Mao added to Zi, and Zi added to You, all four instances are middle divinities added together. The lodging palace of Ding is at Wei, and on the earth plate at Wei, we get Xu, which is the first lesson; on Xu, we get Chou, which is the second lesson; on the day branch Mao, we get Wu, which is the third lesson; on Wu, we get You, which is the fourth lesson. In the fourth lesson, the fire of Wu overcomes the metal of You, with the lower deity attacking the upper deity, so We take You as the initiating transmission, the middle transmission as Zi, and the final transmission as Mao. On a Ding day, the nobleman is at Hai in the daytime, but in this lesson, the nobleman falls on the earth plate at Shen. The heavenly general is arranged in reverse order, so You is multiplied by Zhuque, Zi by Tianhou, and Mao by Taichang. The deities on the four lessons are successively multiplied by Tengsnake, Taiyin, Qinglong, and Zhuque.

凡四仲相加，又遇雀后合陰四仲相併，亦是三交。若遇螣蛇火災、勾陳鬥訟、元武盜賊、白虎損傷。

Whenever the four cardinal deities add to each other, and the four generals, namely Vermilion Bird, Heavenly Empress, Liu He, and Tai Yin, also appear in the four cardinal positions, it is also considered three intersections. Additionally, one should examine the riding general to determine the nature of the matter: encountering Teng Snake indicates fire disaster, encountering Gou Chen indicates disputes and lawsuits, encountering Black Tortoise indicates theft, and encountering White Tiger indicates injury.

《觀月經》四仲來加仲，發用阿誰先，其中若有克，三交得此篇。即子午卯酉逆相加發用有克，名曰三交卦也。子加卯、酉加子發用，元武、六合、天乙入傳，主有姦淫之事；勾陳、白虎主殺傷逃亡之事。子午卯酉逆加，曰破加，凡事阻破。天后六合主奸邪這事而人破也。酉加午發用為媒。

"The *Observation of the Monthly Cycle* says: The deities of the four central directions are added upon the four central directions; first determine which one initiates the transmission. If there is a conflict among them, it is classified under the section of the Three Intersections. That is, when the directions of Zi, Wu, Mao, and You are added in reverse order and the initiating transmission has a conflict, it is called the Three Intersections hexagram. If Zi is added to Mao, or You is added to Zi, and the initiating transmission occurs, and the three transmissions include the Black Tortoise, Liu He, and the Nobleman, it indicates a case of sexual misconduct. The Black Tortoise signifies secret theft, Liu He represents private matters; if the transmissions include Gou Chen and White Tiger, it indicates violence and escape. Adding the directions of Zi, Wu, Mao, and You in reverse order is called 'Breaking Addition,' which signifies that all matters are obstructed and ruined. The Heavenly Empress and Liu He are associated with immoral affairs leading to ruin. If the transmission starts with You added to Wu, it indicates that someone is acting as a matchmaker."

男子逆其罪，女子外勾連。男子逆罪而女子私通也。占人當六月，丁卯卯時看。仲秋加仲夏，被克是因緣。仲秋加仲夏是酉加午也。有救除華蓋，非此罪迷天。華蓋，午卯子為三傳，傳中見天馬、奇儀入卦更吉。

The song says, "A man's crime is against his father, a woman's crime is outside and involves a secret connection." This means that if the person being divined is in the sixth month, one should look at the lesson on Dingmao day at the卯 hour. "Zhongqiu added Zhongxia" refers to酉 added to午 ——酉 belongs to Zhongqiu, and午 belongs to Zhongxia, with the fire of午 overcoming the metal of酉, and the place being overcome is the origin of the matter. "There is a saving god or the formation of Huagai" means that unless there is another saving deity or the case exactly forms the Huagai pattern, the crime will cause great confusion. Huagai refers to the three transmissions being午,卯, and子, and if the transmission again meets the Heavenly Horse or the Three Marvels and Six Instruments entering the hexagram, it will be even more favorable.

《心鏡》昴星房宿加日辰，太陰六合又並臻。今日復當逢子午，三傳四仲類相因。三交家隱奸私容，不是自逃將避迍。螣蛇防火勾陳斗，元武白虎因殺人。

The Xin Jing says: When the mansion of Maomu, located in You, and the mansion of Fangsu, located in Mao, are added to the day stem and day branch, the two generals Tai Yin and Liu He also arrive together; on this day, it is exactly the time of Zi and Wu deities, and the three transmissions are all in the four central directions, with similar elements attracting each other. This is called Sanjiao, indicating that there is a secret person staying in the family; it is either the person himself who wants to flee, or he wants to avoid a disaster. If the riding general is Teng Snake, it indicates a need to beware of fire; if it is Gou Chen, it indicates disputes; if it is Yuanwu or Baihu, it indicates trouble arising from murder.

《袖中金》三傳俱仲，名曰三交。凡四仲日四仲相加入傳發用為一交，得四仲正時為二交，上乘雀元陰合為三交。主隱匿不明，失節阻礙，凡事被人阻破。三交，三傳務要照上俱備，或三者不備，則名三交不交。或仲年月日時，則名三交不解，是皆過而不及焉。二者災禍尤甚於交也。

The "Xiu Zhong Jin" says: If all three transmissions are of the middle deities, it is called three intersections. On days of the four middle stems, when the four middle deities are added together and enter the transmissions and initiating transmission, this is the first level of intersection; if the time of divination also coincides with the four middle stems, this is the second level of intersection; and if the superior general is one of the Vermilion Bird, Black Tortoise, Tai Yin, or Liu He, this is the third level of intersection. This divination indicates that matters are hidden and unclear, people lose their principles, affairs are obstructed, and whatever one does is hindered by others. To form three intersections, the three transmissions must all meet the above three conditions. If any of the three is missing, it is called three intersections not intersecting. If the sovereign, month builder, day, and hour are all middle deities, it is called three intersections not resolving. One is insufficient, the other is excessive; the calamities of these two situations are heavier than those of the standard three intersections.

且四仲純全，外無所寄，故無父子之相扶，是為四平四正，互刑互破，前不能進，後不能退，前無孟之可隱，後無季之可奔，交加其象，是欲逃匿而不及。主失節阻礙，謀事被人阻破。后合入傳，主陰私不明，勾虎入傳，主鬥爭、殺傷、喪孝之患。

Furthermore, the four central deities are pure and unadulterated, with no support from outside. They also lack the support of father and son mutual generation. The diviners call them "four levels and four directions," and they only mutually harm and destroy each other. They cannot advance forward, nor can they retreat backward: there is no position of the four young months (寅, 申, 巳, 亥) ahead to take refuge in, and no position of the four seasonal months (辰, 戌, 丑, 未) behind to flee to. They intersect and form an image, which is exactly when one cannot escape. Therefore, the master loses his conduct, matters are obstructed, and plans are ruined. If Heavenly Empress and Liu He enter the transmission, it indicates secret and obscure affairs. If Gou Chen and White Tiger enter the transmission, it indicates disputes, injuries, and calamities related to mourning and filial piety.

午加酉為死交，酉加午為破交，占事大概不能成合之象。返吟四仲為反目交，亦不吉也。凡三交見午卯子乘天馬、龍、常，即華蓋乘軒，宜占官。若空亡則為乘軒落馬，躔日月宿為天地煩，宜詳之。

When the Wu trigram is added to You, it is called a 'dead meeting', and when You is added to Wu, it is called a 'broken meeting'. In general, such situations indicate that affairs will not succeed and relationships will not be harmonious. When the four central deities are reversed, meaning the Heaven and Earth plates are in opposition, it is called a 'mutual glare meeting', which is also inauspicious. In all three meeting patterns, if the Wu, Mao, and Zi deities appear along with the Heavenly Horse, Azure Dragon, and Tai Chang, it forms the 'Huagai Chéng Xuán' pattern, which is favorable for official matters. However, if these positions fall into Kongwang, it becomes 'Chéng Xuán Luò Mǎ'. If they also occur in the star mansions traversed by the sun and moon, it is called 'Tian Di Fan', and these situations should be carefully distinguished.

《指竅》四仲順加子午卯酉，春占關隔，若羝羊之觸藩；夏占關闌，似游魚之舌餌；秋占四平，日逢弦望晦朔，名曰三光不仁；冬占歷陽，時遇日月辰戌，號曰四門皆閉。四仲逆傳子酉午卯，春占陷阱，如鳥投籠；夏占正煩，若牛受刃；秋曰失友，狀若散離而復合；冬月出漸，名曰陰極而陽生。

The "Zhi Qiao" says: The four central trigrams follow the order of Zi, Wu, Mao, You, corresponding to spring, summer, autumn, and winter. If one divines in spring, it is called "Guan Ge," like a male sheep colliding with a fence and unable to advance or retreat; if one divines in summer, it is called "Guan Lan," like a fish biting the hook; if one divines in autumn, it is called "Si Ping," and if the day coincides with the waxing and waning moon and the full moon, it is called "San Guang Bu Ren"; if one divines in winter, it is called "Li Yang," and if the time coincides with the sun, moon, and Chen and Xu, it is called "Si Men Jie Bi." When the four central trigrams reverse the order, following Zi, You, Wu, Mao: if one divines in spring, it is called "Xiang Jing," like a bird flying into a cage; if one divines in summer, it is called "Zheng Fan," like an ox stretching its neck to be slaughtered; if one divines in autumn, it is called "Shi You," resembling scattered things reuniting; if one divines in winter, it is called "Chu Jie," named for the arrival of yin's end and yang's beginning.

三交有天馬為華蓋乘軒，又為四正。有正祿則為四正，無正祿則為四散。三交主三四人交往。天馬為出行，四正得青龍朱雀吉神之類，主士人赴試得解沐浴。四散是五行無氣，主婦人敗血小產。酉加午、午加卯之類。或占婦人病，若遇死氣，如午加酉之類。

In the Sanjiao lesson, if the Heavenly Horse appears, it is called Huagai Cheng Xuan, also known as the Four Directions. If the person's true fortune aligns with the main fortune, it is called the Four Directions; if not, it is called the Four Dispersals. The Sanjiao indicates that there are three or four people involved in mutual dealings. The Heavenly Horse signifies travel. If the Four Directions pattern is accompanied by auspicious deities such as Qinglong or Zhuque, it indicates that a scholar will pass the examination, achieve success, and receive official salary. The Four Dispersals represent a situation where all five elements are without vitality, indicating problems such as miscarriage in women, like when You is added to Wu or Wu is added to Mao. If a woman's illness is divined and the Dead Qi deity appears, such as when Wu is added to You, it also indicates this condition.

大抵午酉為自刑，午為少陰，酉純陰，純陰為老陰也。酉為妻，乘生旺之氣。酉為婢為尼並尼為妻，無生旺之氣。酉加子見元武乘生旺氣，多婢生子。午酉為血疾，又為醜惡膿血，看今日鬼言之，帶鬼多為疲惡醜惡也。見血氣青龍帶祿馬財喜，酉為酒，青龍為酒色故也。

In general, the branches Wu and You both belong to the category of self-punishment. Wu is a minor yin, while You is pure yin, which represents old yin. If You is in a state of birth or strength, it indicates the wife of the main house; but if it lacks birth or strength, it may represent a servant, a nun, or a wife who is a servant or nun. If You is combined with Zi and the Black Tortoise appears, and it is in a state of birth or strength, it often indicates that a servant gives birth. Both Wu and You are associated with blood disorders and impure pus and blood. One should refer to the official ghost of the day for a judgment. Those accompanied by ghosts are mostly indicative of lingering illnesses or disgraceful matters. If blood is seen and the Azure Dragon carries a fortune or a horse, it turns into wealth and joy: You represents wine, and the Azure Dragon represents wine and beauty, hence this interpretation.

子午為道路神，子午日得之，定言道路之事。卯酉為分氣則異，異則爭，卯酉日得之，定言分爭之事，卯為外門，春分之氣在卯，得之者是春有發生之氣。酉為內門，秋分之氣在酉，得之者言殺氣，秋有肅殺之氣。生氣吉殺氣凶。

Zi and Wu are the deities of roads; if a divination is made on Zi day or Wu day, the interpretation will definitely concern matters related to roads. Mao and You represent the dividing energy; when energy is divided, differences arise, and with differences comes disputes. If a divination is made on Mao day or You day, the interpretation will definitely concern disputes over division. Mao represents the outer gate, and the energy of the spring equinox is associated with Mao. Those who divinate on Mao day are influenced by the energy of spring growth and development. You represents the inner gate, and the energy of the autumn equinox is associated with You. Those who divinate on You day are influenced by the energy of autumn, which brings decline and withering. The energy of growth and development is auspicious, while the energy of decline and withering is inauspicious.

《曾門》三交之因，家匿罪人，謂從魁、太沖、六合、太陰並加日辰為用，曰三交，又四仲復加四仲，三傳俱得四仲亦為三交也。《定章》曰：太沖、從魁、六合、太陰皆為門戶，蔽匿萬物，謂太沖、從魁、太陰、六合並加日辰為用神者，為三交卦，以此占人家匿罪人。

The "Zeng Men" says: The cause of the Sanjiao lesson is that there is a criminal hidden in the family of the person involved.the so-called Sanjiao refers to "Congkui" You, "Taichong" Mao, and Liuhe and Taiyin all approaching the day stem and day branch to initiate the transmission; in addition, if the four zhong deities are added to the four zhong, and the three transmissions are all in the four zhong, it is also considered Sanjiao. The "Dingzhang" says: Taichong Mao, Congkui You, Liuhe, and Taiyin are all deities of the gate, capable of concealing and hiding things. Liuhe is the private gate of heaven, and Taiyin specializes in concealment. If Mao and You, along with Taiyin and Liuhe, all approach the day stem and day branch and become the useful god, it is called Sanjiao hexagram. Using it for divination indicates that there is a criminal hidden in the family of the person involved.

如乙巳日酉加巳將，得六合亦曰三交課。如丁酉，午加酉，上克下發用，傳見太沖，終於神后，為三傳四仲，亦匿罪人，門戶出入，公私所由。太陰為私蔽，六合為私門，蔽匿罪人。

For example, on a Yisi day, the酉 is placed over the巳, and the month general is established, with the lesson also containing Liu He. This is called a Sanjiao lesson. Another example is on a Dingyou day, where the午 is placed over the酉, and the upper god conquers the lower god in the initiating transmission. The middle transmission shows Taichong (Mao), and the final transmission falls on Shenhou (Zi). All three transmissions are at the four central points, which indicate hiding criminals. The door is where people enter and exit, and both public and private matters pass through it. Taiyin governs hidden private affairs, and Liu He is the private gate in the sky. Both can conceal and hide criminals.

卯酉之位，日月所從出入。子午之位，陰陽所起，或明或暗，或公或私，三傳四仲，出入微密，亦匿罪人。欲知何人，以終傳決之。見白虎殺人，見元武盜賊，勾陳鬥傷，朱雀訟事，天后淫泆，太陰奸私準此。

The positions of卯 and酉 are where the sun and moon rise and set; the positions of子 and午 are where the yin and yang energies begin. These four positions may be bright or dark, public or private. The three transmissions all fall on the four central positions. Their entry and exit are subtle and concealed, and they also indicate the hiding of criminals. To determine who is hidden, refer to the final transmission: if the final transmission shows the White Tiger, it indicates murder; if it shows the Black Tortoise, it indicates theft; if it shows Gou Chen, it indicates assault and injury; if it shows the Vermilion Bird, it indicates litigation; if it shows the Heavenly Empress, it indicates a woman running away with another man; if it shows Tai Yin, it indicates secret and improper actions. All are judged in this manner.

《觀月經》亂首卦，名白虹貫日。日為尊者父，辰作少年兒。尊者來加子，少者反克之。因名為亂首，老者必低蕤。家內應無禮，官司忌有儀。先祖是外姓，上宗別人兒。凡亂首課皆主雜亂之姓，上祖必假名異姓。縱必家和順，官司亦被欺。若上祖是如今之姓，老少和睦，亦遭官司。

The "Observing the Menstrual Cycle" divination text discusses the "Disordered Beginning" hexagram, also known as "White Rainbow Piercing the Sun." The Day Stem represents elders and ancestors, while the Day Branch represents younger generations. The elders are placed above the younger ones, yet the younger ones turn around and overcome the elders, hence the name "Disordered Beginning." The elders will inevitably feel humiliated and unable to hold their heads high. The proper respect and propriety within the family are absent, and in legal disputes, one fears the other party has valid reasons and evidence. This hexagram also indicates that the ancestors were originally from another surname, and the previous lineage was actually a son from another family. All instances of the "Disordered Beginning" hexagram indicate a mixture of surnames, with the ancestors definitely having used a false surname. Even if the family is harmonious and peaceful, they will suffer losses and be treated unfairly in legal matters. If the ancestors indeed belong to the current surname, the whole family may still face a lawsuit.

《心鏡》日往加辰辰剋日，發用當為亂首名。日為尊，辰為卑，尊就卑，被卑克之，故曰亂首。臣叛君兮子殺父，妻背夫兮弟克兄。奴婢不從主委任，將軍出塞僨其兵。日為尊長辰卑小，犯上之時忌此刑。正月酉時庚午日，傳送初傳午克庚。略舉一端君須識，他占仿此理分明。主家亂不利，占上祖別人之嗣。

The "Heart Mirror" says: The day stem is placed in the Lodging Palace and added to the day branch, and is then reversed and overcome by the day branch. This situation is called "Disordered Beginning." The day stem represents the superior, and the day branch represents the inferior; when the superior yields to the inferior and is overcome by it, it is called "Disordered Beginning." The image of this divination is: a minister rebels against the king, a son plots against his father, a wife betrays her husband, a younger brother oppresses his elder brother; servants disobey their masters, and a general departs on a campaign but destroys his own horses. The day stem represents the superior, and the day branch represents the inferior. Any act of rebellion is most dangerous in this kind of penal relationship. For example, on a Gengwu day in the month of the Rat at the You hour, Geng is lodged in Shen. The Shen of the Heaven Plate is placed directly on the day branch Wu. The first transmission is thus taken as "Chuansong" (Shen). The reason for this initiation is that the fire of Wu overcomes the metal of Geng. Only this example is given, but other divination methods follow the same principle, and the meaning is clear. In summary, this indicates disorder within the family and is unfavorable. When applied to ancestors, it suggests that the current generation is not the legitimate descendant of the previous one.

亂首，日往加辰受辰克。贅婿，辰來加日被日克。亂首下欺上，贅婿上凌下。悖逆紊亂，絕上下之義。若更將得卯酉、神得后合，則主男女訛雜。更值魁罡勾陳，以至有不可形容之事。

Disorder at the beginning refers to the day stem being placed in the lodging palace and then being overcome by the day branch; a赘婿 refers to the day branch being placed on the day stem and then overcoming it. Disorder at the beginning represents a subordinate deceiving a superior, while a赘婿 represents a superior overpowering a subordinate. Both situations are rebellious and chaotic, breaking the established order of hierarchy. If in the chart the heavenly general is also in the positions of卯 or酉, and the riding god is the heavenly empress or liu he, it indicates confusion and disorder in matters of men and women. If further combined with the river魁戌, the heavenly gang辰, and gou chen, there may be indecent and unspeakable events.

甲申、乙酉寅加申、辰加酉，丙子、丁亥巳加子、未加亥，戊寅、己卯巳加寅、未加卯，庚午、辛巳申加午、戌加巳，不可盡述。上門亂首，辰來加日而剋日，謂之上門亂首，大無禮也，戊寅、己卯寅加戌、卯加未之類。

Take for example the day Jiashen (甲申): the trigram Yin (寅) is added to Shen (申), on the day Yiyou (乙酉): the trigram Chen (辰) is added to You (酉), on the day Bingzi (丙子): the trigram Si (巳) is added to Zi (子), on the day Dinghai (丁亥): the trigram Wei (未) is added to Hai (亥), on the day Wuyin (戊寅): the trigram Si (巳) is added to Yin (寅), on the day Jimao (己卯): the trigram Wei (未) is added to Mao (卯), on the day Gengwu (庚午): the trigram Shen (申) is added to Wu (午), on the day Xinsi (辛巳): the trigram Xu (戌) is added to Si (巳). There are countless such examples, all following the method of the Day Stem (日干) lodging in the Palace (寄宫) and pressing down on the Day Branch (日支). Another type is called 'Upward Gate Disarray' (上门乱首): the Day Branch is added to the Day Stem instead, and then it overcomes the Day Stem, which is the most disrespectful pattern. For example, on the day Wuyin (戊寅): the trigram Yin (寅) is added to Xu (戌), on the day Jimao (己卯): the trigram Mao (卯) is added to Wei (未), and so on.

《訂訛》亂首，干臨支被克，為自取亂首。支臨干克干，為上門亂首，更兼發用尤的。下為尊上如首，支為卑下如足，卑下無禮作亂，故名亂首。上門亂首發用，又名反常課。

The "Disputing Errors" clarifies that when the day stem is in the lodging palace and approaches the day branch, yet is overcome by the branch, it is called "self-induced disorder." When the day branch approaches the day stem and overcomes it, it is called "upper disorder." If this situation also coincides with the initiating transmission, the interpretation becomes more accurate. The day stem is considered superior, like a person's head; the day branch is considered inferior, like a person's feet. The inferior does not follow propriety and causes disorder, hence the term "disorder." If the upper disorder also coincides with the initiating transmission, this lesson is also known as "abnormal lesson."

占主少害長，下犯上，家門背逆，不可舉事。自取亂首，尊上自失禮，為支所犯，事體稍輕。上門亂首，尊不惹卑，卑下敢來犯上，事體重。

In terms of divination, this reading indicates that a younger person may harm an elder, subordinates may rebel against superiors, the family may experience disorder and rebellion, and it is not advisable to take any action. The disorder originates from the superior, who has first violated proper conduct, leading to being offended by the inferior; this situation is still relatively mild. However, if the disorder originates from the superior, meaning the superior has not provoked the inferior, yet the inferior dares to rebel, then the situation is more serious.

自取亂首，事發於內而起於外，兵不利客，亦不宜攻，惟可固守解圍。上門亂首，事發於外而起於內，兵不利主，賊來格戰，總主來人遲，營寨多有刑傷。若見卯酉后合，主男女訛雜，不分長幼。自取亂首，若四課俱下賊上，不免窩犯丑聲，禍自內出。

The calamity originates internally but is triggered externally; military operations are unfavorable for the enemy forces, and it is not advisable to launch an attack; one should only hold firm and defend to resolve the encirclement. If the calamity originates externally but is caused internally, military operations are unfavorable for the main force, and the enemy coming to fight will be slow, with many injuries occurring within the camp. If the lesson includes卯 (Mao) and酉 (You) along with the Heavenly Empress and Liu He, it indicates mixed genders and disorder between elders and juniors. If self-induced calamity is accompanied by all four lessons being lower spirits overpowering higher spirits, it is inevitable that there will be hidden misconduct within the family, causing bad reputation, with misfortunes arising from within.

此課或主祖宗別姓。如將得青龍，來意因幼小不知別籍異居之事，三傳年命剋制亂我之神，名曰患門救。附：干臨支生支曰偃蹇，洩耗甚也。受生曰俯就，先難後樂也。同類曰培本，比和相助也。

This lesson may also indicate that the ancestors originally belonged to a different surname. If the riding Heavenly General is the Azure Dragon, it often suggests that the person's intention is about the younger generation being disrespectful and wanting to divide the family and establish a separate household. If the Three Transmissions or the year's destiny contains a deity capable of overcoming the disruptive deity, it is called "suffering door salvation," meaning the calamity can be resolved. There are also three other variations: when the Day Stem's lodging palace is added to the Day Branch and generates the Day Branch, it is called "Yanjian," indicating severe loss of energy and depletion; conversely, when the Day Branch generates the Day Stem, it is called "Fujiu," indicating initial difficulties followed by happiness; when the Heavenly Stem and Earthly Branch are of the same type and harmonious, it is called "Peiben," indicating mutual support between them.

凌犯，干克支，下賊上為用；支克干，上克下為用。日克辰乃上凌下，卻得下賊上為用。辰剋日，乃下犯上，卻得上克下為用。互相凌犯，故名凌犯。占主尊卑不分，君驕臣逆，或主篡弒事。初傳官鬼禍尤速。克下外事起，克上內事起。

There is another pattern called "Ling Fan" (Ling Fan): when the day stem overcomes the day branch, but the initiating transmission takes the lesson where the lower deity overcomes the upper deity; or when the day branch overcomes the day stem, but the initiating transmission takes the lesson where the upper deity overcomes the lower deity. When the day stem overcomes the day branch, it is normally upper overcoming lower, yet the initiating transmission takes the lesson where the lower overcomes the upper. When the day branch overcomes the day stem, it is normally lower committing an offense against the upper, yet the initiating transmission takes the lesson where the upper overcomes the lower. Thus, the upper and lower mutually insult and offend each other, hence the term "Ling Fan." In divination, this indicates disorder in hierarchy, with the ruler being arrogant and the subject rebellious, even leading to cases of the ruler usurping the throne or killing the superior. If the first transmission is the official ghost, the misfortune comes particularly quickly. If the overcoming occurs at the lower position, the matter originates from outside; if the overcoming occurs at the upper position, the matter originates from within.

凡課日干克辰，又自加臨為用，曰贅婿課。蓋干為夫，支為妻，干克者為妻財。干臨支以動就靜，如男子婿贅妻家。支臨干以靜就動，如婦人隨男就嫁，此舍己從人，以身入贅，為贅婿。占者凡事不快，寓居於人，身不自由。統旅之體，乃為客求財之課。

In a single lesson, if the day stem overcomes the day branch, and the god of the day stem's lodging palace also comes to rest on the day branch and initiates the transmission, it is called the赘婿 lesson. The day stem is like a husband, and the day branch is like a wife. The one overcome by the day stem is the wife's wealth. When the day stem comes to rest on the day branch, it is active approaching the passive, like a man entering the wife's household as a赘婿. When the day branch comes to rest on the day stem, it is passive approaching the active, like a woman following the husband to marry. Both situations involve abandoning one's own place to rely on another, with oneself becoming a赘婿. When this lesson is encountered, all matters are not smooth, living under someone else's roof, with one's body not under one's own control. In terms of the overall hexagram, it belongs to《旅》, which is a lesson about seeking wealth while living in a foreign place.

象曰：屈意從人，事多牽制。胎孕遲延，行人淹滯。財名可成，病訟未濟。兵利為客，先動勝計。如日往加辰，干克支，以上取下，男就乎女，利尊長而不利卑幼，宜動而不宜靜，用兵利為客，見陣利先動者勝也。

The interpretation says: one must submit oneself to others and be controlled by others in all matters. Pregnancy is delayed, and those who go out do not return. Seeking wealth and fame may be successful, but illness and legal disputes cannot be resolved. In military matters, it is advantageous to be the guest force; the party that acts first will gain the upper hand. If the day stem is in the lodging palace and added to the day branch, and the day stem overcomes the day branch, this indicates taking the upper position and the man yielding to the woman's side. It is favorable for the elders but not for the younger ones; it is better to take action than to remain inactive. In military matters, it is advantageous to be the guest force, and the party that initiates the battle will win.

若辰來加日，干克支，以小依大，女就於男，卑凌尊而尊長不容，用兵則客反為主，宜他來干我，而我能勝之。更遇天將白虎，主殺傷，勾陳主鬥訟，朱雀口舌，螣蛇驚恐。或日用休囚，病人傳染不離，則應九三喪其童僕，貞歷厲之象。遇天后主恩澤，天乙官長，六合陰私，太常酒食。及日用旺相，凡事謀為可就，則應旅六二，得童僕貞之象也。

If the day branch is added to the day stem and the day stem still overcomes the day branch, this indicates a situation where the smaller overpowers the greater, with the woman moving to the man's household, representing a subordinate defying a superior, and the superior being unable to tolerate it. In military terms, this suggests the guest army turning into the host army, and victory can only be achieved when the enemy attacks us. If this is further combined with the White Tiger, it indicates injury or casualties; if combined with Gou Chen, it indicates disputes and lawsuits; if combined with the Vermilion Bird, it indicates verbal disputes; if combined with Teng Snake, it indicates fear and anxiety. If both the day stem and the initiating transmission are in a state of weakness and decline, the patient's illness will persist without resolution, matching the ominous image of the third line of the Traveler hexagram, "Losing his servant, he remains in danger." Conversely, if the Heavenly Empress is encountered, it signifies receiving grace and favor; if the Nobleman is encountered, it signifies receiving support from superiors; if Liu He is encountered, it signifies private matters; if Tai Chang is encountered, it signifies food and drink. If both the day stem and the initiating transmission are in a state of prosperity and strength, all endeavors will succeed, matching the auspicious image of the second line of the Traveler hexagram, "Obtaining a servant, he remains steadfast."

如甲戌日卯時亥將，用戌加甲，干克支，為贅婿課。 戌六 午虎 寅后 后 虎 虎 六 寅 午 午 戌 午 戌 戌 甲 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, on the day of Jiaxu with the time of Mao, the method is to use the general Hai (亥) added to the time of Mao. The Heaven Plate gods are each eight positions ahead of the Earth Plate. The lodging palace of Jia (甲) is Yin (寅), and the Earth Plate at Yin is Wu (戌), so Wu is added to Jia. Jia wood overcomes Wu earth, which is the lower god overcoming the upper god, so Wu is taken as the initiating transmission. This is precisely the case where the day stem overcomes the day branch, and the god on the stem is added to the branch, forming the lesson of the赘婿 (赘婿 lesson). The middle transmission is taken from Wu's position at Wu (午), and the final transmission is taken from Wu's position at Yin (寅). The four lessons are Wu added to Jia, Wu added to Wu, Wu added to Wu, and Yin added to Wu. The nobleman is taken as the night nobleman Chou (丑), which falls on the Earth Plate at Si (巳). The twelve heavenly generals are arranged in reverse order. Therefore, the first transmission is Wu multiplied by Liu He, the middle transmission is Wu multiplied by Baihu, and the final transmission is Yin multiplied by Tianhou. The gods riding on the four lessons are Liu He, Baihu, Baihu, and Tianhou respectively.

又如丙申日辰時丑將占，巳加申，干克支，亦為贅婿。 巳空 寅六 亥貴 六 空 貴 六 寅 巳 亥 寅 巳 申 寅 丙 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on a day with the stem Bingshen, when divining at the hour of Chen, the hour is taken as the general. The Heaven Plate advances nine positions ahead of the Earth Plate. The stem Bing is lodged in Si, and on the Earth Plate, Si is occupied by Yin, making the first lesson Yin added to Bing. On Yin, Hai is found, making the second lesson. On the day branch Shen, Si is found, making the third lesson Si added to Shen. On Si, Yin is found, making the fourth lesson. The third lesson Si fire overcomes Shen metal, with the upper god overcoming the lower god, so Si initiates the transmission. The day stem overcomes the day branch, and the god on the stem also adds itself to the branch, forming the same lesson as the赘婿 lesson. The middle transmission is Yin, and the final transmission is Hai. In this lesson, the nobleman is in Hai, which falls on the Earth Plate's Yin position. The heavenly generals are arranged in order, so Si is riding the sky void, Yin is riding the six harmonies, and Hai is riding the nobleman.

《訂訛》贅婿，干臨支克支，支臨干被克，更兼發用尤的。干為夫，支為婦，干臨支以動就靜，如男子身贅妻家，俗所謂坐堂婿。支臨干，以靜就動，如婦人攜男就嫁，俗所謂隨孃兒。皆舍己從人，以身入贅，故名贅婿。

The "Disputations" clarifies that there are two methods of arranging the赘婿: one is when the day stem is in the lodging palace and approaches the day branch, thus overcoming the day branch; the other is when the day branch approaches the day stem and is overcome by the day stem. If this situation also coincides with the initiating transmission, the interpretation becomes more accurate. The day stem represents the husband, and the day branch represents the wife. When the day stem approaches the day branch, it is active approaching the passive, like a man entering the wife's family as a赘婿, commonly called "sitting-in-the-hall赘婿." When the day branch approaches the day stem, it is passive approaching the active, like a woman with her child remarrying, commonly called "following-the-wife-and-child赘婿." Both situations involve giving up one's own position to follow another, with oneself entering as a赘婿, hence called赘婿.

占主凡事不快，寄居身不自由，乃為客求財之課。屈意從人，事多牽制，孕遲病訟延，行人滯。干臨支克支，利尊不利卑，宜動不宜靜，兵利客。支臨干被干克，卑凌尊而尊上不容，兵亦利客。日用休囚乘凶將，病人傳染不脫。日用旺相乘吉將，求望利名可就，將得六合，必主招婿婚姻事也。

In divination, this chart indicates that all matters will not proceed smoothly, one is living under someone else's roof, and unable to act freely, making it a chart for seeking wealth while being a guest. One must endure hardship and submit to others, being constantly restricted in all affairs. Pregnancy is delayed, illness and legal disputes are prolonged, and those who have left will remain stranded and not return. When the day stem is added to the day branch and overcomes the branch, it is favorable for elders but not for the younger generation; it is better to be active than to be still, and it is favorable for the guest army in military matters. When the day branch is added to the day stem and is overcome by the day stem, it indicates the lower rank offending the higher rank, and the higher rank cannot tolerate it; in military matters, it is also favorable for the guest army. If the day stem and the initiating transmission are in a weak and confined state and are accompanied by Inauspicious General, the illness will persist without recovery. If the day stem and the initiating transmission are in a prosperous and strong state and are accompanied by吉将, the desired fame and fortune can be achieved. If the heavenly general is joined with Liu He, it certainly indicates matters related to marrying a son-in-law or entering into marriage.

甲戌日戌臨甲，有女子衣服事；甲辰日辰臨甲，有鬥訟事；乙未日未臨乙，有酒食言語事；癸巳日巳臨癸，有有爭衣服驚恐事；己亥日亥臨己，有女子驚逃事；丁酉日酉臨丁，有分離事；壬午日午臨壬，有田宅相連事；戊子日子臨戊，有女子疾病、就人財物事；丙申日申臨丙，有言他人事；辛卯日卯臨辛，有木器傷財事。

Ten examples are all cases where the day branch is added to the day stem, each indicating a particular type of matter: On Jiaxu day, when Xu is added to Jia, it indicates matters concerning a woman's clothing; on Jiachen day, when Chen is added to Jia, it indicates disputes and lawsuits; on Yiwei day, when Wei is added to Yi, it indicates disputes over food and verbal conflicts; on Guisi day, when Si is added to Gui, it indicates disputes over clothing and being startled; on Jihai day, when Hai is added to Ji, it indicates a woman being startled and fleeing; on Dingyou day, when You is added to Ding, it indicates separation matters; on Renwu day, when Wu is added to Ren, it indicates disputes concerning property and land; on Wuzi day, when Zi is added to Wu, it indicates a woman falling ill or seeking wealth from others; on Bingshen day, when Shen is added to Bing, it indicates gossip about others; on Xinmao day, when Mao is added to Xin, it indicates damage to wooden objects and financial loss.

此課干臨支克支，惟乘囚死作合、陰，名贅婿。若乘旺相作勾虎，又名殘下，甚不利卑小也。皆主仗他人勢，事乃可成。

If the day stem is combined with the day branch and overcomes the branch, it is called "赘婿" only when the controlling element is in a state of captivity or death, and the heavenly general is Liu He. If the controlling element is prosperous and strong, and the heavenly general is Gou Chen or White Tiger, it is called "残下," which is very unfavorable to the younger and inferior generations. Both situations rely mainly on others' power to accomplish things.

支臨干，看支神，原受艱難，則為不得已而出，隨他人受磨折。如支上原有存處，豈可輕易舍己從人，君子於此，審其可否，則免失身之咎。若支乘脫氣，必無正屋可居。終非自立之象矣。二項若中在見救神剋日，或年命得神將吉，又名贅婿當權，可任意所為也。

If the day branch is added to the day stem, one must examine the situation of the day branch itself: if the day branch was originally in a difficult and troubled state, then it is forced to go out and suffer along with others; but if the day branch originally had a secure place, how could it lightly abandon itself to rely on others? A gentleman should carefully consider whether it is appropriate to avoid the blame of losing one's integrity. If the day branch is riding on a spirit that is losing its strength, it will certainly not have even a single proper room to live in, and ultimately lacks the appearance of self-reliance. In the above two situations, if the middle transmission shows a saving god that can restrain the day stem, or if the native's year of birth receives auspicious gods and generals, it is then called 'the赘婿 takes power', and can then act freely.

附：支臨干生干，曰自在坐享也。受生曰求受，反竭我力也。同類曰壯基，並國相濟也。

Three additional variations are provided: when the day branch generates the day stem and approaches it, it is called 'Zizai', indicating a state of ease and enjoyment of blessings; when the day stem generates the day branch, it is called 'Qiu Shou', indicating that the other party seeks from us, and we end up expending our strength; when the heavenly stem and earthly branch are of the same type and harmonious, it is called 'ZhuangJi', similar to two countries cooperating and supporting each other, thus strengthening the foundation.

《觀月經》欲知贅婿卦，將身就妻家。辰往臨其日，被克妾稱邪。支臨干被克是也。上下相勾引，行年作爪牙。假令正月占，甲戌卯時加。辰來臨日上，被子克更無差。假令甲戌日亥將卯時，一課戌甲，是戌臨甲被克發用，是辰臨日也。乙丑日亥將寅時占，丑加乙，下賊上亦是贅婿卦也。

"The Observing the Monthly Cycle" says: To recognize the live-in son-in-law hexagram (live-in son-in-law hexagram), one must look at the situation where a person sends themselves to the wife's family. The day branch moves over to add to the day stem, and is then reversed and overcome by the day stem, meaning the concubine will be spoken of as cunning and sly. This refers specifically to the situation where the day branch adds to the day stem and is overcome by it. The upper and lower parts are interconnected, and the person's year of birth acts as an assistant. For example, in the first lunar month, on a Jia Xu day at the Mao hour, the day branch is added to the day stem and is overcome by the day stem, matching exactly. This means on a Jia Xu day with the Hai general adding to the Mao hour, the first lesson is Xu added to Jia, with Xu approaching Jia and being overcome, so it is taken as the initiating transmission. This is the case of the day branch approaching the day stem and being overcome. Another example is on a Yi Chou day with the Hai general adding to the Yin hour. The Chou adds to the Yi, which is the lower god deceiving the upper god, and this is also the live-in son-in-law hexagram."

此名贅婿卦，仔細自吁嗟。婦人將子嫁，次後沒榮華。此卦將嫁他人為男，或隨母之子。

This is called the赘婿 hexagram. When someone divines it, upon careful thought, they can only sigh in sorrow. A woman, accompanied by her child, remarries, and from then on, there is no more prosperity or honor. This hexagram signifies either oneself marrying into another family as a male member, or a child who follows his mother to remarry.

《心鏡》贅婿日干加克辰，辰來加日制其身。今日干加克支辰，辰來加日上被日干克。卑被尊制，尊被卑制，故不自由。如男寄於妻家住，若女攜男適就人。意欲所為全不肯，心懷不願抑勒雲。凶災吉慶皆生內，故以天官決事因。正月甲辰日酉時，辰加甲是也。

The Xin Jing says: A lesson on a赘婿 (a husband who is not the head of the household) may be either the day stem acting on the day branch and overcoming it, or the day branch acting on the day stem and being restrained. This means that the day stem, which is in the lodging palace, acts upon the day branch and overcomes it, or the day branch acts upon the day stem and is overcome by it. The inferior is restrained by the superior, and the superior is in turn restrained by the inferior, so the person loses freedom. This is like a man living in his wife's house, or a woman taking her child to remarry someone else: whatever he wants to do is not under his own control, and he is unwilling yet forced by others. Good fortune or misfortune arises within the family, so we must rely on the heavenly general to determine the cause. For example, on the day of Jiachen in the first lunar month at the hour of You, the branch Chen is added to the stem Jia, which fits this pattern.

《袖中金》亂首贅婿，日往加辰受辰克為亂首。辰來加日被日克為贅婿。上凌其下，紊亂。下欺其上悖逆。

The Xiu Zhong Jin text presents both the "Disordered Head" and "Attached Son-in-law" divination lessons: when the day stem is placed in the Lodging Palace and then added to the day branch, and is subsequently overcome by the day branch, it is called the "Disordered Head"; when the day branch is placed on the day stem and is overcome by the day stem, it is called the "Attached Son-in-law." When the upper overpowers the lower, it indicates disorder; when the lower overpowers the upper, it indicates rebellion. The order of respect and hierarchy is thus disrupted.

凡課日辰之沖神，加破為用，曰沖破課。沖者，動搖也。初雖有德，後必傾覆。如子沖午，主道路馳逐，男女爭謀變動。卯酉相沖，主門戶或改移，或逃亡失脫，外人淫亂奸私。寅申相沖，主人鬼相傷，夫婦異心。巳亥相沖，主事反覆無實，重求輕得。丑未相沖，兄弟興衰相持，謀心不同，幹事不遂。辰戌相沖，主僕離異，貴賤不明，不義之爭。

All divination lessons that take the day stem and day branch to find the conflicting god, then add it to the position that is defeated by it and initiate the transmission, are called conflicting and breaking the lesson. Conflicting means a state of instability: although there may be initial kindness and benefits, eventually there will be a downfall. In terms of pairs: the conflict between Zi and Wu indicates movement on the road, with men and women competing and scheming, causing disturbances; the conflict between Mao and You indicates changes in the household, or someone fleeing, something being lost, and disorder from outsiders; the conflict between Yin and Shen indicates harm between people and spirits, with husband and wife having different intentions; the conflict between Si and Hai indicates matters that are repeated and not genuine, with repeated efforts leading to only minor results; the conflict between Chou and Wei indicates rivalry between brothers, with each rising and falling alternately, differing thoughts, and failure to complete tasks; the conflict between Chen and Xu indicates the separation of master and servant, the confusion of rank, and disputes of injustice.

破者解散也，主事更改，多有中輟。若午破卯、酉破子，主門戶破敗，陰小有災。辰破丑，主丘墓寺觀破損。戌破未，先破後刑。亥破寅、申破巳，先破後合。蓋沖主反覆，破主傾壞，沖破凶為一類，故名沖破。統“夬”之體，乃雪上加霜之課。

Breaking signifies dispersion and indicates that matters may change midway, often resulting in abandonment. When the horse (午) breaks the rabbit (卯) or the rooster (酉) breaks the rat (子), it indicates the collapse of the household, with misfortune for female members and young children. When the dragon (辰) breaks the ox (丑), it suggests damage to the tomb or temple. When the dog (戌) breaks the sheep (未), it means initial destruction followed by mutual conflict. When the pig (亥) breaks the tiger (寅) or the monkey (申) breaks the snake (巳), it indicates initial destruction followed by reconciliation. Conflict signifies instability and change, while breaking indicates collapse and damage. Both conflict and breaking belong to the category of ominous signs, hence they are collectively referred to as conflict and breaking. In terms of the hexagram structure, it belongs to the hexagram of夬, which is a lesson of adding insult to injury.

象曰：“人情反覆，門戶不寧。婚姻不遂，胎孕難成。疾病凶散，財利事平。凡有謀望，成而復傾。”如用時與歲月日時沖破，亦是。或甲歲忌見申，子歲忌見午沖、酉破之類，日時支干皆同此推。

The interpretation says: human emotions are changeable and unpredictable, causing family peace to be disturbed; marriages do not succeed, and pregnancies are uncertain; diseases come suddenly and then subside; matters concerning wealth and profit are mediocre; any plans or aspirations seem to be achieved but then collapse. If the initiating transmission god conflicts or clashes with the heavenly stem of the year, the month builder, the day, or the hour, it is considered as a conflict or clash. For example, in the year of Jia, the year's stem should not meet Shen; in the year of Zi, the year's stem should not meet Wu or You. The day, hour, and all stems and branches should be treated in the same way.

凡占凶事，遇白虎蛇雀凶將，及死神喪車惡殺宜沖，沖散則不成爭。凶旺不宜沖，沖動則為凶也。類神歲月空亡，沖則暗動，日時次之。吉空宜沖，凶空不宜沖。沖則反實，破與沖同。宜散凶事，不宜吉事。

When divining about ominous matters, if the Inauspicious General such as White Tiger, Teng Snake, and Vermilion Bird, along with the Death Deity, funeral carriage, and evil spirits appear, it is actually favorable to have them opposed. Opposing them disperses the conflict and prevents disputes from arising. However, if the Inauspicious Spirit is in its strong position, opposing it is not advisable, as it may instead activate the ominous influence. If similar spirits fall in the Kongwang of the Tai Su or the Month Builder, opposing them will secretly trigger their influence, while Kongwang on the day or hour has a weaker effect. It is favorable to oppose吉神 that fall in Kongwang, but unfavorable to oppose Inauspicious Spirit that fall in Kongwang—opposing them turns Kongwang into something real. The use of破 is similar to that of冲: it is suitable for dispersing ominous matters, but not suitable for good affairs.

乘破碎，又凶沖動，主人情不順，暗中出入難久。乘凶將無救解禍甚，當應夬上六，無號終有凶象。若內有德合喜神吉將旺相氣，凡事艱難，當應夬九五中行無咎之象。

If the situation is further compounded by the 'Shattered Evil Spirit,' the Inauspicious Spirit is again disturbed, leading to the person's affairs not proceeding smoothly, with secret comings and goings that cannot last long. If凶将 is present without a saving deity to resolve the issue, the calamity will be extremely severe, which corresponds to the image of the upper sixth line of the《夬》hexagram, 'No cry, ultimately there is misfortune.' Conversely, if the divination includes virtuous deities, Liu He, joy spirits, and auspicious generals, all in a prosperous and strong state, even though things are difficult at every step, they will eventually be overcome, which corresponds to the image of the ninth fifth line of the《夬》hexagram, 'Acting in the middle without blame.'

如子年庚子日，午加卯占，子日以午為沖，以酉為破，午加卯為用。子歲、子日午為歲沖、日沖；酉為歲破、日破；卯為午破，又加刑發用，故曰為沖破之課。 午虎 酉勾 子蛇 虎 陰 后 朱 午 卯 寅 亥 卯 子 亥 庚 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on a day of Gengzi (庚子) in the year of Zi (子), with Wu (午) added to Mao (卯) to start the divination. On a day of Zi, Wu is the opposing force and You is the breaking force. This lesson properly takes Wu added to Mao as the initiating transmission. The year and day are both Zi, so Wu is both the annual opposition and the daily opposition; You is both the annual breaking and the daily breaking; Mao is broken by Wu. Wu added to Mao also involves a crime, so the transmission starts here, making it an opposition and breaking lesson. When starting the lesson, the heavenly plate deities are three positions ahead of the earthly plate: Geng is lodged in Shen, so the first lesson is on the earthly position Hai; the second lesson is on寅; the third lesson is on 子's branch, which is Mao; the fourth lesson is on Mao, which is Wu. The four lessons have no direct conflicts, except that Wu fire is indirectly conflicting with the day stem Geng metal, which is a remote conflict and thus the initiating transmission. Therefore, the first transmission is Wu, the middle transmission is You, and the final transmission is Zi. The nobleman is in Chou, falling on the earthly position Xu. The heavenly generals are arranged in reverse order. Thus, Wu is riding the White Tiger, You is riding Gou Chen, and Zi is riding Teng Snake. The deities on the four lessons ride in the order of Vermilion Bird, Heavenly Empress, Tai Yin, and White Tiger.

《訂訛》沖破，干支沖神加破為用，或用神與歲月日時沖破亦是。沖者，沖動意，亦反覆意。破者，解散意，亦破損意，如子年庚子日未時戌將，三傳午酉子，午為歲沖、日沖，酉為歲破、日破。沖又加卯破為用，又甲年忌見申沖亥破。沖破並而為課，故名沖破。

The "Disputing Errors" clarifies that "conflict and destruction" involves taking the conflicting branch of the heavenly stem and placing it on the position of the destructive god to initiate the transmission; or if the initiating god conflicts or destroys with the heavenly stem, the month builder, the day, or the hour, it is also considered. "Conflict" means to provoke or stir up, and also implies uncertainty or inconsistency; "destruction" means to disperse or break apart, and also implies damage or ruin. For example, in a year of Zi with a day of Gengzi and a time of Wei, with a general of Xu, the three transmissions are obtained as Wu, You, and Zi: Wu is both the annual conflict and the daily conflict, while You is both the annual destruction and the daily destruction. The conflicting god is also placed on the position it destroys, which is Mao, to initiate the transmission. Another example is that in the year of Jia, one should avoid the conflict of Shen or the destruction of Hai. When conflict and destruction occur together in one lesson, it is called "conflict and destruction."

占主人情反覆，門戶不寧，婚難遂，孕難成，病凶散，財平常，謀望而復傾。子午沖，道路馳逐。男女爭謀變動。卯酉沖，門戶改移或逃亡失脫，淫亂奸私。寅申沖，人鬼相傷，夫婦異心。巳亥沖，事反覆無實。丑未沖，兄弟興衰相持，謀心不同，幹事不遂，辰戌沖，奴僕離異，貴賤不明，不義之爭。

In terms of divination, this chart indicates that the person's emotions are fickle and the household is unstable: marriage prospects are difficult, pregnancy is uncertain, illness comes suddenly and then fades away, finances are average, and endeavors seem to be successful but eventually fail. Specifically, the conflict between the子 and午 signs indicates travel and movement, with men and women competing for gains and causing disturbances. The conflict between卯 and酉 signs indicates changes in the household or home, or someone fleeing or something being lost, along with possible immorality or secret affairs. The conflict between寅 and申 signs indicates mutual harm between the person and ghosts, or discord between husband and wife. The conflict between巳 and亥 signs indicates that matters are inconsistent and unreliable. The conflict between丑 and未 signs indicates that brothers have opposing fates, differing thoughts, and fail to accomplish tasks. The conflict between辰 and戌 signs indicates that servants or subordinates scatter, with distinctions between high and low being blurred, leading to disputes of injustice.

午卯破、子酉破，門戶破敗，陰小災。辰丑破，墳墓寺觀破損。戌未破，先破後刑。亥寅破、申巳破，先破後合。沖主人情暗中不順，出入難久。乘凶將無救，凶甚。破加破碎煞尤凶。

Midday (Wu) breaks Mao, and Zi breaks You, indicating the family's main gate and courtyard are ruined, with misfortune for female family members and children; Chen breaks Chou, indicating damage to graves and temples; Xu breaks Wei, meaning first there is destruction and then mutual punishment; Hai breaks Yin, and Shen breaks Si, meaning first there is destruction and then mutual harmony. The effects of clash are that human relationships are not smooth, and there is difficulty in going out and coming in over a long period. If it is accompanied by a Inauspicious General (malevolent general) and there is no saving deity (saving deity), the situation is very bad. If the Posui deity (shattered deity) is added with the Posui Sha (Broken Star) (shattered evil star), it is especially dangerous.

此課旺不宜沖，衰墓宜沖；吉不宜沖，凶將宜沖。凶空不宜沖，吉凶宜沖。類神空亡，歲月沖則暗動，日辰次之。破不宜望成事，宜散凶事。

The use of this lesson is: deities in their prime should not be冲 (conflicted), but when they are in decline or buried, they should be冲; auspicious deities should not be冲, while malevolent deities should be冲; malevolent deities falling into kongwang are not suitable for冲, whereas auspicious deities falling into kongwang are suitable for冲. If similar deities fall into kongwang, they will be secretly activated when conflicted by the sovereign year or month builder; being conflicted by the day or hour is less powerful. Breaking deities are not favorable for expecting success, but they are beneficial for dispersing misfortune.

凡課初傳卯酉為用，將乘后合，為淫泆課。蓋卯酉為陰私之門，后合乃淫慾之神，主淫奔泆欲，故名淫泆課。如用起六合，終於天后，為狡童格。主男誘乎女，有逃亡之事，如狡頑好色之童，不顧廉恥之風，故名狡童。凡繫淫泆課，利私謀而不利公謀也。統既濟之體，乃陰陽配合之課也。

If the first transmission starts with the Earthly Branch Mao or You, and the celestial general riding on it is either the Heavenly Empress or Liu He, it is called the "Lascivious Course." Mao and You are the gateways for private entry and exit, while the Heavenly Empress and Liu He are deities associated with lust. Together, they indicate secret elopements and indulgence in desires, hence the name "Lascivious Course." If the initiating transmission starts with Liu He and the final transmission falls on the Heavenly Empress, it is called "Jiao Tong Ge," indicating a man deceiving a woman, followed by flight or escape. This is like a cunning and lustful youth who disregards propriety and moral standards, hence the name "Jiao Tong." All Lascivious Courses are favorable for private planning but unfavorable for public actions. In terms of the hexagram, they belong to the "Already Completed" hexagram, representing a lesson where yin and yang are in harmony.

象曰：男子就室，女婦有家。陰私莫禁，淫慾轉加。嫁娶不吉，逃亡可嘉。捕捉難獲，訪人自差。如與三交併，為濁濫淫泆，所私非一人一處而已。加天羅地網甚凶，又主惡聲。如子日丑為天羅，未為地網，並天煩主男遭殺傷；並地煩主女遭殺傷；並二煩九丑，男女皆遭殺傷。當應既濟上六濡其首，厲之凶象。

The divination statement says: A man has a wife and family, a woman has a place to return to, but private matters cannot be restrained, and lust becomes even more intense. If marriage is divined with this hexagram, it is not auspicious; instead, those who flee will find success. Capturing is difficult, and searching for someone will be fruitless. If this hexagram is combined with the Three Intersections, it indicates widespread licentiousness, with the person involved in secret relationships having multiple partners in various places. If further combined with "Heavenly Net" and "Earthly Net," the misfortune becomes even worse, and the person's bad reputation will spread. For example, on a day of Zi, if Chou is the Heavenly Net and Wei is the Earthly Net, and combined with "Heavenly Distress," it indicates harm to the man; combined with "Earthly Distress," it indicates harm to the woman. If both "Heavenly Distress" and "Earthly Distress" and "Nine Disgrace" are present together, both man and woman will suffer harm. This corresponds exactly to the hexagram of "Final Completion" with the line "His head is wet, danger."

若后合臨日辰、男女行年並者，占婚不用媒，先奸後娶。值空亡為虛意也。神將吉，日用旺相，則應初九濡尾無咎之象。

If the Heavenly Empress and Liu He are exactly on the day stem and day branch, and also coincide with the natal years of both partners, then in a marriage divination, there is no need to invite a matchmaker, as it often indicates that there was prior private affection before marriage. However, if these positions fall on Kongwang, it signifies mere pretense and false feelings. If all the divine attendants are auspicious, and the day stem coincides with the initiating transmission in a prosperous and strong condition, then it corresponds to the auspicious image of the first line of the Ji Ji hexagram, "Soaking the tail, no blame."

如辛未日申時辰將，乘后合，卯加未用，為淫泆課。 卯六 亥虎 未后 虎 六 勾 貴 亥 卯 寅 午 卯 未 午 辛 丑寅卯辰 子 巳 亥 午 戌酉申未

On the day of Xinwei with the hour of Shen, the use of the Chén general added to the Shen hour, the Heaven Plate advances eight positions ahead of the Earth Plate. The lodging palace of Xin is in Xu, and on the Earth Plate Xu position comes Wu, forming the first lesson Wu added to Xin; on Wu comes Yin, forming the second lesson; on the day branch Wei comes Mao, forming the third lesson Mao added to Wei; on Mao comes Hai, forming the fourth lesson. The first lesson Wu fire overcomes Xin metal, and the third lesson Mao wood overcomes Wei earth, both instances of upper god overcoming lower god. Since the day stem Xin is yin, the same yin Mao is chosen as the initiating transmission. The middle transmission is Hai, and the final transmission is Wei, forming the triple harmony of Hai-Mao-Wei wood. On a Xin day, the nobleman is in Wu during the day, but in this lesson the nobleman falls on the Earth Plate Xu position. The heavenly general is arranged in reverse order, so the initial transmission is Mao with the Liu He, the middle transmission is Hai with the White Tiger, and the final transmission is Wei with the Heavenly Empress. The initial transmission is Mao with the Liu He, exactly matching the pattern of licentiousness.

凡淫泆課為用起天后，終傳六合神，為泆女洛。如淫奔泆欲，自嫁之女，故名泆女。主女隨於男，有通私奔走之事也。

Whenever the initiating transmission starts from the Heavenly Empress and the final transmission falls on Liu He, it is called the "泆女" pattern (originally written as "泆女洛"). It resembles a woman who indulges in lust and runs away, making her own decisions about marriage, hence named "泆女." This pattern indicates a woman following a man, involving secret meetings and fleeing. It contrasts with the previous "Jiao Tong" pattern, where a man seduces a woman, forming a reciprocal relationship.

如戊戌日辰時午將，子加戌為用，初傳天后，末傳六合，為泆女格。 子后 寅蛇 辰六 蛇 后 常 空 寅 子 酉 未 子 戌 未 戊 未申酉戌 午 亥 巳 子 辰卯寅丑

On a Wuxu day, the divination is performed at the hour of Wu. The Heaven Plate is two positions ahead of the Earth Plate. The Wutu (戊) lodges in Si, and on the Earth Plate Si, we get Wei, which is the first lesson; on Wei, we get You, which is the second lesson; on the Day Branch Xu, we get Zi, which is the third lesson, Zi added to Xu; on Zi, we get Yin, which is the fourth lesson. The third lesson, Xu earth, overcomes Zi water, which is the lower god overcoming the upper god. Therefore, Zi is the initiating transmission, the middle transmission is Yin, and the final transmission is Chen. On a Wutu day, the nobleman is in Chou during the day. In this case, the nobleman falls on the Earth Plate position Hai. The Heaven General proceeds in order, so the first transmission is Zi riding the Heavenly Empress, the middle transmission is Yin riding the Teng Snake, and the final transmission is Chen riding Liu He. The transmission starts with the Heavenly Empress and ends with Liu He, forming the pattern of the promiscuous woman.

《訂訛》意同。《觀月經》名龍虎交戰：初傳是卯酉，六合天后來。末傳兩相應，泆女閨門開。天后入六合，初傳天后，末傳六合。

The explanation in "Ding E" is the same as above. "Guan Jing Xue" refers to this lesson as "Long Hu Jiao Zhan," stating that the first transmission is either卯 or酉, with the generals Liu He and Heavenly Empress following; the final transmission corresponds to the first, and the woman then opens the door. The phrase "Heavenly Empress enters Liu He" refers specifically to the arrangement where the first transmission is occupied by Heavenly Empress and the final transmission by Liu He.

婦人暗使媒。背夫欲逃走，從此降成災。六合入天后，此是狡童排。男誘他人婦，商量走去來。二神同二將，反覆兩徘徊。二神卯酉也，二將后合也。見斯決然如此。其它卦雖有后合不是。盡意思量者，不覺笑顏開。仔細思量自然見也。

The song continues to say: A woman secretly asks someone else to act as a matchmaker, and she tries to run away from her husband, and thus misfortune comes upon her. Conversely, "Liu He enters Heavenly Empress" means that the first transmission is accompanied by Liu He and the final transmission is accompanied by Heavenly Empress, which indicates the pattern of a cunning young man: a man seducing another's wife, and the two of them planning to run away together. What is meant by "two deities with two generals" is that the two deities refer to卯 and酉, and the two generals refer to Heavenly Empress and Liu He; when all four are present, the matter will certainly unfold as such. Although other divination charts may also include Heavenly Empress and Liu He, they are not considered significant. Once this principle is fully understood, one cannot help but smile—careful consideration will naturally make it clear.

《心鏡》天后常為厭醫神，須知六合是私門。二將取名稱泆女，夫婦俱懷淫奔心。欲知男女為淫蕩，更向傳中把將論。六合即知男誘婦，天后女攜男子奔。

The Xin Jing says: The Heavenly Empress is usually regarded as the deity of repelling medicine, and Liu He is the private door in the heavens. When the two generals come together, they are called Yuyu, indicating that both husband and wife have the desire to run away together. To determine whether the one who is lustful is male or female, one must look at the heavenly generals accompanying the three transmissions: if it is Liu He, then it is the man enticing the woman; if it is the Heavenly Empress, then it is the woman leading the man to run away secretly.

《袖中金》天后厭醫，六合私門。用起天后，終於六合，必有逃亡婦女，曰泆女。用起六合終於天后，曰狡童。

The book "Xiu Zhong Jin" states: The Heavenly Empress is a deity who detests physicians, and Liu He is the deity of private doors. If the initiating transmission begins with the Heavenly Empress and the final transmission falls on Liu He, there must be a woman fleeing the household, which is called "Yu Nu" (fleeing woman). Conversely, if the initiating transmission begins with Liu He and the final transmission falls on the Heavenly Empress, it is called "Jiao Tong" (deceitful youth), indicating that a man is enticing the wife or daughter.

《曾門》天合為厭醫，六合是私門。謂用起天后，終於六合，名為泆女，家必有走婦。天后者，後宮婦女之位。六合者，為天地之私門，蔽翳萬物，出入莫有禁止。女子游於私門，奔亡之象。

The "Zeng Men" says: The Heavenly Empress is the deity of repelling physicians, and Liu He is the deity of private doors. When the initiating transmission starts from the Heavenly Empress and the final transmission ends at Liu He, it is called Yu Nu, indicating that there must be a woman leaving the household. The Heavenly Empress governs the ranks of women in the inner court; Liu He governs the private doors between heaven and earth, which can conceal all things and allow entry and exit without restriction. A woman wandering within the private door signifies an image of fleeing and escaping.

《定章》曰：天后，貴人後宮妻位。六合者，天之私門，蔽翳奸邪，出入無有制約。謂用起天后，終見六合，上下生合，乃為蔽翳；上下相剋，乃為強逼。上克下曰強，下賊上曰逼。且人倫之禮，男子有室，女子有家，無相黷（音獨，垢也、數也）也。今女子游於私門，是不能禁制矣。以此占人，必主家中不正，及有逃亡也。上克下，過在男子；下賊上，過在女人。

The "Ding Zhang" says: The Heavenly Empress is the position of the nobleman's wife in the inner court; Liu He is the private gate in the sky, which can conceal wickedness and allows free entry and exit without restraint. Whenever the initiating transmission starts from the Heavenly Empress and the final transmission appears at Liu He, if the upper and lower elements mutually generate and harmonize, it indicates concealment and protection; if they mutually control and struggle, it indicates forced pressure. When the upper deity controls the lower deity, it is called "qiang" (force); when the lower deity deceives the upper deity, it is called "bi" (pressure). According to human propriety, a man should have a wife, and a woman should have a husband; they should not be disrespectful to each other. Now, a woman is wandering in the private gate, showing that she is not properly controlled. Using this to divinate people, it indicates that the family's morals are not upright and that someone is likely to flee. If the upper deity controls the lower deity, the fault lies with the man; if the lower deity deceives the upper deity, the fault lies with the woman.

又云，用起天后，傳見元武，主婦女逃亡；傳見六合，為他人有逃婦也。何以知之，以主事將決之。白虎殺人，勾陳鬥傷，元武逃亡，太陰陰謀、罪人，太常衣服，天空欺詐他人，朱雀文書口舌，螣蛇驚恐、憂疑，天乙天后貴人，以將決之無有不驗者也。

The initiating transmission starts from the Heavenly Empress. If the three transmissions contain the Black Tortoise, it indicates a woman from one's own household has fled; if they contain Liu He, it signifies a woman from another household has run away. How to determine which case it is? One must refer to the Heavenly General involved. If the White Tiger appears, it indicates murder; if Gou Chen appears, it signifies a fight causing injury; if the Black Tortoise appears, it indicates fleeing; if Tai Yin appears, it suggests conspiracy or hiding a criminal; if Tai Chang appears, it relates to clothing matters; if Tian Kong appears, it indicates deceiving others; if Zhu Que appears, it relates to documents and disputes; if Teng Snake appears, it indicates fear and anxiety. If Tian Yi or Heavenly Empress appear, it relates to matters concerning a nobleman. Judging by the Heavenly General ensures accuracy without exception.

凡四課有克，缺一為不備。及日辰交互相剋，為蕪淫課。邵先生曰：課得不備，剛日從日上起第一課，柔日從辰上起第一課。凡見二陽一陰為陰不備，如二男爭一女。二陰一陽為陽不備，若二女爭一男。及日辰交互相剋，各自相生是也。此夫妻皆有私通，兩情相背，荒淫無度，故名蕪淫。占者家門不正，事多淫亂，統小畜之體，乃琴瑟不調之課。

When among the four lessons there is mutual control, and one of the four lessons is missing, leaving only three, it is called "incomplete." If in addition the day stem and day branch mutually control each other, it is called the "Wuyin lesson." Master Shao said: when the lesson is incomplete, on days with strong stems (Jia, Bing, Wu, Geng, Ren), the first lesson starts from the day stem; on days with weak stems (Yi, Ding, Ji, Xin, Gui), the first lesson starts from the day branch. If there are two yang and one yin, it is called "yin incomplete," like two men competing for one woman; if there are two yin and one yang, it is called "yang incomplete," like two women competing for one man. Additionally, if the day stem and day branch mutually control each other, and each has its own source, it also falls into this category. This represents both husband and wife having private affairs, mutual disloyalty, and licentiousness without restraint, hence the name Wuyin. When this lesson is divined, it indicates an improper family, with many instances of licentiousness. In terms of the hexagram, it belongs to the hexagram of Xiao Xu, which is a lesson of discord between husband and wife.

象曰：陰陽不備，交克最嫌。利名碌碌，獄病淹淹。陰微晴久，陽少雨添。行人未至，征戰愁眉。占如陽不備，用兵利為主，賊不來。陰不備，利為客，賊來不戰，射物必缺，凡得三課為不備，又逢日辰交互相剋，占事最凶，更乘凶將尤甚，則應小畜九三夫妻反目凶象。或四課備、神將吉兼有救神，及課不備、無克不凶，事有遲延，夫妻拆散終復團圓，則應小畜牽復吉之象。

The divination says: Yin and Yang are incomplete, and with mutual control, it is most undesirable. Seeking fame and profit will be mediocre and unproductive, with imprisonment and illness persisting. Weak Yin leads to prolonged dry weather, while insufficient Yang brings more rain. Those who have left home have not returned, and military campaigns cause worry. In terms of divination, if Yang is incomplete, it is advantageous to be the main force in military matters, as enemies will not come; if Yin is incomplete, it is advantageous to be the guest force, as enemies may come but no battle will occur, and guessing hidden objects will certainly be incomplete. If only three lessons are present and the Yin-Yang are incomplete, and the day stem and day branch mutually control each other, the outcome is most ominous, and if further accompanied by malevolent generals, it becomes even worse, matching the ominous image of the "Nine in the Third" line in the "Small Accumulation" hexagram, "spouses turn against each other." If all four lessons are complete, the divine generals are favorable and there is a saving deity, or if the lessons are incomplete but there is no mutual conflict, it is not ominous, only that matters will be delayed. Spouses may be separated but will eventually reunite, matching the auspicious image of the "Tied Return" in the "Small Accumulation" hexagram.

如乙卯日午時未將，柔日從辰上起第一課，蓋巳辰之陰神不復作日之陽神，此二陰一陽不備，曰蕪淫課。 辰勾 巳龍 午空 龍 勾 空 龍 巳 辰 午 巳 辰 卯 巳 乙 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on the day of Yimao at noon, the divination is conducted with the general of Wei added to the noon hour. The Heaven Plate advances one position ahead of the Earth Plate. Yi is a flexible day, and the four lessons start from the day branch. The first lesson is placed on the day branch of Mao, obtaining Chen, so the first lesson is Chen added to Mao; on Chen, obtaining Si, so the second lesson is Si added to Chen. The lodging palace of Yi is also Chen, so the god on the stem is also Si. Since Si has already served as the yin god of the day branch, it cannot also serve as the yang god of the day stem. Therefore, the four lessons only form three, which is a case of two yin and one yang, known as the 'incomplete' or 'wuyin' lesson. The first lesson, Wood of Mao, overcomes Earth of Chen, with the lower god stealing from the upper god. Therefore, Chen is used as the initiating transmission, the middle transmission is Si, and the final transmission is Wu. On the day of Yi, the nobleman is in Zi during the day, but in this lesson the nobleman falls on the Earth Plate position of Hai. The heavenly generals are arranged in a clockwise order, so Chen is mounted on Gou Chen, Si on Azure Dragon, and Wu on Tian Kong.

又如乙亥日巳時子將，為陰不備課也，此二陽一陰。 午勾 丑后 申空 后 勾 勾 蛇 丑 午 午 亥 午 亥 亥 乙 子丑寅卯 亥 辰 戌 巳 酉申未午

For example, on the day of Yihai with the time of Si, the divination uses the general Zi added to the time Si. The Heaven Plate advances seven positions relative to the Earth Plate. This lesson is called "Yin is not complete," belonging to two Yang and one Yin. The stem Yi is located in the palace Chen, and the Earth Plate at Chen receives Hai, which is the heavenly stem on the day stem. The Earth Branch Hai receives Wu. On a flexible day, the lesson starts from the day branch: the first lesson is Wu added to Hai, the second is Chou added to Wu, the third is Hai added to Yi, and the fourth is again Wu added to Hai, repeating the first lesson. Therefore, only three lessons are formed. The first lesson has water Hai overcoming fire Wu, with the lower god stealing the upper god, so Wu is taken as the initiating transmission, the middle transmission is Chou, and the final transmission is Shen. On the lesson plate, the initial transmission Wu is riding Gou Chen, the middle transmission Chou is riding Heavenly Empress, and the final transmission Shen is riding Tian Kong. The heavenly gods of the four lessons successively ride Teng Snake, Gou Chen, Gou Chen, and Heavenly Empress.

如甲子日卯時亥將占，四課備，日辰交克，蕪淫課。 戌六 午虎 寅后 元 龍 虎 六 辰 申 午 戌 申 子 戌 甲 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, on the day of Jiazi with the hour of Mao, the use of Hai general added to the hour of Mao, the Heaven Plate advances eight positions relative to the Earth Plate. This lesson has all four lessons complete, but the day stem and day branch mutually control each other, and thus it is classified as Wu Yin. The lodging palace of Jia is in Yin, and on the Earth Plate, Yin is occupied by Xu, forming the first lesson with Xu added to Jia; Xu is occupied by Wu, forming the second lesson; on the day branch Zi, Shen is added, forming the third lesson; and on Shen, Chen is added, forming the fourth lesson. The wood of Jia controls the earth of Xu, with the lower god stealing from the upper god. Therefore, Xu is taken as the initiating transmission, with Wu as the middle transmission and Yin as the final transmission, forming the triple harmony of Yin-Wu-Xu as a fire trinity. The nobleman is in Chou, and the heavenly generals are arranged in reverse order. Therefore, Xu is riding the Liu He, Wu is riding the White Tiger, Yin is riding the Heavenly Empress, the third lesson Shen is riding the Azure Dragon, and the fourth lesson Chen is riding the Black Tortoise.

蓋甲日夫也，子支妻也。甲欲從子憂申克，子就甲時畏戌侵。然申子又自相生，乃妻與人有私；夫上神為用，課傳逢三合，主有他意或私異姓，內外相好，各相背也。

How do we know this? The day stem Jia represents the husband, and the day branch Zi represents the wife. Jia wants to go to Zi, but fears that the branch's Shen metal will control it; Zi wants to come to Jia, but fears that the stem's Xu earth will invade it: this is mutual control between the day stem and day branch. However, Shen metal and Zi water actually generate each other, indicating that the wife has an affair with someone else. Now looking at the initiating transmission which takes the god of the husband's position, and the combination of the lesson and transmission forming a triple harmony formation, this suggests the husband also has other thoughts, perhaps having an affair with someone of a different surname—both inside and outside have their own favorites, and both sides are turning away from each other.

《訂訛》不備，四課缺一，止有三課，有克照常以克、賊、比涉等項論，但四課必須那動。剛日從日上起一課，柔日從辰上起第一課。蓋第一課為干陽，第二課為干陰，第三課為支陽，第四課為支陰。陰課缺一為陰不周全，陽課缺一為陽不周全。以四課之陰陽論，非以干支之陰陽論也。

"The Disputation on Errors" clarifies "incompleteness": if the four lessons are missing one, leaving only three; if there is arestrain (overcoming) among the lessons, still apply the usual methods of thief-克, ratio, and involvement, but the order of the four lessons must be adjusted. On a yang day, the first lesson starts from the day stem; on a yin day, the first lesson starts from the day branch. The four lessons are defined as: the first lesson is the yang spirit of the stem, the second lesson is the yin spirit of the stem, the third lesson is the yang spirit of the branch, and the fourth lesson is the yin spirit of the branch. If one of the yin lessons is missing, it is called yin incompleteness; if one of the yang lessons is missing, it is called yang incompleteness. Here, the term yin and yang refers to the positions of the four lessons, not to the inherent yin and yang of the stems and branches.

假如乙卯日午時未將，柔日從支上起第一課，辰卯、巳辰、巳乙、午巳。蓋四課先盡，先數兩課，巳辰既作支之陰神，為第二課矣，豈可復作干之陽神為第三課乎。此二陰一陽為陽不備。又如乙亥日巳時子將，亦柔日，從支上起第一課，午亥、丑午、亥乙、午亥。午亥既作支之陽神，為第一課矣，豈可復作干之陰神為第四課乎。此二陽一陰為陰不備。故名不備。

For example, on the day of Yimao at noon, with the hour of Wu and the general of Wei, Yimao is a soft day. Starting from the day branch, the first lesson is Chen added to Mao, then Si added to Chen, then Si added to Yi, and Wu added to Si. The four lessons first count two lessons from the branch. Since Si added to Chen has already served as the second lesson as the hidden spirit of the day branch, how can it again serve as the third lesson as the visible spirit of the day stem? Thus, only three lessons remain, forming two hidden spirits and one visible spirit, with the visible spirit missing. Another example is on the day of Yihai at the hour of Si, with the general of Zi, also a soft day. Starting from the day branch, the first lesson is Wu added to Hai, then Chou added to Wu, then Hai added to Yi, and Wu added to Hai. Since Wu added to Hai has already served as the first lesson as the visible spirit of the day branch, how can it again serve as the fourth lesson as the hidden spirit of the day stem? Thus, forming two visible spirits and one hidden spirit, with the hidden spirit missing. Therefore, it is generally called 'incomplete'.

占主不周全，物偏缺，病難愈，求望難成，行人未至。陽不備，兵訟利為主，賊不來。陰不備，兵訟利為客，賊必來，皆戰不成。三傳陽多，事起男；三傳陰多，事因女。陽多晴久，陰多雨添。凡占多以不周全意斷。

In divination, this hexagram indicates that affairs are incomplete, with a missing corner in the east or west, illness is difficult to heal, and desired outcomes are hard to achieve. Those who have left have not yet returned. If the yang is not complete, it is advantageous for the host in military matters or legal disputes, as enemies will not come. If the yin is not complete, it is advantageous for the guest side, as enemies will certainly arrive, but in both cases, a battle cannot be fought. If there are more yang branches in the three transmissions, the matter is initiated by a man; if there are more yin branches, it is initiated by a woman. More yang indicates prolonged clear weather, while more yin indicates more rain. In general, when interpreting this hexagram, the meaning is mostly about incompleteness.

《觀月經》四課如不備，其卦號蕪淫。此論日辰陰陽有不全，止三課備者，為蕪淫卦也。五月乙卯日，未將午時占。辰陽見天罡，卯上見辰，為辰之陽神。太乙作陰神。太乙在辰上為辰之陰神也。日上無陽類，緣乙課在辰，辰上太乙，卻被辰之陰神佔了。

The "Observing the Monthly Cycle" says: If the four lessons are not complete, this hexagram is called "Wu Yin." It refers to the yin and yang aspects of the day stem and day branch being incomplete, and only when three lessons are complete does it become the "Wu Yin" hexagram. For example, on the day of Yimao in the fifth month, with the hour of Wu added, the divination says, "Chen Yang appears in the sky." — This means that on the day branch Mao, there is Chen, which is the "Tiangang" (Chen), the yang spirit of the day branch. "Taiyi acts as the yin spirit" — the "Taiyi" (Si) is placed on top of Chen, serving as the yin spirit of the day branch. "There is no yang spirit on the day" — because the "Jigong" (Lodging Palace) of Yi is Chen, and Chen already has the Taiyi Si on it, which is occupied by the yin spirit of the day branch, leaving no yang spirit available for the day stem.

二女競男心。本分皆有四課，二陽二陰。今止三課，太乙為日之陽神，卻被辰之陰神佔了，不可更作日陽。勝光為日之陰神，天罡為辰之陽神，是二陰一陽也，故曰二女兢男心。

"Two women competing for a man's heart" — originally, the four lessons should have been two yang and two yin, with all four positions complete. Now only three remain: Taiyi (Si) was supposed to be the day stem's yang spirit, but it has been taken by the day branch's yin spirit and can no longer serve as the day stem's yang spirit. The remaining "Shengguang" (Wu) serves as the day stem's yin spirit, and "Tiangang" (Chen) serves as the day branch's yang spirit. Together, this makes two yin and one yang, hence the saying of two women competing for a man's heart.

假令乙亥日，子將巳時占。午為辰之陽，一課亥乙，二課午亥，三課午亥，四課丑午。勝光為日之陰神，先被辰之陽神佔了。丑作午上兼。大吉加午為辰之神。日陽還從亥，乙課在辰，辰上見亥，為日之陽。日陰無處添。日之陰神被辰之陽神佔了。此名為不備，四課止有三課，是二陽一陰之三課也。

Suppose the day is Yihai, with the zodiac hour of Si. "Wu is the yang of Chen" — Wu is the yang spirit of the day branch Hai. The four lessons are as follows: the first lesson is Hai with Yi, the second is Wu with Hai, the third is Wu with Hai, and the fourth is Chou with Wu. "Shengguang" Wu should normally be the yang spirit of the day stem, but it has been taken by the yang spirit of the day branch. "Chou is on Wu and combines" — "Daji" Chou is placed on Wu, which also belongs to the spirit of the day branch. "The day's yang follows Hai" — Yi's lodging palace is Chen, and Chen has Hai on it, which is actually the yang spirit of the day stem. "The day's yin has nowhere to add" — the yin spirit of the day stem has been taken by the yang spirit of the day branch, so there is no place for it to be added. This is called incompleteness: the four lessons form only three, which are three lessons of two yangs and one yin.

雙男競婦兼。二陽一陰之象，是二男爭一女也。主有姦淫事，逢時心意嫌。有救應無事，凶神刑獄淹。三奇六儀德神為救。

"Double Male Competing for Wife" —— This refers to the image of two yang and one yin, meaning two men competing for one woman. This divination indicates matters involving immorality or illicit relationships. If the relevant time is encountered, there will be discord in the heart. If there is a saving deity, the matter will eventually be resolved without incident; but if it coincides with Inauspicious Spirit (auspicious deities), it may lead to legal troubles. The saving deities refer to the Three Marvels, the Six Instruments, and the Virtuous Deity.

戊午龍宮課，兩辰丁酉占。金雞皆一例，丑未二辛添。以上七日九課別責是蕪淫卦也。

The end of the rhyme lists several special cases: the Dragon Palace lesson on Wuwu day, the Wu Chen and Ren Chen days, and the Dingyou day, all fall under the same category. The "Golden Rooster" days, which are all You days, are also included in this category. Adding the Xinchou and Xinwei days, which are both Xin days, there are a total of seven days with nine different lessons, all belonging to the category of "Bie Ze," and they are also classified under the Wuyin hexagram.

《心鏡》陰陽不備是蕪淫，夫婦奸邪有外心。二女爭男陽不足，兩男一女共耽淫。上之克下緣夫過，反此誠為婦不仁。陽為陰將陰處合，陰來陽處為刑臨（日為夫，辰為婦）。

The Xin Jing says: When yin and yang are not complete, it is called disorderly indulgence. When husband and wife each harbor deceit and have outside intentions, it results in disorder. When two women compete for one man, it indicates insufficient yang; when two men compete for one woman, both genders become involved in indulgence. If the superior god overcomes the inferior god, the fault lies with the husband; if the inferior god overcomes the superior god, then the woman is unvirtuous. When a yang god is taken by a yin general to the yin position to unite, and a yin god moves to the yang position, it results in punishment and conflict. Here, the day stem represents the husband and the day branch represents the wife.

若知其例看正月，甲子時加卯課尋。甲見天魁子傳送，甲夫陽也子妻陰。甲將就子憂申克，子近甲時魁必侵。十干上神交互克，事乖夫婦失調琴。妻懷內喜私情有，申子相生水合金。子上見申金，金水相生，又三合也。妻與西南有外情也。

To examine an example, take the lesson on the first day of the first month, Jiazi day, Mao hour. The lodgment palace of Jia (the heavenly stem) shows 'Tiankui' (the Wuxing) at Xu. The day branch Zi shows 'Chuansong' (Shen) at Shen. Jia, as the husband, is yang, while Zi, as the wife, is yin. Jia desires Zi, but fears the metal Shen at the branch, which controls Zi. Zi desires to be close to Jia, but the earth Xu at the stem necessarily invades. The heavenly stems' lodgment palaces mutually control each other, causing the matter to go awry, and the husband and wife's harmony is disrupted. However, the wife secretly delights, for she has a private affair. Shen and Zi are metal and water, which generate each other, and Shen, Zi, and Chen form the triple harmony. The presence of Shen metal at Zi's branch generates water, and they combine, indicating the wife has an affair with someone from the southwest.

凡夫妻行年沖剋，及上下神互相剋賊，為解離格。如夫年立午上見寅，妻年立子上見申，乃子上申怕午克，午上寅怕申克。上下互相剋賊，天地解離，各有異心，故名解離。占者非斷絃之凶，必有反目之兆也。

Whenever the "years of life" of a husband and wife, calculated according to their ages, clash and control each other, and the spirits above and below their years also mutually control and attack, it forms the pattern of "Disunion." For example, if the husband's year of life is in Wu, and Wu is occupied by Yin; while the wife's year of life is in Zi, and Zi is occupied by Shen: the Jin (metal) in Shen at Zi fears the Huo (fire) in Wu to control it, and the Mu (wood) in Yin at Wu fears the Jin (metal) in Shen to control it. The upper and lower elements mutually control and attack, causing heaven and earth to become separated, and the couple to have different hearts. Therefore, it is called Disunion. When this pattern appears, it is not necessarily a disastrous event like widowhood or broken strings, but there will certainly be signs of the couple turning against each other.

如三月甲子日未時酉將，夫年立寅，妻年立午，值三合，逢春旺相氣，為旺孕格。 酉朱 亥貴 丑陰 朱 勾 貴 朱 酉 未 亥 酉 未 巳 酉 丁 未申酉戌 午 亥 巳 子 辰卯寅丑

For example, on the third month at the hour of Wei, with You as the general, the husband's age is at Yin and the wife's age is at Wu. Yin and Wu are exactly the middle of the Triple Harmony, and they also meet the flourishing and strong energy of spring, which forms the 'Prosperous Conception Pattern'. This is exactly opposite to the 'Dispersing Fire' pattern. The actual stem and branch of the lesson disk mentioned is Dingsi on the day of Wei at the hour of You, which does not match the day of Jiazi mentioned in the text. This is likely an error in the printing of the original book. The Dingsi stem is located in Wei, and the Earth Plate at Wei has You, so the first lesson is You added to Dingsi. The Earth Plate at You has Hai, so the second lesson is Hai. The day branch at Si has Wei, so the third lesson is Wei. The Earth Plate at Wei has You, so the fourth lesson is You. Dingsi fire overcomes You metal, with the lower god stealing from the upper god. Therefore, You is the initiating transmission, the middle transmission is Hai, and the final transmission is Chou. For a day of Dingsi, the nobleman is at Hai in the daytime, which falls on the Earth Plate at You. The heavenly generals are arranged in reverse order, so You is multiplied by the Vermilion Bird, Hai by the Nobleman, and Chou by Tai Yin. The third lesson, Wei, is multiplied by Gou Chen.

又如夫年立午上見寅，妻年立子上見申，夫妻行年上下互相沖克，為解離格。

For example, if the husband's age is positioned on Wu (午), and Wu has Yin (寅) above it; while the wife's age is positioned on Zi (子), and Zi has Shen (申) above it. The ages of the husband and wife clash and control each other—Shen metal controls Yin wood, and Zi water clashes with Wu fire—this is called the Jieli (解离) pattern.

《觀月經》夫妻天匹配，有難解離頻。年命交相剋，妻行年上神剋夫，夫行年上神克妻，是交相剋也。始終亦同陳。妻年行至午，夫年立於寅。六月申時占，妻逢配夫嗔。夫年上逢子，妻運仰觀辰。夫運寅上見子，妻運午上見辰。辰逢克子水，的有解離迍。

The *Observation of the Monthly Cycle* says: A husband and wife are naturally matched by heaven, but once difficulties arise, they often part ways repeatedly. "Mutual control of the year's destiny" refers to the wife's year stem controlling the husband and the husband's year stem controlling the wife, with each controlling the other, continuing from beginning to end in this way. For example, if the wife's year reaches the hour of Wu, and the husband's year is at the hour of Yin, and the divination is done at the sixth month and the hour of Shen, the wife will turn against her husband. At this time, the husband's year at Yin has the element Zi, and the wife's year at Wu has the element Chen. This means the husband's destiny at Yin is overlying Zi, and the wife's destiny at Wu is overlying Chen. The earth element Chen controls the water element Zi, which indeed brings about difficulties of separation.

夫年反有克，與此一般伸。夫行年上神克妻行年上神亦同也。遞相淫情起，暗地使媒人。此不與四課三全之事同，若兩家行年相剋，夫有外妻，妻有外夫心，餘仿此。

If the situation is reversed, with the husband's year stem controlling the wife, the principle remains the same, resulting in a similar separation. Both parties independently develop lustful thoughts and secretly ask someone to act as a matchmaker. This pattern is different from the previous case where only three of the four lessons remain; here, if the husband's and wife's years are in mutual control, it indicates the husband has another wife and the wife has an affectionate heart elsewhere, and other situations follow the same logic.

《心鏡》解離之卦看行年，先須察地後觀天。夫妻始終互相剋，二月寅時課請占。妻年立子夫年午，神后須知克勝光。神后子是妻天上行年，勝光是夫天上行年，此解論天上行年另一說。午上功曹子傳，夫年午上見功曹，妻年子上見傳送。

The Xin Jing says: To interpret the Li hexagram, one must look at the person's age. First examine the Earth Plate, then observe the Heaven Plate. If husband and wife mutually control each other throughout, take the lesson at the second month and the寅 hour. The wife's age is placed at Zi, and the husband's age is placed at Wu: "Shenhou at Zi must know it controls Shengguang at Wu." Here, Shenhou at Zi refers to the wife's age on the Heaven Plate, and Shengguang at Wu refers to the husband's age on the Heaven Plate — this is another way of discussing the Heaven Plate ages. "Wu with Gongcao and Zi transmission" means: the husband's age at Wu meets Gongcao at寅, and the wife's age at Zi meets Chuansong at申.

遞相傷殘更何安，子水本來先克午。子上申金怕勝光，午上功曹怕申克。此為始終互相殘，金盆覆水皆斯類。玉軫音悲是斷絃，解離夫妻行年上。神將相剋互相殘。此課不干四課三傳事，但夫妻行年相剋者也。若無刑損，或夫有外妻，妻有外夫也。

The couple is harmed and injured, how can they find peace? The water of the Zi branch originally overcomes the fire of the Wu branch. However, the metal of the Shen branch above Zi fears the fire of Wu, which is Shengguang, to overcome it. The wood of the Yin branch above Wu, which is Gongcao, fears the metal of Shen to overcome it. This is called mutual harm from beginning to end, like water in a golden basin that spills over and cannot be recovered; or like the sad sound of the tuning peg on a jade zither, indicating a broken string. The method of resolving this involves looking only at the years of the husband and wife. The spirits and generals mutually overcome each other, harming each other. This lesson is unrelated to the four lessons and three transmissions. It only examines whether the years of the husband and wife are mutually overcoming. Even if there is no punishment or injury, it indicates that the husband has another wife and the wife has another lover.

夫行年 丑 寅 卯 辰 子 巳 亥 午 戌 酉 申 未 妻行年

This is a diagram used in conjunction with the previous text: the outer circle is arranged according to the Earthly Branches in a square order, starting from Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, and Zi, connecting back to Chou. The diagram notes "husband's year" and "wife's year," meaning that each person's year is placed on these twelve positions. Then, by observing the heavenly stems above these positions, one determines whether there is a conflict or struggle between them, thus deciding if the relationship will be harmonious or not.

《畢法》真解離卦者，謂干克支上神，支克干上神。或夫婦行年又值此者尤的。此時占人必占解離事。已後例內唯詳空亡而言之，則小畜九三輿說輻，夫妻反目不能正室也之凶象。

The "Bi Fa" says: The true interpretation of the Li Guai (Fire) hexagram is when the day stem overcomes the heavenly stem of the day branch, and the day branch in turn overcomes the heavenly stem of the day stem. If the couple's year of birth also falls into this mutual overcoming, the interpretation becomes more accurate. At this time, the person consulting the oracle is certainly asking about a divorce or separation. In the following examples, one should carefully examine the kongwang (void) to determine the outcome, as it ultimately corresponds to the "Xiao Xu" hexagram's ninth trigram, "Yu Shuo Fu, Fu Qi Fan Mu" (the chariot wheel lacks spokes, and the husband and wife turn against each other), which signifies a凶 (auspicious) omen of the couple turning against each other and failing to maintain harmony in the household.

辰 申 子 申 辰 戌 午 辰 子 午 甲 酉 戌 亥 子 申 丑 未 寅 午 巳 辰 卯 女行年 男行年 甲子日干上午，甲木克支上辰土，子水克干上午火。男行年三十五在子，女行年三十一在寅。

This is a true explanation of a separated lesson from the "Bi Fa" text: On the Jiazi day, the heavenly plate gods are each four positions ahead of the earthly plate. Jia is lodged in the寅 (Yin) palace, and the earthly plate Yin has the Wu (Wu) on it, so the first lesson is Wu added to Jia. Wu has the Xu (Xu) on it, so the second lesson; the day branch Zi has the Chen (Chen) on it, so the third lesson is Chen added to Zi; Chen has the Shen (Shen) on it, so the fourth lesson. The earth (Chen) is strong and overcomes the water (Zi), with the upper god overcoming the lower god, so the initiating transmission is Chen, the middle transmission is Shen, and the final transmission is Zi. The day stem Jia wood overcomes the day branch Chen earth, and the day branch Zi water overcomes the day stem Wu fire, which is exactly the image of mutual overcoming, indicating a separation. The diagram notes that a man's age of thirty-five is in the Zi palace, and a woman's age of thirty-one is in the Yin palace; the outer circle, arranged in order from You (You), Xu (Xu), Hai (Hai), and Zi (Zi), is the earthly plate where the two people's ages are placed.

甲午日干上酉、支上丑，甲戌日干上亥、支上未，甲辰日干上亥、辰上丑，乙亥日乙上午、亥上丑，戊辰、壬辰、辛丑、庚戌並干上子，丁卯日干上丑，乙酉日乙上寅，辛酉日辛上卯，癸卯、己卯日干上辰，丙午日干上申，辛巳日辛上申，丁亥日干上巳，乙巳日乙上酉，癸未日干上亥。

Here are the combinations of heavenly stems and earthly branches for each day that form the separation and union: On Jiawu day, the stem sees You and the branch sees Chou; on Jiaxu day, the stem sees Hai and the branch sees Wei; on Jiachen day, the stem sees Hai and the branch sees Chou; on Yihai day, the stem's lodging palace sees Wu and Hai sees Chou; on Wuchen, Renchen, Xinchou, and Gengxu days, the stem sees Zi; on Dingmao day, the stem sees Chou; on Yiyou day, the stem sees Yin; on Xinyou day, the stem sees Mao; on Guimao and Jimao days, the stem sees Chen; on Bingwu day, the stem sees Shen; on Xinsi day, the stem sees Shen; on Dinghai day, the stem sees Si; on Yisi day, the stem sees You; on Guiwei day, the stem sees Hai. All combinations that match these are taken as separation and union for interpretation.

蕪淫與解離之所以分者，蕪淫乃干支上神互克下，解離乃干支互克上神。至於年命互克，則同取。

The difference between Wu Yin and Jie Li lies in the following: Wu Yin is when the heavenly stem and earthly branch of the day each descend to control the day stem and day branch. Jie Li, on the other hand, is when the day stem and day branch each ascend to control the heavenly stems above them. As for the aspect where the two people's years and lives mutually control each other, both lessons use the same method.

《曾門》夫妻行年在上相剋，在下相賊。夫以陽年為始，陰年為終。妻以陰年為始，陽年為終。終始相生，為和合。終始相剋，為俱解。是謂無陰，天地解離，各有他心。

The "Ceng Men" says: The years of the husband and wife, when placed on the Heaven Plate, are in mutual control, and when placed on the Earth Plate, are in mutual theft. The husband starts with the year of his yang position and ends with the year of his yin position; the wife starts with the year of her yin position and ends with the year of her yang position. If the beginning and end are in mutual generation, it indicates harmony; if they are in mutual control, it indicates both leaving each other. This is called "no yin," where heaven and earth are separated, and both have separate thoughts.

《定章》曰：夫年立甲午，妻年立壬子。登明臨午，上克下。太乙臨子，下賊上。妻之陽年神后克午。此時天地解離，各有他心。所謂無陰者，無子孫也。天地解離者，言陽年為天上，陰年為地下。今登明加午上克下，太乙臨子下賊上，故曰在上相剋，在下相賊。

The "Dingzhang" says: The husband's year is established at Jiawu, and the wife's year is established at Renzi. "Dengming" Hai is placed over Wu, which is an upper god controlling the lower god; "Taiyi" Si is placed over Zi, which is the lower god stealing from the upper god. The wife's year, which is in the yang position and called "Shenhou" Zi, also controls the husband's Wu. At this time, heaven and earth are separated and the two have different hearts. The term "wu yin" means there are no descendants; the term "tian di jie li" means the yang position's year belongs to heaven and the yin position's year belongs to earth. Now, "Dengming" Hai is placed over Wu and controls it, while "Taiyi" Si is placed over Zi and is stolen from by the lower, so it is said that above there is mutual control and below there is stealing.

夫以陽年為始者，言天上勝光也。妻以陰年為始者，言地盤神后也。以神后制天上勝光，為始相剋。夫以陰年為終者，言地盤勝光也。妻以陽年為終者，言天上神后也。以神后制地盤勝光為終相剋也，故曰俱解。始為上，終為下，上下相剋，為刑傷；上下相生，為和合。

The concept of a husband beginning his year with the yang position refers to the Heaven Plate's "Shengguang" at Wu; a wife beginning her year with the yin position refers to the Earth Plate's "Shenhou" at Zi. Using the Earth Plate's Shenhou to control the Heaven Plate's Shengguang is called "initial mutual control." The husband ending his year with the yin position refers to the Earth Plate's Shengguang at Wu; the wife ending her year with the yang position refers to the Heaven Plate's Shenhou at Zi. Using the Heaven Plate's Shenhou to control the Earth Plate's Shengguang is called "final mutual control," hence the saying that husband and wife both depart. The beginning is considered above, and the end is considered below: mutual control between upper and lower leads to harm, while mutual generation between upper and lower leads to harmony.

正月午時占，夫年立酉，妻年立亥。夫以陽年為始，天上從魁。妻以陰年為始者，年上神天罡也。從魁與天罡相生，為始吉。夫以地盤年上神為終者，功曹也。妻以陽年為終者，天上登明也。寅與亥相生為終吉，主夫妻和合也。 夫 年 戌亥子丑 酉 寅 後夫年 申 卯 未午巳辰 妻 后 年 妻 年

For example, when divining on the fifth month at noon, the husband's age is placed on酉 (You), and the wife's age is placed on亥 (Hai). The husband starts with his age in the yang position, and on the Heaven Plate, it is 「从魁」 (Congkui) on You. The wife starts with her age in the yin position, and her heavenly stem is 「天罡」 (Tiangang) on Chen. Earth produces metal, so Congkui and Tiangang are mutually generating, indicating a favorable beginning. The husband ends with the earthly stem on the Earth Plate, which is 「功曹」 (Gongcao) on寅 (Yin) when the fifth month's亥 (Hai) is added to the noon hour. The wife ends with her age in the yang position, and on the Heaven Plate, it is 「登明」 (Dengming) on Hai. Water produces wood, and Yin and Hai form a Liu He (Liu He), so the ending is also favorable, indicating harmony between husband and wife. The outer circle of the diagram, arranged in order from戌 (Xu),亥 (Hai),子 (Zi),丑 (Chou), represents the Earth Plate where the ages are placed. The annotations 「夫年」 (husband's age) on You, 「后夫年」 (after husband's age) on寅 (Yin), 「妻年」 (wife's age) on亥 (Hai), and 「后妻年」 (after wife's age) on辰 (Chen) refer to the positions of their ages and the heavenly stems that fall upon them.

《心鏡》居天寡宿地孤辰，發用須依六甲旬。欲識空亡何宿定，甲戌旬中用酉申。甲戌旬中胃昴畢觜參為寡宿，居天上也。申酉為孤辰，在地下也。占人孤獨離桑梓，財物虛無伴不親。官位遇之須改動，出行訪謁無親人。所問百事皆無實，卒遭官司不害身。久病亦畏空亡。

The Xin Jing says: Those that fall into emptiness on the Heaven Plate are called "Gusu," and those that fall into emptiness on the Earth Plate are called "Guchen." Whether the initiating transmission is "Guchen" or "Gusu" depends on the six Jia cycles. To determine where the emptiness is and which stars define it, look at the Jiaxu cycle. In the Jiaxu cycle, the emptiness is in the branches of You and Shen. In the Jiaxu cycle, the stars Wei, Mao, Bi, Zi, and Shen are in the empty positions, which are the heavenly Gusu. The branches of Shen and You falling into emptiness are the earthly Guchen. When this appears in divination about people, it indicates being alone and away from one's homeland; wealth is illusory and not real, with no close companions nearby. When this appears in divination about official positions, there will be a transfer of position. When going out to visit someone, one will not find close relatives. Whatever question is asked will not be realized. Even if a lawsuit suddenly arises, it will not harm the body. Those who are ill for a long time are especially afraid of emptiness.

《袖中金》地盤空亡為孤辰，天盤空亡為寡宿。蓋十干不到之地，五行脫空之鄉，能減凶禍，主人孤獨離鄉背井也。春巳午孤、子丑寡，夏申酉孤、卯辰寡，秋亥子孤、午未寡，冬寅卯孤、酉戌寡。此二卦各看發用。如春占巳午發用，即孤辰卦；子丑發用，即寡宿卦。餘例仿此。總屬親情離散之象。若有奇儀三光等救神者反吉。

The "Xiu Zhong Jin" says: When the empty void falls on the Earth Plate, it is called Guchen; when it falls on the Heaven Plate, it is called Guasu. The empty void is the place that is not included in the ten heavenly stems over the ten-day cycles. The Five Phases end here and become empty, so it can reduce misfortune, but it indicates a person who is lonely and isolated, or who leaves home. Each season has its own set of Guchen and Guasu: in spring,巳 and 午 are Guchen, and 子 and 丑 are Guasu; in summer, 申 and 酉 are Guchen, and 卯 and 辰 are Guasu; in autumn, 亥 and 子 are Guchen, and 午 and 未 are Guasu; in winter, 寅 and 卯 are Guchen, and 酉 and 戌 are Guasu. These two divination signs are determined by the initiating transmission: for example, if in spring the initiating transmission is 巳 or 午, it is the Guchen hexagram; if it is 子 or 丑, it is the Guasu hexagram, and so on. In general, these indicate the image of family separation; if the divination includes the Three Marvels, Six Instruments, or other saving deities, the outcome turns favorable.

《訂訛》孤寡，旬中孤寡有三：發用值旬空，陽空為孤，陰空為寡，一也。發用地盤空為孤，天盤空為寡，二也。發用空為孤，末傳空為寡，三也。四時孤寡有二，如春以巳為孤，丑為寡等，一也；春又以生我之水絕神在巳為孤，我克之土墓神在辰為寡，二也。十干不到之地，五行藏脫之鄉，前去後空，陰惆陽悵，所謂孤辰寡宿，故名孤寡。

"The Dispute on Errors" clarifies that the concepts of Guchen and Guasu have two systems: one based on the ten heavenly stems and another based on the four seasons. There are three methods to determine Guchen and Guasu within a ten-day period: first, if the initiating transmission falls exactly on the empty place of the current ten-day cycle, a yang branch falling into an empty place is considered Guchen, and a yin branch falling into an empty place is considered Guasu; second, if the initiating transmission falls on the empty place of the earth plate, it is Guchen, and if it falls on the empty place of the heaven plate, it is Guasu; third, if the initiating transmission falls into an empty place, it is Guchen, and if the final transmission falls into an empty place, it is Guasu. For the four seasonal systems, there are two methods: first, like in spring when Si is considered Guchen and Chou is considered Guasu, based on seasonal positioning; second, in spring which belongs to wood, the water that generates me is extinguished at Si, so Si is Guchen, and the earth that I overcome is buried at Chen, so Chen is Guasu. Empty places are originally the positions within the ten heavenly stems' cycle that are not included, the places where the five phases hide and fall away. Moving forward is called 'going', moving backward is called 'empty'. Yin is melancholic, yang is also sorrowful, which is called Guchen and Guasu, hence they are collectively referred to as Guchen and Guasu."

占主孤獨，離鄉背井，官易位，財空手，婚斷絃，孕虛有，出入防盜。日辰無氣最凶。孤辰，父母災，亦主離宗棄祖。寡宿，妻子離，六親叛。如旬孤寡又並四時孤寡，為空孤空寡，更凶。凡值空亡，憂喜皆不成，託人多詐。謀望近事，出旬可圖，遠事終難。時空事亦難成。或中傳空為斷橋折腰，主事中止難就。或中末俱空，為移遠就近，動中不動，尋遠人即在近也。初中空推末傳，中末空取初傳，以不空者斷吉凶。新病空病，久病空人，吉空反凶，凶空反吉。

This lesson indicates that the subject is lonely and without support, often needing to leave home and travel. Let's explain each aspect: asking about official position suggests changes in position and difficulty in holding onto the current one; asking about money indicates that financial paths will be empty and ultimately result in nothing; asking about marriage suggests that relationships will be cut off, like a broken string of a zither; asking about pregnancy indicates that the body may appear pregnant but the fetus will not form; when going out or traveling, one must also be cautious of thieves. If the day stem and day branch both meet the month's lack of strength, the danger is greatest. If Guchen is used as the initiating transmission, it suggests that parents will suffer misfortune and also indicates leaving the family and abandoning ancestral property; if Guasu is used as the initiating transmission, it suggests that the wife will separate and the six relations will turn their backs. If the isolated and lonely in the ten-day cycle coincide with the isolated and lonely of the four seasons, it is called Konggu Konggua, which is even more dangerous. Whenever "Kongwang" (empty) occurs (in a ten-day cycle, there are only ten stems but twelve branches, so two branches have no stem to match, which is called empty or Kongwang), both good and bad things will not be realized, and when asking others to do things, there will be deception. Planning for near-term matters may still have hope after this cycle, but planning for long-term matters will ultimately fail. If the matter falls into an empty position, the matter will also be difficult to handle. If "Three Transmissions" (the first, middle, and final transmissions derived from the divination) have the middle transmission falling into an empty position, it is called "Broken Bridge and Bent Waist," indicating that the matter will stop midway. If both the middle and final transmissions are empty, it is called "Moving Far and Approaching Near," which seems to be moving but actually not, and searching for distant people will appear close by. If both the first and middle transmissions are empty, then the final transmission is used; if both the middle and final transmissions are empty, then the first transmission is used. The transmission that does not fall into an empty position is used to determine fortune or misfortune. For a new illness, the illness is considered empty; for a long-term illness, the person is considered empty. Good events meeting an empty position turn into misfortune, and misfortune meeting an empty position turns into good fortune.

此課大端不吉，或遇三奇六儀為救神，及遇太歲、月將、月建，為孤寡再醮。又今日所坐位值孤寡為用，曰孤寡得位。如庚日用申是也。皆主反禍為福，事前破後成。日辰年命不論空。又有純空反實，或遇歲月日時沖起為逢沖暗動，禍福皆成。

The lesson pattern of "solitary and orphan" is generally unfavorable. If the lesson includes the Three Marvels or the Six Instruments, which are considered saving deities, or if it encounters the Tai Su, the Month General, or the Month Builder, it is like a lonely person getting married again, leading to improved circumstances. For example, if the day stem is positioned exactly where the solitary and orphan deity is located, and this deity is used as the initiating transmission, it is called "solitary and orphan in proper position." An example is when on a Geng day, the initial transmission is taken as Shen. Both of these situations indicate a transformation from misfortune to good fortune, with matters first breaking down and then succeeding. The day stem, day branch, and the native's birth stem and year stem are not judged based on whether they fall into an empty position. There is also a concept called "pure emptiness turning into reality": if the Tai Su, Month Builder, day branch, or the time of divination is triggered, it is called "meeting a conflict and covert movement," meaning that good things will be good and bad things will be bad, and the fortune or misfortune will manifest accordingly.

元課孤辰卦，四時辰上推。冬北亥子丑，寅卯的孤危。南方巳午未，申酉是孤夷。春三寅卯辰，孤在巳午題。秋天申酉戌，亥子作孤推。父子分離析，夫妻有生離。忽然諸卦救，禍滅福相隨。前孤後是寡，骨肉縱睽違。

The song on the Guchen hexagram in "Observing the Monthly Cycle" says: This lesson belongs to the Guchen pattern, and one should count the earthly branches according to the season. In winter, the northern branches Hai, Zi, and Chou are in charge, so the Yin and Mao branches before them are Guchen, which is most dangerous. In summer, the southern branches Si, Wu, and Wei are in charge, so the Shen and You branches are Guchen. In spring, the branches Yin, Mao, and Chen are in charge, so Guchen is marked on Si and Wu. In autumn, the branches Shen, You, and Xu are in charge, so Guchen is pushed to Hai and Zi. If this hexagram appears, it indicates that father and son live apart, and even if husband and wife are alive, they will be separated. If another lesson pattern or auspicious deity comes to rescue, the disaster can be resolved and good fortune will follow. Remember also: the branch before the current one is Guchen, and the one after is Guasu. If these two appear, even close relatives who try to stay together will eventually be discordant.

前言說孤辰，此卦論寡宿。仿象孤辰推，在後相驅逐。冬月申酉戌，發用無骨肉。夏天寅卯辰，親情不和睦。秋來午未占，春遇子丑宿。吉凶與孤同，有救禍反福。

The previous passage discussed Guchen, and this one concerns Guasu. The method of calculation is similar to Guchen, but the position is moved to the next branch after the current ruling branch, following closely like a shadow. In the month of winter, when Shen-You-Xu are used as the initiating transmission, it indicates family members scattered and without support. In summer, when Yin-Mao-Chen are used as the initiating transmission, it indicates family discord. In autumn, if the divination includes Wu-Wei, and in spring, if it includes Zi-Chou, then Guasu is in effect. Its method of determining fortune and misfortune is the same as Guchen. If there is a saving deity in the chart to rescue, misfortune can be transformed into good fortune.

凡四課內三上克下，或三下賊上，為度厄課。蓋上為尊，下為卑。三上克下，則長欺幼，勢必遭厄，為度厄。三下賊上，則長不正，幼乃凌長，為度厄。占者家宅欠利，老幼見災。統剝之體，乃六親冰炭之課也。

In the Four Lessons, if three of the lessons have the upper god overcoming the lower god, or if three of them have the lower god stealing from the upper god, it is called a Degree of Misfortune lesson. In the Four Lessons, the upper position represents an elder, and the lower position represents a younger person. If three instances have the upper overcoming the lower, it signifies that the elder is oppressing the younger, and the younger is inevitably in trouble, hence called a Degree of Misfortune. If three instances have the lower stealing from the upper, it means the elder is acting improperly, leading the younger to retaliate against the elder, which is also called a Degree of Misfortune. When this lesson is cast, the household is not in harmony, and both the elderly and children are prone to misfortune. It corresponds to the hexagram "Breaking Up," and it is a lesson where the six relations are in conflict between water and fire.

象曰：事憂老幼，患病重來。家門不吉，骨肉尤乖。出軍失利，行者多災。類神旺相，禍去福來。如發用陽神乘凶將，主伯叔尊長有災。陰神主姑姨幼小有災。當應剝不利攸往之象。日用旺相乘吉將，主幼得長力，長得幼力，則應上九君子得輿之象。

The interpretation states that the matter of concern relates to the elderly and children, and old illnesses may recur; the family will be unstable, with close relatives being particularly discordant; military campaigns will be unfavorable, and those traveling will face many misfortunes. The calamity will subside and good fortune will arrive when the relevant deity associated with the matter reaches a prosperous and strong position. If the initiating transmission is a yang spirit riding an Inauspicious General (malevolent general), it indicates misfortune for uncles and fathers; if it is a yin spirit riding an Inauspicious General, it indicates misfortune for aunts, maternal aunts, and younger generations, corresponding to the image of the Hexagram 44 (Bao) advising against going out. Conversely, if both the day stem and the initiating transmission are in a prosperous and strong position and ride a favorable general, it indicates that the younger generations will receive support from the elders and the elders will receive support from the younger generations, corresponding to the favorable image of the top line of Hexagram 44 (Bao), where the gentleman receives a carriage.

如甲子日丑時申將占，三上俱克下，為幼度厄課。 寅白 酉朱 辰元 白 貴 元 朱 寅 未 辰 酉 未 子 酉 甲 子丑寅卯 亥 辰 戌 巳 酉申未午

For example, on the day of Jiazi and the hour of Chou, using the general Shen, among the four lessons there are three instances where the upper god overpowers the lower god, thus determining it as a lesson of youth encountering danger. The following divination plate is preserved as per the original carving. The reading is as follows: the bottom box represents the heaven and earth plates. The outer frame consists of twelve sections in the order of Si-Wu-Wei (summer quarter), Shen, You-Xu, Hai-Zi-Chou-Yin, and Mao-Chen, fixed as the earth plate. The gods listed within the frame are the heaven plate gods superimposed upon the earth plate. The general Shen is placed on the hour of Chou, causing the heaven plate to shift seven positions. The middle three rows, read from right to left, are the four lessons. The next character is the lower god, and the previous character is the upper god. The top row is the heavenly general riding on: the first lesson is You metal riding on the Vermilion Bird, added to Jia; the second lesson is Chen earth riding on the Black Tortoise (written as 'Yuan' in the original manuscript) added to You; the third lesson is Wei earth riding on 'Nobleman' (the Heavenly Nobleman, the first of the twelve heavenly generals, representing a superior who offers support); the fourth lesson is Yin wood riding on 'White Tiger' (a凶将 associated with roads, illness, and death) added to Wei. You metal overpowers Jia wood, Wei earth overpowers Zi water, and Yin wood overpowers Wei earth, forming three instances of upper overpowering lower. The top three rows, read from top to bottom, are the three transmissions: the first transmission is Yin wood riding on the White Tiger, the middle transmission is You metal riding on the Vermilion Bird (a general associated with speech and documents), and the final transmission is Chen earth riding on the Black Tortoise (a general associated with theft and secret matters).

又如壬申日子時未將，占三下俱賊上，為長度厄。 午元 丑朱 申白 青 貴 朱 元 戌 卯 丑 午 卯 申 午 壬 子丑寅卯 亥 辰 戌 巳 酉申未午

Another example: A divination at the time of the day of Renshen, using the hexagram of Wei as the general. Among the four lessons, three are instances where the lower god attacks the upper god, thus determining it as a lesson of hardship. The reading of the pan is the same as the previous example. The four lessons, read from right to left, are: Wu added to Ren (the lodging palace of Ren is Hai), Chou added to Wu, Mao added to Shen, and Xu added to Mao, in sequence multiplied by the Vermilion Bird, White Tiger, Nobleman, and 'Azure Dragon' (a favorable general associated with wealth and joy). The water of Ren overcomes the fire of Wu, the metal of Shen overcomes the wood of Mao, and the wood of Mao overcomes the earth of Xu. All three instances are cases where the lower overcomes the upper, which is the image of the younger generation offending the elders. The three transmissions, read from top to bottom, are Wu, Chou, and Shen: the first transmission Wu is multiplied by the Vermilion Bird, the middle transmission Chou is multiplied by the White Tiger, and the final transmission Shen is multiplied by the Azure Dragon.

度厄，三上克下曰幼度厄。三下賊上曰長度厄。三上克下，主卑小有厄難，故曰幼度厄。三下賊上主尊上厄難，故名長度厄。占主家門不吉，骨肉乖離。幼度厄，若子孫發用，凶神入墓，卑者更凶。長度厄若父母發用，凶神入墓，尊者更凶。若仕者占，主事從鄰邑發動，山雀合群，同氣相親之兆也。神將吉，因動成喜。神將凶，面合心離，或反有暗害，或與刑殺並及旺相氣，凶易成。若與德合併，不能害也。

The "Dispute on Errors" clarifies the names of the "Degree of Misfortune" divination: when three upper deities overcome the lower ones, it is called "Infant Degree of Misfortune," and when three lower deities steal from the upper ones, it is called "Length Degree of Misfortune." The former represents elders suppressing the young, and the hardship falls upon the younger generation, hence called "Infant Degree of Misfortune." The latter represents the young offending the elders, and the hardship falls upon the elders, hence called "Length Degree of Misfortune." When this divination is obtained, the family is unstable, and close relatives become estranged. If it is "Infant Degree of Misfortune" and the deities related to descendants are used as the initiating transmission, and malevolent spirits fall into the storage, then the danger to the younger generation is greater. If it is "Length Degree of Misfortune" and the deities related to parents are used as the initiating transmission, and malevolent spirits are in the storage, then the danger to the elders is greater. Officials who obtain this divination indicate that affairs will start from nearby prefectures and counties, like a flock of sparrows, a sign of similar beings gathering together and seeking support. If the accompanying deities and generals are auspicious, this gathering will lead to good fortune; if they are malevolent, there may be apparent harmony but internal division, or even hidden harm. If this is further combined with punishments and killings, and occurs during a prosperous and strong phase, misfortune is likely to materialize. However, as long as it is combined with virtuous deities and harmonious deities, misfortune will not harm people.

此二課同下二課俱以比者為用，俱不吉，然有救又不以凶斷。如火克金則水為救之類。

The two types of divination called Du'e, along with the following two types, WuLu and JieSi, all use the method of comparison to determine the first transmission. This involves selecting the deity that shares the same yin-yang attribute as the day stem from among several deities that are being overcome. All four are considered inauspicious, but if there is another deity in the chart that can save the situation, one should not simply interpret it as entirely凶. The so-called saving deity, for example, if fire is overcoming metal in the chart, but there is also a water deity that can control fire, then water is considered the saving deity for metal.

三上來臨下，根源長幼推。四課之中三上克下是長幼卦也。子孫先發用，小者必低蕤。甲乙日用起火神發動也，是子孫低蕤不利之一名也。父母相臨用，凶神入墓悲。甲乙日水神發用，是父母應也。土神發用是妻財，木神發用是比和兄弟。此看三傳末，諸卦總如斯。諸卦入生、入死、入墓、吉凶，在重審卦註定也。

The song of "Observing the Monthly Cycle" says: When three upper deities press down upon the lower deities, the root of the matter should be sought from the relationship between elders and the young. The commentary explains that among the four lessons, if three lessons have the upper deity overcoming the lower one, this is called the lesson of seniority and juniority. The song also says: If a deity of descendants is taken first as the initiating transmission, the younger generation will certainly decline. The commentary gives an example: If Jia and Yi belong to wood, and the fire deity is used as the initiating transmission, since fire is generated by wood, this is exactly the case of descendants, which is called descendants being low and not favorable. The song further says: If a deity of parents is present and used, and if Inauspicious Spirit (evil deities) are in the墓 (grave), it is truly lamentable. The commentary states that on a Jia or Yi day, if the water deity is used as the initiating transmission, it represents the parents' affairs; if the earth deity is used, it represents wife and wealth; if the wood deity is used, it represents siblings. The final line of the song says: All these should be considered together with the final transmission of the three transmissions, and the patterns of the lessons are generally like this. The commentary adds that the distinctions of entering the 生 (favorable), 死 (unfavorable), and 墓 (grave) states, along with their corresponding fortune and misfortune judgments, have already been established in the section on reviewing the hexagram, and can be referred to.

三下制其上，六親竟不虞。事還同長幼，凶即暗嗟吁。今日何神發用，親情與長幼卦同也。生氣逢歡樂，休囚下淚珠。五行皆如此，消息要工夫。三傳入生則歡樂，入死墓為憂愁。凡五行務要精熟，災福自然見也。

The *Observation of the Menstrual Cycle* explains the *Hexagram of Overcoming Misfortune*: three lower spirits restrain the upper spirit, and among the six relations, unexpected changes may occur. The method of interpretation remains the same as in the *Hexagram of Elders and Youngers*, and when misfortune comes, one can only sigh in sorrow. The commentary states that one should look at which spirit is taken as the initiating transmission today, and determine the relation accordingly, using the same method as in the *Hexagram of Elders and Youngers*. The verse says: if the initiating transmission meets the life qi, there will be joy; if it falls in the weak and confined place, one will weep. The principles of the five phases are all based on this, and understanding the waxing and waning, fullness and emptiness requires effort. The commentary clarifies: if the three transmissions enter a place of generation, there will be joy; if they enter a place of death or storage, there will be sorrow; as long as one masters the pure principles of the generating and overcoming of the five phases, calamity and fortune will be clearly discernible.

三上克下為長幼，三下賊上為度厄。長幼不利於小，度厄不利於大。再詳神將吉凶，有救無救酌而用之。

The "Xiu Zhong Jin" establishes another system: when three upper deities overcome three lower deities, it is called "Chang Yu"; when three lower deities steal from three upper deities, it is called "Du E". The "Chang Yu" pattern is unfavorable to the younger generation, while the "Du E" pattern is unfavorable to the elders. When interpreting a divination, one must also carefully examine the fortune of the Heavenly General riding the chart, as well as whether there is a saving deity in the chart. After careful consideration, one then gives the judgment.

凡課四上俱克下，為無祿課。蓋日神陰陽俱相剋，不得其所，不免投辰上兩神，辰上陰陽又相剋，則無所投之路，占者多主孤獨。如四上俱克下，為無祿格。主庶人不祿，有官罰職，輕者罰俸，重則削職。蓋以上制下，臣子受殃，屈者難伸，對敵利客，訟宜先起者勝。惟火多克金，有水可救。其課統否之體，乃上下僭亂之課也。

If all the upper deities in the four lessons are able to control the lower deities, it is called the "No Fortune" lesson. Because both the yang and yin deities on the day stem side are being controlled, they have nowhere to take refuge, so they have to turn to the two deities on the day branch. However, the yin and yang deities on the day branch are also mutually controlling each other, thus cutting off all escape routes. Those who are divined in this lesson are mostly lonely and helpless. When all the upper deities in the four lessons control the lower ones, it is known as the "No Fortune" pattern. It indicates that common people lose their means of subsistence, officials suffer punishment, light cases involve deduction of salary, and severe cases result in dismissal from office. Because there is a constant situation of superior controlling inferior, the subjects suffer, and the innocent find it hard to appeal. In a battle between two armies, the defending side benefits, and in a lawsuit, the party who initiates the case first wins. Only in the case where fire overcomes metal can water be used to resolve the situation. This lesson corresponds to the hexagram "Obstruction," which represents a situation where the upper and lower are out of order, and the strong oppress the weak.

象曰：上克無祿，下克絕嗣。君臣悖逆，父子分離。求謀不遂，動作多疑。三傳有救，方免災危。如神將凶，則應六三包羞凶象。神將吉有救神，則應上九先否後喜之象也。

The interpretation states: When all the upper gods in the four lessons completely overcome the lower gods, it is called no fortune; when all the lower gods in the four lessons completely overcome the upper gods, it is called no descendants. In such a chart, the ruler and subject are at odds, father and son are separated; any endeavor will not succeed, and every action is accompanied by suspicion. It is essential that there is another saving god among the three transmissions to avoid calamity and danger. If the accompanying god and general arevicious, then it corresponds to theinauspicious sign of the sixth line in the hexagram "否" (Obstruction), which signifies humiliation and disgrace. If the god and general are吉利 and there is also a saving god, then it corresponds to the top line of the hexagram "否," which indicates initial blockage followed by eventual joy.

如三月己巳日寅時酉將占，四上俱克下，為無祿格。 酉蛇 辰常 亥六 后 勾 蛇 空 未 子 酉 寅 子 巳 寅 己 子丑寅卯 亥 辰 戌 巳 酉申未午

On the day of Jisi (己巳) in the third month, at the hour of Yin (寅), using the hour of You (酉) as the general, all the heavenly stems in the four lessons are overcome by the earthly branches. Therefore, it is determined to be the form of no fortune (无禄格). The reading of the lesson disk is the same as in the previous examples. The four lessons, read from right to left, are: Yin (寅) added to Ji (己) (the lodging palace of Ji is Wei (未)), You (酉) added to Yin (寅), Zi (子) added to Si (巳), and Wei (未) added to Zi (子), in sequence. The first transmission is 'Tian Kong' (天空), which signifies something false or deceptive; the second is 'Teng Snake' (螣蛇), indicating fear and strange occurrences; the third is 'Gou Chen' (勾陈), representing clothing, food, banquets; and the fourth is 'Tian Hou' (天后), signifying marriage and trade. Yin wood overcomes Ji earth, You metal overcomes Yin wood, Zi water overcomes Si fire, and Wei earth overcomes Zi water, with all four instances being upper overcoming lower. The three transmissions, read from top to bottom, are You (酉), Chen (辰), and Hai (亥): the first transmission is You (酉) multiplied by 'Teng Snake' (螣蛇), the second is Chen (辰) multiplied by 'Tai Chang' (太常), and the third is Hai (亥) multiplied by 'Liu He' (六合).

凡四下俱賊上，乃為絕嗣之格。乃主小人無禮、暗算、橫災、殃禍，病者死，逃者轉匿，尊長見災，戰鬥利主，訟宜後對。中年多子息，老後主孤獨。

If all the lower deities in the four lessons are贼克 the upper deities, it is called the绝嗣 pattern. It indicates that petty people are disrespectful and rebellious, secretly scheming, causing sudden misfortunes: the sick person will die, the person who flees will hide deeper, and the elders will suffer calamities. In military confrontations, the main side benefits, but in lawsuits, the party that responds later gains an advantage. In terms of a person's life circumstances, they may have many children in middle age, but will still be lonely and unsupported in old age.

如正月庚辰日辰時亥將占，四下俱賊上，為絕嗣格。 午白 丑貴 申青 白 朱 六 陰 午 亥 戌 卯 亥 辰 卯 庚 子丑寅卯 亥 辰 戌 巳 酉申未午

On the day of Gengchen in the first lunar month, at the hour of Chen, the divination is performed with the hour stem Hai as the starting point. All the four lessons have the lower gods attacking the upper gods, thus forming the pattern of no descendants. The four lessons, arranged from right to left, are:卯 added to Geng (the lodging palace of Geng is Shen),戌 added to卯,亥 added to辰, and午 added to亥. These are successively multiplied by 'Tai Yin' (a general representing hidden and private matters), Liu He, Vermilion Bird, and White Tiger. Geng metal overcomes卯 wood,卯 wood overcomes戌 earth,辰 earth overcomes亥 water, and亥 water overcomes午 fire, with all four instances showing the lower overcoming the upper. The three transmissions, arranged from top to bottom, are:午,丑,申. The first transmission is午, multiplied by White Tiger; the middle transmission is丑, multiplied by Nobleman; and the final transmission is申, multiplied by Azure Dragon.

絕嗣，四上克下，上不容下，而下難自存，故名絕嗣。占主在上無禮，卑小不利，孕傷胎，病易死，占子病必不起，奴婢逃，骨肉散。若旬空發用，來人必主獨身而已。事起男子，兵訟先者勝，凡事動而必靜。

The "Disputations" gives names exactly opposite to the main text: it calls a situation where all the heavenly stems in the four lessons completely overcome the earthly branches as "绝嗣" (extinction of descendants). The reasoning is that the superior cannot accommodate the inferior, and the inferior has nowhere to exist, hence the name "绝嗣". If this pattern appears in a divination, it indicates that the person in a superior position is disrespectful, and the younger generation faces difficulties everywhere. Pregnant women may suffer miscarriages, sick people are likely to die, and if the illness of a child is divined, it will certainly not recover. Servants may run away, and family members may be separated. If the initiating transmission is exactly on the旬空 (decade void), the person asking the question is likely to be alone. Matters are initiated by men; in warfare and lawsuits, the party that starts first is likely to win. All things seem to be in motion, but ultimately they will return to stillness.

無祿，四下賊上，以下犯上，被上奪祿，故名無祿。占主孤獨失業，多刑傷，病必死，事起女人，兵訟後者勝。凡事靜而必動。此課神將凶，骨肉分離。若神將吉，來意主分財異居。

The "Dispute" text also refers to the situation where the spirits below the Four Lessons are entirely dominated by the spirits above as "No Fortune," because the lower spirits are violating the superior ones, and thus lose their position of honor, hence the name "No Fortune." When this pattern appears in a divination, the person involved is lonely, loses their livelihood, suffers repeated injuries, and if the person is ill, they will surely die. Matters are initiated by women; in military conflicts or legal disputes, the party that comes later will win. Matters may seem quiet at first, but eventually they will become active. If the spirits and generals associated with this pattern are凶 (malevolent), it indicates separation among family members; if they are吉 (benevolent), the visitor's intention is likely to divide the family property and establish separate households.

四課俱臨下，男鰥女寡孤。三傳如有救，子必勝於吾。四課俱臨下者，為無祿卦。如發用是水神，末傳得金神為救。發用是金神，三傳見土神為救神。吾者，父也，其五行並用，此斷之假令己未日亥將辰時，占四上克下，取比用，酉為金神發用，中傳辰土生金為父，末傳亥水為子，即有救也。雖是無祿卦，不言絕也。

The song of "Observing the Monthly Cycle" says: If all the upper spirits of the four lessons are overpowering the lower spirits, men will become widowers and women will become widows, all alone without a partner; but if there is a saving spirit among the three transmissions, the situation of the children will be better than that of the parents. The commentary explains that when all the upper spirits of the four lessons overpower the lower spirits, it is called the "No Fortune" hexagram. If the initiating transmission is a water spirit and the final transmission gets a metal spirit, it is a saving force, because metal generates water; if the initiating transmission is a metal spirit and the three transmissions include a soil spirit, it is a saving spirit, because soil generates metal. In the song, "吾" refers to the parents, and the five elements' generation and overcoming must be connected for analysis. For example: On the day of Jiwei with the hour of Hai and the time of Chen, all four lessons show upper spirits overpowering lower ones. Using the method of comparison, the initial transmission is obtained as You, a metal spirit, as the initiating transmission; the middle transmission is Chen soil, which generates metal, meaning the father who generates me; the final transmission is Hai water, generated by metal, meaning the son I generate. This is a case of having a saving force, so even though the lesson pattern belongs to the "No Fortune" hexagram, it cannot be judged as no descendants.

首尾俱相制，臨年子失途。切須看用數，到老不如無。臨年老也。首尾，初末傳。若今日發用上其神子水，終傳復見土神，此道尾相制也。假令午將甲寅日未時占，神后臨丑，下克上為用，是首制也。終傳河魁土是尾制也。其神子水欲前就功曹為子，又下被大吉怒之，後欲親從魁為母，又被天魁戌土上降殃禍，此占人必災也。

A song explains that if both the first and last transmissions are restrained, in old age, descendants will have no way to go. One must carefully examine the position and number of the initiating transmission, otherwise living a long life is worse than having no descendants. The commentary explains: "Approaching the year" refers to old age, and "head and tail" refers to the first and last transmissions. Suppose today the initiating transmission is water (zi) and the last transmission is earth (wu), this is when both head and tail are restrained. For example, on a Jiayin day with a wu general and a wei hour, Shenhou (another name for zi) is on chou, the lower god restrains the upper god and is taken as the initiating transmission, this is the first restraint; the last transmission Hekui (another name for xu) is earth which restrains water, this is the second restraint. Water originally wanted to go forward to Gongcao (another name for yin) to be regarded as descendants, but was blocked by Daji (another name for chou) below who became angry; turning back, it wanted to get close to Kuixing (another name for xu) to be regarded as mother, but was struck down by xu earth from above. With no way forward or backward, the person being divined will certainly suffer misfortune.

四課上神俱克下，法式嚴時不可論。四上克下即法令嚴加，有屈不得伸雪也。臣子受殃從此起，無祿如何獨處尊。占人孤老誰扶侍，空室窮人豈得存。官門競訟必當罪，對者應知理不伸。

The Xin Jing says: When the upper spirits of the Four Lessons all overcome the lower spirits, it is a time of strict laws and regulations, where even if there is reason, it cannot be expressed. The commentary points out that when the upper spirits overcome the lower ones in the Four Lessons, it is like the law net becoming tighter, and the innocent cannot get justice. The verse continues: The calamity of ministers and descendants arises from this, having already lost their official status, how can they still enjoy high rank? The person divining will grow old alone, relying on whom for support; in an empty house, destitute, what can they live on? Litigation in the government office will surely result in guilt, and the one who comes forward to confront will know they are right but cannot make their case.

無祿，四上克下。絕嗣，四下賊上。上下之分，貴於忠恕。四下賊上，是無其尊，為不忠矣。四上克下，是不容其下，為不恕矣。若得此體，則主奴婢散失，子孫他之孤子空室。上不能保其祿位，下不能友其妻子，不友不親不弟不義之恥焉。又曰，無祿主動而必靜，室家孤獨，病不久退官事不妨；囚者脫，逃者獲，凡事宜先舉者。絕嗣主靜而必動，小人犯上無禮之兆，暗橫災殃，病者易死，逃者轉匿，凡事宜後施者。

The book "Xiu Zhong Jin" says: When the heavenly stems in the four lessons are superior to those below, it is called "wu lu" (no fortune). When the heavenly stems in the four lessons are inferior to those above, it is called "jue si" (no descendants). The distinction between upper and lower is most important, and the two key virtues are loyalty and forgiveness. When the lower lessons steal from the upper, it means there is no respect for superiors, which is called unloyal. When the upper lessons overcome the lower, it means one cannot tolerate the inferior, which is called unforgiving. If such a lesson pattern is obtained, it indicates servants and attendants dispersing, descendants wandering away, leaving only orphans to guard an empty house. Those above cannot keep their positions, and those below neglect their wives and children, resulting in shame from lack of affection, harmony, filial piety, and propriety. The book also says: "Wu lu" is active at first but eventually becomes still, with the family feeling lonely and cold. Illness will not last long, lawsuits will not cause trouble. Those in prison can escape, and those who have fled can be captured. Matters are suitable for taking the initiative. "Jue si" is still at first but eventually becomes active, indicating a sign of small people committing offenses and being disrespectful. Hidden disasters will arise, the sick are likely to die, and those who have fled will hide even more. Matters are suitable for waiting and then acting.

四上克下名曰無祿，室空無人，老而孤獨，臣子受殃，六親死亡。當此之時，戰鬥客勝，利以先舉。《定章》曰：父以子為下，君以臣為下，夫以婦為下，兄以弟為下，四課皆上克下，是為孤獨。法曰，君欲害臣，父欲殺子，兄欲損弟，夫欲傷妻，主欲害奴，是空室無人也。

The "Zeng Men" says: When the Four Lessons have upper elements overcoming lower ones, it is called "wu lu," indicating an empty house with no one, loneliness in old age, and misfortune for subordinates and children. There will be deaths among the Six Relations. When encountering such a chart, in a battle between two armies, the guest side will win, and it is favorable to initiate the attack first. It cites the "Ding Zhang," which states: The father regards the son as subordinate, the ruler regards the minister as subordinate, the husband regards the wife as subordinate, and the elder brother regards the younger brother as subordinate. If all four lessons have upper elements overcoming lower ones, it signifies solitude. In terms of interpretation, this is equivalent to the ruler wanting to harm the minister, the father wanting to kill the son, the elder brother wanting to injure the younger brother, the husband wanting to harm the wife, and the master wanting to harm the servant. Therefore, it is said to indicate an empty house with no one.

四下賊其上，名為絕嗣凶。中年多子息，五旬為中年始有子也。暮歲滅先宗。五十以後主老無子，初傳發用是木，末傳有水為子孫救之也。如末傳見金克木，即主絕後也。假令甲寅日亥將午時占，即四下賊上，取未上子水為比用，子為水神，末傳見戌土克之，又是孤辰無依也。又甲寅日亥將子時占，三傳子亥戌亦是絕嗣。

The song of the "Observing the Monthly Cycle" for the卦 of绝嗣 says: When all the lower gods of the four lessons are attacking the upper gods, it is called绝嗣, which is a凶卦; there are still many children in middle age. The commentary explains that middle age is calculated as fifty years old, and at that time children will begin to come. The next line of the song says: In old age, the family line will be cut off. The commentary explains that after fifty, one will be old and childless; if the initial transmission is wood and the final transmission has water, water can generate wood, so the descendants will come to save. If the final transmission has metal that attacks wood, then the family line will truly end. For example, on a Jiayin day with亥 as the general and午 time for the lesson, it is exactly the case where the lower gods attack the upper gods. The子 water of the未 is taken according to the method of using it as the initial transmission;子 is water, but the final transmission sees戌 earth that attacks it, and also encounters Guchen, making it even more helpless. Another example: on a Jiayin day with亥 as the general and子 time for the lesson, the three transmissions are子,亥,戌, and it is also judged as绝嗣.

假令己未日亥將午時占，即四下賊上，三傳巳戌卯，初巳火發用，與今日己土比合，中傳戌土為子孫，末傳卯木為父母，不得言絕嗣，為有救也。假令庚申日亥將辰時占，三傳戌巳子，初傳戌土，中傳巳火為母，末傳子水為子，即當頭救神，不得言絕矣。

Another example is on a Jiwei day with Hai as the hour stem, and the lesson starts at noon. The four lessons have the贼上 (hidden enemy above) situation, and the three transmissions are Si, Xu, and Mao. The first transmission is Si fire, which initiates the lesson. Fire generates earth, which harmonizes with the day's Ji earth. The middle transmission is Xu earth, which is the same as the day's stem, and according to the six relations, it is considered the son. The final transmission is Mao wood, which controls earth, and according to the six relations, it is considered the parent. This lesson cannot be interpreted as no descendants, because there is a saving element. Another example is on a Gengshen day with Hai as the hour stem, and the lesson starts at辰 (dragon) time. The three transmissions are Xu, Si, and Zi. The first transmission is Xu earth, the middle transmission is Si fire which generates earth, which is the mother that generates me, and the final transmission is Zi water, which is generated by metal, which is the child I generate. The saving god is right above, so it cannot be interpreted as no descendants.

有救同前例，亦用前例救之也。無醫斷後宗。醫者救也，無醫者絕後也。專看發用類，年月日時逢。此年月日時，元首卦內註定也。

The song continues to say: When there is a saving deity, follow the previous examples. The annotation explains that one should still find the saving deity according to the methods mentioned in the previous examples. The next line of the song says: When there is no physician to heal, the family line will be cut off. The annotation explains that "physician" refers to salvation, and the absence of a saving deity means the family line will end. The last line of the song says: Specifically examine which type of Six Relations the Initiating Transmission belongs to, then compare it with the Heavenly Stem of the year, the Month Builder, the Day Branch, and the time of divination to determine. The annotation adds that the way the year, month, day, and hour are combined has already been explained in the section on the original hexagram, and can be referred to for further understanding.

四課下神俱賊上，絕嗣如何保二親。妻背夫兮奴叛主，子弒父兮臣弒君。孕長為男刑剋子，定是失業孤煢人。事訟切忌於行起，卻被番兮難訴陳。

The Heart Mirror says: In the Four Lessons, all the lower spirits are stealing and overcoming the upper spirits, which is called absolute lack of descendants. Then how can one ensure the safety of both parents? Such a chart indicates that the wife turns her back on her husband, servants betray their masters, sons kill their fathers, and ministers kill their sovereigns. A woman who is pregnant and gives birth to a son will instead harm his children. The person being divined is destined to lose his livelihood and live a lonely and helpless life. When encountering a lawsuit, it is most undesirable to initiate the case oneself. Once one starts the lawsuit first, it will be turned against him, and even if he has something to say, he will find it hard to defend himself.

四上克下為無祿，四下賊上為絕嗣。上下之分貴於忠恕，四下賊上為不忠，四下克下為不恕。

The Xiu Zhong Jin text reiterates: when the four lessons have something above overcoming what is below, it indicates no fortune; when something below steals from what is above, it indicates no descendants. The distinction between above and below lies in maintaining the virtues of loyalty and forgiveness. When something below steals from above, it shows a lack of respect for superiors, which is unloyal. The final sentence in the printed version reads 'four below overcome below,' but according to the meaning, it should be 'four above overcome below,' indicating an inability to tolerate the younger generation, which is unforgiving.

四下賊上名曰絕嗣，亡其先人，後有孤子，戰鬥利主，必不利客。《定章》曰：臣忠君子，孝親為正，今皆下賊上，是為滅絕。法曰，臣害君，子弒父，妻害夫，奴反主。生男則傷父，生女則傷母。經曰：亡其先人是為孤子。此占利居家，不利為客、訪館、訓教子弟。

The "Zeng Men" says: When the Four Lessons have a lower element attacking an upper one, it is called "Jue Si," indicating the family line is cut off, and after death there are only orphans left. When two armies fight, it is advantageous for the main side and disadvantageous for the guest side. It cites the "Ding Zhang," which says: Devotion to the sovereign and filial piety to parents are the proper ways. Now, if all four lessons are lower elements attacking upper ones, it is a sign of the family line being cut off. In terms of interpretation, this is equivalent to ministers harming the sovereign, sons killing their fathers, wives harming their husbands, and servants rebelling against their masters. Giving birth to a son harms the father, and giving birth to a daughter harms the mother. The classic says that when the family line is cut off, what remains are orphans. If this lesson is drawn, it is suitable to stay at home and avoid going out, traveling, seeking lodging, or educating children.

凡八迍課得五福為迍福課。如死氣為用，旺氣下勝，俯仰丘仇，帶凶將刑害，傳逢墳墓，下賊上，殺臨日辰相剋，為八迍格。用起初死，終旺，子母相生，始凶終吉，年神制初，旺相臨日辰，為五福格。此八凶者為迍，五吉者為福，故名迍福。

In the eight difficult patterns of divination, if the five blessings are also present, it is called the difficult yet blessed pattern. The eight difficult patterns refer to the initiating transmission taking the death qi of the season, and then being overcome by the flourishing qi below. In the relationship between upper and lower, there are encounters with grave sites and enemies, along with Inauspicious General and punishments and harms. In the three transmissions, there is the appearance of the spirits of graves, with the lower overcoming the upper, and Inauspicious Sha appearing on the day stem and day branch, and clashing with them. The five blessings pattern refers to the initiating transmission starting from death qi and the final transmission returning to flourishing qi, with the five elements of mother and son mutually generating. It begins with misfortune but ends with good fortune, and the year god such as the sovereign year can control the first transmission, while the flourishing and strong gods appear on the day stem and day branch. These eight aspects of misfortune are called difficult, and the five aspects of good fortune are called blessings. When both are present, it is called the difficult yet blessed pattern.

蓋時令死氣發用為一迍；下為旺氣所勝為二迍；上見丘墓為三迍；下見仇克為四迍；乘凶將為五迍，帶刑害子為墳墓星，主死亡，為六迍；下賊上為七迍；凶神臨日辰相剋為八迍。若用起死氣，末傳旺相為一福；子逢凶，母帶德解之為二福；始為凶將，終有吉神為三福；初傳見鬼賊，年命剋制為四福；日神吉，臨旺相為五福。占事先凶後吉，統屯之體，乃雷雨解災之神也。

The eight difficulties are as follows: taking the death qi of the season as the first difficulty; the initiating transmission being overwhelmed by strong qi from below as the second difficulty; seeing a hill and tomb when looking up as the third difficulty; seeing an enemy and mutual control when looking down as the fourth difficulty; the initiating transmission riding on an Inauspicious General as the fifth difficulty; carrying punishment and harm, and the son being a tomb star, indicating death, as the sixth difficulty; the lower god贼克 the upper god as the seventh difficulty;Inauspicious Spirit being present on the day stem and day branch and mutually controlling them as the eighth difficulty. The five blessings are as follows: although the initiating transmission starts from death qi, the final transmission turns to prosperity and strength, as the first blessing; the son being subjected to凶克, but the mother brings a virtuous god to rescue, as the second blessing; starting on an Inauspicious General but ending with a auspicious god, as the third blessing; the initial transmission showing official ghosts and harmful forces, but being restrained by the god of destiny and the god of the year, as the fourth blessing; the god on the day stem being auspicious and present in a prosperous and strong position, as the fifth blessing. The outcome of the divination is first ominous and then favorable. This divination belongs to the hexagram of屯, like a thunderstorm that dispels disaster.

象曰：八迍並用，憂患將至。得病傾危，遭官坐死。營干不成，動作被累。五福相逢，變憂為喜。如課遇八迍，占者大凶，則應屯上六泣血漣如之象。或八迍變五福，主事先憂後喜，始終成就，則應屯初九居貞之象。

The divination statement says: When all eight difficulties are combined and appear in the initiating transmission, calamity is imminent; if illness occurs, it will be severe, and if involved in legal trouble, it may lead to imprisonment and death. Business and plans will not succeed, and every action will be plagued by misfortune. However, if one encounters the five blessings, worries will turn into joy. In the course of the divination, if only the eight difficulties are present, the person is in great danger, corresponding to the image of the sixth line of the Hexagram Zun (Obstruction), where tears flow like ripples. If among the eight difficulties, the five blessings emerge, then the matter will first bring worry and then joy, and everything from beginning to end can be accomplished, corresponding to the image of the first line of the Hexagram Zun (Obstruction), where one remains upright and self-restrained.

如癸酉日午時亥將春占，未上死氣，下為寅木所勝，俯仰丘仇，乘朱雀凶將，末傳相氣貴人為迍福課。 未朱 子白 巳貴 朱 元 空 蛇 未 寅 亥 午 寅 酉 午 癸 戌亥子丑 酉 寅 申 卯 未午巳辰

On a Guiyou day at noon, using the亥 as the general, the season is spring. The initiating transmission is the earth element of Wei, which is the death qi of spring. Below it is the wood element of Yin which overpowers it. Looking up, there is a hill; looking down, there is an enemy. It is also accompanied by the Vermilion Bird, a凶 general. However, the final transmission is the phase of harmony and is accompanied by the Nobleman, so it is determined as a difficult but fortunate lesson. The four lessons, arranged from right to left, are:午 added to癸 (the lodging palace of癸 is Chou),亥 added to午,寅 added to酉, and未 added to寅. They are successively accompanied by Teng Snake, Tian Kong, Black Tortoise, and Vermilion Bird. The three transmissions, arranged from top to bottom, are: Wei, Zi, and Si. The initial transmission is Wei accompanied by Vermilion Bird, the middle transmission is Zi accompanied by White Tiger, and the final transmission is Si accompanied by Nobleman. The凶 general is in front, and the吉 general is behind, forming a pattern of initial difficulty followed by fortune.

五福，初傳囚氣，末傳旺相，一也；子逢凶，母帶德解救之，二也；初傳凶將，末傳吉神，三也；初傳鬼，年命上神克之，四也；德臨日上，五也。此五者轉禍為福之象，故名五福。占主一切吉。

The "订讹" reclassified the five blessings: the first transmission is in a state of imprisonment while the final transmission turns into prosperity and strength, which is the first; the younger generation suffers misfortune, but the older generation brings in virtuous spirits to rescue, which is the second; the first transmission is occupied by a malevolent general, while the final transmission meets auspicious spirits, which is the third; the first transmission shows officials and ghosts, which are restrained by the personal destiny and the year's spirit, which is the fourth; virtuous spirits are present on the day stem, which is the fifth. These five are all omens of turning misfortune into blessing, hence called the five blessings. If one divines the five blessings, all matters will be auspicious.

迍福。八迍課又得五福。假如癸酉日午時亥將，春占，課得午癸、亥午、寅酉、未寅，傳得未子巳，將得雀虎貴。用死一迍，未下寅，春木太勝，二迍；木墓在未，仰見其丘，土畏木克，俯見其仇，三迍；將雀，四迍；雀與刑合，五迍；子臨未，下賊上又乘虎，六迍；子得虛宿，主墳墓哭泣，七迍；干上蛇支上武，俱凶將，八迍。初未死，末巳相，一福；末生初，子投母，二福；初雀末貴，三福；巳受子克，得救人救，四福；癸德附戊，戊寄丙，午臨日，五福。迍中有福，故名迍福。占主化凶為吉，先憂後喜。

The concept of "zhun fu" refers to a situation where both the eight "zhun" difficulties and the five "fu" blessings are present in a divination chart. Using the same chart as before: on a Guiyou day at noon, with You as the hour stem, and in spring, the four lessons are: Wu added to Gui, Hai added to Wu, Yin added to You, and Wei added to Yin. The three transmissions are: Wei, Zi, and Si. The heavenly general riding on the transmission is the Vermilion Bird, White Tiger, and Nobleman. The initiating transmission, Wei earth, in spring belongs to death qi, which is one difficulty. Wei is seated on Yin, which is the season of strong wood, and the wood suppresses the earth completely, which is the second difficulty. The burial place of wood is in Wei, so when it rises, it sees its own tomb, and when it lowers, it sees its enemies, which is the third difficulty. The initial transmission rides the Vermilion Bird, which is the fourth difficulty. The Vermilion Bird also combines with the刑 (crime), which is the fifth difficulty. The middle transmission, Zi, is placed on Wei, and it attacks from below while riding the White Tiger, which is the sixth difficulty. Zi also corresponds to the Emptiness mansion, indicating mourning at graves, which is the seventh difficulty. The day stem is ridden by the Teng Snake, and the day branch is ridden by the Black Tortoise, both being Inauspicious General (malevolent generals), which is the eighth difficulty. Now counting the five blessings: the initial transmission, Wei, is dead, but the final transmission, Si, is in its phase, which is the first blessing. The final transmission generates the initial transmission, like a child returning to its mother, which is the second blessing. The initial transmission rides the Vermilion Bird, and the final transmission rides the Nobleman, which is the third blessing. The fire of Si is attacked by the water of Zi, but it is saved by the saving god, which is the fourth blessing. The virtue of Gui is attached to Wu, and Wu is寄托 (entrusted) to the position of Bing, which is occupied by Wu on the day stem, which is the fifth blessing. In the midst of difficulties, there is also blessing, hence the term "zhun fu." When this chart is obtained, it indicates transforming misfortune into good fortune, first worry then joy.

八迍。時令死氣發用，一也；用被地盤旺氣所勝，二也；俯仰見丘墓仇克，三也；乘凶將，四也；帶刑，五也；下賊上，六也；見墳墓哭泣神，七也；凶神臨日辰，八也。八者，濡滯憂患之象，故名八迍。占主一切凶，病危，遭官坐死，謀無成。

The "Disputations" lists the eight obstacles again: the death qi of the season is taken as the initiating transmission, which is the first; the initiating transmission is suppressed by the flourishing qi on the earth plate, which is the second; in the interaction between upper and lower, there is a hill tomb and a hostile relationship, which is the third; riding on an Inauspicious General, which is the fourth; accompanied by punishment, which is the fifth; the lower element attacks the upper, which is the sixth; encountering spirits associated with graves and mourning, which is the seventh;Inauspicious Spirit appear on the day stem and day branch, which is the eighth. These eight are all signs of obstruction and trouble, hence called the eight obstacles. If one encounters the eight obstacles, all affairs are ominous: the illness is severe, legal troubles may lead to imprisonment or death, and all endeavors will fail.

小吉臨寅為用。八迍，春土死，用神是死氣，一迍；未土臨寅，寅旺木勝之，二迍；木墓在未，仰見其丘，丘土畏木，俯見其仇，三迍；朱雀為初傳，四迍；雀與刑並，五迍；中傳子臨未，下賊上，六迍；子為虛宿，與白虎同位，七迍；午加癸乘凶將螣蛇，又下賊，八迍。凡遇八迍，須得旺相吉將相生為救。若其福力均，殃漸退，疾病瘥，官訟理得伸。

This divination lesson uses Xiaoji (another name for Wei) placed on Yin as the initiating transmission to count eight misfortunes. In spring, the earth element is in a dead position, and the initiating transmission is exactly the death qi, which is one misfortune. The earth of Wei sits on Yin, where the wood qi in Yin is strong and overcomes the earth, which is two misfortunes. The burial place of wood is in Wei, looking up sees one's own grave, and the earth on the grave fears being overcome by wood, looking down sees enemies, which is three misfortunes. The first transmission is occupied by the Vermilion Bird, which is four misfortunes. The Vermilion Bird is combined with a crime, which is five misfortunes. The middle transmission has Zi placed on Wei, with the lower element overcoming the upper, which is six misfortunes. Zi is in the Emptiness mansion and shares the position with the White Tiger, which is seven misfortunes. Wu is placed on Gui with an Inauspicious General (malevolent general) Teng Snake, and the lower element again overcomes the upper, which is eight misfortunes. Whenever eight misfortunes occur, there must be a prosperous and strong element and a good omen to generate and support it in order to be saved. If the good fortune is strong enough to match the misfortunes, the calamity will gradually disappear, the illness will recover, and the legal case will be resolved properly.

八迍五福詳吉凶，以意推之無定神。欲別凶微吉有力，不然八五是常文。沖破休囚刑墓殺，惡將都看有幾迍。旺相相生吉神救，又祝福之多少均。福力均時殃漸退，病瘥官事理得伸。

The Xin Jing says: The eight misfortunes and five blessings should be considered together to determine good or bad fortune; it entirely depends on the diviner's careful inquiry, as there are no fixed rules. What needs to be distinguished is whether the evil aspects are weak and the good aspects are strong; if not viewed this way, then the "eight misfortunes and five blessings" are merely empty phrases. The specific method is: count each unfavorable factor, such as conflict, destruction, weakness and confinement, punishment, tomb, and killing, along with the evil generals they are riding upon, to determine how many misfortunes there are in total. Then check whether there is prosperous and strong energy, mutual generation, and auspicious spirits to rescue the situation, and weigh whether the blessings are sufficient to counterbalance the misfortunes. When the power of blessings and the difficulties are balanced, calamities will gradually subside, illness will recover, and legal disputes can be resolved properly.

凡課日辰六害相加，並行年為用，為侵害課。六者，父、母、兄、弟、妻、子，六親也。害者，損也。如子畏午沖直上穿心，見未合沖助仇而為害也。害則似水壅滯，血氣未行，事多阻隔，然子未為勢家害。子加未，舉事無終始，及官非口舌；未加子，營謀阻塞有災。丑午、卯辰為少凌長害。丑加午，官病憂驚，夫妻不合；午加丑，事不明不就；卯加辰，辰加卯，主事虛聲，爭財有阻。

Whenever the day stem and day branch form the Six Harm relationships with each other, and both are taken as the initiating transmission along with the year stem, it is called an injurious lesson. "Six" refers to the six relations: father, mother, elder brother, younger brother, wife, and son. "Harm" means injury. Taking the example of the zodiac sign zi (rat): zi is most afraid of wu (horse) which directly confronts it, causing a direct conflict in the heart and chest. Wei (earth dog) combines with wu, which is like helping the enemy, so when zi meets wei, it becomes harmful. The image of being harmed is like a blocked water channel or blocked blood circulation, causing obstacles everywhere. The pairing of zi and wei is called a powerful harm: when zi is placed on wei, things start well but end badly, and there may be legal troubles and disputes. When wei is placed on zi, plans are obstructed and there may be disasters. The pairings of chou (ox) and wu (horse), and mao (rabbit) and chen (dragon) are called lesser harm to the elder: when chou is placed on wu, there may be official matters, illness, worry, and marital discord. When wu is placed on chou, things are unclear and cannot be completed. When mao is placed on chen or chen is on mao, there is usually false rumors and obstacles in financial matters.

寅巳、申亥，為競強爭進害。寅加巳主出行改動，退利進阻；巳加寅主事艱阻，口舌憂疑；申加亥，事先的後疑阻，必無終始；亥加申，圖謀未遂，事無終始。酉戌為鬼害，酉加戌陰小逃亡，病凶；戌加酉，時有阻病凶事。此害神主侵損相害，故曰侵害。統“損”之體，乃防人暗算之象也。

The pair of寅 and巳, and the pair of申 and亥, belong to the category of competing and striving, which causes harm. When寅 is placed above巳, it indicates that going out or changing travel plans will be disadvantageous, and returning is more favorable, while moving forward meets obstacles. When巳 is placed above寅, it suggests difficulties and obstacles in affairs, disputes, and uncertainty in mind. When申 is placed above亥, the matter starts off favorable but later doubts arise and obstacles occur, resulting in something begun but not completed. When亥 is placed above申, the plan fails to succeed, also resulting in something begun but not completed. The pair of酉 and戌 belongs to the category of ghostly harm. When酉 is placed above戌, it indicates that a female relative may suffer from a sudden illness or escape, with a dangerous condition. When戌 is placed above酉, there will be continuous obstacles and also incidents of illness or misfortune. This type of harmful deity specializes in mutual damage, hence it is called harmful. This lesson belongs to the卦体 of《损》, indicating a situation where one should be cautious of others scheming behind the scenes.

象曰：“六親失靠，骨肉刑傷。財利譖害，疾病毆傷。求婚人破，出陣軍殃。胎孕防墮，干謁不祥。”如六害神臨日辰發用，又乘凶將惡殺，主侵害凶禍，當應九二征凶之象。若帶合德、善神、吉將，課體雖阻而終成，當應損上九利有攸之象也。

The interpretation states: among the Six Relations there is a lack of support, and family members injure each other; seeking wealth and profit should beware of slander and harm; besides illness, there is also the injury of being beaten; when seeking marriage, it will be disrupted by others, and when going to battle, the army will suffer misfortune; if pregnant, there is a risk of miscarriage, and seeking an audience with a superior will not be smooth. If the Six Harmful Spirits are present on the Day Stem and Day Branch and are taken as the Initiating Transmission, and are accompanied by Inauspicious General (malevolent generals) and恶杀 (evil killings), it indicates serious loss and misfortune, corresponding to the image of the 9th line in the second position of the《Loss》hexagram, which warns of danger from rash action. If the lesson contains combinations, virtues, and benevolent deities along with auspicious generals, then although the lesson pattern may have obstacles, the matter will eventually succeed, corresponding to the image of the 9th line at the top of the《Loss》hexagram, which suggests that going forward is appropriate.

如丙子日申時卯將占，子日未害並用子，為侵害課。 子 未 寅 六 常 常 蛇 寅 未 未 子 未 子 子 丙 子丑寅卯 貴 亥 辰 戌 巳 酉申未午

On the day of Bingzi with the hour of Shen, using the general of Mao, the day branch Zi forms a six harm with Wei, and Wei is placed on Zi and taken as the initiating transmission, so it is determined as an injury lesson. The four lessons, from right to left, are: Zi over Bing (the lodging palace of Bing is Si), Wei over Zi, Wei over Zi, and Yin over Wei, successively multiplied by Teng Snake, Tai Chang, Tai Chang, and Liu He. On the earth plate at the position of Chen, the heaven plate亥 is noted with a 'Gu' character, indicating that the nobleman is directly present there. The three transmissions, from top to bottom, are Zi, Wei, and Yin. The day branch is directly overlaid by the harmful deity, so it is judged as a lesson of mutual damage and hidden injury.

侵害。干支害神上下相加發用，臨行年更的。子未為勢家害，丑午與卯辰為少凌長害，寅巳與申亥為競強爭進害，酉戌為鬼害。六處都能肆其侵損，故名侵害。

"The Ding'e says that in the case of injurious divination: the heavenly stem and earthly branch of the day, when their injurious forces are added together above and below, are taken as the initiating transmission. If this is also present on the year pillar, the prediction will be more accurate. The six injurious pairs are divided into four categories: Zi and Wei are the dominant injury; Chou and Wu, as well as Mao and Chen, are the minor overpowering injury; Yin and Si, as well as Shen and Hai, are the competitive strength injury; You and Xu are the ghostly injury. These six pairs of injurious forces can each cause injury and damage, so they are called injurious."

凡課中三刑發用，並行年為刑傷課。蓋惡莫大於刑，刑主傷殘。如寅巳申刑者，寅中有木火、巳中有土金、申中有金水，父子在位相傷，為無恩刑。寅刑巳，主舉動險阻，官事災害，彼刑我斗，前事生發。巳刑申，主長幼不順，先犯後成，彼刑我解，仇將恩報。申刑寅，人鬼殘賊，男女相制，彼刑我動。

Whenever the three punishments are involved in a divination and the initiating transmission is taken from the punishing god, and this god also coincides with the year of birth, it is called a lesson of injury. Among all the evil omens, none is more severe than the punishment. Punishment signifies injury. Let us first discuss the group of寅,巳,申:寅 contains wood and fire,巳 contains earth and metal, and申 contains metal and water. These are originally in a relationship of mutual generation as father and son, yet they are placed together to mutually harm each other, hence called the ungrateful punishment. When寅 punishes巳, it indicates obstacles in movement and troubles with official matters; if the other party punishes me, there will be disputes and old matters will resurface. When巳 punishes申, it indicates disorder in the relationship between elders and juniors, with initial offenses followed by success; if the other party punishes me, it may instead help me resolve difficulties, and enemies may show kindness. When申 punishes寅, it indicates that the person and the ghost both cause harm, with men and women restraining each other; if the other party punishes me, I will have to take action.

丑戌未刑者，三宮皆土，兄弟以力相傷，為恃勢刑。丑刑戌，主官鬼刑，禁尊貴傷卑賤，有撓不明。戌刑未，少凌長，舉事妻財凶。未刑丑，大小不和，或見喪服。子卯相刑者，水木母子，改節相傷，為無禮刑。子刑卯，主門戶淫亂、死敗，尊卑不睦。卯刑子，去明入暗，水路不通，子息不律。

Now discussing the group of Chou, Xu, and Wei: all three are earth elements, like brothers fighting with strength, so it is called Shishi punishment (punishment by relying on power). Chou harms Xu, indicating interference by officials or spirits, imprisonment, and the powerful oppressing the weak, causing confusion and disorder. Xu harms Wei, indicating the inferior harming the superior, leading to misfortune in marriage and finances. Wei harms Chou, indicating discord among family members, possibly even death and mourning. The group of Zi and Mao consists of water and wood, which should be mother and child in mutual generation, but they harm each other against the natural order, so it is called Wuli punishment (the punishment of disrespect). Zi harms Mao, indicating family disorder, decline, death, and lack of harmony between superiors and inferiors. Mao harms Zi, indicating a shift from the open to the hidden, blocked waterways, and improper behavior by children.

辰午酉亥自刑，寅申巳亥四沖，無亥；辰戌丑未四沖，無辰；子午卯酉四沖，無酉午，惟子卯互刑。是四位無所相刑，為自刑。主自逞高大，更改自害。受此四沖，缺一不全，欹而不正，三者各自相推，不齊著力，罰而相刑。刑必有傷，故名刑傷。若尋奴僕小人，奔走去向，詳支之刑神所臨之方，追之必獲。統“訟”之體，乃大小不和之課也。

The branches Chen, Wu, You, and Hai are considered self-punishment. The reasoning is as follows: The group of branches Yin, Shen, Si, and Hai are mutually opposing, but Hai has nothing to punish; the group of branches Chen, Xu, Chou, and Wei are opposing, but Chen has nothing to punish; the group of branches Zi, Wu, Mao, and You are opposing, but You and Wu also have nothing to punish, leaving only Zi and Mao to mutually punish each other. Since these four branches have nothing to punish, they must punish themselves, hence the term self-punishment. This type of divination indicates a person who is self-conceited, trying to elevate their status, and constantly changing their mind, ultimately harming themselves. These branches suffer from the influence of opposition and lack a complete element, making them incomplete, crooked, and unbalanced. The three branches are unable to align properly, so they use punishment as a substitute for punishment, leading to self-inflicted punishment. Since there is punishment, there must be injury, so this divination is called injury. If one is looking for a runaway servant, simply observe where the punishment branch falls in relation to the day branch; pursuing in that direction will surely lead to capturing the person. This divination corresponds to the hexagram "Strife," indicating a situation where there is discord between superiors and inferiors, and between sizes and ranks.

象曰：“偏欹失位，家門不昌。胎孕欲墮，婚姻不良。徵下順利，斗上刑傷。謀為乖戾，凡事遭殃。”如刑神為用，或遞互相加，乘凶將臨日辰，皆主傷殘、人情不和。刑干男傷，人身不利；刑支女病，家宅不安。時刑干，憂小口小人，時下事不利。善刑惡無憂，惡刑善凶至。刑月建者不可訟人，刑日神者不可遠行。干刑速，支刑遲。或上下相刑遇日鬼，主公私之擾，尊長不分，凡事乖戾，謀干費力，忌小人。

The interpretation says: If the divination chart is crooked and the deities lose their proper positions, the family will not flourish; there is a risk of miscarriage in pregnancy, and marriages will not result in good relationships. Going on military campaigns downward may be smooth, but fighting upward will lead to injuries. All endeavors will be awkward, and everything will bring misfortune. If the刑神 (injurious deity) is taken as the initiating transmission, or if the刑神 are mutually involved, and an Inauspicious General (malevolent general) is present on the day stem or day branch, the person will suffer injuries and have discord among people. If the刑 falls on the day stem, it harms the male and is unfavorable for the person; if it falls on the day branch, it affects the female and causes instability in the household. If the刑 is on the day stem during the time of divination, there will be worries about children and servants, and current affairs will not go smoothly. If a benevolent deity injures an evil deity, there is no need to worry, but if an evil deity injures a benevolent deity, misfortune is certain. If the刑 is on the month builder, one should not engage in lawsuits. If the刑 is on the day branch, one should not travel far. The刑 on the day stem will have a quick effect, while the刑 on the day branch will have a slower effect. If there is mutual刑 between upper and lower positions and the day stem's official ghost is involved, both public and private matters will be chaotic, with confusion between hierarchy, everything will be awkward, and efforts in planning will be wasted, especially needing to be cautious of small people.

見蛇、血支血忌（血支：正月起丑順行；血忌：丑未寅申卯酉辰戌巳亥午子。，孕必墮胎，及血光災。或辰自刑，又見辰乘凶將，主燥爆挾刃自傷。或六處有神作支之自刑，又作干鬼，結連三傳，為鬼助刑，或伐德甚凶，當應訟上九，或錫般革，帶三褫之凶象。若遇德神吉將有氣，事有阻終遂象。

If the Teng Snake appears, along with the Blood Branch and Blood Taboo, pregnant women will certainly miscarry and suffer from blood-related calamities. If the辰 (Chen) is involved in self-punishment and is also occupied by a malevolent general, the person will be easily angered, and may cut themselves with a knife. If among the four lessons and three transmissions there is a god that forms self-punishment on the day branch, and at the same time it is the official ghost of the day stem, and it connects into the three transmissions, this is called the ghost assisting punishment. If this is further combined with the defeat of the virtue god, the situation will be extremely dangerous, corresponding to the ominous image of the upper ninth line of the "Strife" hexagram, which describes receiving a royal robe but being stripped of it three times within a single day. Conversely, if a virtuous god and a favorable general are encountered and there is strength, although there may be obstacles, the matter will eventually succeed.

如庚午日寅時子將占，午為支刑臨日用，為刑傷課。 庚午 蛇 壬辰 合 丙寅 青 青 六 六 蛇 寅 辰 辰 午 辰 午 午 庚 卯辰巳午 寅 未 丑 申 子亥戌酉

On a Gengwu day at the寅 hour, using the子 general, the day branch 午 is the trampling god of the day stem Geng, and it is located above the day stem, thus being selected as the initiating transmission. The four lessons are arranged from right to left as: 午 added to Geng (the lodging palace of Geng is 申), 辰 added to 午, 辰 added to 午, and 寅 added to 辰, each successively multiplied by Teng Snake, Liu He, Liu He, and Azure Dragon. The three transmissions are arranged from top to bottom as 午, 辰, and 寅, each transmission noting the hidden stem and the celestial general it is multiplied by: 午 pairs with Geng and is multiplied by Teng Snake, 辰 pairs with Ren and is multiplied by Liu He, and 寅 pairs with Bing and is multiplied by Azure Dragon.

凡偷盜，男女奔走，止論刑德。蓋尊貴以德，卑賤以刑，故為刑德格。刑者，寅午戌日，刑在巳午未方；申子辰日，刑在寅卯辰方；巳酉丑日，刑在申酉戌方；亥卯未日，刑在亥子丑方。德者，甲己德寅，乙庚德申，丙辛、戊癸德巳，丁壬德亥。陽德自處，陰德從陽。占奴僕尋刑，德勝刑，易獲；刑勝德，難見。德刑不相剋，見閉口課中推。尋常人占，但取天盤上德刑下所加之地，以別貴賤去向之主是也。

When divining about theft or the disappearance of men or women, only the concepts of punishment (刑) and virtue (德) are considered. For persons of high status, virtue is used to determine the matter, while for those of low status, punishment is used. Therefore, the method of punishment and virtue (刑德格) was established. The location of punishment is as follows: on days of寅, 午, and 戌, punishment is located in the direction of巳, 午, and 未; on days of申, 子, and 辰, punishment is located in the direction of寅, 卯, and 辰; on days of巳, 酉, and 丑, punishment is located in the direction of申, 酉, and 戌; on days of亥, 卯, and 未, punishment is located in the direction of亥, 子, and 丑. The location of virtue is as follows: on 甲 day and 己 day, virtue is located in 寅; on 乙 day and 庚 day, virtue is located in 申; on 丙 and 辛 day, and 戊 and 癸 day, virtue is located in 巳; on 丁 day and 壬 day, virtue is located in 亥. For yang stems, virtue is located at their own position; for yin stems, virtue follows the yang stem. When divining about servants or subordinates, look for punishment. If virtue is stronger than punishment, the person is more likely to be found; if punishment is stronger than virtue, the person is less likely to be found. If virtue and punishment do not mutually control each other, refer to the method described in the section on closed-mouth lessons (闭口课). For ordinary people, only take the virtue god and punishment god from the Heaven Plate and determine where they fall on the Earth Plate, thereby distinguishing whether the person is of high or low status and in which direction they have gone.

如庚子日戌時亥將，占走奴僕。支刑在卯下，加寅，主去東北方，追之可獲。應在刑受克。金德，木刑也。若占貴人君子，日德在申下，加未，主往西南尋之可見，應德受生日時到也。其二者配為德刑格。

For example, on a Gengzi day at the hour of Xu, using the hour animal Hai, asking about a runaway servant. The trampling god of the day branch Zi is Mao. The Heaven Plate Mao is placed on the Earth Plate Yin. Yin belongs to the Northeast, so it is predicted that he went to the Northeast. Pursuing him can lead to his capture; the key to the prediction lies in the trampling god being restrained — Geng belongs to metal, and Mao belongs to wood, metal can control wood, so the trampling god is subdued. If the subject is a nobleman or a gentleman, then we look at the virtue god instead: the virtue of Geng is Shen. The Heaven Plate Shen is placed on the Earth Plate Wei. Wei belongs to the Southwest, so it is predicted that he went to the Southwest. Going to look for him can lead to his discovery; the time of verification is on the day or hour when the virtue god is nourished. Combining these two lines together forms what is known as the virtue and trampling pattern.

庚子日戌時亥將，占走奴婢。 戌玄 酉陰 申后 玄 常 蛇 貴 戌 亥 午 未 亥 子 未 庚 辰巳午未 卯 申 寅 酉 丑子亥戌

For example, on a Gengzi day at the hour of Xu, using the hour animal Hai, the question is about a runaway servant. The four lessons, arranged from right to left, are: Wei added to Geng (the lodging palace of Geng is Shen), Wu added to Wei, Hai added to Zi, and Xu added to Hai, in sequence multiplied by Nobleman, Teng Snake, Tai Chang, and Black Tortoise. The three transmissions, arranged from top to bottom, are Xu, You, and Shen: the first transmission is Xu multiplied by Black Tortoise, the middle transmission is You multiplied by Tai Yin, and the final transmission is Shen multiplied by Heavenly Empress. It should be noted that the Heaven Plate in this chart is one position behind what is mentioned in the text, actually equivalent to Xu as the hour animal added to Hai as the hour, slightly differing from the previous statement of 'Xu hour with Hai as the hour animal,' but it is retained as per the original engraving without alteration.

《訂訛》意同。

The explanation of the Xingde grid in the essay "Ding'e" is the same as the previous discussion and does not introduce any new meaning.

凡四仲月將遇四正及四平日占，得日月宿加四仲，斗罡繫丑未，為二煩課。四仲者，子午卯酉也。日宿者，太陽躔度宮神也，正月起亥，逆行十二辰。月宿者，太陰星躔度宮神也。正月初一起室，二奎、三胃、四畢、五參、六鬼、七張、八角、九氐、十尾、十一斗、十二虛。每月初一移一宿，逐日數二十八宿，遇奎、張、井、翼、氐、斗宿，重算留一，數盡月宿住處為太陰所在宮神。更詳七政歷細度為準。

Any divination using the four central branches, namely Zi, Wu, Mao, and You, along with the four cardinal days or four balanced days, and if the day mansion or month mansion falls on the position of the four central branches, and the Tiangang falls on Chou or Wei, it is called the lesson of two disturbances. The four central branches refer to the four branches Zi, Wu, Mao, and You. The day mansion refers to the palace deity where the sun's path lies. It starts at Hai in the first month and counts backward through the twelve earthly branches. The month mansion refers to the palace deity where the Tai Yin star's path lies. In the first month, it starts at Shixu, then in the second month at Kui, third month at Wei, fourth month at Bi, fifth month at Can, sixth month at Gui, seventh month at Zhang, eighth month at Jiao, ninth month at Di, tenth month at Wei, eleventh month at Dou, and twelfth month at Xu. On the first day of each month, it moves to the next mansion, then counts forward through the twenty-eight mansions day by day. When encountering Kui, Zhang, Jing, Yi, Di, or Dou, an extra day is added, and the count continues until the day of divination. The mansion where it stops is the palace deity where Tai Yin is located. For greater accuracy, one should refer to the detailed degrees in the Seven Planets Calendar.

斗罡者，辰也。四正者，朔望弦晦也。初一為朔，初八為弦，十五為望，二十三為下弦，月終為晦。四平者，即四仲也。子平卯、卯平午、午平酉、酉平子也。如日月經仲宿度數多而有稽留，及天罡凶神交繫丑未，貴人不得理事，則三光不明，德氣在內，刑氣在外。此二者，天地相併，故名二煩。占者家有災禍。統明夷之體，乃荊棘滿途之課也。

The so-called "斗罡" refers to the branch "Chen," also known as "Tiangang." The so-called "four cardinal points" refer to the days of new moon, first quarter, full moon, and last quarter: the first day of the month is the new moon, the eighth day is the first quarter, the fifteenth day is the full moon, and the twenty-third day is the last quarter, with the end of the month being the "hui" day. The so-called "four pings" are actually the four central branches: Zi Ping Mao, Mao Ping Wu, Wu Ping You, and You Ping Zi. If the sun and moon pass through the central branches and accumulate a great amount of degrees, staying there, and if the Inauspicious Spirit "Tiangang" is connected to the branches "Chou" and "Wei," making the nobleman unable to manage affairs, then the three luminaries, sun, moon, and stars, become obscured, and the virtue energy is closed within, while the penal energy is revealed outside. When both "heavenly turmoil" and "earthly turmoil" occur together, it is called "two turmoils." This results in calamity for the person consulting the divination. This lesson belongs to the hexagram "Mingyi," which represents a path full of thorns and difficulty in moving forward.

象曰：“男遇天煩，命遭刑戮。女犯地煩，身受蟲毒。徵虎傷亡，疾病號哭。獄訟徒流，胎孕不育。”如將乘螣蛇主憂恐，勾陳主爭鬥，后合陰暗，白虎喪亡。此天地煩並，主男女俱有患。惟春夏可生，秋冬必死。當此之時，利居家，不利出行及干求事。凡百謀為造作，決招凶禍，則應明夷上六，後入于地失則凶象也。

The interpretation states: A man encountering Heavenly Distress will face punishment and death; a woman encountering Earthly Distress will suffer from hidden venomous afflictions. When going to war and encountering the White Tiger, there will be casualties; when illness arises, crying and lamentation are inevitable. Legal cases and imprisonment will result in exile or military service, and a pregnant woman will not be able to carry her child to term. In interpreting this, one must also examine the accompanying Heavenly General: riding the Teng Snake indicates worry and fear, riding Gou Chen indicates disputes and legal troubles, riding Heavenly Empress, Liu He, or Tai Yin indicates hidden matters and unclear affairs, while riding the White Tiger indicates death or loss. When both Heavenly and Earthly Distress occur together, both men and women will suffer. Only during spring and summer can lives be preserved, but in autumn and winter death is certain. In such times, it is advisable to stay at home and avoid travel or seeking help from others; any plans or actions will surely bring misfortune. The hexagram Mingyi represents a situation where light is harmed, and the sixth line moves from light to darkness to the extreme, corresponding to this divination's image of rising first to the heavens, then falling to the earth, and finally losing the established order, which is ainauspicious sign.

如九月初三丙午日午時卯將占，寅命，行年在午。月將為日宿，躔氐二度。月宿躔氐五度。太陽太陰俱值卯宮加午為仲。辰為斗罡臨未，二併為天地煩，曰二煩課也。 子蛇 酉陰 午白 蛇 勾 貴 六 子 卯 亥 寅 卯 午 寅 丙 寅卯辰巳 丑 午 子 未 亥戌酉申

On the 3rd day of the 9th lunar month, on the day of Bingwu, at the hour of午, a divination is made using the hour stem of卯. The person asking the question is of the zodiac sign寅, and their current age is in the sign午. The month general for this month is exactly the same as the day's mansion. The sun is at the second degree of the root mansion, and the moon is at the fifth degree of the root mansion. Both the sun and the moon are in the mansion of卯, with卯 placed on午, which is the central position. The star辰, representing the斗罡, is located on未. Both the heavenly and earthly disturbances are present, hence this is called a two disturbance lesson. The four lessons, arranged from right to left, are:寅 placed on丙 (the lodging palace of丙 is巳),亥 placed on寅,卯 placed on午, and子 placed on卯, each successively multiplied by Liu He, nobleman, Gou Chen, and Teng Snake. The three transmissions, from top to bottom, are子,酉, and午: the first transmission is子 with Teng Snake, the middle transmission is酉 with Tai Yin, and the final transmission is午 with White Tiger.

凡日宿臨四仲，斗罡繫丑未，為天煩格，主男子犯法。蓋男禁天煩，無抵四正朔望弦晦。如春夏，男行年並日宿，臨卯午，主犯縣官刑囚，見血及徒配之患。秋冬臨酉子，有犯刀兵刑戮汗葬之災也。凡月宿臨仲，斗罡繫丑未，為地煩格，主女子受災。蓋女禁地煩，無沖四平子午卯酉。如春夏，女行年並月宿臨卯午，主產難、流血、鬥訟之愆。秋冬臨酉子，有刑喪犯法死亡之殘殃也。

Whenever the solar term is located at the four central positions, and the Tiangang is also on Chou or Wei, it is called the Tianfan pattern, which indicates a man will break the law. Men should avoid Tianfan, especially when it coincides with the new moon, full moon, upper and lower crescents, or the last day of the month. If this occurs in spring or summer, and the man's age and the solar term are aligned at the same position, and it is on Mao or Wu, he will be arrested by the authorities, subjected to interrogation, suffer injuries, or face imprisonment or exile. If it occurs in autumn or winter and is on You or Hai, he may suffer from weapons, die violently, and be buried hastily. Whenever the lunar term is located at the four central positions, and the Tiangang is also on Chou or Wei, it is called the Difan pattern, which indicates a woman will suffer misfortune. Women should avoid Difan, especially when it conflicts with Zi, Wu, Mao, or You. If this occurs in spring or summer, and the woman's age and the lunar term are aligned at the same position, and it is on Mao or Wu, she will face difficulties in childbirth, blood loss, or disputes. If it occurs in autumn or winter and is on You or Hai, she may suffer injuries, experience mourning, commit crimes, or even die.

如三月十五己卯日子時酉將，男命行年在子，日宿酉並臨子為加仲，罡下繫未，為天煩格。又女命行年在午，月宿卯並臨午為加仲，罡下繫未，為地煩格也。 子勾 酉蛇 午陰 蛇 勾 青 常 酉 子 丑 辰 子 卯 辰 己 女 年 寅卯辰巳 丑 午 子 未 亥戌酉申 男 年

Another example: On the fifteenth day of the third month, at the Zi hour of the Jimao day, using the You general. For a male's age, the year pillar is in Zi, and the day's host You combines with the age pillar and falls on Zi, which is the central position, with the Tiangang under it connected to Wei, thus forming the Heaven Troubled pattern. For a female's age, the year pillar is in Wu, and the month's host Mao combines with the age pillar and falls on Wu, also the central position, with the Tiangang under it connected to Wei, thus forming the Earth Troubled pattern. The four lessons, from right to left, are: Chen added to Ji (Ji's lodging palace is Wei), Chou added to Chen, Zi added to Mao, and You added to Zi, successively multiplied by Tai Chang, Azure Dragon, Gou Chen, and Teng Snake. The three transmissions, from top to bottom, are Zi, You, Wu: the first transmission Zi is occupied by Gou Chen, the middle transmission You is occupied by Teng Snake, and the final transmission Wu is occupied by Tai Yin. Outside the board, there are two annotations, "female year" and "male year," indicating the positions of the female's age in Wu and the male's age in Zi. The special aspect of this lesson is that both male and female are affected simultaneously: the day's host and the month's host each fall on the central position, and the Tiangang is also connected to Wei, thus both Heaven Troubled and Earth Troubled patterns appear, and both male and female will face calamities. In the square diagram of the heaven and earth plates, the earth plate's Si position is occupied by the heaven plate's Yin, followed in order by Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, and Chou, which is exactly the pattern formed by the You general added to the Zi hour. In terms of interpretation, the male side should be cautious of troubles involving government interrogation and imprisonment, while the female side should be cautious of difficult childbirth and bloodshed from disputes and lawsuits.

二煩。日宿臨仲，斗繫丑未，曰天煩。月宿臨仲，斗繫丑未，曰地煩。日月宿俱臨仲，斗繫丑未，曰天地二煩。日宿者，太陽躔度也，正月起亥，逆行十二辰。月宿者，太陰躔度也，正月初一起室、二月初一起奎、三月胃、四月畢、五月參、六月鬼、七月張、八月角、九月氐、十月心、十一月斗、十二月虛，每一日行一宿。如遇奎、井、張、翼、氐、斗，皆重留一日，數至占日，即知月宿所在也。

The "Order of Errors" defines the two troubles as follows: when the sun's position is in the central position and the Tiangang is attached to Chou or Wei, it is called the heavenly trouble; when the moon's position is in the central position and the Tiangang is attached to Chou or Wei, it is called the earthly trouble; when both the sun and moon are in the central position and the Tiangang is attached to Chou or Wei, it is called the heavenly and earthly double trouble. The sun's position refers to the movement of the sun, which starts from Hai in the first month and moves backward through the twelve earthly branches. The moon's position refers to the movement of the moon, which starts from Shixu on the first day of the first month, then moves to Kuixu on the first day of the second month, Wei on the third, Bi on the fourth, Can on the fifth, Shen on the sixth, Zhang on the seventh, Jiao on the eighth, Di on the ninth, Xin on the tenth, Dou on the eleventh, and Xu on the twelfth. After that, it moves to one mansion each day. If it encounters the mansions Kuixu, Jing, Zhang, Yi, Di, or Dou, it should stay an extra day and recalculate, continuing until the day of the divination, thus determining where the moon's position stops.

子午卯酉為天地關格，四極之地。太陽、太陰切忌臨之。丑未貴人之首也，斗罡凶神加臨其上，使貴人不得理事，此門門閉塞，三光不明，德氣在內，刑氣在外，天翻地覆，莫大憂煩，故名二煩。

The Zi, Wu, Mao, and You hours are the gateways between heaven and earth, the extreme borders of the four directions. The sun and the Tai Yin are most忌 to be at these four places. The Chou and Wei are the first two positions where the Nobleman begins. Once the Tiangang, an Inauspicious Spirit, is on top, the Nobleman cannot act. Thus, all the gates are closed, the three lights of sun, moon, and stars become obscured and unclear. The virtue energy is trapped inside and cannot come out, while the punishment energy is outside and cannot be blocked. Heaven and earth are overturned, and worries and troubles are at their worst, hence it is called the two troubles.

占主極凶，春夏尚可生，秋冬必死，百事禍散復至，殃及子孫，喜者反怒，解者更結，雖有吉神不救。日宿臨卯午，為春夏天煩，男犯刑囚徒配。臨酉子為秋冬天煩，男犯刀刑法，死不葬。月宿臨卯午，為春夏地煩，女產難，鬥訟血流。臨酉子為秋冬地煩，女犯重法，為男所殺。男女行年並尤的。月宿遇重留者更凶。大抵弦望晦朔四正日，男行年抵日宿，主被吏執。子午卯酉四仲日，女行年抵月宿，主被盜賊。

The divination shows two troubles, indicating extreme misfortune: during spring and summer people may still survive, but during autumn and winter death is certain; all kinds of troubles and calamities just disperse and come again, and will even involve descendants; what was originally joyful turns into anger, and what was already resolved rekindles enmity; even with auspicious deities, it cannot be saved. If the day star is located on卯 or 午, it is the heavenly trouble of spring and summer, and men will suffer from corporal punishment, imprisonment, or exile; if located on 酉 or 子, it is the heavenly trouble of autumn and winter, and men will commit crimes involving weapons or legal punishment, and after death will not be buried. If the moon star is located on卯 or 午, it is the earthly trouble of spring and summer, and women will suffer from difficult childbirth and may bleed to death due to disputes and lawsuits; if located on 酉 or 子, it is the earthly trouble of autumn and winter, and women will commit serious crimes or be killed by men. If the years of the man or woman coincide exactly with these positions, the prediction will be especially accurate. If the moon star also coincides with the several stars that require a day of heavy retention, the danger becomes even greater. In general, on the four key days of the lunar cycle—new moon, full moon, last quarter, and old moon—if the man's year coincides with the day star, he will be arrested by officials; on the four middle days of the lunar cycle—子, 午, 卯, 酉—if the woman's year coincides with the moon star, she will be attacked by thieves.

假如壬子日午將卯時，四課寅壬、巳寅、卯子、午卯，三傳午酉子。若正月十四占得此課，則為地煩。蓋正月初一起室，數至十四日為柳，乃乃午宮宿是也。若六月初二占得此課，為天地二煩。蓋午為六月月將臨卯，此日宿臨仲。又六月初一起鬼，初二柳，乃午宮宿此，又月宿臨仲，故名二煩也。二課俱斗繫丑。

On the day of Renzi, using the hour of Wu as the month general and the time of Mao to cast the divination, the four lessons are寅 added to Ren,巳 added to Yin, Mao added to Zi, and Wu added to Mao. The three transmissions are Wu, You, and Zi. If this divination is cast on the fourteenth day of the first lunar month, it is called ground trouble. This is because the first day of the first lunar month begins with the mansion of Encampment, and counting sequentially to the fourteenth day lands on the mansion of Willow. Willow belongs to the Wu palace, which exactly matches the month general being in the middle position. If the same divination is cast on the second day of the sixth lunar month, it is called heaven and earth double trouble. This is because the month general of the sixth lunar month is Wu, and now Wu is on the Mao position, which is the middle position of the day mansion; looking further, the first day of the sixth lunar month begins with the mansion of Ghost, and the second day is the mansion of Willow, which still belongs to the Wu palace, which is the middle position of the month mansion. Both conditions are met, so it is called double trouble. In both of these examples, the Tiangang is tied to the position of Chou.

此課四仲月日及四正日占之更的。然日月宿不發用者不真。附：日月宿臨仲，斗不繫丑未，又名杜傳，傳行杜塞也。

This lesson is most accurate when cast on the fourth middle month, fourth middle day, and the four key days of new moon, full moon, and the two intermediate phases. However, if the solar and lunar mansions are not taken as the initiating transmission, they cannot be considered true dual transmissions. Another point: even if the solar and lunar mansions are located in the middle position, if the Tiangang is not attached to the earthly branch Chou or Wei, it is called Du Zhuan, indicating that the three transmissions are blocked.

日月宿行為四仲，此卦名為天地煩。更被斗罡加丑未，復以兼稱為杜傳。男行抵日女抵月，舉事災殃為汝言。禍散更生歡復怒，仇人和了又成冤。弦望晦朔天煩合，男犯刑傷被吏纏。弦望晦朔為四正日。男行年抵日者，主被吏執纏。子午卯酉地煩會，主女流血迍復邅。

The song of the "Heart Mirror" says: When the sun and moon are at the four central positions, this hexagram is called heaven and earth being troubled; if the Tiangang is also added to the positions of Chou or Wei, it will also be associated with the name Du Zhuan. For men, if their age year collides with the sun's position, and for women, if their age year collides with the moon's position, any action will bring calamity. This is to explain it clearly to you. Misfortune just dissipates and new trouble arises, joy turns into anger in an instant, and after reconciling with an enemy, a new grudge is formed. The days of弦, 望, 晦, and 朔 are exactly the days when heaven and earth are troubled; men will suffer from injuries and be detained by officials. The annotation says that弦, 望, 晦, and 朔 are the four cardinal days; if a man's age year collides with the sun's position, he will be arrested and harassed by officials. The last line of the song says: Zi, Wu, Mao, and You are the positions where earth is troubled; this indicates women will suffer from bleeding, one difficulty follows another.

乙卯、丁卯、己卯、辛卯、癸卯、庚午、戊午、壬午。並酉加午臨仲發用，斗繫丑未。

In the spring, when using the酉 general, there are eight days with two troubles, which are Yimao, Dingmao, Jimao, Xinmao, Guimao, Gengwu, Wuwu, and Renwu. The common condition for these eight days is that the Heaven Plate酉 is placed on the Earth Plate午, falling exactly on the central position and being taken as the Initiating Transmission, while the Tiangang is attached to the position of Chou and Wei.

甲子、丙子、丁酉、己酉、庚子、壬子、癸酉、辛酉。並午加酉臨仲發用，斗繫丑未。

In summer, when using the hour of Wu, there are days with two disturbances. This is titled as the twelve lessons. Below are actually eight days: Jiazi, Bingzi, Dingyou, Jiyou, Gengzi, Renzi, Guiyou, and Xinyou. Their common condition is that the Heaven Plate Wu is placed on the Earth Plate You, exactly falling on the middle position and being taken as the Initiating Transmission, while the Tiangang is attached to Chou and Wei.

戊子、辛酉、己酉。並係卯加子發用，斗繫丑未。

In the autumn season, when using the卯 (Mao) general, there are three days with two troubles: Wuzi, Xinyou, and Jiyou. Their common condition is that the Heaven Plate Mao is placed on the Earth Plate Zi and is taken as the Initiating Transmission, while the Tiangang is attached to Chou and Wei.

丁卯、丁丑、丁酉、辛卯、丙午、己卯。並係子加卯發用，斗繫丑未。

In winter, when the hour of Zi is used as the starting point, there are days of two troubles. The title is called Seven Lessons, and below are the six days listed: Dingmao, Dingchou, Dingyou, Xinmao, Bingwu, and Jimao. Their common condition is that the Heaven Plate Zi is placed on the Earth Plate Mao and is taken as the Initiating Transmission, while the Tiangang is attached to Chou and Wei.

二十八宿，角亢氐房之類。正月起室，已見於前。假令正月初一日起室，二日壁，三日四日俱奎，五日胃、六日昴、七日畢、八觜、九參，初十日十一日俱井，十二鬼、十三柳、十四星、十五張，加四仲發用者是也。

The twenty-eight star mansions mentioned here include the names of stars such as Jiao, Kang, Di, Fang, and so on. The counting begins with the Encampment mansion on the first day of the first lunar month, as previously explained. Continuing from there: the first day of the month corresponds to the Encampment mansion, the second day to the Wall mansion, the third and fourth days both correspond to the Legs mansion, the fifth day to the Stomach mansion, the sixth day to the昴 mansion, the seventh day to the Bi mansion, the eighth day to the Zi mansion, the ninth day to the Shen mansion, the tenth and eleventh days both correspond to the Well mansion, the twelfth day to the Ghost mansion, the thirteenth day to the Willow mansion, the fourteenth day to the Star mansion, and the fifteenth day to the Zhang mansion. When the star mansion calculated for a particular day is combined with one of the four central positions and is taken as the Initiating Transmission, that day conforms to the pattern of dual complexity.

正室二奎三在胃，四畢五參六鬼期，七張八角九月氐，十心一斗十二虛。每日一宿，遇奎、張、井、翼、氐、斗，重留一日，遇本日星發用者是地煩。地煩又要斗繫丑未。月宿加四仲發用是也。

The mnemonic for determining the monthly mansion is: the first month starts with Encampment mansion, the second with Legs mansion, the third with Stomach, the fourth with Completion, the fifth with Three Stars, the sixth with Ghost, the seventh with Zhang, the eighth with Angle, the ninth with Di, the tenth with Heart, the eleventh with Dipper, and the twelfth with Void. The explanatory note states: after determining the mansion for the first day of each month, each subsequent day is counted by moving forward one mansion. If the mansions of Qi, Zhang, Jing, Yi, Di, and Dou are encountered, an extra day is added for recalculation. If the mansion corresponding to the day in question is used as the initiating transmission, it is called ground annoyance. However, ground annoyance must be combined with the Tiangang associated with Chou and Wei, and the monthly mansion must be placed on the four cardinal positions before it can be considered valid.

辰角亢，卯氐房心，寅尾箕，丑斗牛，子女虛危，亥室壁，戌奎婁，酉胃昴畢，申觜參，未井鬼，午柳星張，巳翼軫。

The chart showing the twenty-eight constellations corresponding to the twelve earthly branches is as follows: the Chen palace governs the Jiao and Kang constellations, the Mao palace governs the Di, Fang, and Xin constellations, the Yin palace governs the Wei and Ji constellations, the Chou palace governs the Dou and Niu constellations, the Zi palace governs the Nu, Xu, and Wei constellations, the Hai palace governs the Shi and Bi constellations, the Xu palace governs the Kui and Lou constellations, the You palace governs the Wei, Mao, and Bi constellations, the Shen palace governs the Zi and Shen constellations, the Wei palace governs the Jing and Gui constellations, the Wu palace governs the Liu, Xing, and Zhang constellations, and the Si palace governs the Yi and Zhen constellations. By determining which constellation the moon resides in, one can identify which earthly branch it falls under.

正月十四、十五、十六，二月十二、十三、十四，三月初九、初十、十一，四月初七、初八、初九，五月初五、初六、初七，六月初二、初三、初四，七月初一、初二，八月二十六、二十七、二十八，九月二十五、二十六、二十七，十月二十二、二十三、二十四，十一月十九、二十、二十一，十二月十五、十六、十七。丁丑昴星，丁亥、己卯、甲子、癸酉、丙子昴星，俯己丑、丁酉、庚子、己酉、壬子、辛酉並係午加酉為用，以上月內逢者是。

Below are the days in each month when the lunar mansion falls in theWu Palace: in the first month, take the 14th to 16th; in the second month, the 12th to 14th; in the third month, the 9th to 11th; in the fourth month, the 7th to 9th; in the fifth month, the 5th to 7th; in the sixth month, the 2nd to 4th; in the seventh month, only the first two days; in the eighth month, the 26th to 28th; in the ninth month, the 25th to 27th; in the tenth month, the 22nd to 24th; in the eleventh month, the 19th to 21st; in the twelfth month, the 15th to 17th. The corresponding day branches are Dingchou (belonging to the昴星 lesson), Dinghai, Jimao, Jiazi, Guiyou, Bingzi (belonging to the昴星 lesson), as well as Jichou, Dingyou, Gengzi, Jiyou, Renzi, Xinyou. All of these are taken with 午 added to 酉 for the initiating transmission. Whenever these day branches appear on the listed days, they match this pattern. In other words, as long as the lunar mansion falls in the Wu Palace for that month and the day branch is among the listed ones, the calculation should be made according to the earth branch.

正月初六、初七、初八，二月初四、初五、初六，三月初一、初二、初三，四月初一，五月二十九、三十，六月二十六、二十七、二十八，七月二十三、二十四、二十五，八月十八、十九、二十，九月二十六、二十七、二十八，十月十四、十五、十六，十一月十一、十二、十三，十二月初八、初九、初十。乙卯、庚午、己卯、壬午、辛卯、癸卯、戊午、丁卯，並係酉加午為用，以上月內逢者是。

Another set: In the first month, take the first to third days; in the second month, the fourth to sixth days; in the third month, the first three days; in the fourth month, only the new moon day; in the fifth month, the last two days of the month; in the sixth month, the twenty-sixth to twenty-eighth days; in the seventh month, the twenty-third to twenty-fifth days; in the eighth month, the eighteenth to twentieth days; in the ninth month, the twenty-sixth to twenty-eighth days; in the tenth month, the fourteenth to sixteenth days; in the eleventh month, the eleventh to thirteenth days; in the twelfth month, the first to third days. The corresponding day branches are Yimao, Gengwu, Jimao, Renwu, Xinmao, Guimao, Wuwu, and Dingmao. All of these are taken with You added to Wu as the initiating transmission. Whenever these day branches appear on the listed dates, they match this pattern. The usage is the same as the previous set: first determine the position of the monthly star, then check if the day branch falls within the listed ones. Only when both conditions are met does it truly constitute the pattern of Di Fan.

正月三十，二月二十八、二十九、三十，三月二十六、二十七、二十八，四月二十四、二十五、二十六，五月十九、二十、二十一，六月二十三、二十四，七月二十六、二十七、二十八，八月十一、十二、十三，九月初九、初十，十月初六、初七、初八，十一月初三、初四、初五，十二月初一、初二。己卯、丁卯、丁丑、己丑、辛卯、丁酉、丙子，並係子加卯酉發用，如前月日逢者是。

The third group: In the first month, only the thirtieth day is taken; in the second month, the twenty-eighth to thirtieth days; in the third month, the twenty-sixth to twenty-eighth days; in the fourth month, the twenty-fourth to twenty-sixth days; in the fifth month, the nineteenth to twenty-first days; in the sixth month, the twenty-third and twenty-fourth days; in the seventh month, the twenty-sixth to twenty-eighth days; in the eighth month, the eleventh to thirteenth days; in the ninth month, the ninth and tenth days; in the tenth month, the sixth to eighth days; in the eleventh month, the third to fifth days; in the twelfth month, the first two days. The corresponding day branches are Ji Maomao, Ding Maomao, Ding Chou, Ji Chou, Xin Maomao, Ding You. These are all taken as initiating transmission by adding Zi to Mao or Zi to You. Whenever these day branches appear on the listed dates, they match this pattern. Among the listed day branches, adding Zi to Mao and adding Zi to You are two different ways of overlaying. If either of these two methods is matched, and the date also corresponds to the listed month and day, it counts as belonging to this pattern.

正月二十二、三、四，二月二十一、二、三，三月十八、十九、二十、二十一，四月十六、十七、十八，五月十四、五、六、七，六月十一、二、三、四，七月初八、九、十、十一，八月初三、四、五、六，九月初一、二、三、四，十月初一、三十，十一月二十七、二十八、二十九，十二月二十四、五、六、七。戊子、己酉、辛酉、癸酉、乙酉、丁酉，並係卯加酉發用者是。

The fourth group: In January, take the twenty-second to the twenty-fourth; in February, the twenty-first to the twenty-third; in March, the eighteenth to the twenty-first; in April, the sixteenth to the eighteenth; in May, the fourteenth to the seventeenth; in June, the eleventh to the fourteenth; in July, the eighth to the eleventh; in August, the third to the sixth; in September, the first four days; in October, the new moon day and the thirtieth; in November, the twenty-seventh to the twenty-ninth; in December, the twenty-fourth to the twenty-seventh. The corresponding day branches are Wuzi, Jiyou, Xinyou, Guiyou, Yiyou, and Dingyou. All of these are taken with the transmission initiated by the combination of the卯 (Mao) and酉 (You). Whenever these day branches occur on the listed dates, they match this pattern. For the above four groups of month, day, and day branch, only when the month, day, and day branch all match can it be considered as two troubles; if only one matches, it does not count.

子午卯酉四項通計三十餘課，值此月此日方是。假令正月二十二日己酉申時，月宿在卯，此日偶值己酉，卯加子，仲臨仲發用，為地煩課也。

The four terms zi, wu, maou, and you, when combined, result in a total of thirty-seven types of divination lessons. These lessons are only valid when they occur on the exact month and day specified above. For example, on the twenty-second day of the first lunar month, which is the Jiyou day, if the lesson is cast at the shen hour, the moon's position for that day is maou, and the day branch is also Jiyou. Maou is placed on top of zi, and the central position overlaps with itself, making it the initiating transmission. This is known as a lesson called di fan.

斗不繫丑未者，名杜傳課，四位俱閉，三光不明，德氣在內，刑氣在外，利於居家，不可遠行。假令戌將卯時己卯日占，四月丙午日申將午時，六月癸酉日未將酉時，皆乃天煩杜傳。假令九月辰加酉，初一日起氐，數十四日乃月宿在戌，庚戌日戌加卯發用，是地煩杜傳。

If the Tiangang is not attached to Chou or Wei, this lesson is renamed Du Zhuan: all four directions and gates are closed, the three lights are dim, virtue is confined within and punishment is revealed outside, it is suitable to stay at home and not to travel far. For example, on Jimao day using Wu general and starting the lesson at卯 time, on April Bingwu day using Shen general and starting the lesson at午 time, on June Guiyou day using Wei general and starting the lesson at You time, all belong to Tian Fan combined with Du Zhuan. Another example is in the ninth month, when Chen is placed on You, the initial day of the month starts at the Root Mansion, and counting sequentially until the fourteenth day, the moon's mansion is at Xu. This day is Gengxu day, with Xu placed on Mao, taken as the Initiating Transmission, which is Di Fan combined with Du Zhuan.

日宿加四仲，發用在其中。斗繫丑兼未，天煩卦本宮。愆招男子罪，如何走西東。兵甲將誅戮，加刑憂命終。

The "Observing the Menstrual Cycle" text explains the Tian Fan hexagram: the sun's position is added to the four central directions, and the initiating transmission falls within them; the Tiangang is attached to Chou or Wei, which constitutes the fundamental pattern of the Tian Fan hexagram. This pattern brings about the faults of men, and the person involved will have to run about in all directions but cannot escape. If it coincides with military conflict, they will be executed; once more punishment is added, even their lives will be in danger.

月宿加四仲，地煩發用名。天罡臨丑未，女子血光驚。產婦多憂懼，胎成子不成。傳中有惡將，必定舉哀聲。

The *Observation of the Monthly Cycle* explains the *Ground Disturbance* hexagram: when the lunar mansion is placed over the four central positions and is taken as the initiating transmission, this pattern is called *Ground Disturbance*. When the heavenly stem Tiangang is located on the positions Chou or Wei, it indicates that a woman may experience blood-related fright: pregnant women are often anxious and uneasy, the fetus may form but the child cannot be retained. If among the three transmissions there are also malevolent generals, the family is certain to hold a mourning ceremony and announce the death.

日宿臨四仲為天煩，月宿臨四仲為地煩，斗繫丑未為在地煩，不繫丑未為杜傳。當此之時，四位俱閉，三光不明，德氣在內，刑氣在外，利於居家，不宜遠行。男子抵日，女子抵月，凡舉百事，喜者反怒，解者復結，殃及子孫，禍更復作。男禁天煩，無抵四正弦望晦朔之日，以此舉事，刑戮大驚。女禁地煩，無抵四平，子平卯、卯平午、午平酉、酉平子，以此舉事，流血見腥。

The "Zeng Men" says: When the sun is located at the four central points, it is called "Tian Fan" (Heavenly Distress); when the moon is located at the four central points, it is called "Di Fan" (Earthly Distress). If the Tiangang is attached to the Chou or Wei branches, it still belongs to the Di Fan category; if not attached to Chou or Wei, it is called Du Chuan instead. When such a situation occurs, all four directions become blocked, the three lights become dim, the virtue energy is confined within, and the punishment energy is revealed outside. It is suitable to stay at home and not to travel far. For men, they should check if their age coincides with the sun's position; for women, they should check if their age coincides with the moon's position. Any action taken will result in joy turning into anger, and what has been resolved will again become entangled, causing calamities that affect descendants, with one wave of trouble followed by another. Men should avoid "Tian Fan," especially on the four key days: the waxing and waning of the moon, and the new and full moon. Acting on these days may lead to punishment and great shock. Women should avoid "Di Fan," especially on the four balanced positions: Zi and Mao, Mao and Wu, Wu and You, You and Zi. Acting on these days may result in bloodshed and foulness.

《定章》曰：朔望弦晦日月加四仲占事，與九丑同。以九丑同，以舉百事必被殃也。又曰：日宿加午卯為春夏天煩，男子囚禁，流血見官。日宿加酉子為秋冬天煩，男子兵戮，法死不葬。月宿加卯午為春夏地煩，女子鬥訟流血。月宿加酉子為秋冬地煩，女子鬥訟為男子所殺。二煩之禁，不可不慎。以舉百事主死亡。

It cites the "Ding Zhang" which says: on the days of new moon, full moon, first quarter, and last quarter, the sun and moon again occupy the four cardinal directions to predict events, and their danger is the same as the Nine Unauspicious Lessons; since they are of the same type as the Nine Unauspicious Lessons, doing anything will surely bring misfortune. It also says: if the sun is positioned on Wu or Mao, it indicates the heat of heaven in spring and summer, and men will be imprisoned, bleed, and appear before officials; if the sun is positioned on You or Zi, it indicates the heat of heaven in autumn and winter, and men will be killed by weapons, executed according to law, and left unburied. If the moon is positioned on Mao or Wu, it indicates the heat of earth in spring and summer, and women will bleed due to disputes and lawsuits; if the moon is positioned on You or Zi, it indicates the heat of earth in autumn and winter, and women will be killed by men due to disputes and lawsuits.

如二月朔日，辛卯時加卯，天魁臨卯為用，將得勾陳主鬥訟刑傷。次傳天后，事因婦女。終見天空，耗散破滅。此時日月宿在魁下臨仲，為二煩。並斗不繫丑未，為杜傳。此時德氣在內，刑氣在外，以舉百事，必因婦人鬥訟刑傷，耗散家業，或被刑戮大驚，殃及子孫。三月午時，斗繫丑未曰天煩。四月二十七日巳時，名地煩。

The prohibitions regarding the second disturbance should not be taken lightly, as doing anything during this time is likely to result in death. For example, on the first day of the second lunar month, when the day is Xinmao and the time is the卯 hour, the Tian Gui (an alternate name for the戌) is placed on the卯 and is used as the initiating transmission. The riding trigram is Gou Chen, indicating disputes, lawsuits, and injuries. The middle transmission rides on the Heavenly Empress, suggesting that the matter involves women. The final transmission is Tian Kong, indicating loss and decline. At this time, both the day and month hosts are located beneath the Tian Gui and are positioned in the middle position, hence forming the second disturbance. Additionally, the Tiangang is not attached to the丑 or未, so it also functions as the Du transmission. At this moment, the virtuous energy is confined internally while the penal energy is exposed externally. Any action taken will inevitably lead to disputes and injuries caused by women, loss of property, or suffering from punishment and a great shock, which may also involve the family's descendants. Another example is during the noon hour of the third lunar month, when the Tiangang is attached to the丑 or未, which is called the heavenly disturbance. On the 27th day of the fourth lunar month at the巳 hour, it is called the earthly disturbance.

凡四立日占得今日干支臨昨日干支，或昨日干支臨今日干支，為天禍課。蓋立春日木旺水絕，立夏日火旺木絕，立秋日金旺火絕，立冬日水旺金絕。一年之內，只此立春、立夏、立秋、立冬。四立日前一日為四絕。如四立日干支神加絕神干支，或絕神干支加四立干支神，此四時之氣，德絕用刑，如天刑時災，人受其禍，故名天禍。占者動有凶咎，不可妄為。統大過之體，嫩草遭霜之課也。

Whenever a divination is cast on the day following the beginning of spring, summer, autumn, or winter, if the stem of the current day is placed over the stem of the previous day, or the stem of the previous day is placed over the stem of the current day, it is called the Heaven's Punishment lesson. This is because on the day of the beginning of spring, the wood energy becomes strong while the water energy is cut off; on the beginning of summer, the fire energy becomes strong while the wood energy is cut off; on the beginning of autumn, the metal energy becomes strong while the fire energy is cut off; and on the beginning of winter, the water energy becomes strong while the metal energy is cut off. Only these four days in a year exhibit such a situation. The day before each of these four beginning days is called the day of the four endings. If the heavenly stem and earthly branch of the four beginning days are placed over the heavenly stem and earthly branch of the four ending days, or vice versa, then it indicates that the energy of the four seasons has already been cut off at the time of their transition, and only punishment remains in effect. It is like heaven descending punishment and the seasons bringing calamity, causing people to suffer misfortune. Therefore, this lesson is called Heaven's Punishment. When a person begins to cast a divination, there will be immediate misfortune, and one should not act recklessly. This lesson belongs to the hexagram of Great Excess, similar to tender grass being struck by frost.

象曰：“以新易舊，天有災禍。咎事莫為，身宜謹守。戰鬥流血，造死喪偶。出行死亡，干謁空走。”如四立金日前一日是火神，相加又發用，占者主火殃或雷震天災。木日水動，主水災，或盜賊淫亂。木主屋樑崩折，金主兵戈戰鬥，土主土瘟牆壁險陷。更乘白虎，主死喪，元武失脫，朱雀口舌，勾陳爭鬥，帶惡殺必有不意凶禍，不出時節九十日也。或四立日值朔望先一日月窮，為四廢並，此四絕之日上望見月宿，其凶尤甚。當此之時，不可出行造作等事，犯者大凶，當應大過九三棟撓之象也。

Divination interpretation states: When new energy replaces old energy, heaven is experiencing calamity; one should avoid doing things that bring misfortune and instead remain cautious and still. Going to war will result in bloodshed, starting new projects will lead to deaths and loss of spouses, traveling far is risky with possible death, and seeking an official will be in vain. In specific analysis, if the four establishment days belong to metal and the previous day is the fire deity, and together they are taken as the initiating transmission, the person being divined will suffer from fire-related calamities or natural disasters such as lightning. If the day belongs to wood and the water deity is active, it indicates water disasters, or theft and disorder. Wood also signifies the collapse of roof beams, metal indicates warfare, and earth signifies epidemic diseases caused by dampness and the collapse of walls. If further accompanied by the White Tiger, it indicates death or loss; if accompanied by the Black Tortoise, it indicates theft or escape; if accompanied by the Vermilion Bird, it indicates disputes; if accompanied by Gou Chen, it indicates conflicts. If accompanied by evil killer, there will certainly be unexpected misfortune, which will manifest within the ninety days of this solar term. If the four establishment days coincide with the day before the new moon or full moon, known as the end of the month, and this coincides with the four wastes, and on the day of these four critical days, the moon is seen in the sky, the calamity becomes even worse. In such circumstances, one should not travel or start new projects; violating this will result in great misfortune, corresponding to the image of the third line of the Great Excess hexagram, where the beam bends.

如正月立春甲申日，絕日癸未，寅加癸，為天禍課。 辰 巳 午 戌 酉 辰 卯 酉 申 卯 甲 午未申酉 巳 戌 辰 亥 卯寅丑子

On the day of the Beginning of Spring in the first lunar month, which is Jiashen day, the previous day's absolute day is Guiwei. The lodging palace of Jia is寅, which is placed on the lodging palace of Gui, which is丑. This is exactly when today's stem and branch overshadow yesterday's, so it is determined as the Heaven's Misfortune lesson. The four lessons are arranged from right to left:卯 is placed on Jia, 辰 is placed on卯, 酉 is placed on申, and 戌 is placed on酉. The three transmissions are arranged from top to bottom:辰, 巳, 午. This chart only shows the positions of the spirits and does not indicate the Heavenly General.

天禍，亦名四窮天禍。凡四立日占得今日干支臨昨日干支，或昨日干支臨今日干支。立春日木旺水絕，立夏日火旺木絕，立秋日金旺火絕，立冬日水旺金絕。四立前一日為四絕。如四立日干支加絕神干支，或絕神干支加四立日干支，此四時之氣，德絕用刑，日上日下皆不願處。如天行時災，人受其禍，故名天禍。絕神為四時窮日，亦名四窮天禍。

The "Ding'E" says: "Heavenly calamity is also called Four Extremes Heavenly Calamity." Whenever a lesson is cast starting from the day of the beginning of a season, if the day stem and branch of today is placed over the day stem and branch of yesterday, or the day stem and branch of yesterday is placed over the day stem and branch of today, it belongs to this pattern. At the beginning of spring, wood is strong and water is extinct; at the beginning of summer, fire is strong and wood is extinct; at the beginning of autumn, metal is strong and fire is extinct; at the beginning of winter, water is strong and metal is extinct. The day before the beginning of the four seasons is the day of extinction. If the stem and branch of the day of the beginning of the four seasons is added to the stem and branch of the extinction deity, or the stem and branch of the extinction deity is added to the stem and branch of the day of the beginning of the four seasons, then it is the time when the qi of the four seasons changes, and the virtue has already been cut off, only the punishment is in effect. The day stem is unstable above and below. It is like heaven enforcing the calamity of the seasons, and people below suffer the disaster, hence it is called Heavenly Calamity. The extinction deity is also the day of the end of the four seasons, so it is also called Four Extremes Heavenly Calamity.

占主動凶，不可妄為，出行死，干謁不見，造葬更忌。如絕神是火，主火災，或雷霆變異。水主水災，或盜賊淫亂。木主屋傾，金主兵戰，土主土瘟或官司牽累。應驗不出節內九十日也。或四立日值朔望先一日為月窮，又為四廢，並此四絕之日上，望見月宿，凶尤甚。

Divination indicates a heavenly calamity, and any movement will bring misfortune; one must not act recklessly: going on a long journey brings danger to life and death, seeking an official will result in not being able to see him, and starting a project or burying the dead must be avoided. If the spirit is of the fire element, there will be fire disasters, or thunder and unusual changes; if of the water element, there will be water disasters, or theft and immorality; if of the wood element, there will be collapse of houses; if of the metal element, there will be warfare and weapons; if of the earth element, there will be epidemic diseases caused by bad air, or being involved in legal disputes. These omens will come true within ninety days of this season. If the beginning of the four seasons falls on the day before the new moon or full moon, that is the end of the month, and also coincides with the four wastes, then on the day of these four critical days, if one sees the moon's position, the danger will be especially severe.

四立干上神，分明末日臨。此名天禍卦，乖角竟相侵。立春前一日名水絕，立夏前一日名木絕，立秋前一日名火絕，立冬前一日名金絕。立春之日是甲，甲前一日是癸，癸是水，末日也。甲日占得甲上見丑，是末日臨也。主癸課在丑也。

The song of "Observing the Menstrual Cycle" says: On the days of the four beginnings of the seasons, look at the deity riding on the day stem. If it is clearly the last day's stem that is riding on top, this is called the Heaven's Misfortune Hexagram, indicating mutual friction and mutual infringement. The annotation explains: The day before the beginning of spring is called water's end, the day before the beginning of summer is called wood's end, the day before the beginning of autumn is called fire's end, and the day before the beginning of winter is called metal's end. For example, if the day of the beginning of spring is a Jia day, the day before Jia is Gui, which belongs to water, thus it is called the last day. If on the day of Jia, the stem Jia has the branch Chou on its head, then the last day has come to ride on top, because the lodging palace of Gui is Chou.

立夏之日是庚，前一日是己，己是木之末日。庚日占事，干上得小吉，是末日臨也，言己課在未也。如癸丑日立秋，前一日是壬，壬是火絕之日，癸日占得丑上見亥，主壬課在亥也。立冬之日是丁，前一日是丙，丙為金絕之末日也。丁日占事，未上見太乙，是末日臨也，以丙課在巳，。此是四立干上神，分明末日臨也。大抵天禍四立日干上見昨日天干上發用者是也。

Now consider another example: On the day of Li Xia (Beginning of Summer), if it is a Geng day, the previous day is Ji, and Ji is the end of the Wood cycle; when starting a lesson on Geng day, the day stem has Xiao Ji (Wei) on top, which means the end of the cycle comes up, because Ji's Lodging Palace is in Wei. Similarly, on the day of Gui Chou (a specific day) during Li Qiu (Beginning of Autumn), the previous day is Ren, and Ren is the end of the Fire cycle; when starting a lesson on Gui day, the branch Chou has亥, which fits this pattern, because Ren's Lodging Palace is in Hai. On the day of Li Dong (Beginning of Winter), if it is a Ding day, the previous day is Bing, and Bing is the end of the Metal cycle; when starting a lesson on Ding day, the branch Wei has Taiyi (Si), which means the end of the cycle comes up, because Bing's Lodging Palace is in Si. These examples all refer to the days of the four beginnings, looking at the heavenly stem on top of the day stem, clearly indicating the end of the cycle coming up. In summary: A heaven calamity lesson occurs on the days of the four beginnings, when the heavenly stem on top of the day stem is the Lodging Palace of the previous day's heavenly stem and is taken as the Initiating Transmission.

火動燒人死，若庚之日為四立日，見末日臨之又發用，若火神動者，主雷霆逆禍事，天降火燒人。或天中有詫異之事。如庚辛為末日，又火神動者，主此災禍。水臨劫盜深。若水動有水災賊盜，亦是家中濁濫而生凶禍也。丙丁為末日，又得水神發用者，課主賊盜也。

The song says: When fire moves, there will be incidents of people being burned to death. The commentary explains that if the four beginning days are on a Geng day, and the last day's heavenly stem is present above and taken as the initiating transmission, and the fire deity is activated in the divination, it indicates thunder moving against its natural course, calamities descending, heavenly fire burning people, or strange phenomena appearing in the sky. Whenever the last day is Geng or Xin and the fire deity is taken as the initiating transmission, this lesson indicates such disasters. The song also says: When water appears, there will be deep theft and robbery. The commentary explains that when the water deity is activated, there will be floods and thieves, and also domestic filth overflowing leading to凶祸. Whenever the last day is Bing or Ding and the water deity is taken as the initiating transmission, this lesson indicates theft and robbery.

木因梁屋事，若木動主屋塌梁墜下札而致死亡之事。如戊己為末日見木神主此災禍也。土動為爭論。壬癸日立春得末發用見土神者，主此災禍也。金則兵戈亂，鬧處起哀聲。如金動主兵戈、刀死、刃傷。甲乙日立春立春時得末發用是金神，主此災禍也。四立之日是課妙用，切須熟讀記之。

The rhyme says: When wood moves, it appears on the beams and roof. The commentary explains that the wood spirit moving indicates the collapse of houses, beams falling and killing people; whenever wood spirit appears on a day ending with Wu or Ji, it signifies such calamities. The rhyme says: When earth moves, disputes arise. The commentary explains that on the days of Ren or Gui, if the day of the end of the month is the day of the end of the month and the initiating transmission is the day of the end of the month, and earth spirit is present, it indicates such disasters. The rhyme says: When metal moves, there is warfare and chaos, sudden sorrow in the midst of celebration. The commentary explains that the metal spirit moving indicates warfare, death by blade, or injury from weapons; on the days of Jia or Yi, if the day of the end of the month is the day of the end of the month and the initiating transmission is the day of the end of the month, and the metal spirit is used, it indicates such disasters. Finally, it reminds: The four beginnings are the key application of this lesson, so it is essential to memorize it thoroughly.

四立日占為百事，切忌干臨向絕辰。立春、立夏、立秋、立冬四立前一日為四絕。前日干臨今日干是也。遇此是名天禍卦，天咎之災四五旬。經云：禍不出一節。一節四十五日也。

The Xin Jing says: On the days of the four beginnings of the seasons, when divining about various matters, it is most inauspicious for the day stem to be in the position of the day's absolute decline. The commentary explains that the day before the beginning of spring, summer, autumn, and winter are the four days of absolute decline. The phrase "the day stem meets the day of absolute decline" refers to the day stem of the previous day appearing on the day stem of the current day. The rhyme continues: encountering such a chart is called the Heaven's Misfortune hexagram, and the calamity from heaven will manifest within forty to fifty days. The commentary cites classical texts saying that misfortune will not exceed one section; one section is forty-five days.

今日立春當乙酉，昨暮窮冬是甲申。假令乙酉戌時課，乙將臨甲害凌人。欲知禍患緣何起，以將推之決是因。白虎死亡元武賊，官事追朱斗勾陳。天空作事主欺詐，若依此法豈遭迍。

A song illustrates this: today is the day of the Beginning of Spring on the Yiyou day, and yesterday was the day of the End of Winter on the Jiashen day. Suppose a divination is started at the hour of Xu on the Yiyou day. The lodgment palace of Yi comes upon the lodgment palace of Ji, forming an image of harming one another and showing a domineering attitude. To know the cause of misfortune, one only needs to look at the celestial general riding upon it. If it is the White Tiger, it indicates death; if it is the Black Tortoise, it indicates theft; if it is the Vermilion Bird, it indicates official pursuit; if it is Gou Chen, it indicates disputes; and if it is Tian Kong, it indicates deceit in matters. If one follows this method, how could one suffer misfortune without cause?

天禍，四立日日干臨前一日日干上。天寇，分至日日支臨前一日日支上。創始值於干絕，旺極值於支離。天禍主九十日，水絕水厄，火絕火災。虎加病死，元加盜賊。天寇主四十五日，出行遭劫，造屋火災，骨肉不相保，疫癘必相傷。遇之者上天怒之咎也。

The difference between heavenly calamity and heavenly bandit lies in the following: Heavenly calamity occurs on the days of the four solstices, when the day stem of today is found on the day stem of the previous day; Heavenly bandit occurs on the days of the two equinoxes and two solstices, when the day branch of today is found on the day branch of the previous day. The former occurs when the initial qi is just beginning and the heavenly stems are cut off, while the latter occurs when the qi is at its peak and the earthly branches are separated. The period for heavenly calamity is ninety days: if it belongs to the water terminal, it indicates water disaster; if it belongs to the fire terminal, it indicates fire disaster; if it is accompanied by the White Tiger, it indicates illness or death; if it is accompanied by the Black Tortoise, it indicates theft. The period for heavenly bandit is forty-five days: going out will result in robbery, building a house will result in fire, family members will not be able to protect each other, and an epidemic will certainly harm people. Encountering these two types of lessons are both punishments from heaven.

假令甲申旬乙酉日立春子將戌時。 丙 蛇 貴 后 陰 鬼 申 貴 白元貴朱 戊 未 申 酉 戌 己 午天 未丁 申庚 財 戌 陰 丑亥申午 午朱 中 巳 亥 元 辰乙 戶酉 父 子 常 亥酉午乙 巳六 子 常 門卯 戌辛 辰勾 卯青 寅空 丑 白 寅甲 丑癸 子中 亥壬

An example is given for the day Yiyou in the Jiashen ten-day period when the beginning of spring occurs. The lesson is started with the Zi general and the Xu hour. This is a complete six rhinoceros lesson. On the right side is the heaven and earth plate, with the first line of each section writing the heavenly god and the general it is riding upon, and the second line writing the earthly branch of the earth plate, with annotations of the heavenly stem's lodging palace and the old symbols such as the gate and the door. For example, under the寅 branch is noted 甲, under丑 is noted癸, under亥 is noted壬, under辰 is noted乙, under戌 is noted辛, and beside卯 is noted 「门」, beside酉 is noted 「户」. In the middle are the four lessons, from right to left: Wu added to Yi (Yi's lodging palace is in Chen), Shen added to Wu, Hai added to You, and Chou added to Hai, each riding upon the Vermilion Bird, Nobleman, Black Tortoise, and White Tiger respectively. On the left side is the three transmissions, each noting the six relations and the general: the first transmission is Shen, which is the official ghost, riding upon the Nobleman; the middle transmission is Xu, which is the wife's wealth, riding upon Tai Yin; the final transmission is Zi, which is the parents, riding upon Tai Chang. The three transmissions are Shen, Xu, and Zi. Xu earth generates Shen metal, and Shen metal generates Zi water, forming a continuous cycle of mutual generation in the five phases. The Zi general is placed on the Xu hour, and the heaven plate moves forward by two positions, so the earth plate's巳 position gets the heaven plate's未, the午 position gets the heaven plate's申, the未 position gets the heaven plate's酉, the申 position gets the heaven plate's戌, and so on in order. The earth plate's卯 position gets the heaven plate's巳, and the辰 position gets the heaven plate's午. This plate is meant to illustrate the heavenly calamity: on the day of beginning of spring, the day is Yiyou, and the previous day, Jiashen, is a day of the four extremes; the Yi's lodging palace at Chen has the Wu, and the Ji's lodging palace at寅 has the Chen, with the day and previous day's heavenly stems adjacent to each other, thus forming a heavenly calamity lesson. In the Jiashen ten-day period, the branches午 and未 have no heavenly stems to pair with, which is naturally empty in the ten-day cycle, and the day stem is exactly on午, making it even more empty. Yi belongs to wood and has Shen metal as its ghost, which exactly matches the situation of the beginning of spring when the wood energy is strong and metal comes to restrain it. When such a plate is obtained, it is advisable to remain still and avoid traveling, starting new projects, or visiting, and the expected time is not within the ninety days after the beginning of spring.

凡課囚死墓神發用，斗繫日本，為天獄卦。蓋囚死者，時令囚死之氣也。墓者，日庫也。我克者為死，克我者為囚，夫死囚發用，主死喪囚禁之事。斗者，辰為罡也。日本者，日干長生位也，若日本強旺生日有救。今日本又遭斗繫，不能扶助用神囚死墓葬之氣，如天降災殃，至人罹獄難逃，故名天獄。占者憂患相仍難解。統噬嗑之體，萎靡不振之課也。

If the trapped qi, death qi, or tomb deity is used as the initiating transmission, and the tiangang is located at the position of the day stem's growth, it is called the Heaven Prison hexagram. The term "trapped" refers to the trapped qi and death qi according to the season; "tomb" refers to the tomb and storage of the day stem. What I overcome is called death, and what overcomes me is called trapped. When the trapped and death qi is used as the initiating transmission, it indicates matters related to death and imprisonment. The term "du" refers to the branch chen, which is also the tiangang. The term "ri ben" refers to the position of the day stem's growth; if ri ben is strong, it can support the day stem and serve as a rescue. Now, ri ben is instead suppressed by the tiangang, unable to assist the initiating transmission of the trapped, death, and tomb burial qi. This is like heaven sending calamity, and a person falling into prison and unable to escape. Therefore, it is called the Heaven Prison. The person being divined faces one worry after another, which are difficult to resolve. This hexagram belongs to the hexagram of "噬嗑" and is a weak and declining type of hexagram.

象曰：“日用迍邅，刑獄之愆。犯法難解，染病未痊。出行凶也，謀事徒然。兵家大忌，出軍不旋。”如用神囚死，俯仰丘仇，斗繫日本，或乙日辰加亥孟神，憂父母；加卯仲神，憂同類；加未季神，憂妻子。或帶刑殺災劫，為真天獄。雖有青龍莫能救止。或為魄化，奇繫日本，凶禍尤甚。當此之時，不可出行及造作，百事皆凶，則應噬嗑上九何校滅凶象也。

The interpretation states that both the day stem and the initiating transmission are in a state of difficulty and obstruction, indicating calamity from legal troubles; one will find it hard to escape from legal problems, and illness will persist for a long time. Traveling far is dangerous, and planning matters will result in wasted effort. Soldiers should especially avoid this situation, as the army will not return. Specifically, the initiating transmission is located in a position of imprisonment or death, with all directions above and below being graveyards and enemies. The Tiangang is also connected to the day stem's growth position. For example, if the Tiangang is placed on the亥 position, which is the beginning position, one should worry about parents; if it is placed on the卯 position, which is the middle position, one should worry about brothers and peers; if it is placed on the未 position, which is the end position, one should worry about one's wife. If further accompanied by punishments, killings, disasters, or calamities, it becomes a true heavenly prison, and even with a favorable general like Qinglong, it cannot prevent the disaster. If the initiating transmission is a spirit of the soul, and the odd element is connected to the day stem, the disaster will be even more severe. In such a situation, one should not travel, should not start new projects, and all affairs will be unfavorable, corresponding to the ominous image of the upper ninth line of the噬嗑 hexagram, which depicts being shackled and losing hearing.

然辰為天牢，戌為地網，若罪囚入獄，喜見貴人臨辰戌，有履獄錄囚之義。更日辰行年得子孫生氣，德合解神吉將，為獄清平，則危中有救，憂中有喜，官訟得理，賊圍可解，當應九四得金矢利艱貞吉之象也。

However, if the hour is in the position of the Heavenly Prison (辰) or the Earthly Net (戌), and a person is already in prison, they would actually prefer to see the Nobleman (贵人) appearing in the position of Chen or Xu. This signifies the superior authority visiting the prison to re-examine the case. Furthermore, if the Day Stem, Day Branch, and the year's branch receive the Son and Grandson lines (子孙爻) riding on Life Qi (生气), and are accompanied by auspicious generals such as virtue, harmony, and the Relief Deity (解神), then the prison becomes clear and just. In times of danger, there is salvation; in times of worry, there is joy. Legal disputes can be resolved clearly, and even when surrounded by enemy troops, one can be relieved of the siege. This corresponds to the image of the hexagram Shike's ninth line in the fourth position (九四爻) receiving the golden arrow (金矢), indicating that maintaining righteousness through hardship brings good fortune.

如乙酉日春占，未土死氣發用，斗罡繫亥，為天獄課。 未 子 巳 未 寅 寅 酉 寅 酉 酉 乙 戌亥子丑 酉 寅 申 卯 未午巳辰

An example: On the day of Yiyou in spring, the earth element of Wei is at death qi in spring and is taken as the initiating transmission. The Tiangang (Chen) is attached to Hai, and Hai is the position of growth for the wood element Yi. Therefore, it is determined as the Heaven Prison lesson. The four lessons are arranged from right to left as: Yi added to You (the lodging palace of Yi is Chen), Yin added to You, Yin added to You, and Wei added to Yin. The three transmissions are arranged from top to bottom as Wei, Zi, and Si. This chart only arranges the positions of the spirits and does not mark the heavenly generals. The initiating transmission Wei is both the death qi in spring and the storage of wood, and Japan is suppressed by the Tiangang, which is exactly the standard pattern of the Heaven Prison lesson.

天獄。發用死囚，斗繫日本。日本者，干長生也。我克為死，克我為囚。死囚發用巳主死喪囚繫，又是斗罡凶神臨日本之上，如天降災致人罹獄難脫，故名天獄。占主犯法入獄，病多死，出行用兵，一切造作凶。如用神囚死作日墓，俯仰丘仇者更的。丘乃三丘，天盤見之曰仰見其丘。仇乃剋制，下受地盤克，曰俯見其仇也。斗加日本帶刑煞災劫，為真天獄，乃致死之地，雖有青龍莫救。或魄化為用，斗繫日本，謂之絞斬卦，禍尤慘。

"The 'Tian Yu' or Heaven Prison is discussed in 'Ding E'. When the initiating transmission is in the state of death or imprisonment qi, and the Tiangang (Chen) is located on top of the day stem, this is called Tian Yu. The term 'Japan' here refers to the position of the day stem's growth. What I overcome is death, and what overcomes me is imprisonment. When death and imprisonment qi are used as initiating transmission, they naturally indicate death, loss, and imprisonment. Moreover, the Inauspicious Spirit (evil spirit) Tiangang is pressing on top of the Japan position, like heaven sending calamity, causing people to be trapped in prison and unable to escape. Therefore, it is called Tian Yu. If this situation appears in the divination, the person involved is likely to commit a crime and be imprisoned, or if ill, will likely die. Going out, waging war, or starting any new project will be disastrous. If the initiating transmission god is already in death or imprisonment, and it is also the day stem's storage position, and if both upper and lower positions meet the three hills and enemies, the prediction will be even more accurate. The term 'hill' refers to the three hill gods. Seeing them on the Heaven Plate means looking up and seeing one's own tomb. The term 'enemy' refers to being overcome. If the initiating transmission is below and is overcome by the Earth Plate's branch, it means looking down and seeing the enemy. When Tiangang is on top of Japan and accompanied by punishments, disasters, calamities, and sudden misfortunes, it is a true Tian Yu, equivalent to being on the brink of death. Even with the Azure Dragon, it cannot save. If the initiating transmission is the魄化 (spiritual transformation) god and Tiangang is on top of Japan, it is called the 'Jiao Zhan' or绞斩卦 (绞斩 hexagram), and the misfortune will be especially severe."

此課甚凶，主家有人繫獄。如將得貴龍常後，又不帶災劫等，變凶為吉。來意主望天恩事。有貴臨辰戌，未入獄者遇之，則貴人不得地不能察訟，訟凶。若罪囚在獄，喜見貴人，有履獄錄囚之義，更日辰年上得子孫乘生氣，德解吉將，為天獄清平，危中有救，訟伸圍解。

This lesson is extremely凶, indicating that someone in the family may be imprisoned. If the person is riding on the auspicious generals such as the Nobleman, Azure Dragon, Tai Chang, or Heavenly Empress, and does not carry凶 or劫 type malevolent stars, it can turn the凶 into a吉. The person's intention is likely to seek royal mercy or pardon. If the Nobleman is present on the hour of辰 or戌, it is not good for those who have not yet been imprisoned, because the Nobleman is in the Heavenly Prison and the Net, unable to act, thus the lawsuit becomes凶. For those already in prison, however, it is favorable to see the Nobleman, indicating that an official is visiting the prison to review the case. Additionally, if the day stem, day branch, and the year pillar receive the son's line riding on life qi, along with the virtue deity, relief deity, and auspicious generals, it is called clear heaven and prison: there is salvation in danger, the lawsuit can be cleared, and the confinement can be resolved.

欲知天獄卦，發用死囚神。斗繫加日本，相臨犯法人。傳中災劫殺，刑害轉生嗔。正墓加同類，災迷受禍迍。日本者，亥為甲乙之本，寅為丙丁之本，申為戊己壬癸之本，巳為庚辛之本。斗是天罡，若天罡加日本，又遇死囚神發用，三傳逢劫殺災殺刑害，更本命墓來臨日，入獄刑誅，難有出期。或上祖曾遭誅戮者應之。

The song of "Observing the Monthly Cycle" says: To identify the Heaven Prison hexagram, look to see whether the initiating transmission is a death qi or imprisoned qi god; if the Tiangang is connected to the Japanese position, and they are adjacent, the person being divined has committed a crime. If among the three transmissions there are disaster killing and robbery killing, and also punishment and harm, resentment and anger arise. If the original tomb is added to the same type, the person becomes confused and troubled, suffering misfortune. The annotation explains: The Japanese position refers to the position of the heavenly stem. The亥 (Hai) is the original position of 甲 (Jia) and 乙 (Yi), 寅 (Yin) is the original position of 丙 (Bing) and 丁 (Ding), 申 (Shen) is the original position of 戊 (Wu), 己 (Ji), 壬 (Ren), and 癸 (Gui), and 巳 (Si) is the original position of 庚 (Geng) and 辛 (Xin). The "dou" is the Tiangang. If the Tiangang is on the Japanese position, and the initiating transmission is a death or imprisoned qi god, and the three transmissions meet robbery killing, disaster killing, and punishment and harm, and the original tomb god is on the day stem, then the person will be imprisoned and punished, with little hope of escape; sometimes this also refers to the ancestor having been executed in the past.

占課用神當死囚，仰見其丘俯見仇。更值斗罡加日本，今日長生處是也。四凶天獄是其由。正月乙酉午時課，小吉臨寅故曰丘。未土是木之墓。春占土死未為墓，土畏於寅又是仇。未土被寅木克，小吉與木為仇。

The Xinjing says: When casting a divination, if the initiating transmission god is in the position of death qi and imprisonment qi, looking up one sees a hill and grave, looking down one sees an enemy, and at the same time the tiangang is added to the day stem. The note explains that the day stem is the place where the day stem's growth begins. With these four ominous signs together, the name "heavenly prison" comes about. The song says: On the Yiyou day in the first lunar month at the hour of Wu, the Xiaoji (another name for Wei) is on the寅, so it is called "hill"; the note explains that the earth of Wei is the burial place of wood. The song also says: In spring, when divining, earth is in a dead position, and Wei is a burial, so earth fears the wood of寅 to attack, hence it is also called "enemy"; the note explains that the earth of Wei is attacked by the wood of寅, and Xiaoji and wood are now enemies.

乙生於亥將為本，乙木生於亥，亥是本父母。斗繫亥當父母憂。斗柄指亥，故當父母之憂。臨仲己身兄弟患，斗指仲，兄弟憂。加季兒孫妻妾愁。孟亥仲卯季未，亥卯未是木之位也。登明小吉例難得，如為如木忌逢秋。秋木死火囚也。行人不可此時出，百事能知不免憂。

The song continues to say: Yi wood is born in Hai, and Hai is its root; the commentary says, Yi wood is born in Hai, and Hai is its root and parents. The song says: Tiangang is attached to Hai, which indicates worries about parents; the commentary says, when the handle of the dipper points to Hai, the concern is about parents. The song says: Tiangang is at Zhong position, which brings worries about oneself and brothers; the commentary says, when the dipper points to Zhong position, brothers are in trouble. The song says: when added to Ji position, worries are about children, wives, and concubines; the commentary says, Hai is Meng, Mao is Zhong, Wei is Ji, and Hai, Mao, and Wei are the three positions for wood. The song also says: Dengming (another name for Hai) and Xiaoji are difficult to meet, and wood in autumn is especially bad; the commentary says, in autumn wood is in death and fire is in captivity. The last line warns: travelers should not depart at this time, for everything will bring worry.

天獄，用神死囚，仰見其丘，俯見其仇，斗罡加日本，出行百事不吉。欲知天獄卦。 假令七月乙丑日巳加子。 寅 未 子 亥 午 寅 酉 午 丑 酉 乙 戌亥子丑 酉 寅 申 卯 未午巳辰

The "Xiu Zhong Jin" explains the concept of Tian Yu (Heavenly Prison): when the initiating god is in a dead or imprisoned position, looking up sees a hill, looking down sees an enemy, and the Tiangang (Chen) is added upon Japan. In such a case, going out to do things brings misfortune in all matters. To recognize the Tian Yu hexagram, consider the following example: on the day of Yichou in the seventh month,巳 is placed upon Zi. The four lessons, arranged from right to left, are: You is placed upon Yi (Yi's lodging palace is Chen), Yin is placed upon You, Wu is placed upon Chou, and Hai is placed upon Wu. The three transmissions, arranged from top to bottom, are Yin, Wei, and Zi. This chart only arranges the positions of the gods and does not mark the heavenly generals.

此課功曹加酉，下賊為用。功曹為時之死氣，又天罡臨亥，是斗繫日本。小吉加寅，是正墓臨同類。寅為劫殺，未墓又是日刑，占人家凶禍終年者也。

In this lesson, Gongcao (another name for Yin) is placed on You. The lower deity steals and overcomes the upper deity, so it becomes the initiating transmission. Yin is in the season of death qi in July, and Tiangang (Chen) is also on Hai. Hai is the position of growth for Bing wood, so it is considered that the Japanese system is connected to the heavenly stem. Xiaoji (another name for Wei) is placed on Yin, which is exactly when the wood's storage presses upon the same type of wood deity. Yin also serves as a sudden death, and Wei, this storage, is also a punishment for the day stem. Several ominous signs come together, indicating that the person's family will suffer misfortune for the whole year.

凡四離日占得月宿加離辰，為天寇課。蓋春分、秋分，卯酉月中，陰陽均分而離。冬至、夏至，子午月中，陰陽俱到而離。四時之中，惟此春分、秋分、冬至、夏至四至前一日為四離，乃陰陽生殺，主盜賊。月宿者，乃太陰躔度之辰，正月初一起室，逆行二十八宿，每日約行十三度，所到之宮辰，為月宿，陰精刑殺，主盜。加此四離之辰，明中為盜，如天降凶寇，殃及於人，故名天寇。占事破壞，多值亂離，統蹇之體，乃時勢多艱之課也。

Whenever the lesson is cast on the day of the four separations, and the moon's mansion falls on the earthly branch of the day of separation, it is called the lesson of heavenly bandits. On the day before the vernal equinox and autumnal equinox, which occur in the months of卯 (Mao) and酉 (You), yin and yang energies are evenly divided and then separate. On the day before the winter solstice and summer solstice, which occur in the months of子 (Zi) and午 (Wu), yin and yang reach their extremes and then separate. Within a year, only the day before the two equinoxes and two solstices are considered the four separations. These are the times when yin and yang change and life and death turn, hence they are associated with bandits. The moon's mansion refers to the position where the Tai Yin moves: starting from the mansion of Shi (Room) on the first day of the first lunar month, it proceeds in reverse order through the twenty-eight mansions, moving about thirteen degrees each day. The mansion it reaches is the moon's mansion. Tai Yin, being the essence of yin, is associated with punishment and killing, and naturally relates to banditry. When it falls on the mansion of the four separations, it signifies banditry occurring in broad daylight, like a凶寇 (evil bandit) descending from heaven, affecting people, hence called the lesson of heavenly bandits. This lesson indicates destruction and often occurs during times of chaos and disorder. This lesson belongs to the hexagram of Jian (Obstruction), indicating a difficult period.

象曰：“陰陽分離，氣不得反。盜賊滋生，軍兵惰懶。病者即亡，孕婦當產。出路死傷，婚姻拆散。”如月宿加離辰發用，禍事尤速。乘元武勾陳作游都盜神，定主盜賊，來則必戰。或乘虎作鬼劫，為真天寇，其凶尤甚。此進出行市賈，主劫盜喪亡，百事不遂，則應蹇險在前也，其道窮也凶象。若占人年命見月宿加離辰，必己身欲為盜來問也。故月宿值太陽，日月並，主盜賊露，為敗寇，當應蹇見險能止，大人濟蹇之吉象也。

The divination text says: Yin and Yang separate, and the vital energy cannot return; thieves increase, and soldiers become lazy; the sick person will die immediately, and a pregnant woman will give birth soon; going out on the road will result in deaths and injuries, and marriages will be broken up. If the moon is placed on the Li trigram and is the initiating transmission, misfortunes will come very quickly. If it is accompanied by Xuanwu and Gou Chen, acting as thieves' deities, there will certainly be thieves, and they will definitely act. If it is accompanied by Baitu and acts as officials and劫杀 (sudden death), then it is a true heavenly thief, and the danger is especially severe. At such times, going out to trade will result in robbery and loss of life, and all things will fail, corresponding to the hexagram Jian, which indicates danger and no way forward. If the person consulting the divination has the moon placed on the Li trigram in their birth and age, it is likely that they themselves want to commit theft and thus consult the divination. Conversely, if the moon is with the sun, and the sun and moon are both bright, it indicates that thieves are exposed and will suffer loss, corresponding to the hexagram Jian, which indicates encountering danger but being able to stop it, and a great person overcoming danger.

如癸卯日春分，離辰壬寅，月宿在辰，加寅，為天寇課。 亦非發用。 未 酉 亥 未 巳 巳 卯 巳 卯 卯 癸 未申酉戌 午 亥 巳 子 辰卯寅丑

On the day of Guimao, which is the spring equinox, the previous day, Renyin, is the day of Li (Fire). The Li hour corresponds to the寅 (Yin) hour. On this day, the moon resides in the辰 (Chen) hour, and the Chen hour is placed above the寅 (Yin) hour, so it is determined as the Tiankou lesson. The original note adds: however, the moon residence has not been taken as the initiating transmission. The four lessons, arranged from right to left, are: the卯 (Mao) hour is placed above the癸 (Gui), the癸's lodging palace is in the丑 (Chou), the巳 (Si) hour is placed above the卯 (Mao), the巳 (Si) hour is placed above the卯 (Mao), and the未 (Wei) hour is placed above the巳 (Si). The three transmissions, arranged from top to bottom, are: the未 (Wei), the酉 (You), and the亥 (Hai). This chart only arranges the deities' positions and does not mark the heavenly generals.

天寇。分至日占得月宿臨離辰，春分、秋分，陰陽均分。冬至、夏至，陰陽俱至。分至前一日為離，乃陰陽離拆，盜生盜殺之時。月宿詳見二煩課中，即正月起寶寶室，二月起奎等是也。逢奎井張翼氐斗皆重留一日，數到四離日，若是月宿加之，當主寇盜。假如八月初五日丁酉秋分，辰將酉時占事。初一角、初二亢、初三氐、氐該重留一日，初四仍在氐，初五房。房宿在卯，申為離辰，而卯加之，是離辰上望見月也。月乃金水之精，主刑殺，又乘四離盜氣之辰，如天降凶寇，殃及於人，故名天寇。

The "Disputing Errors" text says that the Heavenly Robbers pattern occurs when, starting the divination on the days of the two solstices and two equinoxes, the lunar mansion is found to be on the Li (Fire) trigram. At the spring and autumn equinoxes, yin and yang are equally divided, while at the winter and summer solstices, yin and yang reach their extremes. The day before these solstices and equinoxes is called Li, which is the time when yin and yang separate, bandits increase, and there is both disorder and strictness. The method of calculating the lunar mansion has been detailed in the "Two Troubles" lesson, which involves starting with the Shi (Encampment) mansion in January and the Kui (Legs) mansion in February (the printed text here reads "start with baby room," which is an extra character and should be "start with room"). When encountering Kui, Jing (Well), Zhang (Hall), Yi (Wing), Di (Root), and Dou (Scales), an extra day is added, continuing the count until the four Li days. If the lunar mansion is exactly on the Li trigram, it indicates the presence of bandits. For example, on the fifth day of the eighth lunar month, which is the autumn equinox, using the Chen (Dragon) general and You (Metal) hour for divination. On the first day of this month, the lunar mansion is Jiao (Horn), on the second day it is Kang (Neck), on the third day it is Di (Root), and since Di requires an extra day, the fourth day remains Di, and the fifth day becomes Fang (Room). The Fang mansion belongs to the卯 (Rabbit) palace, and Shen (Monkey) is the Li trigram for this day. The卯 (Rabbit) is placed on Shen (Monkey), meaning the lunar mansion is seen directly on the Li trigram. The moon, being the essence of metal and water, signifies punishment and killing, and it is combined with the Li trigram, which is associated with bandit energy. This is like a band of robbers descending from heaven, causing calamity for people, hence it is called Heavenly Robbers.

占主凡事破壞，多值亂離、盜猖、兵敗，病者死，孕婦即產，是女而凶，出路死傷，婚拆散，營造見火災，謀望不成，一動即有生分死別之象，雖有救神莫解，惟居家守靜可也。月宿臨離辰，不在課傳亦凶，發用更甚。乘無勾作游都盜神，盜必來，來必戰，乘虎作鬼劫，為真天寇，凶尤甚。此時不可出行市賈，主劫盜喪亡。若占人年命見月宿加離辰，必己身欲為盜來問也。或月宿值太陽，日月並明，主盜賊敗露，為敗寇。

Divination shows a heavenly寇 (robber), meaning all affairs will suffer failure: often in times of chaos and disorder, thieves are rampant, armies are defeated; the sick will die, pregnant women will give birth immediately, and the child will be a girl with an inauspicious fate; going out on the road will result in deaths and injuries, marriages will be broken up, construction of houses will result in fire, and all plans will fail. Any movement will bring signs of separation and death, even with the help of a savior deity, it cannot be resolved; only staying at home and keeping quiet can be safe. The moon's position is on the fire trigram, even if it is not included in the four lessons and three transmissions, it is still dangerous. If it is taken as the initiating transmission, it will be even worse. If it is accompanied by the Black Tortoise or Gou Chen and considered as a wandering thief deity, thieves will certainly come and attack. If it is accompanied by the White Tiger and considered as an official ghost or calamity, then it is a true heavenly寇, and the danger is even greater. At such times, one should not go out to do business, for they will be robbed and suffer loss. If the person being divined has the moon's position on their birth year trigram, it is likely that they themselves want to commit theft and are asking the question. If the moon and sun are both present, it indicates that thieves will be exposed, and they will become the losers.

分至四神上，蟾光月正臨。分至者，即春分、秋分、夏至、冬至四辰也。如二月初二日春分是丁卯，先一日是丙寅。初五日卯時占，從奎數至昴為初五，酉是月宿，用戌將加卯時，寅上得酉，是蟾光月正臨也。凡此四日有之。

The song of "Observing the Moon's Cycle" says: On the four divine positions of the solstices and equinoxes, the moonlight shines directly. The annotation explains: Solstices and equinoxes refer to the spring equinox, autumn equinox, summer solstice, and winter solstice. For example, if the spring equinox falls on the second day of the second lunar month, which is a Dingmao day, the previous day is Bingyin. Yin corresponds to the fire mansion. On the fifth day of the month, starting the divination at the卯 hour, count from the mansion of Kuai to the mansion of Mao, which is exactly the fifth day. Mao belongs to the You palace, so the moon mansion is in You. On this day, use the戌 general placed on the卯 hour, and the Earth Plate's寅 position coincides with the Heaven Plate's酉, which is called the moonlight shining directly on the fire mansion. Such circumstances may occur around these four days.

名為天寇卦，百禍俱來侵。四課日辰上，得月宿太陰之星，舉百事皆凶。夫妻有離拆，君臣義不深。主夫妻別離，君臣失義也。傳中雖有救，父子淚淋淋。主離別失財、破散，為四離課也。

The song says: This is called the Heavenly Enemy hexagram, with all kinds of misfortunes coming to invade at once. The commentary states that if the Moon's dwelling star, Tai Yin, appears above the Day Stem and Day Branch of the Four Lessons, any undertaking will be ominous. The song says: Husband and wife will part ways, and the relationship between sovereign and minister will not be deep. The commentary states that this hexagram indicates separation of husband and wife and the loss of righteousness between sovereign and minister. The song says: Even if there is a saving deity among the Three Transmissions, father and son will still shed tears. The commentary states that this hexagram signifies separation, loss of wealth, and the breakdown of family harmony, for it is inherently a hexagram of separation.

假令寅日春分卯時占，寅上見離辰太陰，更得金神發用，即凶卦也。假令午日夏至得巳為離辰，值月宿加午，更得水神發用者，以凶斷之。假令申日冬至，將得未作太陰加申，更得火神發用，即凶也，其災害所主大概與天禍同。

Another example is given: On the day of Yin in the spring equinox at the hour of Mao, the trigram Li (Fire) and Tai Yin appear on Yin, and the metal god is taken as the initiating transmission, which forms a凶卦. On the day of Wu at the summer solstice, Si is Li (Fire) and the month's host is added on Wu, and the water god is the initiating transmission, which is also considered凶. On the day of Shen at the winter solstice, the month's general is on Wei, and Wei is Tai Yin added on Shen, with the fire god as the initiating transmission, which is also凶. The calamities indicated in these cases are generally similar to those of the天祸 lesson.

陰陽生殺言分至，陽至主生，陰至主殺。春分陽氣，盜殺在卯，故榆莢落。夏至陰氣，盜殺在午，故菁麥死。秋分陽氣旺，殺在酉，故麥生。冬至陽氣初生，殺在子，是根本，故蘭菊生，萌芽動。此四者名曰朝氣不得久立也。

The "Heart Mirror" first establishes a general principle: the generation and destruction of yin and yang are entirely explained by the two extremes. The commentary explains: when yang energy reaches its peak, it brings about growth; when yin energy reaches its peak, it brings about destruction. At the spring equinox, yang energy begins to prevail, and the position of destruction is in the卯 (Mao) branch, so the elm fruits fall off at this time. At the summer solstice, yin energy starts to rise, and the position of destruction is in the午 (Wu) branch, so the young shoots of plants and wheat wither at this time. At the autumn equinox, yang energy is at its height, and the position of destruction is in the酉 (You) branch, so the winter wheat actually sprouts at this time. At the winter solstice, yang energy begins to emerge, and the position of destruction is in the子 (Zi) branch, which is the root of all things, so orchids and chrysanthemums sprout, and grasses and trees begin to grow. These four situations are called morning energy, which comes and goes quickly, and cannot be sustained.

前之一日是離神，假令春分今日卯，離神昨日乃居寅，占時月宿在寅上。月宿營在二煩之卦註定。詳其多少悉殃人，月是積陰為殺氣。離上逢之天禍迍，非是行人去遭劫，即是修營害其身。要知心月狐在卯，危月燕在子，張月鹿在午，畢月鳥在酉，遇此乃真月宿也。

The song says: The day before the solstices and equinoxes is the position of the divine fire. For example, if the spring equinox is today at the hour of Mao, then the divine fire is on the previous day at the hour of Yin. When setting up the divination, the moon mansion is exactly on Yin. The commentary explains how to calculate the moon mansion, which has already been stated in the second section of the hexagram. The song continues: by carefully observing the degree numbers, one can determine who will be affected; the moon is the accumulation of yin energy, itself a killing force. When it meets the divine fire, heavenly calamity arrives—either a traveler is robbed, or construction causes self-injury. Finally, it clarifies: the Heart mansion belongs to Mao, hence called Heart Moon Fox; the Rooftop mansion belongs to Zi, hence called Rooftop Moon Swallow; the Extended Net mansion belongs to Wu, hence called Extended Net Moon Deer; the Net mansion belongs to You, hence called Net Moon Crow. Only when encountering these four mansions is the true moon mansion determined.

凡課占時與用神同剋日，為天網課。蓋時為目前，用為事始，時用既為日鬼，如人舉目見天網，故名天網。占者凡事不能踴躍登高致遠。統蒙之體，乃羅網在頭之課。

Whenever the hour of divination and the initiating transmission god both attack the day stem, it is called a Heavenly Net lesson. The hour of divination represents the current situation, while the initiating transmission represents the beginning of an affair; if both become the official ghost of the day stem, it is like a person looking up and seeing a big net overhead, hence called the Heavenly Net. The person seeking divination finds themselves unable to act freely, unable to rise high, or to move far. This lesson belongs to the Hexagram of "Obstruction," representing a situation where a net is hanging over one's head.

象曰：“天網四張，萬物盡傷。產孕損子，逃亡遭殃。戰有埋伏，病入膏肓。先凶有救，後獲吉祥。”如占時與用同剋日干，為天網。又天網正月起亥，逆行四孟。天刑煞春酉、夏子、秋卯、冬午。又天網辰也，地網戌也。入傳凶甚，主官災口舌難消，出軍被圍難出，則應六四困蒙吝之凶象。若末傳及年命有救神克初傳，為解網，反凶為吉，則應蒙九二子克家吉象也。

The interpretation says: The heavenly net spreads on all sides, causing injury to all things; childbirth and pregnancy may result in loss of children, and those who flee will suffer calamity; in battle, one may fall into ambushes, and in illness, the disease may become severe and incurable. However, if the initial danger is followed by a rescue, the later outcome may still be auspicious. The heavenly net refers to when the time and the initiating transmission both overcome the day stem. There are also several other calculations: the heavenly net begins at亥 in the first month and proceeds in reverse order through the four primary positions; the heavenly punishment is in酉 in spring, in子 in summer, in卯 in autumn, and in午 in winter; another method considers辰 as the heavenly net and戌 as the earthly net. These divine evils, if they enter the three transmissions, bring severe misfortune, indicating government calamities, disputes, and difficulties in military operations, which corresponds to the ominous image of the sixth line in the fourth position of the Hexagram of Obstruction. If the final transmission or the person's birth year has a saving deity that overcomes the initial transmission, this is called breaking the net, transforming misfortune into good fortune, which corresponds to the auspicious image of the ninth line in the second position of the Hexagram of Obstruction.

如庚辰日午時辰將，午加庚，用時俱剋日，為天網課。 午青 辰六 寅蛇 后 蛇 六 青 子 寅 辰 午 寅 辰 午 庚 卯辰巳午 寅 未 丑 申 子亥戌酉

Take the day of Gengchen as an example: the time of the divination is the hour of Wu. The "month general" (the star sign where the sun is located, which is added to the time of divination to form the heaven plate) is Chen general. Adding Chen general to the hour of Wu, the heaven plate is two positions behind the earth plate. The position of the heaven plate's Wu falls exactly on the position of Shen where Geng is located, which is called "Wu added to Geng." Geng belongs to metal, and Wu belongs to fire, so fire is overcoming metal. The time of the divination, Wu, is overcoming the day stem, and the Wu used as the initiating transmission is also overcoming the day stem. Therefore, it is said "both the time and the beginning are overcoming the day stem," meaning that both the current moment and the beginning of the matter are the ghost that harms the day stem, which exactly matches the name "heavenly net" (the sky is full of nets, making it difficult to move forward). The "four lessons" (four pairs of deities formed by the day stem, the deity above the day stem, the day branch, and the deity above the day branch, arranged from right to left) are: Geng with Wu, Wu with Chen, Chen with Yin, and Yin with Zi. Taking the Wu on the day stem as the initiating transmission, and then taking the deities above it in order, we get the three transmissions: initial transmission Wu, middle transmission Chen, and final transmission Yin, forming a set of "three transmissions" (representing the beginning, middle, and end of the matter). Above each of the three transmissions are the deities "Azure Dragon" (a favorable deity representing wealth and joy), "Liu He" (a favorable deity representing marriage and mediation), and "Teng Snake" (an unfavorable deity representing alarm, worry, and strange occurrences). The last four lines are the arrangement of the twelve earthly branches of the earth plate, used for comparison with the positions of the heaven plate.

凡日辰前一位為之天網殺，對沖為之地網殺，並日辰年命發用者，為之羅網格。若遇丁馬主官災厄難。更以神將言其吉凶，再論末傳年命有救神克初傳吉。

The branch that is one position before the day stem and day branch is called the "Heavenly Net Killer"; the branch that is opposite to it is called the "Earthly Net Killer." If these two divine evils are present along with the day stem, day branch, or the year of birth and the native's birth year, and they are used as the initiating transmission, then this divination is called "Luogewo." If the divination also includes the "Ding God" (the Ding of the ten-day cycle, which actively moves and runs around) and the Post-horse, it is likely to encounter troubles such as legal disputes and imprisonment. The severity of the danger depends on whether the heavenly generals riding on these branches are auspicious or ominous. Further analysis involves checking whether there is a saving deity in the final transmission, the year of birth, or the native's birth year that can reverse and overcome the initial transmission; if there is, the danger can be mitigated.

如甲寅日辰將酉時，用酉俱剋日，並日前沖位為羅網格。 酉 辰 亥 后 勾 玄 朱 午 亥 辰 酉 亥 辰 酉 甲 子丑寅卯 亥 辰 戌 巳 酉申未午

Now consider an example on the day of Jiayin: the month general is Chen, and the time of divination is You. The Chen general is placed on the You hour, and the heaven plate is five places behind the earth plate. The lodgment palace of Jiayin is in Yin, so Yin shows You. You belongs to metal, and Jiayin belongs to wood, so metal overcomes wood. The initiating transmission of You is exactly the ghost of the day stem. On the day of Jiayin, the previous day stem is Mao. The opposite of Mao is also You, so the heaven net and earth net both fall on this You. Therefore, it is determined as Luo Ge grid. The course plate is arranged from right to left: Jiayin shows You, You shows Chen, Chen shows Hai, Hai shows Wu. The three transmissions take You, Chen, and Hai, which are respectively occupied by 'Zhu Que' (a凶将 associated with speech and documents), 'Xuan Wu' (a凶将 associated with theft and secret matters), and 'Gou Chen' (a凶将 associated with disputes over land). The fourth lesson, Wu, is occupied by 'Tian Hou' (a deity associated with women's private matters). The initiating transmission is the ghost of the day, and it is covered by the previous day stem's deity, so it cannot be seen. Therefore, the matter being divined is naturally obstructed at every step.

《訂訛》：天網，時與用神俱剋日。時為目前，用為事始，二處既皆日鬼，則至近之處先有所阻。如人舉目見天有網，故名天網。

The book "Ding E" explains that the concept of "Heavenly Net" refers to the time of divination and the "Initiating Transmission" (the first of the Three Transmissions, representing the beginning of an event) both simultaneously restraining the Day Stem. The time of divination represents the present moment, while the Initiating Transmission signifies the start of an event. Since both are ghosts that restrain the self, the closest place to oneself will first encounter obstacles. It is like when a person lifts their head, finding a net spread across the sky, with no way to advance or retreat, hence the name "Heavenly Net."

占主動見阻滯，不能踴躍登高而致遠也。孕損子，戰有埋伏，病在膏肓。金鬼主鬥訟、疾病，水鬼憂女子病或訟，木鬼鬥訟、錢財、毀傷，火鬼主火災、驚恐、經官、對吏，土鬼爭訟田地、墳墓事。

When this divination is obtained, any action will encounter obstacles and one will be unable to rise high or go far. Pregnant women should beware of harm to the fetus and the child. In military campaigns, one should be cautious of ambushes. For the sick, the illness has already become severe. Further, according to the Five Phases associated with the ghost or spirit, if metal is the ghost, it often indicates disputes, lawsuits, and illness. If water is the ghost, it often relates to women falling ill or disputes involving women. If wood is the ghost, it indicates disputes, financial conflicts, and physical injuries. If fire is the ghost, it indicates fires, fear, lawsuits, and encounters with officials. If earth is the ghost, it indicates disputes over land and burial grounds.

傳遇三煞，定主官災。又遇災劫，謂之入網。旺相剋囚死，謂之天網四張，萬物盡傷。與天網正月起亥，逆行四孟。天刑春酉、夏子、秋卯、冬午。並或天羅辰也。地網戌也。入傳，凶甚，主官災口舌難消，行軍被圍難出，若與天獄死奇並必死。此課凡占凶，惟利田獵、行刑、追逃、捕盜。或日與中末及年命有子孫及沖破克鬼者為解網，反凶為吉。

In the three transmissions, if another three evils appear, there will certainly be legal troubles; if they also meet with Zaisha and Jiesha, it is called "entering the net," meaning the person is already caught in the net. When the prosperous and strong energy attacks the weak and dying energy, it is called "the heavenly net spreads out, all things are injured." There are also several related divine omens: the heavenly net starts from亥 in the first month and moves backward through the four young positions, which are寅, 申, 巳, and 亥. Heavenly punishment is in酉 in spring, 子 in summer, 卯 in autumn, and 午 in winter. In addition, 辰 is the heavenly net and 戌 is the earth net. Once these divine omens enter the three transmissions, the danger becomes especially severe, leading to prolonged legal disputes and verbal conflicts, and when going to war, being surrounded and unable to escape. If these are combined with heavenly prison and dead oddity, it is a sure sign of death. In summary, this divination is generally ominous, except for matters such as hunting, executing, pursuing fugitives, and capturing thieves, which are actually beneficial. If the day stem and the middle and final transmissions, along with the year of birth and the native's destiny, carry the spirits of descendants or have spirits capable of breaking through or overcoming ghosts and deities, it is called "breaking the net," and thus the ominous becomes auspicious.

《觀月經》：正月庚子日午時值此。時用俱剋日，百禍竟相逢。事多爭鬥競，人傷禍必從。傳中災劫殺，犯法的難容。顛狂偏僻病，免得法場凶。

The example in "Observing the Monthly Cycle" states that on the Gengzi day in the fifth hour of the first month, one would encounter this lesson. The verse explains: when the time of divination and the initiating transmission both restrain the day stem, various misfortunes will all come together. The matter in question is mostly related to disputes and competition; once someone is injured, calamity follows closely. If the three transmissions also include Zaisha and Jiesha, committing a crime will be difficult to forgive or escape. At best, one might suffer from a strange illness like madness or mental confusion, which would be fortunate compared to facing execution at the gallows.

假令六月乙酉日酉時次客占，月將用大吉加酉，一課申乙、二課子申、三課丑酉、四課巳丑，傳送為用，申乃六月劫殺，帶災殺亦相氣發用，傳送克乙干，酉是死囚氣，十一月將申入墓因斗而亡，雖有青龍，入墓難救，是大凶。

Another example: On the Yiyou day in the sixth month, a divination was performed for a guest at the You hour. The month general used was 'Daji' (the alternate name for Chou). Chou was placed above the You hour to form the heaven plate. The four lessons were: Yi on Shen, Shen on Zi, You on Chou, and Chou on Si. The initiating transmission was 'Chuansong' (the alternate name for Shen). Shen is the jiesha of the sixth month and also carries zaisha, rising with the phase qi, thus its strength is not weak. Shen metal also overcomes Yi wood, making it the ghost of the day stem. The day branch You is at the dead and imprisoned state, with no vitality. By the eleventh month, when the month general reaches Daji Chou, the tomb of Shen metal is in Chou, so Shen will be buried. The host will die from a fight. Although the lesson contains Qinglong, a favorable general, the dragon is already buried and cannot save the person, so the divination is judged as extremely凶.

《心鏡》：用起並時同克深，天網四張被災臨。經云：天網四張，萬物被傷。庚辛占值日中課，火作初用火克金。用神得火與時同剋日。甲乙申時得傳送，他皆仿此例須尋。問其憂事緣何發，消息天官解客心。

The song of the Heart Mirror says: The initiating transmission, together with the time of divination, jointly attack the day stem. If the attack is strong, it forms the situation of the heavenly net spreading wide, with calamity approaching. The quoted classic text is "The heavenly net spreads wide, all things are injured." For days of Geng and Xin, which belong to metal, if the divination is done during the day and the first transmission takes a fire deity, fire attacks metal, meaning the initiating transmission is fire, which together with the time of divination attacks the day. Similarly, for days of Jia and Yi, which belong to wood, if the divination is done at Shen hour and the transmission starts at Shen, Shen metal attacks wood, the principle is the same; other stems can be similarly inferred. As for the specific cause of the worry, one must consider the heavenly general in the divination chart, and explain the doubts to the person asking the question accordingly.

天網發用，與正時同剋日。天網四張，萬物盡傷。動作過度，以遇天爨。若更三煞入傳，定主官災，雖有解神吉將，亦不能免其咎，惟畋獵、追亡、捕盜利耳。

The Heavenly Net deity serves as the initiating transmission and also joins the correct time to restrain the day stem, forming the pattern of the Heavenly Net spreading out four times, causing all things to be harmed. Any action taken, even slightly excessive, will meet with calamity. If the three evils enter the three transmissions, disaster from lawsuits is unavoidable; even if the lesson contains the Relief Deity and auspicious generals, this blame cannot be avoided. Only in matters such as hunting, pursuing fugitives, or apprehending thieves can one benefit from its destructive power.

日前一辰天羅真，對沖名為地網神。發用行年支干上，官災病厄是其迍。朱雀火殃白虎病，螣蛇憂夢怪驚人。

The song says: The day stem moves forward by one branch, and that position is the true Tian Luo; the position opposite to it is called Di Wang. If these two divine evils fall into the initiating transmission, or are placed over the year branch, day branch, or day stem, lawsuits and illness misfortunes will follow. Also, look at the heavenly general accompanying it: if it is accompanied by the Vermilion Bird, it often indicates fire calamity; if by the White Tiger, it often indicates illness; if by the Teng Snake, then there will be continuous bad dreams at night and strange events disturbing the mind.

《訂訛》：羅網，日前一位為天羅，羅之對沖為地網；又日前一位為天羅，辰前一位為地網，前位神覆蓋遮隔不得出頭，故名羅網。占主身宅俱不便利，病危官災，謀為多拙，遇丁馬更凶。此課得年命沖破羅網之神為有救。

The "Ding'e" says: The so-called Luo Wang (Net) refers to a calculation method where the stem before the day stem is called Tian Luo (Heavenly Net), and the opposite of Tian Luo is Di Wang (Earthly Net); another method is where the stem before the day stem is Tian Luo, and the branch before the day branch is Di Wang. Regardless of which method is used, it is the god in the preceding position that presses upon the head, blocking and obstructing the person, making it impossible to lift one's head. Hence it is called Luo Wang. If this divination is obtained, both the person and their residence face difficulties, the illness is severe, legal troubles persist, and all plans appear clumsy and fail to succeed. If this is further combined with Ding Shen (God of the Fourth) and Yi Ma (Post-horse), the danger becomes even greater. Only when the year stem and the birth stem can overcome the Luo Wang gods does it indicate a chance of salvation.

凡白虎帶死神死氣臨日辰行年發用，為魄化課。蓋虎乃凶將，乘旺相氣受制，不能為害，若遇死神死氣及時囚死之神，則為餓虎，定是傷人，如魄神受驚，化而飛散，故名魄化。死神，正月起巳。死氣，正月起午。俱順行十二辰。其神乘虎克日，占忌己身之災，克辰，門戶之災。統蠱之體，乃陰害相連之課。

Any instance where the White Tiger (a western metal deity associated with illness and death, a malevolent general) is accompanied by the Death Deity and Death Qi, and these appear on the day stem, day branch, or the year pillar, and serve as the initiating transmission, is called the "Ghost Dispersal Lesson." The White Tiger is inherently a malevolent general, but if it is riding on a prosperous and strong force, it may become self-confident or even be restrained, making it less harmful. However, once it encounters the Death Deity, Death Qi, or a deity that is in a state of being trapped or dying, it becomes a starving tiger that must harm people—just like a person's spirit being startled and dispersing. Hence, it is called the Ghost Dispersal Lesson. The Death Deity begins in the fourth month, and the Death Qi begins in the fifth month, both moving sequentially through the twelve earthly branches. When these deities ride the White Tiger to attack the day stem, it is most ominous for the person themselves; when they attack the day branch, it indicates misfortune for the family or home. This lesson is generally associated with the structure of the Zhou Changes' Gǔ (蛊) hexagram, representing a series of interconnected sinister and hidden harms.

象曰：“人身喪魄，憂患相仍。病多喪死，訟有憂驚。產孕傷子，征戰損兵。謀而招禍，切莫遠行。”如日墓乘虎，或魁罡作日墓，帶死囚神發用，為虎銜尸，極凶。或在年命又為日鬼，乃自己喪魄，動則自尋死也。或日墓虎鬼臨干，主身受殃且凶速速。日墓虎臨支克支，宅有伏尸作怪，或有形響。

The interpretation states: The person's soul has been lost, with one worry following another; illness often leads to death, and lawsuits bring no peace; pregnant women face the risk of miscarriage or harm to the child, while military campaigns result in loss of soldiers; any plan made brings only misfortune, so long journeys must be avoided. If the day stem's墓 (burial) is occupied by the White Tiger, or if the Qiu (戌) or Gang (辰) serve as the墓, and the transmission is accompanied by death qi and imprisoned qi, it is called "White Tiger Swallowing Corpse," which is extremely凶 (dangerous). If this combination falls on the year or the person's birth year and coincides with the day stem's ghost, it means the person has lost their soul, and any movement is like seeking death. When the day墓, White Tiger, and day ghost all press upon the day stem, it indicates the person suffers from calamities, and the outcome is swift. If the day墓 is occupied by the White Tiger and affects the day branch, and then turns back to harm the day branch, there will be corpses hidden in the family home, and even strange noises or shadows may appear.

虎在陽憂男，在陰憂女。上克下及日，外喪。下克上與辰，內喪。或人年在魁罡蛇虎之下，無沖剋救解，決有身主死亡之殃。當應蠱蟲在器，六四往見吝之凶象。若虎臨鬼門，虎陰神制虎，日辰年命處有沖剋，及吉神救解，為魄化魂歸，先憂後喜，則應上九高尚其事之吉象也。

The White Tiger falling on a yang branch indicates concern for a man; falling on a yin branch indicates concern for a woman. If the upper god overcomes the lower god and also overcomes the day stem, it signifies misfortune outside the family. If the lower god overcomes the upper god and also overcomes the day branch, it signifies misfortune within the family. If a person's age is directly under the Qiu Gang or Teng Snake and White Tiger, and there is no clash or rescue, then there will certainly be a great calamity involving the master's death. This corresponds to the image in the Zhou Changes' Gu卦 where the蛊 insect has already taken root in the vessel, which is the ominous sign of the sixth line in the fourth position, "going to meet with regret." Conversely, if the White Tiger is at the ghost gate position, or if the yin spirit of the White Tiger can control it, and the day stem, day branch, age, and birth destiny all have clashes, but are further aided by auspicious deities, then the soul may depart but the spirit returns, leading to initial worry followed by joy, which corresponds to the auspicious sign of the ninth line at the top, "not serving kings and nobles, but pursuing lofty matters."

戌白 酉常 申玄 玄 常 常 白 申 酉 酉 戌 酉 戌 戌 壬 辰巳午未 卯 申 寅 酉 丑子亥戌

This is a case of a ghost transformation lesson, corresponding to the example given of the sixth month on the day of Renxu. The four lessons are arranged from right to left: Ren on top of Xu, Xu on top of You, the day branch Xu on top of You, and You on top of Shen. The second and third lessons overlap, so only three lessons are formed. Taking Xu as the initiating transmission, and then taking the upper gods in order, we get the three transmissions of Xu, You, and Shen, which is a continuous movement of metal energy converging downward. Above the three transmissions, in sequence, are the White Tiger, Tai Chang (a favorable general associated with food, drink, clothing, and fortune), and the Black Tortoise. The initiating transmission Xu is occupied by the White Tiger, and the death deity of the sixth month is also located on Xu. The hungry tiger is pressing in, so it is judged as a ghost transformation. The last four lines show the arrangement of the twelve earthly branches of the earth plate, used to compare with the falling sectors of the heavenly plate gods.

《訂訛》：魄化：白虎乘死神死氣及囚死，臨日辰行年發用，又曰墓乘虎作鬼加日亦是。死神，正月起巳。死氣，正月起午。俱順行十二辰。虎乃凶神，乘旺相自貪其旺，或受剋制，皆難為害。若遇死神死氣，及時令囚死，則為餓虎，定是傷人，如魄神受驚消散。故名魄化。

The "Disputing Errors" explains the concept of "Ghost Transformation": When the White Tiger rides upon the Death Deity, Death Qi, or imprisoned and dying Qi, and initiates transmission over the Day Stem, Day Branch, or the year's stem, it is called Ghost Transformation. Additionally, if the White Tiger is on the Day's墓 (burial) position and also acts as the day's ghost to be imposed upon the Day Stem, it is also counted. The Death Deity begins in the fourth month of the first lunar month in the巳 (Snake) position, and Death Qi begins in the午 (Horse) position, both moving in sequence through the twelve earthly branches. Although the White Tiger is a凶神 (malevolent deity), when it rides upon prosperous and strong Qi, it is self-sufficient and has no time to harm others; if it is restrained, it cannot act. Only when it encounters the Death Deity, Death Qi, or is in a state of imprisonment or dying, does it become a starving tiger, inevitably harming people—just like a person's魄 (soul) being startled and dispersing without a place to return, hence called Ghost Transformation.

占主凶病者死，無病亦有病訟憂驚，孕傷子，戰損兵，謀為招禍，遠行更忌。如日墓作鬼乘虎，或作魁罡帶囚死發用，為虎銜尸，更凶。若在年命上，主自尋死。並金神三殺、血支、血忌，主刀下身亡。或木神天河地井相迫，必是自欲投水溺死，或為懸索勾絞主自縊死。

Divination indicates misfortune as the main outcome: the sick may die, and even those without illness will suffer illness, legal troubles, and anxiety; pregnant women may lose their fetus or child, and in battle, soldiers may be lost. Any plan may lead to disaster. Traveling is especially inauspicious. If the day's墓 is filled with day ghost and the upper rider is white tiger, or if the魁罡 carries the qi of imprisonment and death in the initiating transmission, it is called "white tiger swallowing corpse," which is more凶 than usual. If this group falls on the year pillar or the birth pillar, the person may commit suicide. If it combines with the three metal evils, blood branch, and blood taboo, they are likely to die by blade. If the wood deity is pressed by the heavenly river and earth well deities, they will drown themselves. If it forms the image of a hanging rope and hook, it indicates hanging by the neck.

大抵虎克干防身，克支防宅。上克下外喪，下克上內喪。若在陽憂男，在陰憂女。如二月甲戌日課得戌甲、午戌、午戌、寅午，三傳戌午寅，將得虎乘天上死神迫日辰，必有死喪事。午為陽，憂男子。下克上，內喪。又如六月壬戌日，課得戌壬、酉戌、酉戌、申酉，三傳戌酉申，將得虎乘地下死神迫日辰，必有死喪事。戌為陽，憂男子，上克下，外喪。此課十分凶，若貴臨鬼門，日辰年命得吉神，虎被沖剋，為魁化魂歸，先憂後喜。

In general, if the White Tiger (白虎) overcomes the day stem (日干), there is a risk of personal misfortune; if it overcomes the day branch (日支), there may be troubles at home. When the upper god overcomes the lower god, it indicates loss outside the family; when the lower god overcomes the upper god, it indicates loss within the family. If the position falls on a yang branch, the concern is for a male; if it falls on a yin branch, the concern is for a female. For example, on a Jiaxu (甲戌) day in the second lunar month, the four lessons are arranged as Jia with Wu, Wu with Yin, Yin with Wu, and Wu with Yin, and the three transmissions are Wu, Yin, and Yin. The White Tiger is riding the Heaven Plate's Death Deity (死神) to attack the day stem and branch, indicating certain death or loss. Since Wu is a yang branch, the concern is for a male, and since it is the lower god overcoming the upper god, it is judged as internal family loss. Another example is on a Renxu (壬戌) day in the sixth lunar month, the four lessons are arranged as Ren with Wu, Wu with You, You with Wu, and Wu with Shen, and the three transmissions are Wu, You, and Shen. The White Tiger is riding the Earth Plate's Death Deity to attack the day stem and branch, again indicating certain death or loss. Since Wu is a yang branch, the concern is still for a male, but this time it is the upper god overcoming the lower god, so it is judged as external family loss. This lesson is extremely ominous, but if the Nobleman (贵人) is present at the Ghost Gate (鬼门), and the day stem, day branch, year, and personal destiny are supported by auspicious deities, and the White Tiger is further overcome by a conflicting force, then even though the soul may have departed, the spirit has returned, leading to initial worry followed by joy.

《觀月經》（名旱苗無雨）：白虎乘死神死氣臨日辰、行年，主有災殃，病者不蘇。死囚為白虎，來臨日用由。魄化魂消散，死亡病者愁。行年同位上，患者命難留。細意看年用，凶神禍病尤。

The lesson titled "Dry Seedlings Without Rain" refers to the situation where rice seedlings suffer from prolonged drought and are on the verge of dying. It states that the White Tiger is riding upon the Death Deity and Death Qi is present on the Day Stem, Day Branch, or the year pillar, indicating calamity and the patient's difficulty in recovering. The rhyme explains that the White Tiger sitting upon the Death Qi, appearing on the Day Stem and the Initiating Transmission, signifies the dispersion of the soul and spirit, leaving the patient only with death to fear; if the year pillar also coincides with this, the patient's life is even more endangered. When making a divination, one should carefully examine the year pillar and the Initiating Transmission. The more Inauspicious Spirit (malevolent spirits) are gathered, the heavier the misfortune and suffering will be.

假令正月癸巳日寅時占，戌加癸為發用，上克下，白虎乘死氣來克癸水，三傳又見天羅日之正墓也，將是螣蛇，此卦有死亡之事。若人行年至丑必凶。依元首卦推之，萬無一失。 鬼戌白 鬼未陰 鬼辰蛇 空 六 陰 白 亥 寅 未 戌 寅 巳 戌 癸 貴 寅卯辰巳 丑 午 子 未 亥戌酉申

Another example: On the Guisi day in the first hour of the first month, a divination is made. The癸 is lodged in the丑, and the戌 on the heaven plate falls on the丑. Thus, the戌 initiates the transmission, with the戌 earth overcoming the癸 water, which is an upper god overcoming a lower god. The white tiger is riding the death qi to attack the癸 water, and the three transmissions also include the辰, which is both the heavenly net and the original tomb of water. The final transmission, on the辰, is also occupied by the teng snake. These layers all point to death. If the person being divined reaches the丑 in their age, they will certainly face misfortune. This lesson uses the upper overcoming the lower to determine the first transmission, which is a lesson of the head. Following the rules of the head lesson, the prediction is certain and infallible. On the lesson chart, the three transmissions,戌, 未, and 辰, each have the character 「鬼」 marked beside them, because earth overcomes water, and all three transmissions are ghosts of癸. The four lessons, from right to left, are癸 with戌,戌 with未, the day branch巳 with寅, and寅 with亥, each successively occupied by the white tiger, tai yin, liu he, and tian kong (a凶 general representing falsehood and deception). The place marked 「贵」 on the chart indicates the position of the heavenly nobleman (tian yi) on the chart.

白虎西方本是金，性專刑殺忌加臨。若遇死神相會合，日辰年上見災侵。遇此即名魄化卦。假如無病也昏沉。二月寅時甲戌日，勝光為虎是其陰。甲上天魁，戌上勝光，是甲之陰神。死神正巳二居午，死神正月在巳順行十二。止怕相兼作害深。虎為死神兼之相逼也。

The song says: The White Tiger belongs to the west, its nature is metal, and it specializes in punishment and warfare. It is most feared when it appears at critical positions. If it also combines with the Death Deity, then disasters will afflict the day stem, day branch, and the year of the person. When this happens, it is called the soul transformation hexagram. Even if one is originally healthy, they will feel dazed and listless. It gives an example of the Jia Xu day in the second month at the寅 hour: Shengguang (another name for Wu) rides the White Tiger, which is the hidden spirit of the day stem. The commentary explains that Tian Gui (Xu) appears on Jia, and Shengguang (Wu) appears on Xu, so Wu is the hidden spirit of Jia. The song also says that the Death Deity is in Si in the first month and in Wu in the second month. The commentary clarifies that the Death Deity starts at Si in the first month and moves in sequence through the twelve earthly branches, so in the second month it is at Wu. The most dangerous situation is when both the White Tiger and the Death Deity appear together, causing great harm. The commentary points out that this is when the White Tiger and the Death Deity merge into one and attack simultaneously.

六月未時壬戌日，天魁乘虎又加壬。六月死神來至戌，下逼行年依此行。賊上為內下克外，陽為男子女為陰。行年若遇魁罡立，身須逢害必加迍。用在陽憂男，在陰憂女。上克下為外喪，下賊上為內喪。行年在魁罡，月下自喪身軀也。

A song verse illustrates the situation on a Renxu day in the sixth month at the hour of Wu: the Tiankui (Xu) is riding upon the White Tiger and is placed upon the Ren; the Death Deity for the sixth month is exactly at Xu, thus pressing upward from below to the year pillar. The rest of the months follow this pattern. If the lower deity is defeated by the upper deity, it indicates death within the family; if the upper deity defeats the lower deity, it indicates death outside the family. Concerns for the Yang branches relate to males, while concerns for the Yin branches relate to females. If the year pillar is directly at Tiankui (Xu) or Gang (Chen), the person himself will suffer harm and encounter difficulties. The annotation reiterates: if the initiating transmission falls on a Yang branch, there is concern for males; if it falls on a Yin branch, there is concern for females; if the upper deity defeats the lower deity, it indicates death outside the family; if the lower deity defeats the upper deity, it indicates death within the family; if the year pillar is directly at Tiankui and Gang, there will be a death within the month.

《訂訛》：喪魄，正月未、二月辰、三月丑、四月戌，周而復始。加人行年或日辰發用。四土凶神能喪人魄，故名喪魄。占主病將死，壯健亦衰。

The "Sangpo" evil spirit is established separately in "Ding'e": in the first month it falls on Wei, in the second on Chen, in the third on Chou, and in the fourth on Xu. These four positions cycle again from the beginning. When this evil spirit appears in a person's age or falls on the day stem or day branch and initiates transmission, it forms a pattern. The four positions Chen, Xu, Chou, and Wei all belong to earth, and when they gather together, they form an evil spirit that can cause a person to lose their soul, hence the name "Sangpo." If this evil spirit appears in a divination, the patient is about to die, even if they were originally healthy, they will turn towards decline.

游魂來加年日上（加行年、日辰上），用起兼之惡將並。但是飛魂魂不定，行逢鬼魅祟神驚。若問殺居何所在，順行正月起登明。

The song says: The wandering soul spirit is placed upon the year pillar and the day stem. It also serves as the initiating transmission and is combined with evil heavenly generals. Whenever the image of a wandering soul appears, the person's soul and spirit cannot settle down, and they meet ghosts when going out, or are frightened by evil influences. If one wants to know where this evil spirit is located, the method is to start from 'Dengming' (another name for Hai) in the first month, and proceed in order through the twelve earthly branches.

《袖中金》：飛魂喪魄，魂屬陽，魄屬陰。二者聚散去來之神。若於日辰行年上見者，壅滯魂魄之往來。若更值天乙逆行，白虎入傳，三傳隔角不見生氣，健者憂衰，病者憂死。

The Xiu Zhong Jin says: The pair of evil spirits, flying soul and lost spirit, are both deities governing the gathering and dispersing of souls. If they appear on the day stem, day branch, or the year pillar, they will block and obstruct the movement of souls. If this is combined with the nobleman reversing, the white tiger entering the three transmissions, and the three transmissions being separated and unable to see life qi, then even a healthy person should worry about decline, and those who are already ill should fear for their lives.

《訂訛》：飛魂，正月起亥，順行十二宮，加人行年或日辰發用，令人魂有飛揚千里之象，故名飛魂。占主夜多凶夢，鬼祟相侵，恍惚不寧。

The "Disputing Errors" says: The Flying Soul Evil begins in the亥 (Hai) position in the first lunar month, moving sequentially through the twelve earthly branches. When this evil influences a person's age year, or falls on the day stem or day branch and initiates the transmission, it creates an image of the soul flying away and traveling thousands of miles. Therefore, it is called the Flying Soul. If this evil is encountered in a divination, one often has ominous dreams at night, with malevolent spirits disturbing them, and during the day feels mentally confused and restless.

凡天乙逆行，日辰在後，用其囚死，將乘元虎，時克行年，為三陰卦。蓋貴人逆治，日辰在後，陰氣不順，一也；用神囚死，動作無光，陰氣不振，二也；將乘元虎，時克行年，陰氣不利，三也。此三者闇昧幽晦，故名三陰課。占者凡事不能，多有晦滯。統中孚之體，乃群陰當惡之課。

Whenever the Heavenly Nobleman moves in reverse, the day stem and day branch fall behind the nobleman, the initiating transmission god is in a state of captivity or death, the Heavenly General rides the White Tiger or Black Tortoise, and the time of divination harms the year of the person being divined, it is called the "Three Yin Hexagram." It is called Three Yin because three layers of darkness are combined: the nobleman moving in reverse with the day stem and day branch following behind, which indicates an unsmooth negative energy, this is the first layer; the initiating transmission god being in captivity or death with no vitality, and any action being dim and ineffective, this is the second layer; the Heavenly General riding the White Tiger or Black Tortoise, and the time of divination harming the year of the person being divined, which indicates adverse negative energy, this is the third layer. All three aspects represent dark and obscure phenomena, hence the name Three Yin Hexagram. Those who receive this hexagram will find that all their affairs fail to succeed, and they encounter obstructions and difficulties everywhere. It belongs to the body of the Fu Hexagram in the Zhou Changes, representing a situation where a group of negative forces dominate and cause harm.

象曰：“動作困苦，百事沉淪。見官屈伏，占病多迍。仕憂祿位，男忌婚姻。求財破散，孕主女娠。”如日辰三傳始終囚死、帶墓，時克行年，最凶。主公私事皆不成。或喪魂游魂，五鬼伏殃，諸煞並臨，其禍尤甚。喪魂殺，正月起未，逆行四季。游魂殺，正月起亥，順行十二辰。天鬼伏殃殺，正月起酉，逆行四仲。

Divination interpretation states: Any action will be obstructed and laborious, with all affairs sinking and difficult to initiate; when encountering officials or superiors, one can only bow and submit, and if seeking health, the illness will be prolonged and hard to recover. Officials will worry about their salary and position, men should avoid discussing marriage; seeking wealth will lead to loss and dispersion, and pregnant women are mostly likely to give birth to daughters. If the day stem, day branch, and the three transmissions are all in the state of captivity or death throughout, and also accompanied by the Tomb Spirit (grave spirit), and at the time of divination, they again retroactively harm the year stem, it is the most dangerous situation, and both public and private affairs will be completely unable to be handled. If the evil spirits such as the Sanghun Sha (soul-loss star) (soul-loss spirit), Youhun Sha (wandering-soul star) (wandering soul spirit), Wugui (Five Ghosts) (five ghosts), and Fuyang (hidden calamity) (hidden calamity) all appear together, the calamity will be even more severe. The methods for calculating these evil spirits are as follows: the Sanghun Sha (soul-loss star) starts in the hour of Wei in the first month, and moves backward through the four seasons of Chen, Xu, Chou, and Wei; the Youhun Sha (wandering-soul star) starts in the hour of Hai in the first month, and moves forward through the twelve earthly branches; the Tiangui Fuyang Sha starts in the hour of You in the first month, and moves backward through the four central hours of Zi, Wu, Mao, and You.

其殺並臨日辰年命，占病必死，行兵多敗，謀為及占家宅，主家破人離，百事凶殃，宜禳之。則應中孚六三得敵或鼓或罷，或泣或哥之凶象。六處有救解神，末傳旺相，則九二鳴鶴在陰，其子和之之象也。

These evils all fall upon the day stem, day branch, year of travel, and personal destiny, indicating certain death in illness, and many defeats in military campaigns. Whether planning matters or divining the household, it foretells the destruction of the family and misfortune in all affairs, and measures should be taken to appease and resolve the situation. This corresponds to the ominous image in the sixth line of the third trigram in the Book of Changes, the卦 of Trust, which says, "Meeting an enemy, sometimes drumming, sometimes ceasing, sometimes weeping, sometimes singing"—a sign of confusion and fluctuation, alternating between sorrow and joy. Conversely, if the day stem, day branch, the three transmissions, and the year of travel and personal destiny have saving deities, and the final transmission is in a prosperous and strong position, then it corresponds to the auspicious image of the second line of the ninth trigram, which says, "A bell in the shade, its young ones harmonize with it"—though in darkness, there are still those who respond in harmony.

如正月癸丑日卯時子將，占人申命，行年在丑，天乙乘巳加申，逆理天乙，日辰在天乙後，戌為死乘白虎凶將加癸為用，卯時屬木，克人年丑土，為三陰課。 戌白 未陰 辰蛇 陰白陰白 未戌未戌 戌丑戌癸 貴 寅卯辰巳 命 丑 午 子 未 亥戌酉申 年

Take the example of the Guichou day in the first lunar month: the question is asked at the卯 hour. The month general is子, and子 is placed on卯 hour. The heaven plate is three places behind the earth plate. The inquirer's birth sign is申, and the year of travel is丑. On a癸 day, the daytime nobleman is巳, and the巳 on the heaven plate falls exactly on the申 of the earth plate. The nobleman is on申, which is the position of retrogression, which is called the heaven yi retrograding. The day stem癸 and the day branch丑 are both placed behind the nobleman, which is the first layer of yin. The癸 is lodged in丑, and on丑 there is戌. The戌 is in a dead position and is occupied by the white tiger, a凶 general, and it is placed on the day stem and initiates the transmission, which is the second layer of yin. The hour of卯 is wood, which turns back and harms the year of travel丑, which is earth, making it the third layer of yin. Since all three yins are present, it is determined as a three yin lesson. The four lessons are癸 on戌,戌 on未, the day branch丑 on戌, and戌 on未. The first and third lessons overlap with the second and fourth lessons respectively. The three transmissions are戌, 未, and辰, each occupied by the white tiger, the tai yin, and the teng snake respectively. The places marked as「贵」「命」「年」on the diagram represent the nobleman, the birth sign, and the year of travel on the plate.

《訂訛》：三陰：貴人逆治，日辰在後，一也；發用傳終，各帶囚死，二也；將乘元虎，時克行年，三也。三者俱主闇昧無光，幽陰之象，故名三陰。占主暗滯沉淪，見官屈伏，病多迍，名位失，財破，婚無就，孕生女。如日辰發用帶墓，鬼克行年，最凶。公私事皆不成。或喪魂、游魂、天鬼諸煞，占病必死。

The "Orderly Correction" summarizes the three conditions of the Three Yins: first, the Nobleman moves against the affairs and the Day Stem and Day Branch fall behind it; second, both the Initiating Transmission and the Final Transmission carry the qi of imprisonment and death; third, the Heavenly General rides upon the Black Tortoise and White Tiger, and at the same time, it overcomes the year's stem. These three conditions indicate darkness and lack of brightness, representing the image of deep darkness, hence called the Three Yins. When this divination is obtained, everything is dark and stagnant, one can only submit when encountering officials, illness persists without recovery, status is lost, wealth is wasted, marriage cannot be arranged, and pregnant women tend to give birth to daughters. If the Day Stem and Day Branch also carry the墓神 (mound spirit) in their Initiating Transmission, and if spirits further overcome the year's stem, it is the most dangerous situation, and both public and private affairs cannot be handled. If the evil spirits such as the Lost Soul, Wandering Soul, and Heavenly Ghost are also involved, then the illness is certain to be fatal.

此課主凶，然六處有救解，末傳旺相，反之。附：課傳中六陰俱備者，名六陰課。利私謀，不利公干。晝傳夜迷甚。

This lesson is generally considered ominous, but if there are saving deities present in the day stem, day branch, three transmissions, the year of movement, and the native's birth year, and if the final transmission is located in a prosperous and strong position, the outcome will reverse to be favorable. Additionally, if all six yin branches are present among the four lessons and three transmissions, it is called the "Six Yin Lesson," which is suitable for private planning but unfavorable for official duties; if a lesson is cast during the day but the transmissions are all of night, it indicates a state of confusion and lack of clarity, which is especially serious.

《心鏡》（又丘墓臨日辰亦曰三陰）：天乙逆行為不順，元白二神居日前（一陰），用中囚死復相剋（用神囚死，神將相剋日，二陰），時賊行年凶有殘（占時克行年為三陰）。三陰任汝能行履，卦主精神入墓間。百事總乖家業散，縱使登科位不遷。日辰見元武白虎為一陰，日辰在天乙後為二陰，用神囚死為三陰。

The "Heart Mirror" also mentions another interpretation, where a tomb is located on the day stem and day branch, which is called three yin. Its rhyme says: When the nobleman moves in reverse, the qi flow becomes unsmooth; the two Inauspicious General, White Tiger and Black Tortoise, are located before the day stem, which is the first yin. Both the initiating transmission and the middle transmission are in the state of imprisonment or death, and they mutually attack each other— the initiating transmission god is in imprisonment or death without qi, the heavenly general and the god it rides on fight each other and attack the day— this is the second yin. When the time of the divination is marked by a thief's attack on the year, it brings danger and injury, which is the third yin. Once the three yins are formed, no matter how the subject acts, his spirit will ultimately feel as if trapped in a tomb. All affairs go wrong, family and business disintegrate, even if heby chance passes the examination, his official position will not rise. The commentary summarizes again: seeing Black Tortoise and White Tiger on the day stem and day branch is one yin, the day stem and day branch being after the nobleman is two yins, and the initiating transmission god being in imprisonment or death is three yins.

《袖中金》：天乙逆治，元白立於前，大旺克初，日辰囚死，正時克行年，名曰三陰。為悔為否，為殺為消。凡事屯蒙，健人失志，喜事反凶。

The Xiu Zhong Jin says: When the Heavenly Master Nobleman moves in reverse, the Black Tortoise and White Tiger stand ahead, the Final Transmission's strength reverses to attack the First Transmission, and the Day Stem and Day Branch are in a state of imprisonment or death, with the hour of the day also attacking the year, such a divination is called San Yin. Its meaning is regret, blockage, killing, and depletion. All matters are as difficult and obscure as the Zun and Meng hexagrams. Even healthy people may become discouraged, and what should be joyful turns into misfortune.

《訂訛》：四逆：用吉終凶，一也；用旺終衰，二也；天乙逆行，三也；傳入天乙後，四也。四者皆屬拂逆，故名四逆。占主事體隔絕，有頭無尾，志意不遂，妻奴不順。

"The 'Four Reversals' are another category established in 'Ding E'. The first is when the initiating transmission is auspicious but the final transmission turns inauspicious. The second is when the initiating transmission is strong but the final transmission turns weak. The third is when the nobleman moves in reverse. The fourth is when the three transmissions fall after the nobleman. All four situations are considered contradictory and unsmooth, hence called the 'Four Reversals'. When this pattern appears, the matter is divided into two parts, with a beginning but no end, wishes are difficult to fulfill, and even wife and servants do not obey."

凡卯酉日占，卯酉為用，人年立卯酉，為龍戰課。蓋卯月陽氣南出，萬物生；陰氣北入，榆莢落。酉月陽氣北入，萬物凋；陰氣南出，麻麥生。此陰陽出入之位，刑德聚會之門，時氣分離，不可復合。

When divination is performed on a卯 day or酉 day, and the卯 or酉 is also used as the initiating transmission, and the diviner's age is also positioned on卯 or酉, this is called the "Dragon Struggle Lesson." The reason behind this is that in the卯 month (February), yang energy flows from north to south, causing all things to sprout, while yin energy recedes northward, leading to the falling of elm fruits. In the酉 month (August), yang energy converges northward, causing all things to wither, while yin energy flows from north to south, resulting in the growth of hemp and wheat. The卯 and酉 positions are the gateways where yin and yang enter and exit, where the conflicting energy and the benevolent energy converge. At these points, the seasonal energy splits apart and can no longer reunite.

如卯日占課，遇卯為用，人年復立卯上。酉日占事，逢酉發用，人年並立酉上。此陰氣主刑殺，陽氣主德生，其體如龍，一生一殺，相戰於門，故名龍戰。主占事疑惑，反覆不定，統離之體，乃門戶不寧之課也。

Specifically, this refers to starting the divination on the卯 (Mao) day with the卯 (Mao) as the initiating transmission, and the diviner's age also falling on the卯 (Mao); or starting the divination on the酉 (You) day with the酉 (You) as the initiating transmission, and the diviner's age also falling on the酉 (You). At this time, the Yin energy is dominant in causing punishment and destruction, while the Yang energy is dominant in fostering growth and nurturing. These two energies are like two dragons, one representing growth and the other representing punishment, fighting and opposing each other at this gate, hence the name Dragon Struggle. When this lesson is obtained, the matter being inquired about will certainly be confusing and unclear, with indecision and uncertainty. It belongs to the body of the Li hexagram from the Zhou Changes, indicating a lesson where the gate is not at peace.

象曰：“合者將離，居者將徙。欲行莫行，欲止莫止。出路迍邅，求婚莫娶。胎孕不安，財物弗聚。”如三傳入三交課，主賊來必戰。游神（春丑、夏子、秋亥、冬戌）相加，主行人必來，求財不得，占病反覆，占官改動。

The interpretation says: what was originally gathered will now separate, and what was settled will now move; one wishes to go but cannot, and one wishes to stay but cannot remain still; going out will be full of difficulties, and marriage proposals are not suitable for taking a bride; pregnancy will not be stable, and wealth will not accumulate. If the three transmissions form a lesson of three intersections, there will be thieves coming to the door, leading to a conflict. If further encountering a wandering god (spring in the ox, summer in the rat, autumn in the pig, winter in the dog), then the person who went out will certainly return, but seeking wealth will not be obtained, predicting illness will show recurring symptoms, and predicting official positions will indicate changes.

或夫妻年立其上，主室家離散。兄弟年立其上，主爭財異居。將得天后，事起婦女。乘蛇虎元，尤加驚恐。事宜決斷，進退不能，南北俱凶，縱有吉神將，不免其咎，當應離九三大耋之嗟凶象也。

If both spouses' year pillars fall on the卯 or酉 branches, it indicates family separation; if the brothers' year pillars fall on these branches, it suggests disputes over money leading to division of the household. If the Heavenly General is associated with the Heavenly Empress, the matter is likely to originate from women; if it is accompanied by Teng Snake, White Tiger, or Black Tortoise, the sense of fear becomes more pronounced. Such matters should be decided promptly, yet they result in being caught between two difficulties, with neither moving south nor north being auspicious. Even if the chart contains other auspicious deities or generals, this misfortune cannot be avoided. This precisely corresponds to the ominous image of the third line of the Li hexagram in the Zhou Changes, which states, "The sun setting in the west brings the lament of old age," symbolizing the sorrow of old age amidst the setting sun.

如丁卯日辰時戌將占，卯加酉發用，人年立卯地，為龍戰課。 卯常 酉朱 卯常 常朱勾陰 卯酉未丑 酉卯丑丁 陰 亥子丑寅 戌 卯 年 酉 辰 申未午巳

Take the example of Dingmao day: at the辰 hour, the month general is Xu. Xu is placed over the辰 hour, and the heaven plate and earth plate exactly oppose each other in pairs, forming a reverse chant situation. Ding is lodged in Wei, and Wei has Chou; the day branch卯 has酉. The卯 on the heaven plate falls on the酉 on the earth plate, so the initiating transmission is taken from卯. The diviner's age is also placed on the卯 position of the earth plate, thus forming a dragon battle lesson. The four lessons, from right to left, are Ding with Chou, Chou with Wei, the day branch卯 with酉, and酉 with卯; reverse chant has no close relationship, so the three transmissions are taken as卯,酉, and卯, going and returning, which exactly matches the image of two dragons fighting and advancing and retreating repeatedly. The卯 is occupied by Tai Chang, and the酉 is occupied by Vermilion Bird. The other two lessons are occupied by Gou Chen and Tai Yin respectively. The diagram marks 「阴」 as the palace where Tai Yin falls, and 「年」 as the position of the diviner's age.

《訂訛》：龍戰：卯酉日占，卯酉上神發用，行年卯酉更的。卯月陽氣南出，萬物生，陰氣北入，榆莢落。酉月陽氣北入，萬物凋，陰氣南出，麻麥生。此陰陽出入，刑德聚會，其體如龍，一生一殺，相戰於門，故或龍戰。

The "Disputations" say: The Dragon Struggle pattern occurs on卯日 (Mao day) or酉日 (You day) when the deity associated with the卯 (Mao) position or酉 (You) position serves as the initiating transmission. If the占者's (diviner's) birth year also falls on卯 or酉, this becomes even more certain. It also discusses the pattern in terms of the solar terms: during the卯 month (Mao month), yang energy flows from north to south, causing all things to sprout, while yin energy retreats northward, leading to the falling of elm fruits. During the酉 month (You month), yang energy converges northward, causing all things to wither, while yin energy spreads southward from the north, resulting in the regrowth of millet and wheat.卯 and酉 are the gateways where yin and yang enter and exit, and where virtue and merit converge. Their situation resembles two dragons fighting at the gate, one governing life and the other governing death, hence the term Dragon Struggle.

占主疑惑反覆，門戶不寧。出忌南行，入忌北行。合者將離，居者將徙。欲行莫行，欲止難止。婚阻，孕不安，財不聚。如傳入三交，賊來必戰。游神並，行人來，病反覆，官改動。或夫妻年立其上，主室家離散，兄弟年立其上，主爭財異居。將得天后，事起婦人，乘蛇虎元，猶加驚恐。

The key points of divination are: doubts in the mind, matters that change repeatedly, and the household not at peace. Going out is unfavorable towards the south, and returning is unfavorable from the north. What was originally united will separate, and those who wish to stay will have to move. Those who wish to move cannot, and those who wish to stop cannot stop. Marriage is obstructed, pregnancy is unstable, and wealth cannot be retained. If the three transmissions form three intersections, thieves will come, and conflict will arise. If the wandering spirit is present together, the traveler will return, illness will recur, and official positions will change. If the year pillar of the spouse is on the卯 or酉, the family will be separated. If the year pillar of the brother is on the卯 or酉, there will be separation due to disputes over property. If the heavenly general is with the heavenly empress, the matter is caused by a woman. If the螣 snake, White Tiger, or Black Tortoise are present, there will be greater fear and anxiety.

《觀月經》：日辰是卯酉，所臨作用神。名為龍戰卦，進退事逡巡。凡卯酉日占事，行年在卯酉上，又遇卯酉入傳，卯酉上發用者，是龍戰卦。其餘日卯酉上發用者，亦是龍戰卦也。父子難同室，夫妻亦不親。若是仲日神位發用在卯酉上，主分離之事也。

The song of "Observing the Monthly Cycle" says: When the day stem and day branch fall on卯 and酉, and the heavenly stems above them serve as the initiating transmission, this lesson is called the Dragon Struggle Hexagram, and the matter in question will involve hesitation, indecision, and lack of progress. The annotation adds: Whenever one divines on卯 or酉 days, and their age is above卯 or酉, and卯 or酉 enter the three transmissions, with the heavenly stem above卯 or酉 serving as the initiating transmission, it is called the Dragon Struggle Hexagram; on other days, if the initiating transmission heavenly stem falls on卯 or酉, it is also considered the Dragon Struggle Hexagram. The song also says: Father and son cannot live together, and husband and wife will not be close. The annotation explains: If the day is in the middle position and the heavenly stem is on卯 or酉 serving as the initiating transmission, it indicates separation.

分財爭內外，論盜在比鄰。立秋乙卯日，辰時發用神。天罡臨卯上，發用正含嗔。假令乙卯日巳將辰時占，一課巳乙、二課午巳、三課辰卯、四課巳辰，取辰加卯下賊上發用，是天罡在卯也。人年立卯酉，正是涉迷津。人行年本命立卯酉，得此卦其人應涉迷津也。

The song continues: disputes over family finances will lead to conflicts both inside and outside, and when divining about thieves, the thief is among the neighbors. It takes the example of a Yimao day after the beginning of autumn, and starts the initiating transmission at the Chen hour. The Tiangang (Chen's alternate name) is on the Mao position, and this initiating transmission itself contains anger. The commentary explains the calculation: on a Yimao day, the month general is Si and the time is Chen. The four lessons are: Yi on Si, Si on Wu, the day branch on Mao with Chen, and Chen on Si. Taking Chen added to Mao, the wood of Mao overcomes the earth of Chen, which is the lower god overcoming the upper god, so Chen is used as the initiating transmission, which is the Tiangang on Mao. The last line of the song says that a person's year of birth is on Mao and You, which is like crossing a confusing river. The commentary clarifies: if the diviner's year of birth or true destiny is on Mao and You and this hexagram is obtained, then this person is like crossing at a confusing river mouth, with the path ahead unclear.

《心鏡》：龍戰元黃二八門，春生秋殺決於分。二月建卯，春分，生萬物。八月建酉，秋分，殺萬物。卯是日出月入之門，酉是日入月出之門。但遇卯酉日占事，用起其上，或人行年本命立卯酉者，則用此卦也。

The Heart Mirror's verse says: The image of a dragon battle carries a blood color mixed with dark yellow, occurring on the two gates of卯 and酉; in spring it signifies birth, in autumn it signifies destruction, and it is determined entirely by the two solar terms of spring equinox and autumn equinox. The annotation explains: In February, the month builder is at卯, and at the spring equinox, all things are born; in August, the month builder is at酉, and at the autumn equinox, all things are destroyed.卯 is the gate where the sun rises and the moon sets, while酉 is the gate where the sun sets and the moon rises. If an event occurs on a卯 day or酉 day and the initiating transmission originates from there, or if the diviner's age or birth year is positioned at卯 or酉, then this hexagram should be used for interpretation.

燕至燕歸離會兆，雷發雷收見潛因。二月元鳥至，以象會。八月元鳥歸，以象離。二月雷乃發聲，龍見德。八月雷始收聲，龍潛形，應離會之象。如今卯酉日占事，行年用起立斯辰。卯酉日占，或行年本命在卯酉上，或用神在卯酉上，是龍戰卦也。

The song rhyme also says: Swallows come in spring and go in autumn, which are signs of gathering and parting; spring thunder sounds, autumn thunder becomes silent, showing the reason for the dragon's appearance and concealment. The annotation explains: In February, the black bird comes, symbolizing meeting; in August, the black bird returns, symbolizing parting. In February, thunder begins to sound, the dragon appears and virtue spreads; in August, thunder begins to become silent, the dragon hides and killing energy prevails: one coming and one going, exactly corresponding to the two images of parting and meeting. The last line of the song rhyme says that now, if the matter is divined on a卯 day or酉 day, the year of the person involved and the initiating transmission are both on these two earthly branches. The annotation further explains: On卯 or酉 days, if the person's birth year is on卯 or酉, or the initiating transmission is on卯 or酉, it is a dragon battle chart.

刑德兩途俱合此，二月春分生萬物，主德復有殺氣，盜刑而榆莢落。八月秋分殺萬物，主刑復有德氣，盜施而蒜麥生。故曰刑德兩途俱合此也。出南入北忌遭迍。行人進退心疑貳，兄弟乖張妻不親。

The song explains that both punishment and virtue converge here. The commentary states: In February, during the spring equinox, the season is naturally one of nurturing and growth, which is the time for virtue to prevail. However, there is still hidden killing energy, and the punishment energy quietly acts, causing the elm fruits to fall. In August, during the autumn equinox, the season is naturally one of clearing and harvesting, which is the time for punishment to prevail. Yet, there is also hidden virtue, and the life energy secretly acts, causing garlic and wheat to sprout. This is why it is said that punishment and virtue both converge at the卯 and酉. The song also says: When going out, heading south, and returning home, heading north, one should be cautious of difficulties. Travelers are uncertain in their movements and have divided intentions. Brothers are discordant, and couples are not close.

《袖中金》：卯酉日占事，卯酉上發用，名曰龍戰卦。卯酉，天之私門，生殺有限，分社有期。雷動龍奔，示其有戰。主人心疑惑，進寸退尺，動有乖離之象。

The Xiu Zhong Jin says: On the卯day or酉day, when divining an affair and the transmission starts from above the卯and酉, it is called the Dragon Struggle Hexagram. The卯and酉 are the private gate of Heaven, where life and death are divided, and gathering and dispersing are determined. When the spring thunder moves, the dragon immediately rushes forth, clearly showing a struggle taking place here. Those who draw this hexagram are doubtful in their hearts, advancing an inch but retreating a foot, and all their actions carry the meaning of deviation and dispersion.

假令立秋乙卯日巳將辰時占，天罡加卯發用，凶。若行年又在卯酉者尤凶。 辰勾 巳青 午空 青 勾 空 青 巳 辰 午 巳 辰 卯 巳 乙 午未申酉 巳 戌 辰 亥 卯寅丑子

Assume it is the day of Yimao after the beginning of autumn, with the month general at Si and the time at Chen. The hour Si is placed over the time Chen, with the heaven plate advancing one position ahead of the earth plate. The character Yi is lodged in the palace of Chen, with Si appearing on Chen; the day branch Mao has Chen appearing on it. The tiangang is placed at Chen over Mao, with Mao wood overcoming Chen earth, indicating that the lower god overcomes the upper god, thus taking Chen as the initiating transmission, which is considered ominous. If the occupant's year of birth falls on Mao or You, the danger is even greater. The four lessons, arranged from right to left, are Yi with Si, Si with Wu, the day branch Mao with Chen, and Chen with Si. The three transmissions are taken as Chen, Si, and Wu, successively occupied by Gou Chen, Azure Dragon, and Tian Kong. The last four lines still show the arrangement of the twelve palaces of the earth plate.

《曾門》：二八門上一為發用，欲行難行，欲止難止。人年立之，或分或異。刑德集聚，俱合於門。天地解離，不可復合。

The book "Zeng Men" says: On the two gates of卯 and酉, if one of them serves as the Initiating Transmission, a person will feel an urge to move but cannot move, an urge to stop but cannot stop. If the diviner's age also falls on this position, it is either separation or living apart. Both the penal energy and the virtuous energy converge here, gathering together on this gate; the energies of heaven and earth dissipate and disintegrate here, and can no longer reunite.

《定章》曰：二月建卯，出萬物之門。八月建酉，納萬物之門。日出卯，月生酉，此皆日月所遊，萬物所從。故曰卯酉之辰為二八之門。用起立此，占人欲行不得行，欲止不得止，以象刑德，俱合於門。

The "Ding Zhang" says: In the second month, the Month Builder is at Mao, which is the gate of the birth of all things; in the eighth month, the Month Builder is at You, which is the gate of the gathering of all things. The sun rises from the Mao position, and the moon is born from the You position. These are the paths that the sun and moon follow, and the paths that all things rely upon. Therefore, the two positions Mao and You are the gates of the second and eighth months. If the Initiating Transmission is established here, the person asking the question will feel a desire to move but cannot, and a desire to stop but cannot. This is because the penal energy and the virtuous energy both converge at this gate, making it difficult to decide whether to go or stay.

生者東南，入者西北。人年立卯，卯日占事，用起卯上。或人年立卯，以酉日占事，用起酉上。以此占人，動搖不安。夫妻年在上，室家分絕。兄弟年立之，爭財異居。以應刑不應德。合者將離，居者將徙也。丁卯日戌加卯用，年在卯上，曰二門。是欲行難行，欲止難止。主室家分離，兄弟異居也。

The qi of generation tends toward the southeast, while the qi of gathering tends toward the northwest. If the diviner's age year is positioned at Mao, and the divination occurs on a Mao day with the transmission starting from Mao; or if the age year is at Mao, but the divination occurs on a You day with the transmission starting from You: according to these two situations, this person is certainly unstable and restless. If the spouse's age year falls on these two positions, the family will break apart. If the brother's age year is here, there will be disputes over property leading to living apart. This corresponds to the influence of penal qi rather than benevolent qi. What was originally united will eventually separate, and what was settled will ultimately move. In the previous example of Dingmao day, Xu is added to Mao with the transmission starting from Mao, and the age year is also at Mao, which is called 'two gates.' This indicates a situation where one wants to move but cannot, and one wants to stay but cannot remain still, leading to family separation and brothers living apart.

凡斗罡繫日辰陰陽發用，為死奇課。斗罡者辰也，蓋天罡為死奇凶惡厭翳之神，死囚帶殺，所在者殃。如罡加四課之神，主死亡奇怪之事，故名死奇。月為刑奇主刑殺，占者咸凶，故主病疾憂患。日奇為福德，主奸盜並息，反凶為吉。統“未濟”之體，憂中望喜之課也。

Whenever the heavenly stem or earthly branch of the day is occupied by a yang or yin spirit associated with the Tiangang, and it serves as the initiating transmission, it is called the "Dead Strange Lesson." The term Tiangang refers to the earthly branch Chen. Tiangang is the master spirit of the Dead Strange Lesson, a malevolent and ominous spirit that carries the energy of death and killing. Wherever Tiangang falls, there will be calamity. If Tiangang is added to the four lessons, it indicates death and strange occurrences, hence the name Dead Strange. In correspondence, the monthly host is the刑奇 (Crime Strange), which specializes in punishment and killing, and when encountered in divination, it brings inevitable danger, thus causing illness and worry. The daily host is the德奇 (Virtue Strange), a spirit of fortune and virtue, which can stop wickedness and thieves, transforming misfortune into good fortune. This lesson is governed by the structure of the "Not Yet Completed" hexagram from the Zhou Changes, indicating a situation of worry and hardship that still holds hope for a favorable change.

象曰“辰為天罡，刑獄之曜。疾病死期，征戰凶兆。論訟被囚，干貴失靠。婚嫁出行，禍患自招。”如帶日鬼日墓，災劫惡煞相併克賊，及乘白虎，為必死之兆，大凶。更臨歲月之上，為三死課，禍尤凶。經曰“三者盡傷，歲必受殃。”

The divination text says: Chen is the Tiangang star, which governs punishment and legal matters. If it is used to predict illness, it indicates that death is imminent; if used for military campaigns, it signifies a dangerous omen; if used for legal disputes, it suggests imprisonment; if used for seeking the Nobleman, it indicates losing support; and if used for marriage or travel, it implies self-invoked misfortune. If the Tiangang is accompanied by the Day Ghost, Day Tomb, and evil spirits such as Zaisha and Jiesha, and if it is combined with the White Tiger, it is a certain sign of death, the worst possible omen. If it also occurs together with the Tai sui and the Month Builder, it becomes the "Three Deaths" lesson, making the misfortune even more severe. The classic text states: if all three are harmed, one will certainly suffer calamity during that year.

此天罡臨日，旬內憂；臨辰，月內憂；臨歲，歲內憂。孟憂二親，仲憂己身，季憂妻奴，當應未濟初六濡其尾吝之凶象也。若旺相德合相生遇吉將，或六處有沖剋救神及日奇，反吉。辰為月將尤美，為死奇回光，除禍為福，則應六五，有孚吉象也。

As for the timing of the outcome: if the Tiangang is near the Day Stem, the worry occurs within this ten-day period; if it is near the Day Branch, the worry occurs within the month; if it is near the Tai Su (the year stem), the worry occurs within the year. If it falls in the four first positions of the four zodiac animals (寅, 申, 巳, 亥), the worry concerns the parents; if it falls in the four middle positions (子, 午, 卯, 酉), the worry concerns oneself; if it falls in the four last positions (辰, 戌, 丑, 未), the worry concerns the wife and servants. This corresponds to the ominous image of the first line of the initial hexagram in the Zhou Changes, "Rú qí wěi, lìn" (the tail is wet, causing difficulty), where a small fox crossing a river gets its tail wet and is caught between two difficulties. Conversely, if the divination shows a strong and vital state, with harmonious relationships and favorable generals, or if there are conflicts and saving deities among the Day Stem, Day Branch, three transmissions, and the person's age and destiny, and also the day's odd number is present, it can turn into a favorable outcome. Especially when the day is exactly the month's general (月将), this is called "Sǐ Qí Huí Guāng" (the dead odd number returns to light), which can turn misfortune into good fortune, corresponding to the favorable image of the fifth line "Yǒu Fú" (having faith).

如甲子日丑時巳將占，辰為天罡，加子為用，死奇課。 辰元 申青 子蛇 青 元 六 白 申 辰 戌 午 辰 子 午 甲 酉戌亥子 申 丑 未 寅 午巳辰卯

Take the example of a Jiazi day: during the Chou hour, the month general is Si. Si is placed over Chou hour, and the heaven plate advances four positions ahead of the earth plate. Jia is lodged in寅, with午 on寅; the day branch Zi has辰 exactly on it. The tiangang, which is Chen, is placed on the day branch Zi and serves as the initiating transmission, thus determining it as a dead odd lesson. The four lessons, from right to left, are: Jia with Wu, Wu with Xu, Zi with Chen, and Chen with Shen. The three transmissions are taken as Chen, Shen, and Zi, which exactly match the triple harmony of Shen-Zi-Chen, forming a water trinity. On these, in order, the black tortoise, azure dragon, and teng snake are placed. The other two lessons have Xu with Liu He and Wu with Bai Hu. The initiating transmission is both the tiangang and placed over the day branch, so the dead odd energy directly confronts the family. The last four lines show the arrangement of the twelve earthly branches on the earth plate.

《訂訛》：死奇：天罡發用，月行度到角亢之分，或月宿臨太歲，日辰皆是天上日月星三奇，天罡星宿為死奇，月宿為刑奇，日宿為德奇。蓋白晝萬物光輝，夜則鬼神不潛，奸盜為害，所以日主德，月主刑，星主死也。

The "Order of Errors" explains the concept of "Dead Marvel" saying: The Tiangang serves as the Initiating Transmission, and when the Moon's path reaches the territories of the Horn mansion or the Neck mansion, or when the Moon's mansion is above the Sovereign, the Day Stem, or the Day Branch—these all refer to the "Three Marvels" of the sky, namely the Sun, Moon, and Stars. Among these, the star mansion associated with Tiangang is called the Dead Marvel, the Moon's mansion is called the Criminal Marvel, and the Sun's mansion is called the Virtuous Marvel. This classification is based on the fact that during the day, all things are bathed in light, but at night, ghosts and spirits no longer hide, and villains and thieves emerge to cause harm. Therefore, the Sun governs virtue, the Moon governs punishment, and the stars govern death.

日宿即月將是也；月宿乃月躔度。天罡太陰同見，六處有月將照之，謂死奇回光。只有太陰刑奇單見，亦主病患。而又天罡惡神並，且無月將救援，定主死亡奇禍，故名死奇。

The term "day host" refers to the current month general; "month host" refers to the position of the moon's path. If the Tiangang and Tai Yin appear together, and the day stem, day branch, three transmissions, year of movement, and original destiny all have the month general overseeing them, this is called "dead oddity returning light," which can reverse a凶 portent. If only the Tai Yin alone is present and is in a criminal relationship with the oddity, it indicates prolonged illness. If the Tiangang is combined with other evil spirits and there is no month general to rescue, then there will certainly be death and strange misfortunes, hence the term "dead oddity."

《觀月經》：式加死奇卦，天罡日月論。死亡推斗下，憂患月中陳。日至能除禍，諸家卦備均。所生為父母，同類兄弟親。墓處論妻妾，三奇推苦辛。斗臨遭死損，月至憂患頻。日到災殃散，思量卦有神。

The song of "Observing the Monthly Cycle" says: When a dead marvel hex is arranged on the divination board, one should consider the combination of the heavenly stem Tiangang, the sun, and the moon together. Death matters are inferred from where the Tiangang presses, worries and troubles are revealed where the moon's dwelling is, and when the sun's dwelling arrives, calamities are dispelled. This point is generally consistent among various schools of divination. Then, according to the six relations, the one that generates me represents parents, the one of the same kind represents brothers, the one at the storage place represents wife and concubine, and when the three marvels are superimposed upon it, one can determine the joys and sorrows of each person. Where the Tiangang arrives, that person suffers death; where the moon's dwelling is, that person faces frequent worries; where the sun's dwelling is, that person sees the dissipation of calamities. Careful consideration reveals the divine intricacies within the divination.

如甲乙，亥為生，寅卯為類，未為墓是妾。如丙丁，寅為生，巳午為類，戌為墓。戊己，巳午為生，四季為類，辰為墓。庚辛日巳為生，申酉為類，丑為墓。壬癸日申為生，亥子為類，辰為墓。

For example, on days of Jia and Yi, which belong to wood, the water that nourishes them is亥 water, and their similar elements are寅 and卯. Their墓 (burial) is in未, so the position of未 represents wife and concubine. On days of Bing and Ding, which belong to fire, the element that nourishes them is寅 wood, and their similar elements are巳 and午. Their墓 is in戌. On days of Wu and Ji, which belong to earth, the element that nourishes them is巳 and午 fire, and their similar elements are the four seasonal positions of辰,戌,丑, and未. Their墓 is in辰. On days of Geng and Xin, which belong to metal, the element that nourishes them is巳, and their similar elements are申 and酉. Their墓 is in丑. On days of Ren and Gui, which belong to water, the element that nourishes them is申 metal, and their similar elements are亥 and子. Their墓 is in辰. By observing where the Three Marvels fall, one can determine whether the outcome relates to parents, brothers, or wife and concubine.

《心鏡》：天上三奇日月星，日為福德月為刑。三奇皆靈奇也。日為福德者，日出則奸盜止，鬼神潛，惡獸伏，病者愈，故為福也。月為刑者，月夜曜也，則奸盜不止，鬼神不潛，惡獸不伏，病則劇，故主刑也。

The song of the "Heart Mirror" says: The three marvels in the sky are sun, moon, and stars. The sun is fortune virtue, the moon is punishment. The commentary explains: These three are all wondrous and extraordinary things. It says the sun is fortune virtue because when the sun appears, villains and thieves cease, ghosts and spirits hide, fierce beasts are tamed, and the sick recover, so it belongs to fortune. It says the moon is punishment because the moon is a light in the night. Under the moon's light, villains and thieves do not stop, ghosts and spirits do not hide, fierce beasts are not tamed, and the sick worsen, so it is associated with punishment.

星是死奇為北斗，更互加之各有靈。星是死奇，為北斗星也。星斗之光不及日月之曜，處暗之中奸盜不止也。加孟所生憂父母，臨仲為身及弟兄，季上見之妻與子，看其臧否與誰並。

The song says: "The star is the dead marvel, referring to the Big Dipper. The three marvels interact with each other and take turns to be present, each having its own effectiveness." The annotation explains: "Star refers to the dead marvel, that is, the star of the Big Dipper. The light of the Big Dipper is not as bright as the sun and moon, so people in such darkness will not stop wickedness and thieves." The song continues: "When the three marvels are placed on the four young positions of寅 (Tiger), 申 (Monkey), 巳 (Snake), and 亥 (Pig), there is worry about parents; when they are on the four middle positions of 子 (Rat), 午 (Horse), 卯 (Rabbit), and 酉 (Rooster), there is worry about oneself and siblings; when they are on the four old positions of 辰 (Dragon), 戌 (Dog), 丑 (Ox), and 未 (Goat), there is worry about wife and children. As for whether it is good or bad, it also depends on which deity or general it is combined with."

假令今日丙丁，斗加寅，為孟，所憂父母；臨午為仲，所憂己身及弟兄；臨戌是季，為妻子奴婢。寅是火生，午是火旺，戌是火墓。他例此看，何奇加何位即可知之。日主旬中辰月裡，奇加日，吉凶在旬內。奇加辰，吉凶在月內。遇奇則吉凶有應。歲上一年之內程。奇在太歲，吉凶在一年之內應也。

For example, if today is a Bing or Ding day, the Tian Gang (Heavenly Stem) falls on Yin. Yin belongs to the first of the four seasons, and the concern is about parents. If it falls on Wu, Wu belongs to the middle of the four seasons, and the concern is about oneself and siblings. If it falls on Xu, Xu belongs to the last of the four seasons, and the concern is about wife and children and servants. This is because Bing and Ding belong to fire, Yin is the growth of fire, Wu is the prosperity of fire, and Xu is the storage of fire. The other stems follow the same pattern, looking at which of the three marvels falls on which position, one can determine the outcome. The rhyme also says: the day stem governs within a ten-day period, and the day branch governs within a month. The annotation explains that when the three marvels fall on the day stem, the fortune or misfortune occurs within the current ten-day period; when they fall on the day branch, the fortune or misfortune occurs within the current month. As long as the three marvels are present, the fortune or misfortune becomes clear. The last line refers to the heavenly stem governing the entire year. The annotation clarifies that when the three marvels fall on the heavenly stem, the fortune or misfortune occurs within the current year.

星月獨臨當死患，星奇主死、月奇主患。其中日照免危傾。星日之奇雖主凶惡，若日辰太歲上或有日奇，則星月不能為災殃也。蓋日出則星月沒故也。日奇者，月將也，是太陽故曰日宿。月奇者月宿也，是太陰，是二十八宿值日發用也，亦如二煩卦論也。

The song says: If the Star Odd and the Moon Odd are alone on the person, there will be death and calamity; the commentary explains that the Star Odd indicates death and the Moon Odd indicates disaster. The next line says that if the sun shines upon it, danger can be avoided; the commentary explains: Although the Star Odd and the Moon Odd are both ominous, if the day stem, day branch, or the year's ruler (the sovereign) has the Sun Odd, then the Star and Moon Odds will not cause calamity, because when the sun appears, the Star and Moon Odds naturally disappear. The Sun Odd refers to the Month General, which represents the sun, hence it is called the day host. The Moon Odd refers to the Moon Host, which represents Tai Yin, and it is the day's zodiac animal from the twenty-eight constellations that serves as the initiating transmission, and its method of calculation is the same as that of the two troubles hexagram.

《曾門》：三光媞媞，更立三奇。斗為死亡，月為憂患。日為福德，孟為二親。仲為己身，季為妻子奴婢。謂斗繫之，憂死亡。月照之，憂疾病。日加之，有喜慶。日，太陽也，日加年，雖見斗月，即免凶憂。日為旬期，辰為月期，歲為年期。三者不傷，歲中無殃，三者盡傷，歲中受殃。謂斗繫今日日辰，及歲辰也。

The "Zeng Men" says: When the sun, moon, and stars are bright and peaceful, the Three Marvels are established. The star (Dǒu) relates to death, the moon relates to illness, and the sun relates to fortune and virtue. The first positions of the four months (four Meng) relate to parents, the middle positions (four Zhong) relate to oneself, and the last positions (four Ji) relate to wife, children, and servants. If the star (Dǒu) is connected to a particular position, that position will be concerned with death; if the moon shines upon a position, that position will be concerned with illness; if the sun (day stem) is added to a position, that position will experience joy. The sun is the sun, and if a day stem (sun) is added to the year's position, even if both the star and moon are present at the same time, misfortune and worry can be avoided. In addition, the day stem governs the period of ten days, the day branch governs the month, and the sovereign year (tai sui) governs the year. If these three are not harmed or restricted, one will be safe and free from calamity throughout the year; if all three are harmed or restricted, one will certainly suffer calamity.所谓 being harmed means that the star (Dǒu) is connected to the day stem, day branch, and the year's position.

《定章》曰：日月星謂之三光，懸象著明為媞，若今日日月及斗並見，應天三奇。斗為凶神也，所繫者死。月為刑氣也，所臨者憂。日為福德也，則能救之。所生為孟，所旺為仲，所死為季。如甲乙日亥為所生，卯為所旺，未為所死。斗月臨孟憂二親，斗月臨仲憂己身兄弟，斗月臨季憂妻子奴婢。

The "Dingzhang" says: The sun, moon, and stars are collectively called the three luminaries, which hang high in the sky and have bright light, hence called "ti". If the day's star, the moon's star, and the star of the Big Dipper appear at the same time, it should be considered as the Three Marvels. The Big Dipper is an Inauspicious Spirit, and those bound by it are likely to die; the moon is a刑气, and those affected by it will face worries; the sun represents fortune and virtue, and can rescue from these two. Regarding the division of positions, the place of growth is considered the first (clan), the place of prosperity is considered the second (middle), and the place of death and decline is considered the third (family). For example, the day of Jia and Yi belong to wood;亥 is the place of growth, hence first;卯 is the place of prosperity, hence second;未 is the place of death and decline, hence third. If the Big Dipper and the moon appear at the first position, the worry is about the parents; if they appear at the second position, the worry is about oneself and siblings; if they appear at the third position, the worry is about the wife, children, and servants.

《訂訛》：死絕，日之死鄉又加死地之絕鄉發用。如甲日午加亥發用是也。甲木死在午，午火絕在亥，故名死絕。占主紀綱紊亂，壯者病，病者死，百事衰微凶敗。

The "Dead and Cut Off" pattern is another category established in "Ding E": when the day stem is in its dead position and this dead position is further located in the cut-off place of the same stem, and it serves as the initiating transmission, it is called "Dead and Cut Off." For example, if the day stem is Jia and the initiating transmission is Wu plus Hai, this is the case. Jia wood is dead in Wu, and Wu fire is cut off in Hai. Two layers of extinction are stacked together, hence the name "Dead and Cut Off." When this pattern appears, the rules and order are disordered and unregulated. Healthy people may fall ill, and those who are ill may die. All affairs tend to decline and lead to misfortune.

凡喪車、游魂、伏殃、病符、喪吊、丘墓、歲虎發用者，為災厄課也。蓋喪車一名喪魂，正月起未，逆行四季。為惡鬼臨門，主病疾憂死，婦人產厄，非病有危。游魂，正月起亥，順行十二辰。為鬼祟、妖怪、不詳，主精神驚恐，病患凶災。伏殃者，正月起酉，逆行四仲，為天鬼煞。主殃禍所侵，伏兵殺傷。

Whenever the malevolent spirits such as the Mourning-and-Condolence spirit, Bingfu, the Ghostly Vehicle, the Wandering Soul, the Hidden Curse, the Ghostly Visitor, the Grave, and the Annual Tiger take the role of Initiating Transmission, it is called the "Disaster and Misfortune Lesson." First, the Ghostly Vehicle, also known as the Ghostly Soul, begins in the position of Wu in the first lunar month and moves in reverse through the four seasons of Chen, Xu, Chou, and Wei. It symbolizes evil spirits arriving at the gate, causing illness, worry, and death. For women, it brings danger during childbirth, even if they are not ill. The Wandering Soul begins in the position of Hai in the first lunar month and moves forward through the twelve earthly branches. It belongs to a category of inauspicious deities associated with ghosts and demons, causing mental fear, illness, and calamity. The Hidden Curse begins in the position of You in the first lunar month and moves in reverse through the four central positions of Zi, Wu, Mao, and You. It is known as the Heavenly Ghost Evil, causing calamity to afflict the body and suffering from ambushes and injuries.

病符，舊太歲，臨支克支，主闔家病患。並天鬼是疫，並白虎死喪，甚凶。或臨干支旺相，帶日財貴人，即宜成合殘年舊事。喪吊，歲前二辰為喪門，歲後二辰為弔客。若全加支干或年命發用，主身披孝服。或並死氣絕神，白虎臨身，弔客入宅，主自身死亡，致宅人掛孝。

Bingfu is the Tai Su of last year; when it is on the day branch and then turns back to overcome the day branch, it indicates that all family members are likely to fall ill. If it is combined with Tian Gui, it indicates an epidemic; if combined with Bai Hu, it indicates death and mourning, both of which are extremely凶. If Bingfu is on the day stem and day branch and is in a prosperous and strong state, and is accompanied by the day's wealth and the Nobleman, then it is actually favorable for resolving or reconciling matters that have been pending until the end of the year. As for Sangmen and Diaoke: two chens before the Tai Su is Sangmen, and two chens after the Tai Su is Diaoke. If these two are added to the day stem and day branch together, or if they fall on the person's birth year and initiate the transmission, it indicates that the person will have to wear mourning clothes and wear a hat. If they are further combined with Si Qi and Jue Shen, and Bai Hu is on the person's position, and Diaoke enters the residence position, it indicates that the person will die, and the family members will mourn for him instead.

白虎，歲後四神並旬虎臨日辰凶。並鬼，病不可療。五墓者，金丑、木未、火戌、水土辰。主死喪病元。三丘，庫墓沖位。並虎雀喪門，有葬埋事。臨丑有墓田事。或丘墓入傳，季神逢丁神，將凶，主惡禍官病，凶災最速。此凶殺災殃危厄，故名災厄。統歸妹之體，乃鬼祟作孽之課。

The White Tiger refers to the fourth zodiacal sign counted backward from the current year's stem, and when it joins the Tiger deity in the middle of the ten-day cycle along with the day stem and day branch, it indicates misfortune. If it also coincides with the ghost deity, illness becomes incurable. The Five Tombs are distributed as follows: the tomb of metal is in the Ox sign, the tomb of wood is in the Sheep sign, the tomb of fire is in the Dog sign, and the tombs of water and earth are in the Dragon sign. These are associated with death, mourning, and illness. The Three Hills are determined by the opposite positions of the tombs, and when they are combined with the White Tiger, Vermilion Bird, and Mourning-and-Condolence spirit, burial matters arise. If they fall on the Ox sign, it also relates to land and property. If the tomb enters the Three Transmissions, and the four seasonal deities meet the Ding deity, and the Heavenly General is fierce, then misfortune, legal troubles, and illness occur quickly. All these are ominous evils and dangers, so this lesson is named Disaster. It belongs to the "Return to Marry" hexagram of the Zhou Changes, and it is a lesson where ghosts and demons cause trouble.

象曰：“家門厄會，妖孽為害。疾病死亡，財喜破壞。婚孕多凶，征戰大敗。行人不歸，訪人不在。”絕神，如申子辰用巳類，取水絕在巳也。亦為墓門，為女災，為劫煞，主孕凶，宜了絕舊事。

The interpretation states: Misfortune converges within the family, with malevolent spirits causing harm; diseases and deaths follow one after another, destroying wealth and auspicious events; marriages and pregnancies are fraught with danger, and military campaigns suffer great defeat; those who leave home will not return, and those sought after are not at home. Regarding the concept of 'ju shen' (absolute spirit): For example, if the trine of water (Shen-Zi-Chen) is formed and the initiating transmission is from Si, it signifies the water element being cut off at Si. This position also serves as the gate of burial, female calamity, and jiesha (sudden misfortune). In divination concerning pregnancy, it indicates misfortune, but it is favorable for resolving old matters.

血支，每月閉也。血忌，正丑二未三寅申，對位順數。忌針刺。並天空沐浴為產。血支血忌為破胎神，臨產宜見。胎神，絕前一位。羊刃，祿前一位，主兵刀血光。或值日用囚死，凶將並諸喪車惡殺，大凶。

The blood branch is a malevolent force determined by the position of the "closed" day within the twelve divine spirits of the month. The method of calculating the blood taboo is that in the first month it falls on the ox (Chou), in the second on the goat (Wei), in the third on the tiger (Yin), and then alternately moves forward in pairs of opposite positions, such as Chou and Wei, Yin and Shen, and so on. Both the blood branch and the blood taboo are unfavorable for acupuncture and bloodletting. If they appear together with the sky void and bathing, it indicates the image of childbirth. The blood branch and blood taboo are originally deities that break the womb, but their presence at the time of childbirth is actually favorable. The fetal deity is taken as the position before the absolute position; the yangren is taken as the position before the禄 position, indicating warfare and bloodshed. If the day stem and the initiating transmission are in a state of captivity or death, and the Inauspicious General is combined with the hearse and other evil deities, it becomes a very凶 omen.

或青龍作日鬼，為幸中不幸，則應歸妹征凶無攸利之象。若病符女災，虎墓囚死，日辰年命有沖剋，及天地醫救解，凶散為吉，病可療。或白虎作長生，為不幸中之幸，則應初九跛能履征吉之象也。

If a favorable general like Qinglong ends up acting as a daily ghost, it signifies that luck is mixed with misfortune, corresponding to the imagery of the Zhouyi's Guimie hexagram "Going forward brings danger, no benefit is gained" — proceeding recklessly leads only to peril. Conversely, if ominous signs such as Bingfu, Nuzai, Baihu, Mushi, and QiuSi energies meet with clashes and controls at the day stem, day branch, year pillar, or personal destiny, but are rescued by Tianyi and Diyi deities, the ominous energy disperses and turns favorable, and illness can be cured. As for Baihu precisely falling in the position of Changsheng, it indicates a glimmer of luck amidst misfortune, corresponding to the initial line "Though lame, one can walk, going forward brings good fortune" — although limping, one can still walk, and proceeding leads to good fortune.

如亥年正月將，乙亥日卯時占，未為喪車，春占死氣，加亥乘虎，亥年未為歲虎，曰災厄課。 未白 卯六 亥后 六白常貴 卯未申子 未亥子乙 丑寅卯辰 子 巳 亥 午 戌酉申未 白

Take an example: In the year of Hai, during the first lunar month, the month general is Hai, and the day is Yihai, with the time being Mao. The month general Hai is added to the time Mao. The Heaven Plate moves ahead eight places relative to the Earth Plate. The character Yi is lodged in the palace of Chen, with Chen having the palace of Zi; the day branch Hai has the palace of Wei. This Wei is exactly the funeral carriage of the first lunar month, and in spring it coincides with death qi, which is pressing on the day branch Hai and riding on the White Tiger. Moreover, counting four chens from the year Hai backwards also leads to Wei, which also serves as the annual tiger. Multiple Inauspicious Sha are stacked together, so it is judged as a calamity lesson. The four lessons, arranged from right to left, are Zi on Yi, Shen on Zi, Wei on Hai, and Mao on Wei. The three transmissions are taken as Wei, Mao, and Hai, forming the triple harmony of wood (Hai-Mao-Wei), with each successively riding on the White Tiger, Liu He, and Heavenly Empress. Another 'White' character is marked in the lower right corner, indicating the position of the White Tiger on the Earth Plate.

凡三傳遞剋日，神將克戰，或干支乘墓，為殃咎課。如己巳日，三傳巳申寅，初傳克中，中克末傳，末剋日干。如丙子日，三傳子未寅，末傳克中傳，中傳克初傳，初傳剋日干，為遞克。主他人欺凌，互相剋害。為官宜自簡束，防人論劾。常人有凶橫之禍，或被鄰人雷狀攻訟。

Whenever the three transmissions are connected in a chain of mutual control that reaches the day stem, or when the heavenly general and the god it rides upon fight each other, or when the day stem and day branch are ridden by the tomb god, it is called "Yangjue Ke." For example, on a Jisi day, if the three transmissions are巳, 申, 寅: the first transmission controls the second, the second controls the third, and the third controls the day stem. Another example is on a Bingzi day, if the three transmissions are子, 未, 寅: the third controls the second, the second controls the first, and the first controls the day stem. Both of these are called "Di Ke." When this lesson is drawn, it indicates being bullied by others and mutual harm between parties. Officials should be self-restrained and cautious, guarding against someone filing a complaint against them. Common people may suffer from unexpected misfortunes or be sued by neighbors.

凡將克神為外戰，禍患易解。神克將為內戰，禍患難解。初遭夾克，凡占夾同類，身不由己，受人驅策；夾財，財不由己費用；惟夾克鬼反吉。將逢內戰，主謀事將成，被人攪擾。天后內戰為用，妻不和或多病。餘詳天將言之。

Further discussing combat: When the Heavenly General is used to overcome the god it is riding upon, this is called 'external combat,' and the calamity is easier to resolve. When the god it is riding upon overcomes the Heavenly General, this is called 'internal combat,' and the calamity is more difficult to resolve. If the first transmission is attacked from both above and below, then if the one being squeezed is a brother god of the same type as the day stem, it indicates that the person cannot make their own decisions and must be controlled by others; if the one being squeezed is the wealth god, it indicates that money is not under one's control and is spent away. Only when the one being squeezed is the ghost that overcomes me does it turn into a good omen. If the Heavenly General encounters internal combat, it indicates that plans that were about to be completed are disturbed by others. If the Heavenly Empress is in internal combat and serves as the initiating transmission, it indicates marital discord or frequent illness. The situations of other generals are explained in detail in the chapter specifically about the Heavenly General.

壬申日亥加辰，申加丑，為干支坐墓，乃心肯意肯人宅甘受晦禍。丙寅日干上戌、支上未為干支乘墓，主人宅皆不亨利，此例非殃禍必過失之咎。故名殃咎，統解之體，內外凌辱之課。

Now speaking of the Tomb Spirit (mound spirit). On a Renshen day,亥 (Hai) is added to 辰 (Chen), and 申 (Shen) is added to 丑 (Chou). The day stem and day branch both sit on the mound, which is called 「干支坐墓」 (the stem and branch sitting on the mound). This signifies that the person willingly accepts this gloomy misfortune, and both the person and their dwelling suffer from it. On a Bingyin day, the day stem sees 戌 (Xu) and the day branch sees 未 (Wei), which is called 「干支乘墓」 (the stem and branch riding the mound). This indicates that both the person and their dwelling face obstacles and lack smoothness. All such cases either bring calamity or indicate the person's own faults, hence the name 殃咎 (calamity and guilt). This lesson falls under the category of the Zhou Changes (I Ching) for interpreting hexagrams, representing a lesson where both the person and their dwelling are subjected to humiliation from others.

象曰：“五行克賊，征戰凶禍。疾病增危，論訟反坐。官遭彈劾，人罹罪過。營干不成，出行不樂”。如三傳遞剋日干為凶。如末助初傳剋日，主他人教唆賊害。如三傳下賊上及日辰內戰，主家法不正，致爭窩犯，丑聲出外，病訟極危。惟占官自慎從微至著，迤邐轉遷則吉。舍此皆凶。

The interpretation states: Among the Five Phases, mutual overcoming and harming occur, leading to misfortune in military campaigns; illness becomes more dangerous, lawsuits result in conviction; officials face accusations, while ordinary people fall into wrongdoing; endeavors fail, and travel brings unhappiness. If the three transmissions successively overcome the day stem, it is a凶 (adverse) judgment. If the final transmission assists the initial one to overcome the day stem, it indicates someone else inciting harm. If all three transmissions are lower spirits overcoming upper spirits, and the day stem and branch encounter internal conflict, it indicates improper family discipline, leading to internal strife and disorder, with scandals spreading. This is extremely dangerous for divination regarding illness or lawsuits. However, for inquiries about official positions, if one remains cautious, starts from small matters, gradually rises, and progresses step by step, it is favorable. For all other matters, it is adverse.

如墓神覆日為天羅自裹，主命運衰弱，作事昏迷，常被人挪揄虧算，且醮謝本命星位免殃。如干支逢墓兩（而？），空亡可解。如三傳眾鬼雖彰，有制無畏。

If the Tomb Spirit is covering the day stem, it is called "Heavenly Net Envelops Self," which is like wrapping oneself in a net. This indicates a weak destiny, confusion in affairs, and frequent mockery and schemes by others. At this time, one should perform a ritual to pray and thank the star corresponding to one's destiny in order to avoid calamities. If both the day stem and day branch encounter the Tomb Spirit, and if it coincides with Kongwang, it can be resolved. Although there are many ghosts and spirits in the three transmissions, appearing clearly, as long as the lesson has another deity that restrains them, there is no need to fear.

或春占木旺克土，鬼自貪榮盛無意興災，至夏秋其禍仍發。如傳財太旺財反傾危，或冬占水旺克火，長上主災，但財自貪生旺，身弱難受，至身旺財衰之時，或可取。餘仿此。

For example, when divining in spring, the wood energy is strong and it naturally overcomes the earth. At this time, the wood ghost is only preoccupied with its own prosperity and has no intention to cause trouble. However, by summer and autumn, this trouble will still manifest. If the wealth god is too strong in the three transmissions, the wealth may actually cause one's own downfall. Similarly, when divining in winter, the water is strong and overcomes fire, indicating that the elder relatives may suffer misfortune. However, the wealth god is also preoccupied with its own strength and prosperity. If the day stem is weak, it cannot bear the burden. One must wait until the body is strong and wealth is weak to possibly obtain it. Other situations are similarly inferred.

如辛酉日三傳未子巳，初傳末，遞剋日干，為殃咎課。 未蛇 子空 巳后 蛇 常 朱 玄 未 寅 申 卯 寅 酉 卯 辛 戌亥子丑 酉 寅 申 卯 未午巳辰

Taking Xinyou day as an example: the three transmissions are Wei, Zi, and Si, and they are successively overcome in order from the first transmission, with the final transmission coming back to overcome the day stem, forming a continuous chain of overcoming, thus it is determined as a calamity lesson. Xinh酉 is located in the Xu palace, and Xu has the Mao, indicating that the heaven plate is five positions ahead of the earth plate; the day branch You has the Yin. The four lessons, arranged from right to left, are Xinh on Mao, Mao on Shen, the day branch You on Yin, and Yin on Wei, with the four heavenly spirits successively riding on the Black Tortoise, Vermilion Bird, Tai Chang, and Teng Snake. The three transmissions are Wei, Zi, and Si: the earth overcomes water, water overcomes fire, and fire overcomes metal, with each level of overcoming following the next, ultimately affecting the day stem; the heavenly spirits above the three transmissions are Teng Snake, Tian Kong, and Tian Hou. The last four lines are the arrangement of the twelve palaces of the earth plate.

《訂訛》：殃咎：遞克、夾克、內戰、乘墓、坐墓皆是。遞克者，初克中、中克末、末克干；又末克中、中克初、初克干是也。夾克者，用神下既坐克，上又受將克，如午加亥，將乘元武是也。外戰者，三傳皆將克神。內戰者，三傳皆神克將。

"The *Ding'e* says: In the case of殃咎, the five situations of successive defeat, sandwiched defeat, internal conflict, riding on the tomb, and sitting on the tomb are all considered.the so-called successive defeat refers to the first transmission defeating the middle transmission, the middle defeating the final, and the final defeating the day stem; or in reverse, the final defeating the middle, the middle defeating the first, and the first defeating the day stem.the so-called sandwiched defeat refers to the god of the initiating transmission being defeated by the god on the earth plate beneath it and also being defeated by the heavenly general above it. For example, if the god of Wu is placed on the earth plate of Hai, and the heavenly general on top is the Black Tortoise, then the water qi attacks from both above and below.the so-called external conflict refers to all three transmissions being defeated by the heavenly generals.the so-called internal conflict refers to all three transmissions being defeated by the gods they are riding on, in reverse."

乘墓者，干上支上各乘墓神。如丙寅日丙上戌、寅上未是也。坐墓者，干下支下各臨墓神。如丙寅日巳加戌、寅加未是也。此等皆殃禍災咎之兆。故名殃咎。

The concept of "multiplying graves" refers to the situation where both the Day Stem and the Day Branch have their heavenly stems falling on their respective Tomb Spirit (grave gods). For example, on a Bingyin day, if the stem Bing is on Wu and the branch Yin is on Wei, this is considered multiplying graves. "Sitting on a grave" refers to the Day Stem and Day Branch each falling directly on their respective Tomb Spirit. For example, on a Bingyin day, if Wu is placed on Xu and Yin is placed on Wei, this is considered sitting on a grave. In this case, Bing is in the Lodging Palace of Si, so one should look at where Si is located. These patterns are all omens of calamity and misfortune, and when combined, they are called殃咎.

占主病訟危，營干出行俱阻。末助初剋日，主他人教唆賊害，官防論劾，常人有橫禍，或被鄰人連名攻訴。如三傳下賊上及日辰內戰，主家法不正，丑聲出外。惟占官細微謹慎，迤邐轉遷則吉耳。夾克如夾同類，身不自由，受人驅策；夾財，財不由己費用；惟夾鬼反吉。乘墓，主人宅各欠亨通。坐墓，主人宅自招晦禍。

The key points of divination are: divination about illness and lawsuits are dangerous, and endeavors and journeys are obstructed. If the final transmission assists the first transmission to overcome the day stem, it indicates that someone is scheming behind the scenes to harm. Officials should beware of being impeached, while common people may suffer unexpected misfortunes or be jointly accused by neighbors. If all three transmissions are lower spirits overcoming upper spirits, and the day stem and day branch encounter internal conflict, it suggests that family discipline is improper and scandals are spreading outside. However, when divining about official positions, as long as one is cautious and progresses step by step, it is favorable. Regarding the situation of being sandwiched between two transmissions: if the sandwiched spirit is a brother of the same type, it indicates that one's freedom is restricted and one is controlled by others; if the sandwiched spirit is the wealth god, it suggests that money is not under one's control and is spent away; but if the sandwiched spirit is a ghost, it turns into a favorable outcome. If a spirit is riding on a tomb, it indicates that both the person and the residence are blocked; if a spirit is sitting on a tomb, it means that the person and the residence have brought about this dull and murky misfortune themselves.

天鬼臨從四仲神，建寅居酉逆相尋。行年日上來相用，殃伏兵傷亂殺人。《心鏡》：伏殃，即天鬼也，正酉二午三卯四子周而復始，如行年日辰發用，主殃伏兵傷。

The song says: The heavenly ghost calamity falls only on the four central positions of Zi, Wu, Mao, and You. Starting from You in the first month of Jiayin, it proceeds in reverse order. When it is added to the year stem or day stem and serves as the initiating transmission, it indicates hidden calamities and armed conflicts, resulting in deaths amidst chaos. The Heart Mirror explains: Hidden calamity is the heavenly ghost. In the first month it is in You, in the second month in Wu, in the third month in Mao, and in the fourth month in Zi. After these four positions, the cycle repeats. If it falls on the year stem or day stem and day branch and serves as the initiating transmission, it indicates hidden calamities and hidden troops causing harm.

《訂訛》：伏殃，天鬼臨日辰發用或臨年命發用。天鬼者，正酉二午三卯四子，周而復始。發用伏藏災禍，故名伏殃。占主伏兵殺傷或全家病，惟宜禳禱以除之。

The "Disputations" say: "Fu Yang" refers to the Heavenly Ghost appearing on the Day Stem and Day Branch, initiating the transmission, or appearing on the person's birth year and initiating the transmission. The method of calculating the Heavenly Ghost is: in the first month it is in You, the second month in Wu, the third month in Mao, the fourth month in Zi, and so on in a cycle. When it initiates the transmission, calamity lies hidden in the shadows, hence it is called "Fu Yang." If one divines this pattern, it indicates encountering hidden troops causing injury, or the whole family falling ill simultaneously; the only remedy is to perform rituals and prayers to remove it.

凡戊子、戊午、壬子、壬午、乙卯、乙酉、己卯、己酉、辛卯、辛酉十日，為九丑日。如四仲時占，丑臨日加四仲上發用，為九丑課。蓋子午卯酉為陰陽易絕之神，有生殺之道。乙戊己辛壬乃刑殺不正之位，三光不照，此五干四平合而為九丑，乃歲終物必紐結，醜惡同時，故名九丑。占事多凶，統小過之體，乃上下迍邅之課也。

The ten days of Wu Zi, Wu Wu, Ren Zi, Ren Wu, Yi Mao, Yi You, Ji Mao, Ji You, Xin Mao, and Xin You are called the "Nine Disgrace Days." If a divination is made during the four central hours of Zi, Wu, Mao, and You, and the Earthly Branch Chou is on the Day Stem, added to the four central hours and serving as the Initiating Transmission, it forms the "Nine Disgrace Lesson." The reason is that Zi, Wu, Mao, and You are the four central positions where yin and yang alternate and are mutually disconnected, containing both the paths of birth and destruction. The five Heavenly Stems of Yi, Wu, Ji, Xin, and Ren are in positions of unjust punishment and criminality, not illuminated by the three lights. When these five Heavenly Stems combine with the four central positions, they form the Nine Disgrace. Furthermore, Chou represents the time when the year is nearly over and all things are entangled, gathering together all kinds of evil, hence the name Nine Disgrace. Matters divined on this day tend to be unfavorable, and it is associated with the body of the Xiaoguo hexagram from the Zhou Changes, indicating a lesson where both upper and lower aspects are obstructed and difficult to proceed.

象曰：“剛日男凶，柔日女禍。重陽害父，重陰害母。婚姻有災，造葬無補。諸事謀為，徒勞辛苦。”如剛日日辰在天乙前為重陽，害父。柔日日辰在天乙後為重陰，害母。上乘白虎決主死亡。

The divination statement says: If the divination is made on a day with a yang stem, misfortune falls upon the male; if on a day with a yin stem, disaster befalls the female. If yang energy is repeated, it harms the father; if yin energy is repeated, it harms the mother. Marriage will bring calamity, and neither construction nor burial will be of any help; any plans made will be in vain. The explanatory text states: If on a day with a yang stem, the day stem and day branch are positioned before the heavenly nobleman, it is called heavy yang, which harms the father; if on a day with a yin stem, the day stem and day branch are positioned after the heavenly nobleman, it is called heavy yin, which harms the mother. If these positions are further accompanied by the white tiger, it indicates certain death.

當此之時，不可舉兵遠行、移徙、嫁娶、造葬、求謀，萬事災禍，不出三年三月，更與大時（正月起卯，逆行四仲）、小時（月建是也）二殺相併，禍不出月，或神將吉有解。或神將凶，再與大小時殺並，一切事皆不就，且多殃咎，則應小過上六災眚之凶象也。

When such a situation occurs, it is not appropriate to go to war, travel far, move house, get married, build houses, bury the dead, or seek to accomplish anything. All endeavors will bring misfortune and calamity, and the predicted time of disaster will not come within three years or three months. If this is combined with the Great Hour (which starts at the hour of Mao from the beginning of the year and moves in reverse through the four central positions) and the Minor Hour (which is the month's builder), then misfortune will arrive within the same month. Unless both the divine and the general are auspicious, there may be some way to resolve the situation. However, if the divine and the general are originally凶 (malevolent), and they are combined with both the Great Hour and the Minor Hour, then nothing can be accomplished, and misfortune will follow continuously, which corresponds to the ominous image of the sixth line of the upper hexagram "Xiao Guo" in the "Zhou Yi" (I Ching), which is described as "this is called disaster and calamity."

如二月將乙卯日子時占，丑臨支時加仲又加卯上發用，為九丑課。 丑白 亥元 酉后 元 白 常 空 亥 丑 子 寅 丑卯寅乙 卯辰巳午 寅 未 丑 申 子亥戌酉

Take the example of the day of Yimao on the second month: if the divination is done at the Zi hour, the Month General for the second month is Xu. Xu is added to the Zi hour. The Heaven Plate is two places behind the Earth Plate. The Yimao is lodged in the Chén palace, with the Yin on Chén. The Day Branch is Mǎo, with the Chǒu on Mǎo. Since the Chǒu is on top of the Day Branch and the time is one of the four central hours, the Chǒu is placed on Mǎo. The Mǎo wood overcomes the Chǒu earth, with the lower god overcoming the upper god, so the Chǒu is taken as the Initiating Transmission, making it the Ninth Chǒu lesson. The four Lessons, from right to left, are Yimao with Yin, Yin with Zi, Day Branch Mǎo with Chǒu, and Chǒu with Hai. The four upper gods are successively mounted by Tian Kong, Tai Chang, Bai Hu, and Xuan Wu. The three Transmissions are Chǒu, Hai, and You, mounted by Bai Hu, Xuan Wu, and Tian Hou respectively. The last four lines show the arrangement of the twelve palaces of the Earth Plate.

《訂訛》：九丑：戊子、戊午、壬子、壬午、乙卯、己卯、辛卯、乙酉、己酉、辛酉，此十日占，丑臨四仲發用是也。不發用而臨支上者亦是。四仲時占更的。子為冬至，以陽易陰；午為夏至，以陰易陽；卯為春分，陽盛陰絕；酉為秋分，陰盛陽絕。此陰陽易絕之辰，有生殺之道焉。

"The Delineation of Errors" states that the Nine Chou refer to ten days: Wuzi, Wuwu, Renzi, Renwu, Yimao, Jimao, Xinmao, Yiyou, Jiyou, and Xinyou. When the Chou is located at the four central positions and initiates the transmission, it forms a pattern. Even if it does not initiate the transmission, as long as the Chou is on the day branch, it is still considered valid. If it occurs at the four central times, it is even more certain. It further explains the four central times: Zi at the winter solstice, when yang gives way to yin; Wu at the summer solstice, when yin gives way to yang; Mao at the spring equinox, when yang is strong and yin is cut off; You at the autumn equinox, when yin is strong and yang is cut off. These four positions are times when yin and yang alternate and are cut off, containing both life and death.

乙者，雷始震之日；戊己，北辰下降之日；辛者，萬物斷絕之日；壬者，三光不照之日。丑者，歲功既畢，諸神奏事，會集明堂，以考善惡。乙戊己辛壬五干合子午卯酉四支為九。此等日遇丑臨仲，乃凶禍，不美之兆，故名九丑。

The five heavenly stems are as follows: Yi is the day when spring thunder first rumbles, Wu and Ji are the days when the star king of the North descends, Xin is the day when all things come to an end, and Ren is the day when the sun, moon, and stars fail to shine. As for Chou, it is the time when the year's achievements are completed, the gods gather before the Bright Hall to report on affairs and assess virtue and vice. The five heavenly stems, Yi, Wu, Ji, Xin, and Ren, combined with the four earthly branches Zi, Wu, Mao, and You, make up a total of nine. If on these days Chou coincides with the four central branches, it is a sign of misfortune and ill omen, hence the term Nine Chous.

占主大禍，臣叛子逆，奴欺妻背，不可舉兵、嫁娶、移徙、起土、出行、埋葬。吉將禍淺，凶將禍深，禍不出三月三年。若與大小時並，不出月內。

Fortune telling shows the Nine Chou, indicating a great calamity: ministers betraying their lord, sons being disrespectful, servants mistreating their master, and the wife turning against her husband. It is not advisable to go to war, get married, move house, break ground, travel, or bury the dead. If the person is accompanied by a favorable general, the disaster will be less severe; if by an evil general, the disaster will be more serious. The time of the event will not be more than three months or three years. If it coincides with both the Great Hour and the Minor Hour, the outcome will be known within the same month.

《觀月經》：陽日男凶，陰日女凶，重陽害父，重陰害母。日辰若與白虎並，主有死亡之事。四辰連五日，九丑主惡聲。四辰，子午卯酉。五日，乙戊己辛壬。配子午卯酉是也。

The "Observing the Menstrual Cycle" text says: On days with a yang stem, the misfortune is associated with a man; on days with a yin stem, the misfortune is associated with a woman. Overlapping yang energy harms the father, and overlapping yin energy harms the mother. If the day stem and day branch are together with the White Tiger, it indicates death. The verse states "Four Chens connected with five days, nine Chous bring evil words." The commentary explains: Four Chens refer to Zi, Wu, Mao, and You, and five days refer to the stems Yi, Wu, Ji, Xin, and Ren. These five stems combined with the four branches Zi, Wu, Mao, and You form the four Chens. If the nine Chous appear, it brings much slander and bad words.

大吉將加仲，天災莫舉兵。遠行人必死，嫁娶犯哀聲。修造妨家主，遷移人口驚。殯埋防長幼，買賣不能成。大小兩時並，大時者，正卯二子逆行四仲也。小時者，月建也。凶神在四平。三年與三月，不出大凶生。四平者，子平卯、卯平午、午平酉、酉平子，皆順行。此課但看占日合此便是也。

The song continues to say: When the Great Auspicious (Daji) is placed on the four central positions, it is a calamity sent down by Heaven, and military action should not be taken; travelers will surely die, marriage will meet with sorrowful sounds; construction will harm the head of the family, moving house will cause alarm among the household; funerals must be cautious of loss among the young and old, and business transactions will not succeed. The phrase "both great and small hours are combined" is explained in the commentary: the Great Hour is in the卯 (Mao) in the first month and in the子 (Zi) in the second month, moving in reverse order on the four central positions; the Small Hour is the month's Month Builder. The song also says that the Inauspicious Spirit (evil spirit) falls on the four level positions, and the time of effect is either three years or three months, and one cannot escape this great misfortune. The commentary explains: the four level positions are子 (Zi) level卯 (Mao),卯 (Mao) level午 (Wu),午 (Wu) level酉 (You), and酉 (You) level子 (Zi), all calculated in the forward direction. This lesson only examines whether the day in question matches the above conditions; if it does, then it is considered a match.

《心鏡》：乙戊己辛壬五日，四仲相併九丑凶。大吉臨其支干上，值此凶災將及人。大小二時並相際，剛日男凶柔女迍。重陽害父重陰母，（剛日日在天乙前為重陽，害父。柔日日辰天乙後為重陰，害母。）

The song of the Xin Jing says: On days with the heavenly stems 乙, 戊, 己, 辛, and 壬, when they are paired with the four central earthly branches 子, 午, 卯, and 酉, it becomes the dangerous Nine Uglies. If the Great Hour and the Minor Hour are both present, on a yang stem day, misfortune befalls the man, and on a yin stem day, misfortune befalls the woman. Overlapping yang energy harms the father, and overlapping yin energy harms the mother. The commentary explains: On a yang stem day, if the day stem is before the Tianyi Nobleman, it is called heavy yang and harms the father; on a yin stem day, if the day stem and day branch are after the Tianyi Nobleman, it is called heavy yin and harms the mother.

測禍天官決事因。大吉與朱雀並，主官訟口舌；與元武並，主失物或姦淫；與勾陳並，鬥訟；白虎並，疾病死亡。乃是天官決事因也。不但納妻並嫁女，最忌遊行及出軍。

The last line of the rhyme says that to predict misfortune, one must determine its cause according to the Heavenly Officials. The commentary gives examples: if Daji (Chou) is paired with Chou and the Vermilion Bird, it indicates legal disputes and quarrels; if paired with the Black Tortoise, it suggests theft or romantic affairs; if paired with Gou Chen, it indicates conflicts and lawsuits; if paired with the White Tiger, it suggests illness or death. This is what is meant by determining the cause of events according to the Heavenly Officials. The rhyme concludes with a warning: not only should one avoid this lesson when marrying or marrying off daughters, but also when traveling far or going to war, it is especially inauspicious.

凡日辰墓神及日鬼發用，為鬼墓課。蓋鬼者賊也，陽見陽，陰見陰為鬼。如甲日用申，乙日用酉，丙日用子，丁日用亥，戊日用寅，己日用卯，庚日用午，辛日用巳，壬日用辰戌，癸日用丑未，為鬼也。鬼多主事不美，謀望不成，且災凶及己身。陰鬼星宿神祗，陽鬼公訟是非。

Whenever the Tomb Spirit of the day stem and day branch, or the ghost of the day stem, serves as the initiating transmission, it is called the "ghost and tomb lesson." The term "ghost" refers to the one that comes to harm me; if a yang stem is harmed by a yang branch, or a yin stem is harmed by a yin branch, it is considered a ghost. For example, if Jia day uses Shen as the initiating transmission, Yi day uses You, Bing day uses Zi, Ding day uses Hai, Wu day uses Yin, Ji day uses Mao, Geng day uses Wu, Xin day uses Si, Ren day uses Chen or Xu, and Gui day uses Chou or Wei, these are all ghosts. When there are many ghosts, the matters inquired about will not be favorable, endeavors will be difficult to achieve, and misfortunes will involve oneself. Yin ghosts are often related to star mansions and divine beings, while yang ghosts are usually connected to official litigation and disputes.

墓者，蒙昧也。如甲乙寅卯見未，丙丁巳午見戌，戊己、辰戌丑未、壬癸亥子見辰，庚辛申酉見丑。若用起丑加申、辰加亥、未加寅、戌加巳，為用起四墓格。或甲日未加寅為墓神覆日，主人口災晦；或丁卯日戌加卯為干墓臨支，主宅舍衰廢，為關神尤甚。關神，春丑夏辰秋未冬戌也。

The concept of "mù" refers to a state of darkness and confusion. The method of pairing is as follows: Jia and Yi belong to wood along with Yin and Mao, and their "mù" is in Wei; Bing and Ding belong to fire along with Si and Wu, and their "mù" is in Xu; Wu and Ji belong to earth along with Chen, Xu, Chou, and Wei, and their "mù" is in Chen; Ren and Gui belong to water along with Hai and Zi, and their "mù" is also in Chen; Geng and Xin belong to metal along with Shen and You, and their "mù" is in Chou. If the initiating transmission begins with Chou added to Shen, Chen added to Hai, Wei added to Yin, or Xu added to Si, it is called "Yong Qi Si Mu Ge." For example, on a Jia day, if Wei is added to Yin, the wood "mù" covers the day stem, called "Mu Shen Fu Ri," indicating misfortune and bad luck in the household. On a Dingmao day, if Xu is added to Mao, the day stem's "mù" presses upon the day branch, called "Gan Mu Lin Zhi," indicating decline of the dwelling. If this situation coincides with the "guan shen," the harm is even more severe. The method of determining "guan shen" is: in spring it is Chou, in summer it is Chen, in autumn it is Wei, and in winter it is Xu.

或壬寅干上辰支上未，為干支乘墓，如人在雲霧中行也，家宅凋弊，凡占皆不亨快。如申加丑、亥加辰、寅加未、巳加戌，為自坐四墓格，乃人自招其禍，身心甘受昏迷，家宅願假與人作踐兌賃，終不能出脫，占病顛狂，行人失路。或甲申日寅加丑、申加未，為干支互換坐墓，乃彼此各招晦滯，不宜兩相投奔。

For example, if on a Renyin day stem there is a Chen and on the day branch there is a Wei, both the stem and branch are in the Tomb Spirit (mournful god), which is called 'dry and branch both riding the墓' (dry and branch both in the tomb). It is like a person walking in fog and unable to find direction, with the family in decline and nothing being smooth. If it is arranged as Shen added to Chou, Hai added to Chen, Yin added to Wei, and Si added to Xu, this is called 'self-sitting four tombs pattern', meaning that the person himself invites misfortune, willingly being trapped in confusion, even willing to let others destroy and occupy the family property, eventually unable to escape. When predicting illness, it indicates madness; when predicting travelers, it indicates getting lost. Another example is on a Jiashen day, if Yin is added to Chou and Shen is added to Wei, the day stem and day branch step into each other's tombs, called 'dry and branch exchanging sitting in the tomb'. Both sides bring about gloom and blockage, and neither should go to visit the other.

蓋鬼主傷殘，墓主閉塞不通、闇昧不振，凡事逢墓則止。此五行受鬼克賊，又加四墓，故名鬼墓。凡人占，鬼入傳及傳墓不吉，非官訟必疾病。辰未為日墓，暗中有明，及夜墓坐日亦吉。丑戌為夜墓，昏昧自甚。日墓坐夜亦然。辰戌墓主剛猛急速，丑未墓主事遲延柔緩。統“困”之體，乃守己待時課也。

In general, the ghostly master causes injuries and damages, while the tomb signifies blockage, darkness, and lack of vitality. Any matter encountering the tomb comes to a halt. This lesson involves both the five phases being attacked by the ghost and the叠加 of four tombs, hence it is called the ghost tomb. For ordinary people divining a lesson, if the ghost enters the three transmissions or if the tomb appears among the three transmissions, it is not auspicious; it usually indicates legal troubles or illness. Chen and Wei are considered the tombs of the day, still showing some brightness in the darkness. If the night tomb falls on a lesson divined during the day, it is considered auspicious. Chou and Xu are considered the night tombs, with particularly deep darkness. If the day tomb falls on a lesson divined at night, it is the same. The tombs of Chen and Xu indicate matters that are fierce and urgent, while those of Chou and Wei indicate matters that are delayed and gentle. This lesson belongs to the body of the Confusion hexagram from The Zhou Changes, indicating a lesson where one should consolidate oneself and wait for the right opportunity.

象曰：“五行克賊，死墓之鄉。人丁多耗，家宅不昌。行人可至，病者如狂。謀為遲滯，捕盜深藏。”如鬼在日上發用，常人占卜事多凶。或內有德神旺氣，求官大利。或辰戌丑未作日鬼為魁罡，占科舉必高中，餘占用神剋日，吉凶相半，事反覆而後成。鬼帶惡殺，多主怪禍，舉動不利。

The interpretation states: The Five Phases are mutually overcoming and harming each other, causing people to be trapped in a state of death and desolation; family members suffer many losses, and the household does not flourish; those who go out may still return, but the sick become狂躁 and mad; all plans are obstructed and delayed, and when pursuing thieves, the thieves hide very deeply. If the ghost is above the day stem and serves as the initiating transmission, common people asking about this usually face misfortune; however, if the lesson contains virtue spirits and strong energy, seeking official positions brings great benefit. If the day ghost is made up of the years Chen, Xu, Chou, or Wei, it becomes the魁罡, and those taking the imperial examination will certainly succeed. In other cases, if the initiating transmission spirit overcomes the day stem, the outcome is mixed, and matters will require repeated efforts to succeed. If the ghost carries evil stars, it often leads to strange calamities, and all actions will be unsmooth.

若寅加酉、巳加子、申加卯、亥加午為用，乃傳墓入墓，自明投暗，如人下井，一腳深於一腳，健人必病，病人必死。或未加亥、戌加寅、丑加巳、辰加申用，墓加長生，舊事再發，訟斷了又論，病痊了又作，事許了又悔，人喜了又怒，仇和了又怨。

If the initiating transmission is made by using寅over酉, 巳over子, 申over卯, and 亥over午, it is like passing from one grave to another, moving from the bright to the dark, similar to a person going down a well, step by step deeper. A healthy person will surely become ill, and an ill person will surely die. If the initiating transmission is made by using 未over亥, 戌over寅, 丑over巳, and 辰over申, then the grave is placed over the growth, and old matters are revived: cases decided are reopened, diseases cured relapse, matters agreed upon are regretted, people happy then become angry, and old enmities resolved are renewed.

或生旺入墓，事成終止；墓入生旺，事廢又興。中傳見墓，主進退，求財無，百事不稱意，合則晦甚。日鬼墓神俱發用無氣，占病大忌，乘虎必死。或財神、祿神、官星、長生，中末見墓，仕人不利，當應六三困于石之凶象。

Also, when the spirit of growth and prosperity enters the grave, the matter has already been completed but ultimately comes to a halt; when the grave spirit enters the land of growth and prosperity, the matter has already been abandoned but then revives again. If the middle transmission contains the grave spirit, it indicates difficulty in moving forward or backward, failure in seeking wealth, and everything not going as desired. If the combined spirit is also present, the situation becomes even more obscure. If the daily ghost and the grave spirit both initiate the transmission but lack strength, it is especially ominous for illness. If the White Tiger is also present, death is certain. If the spirits of wealth,禄, official stars, and growth fall into the middle or final transmission and meet the grave, it is unfavorable for officials. This corresponds to the hexagram "困" (Obstruction) in the Zhou Changes, specifically the third line, which says "困于石" (trapped by a stone) — being blocked by a stubborn stone, unable to advance or retreat.

若日鬼盜氣，中末逢墓，常人為喜。或鬼墓臨日作生氣，或自墓傳生，或鬼墓有剋制沖破，變凶為吉，病者生，囚者釋，凡事先憂而後喜也，當應困亨貞大人吉之象也。

In reverse, if the day's ghost (ghost element) exhausts its own strength, and both the middle and final transmissions meet the墓 (burial) to contain it, ordinary people who divinate this would be happy. Or if the墓 (burial) is adjacent to the day's stem and is in the state of growth, or if the墓 transmits to the long life (longevity), or if another divine force comes to control or break the墓, then misfortune can turn into good fortune: the sick may recover, prisoners may be released, and all matters begin with worry and end with joy. This corresponds to the hexagram statement of the困 (Obstruction) hexagram in The Zhou Changes, which says, "困,亨,贞,大人吉" — being in a difficult situation yet the path remains open, and the righteous person ultimately attains good fortune.

如壬申日丑時午將，壬日屬水，以辰為墓，又為日鬼，加日發用為鬼墓。 辰后 酉空 寅蛇 玄 朱 空 后 午 丑 酉 辰 丑 申 辰 壬 戌亥子丑 酉 寅 申 卯 未午巳辰

Take the day Renshen as an example: at the hour of Chou, the month general is Wu, and Wu is placed over Chou. The heaven plate advances five positions ahead of the earth plate. The day stem REN belongs to water, and the burial place of water is Chen. However, Chen earth also overcomes REN water, so Chen is both the burial place and the ghost of the day stem. REN is lodged in Hai, and Hai is exactly where Chen is located. Chen is placed over the day stem and acts as the initiating transmission, thus it is determined as a ghost burial lesson. The four lessons are arranged from right to left: REN has CHEN, CHEN has You, the day branch Shen has Chou, and Chou has Wu. The four heavenly spirits are successively occupied by Tianhou, Tiankong, Zhuque, and Xuanwu. The three transmissions are taken as Chen, You, and Yin, respectively occupied by Tianhou, Tiankong, and Tengsnake. The burial and ghost combine in the same position to press upon the day stem, which is the origin of this lesson's name. The last four lines show the arrangement of the twelve earthly palaces on the earth plate.

凡日辰墓神乘蛇虎加卯酉，並人行年，為墓門開格。如日墓加卯為外喪，支墓加卯為內喪，出外宜遷葬以禳之。日墓加酉為內喪，支墓加酉為外喪，入內宜合壽木以禳之，惟不可納人。此水火木日辰有之外，有丁癸卯酉四日，墓臨卯酉，真墓門開格，或見喪吊、死神、死氣尤的。更發用囚死，克賊歸墓何類神，以定何人喪也。

Whenever the Tomb Spirit of the day stem and day branch rides upon the Teng Snake or White Tiger and comes to rest on the卯 or酉, and coincides with the占者's year of birth, it is called "Mumen Kai Ge," meaning the gate of the墓 is opened. If the墓 of the day stem is on the卯, it indicates a death outside the family; if the墓 of the day branch is on the卯, it indicates a death inside the family. If a person is outside, it is advisable to relocate the burial site to avert misfortune. If the墓 of the day stem is on the酉, it indicates a death inside the family; if the墓 of the day branch is on the酉, it indicates a death outside the family. If a person is at home, it is advisable to prepare funeral materials to avert misfortune, but at this time, one must not allow outsiders to enter the house. This pattern occurs only for day stems and branches of the water, fire, and wood elements, as well as for the days of Dingmao, Dingyou, Guimao, and Guiyou, where the墓神 is directly on the卯 or酉, which is the true "Mumen Kai Ge." If the pattern is further accompanied by the presence of the Mourning-and-Condolence spirit, the Death Deity, and Death Qi, it becomes even more certain. Then one should examine whether the Initiating Transmission is in a state of imprisonment or death, and determine which type of spirit is being overcome and returned to the墓, thereby identifying which person will die.

如壬戌日巳時，丑月子將，命在戊子，七月二十六日卯時生，行年未交，生在酉上見辰墓，將乘螣蛇，為墓門開格。 午后 丑勾 申玄 青 貴 勾 后 子 巳 丑 午 巳 戌 午 壬 青勾六朱 子丑寅卯 空亥 辰蛇 白戌 巳貴 酉申未午 常元陰后

Below is a recorded divination: On the day of Renxu, at the time of Si, the month is Chou. The general used is Zi. The Zi general is placed on the Si time. The Heaven Plate is five places behind the Earth Plate. The person's birth date is Wuzi, born on the 26th day of the seventh month at the time of Mao. His current age has not yet changed. His birth star falls on You and sees Chen, which is the tomb, and the tomb is occupied by Teng Snake, thus forming the Tomb Gate pattern. Ren is placed in the亥 palace, with午 on the亥; the day branch Wu has巳 on it. The four lessons, from right to left, are: Ren with午,午 with Chou, the day branch Wu with巳, and巳 with Zi. The four heavenly spirits are successively occupied by the Heavenly Empress, Gou Chen, Nobleman, and Azure Dragon. The three transmissions are午, Chou, and Shen, which are occupied by the Heavenly Empress, Gou Chen, and Black Tortoise respectively. The following circle shows the arrangement of the twelve palaces of the Earth Plate along with the twelve Heavenly Generals, indicating the palace where each general is placed.

此課得一下賊上，為重審課。主女人禍從內起，三傳遞生為亨通課，主舉薦。初傳午加壬下克上，將逢天后上克下，為財受夾克格，主財不由己費用。蓋日為我，子命水旺冬令，喜戌支沖辰，凶散交生，前四月內生疔，服藥危自可救。

This lesson has only one instance where the lower god overcomes the upper god, making it a "re-examination lesson," indicating that misfortune originates from a woman within the household. The three transmissions are午 (Wu) generating丑 (Chou), 丑 (Chou) generating申 (Shen), with each generation leading to the next, forming a smooth and favorable lesson, suggesting that someone will recommend him. However, the first transmission has午 (Wu) placed on壬 (Ren), which is the lower god overcoming the upper god. The god riding on午 (Wu) is the Heavenly Empress, belonging to water, and it is also overcoming from above to below: the wealth god is squeezed by both upper and lower forces, forming the "wealth squeezed by upper and lower overcoming pattern," indicating that money is not under his control and will be spent without his will. The day stem represents the person himself; his birth stem is Wuzi (Wuzi), belonging to water, which is strong during winter. Fortunately, the day branch戌 (Xu) can break the墓 (mound) of辰 (Chen), dispersing the bad influence and turning it into mutual generation. The person had a boil four months ago, though dangerous, but he was saved by taking medicine.

壬日以午為妻，乘時死氣，火以戌為墓，加卯將乘白虎。妻辛卯六月命，交生後，行年並臨卯，正墓門開格，故因時患飲水不藥身亡。予初以課傳夾克妻財，財生官，官生印，印生身，只謂破財加納，豈果妻病不服調理而死，財仍浪費，何其驗效如是之神哉。錄此以為記雲。

On a day marked by the stem Ren, the wife's wealth is represented by the fire at Wu. At this time, the fire at Wu is riding on the death qi. The burial place of fire is at Xu, and Xu is placed on Mao while riding on the White Tiger. Her birth month is June, with her birth stem being Xin Mao. After her birthday, her year of travel also arrives at Mao, which is exactly the opening of the burial gate. Therefore, she later fell ill due to the prevailing weather conditions, but she only wanted to drink water and refused to take medicine, eventually dying. At first, I saw the wife's wealth being trapped between two lines in the divination, and the wealth generating official, official generating seal, and seal generating self, thinking it was merely spending some money to donate for an official position. I never expected it to be truly the case that her wife fell ill, refused treatment, and died, with the money being wasted in vain. The accuracy of divination can reach such a level. Therefore, I recorded this, just to keep a true account.

《訂訛》：鬼墓：干支上神發用，或作干鬼干墓，或作支鬼支墓。假如壬日辰加亥發用，既作日鬼，又作日墓，故名鬼墓。

"The 《Ding E》 says: The lesson called 'Ghost Tomb' is when the initiating transmission is carried by the upper god of the day stem or the day branch. This upper god is either both the ghost and the tomb of the day stem, or both the ghost and the tomb of the day branch. For example, on a壬 day, if the transmission starts with 辰 added to 亥: 辰 earth controls 壬 water, making it the ghost of the day stem; the tomb of water is also 辰, making it the tomb of the day stem. Thus, the same heavenly stem holds two roles, hence the name 'Ghost Tomb.'"

占主一切凶。蓋鬼者賊也，主傷殘；墓者昧也，主暗塞，都不利謀望。家不昌，病凶財耗，盜難獲。陽鬼公訟是非，陰鬼神祗星宿。

Divination indicates that all matters are generally unfavorable. Ghosts represent harm and signify injury or damage to the body; a tomb signifies confusion and indicates blocked roads. Both situations are unfavorable for planning or seeking benefits. The family is not prosperous, illness is dangerous, wealth is lost, and stolen items cannot be recovered. Ghosts associated with yang involve legal disputes and conflicts, while those associated with yin involve disturbances from deities and star mansions.

墓有五格，日上得日墓為墓神覆日，主人昏晦，乃命運衰弱，天羅自裹，宜醮禳之。辰上得日墓為干墓臨支，主宅傾頹。或日上得日墓，辰上又得辰墓，為干支乘墓，人宅俱不利。

There are five types of patterns in the grave (mù). The first is when the day stem (rì gān) is found on the day stem itself, called "mù shén fù rì" (grave spirit covering the day), indicating a person who is dull and obscure, with a weak destiny, as if trapped by the heavenly net; one should perform a ritual to appease and resolve it. The second is when the day stem's grave is found on the day branch (rì zhī), called "gān mù lín zhī" (day stem's grave on the branch), indicating the family residence is in decline and ruined. The third is when the day stem is found on the day stem's grave and the day branch is found on the day branch's grave, called "gān zhī chéng mù" (day stem and branch both in grave), indicating both the person and the residence are unfavorable.

或日下臨日墓，辰下又臨辰墓，為干支坐墓，乃自招禍，身心甘受昏迷，家宅願假與人作踐，占病顛狂，行人失路。或日上得辰墓，辰上得日墓，為干支互換坐墓，彼此各招晦滯，不宜兩相投奔。

The fourth case is when the Day Stem is sitting on top of its own墓, and the Day Branch is also sitting on top of its own墓, called "干支坐墓." This indicates self-invited misfortune, with the mind and body willingly sinking into confusion and ignorance, even willing to let the family home be used by others for destruction. In terms of illness, it indicates madness; in terms of travel, it indicates getting lost. The fifth case is when the Day Stem is sitting on top of the Day Branch's墓, and the Day Branch is sitting on top of the Day Stem's墓, called "干支互换坐墓." This leads to both sides suffering from bad luck and blockages, and neither side is suitable for seeking support or relying on each other.

辰未為日墓，暗中有明，夜墓坐日亦吉。丑戌為夜墓，昏昧自甚，日墓坐夜亦然。辰戌墓主事剛速，丑未墓主事延緩。墓臨長生，舊事再發，訟斷又起，病痊又作，事許又悔，仇解又生。生旺入墓，事成中止。墓入生旺，事廢復興。

Chen and Wei are considered the burial places of the day, yet even in darkness they still show a little light. If a night burial is used in a daytime divination, it is also considered auspicious. Chou and Xu are considered the burial places of the night, and since darkness is already deep, a daytime burial used in a night divination is similar. The burial of Chen and Xu indicates matters that are strong and quick, while the burial of Chou and Wei indicates matters that are slow and delayed. If the burial is placed over the position of growth, old matters will recur: lawsuits are settled but then arise again, diseases are cured but then return, matters are agreed upon but then reversed, and enmities are resolved but then renewed. If a spirit of growth and vitality enters the burial, the matter will be completed halfway and then stop. If the burial spirit moves towards the position of growth and vitality, the matter will be abandoned and then revived.

凡日辰墓乘蛇虎加卯酉與行年並，為墓門開。如日墓加卯為外喪，辰墓加卯為內喪，出外宜遷葬以禳之。日墓加酉為內喪，辰墓加酉為外喪，入內宜合壽木以禳之。

If the day stem and day branch's墓 are occupied by Teng Snake or White Tiger, and they are combined with the占者's age year, then the墓 door is opened. If the day stem's墓 is on卯, it indicates a death outside the family; if the day branch's墓 is on卯, it indicates a death within the family. Those who are outside should move the remains for relief. If the day stem's墓 is on酉, it indicates a death within the family; if the day branch's墓 is on酉, it indicates a death outside the family. Those who are at home should prepare funeral materials in advance for relief.

卯酉日墓臨卯酉為真墓門開，見喪吊、死神、死氣尤的，更看發用囚死，克賊歸墓，是何類神，以定何人喪也。大都鬼墓發用無氣，病最忌，乘虎必死。或財神、祿神、官星、長生在中末見墓，仕人不利。

On days of卯 or酉, if the Tomb Spirit is exactly at卯 or酉, then the墓门 is truly open; if further encountering The Mourning-and-Condolence spirit, 吊客, Death Deity, and Death Qi, it becomes even more certain. One should also examine whether Initiating Transmission is in a囚 or 死 position, and determine which type of spirit is being overcome and brought into the墓. Based on this, one can judge which person will die. Generally speaking, if 鬼墓 serves as Initiating Transmission and has no strength, it is most unfavorable for illness. If it is further accompanied by White Tiger, death is certain. If good spirits like 财神, 禄神, 官星, and Growth fall into Middle Transmission or Final Transmission and encounter 墓, it is unfavorable for officials.

此課常人更忌見鬼，鬼帶惡殺更凶。惟內有德神旺氣，求官大利。或魁罡及丑未作日鬼，占科名高中。若日鬼發用，中末逢墓，常人為喜。或鬼墓臨日辰作生炁，或自墓傳生，或鬼墓有剋制沖破，或墓逢空，變凶為吉，病者生，囚者散，凡事先憂後喜也。

In ordinary people's affairs, encountering a ghost is particularly undesirable, and if the ghost is accompanied by malevolent forces, it becomes especially dangerous. However, if the divination contains virtuous deities and strong vital energy, seeking official positions will be highly beneficial. If the day ghost is occupied by the魁罡 or the branches 丑 or 未, then predicting success in exams is certain. If the day ghost serves as the initiating transmission, and the middle and final transmissions meet the墓 to contain it, ordinary people would actually be pleased. Alternatively, if the ghost and墓 are in the position of the day stem or day branch at the time of vital energy, or if the墓 transmits towards the long growth, or if the ghost and墓 are restrained or broken by another deity, or if the墓 is exactly empty, then danger can turn into good fortune: the sick can recover, prisoners can be released, and all matters will first bring worry and then bring joy.

《訂訛》：鬼呼，天盤作鬼加地盤墓神是也，行年神將凶更的。鬼臨墓則鬼為得地，引類呼朋，故名鬼呼。占主壯者亦病，病必有崇，事多暗害，或連累入獄。

The "Disputing Errors" says: "Ghost Call" is when the heavenly stem representing the ghost is placed over the earth stem's tomb god on the Heaven Plate; if the year stem's god and the general also are凶, it becomes even more certain. Once the ghost arrives at the tomb, it gains the advantage of the terrain, thus attracting similar beings and calling friends to come, hence the name "Ghost Call." If one divines this pattern, even a healthy person may fall ill, and once ill, there must be supernatural interference; all affairs are often harmed from behind, and one may even be implicated and imprisoned.

五墳四煞，稼穡課作本日墓神乘凶將發用，五墓為墳，四神為煞，故名五墳四煞。占主不可獨行遠出，出逢凶禍，或訟病相纏。

The pattern of five graves and four evils appears in the divination lesson of farming and cultivation. It occurs when the Tomb Spirit (storage deity) of the day rides upon an Inauspicious General (malevolent general) to serve as the initiating transmission. The five storage deities of the Five Phases are called坟 (graves), and the four earth deities at the hours of辰, 戌, 丑, and 未 are called煞 (evils). Together they form the pattern of five graves and four evils. When this pattern appears, one should not travel alone. If one does, they will encounter misfortune, or be plagued by legal troubles and illness at the same time.

《心鏡》喪門卦：喪門正月未為之，（正月未逆行四季。）四季流行逆數推。用在行年支干上，病人憂死健人衰。白虎若臨轉凶惡，所主之事必無疑。

The Xinjing text establishes a separate hexagram for the Mourning-and-Condolence spirit. The mnemonic says: The Mourning-and-Condolence spirit falls on Wei in the first lunar month. The explanatory text clarifies that in the first month, the Mourning-and-Condolence spirit begins on Wei, and then proceeds in reverse order through the four seasons' positions of Chen, Xu, Chou, and Wei. After this, it is calculated in reverse sequence through these four positions. If it falls on the person's age or on the day branch or day stem and serves as the initiating transmission, the patient should be concerned about death, and even the healthy person will turn towards decline. If the White Tiger also appears in this position, the evil omen becomes even more severe, and the outcome of the matter is certain.

凡天乙立卯酉，為勵德課。蓋卯酉為陰陽交易之位，貴人由之而遷易。如日辰陰神在天乙前，貴人不得引從則退陰，主小吏退剝。蓋小人恃勢，不知謹身修德則凶。若日辰陽神在天乙後，貴人前引而從則進陽，主君子進用。蓋君子知機而能行仁布德則吉，此天道福善禍淫，獎勵有德，占利君子不利小人。統隨之體，乃反覆不定之課也。

Whenever the Nobleman (天乙贵人) is positioned at the卯 (Mao) or酉 (You) branches, it is called the "Lide Lesson." This is because the卯 and酉 positions represent the transition between yin and yang. When the Nobleman arrives here, his movements forward or backward become uncertain. If the yin spirit associated with the day stem and branch is positioned before the Nobleman, the Nobleman cannot bring it behind him, and this yin spirit will be suppressed, indicating the dismissal of a minor official—small people take advantage of power without restraint or moral cultivation, hence it is凶 (unfavorable). If the yang spirit associated with the day stem and branch is positioned after the Nobleman, the Nobleman leads and it follows, allowing this yang spirit to rise, indicating the appointment of a virtuous person—virtuous people recognize the right time and act with benevolence and virtue, hence it is吉 (favorable). This is precisely the principle of the heavenly path bestowing blessings upon the virtuous and misfortune upon the licentious, rewarding those with virtue. Therefore, this lesson benefits the virtuous but not the petty. It belongs to the structure of the "Following" hexagram from the Zhou Changes, and it is a lesson of uncertainty.

象曰：“陽神前引，陰神后隨。君子則吉，小人則危。陰神前立，陽神后居。小人得意，君子失機。”前既曰陽後得貴人接引利君子，此又曰陽神后居，君子失機，何也？前乃止於陽後，今乃陰前陽後俱全，故云君子失機也。

Divination interpretation says: if the yang spirit is in front leading the way and the yin spirit follows behind, then the gentleman gains good fortune and the petty person faces danger; conversely, if the yin spirit is in front and the yang spirit is behind, then the petty person gains advantage while the gentleman loses opportunity. Someone might ask: previously it was said that the yang spirit being behind the nobleman allows the gentleman to receive the nobleman's guidance and thus benefits the gentleman, so why does this passage say that the yang spirit being behind leads to the gentleman losing opportunity? The answer is: the previous situation only mentioned the yang spirit being behind, while this case involves both the yin spirit in front and the yang spirit behind. Since the yin spirit has taken the front position, the gentleman naturally loses the initiative.

如陽前則貴人得其接引，陰前則貴人受其羈絆。陰在貴人前，訟則卑遭責。陽在貴後，災則修德自愈。若貴立卯酉，陽前陰後，當應隨六三係丈夫失小子之象。陰前陽後，當應隨六二係小子失丈夫之象也。

The heavenly spirit comes before, and the nobleman receives its recommendation and support; the earthly spirit comes before, and the nobleman is instead hindered by it. When the earthly spirit precedes the nobleman, the party of lower status in a lawsuit will suffer punishment; when the heavenly spirit comes after the nobleman, encountering misfortune can be resolved simply by cultivating virtue. If the nobleman is positioned at卯 (Mao) or酉 (You), and the heavenly spirit is ahead while the earthly spirit is behind, this corresponds to the image of the sixth line of the third trigram in the "Zhou Yi" (I Ching), "binding the adult male and losing the young child" — attaching to an adult man and abandoning the child. If the earthly spirit is ahead and the heavenly spirit is behind, it corresponds to the image of the sixth line of the second trigram in the "Zhou Yi," "binding the young child and losing the adult male" — attaching to the child and losing the adult man.

如戊子日申時午將占，晝丑加卯，為勵德也。 丑貴 亥陰 酉常 白元貴朱 申戌丑卯 戌子卯戊 卯辰巳午 寅 未 貴 丑 申 子亥戌酉

Take the day of Wuzi as an example: divination is done at the hour of Shen. The month general is Wu, and Wu is placed over Shen. The heaven plate is two places behind the earth plate. The lodgment palace of Wu is Si, and there is Mao on Si; the day branch Zi has Wu on it. This is a daytime class, and the daytime nobleman for Wu day is Chou. The Chou on the heaven plate is exactly on the earth plate's Mao. The nobleman is located at Mao, forming the Li De class. The four lessons are arranged from right to left: Wu with Mao, Mao with Chou, the day branch Zi with Wu, and Wu with Shen. The four heavenly spirits are successively multiplied by Vermilion Bird, Nobleman, Black Tortoise, and White Tiger. The three transmissions are Chou, Hai, and You, respectively multiplied by Nobleman, Tai Yin, and Tai Chang. The section marked 「贵」 on the earth plate diagram is exactly where the nobleman is located.

夫天乙為門內君子，處事之所，小吏犯罪而到。如日辰陰陽俱在天乙後，為微服格。主君子遷官，小人退職，事體稍遲，大干則可，小處則不可也。如辛丑日寅時丑將。 子陰 亥元 戌常 元陰空白 亥子申酉 子丑酉辛 辰巳午未 卯 申 貴 寅 酉 丑子亥戌

Heavenly Master Nobleman is like a gentleman within the gate, the place where affairs are handled, and minor officials who commit crimes are brought here for trial. If both the yin and yang spirits of the day stem and day branch are arranged after Heavenly Master, it is called 'Disguised Rank,' similar to the Nobleman changing into plain clothes. This indicates the promotion of gentlemen and the removal of positions from petty people; affairs progress somewhat slowly, making it suitable for handling major matters but unsuitable for minor ones. The example given is on Xinchou day at the寅 hour, with the month general being Chou: Chou general is placed on寅 hour, and the heaven plate is one step behind the earth plate. The day stem辛 is lodged in戌, with酉 on戌; the day branch丑 has子 on it. The four lessons are arranged from right to left as酉 on辛, 申 on酉, 子 on丑, and亥 on子. The four heavenly spirits are successively multiplied by White Tiger, Heaven Void, Tai Yin, and Black Tortoise. The three transmissions are taken as子,亥,戌, respectively multiplied by Tai Yin, Black Tortoise, and Tai Chang. The section marked 'Nobleman' on the earth plate is the palace where the Nobleman resides.

如日辰陰陽俱在天乙前，為蹉跎格。主小人進職，君子退位，事體稍遲，處小則可，大干不可，如庚申日 午蛇 辰六 寅青 六蛇六蛇 辰午辰午 午申午庚 卯辰巳午 寅 未 貴 丑 申 子亥戌酉

In reverse, if both the yin and yang spirits of the day stem and day branch appear before Tianyi, it is called the "Cetuoge" pattern. This indicates that petty people may be promoted while the virtuous are demoted; affairs progress slowly, and small matters can be handled, but great ones cannot. An example is a Gengshen day: Geng is lodged in Shen, and Shen has Wu above it, indicating that the heaven plate is two places behind the earth plate. The day branch is also Shen, with Wu above it, so the first and third lessons overlap, and the second and fourth lessons overlap. The four lessons, from right to left, are Geng with Wu, Wu with Chen, the day branch Shen with Wu, and Wu with Chen. The upper spirits successively ride on Teng Snake, Liu He, Teng Snake, and Liu He. The three transmissions are Wu, Chen, and Yin, each riding on Teng Snake, Liu He, and Azure Dragon respectively. The place marked "Gu" on the earth plate diagram is where the nobleman is located.

《訂訛》（解之甚明）：勵德：貴人臨卯酉。卯酉為陰陽交易之位，貴人臨之，門戶搖動，進退分焉。如干支陰神屬卑，乃妄立貴人前，是小人恃勢不謹，定當黜下，主小吏退剝。干支陽神屬尊，乃退處貴人後，是君子謙沖循省，定當進用。主大吏升遷。此天道福善禍淫，獎勵有德，故名勵德。

The "Ding'E" explains this divination most clearly. It says: "Lide" means the nobleman is at the position of卯 and酉. 卯 and酉 are the positions where yin and yang change, so when the nobleman is here, the gate becomes unstable, and whether to advance or retreat is decided here. The yin spirit of the day stem and day branch is of low status, yet it takes a position before the nobleman, which is like a petty person using power carelessly and will certainly be dismissed, indicating a minor official losing his post. The yang spirit of the day stem and day branch is of high status, yet it retreats behind the nobleman, which is like a gentleman being humble and self-reflective, and will certainly be promoted, indicating a high-ranking official receiving a promotion. This is exactly how heaven's way bestows blessings on the virtuous and calamity on the licentious, rewarding those with virtue, hence the name "Lide."

占主反覆不定，理宜遷動官位，君子遷，小吏黜，庶人身宅不安，宜謝土神。此課外有干支陰陽俱在貴人後，為微服。君子升遷，小吏黜，事體稍遲，大干則可，小處不可也。有干支陰陽俱在貴人前，為蹉跎格。主小吏遷，君子黜，事體亦稍遲，小處則可，大干不可也。

The key points of divination are: affairs are fluctuating and uncertain, and according to principle, there will be changes in official positions — the virtuous will be promoted, the minor officials will be dismissed; common people will experience unease in their bodies and homes, and it is advisable to perform a ritual to thank the earth deity. This main pattern also has two additional patterns: if both the yin and yang spirits of the day stem and day branch are positioned after the nobleman, it is called 'disguised travel', indicating the virtuous will be promoted and the minor officials will be dismissed, with the matter progressing slowly, suitable for major affairs but not for minor ones; if both the yin and yang spirits of the day stem and day branch are positioned before the nobleman, it is called 'wasted effort pattern', indicating the minor officials will be promoted and the virtuous will be dismissed, with the matter also progressing slowly, suitable for minor affairs but not for major ones.

《觀月經》（名鸞失鳳）：天乙立二八，卯酉日月門。貴神當其上，勵德卦基根。日出卯為二門，入酉為八門。天乙立其上，更詳日之陰陽二神，辰之陰陽二神，居前後者是也。

The lesson "Observing the Menstrual Cycle" is given another name called "Luan Shi Feng," meaning the loss of the phoenix companion by the luan bird. The verse says: The Heavenly Ethical God is positioned at the second and eighth gates, which are the卯 and酉 gates, the doors through which the sun and moon rise and set; the nobleman is exactly above, forming the foundation of the moral virtue hexagram. The annotation explains: The sun rises at卯, which is the gate of the second month; the sun enters at酉, which is the gate of the eighth month. When the Heavenly Ethical God is positioned at these two places, one must also carefully examine the yang and yin spirits of the day stem and the day branch, determining whether they are positioned before or after the nobleman.

六月甲子日，寅時得此門。天乙立酉是八門也。辰午陽在後，辰是辰之陽神，午是日之陽神，俱在天乙之後也。申戌陰前存。申是辰之陰神，戌是日之陰神，俱在天乙之前，正是天乙勵德之卦也。

A verse example says: On the Jiazi day in June, if the time is寅 (Yin), then this gate is obtained. The annotation explains: At this time, Tianyi is positioned on You (You), which is one of the eight gates. The verse says "Chen Wu Yang is behind," and the annotation explains: Chen is the Yang spirit of the day branch, Wu is the Yang spirit of the day stem, both of which are positioned after Tianyi. The verse also says "Shen Xu Yin is before," and the annotation explains: Shen is the Yin spirit of the day branch, Xu is the Yin spirit of the day stem, both of which are positioned before Tianyi. Yang comes after, Yin comes before, which is exactly the hexagram of Tianyi's virtue.

小吏犯剝退，官人轉更尊。居官貪祿，小吏剝退也。忽然申時算，微服別一般。陰陽俱在後，君子賜朱欄。假令六月甲子日申時，一課子甲、二課戌子、三課戌子、四課申戌。天乙立二門卯上，子為日之陽神，戌為日之陰神，戌又為辰之陽神，申為辰之陰神，俱在天乙之後也，主君子得之，加官進祿。

The song says: petty officials will be demoted and lose their positions, while those in official positions will become even more esteemed. The commentary explains: this refers to the aspect of being in office and craving salary, forming a contrast with the demotion of petty officials. The song also says: if suddenly using the hour of Shen for calculation, it becomes the case of secret travel, with a different situation - both the yin and yang spirits are behind the nobleman, and the gentleman will be granted honor and glory. The commentary calculates: on the Jiazi day of June, at the hour of Shen, the first lesson is Jia with Zi, the second lesson is Zi with Xu, the third lesson is the day branch Zi with Xu, and the fourth lesson is Xu with Shen. Tianyi is positioned at the second gate's Mao position; Zi is the yang spirit of the day stem, Xu is the yin spirit of the day stem, and Xu is also the yang spirit of the day branch, while Shen is the yin spirit of the day branch. All four are positioned behind Tianyi, so it indicates that the gentleman who takes this lesson will receive promotion and increased salary.

小人逢此卦，四大不能安。天乙立二八，陰陽在後，名凶卦，小人退職之象。要知蹉跎體，陰陽翻在前。天乙立二八之門，其日辰陰陽居天乙之前者，名蹉跎卦也。君子災迍悶，小人喜牽連。蹉跎卦小人喜，君子憂也。

The rhyme says: When a small person encounters this hexagram, his body and mind are all restless. The commentary explains: Tianyi is positioned at the second and eighth gates, with both the yin and yang spirits following behind it. For a small person, this is a凶 hexagram, indicating loss of office and dismissal. The rhyme also says: To recognize the蹉跎 pattern, look at the yin and yang spirits turning to the front. The commentary explains: When Tianyi is positioned at the second and eighth gates, and the yin and yang spirits of the day stem and day branch are located before Tianyi, it is called the蹉跎 hexagram. The last line of the rhyme says that the gentleman is troubled and distressed, while the small person is happy and celebrates together. The commentary points out: The蹉跎 hexagram is a favorable one for the small person and a troubling one for the gentleman.

《心鏡》：勵德陰陽何以分，卯酉將為日月門。天乙此時居位上，天乙立卯酉之上。貴賤尊卑位各陳。尊卑以陳貴賤位，失則尊卑之分紊矣。

The song of the "Heart Mirror" says: In the lesson of cultivating virtue, how are yin and yang ultimately distinguished? The key lies in the two gates of the rising and setting of the sun and moon, namely the卯 and酉. At this moment, the Heavenly Stem Tianyi is standing at this position — the explanatory note clarifies that Tianyi is standing at the卯 or酉 position. The song also says that the distinctions of honor and humility, respect and subordination are arranged in order; the explanatory note explains: once the order of respect and subordination is determined according to their positions, the distinction between honor and humility is clear. If this order is wrong, the distinction between respect and subordination becomes confused.

陰妄立前陽處後，陰者，乃日辰之陰第二課、第四課，屬卑，不合妄居貴人之前，必主黜退。陽者，乃日辰之陽第一課、第三課，屬尊，不合居於貴人之後，必遷進也。大吏升遷小吏迍。庶人身宅憂移動，魂夢不安謝土神。二八月是祭祀社稷之月，故曰土神。

The song says: "The yin spirit擅自 moves forward, while the yang spirit retreats to the back." The annotation explains: "所谓阴" refers to the yin spirits of the day stem and day branch, which are the second and fourth lessons, respectively. These are of low status and should not be placed before the nobleman. If they do, they will certainly be demoted. "所谓阳" refers to the yang spirits of the day stem and day branch, which are the first and third lessons, respectively. These are of high status and should not be placed behind the nobleman. If they do, they will certainly be promoted. Therefore, the song continues: "High officials will be promoted, while low officials will be in trouble; common people will worry about their bodies and their homes needing to move, and they will have restless dreams at night. They should perform the earth thanksgiving ritual." The annotation adds: February and August are the months for worshiping the state gods, hence they are called the earth thanksgiving ritual.

此課通龜與《訂訛》皆說不明，止曰日辰陰神在天乙前，而不說出陽神在何處。如俱在前為蹉跎，如在後為君子失機，止曰日辰陽神在天乙後而不說出陰神在何處。如俱在後為微服，如在前亦為君子失機矣。

This lesson, both the books "Tong Gui" and "Ding E" explain insufficiently: they only mention that the yin spirits of the day stem and day branch are before Tianyi, but they do not indicate where the yang spirit is located - it must be known that if both yin and yang are in front, it is a wasted effort; if the yang spirit is behind, it is a case of the gentleman missing an opportunity. Similarly, they only mention that the yang spirits of the day stem and day branch are after Tianyi, but they do not indicate where the yin spirit is located - if both yin and yang are behind, it is a case of being in disguise; if the yin spirit is in front, it is again a case of the gentleman missing an opportunity.

此課止宜以四段定之，一曰日辰陰陽俱在天乙前，為蹉跎格，主小人進職，君子退位。二曰俱在後，為微服格，主君子遷官，小人退職。三曰陽前陰後，君子則吉，小人則危。雖曰小人危，乃得陰陽之定位，小人如守分循理，亦獲吉象。

This lesson should be divided into four cases for determination. First, if both the yin and yang spirits of the day stem and day branch are before Tianyi, it is called the Cuotuo pattern (the pattern of wasted time), indicating that small people will rise in position while virtuous people will be demoted. Second, if both the yin and yang spirits are after Tianyi, it is called the Weifu pattern (the pattern of travelling in disguise), indicating that virtuous people will be promoted while small people will lose their positions. Third, if the yang spirit is before and the yin spirit is after, virtuous people will gain good fortune while small people will face danger; although small people are in danger, since yin and yang are in their proper places, as long as they behave properly and act according to reason, they can also attain good omens.

四曰陰前陽後，小人得意，君子失機。雖曰小人得意，蓋陰在天乙前，貴人不得引從，則必退抑，其陰又小人恃勢，不知謹身修德，必至於凶。雖曰君子失機，然陽乃貴人同類，貴人前引則必進，扶其陽又君子知機而能行仁布德，終當獲吉。蓋小人得意，君子失機者，其象也。其吉凶自取者在人也，此理須明。

Fourth, the Yin spirit is in front while the Yang spirit is behind, resulting in the small person gaining advantage and the gentleman losing opportunity. Although this is the case, since the Yin spirit is positioned before the Tianyi, the Nobleman cannot bring it behind to follow, and it will ultimately be suppressed and retreated. Moreover, this Yin spirit originally represents a small person who takes advantage of power without self-restraint and moral cultivation, and in the end, it will surely lead to misfortune. Conversely, although the gentleman loses an opportunity, the Yang spirit is of the same type as the Nobleman, and since the Nobleman leads the way, it will certainly rise. Supporting this Yang spirit is a gentleman who understands the right timing and can practice benevolence and virtue, and in the end, it will surely bring good fortune. It is evident that "the small person gains advantage, the gentleman loses opportunity" is merely the surface appearance presented in the hexagram. As for whether good or bad fortune ultimately occurs, it depends on how people choose to act. This principle must be clearly explained.

定章曰：天乙立卯酉之上，為二八門，刑德之會，搖動不安，所居法有轉移。陽立於陰者，在天乙之後也。陰立於陽者，在天乙之前也。

"The Dingshang says: The Tianyi is established above the卯 and酉, which are the two gates of eight, also the meeting place of the penal energy and the virtuous energy. The energy fluctuates restlessly, and the position according to the rule must undergo a change.所谓 'Yang stands on Yin' refers to the Yang spirit being arranged after Tianyi;所谓 'Yin stands on Yang' refers to the Yin spirit being arranged before Tianyi."

假令七月辛亥日巳將申時，小吉加辛，天罡為陰神。傳送加亥，陰得太乙。勝光為天乙，立酉逆行。小吉傳送為日辰之陽神，居天乙之後。天罡太乙為日辰之陰神，反居天乙之前，故曰陰立天乙前，陽立天乙後，陰陽錯亂，居非其居。故曰不安。陽在陰位，今當進上。陰在陽位，今當黜下。以此占人貴者將遷，下吏罷退，庶人居宅不安。 巳蛇 寅勾 亥白 蛇 陰 朱 后 巳 申 辰 未 申 亥 未 辛 日 支 陰 陰 勾六朱蛇 寅卯辰巳 青丑 午貴 空子 未后 亥戌酉申 白常元陰

On the Xinhai day of the seventh month, with the month general as Si and the time as Shen, the Si general is placed on the Shen time. The heaven plate is three places behind the earth plate. The stem Xin is lodged in Xu, and Xu has Xiaoji (the alias of Wei), which is the yang spirit of the day stem. On Wei, Tiangang (the alias of Chen) is found, which is the yin spirit of the day stem. On the day branch Hai, Chuansong (the alias of Shen) is found, which is the yang spirit of the day branch. On Shen, Taiyi (the alias of Si) is found, which is the yin spirit of the day branch. The daytime nobleman for Xin day is Wu, which is Shengguang. At this time, Shengguang is exactly on You. The heavenly master establishes at You and moves backward. Xiaoji and Chuansong, these two yang spirits, are both placed after the heavenly master, while Tiangang and Taiyi, these two yin spirits, are placed before the heavenly master. Therefore, yin is established before the heavenly master and yang is established after the heavenly master, resulting in a disorder of yin and yang, with neither being in their proper positions, hence called 'unrest'. Since the yang spirits are now in the yin positions, they should now ascend. Since the yin spirits are now in the yang positions, they should now be removed. Based on this, the divination indicates that the powerful will be promoted, while lower officials will be dismissed, and common people will experience unrest in their homes. The three transmissions on the divination board are taken as Si, Yin, and Hai, each successively riding Teng Snake, Gou Chen, and Bai Hu. The annotations marked as 'day yin' and 'branch yin' refer to the positions of the yin spirits of the day stem and day branch. The outer circle shows the arrangement of the earth plate's twelve palaces and the twelve heavenly generals.

勵德言前後者，指天將而言，非論日辰午以未為前，巳為後也。賦曰：天乙居中，後六前五是也。

In the Li De Ke, the terms "before" and "after" refer to the order of the Twelve Heavenly Generals, not by counting the Earthly Branches. It does not mean that if the Day Branch is Wu (午), then Wei (未) is considered before and Si (巳) is considered after. The "Fu" states, "Tian Yi is in the center, with six behind and five before," which means that taking the Nobleman as the center, five Heavenly Generals are arranged before and six after, determining the front and back in this way.

凡太歲、月建及日、時並三傳皆在四課之中，曰盤珠課也。如甲子年七月乙巳日酉時巳將占，歲月日時皆在四課之上，為天心格。主事遠大非常，及干朝廷，可以成就。如辛亥日占，三傳戌酉申，皆在四課之上，為回還格，主謀為得遂，吉凶之事皆成。此二格合一，如盤中走珠，不出於外，故名盤珠。統大壯之體，乃鳳翔丹山之課也。

Whenever the heavenly stem of the year, the month builder, the day branch, the time of divination, and the three transmissions all appear within the four lessons, it is called "Pan Zhu Ke." For example, if the divination is done on the day of Yi Si in the seventh lunar month of the year Jia Zi, at the You hour, using the巳 general, then the heavenly stem of the year, the month builder, the day branch, and the time of divination all fall within the four lessons. This is called "Tian Xin Ge," indicating that the matter being inquired about is of great importance, even reaching the imperial court, and will be successful. Another example is when the divination is done on the day of Xin Hai, with the three transmissions being Xu, You, and Shen, all of which also fall within the four lessons. This is called "Hui Huan Ge," indicating that plans will be realized, and both good and bad events will come to fruition. These two patterns combined resemble pearls rolling in a tray, never going beyond the tray, hence the name "Pan Zhu." It belongs to the body of the Dazhuang hexagram from the Zhou Yi, and is considered a divination pattern where the phoenix soars over the red mountain.

象曰：“三傳四課，偶合異常。吉則成福，凶則成殃。賊不出境，行人還鄉。陰私解釋，事反不良。”如日用旺相，神將吉，大利。或四課不備，守舊動作亦吉。課體吉，諸事利，則應大壯九二貞吉之象。

The interpretation says: "Three Transmissions" (the first, middle, and final transmissions, representing the beginning, middle, and end of an event) and "Four Lessons" (the day stem and day branch each combined with the heavenly plate deities they ride, forming four pairs of upper and lower deities) come together in this lesson. This coincidence itself is unusual. If the situation is favorable, blessings will come in double; if the situation is unfavorable, calamities will also come in double. When predicting about thieves, the thieves will not escape the local area; when predicting about distant people, the people will return to their hometown. However, when predicting about private matters or trying to resolve disputes, it tends to be unfavorable. If the deity used on the day branch is strong and timely, and the heavenly general is auspicious, the outcome of the matter will be very favorable. Even if the four lessons are incomplete, as long as one maintains the existing situation and then takes action, it will still be auspicious. If the lesson pattern itself is favorable, all matters will proceed smoothly, which corresponds to the "Zhen Ji" (upright auspiciousness) in the "Zhou Yi" (I Ching) hexagram Dazhuang (Great Strength), reflecting the atmosphere of obtaining auspiciousness by maintaining righteousness.

外如反吟課為遠，初傳太歲，中末月日，為移遠就近，緩事為速也。或斬關課日辰乘龍合，及占時為用，中末傳空，乃動中不動，尋遠就近。惟柔日昴星伏匿不動耳。

In addition, there are several variations. The 'Reverse Chant' lesson originally indicates distant travel or matters, but if the first transmission is the Tai Su, and the middle and final transmissions fall on the Month Builder and Day Branch respectively, then distant matters are brought closer, and things that should be delayed are handled quickly. Another example is the 'Cutting the Gate' lesson, where the Day Branch is occupied by the Azure Dragon (one of the Twelve Heavenly Generals, governing wealth, honor, and joy) and Liu He (governing harmony, marriage, and trade), and the Initiating Transmission is based on the deity of the time of day, yet the middle and final transmissions both fall on Kongwang, indicating apparent movement without actual change, again showing a preference for near over distant. Only the '昴星 lesson' on an yin day (乙, 丁, 己, 辛, or 癸) represents a pattern of concealment and stillness.

又如太歲加河魁、魁加歲為重陰，憂女。月建加天罡、罡加月為重陽，憂男。戌與歲加月為陰覆陽，事在內。月與辰加歲為陽覆陰，事在外。此時傳及年命，雖吉亦凶。

Now consider the overlapping of the year and month builders with the deities of Chen and Xu. If the sovereign year is pressing on the Hekui (the alternative name for the earth branch Xu), or if Xu is pressing on the sovereign year, this is called double yin, and the misfortune concerns women. If the month builder is pressing on the Tiangang (the alternative name for the earth branch Chen), or if Chen is pressing on the month builder, this is called double yang, and the misfortune concerns men. If both Xu and the sovereign year press on the month builder, it is yin covering yang, and the matter occurs within the family. If both the month builder and Chen press on the sovereign year, it is yang covering yin, and the matter occurs outside the family. When encountering these overlapping situations, even if the divine time, the three transmissions, and the person's own birth year and destiny appear favorable on the surface, they should still be judged as ominous.

若盤珠課占病訟、生產、憂疑、解釋事，反凶。日用囚死，神將凶，凡事成禍，憂疑難解，災甚，則應大壯九二小人用壯貞厲，羝羊觸藩羸其角之象也。

If the pearl-bead divination is used to predict illness, legal disputes, childbirth, inner doubts, or mediating conflicts, the results are often unfavorable. If the day branch's deity is in a state of captivity or death, and the heavenly general is fierce, then any action will invite misfortune, the mind remains anxious, and calamities become more severe. This corresponds exactly to the hexagram "Da Zhuang" (Great Strength) in the "Zhou Yi" (I Ching), specifically the line "Nine in the Second," which describes a situation where petty people insist on their own strength, and continuing to hold on is dangerous, like a male sheep ramming against a fence, getting its horn stuck and unable to move.

如庚戌年十二丑月甲子日丑時子將占，子加丑為用，年月日時、三傳皆在四課之上，曰盤珠課。

Take an example: In the year Gengxu, the twelfth month (with the month builder being Chou), on the day Jiazi at the hour Chou, the lesson is started with the use of Zi as the initiating transmission. The Zi on the heaven plate is placed on the Chou of the earth plate, and this is taken as the initiating transmission. In this way, the sovereign, the month builder, the day branch, the time of divination, and the three transmissions all appear within the four lessons, each like a pearl in a string, closely arranged. Therefore, this type of lesson is called the pearl lesson.

子 亥 戌 玄 常 白 空 戌 亥 子 丑 亥 子 丑 甲 辰巳午未 卯 申 寅 酉 丑子亥戌

The layout above is the form of this lesson. The vertical line at the top, from top to bottom, represents the three transmissions: the first transmission is Zi, the middle transmission is Hai, and the final transmission is Xu. The horizontal line below, written as "Xuan Chang Bai Kong," indicates the four heavenly generals governing the four lessons, in order: "Xuan Wu" (governs theft, concealment, darkness), "Tai Chang" (governs clothing, food, banquets, documents), "Bai Hu" (governs roads, illness, death, warfare), and "Tian Kong" (governs falsehood, deception, and emptiness). Below the heavenly generals, the two lines represent the upper and lower deities of the four lessons. The upper line, Wu Hai Zi Chou, are the upper deities, and the lower line, Hai Zi Chou Jia, are the lower deities, with the last character Jia being the day stem. Below that, the twelve characters arranged in a circle represent the fixed positions of the twelve earthly branches on the earth plate, used to determine where the heavenly plate falls. The year, month, day, hour, and the three transmissions are all concentrated within the four lessons, forming the appearance of a pearl disk lesson.

如戊子日子時未將占，三傳俱在四課之上，為回還格。

Another example: On the day of Wuzi and the hour of Zi, using the method of Wei Jiang to start the divination, all three transmissions fall within the four lessons. This is called the Huihuan pattern, where the three transmissions go around in a circle and return to the four lessons, indicating that the matter goes through various changes but ultimately returns to its original state.

天心：歲月日時俱在四課之上，或俱在三傳之中，皆是也。傳止有三，而四建偶或同宮，故有歲月日時俱在三傳之中者。四建偶爾同聚，遭遇異常。若天作其合，有心成就者然，故名天心。

The "Heavenly Heart" pattern occurs when the Reigning Sovereign, Month Builder, Day Branch, and the time of divination all appear together in the four lessons, or all appear together in the three transmissions. This is considered the Heavenly Heart pattern. The three transmissions consist of only three positions, while the four lessons have four. Therefore, the four can all fit into the three transmissions because two of the builders happen to share the same position. For the four lessons to be gathered together is rare, as if Heaven intentionally brings them together, with the intention of fulfilling human affairs. Hence, it is called the Heavenly Heart.

占主事遠大非常，及干朝廷，可立就。如三傳年月日時順去，為移遠就近，緩事速也。日用旺相，神將吉，諸事利，賊不出境，行人回。若天空朱雀臨太歲，主朝信即動，尤的。此課吉事成福，若占病訟、陰私、生產、憂疑、解釋事反凶。日用囚死，神將凶，禍更難解。

The divination shows a pattern of the Heavenly Heart, indicating that the matters being questioned are of great importance and unusual. If the matter involves serving the court or seeking favor from superiors, it can be accomplished immediately. The three transmissions follow the order of the sovereign, the month builder, the day, and the hour in a progressive sequence, which brings distant matters closer and turns slow matters into quick ones. If the deity used on the day branch is strong and powerful, and the heavenly general is favorable, all things will proceed smoothly: pursuing thieves will result in the thieves not escaping the country; waiting for distant people will result in their return. If the sky void and the Vermilion Bird (which governs documents, messages, and verbal disputes) are present on the sovereign's position, court news will act immediately and the response will be especially accurate. This pattern brings good fortune for auspicious matters, and can be used to divinate illness, lawsuits, private affairs, childbirth, worries, or mediation, turning misfortune into good fortune. However, if the deity used on the day branch is in a state of captivity or death, and the heavenly general is unfavorable, the misfortune will be even more difficult to resolve.

凡課得三合俱在傳者，為全局課。如三傳申子辰水局，名潤下格，主溝渠、魚網等事，占天陰雨。寅午戌火局，名炎上格，主爐冶、文書等事，占天晴旱。春夏火旺相，水囚死；秋冬水旺相，火囚死。值旺相，老凶少吉。囚死者，少凶老吉。用有氣，孕生男。

Whenever all three characters of a Triple Harmony Formation fall into the three transmissions, it is called a complete lesson. If the three transmissions are Shen, Zi, and Chen, forming a water formation, it is called the Moistening Down Pattern. Questions under this pattern often relate to ditches, fish nets, and other water-related matters, and when predicting weather, it indicates rain. If the three transmissions are Yin, Wu, and Xu, forming a fire formation, it is called the Rising Flame Pattern. Questions under this pattern often concern stoves, metalworking, and academic achievements, and when predicting weather, it indicates clear and dry weather. The season should also be considered: in spring and summer, fire is strong and water is weak; in autumn and winter, water is strong and fire is weak. If the formation is in its prosperous and strong state, it is unfavorable for the elderly but favorable for the young; if it is in a state of captivity or death, it is unfavorable for the young but favorable for the elderly. If the initiating transmission has vitality, it indicates the birth of a male child.

亥卯未木局曲直格，主船車、種植，利修造。巳酉丑金局，名從革格，主兵戈、金鐵，利更改。春冬木旺相金囚死，季秋金旺相木囚死。值旺相經求利，值囚死坐守利。用無氣，孕生女。辰戌丑未名稼穡，季夏旺相，動作遂意；秋冬衰敗，田墓有憂。此三方神全入傳，同類一局，故名全局。統大畜之體，乃同類歡會之課也。

The combination of亥, 卯, 未 forms a wood pattern known as Qu Zhi Ge, which is associated with matters concerning boats, vehicles, planting, and construction, and is favorable for initiating new projects. The combination of巳, 酉, 丑 forms a metal pattern known as Cong Ge Ge, which is associated with weapons and metal, and is favorable for making changes. In spring and winter, wood is strong and metal is weak, while in late autumn, metal is strong and wood is weak. When the elements are in their prosperous and strong state, it is suitable to go out and seek opportunities; when they are in a weak state, it is better to stay and maintain existing conditions. If the initiating transmission lacks vitality, it indicates the birth of a female child. If the three transmissions consist of the four earth elements 辰, 戌, 丑, 未, it is called Jia Se Ge. When the earth is strong in late summer, starting a project will be successful, but in autumn and winter when the earth is weak, there may be worries about land and graves. These are all cases where the three divine elements are neatly arranged in the three transmissions, forming a single pattern, hence called a complete pattern. In terms of the hexagram, it corresponds to the Great Accumulation hexagram of the Zhou Changes, representing a lesson pattern where similar elements gather together in harmony.

象曰：“三方會合，得成秀氣。吉事必成，凶事難棄。尊長恩榮，常人財喜。利合婚姻，謀為大利。”如求財，傳有財，財易得。有官，官易就。日用旺氣相生，神將吉，大利，則應大畜上九何天之衢亨象。

The interpretation says: The three divine spirits combine to form a pattern,凝聚ing a clear and refined energy; good things will certainly succeed, and even bad things cannot be avoided. Those of high status will receive favor and honor, while ordinary people will gain wealth and joy. This pattern is most suitable for marriage and is highly beneficial for planning and taking action. When seeking wealth, if the three transmissions contain the wealth element, wealth will be easily obtained; when seeking an official position, if the three transmissions contain the official star, the position will be easily achieved. The divine spirits used on the day branch are strong and mutually generating, and the heavenly general is auspicious, which is a great blessing. This precisely corresponds to the upper ninth line of the Great Accumulation hexagram in the Zhou Changes, "What is the heavenly thoroughfare?" — a situation where the path is suddenly open and things are smoothly accomplished.

若日用衰，水倒主事遲逆；火併火鬼，主火災；金並血支忌，忌行兵；木並木怪，土木壓。戊己日用丑未，田宅事。丑戌未乘虎，病死訟獄，則應九二輿說輻象也。

In reverse, if the day branch's governing deity is weak and the water phase is transmitting in reverse, affairs will be delayed and unsmooth; if the fire phase meets a fire ghost爻, one must beware of fire disasters; if the metal phase encounters blood branches and other凶煞, one should avoid military actions; if the wood phase carries wood怪 deity, one must guard against collapses of earth and wood causing injuries. On days of Wu and Ji, if the initiating transmission falls on the earth branches Chou and Wei, the questions usually relate to land property and houses. If the branches Chou, Xu, and Wei are occupied by the White Tiger, divination on illness indicates death, and on lawsuits indicates imprisonment. This corresponds to the line Nine in the Second of the Great Accumulation hexagram, "the carriage loses its spokes"—a situation where the carriage loses its spokes and cannot move forward.

主人有口舌，占訟官事不成。三傳俱是水，潤下水因由。申子辰三合水生旺死也，申生水，子旺。水辰中死。水十雜之類，三者為傳，潤下卦也。

"The *Observation of the Menstrual Cycle* discusses the *Rùn Xià* trigram, which indicates disputes within the family and cases that cannot be resolved in legal matters. A mnemonic states that if all three transmissions are water, then the *Rùn Xià* trigram is formed. The combination of *Shēn*, *Zǐ*, and *Chén* forms a water pattern, corresponding exactly to the three stages of water: *Chángshēng* (growth) in *Shēn*, *Dìwàng* (prosperity) in *Zǐ*, and *Mùsǐ* (burial/death) in *Chén*. These three branches also carry the ten miscellaneous energies, and outside the main palace there are additional residual energies. When these three combine to form the three transmissions, the *Rùn Xià* trigram is established."

后合姦情起，元武盜賊愁。天后並六合，姦情必有憂。忽然盜賊起，元武倍添愁。萬般皆有忌，壬水任追遊。縱有陰私事，救神立便休。課中奇儀等神為救，主吉。占雨宜用此課也。

The song continues to say: "Heavenly Empress" (one of the Twelve Heavenly Generals, governing women, marriage and love, and private matters) appearing together with Liu He, indicates the arising of private affairs between men and women; when "Yuan Wu" (i.e., Xuan Wu) is in charge, troubles of theft will come. When Heavenly Empress and Liu He are both present, private matters will bring worries; if theft suddenly occurs, the presence of Xuan Wu will add more sorrow. At this time, all kinds of matters are to be avoided, but the path of Ren water flows freely without hindrance. However, even if there are private matters, as long as the lesson contains a saving deity, it can be resolved immediately. The so-called saving deity refers to auspicious deities such as the Three Marvels and the Six Instruments in the lesson; possessing them will turn misfortune into good fortune. For divination concerning rain, this lesson is especially appropriate.

立用傳中申子辰，卦名潤下水之因。占者必緣溝瀆意，不然舟楫網魚新。占胎定知是女子，疾病為殃謝水神。

The "Heart Mirror" verse says: If the Initiating Transmission and the Three Transmissions include the elements of Shen, Zi, and Chen, the hexagram is called Runxia, and the reason lies entirely in water. Those seeking divination are mostly about matters concerning ditches and waterways, or else new boats and fishing nets. When divining pregnancy, it can be interpreted as a female fetus; when divining illness, it indicates the interference of water spirits, and one should offer sacrifices and prayers to the water spirits for relief.

申子辰水局主淹留屈伏，然終不能靜也，主叢雜。凡三合若支干見一課與六合，凡占必遂，全無阻滯。邵公云：“三傳俱合課，若干支見一神與中一字作六合，凡謀必遂，全無阻滯。亦有人於中相助成合。俱求解事則不能散。若見天將六合亦妙。或一傳與支干上神作刑沖破害者，名三合犯殺，合如不合，人情美中有惡，俗謂笑中藏刀者也。”

The "Xiu Zhong Jin" says: The Shen-Zi-Chen water triple harmony formation indicates that matters are obstructed and one has to submit and accept lower positions. Although water is by nature still, it cannot settle down, so things become complicated. For any triple harmony formation, if either the day stem or day branch combines with a character in the three transmissions to form a Liu He (six harmony), the matter will certainly succeed without any obstacles. Master Shao said: If the three transmissions form a complete triple harmony, and if a god on any of the branches combines with the middle transmission character to form a harmony, then whatever one plans to do will succeed, with no obstacles, and someone will help to facilitate it. However, if one is seeking to conclude or dissolve something, it will not dissolve. If the lesson contains a Heavenly General combined with a harmony, it is also favorable. But if any of the transmissions combines with the stem or branch gods to form a crime, conflict, destruction, or harm, it is called a triple harmony being violated by a killer. In such cases, the harmony is as if it did not exist. Human relationships are good but with hidden harm, which is like the saying that there is a knife hidden in a smile.

大抵五行正氣入於雜揉之體，三合是異方三合生旺墓之神，事主叢雜不一，主關眾謀，不然三處幹事，委曲託人，與人相合之類。

In general, this is the case where the righteous energy of the Five Phases falls into a mixed and tangled pattern. Triple Harmony refers to the spirits representing the stages of birth, prosperity, and burial in different directions, so the situation is complex and not pure: it often involves collaboration among many people, or actions taking place simultaneously in three places, or seeking favors through connections and partnerships.

潤下：三傳申子辰，水生於申、旺子、墓辰，水性潤澤就下，故名潤下。占主悠悠長久，事不急迫，亦主遲留屈伏。然終不能靜也。木日生氣，金日盜氣，事多係舟楫、溝渠、網罟、魚鱉等。性就下，吉凶多下賤人當之。占訟亦牽連下人。占天雨，孕生女，病凶，以天罡作墓故也，宜禱水神。

The "Ding'E" explains the concept of "Run Xia" (moistening and descending): the three transmissions are申, 子, and 辰. Water is born in申, reaches its peak in子, and is buried in辰. Since water is moist and tends to flow downward, it is called "Run Xia." When this pattern appears in a divination, the matter is prolonged and not urgent, indicating hesitation, stagnation, and submission. However, water continues to flow endlessly and cannot be still. If the day stem is wood, water nourishes it, which is considered life qi. If the day stem is metal, metal generates water, which is considered leaking qi. Matters involved are often related to boats, canals, fishing nets, and fish or turtles. Since water flows downward, good or bad fortune usually affects those of low status. In cases of legal disputes, it may involve lower-ranking individuals. For weather, it indicates rain; for pregnancy, it suggests giving birth to a daughter; for illness, it is ominous. This is because辰 is the storage place for water, and it is advisable to pray to the water deity for relief.

占宅雖不凶，亦不振。占文書不利，為克雀也。尋常水將水神多者，亦欠吉。三傳喜順，倒非水性，主事逆遲。大都潤下主事浮游不安。后合併，定主淫。元武並，定主盜。惟智者樂水，兼有潤澤之象，宜施惠於人也。

Divining a residence, although not entirely凶, indicates that the family's prosperity will be difficult to achieve. Divining documents is unfavorable, as water overcomes fire, which is the element associated with the Vermilion Bird, the ruler of documents. In ordinary divination, when there are many water generals and water spirits, it is also lacking in auspiciousness. The three transmissions should proceed in a forward direction; if they go backward, it violates the natural tendency of water flowing downward, leading to affairs that are reversed and slow. Generally, the moistening and descending nature indicates a person who is unstable and restless in mind. When the Heavenly Empress and Liu He appear together, there will certainly be matters of immorality; when the Black Tortoise appears together, there will certainly be theft. However, water also has its positive aspect: wise people enjoy water, and this chart also shows the image of nourishing all things. It is suitable to take advantage of this opportunity to benefit others.

三傳皆是火，炎上熱沖天。利為窯冶事，文明爐火燃。五姓看宅上，切怕見行年。若到火炎上，火起主燒田。此主文書相害，以爐冶、火燭、爭訟。宅神者，即宮商角徵羽五姓之宅也。宮辰、商酉、角卯、羽子，卦得炎上，若行年見宅辰者，必有大火起是也。不但本家宅，羽姓行年自有火起也。

The "Observing the Menstrual Cycle" (Guan Jing Xue) says that when the three transmissions all belong to fire, the fiery trend is so intense that it reaches the sky. It is suitable for things like kiln firing and metal smelting, where literary achievements and the furnace flame are both vigorous. One should check according to the five family names - Gong, Shang, Jiao, Zhong, Yu - to find where each person's dwelling spirit is located. It is most dangerous when the dwelling spirit collides with the person's current age. If it falls into the fiery trend, it will cause a fire that burns the fields. This refers to damage to documents, and the matters concerned are related to furnace fires, candle flames, and disputes. The dwelling spirit refers to the dwelling position corresponding to each of the five family names: Gong corresponds to Chen, Shang to You, Jiao to Mao, and Yu to Zi. If someone's current age exactly falls on their own dwelling position, a big fire will occur. Moreover, it is not limited to their own home; those of the Yu family will also experience a fire on their current age.

寅午戌為炎上卦，三傳皆是火之名。日上象人為性急，釜鳴爐冶卜天晴。占人欲行憂口舌，婦人懷孕是男嬰。

The Xin Jing says: Yin, Wu, and Xu form a pattern of the upward fire trigram, and the three transmissions are all names of fire. The day stem deity represents the person in question, and fire is impetuous, so the person's temperament is quick-tempered. The matter concerned relates to the sound of boiling pots and the smelting of metal, and when predicting the weather, it indicates clear skies. If predicting a person's travel, one should beware of disputes and gossip. If predicting a woman's pregnancy, it indicates a male fetus.

寅午戌火局，主多虛少實，所占明事反為闇昧。爐冶事來尋大忌。戌加寅是墓臨生也，謂火以明為主，虛則生明，實則生暗，是失其體也，所占事明者反為闇昧。壬日常用為財，其實為鬼，謂火生土，土能克水，名子母鬼。占事主破骨肉解破其事。又云，火上主所圖不遂。

The *Xiu Zhong Jin* says: The combination of Yin, Wu, and Xu (Fire triad) has more emptiness than substance; things that are clearly evident become obscure. If this combination is used to divinate matters related to smelting or forging, it is highly inauspicious. When Xu is placed over Yin, it signifies that the storage (mùkù) suppresses the growth (chángshēng), which is the worst situation. Fire relies on brightness as its essence; only when there is emptiness in the middle can it burn brightly. Once filled, it becomes dark, losing its original nature. Thus, clear matters turn into obscurity. On a Ren day, fire is originally the wealth hexagram that I overcome, but in reality, it acts as a ghost: fire generates earth, and earth turns back to overcome water, which is called the mother-son ghost. This indicates disputes among family members, which can only be resolved by breaking up. Another view states that fire has an upward nature, so endeavors are mostly unsuccessful.

炎上：三傳寅午戌，火生寅，旺午，墓戌。火性炎蒸上行，故名炎上。占主文書，金並主爐冶事。土日生氣，木日盜氣。火為日象君，宜奏對。得驛馬貞位，為天子持權，仕人差遣快心。驛馬貞位者，以罡加日建，視馬上所得神為貞神，年命遇更吉。常人占主口舌及宅不安。

"The Ding'e text says that fire is inflammatory because the three transmissions are 寅, 午, 戌. Fire is born in 寅, prosperous in 午, and buried in 戌. Fire's qi rises upward, so it's called inflammatory. Divination concerns mostly documents. If metal qi is also present in the chart, it indicates forge and metalworking. If the day stem is earth, fire nourishes me, which is life qi. If the day stem is wood, wood nourishes fire, which is leakage qi. Fire like the sun is the image of the sovereign. It is favorable for presenting petitions directly to the sovereign. If the post-horse falls in the virtuous position, it is as if the emperor himself holds power, and officials are appointed with ease. The phrase 'post-horse in the virtuous position' means placing the hour of 辰 on the day stem, and seeing which god the post-horse falls on; that god is the virtuous god. If the personal birth year also meets this, it is even more favorable. For ordinary people, if they divine this, it often indicates oral disputes and unrest at home."

火鬼並，火災；朱雀並，官訟；天空並，屋壞。病者多熱，或在於心。見后合，婦人血病。占天大晴，占人性急、文明，行人來，火性動也。失物藏窯爐處。事主急速，枉圖不遂，虛多實少。或朋黨疏狂鼓扇而成，先喜後嗔，先合後散，蓋火焰焰不久成灰矣。

Fire represents the ghost爻 and warns of fire disasters; the Vermilion Bird appearing together warns of legal disputes; the Tian Kong appearing together indicates that the house may collapse. The sick person often has a fever, and the illness is usually in the heart. Seeing the Heavenly Empress and Liu He indicates illness related to the blood in women. When predicting the weather, it is very clear; when predicting a visitor, the person is impetuous and has literary talent; when predicting a traveler, the person will arrive, because fire is active. Lost items are hidden near the stove or furnace. Matters will come quickly, but mostly result in wasted effort, with many empty things and few real results. Some things are started by a group of people who act recklessly and encourage each other, first happy then turning angry, first gathering then dispersing—no matter how fierce the fire burns, it will soon turn to ashes.

忌戌加寅為墓臨生，蓋火以虛而明，實則暗，占事明反為暗。午加戌主失馬，入墓故也。戌為獄神，傳墓有訟獄事。壬癸日為財，其實是鬼，蓋火生土，土能克水，名子母鬼，凡占主破骨肉解破其事。

The most unfavorable situation is when Wu is placed on Yin, as the Storage (墓库) suppresses the Growth (长生). Fire needs to be in the middle and empty to shine brightly; if it is filled, it becomes dark. When a matter is originally clear, it will turn vague. When Wu is placed on Wu, it indicates losing a horse, because the horse (午) enters the Storage. Wu is also the god of prison, and if the Three Transmissions include Storage, there will be legal troubles and imprisonment. On Ren and Gui days, fire appears as what I overcome (财), but actually it acts as a ghost. Fire generates earth, and earth turns around to overcome water, which is called mother and child ghosts. In divination, this often indicates a split within the family, and the outcome is usually a breakup.

大都炎上利於見官，雪明皂白。秋夏占為恃勢謀事成。庚辛日名帶殺，來意占病訟。如年命更乘火神，病死訟凶。辛酉日寅加辛為用，主因財成怨也。

In general, the fire element is suitable for seeing an official in court, as it can clearly distinguish between black and white. If this divination is done in autumn or summer, it indicates that things will be accomplished by relying on a strong momentum. If the divination is done on a day of Geng or Xin, this pattern is called 'carrying a killing,' and the person's intention is mostly about illness or legal matters; if the person's birth year and age are also under the fire deity, then divining about illness indicates death, and divining about litigation indicates a bad outcome. On Xin You day, with寅 placed on Xin and initiating the transmission, it indicates a grudge caused by money.

三傳皆是木，其位名曲直。利為船車事，修造覓材植。震動雖然有，求財無壅塞。百事愁皆通，春占必好極。春木旺，故好極也。

The "Qu Zhí" hexagram song from "Guan Jingxue" says: When all three transmissions belong to wood, this pattern is called Qu Zhí. It is suitable for matters involving ships and vehicles, construction and development, and searching for timber and seedlings. Although some disturbances are inevitable, seeking wealth is not obstructed. All kinds of worries can be resolved, and this is especially favorable in spring, because in spring wood is at its peak strength.

曲直東方是木形，三傳亥卯未相併。占人桴筏栽培木，病者因風致有縈。亥卯未三傳俱全，主風事也。

The Xin Jing says: Curved and straight lines point to the east, taking the image of wood. The three transmissions are formed by the three characters Hai, Mao, and Wei. In divination concerning human affairs, it often relates to wooden rafts, boats, and planting trees; in divination concerning illness, it indicates being afflicted by wind pathogens. When the three characters Hai, Mao, and Wei appear together in the three transmissions, they signify matters related to wind.

亥卯未木局，木以水為根，占人主先屈後伸，亦有伐斷及木植之事。秋冬氣收斂，則曲直外伐而內實；春夏氣發散，則曲直內伐而外柔。壬癸乙準此。己日根固，丁日枝枯，辛日當作成器。用事主先曲後直。甲戊丙庚四日無曲直。

The *Xiu Zhong Jin* says: The Wood triad of Hai, Mao, and Wei forms a complete Wood structure. Wood relies on water to have a root. In human affairs, this indicates that one will first suffer委屈 (humiliation or hardship) and later achieve success and expansion. It also suggests encountering situations involving cutting down trees or planting timber. In autumn and winter, when the energy is contracting, the Wood structure is externally cut and internally solid. In spring and summer, when the energy is expanding, the inside is damaged and the outside becomes soft and compliant. The same applies to days of壬, 癸, and 乙. On a day of己, the earth supports the root, making the foundation strong. On a day of丁, fire drains the Wood's energy, causing the branches to wither. On a day of辛, metal cuts and shapes the Wood, turning it into tools. The order of action is first to bend and then to straighten. However, on days of甲, 戊, 丙, and 庚, the curve-straight structure cannot be formed in the divination.

曲直：三傳亥卯未。木生亥、旺卯、墓未。木性曲折又直，遂故名曲直。占主進退未決，動則如意，不動不寧。蓋木為震，主動也。火日生氣，水日盜氣。利則作舟車、修營、栽植。木以水為根，秋冬氣斂，外伐內實；春夏氣敷，外剛內柔。壬癸乙日準此。己日根固，丁日枝枯，辛則成器論矣。

The "Disputes and Corrections" text explains the nature of wood as "curved and straight." The three transmissions are亥, 卯, and 未. Wood is born in亥, reaches its peak in卯, and is buried in未. Since wood can both bend and straighten, it is called "curved and straight." When this pattern appears in divination, people often hesitate between advancing and retreating. Once they take action, they feel satisfied, but if they remain inactive, they feel uneasy. This is because wood corresponds to the trigram Zhen, which represents movement. If the day stem is fire, wood nourishes me, which is beneficial energy. If the day stem is water, water nourishes wood, which is leaking energy. The favorable direction is in building boats and carts, repairing and constructing, and planting. Wood relies on water as its root. In autumn and winter, the energy is gathered inward, so although the outside is cut, the inside is full. In spring and summer, the energy is spread out, so the outside is firm while the inside is soft. This applies to days of壬, 癸, and乙. On days of己, the root is strong; on days of丁, the branches are dry and withered; on days of辛, it is considered as wood being shaped into tools.

春占最宜，自下傳上則直，未加亥是也。自上傳下則曲，亥加未是也。卯加亥先曲後直，卯加未先直後曲。先曲後直者，始難終易，先直後曲者，有始無終。

Divination is most suitable in spring. When the transmission is from below to above, it is straight, such as when Wei is added to Hai. When the transmission is from above to below, it is curved, such as when Hai is added to Wei. When Mao is added to Hai, it is first curved then straight; when Mao is added to Wei, it is first straight then curved. First curved then straight indicates difficulty at the beginning but smoothness later. First straight then curved indicates a beginning but an inability to conclude.

木主風，風傳事多不實，病因風肝症，宜託人求貴暗禱。凡亥加卯作雀，望信未來，雀內戰也。亥加未作蛇內戰，主失財。未主桑絹之屬，卯加未作虎身災，克命尤應。未加卯作後，陰人災病，有離哭之兆，失物藏茂林木器中。曲直作鬼，訟主枷杻。

Wood represents wind, and rumors like wind are mostly untrue. When divining illness, it refers to ailments caused by wind pathogen and the liver meridian. It is advisable to seek help from others, ask for the favor of a nobleman, and secretly pray. If亥 is added to卯 and the upper trigram is Vermilion Bird, the expected news will not come, as fire and water are in conflict. If亥 is added to未 and the upper trigram is Teng Snake (indicating fear and strange occurrences), it also signifies internal conflict, leading to loss of wealth. 未 represents silk, mulberry, and textiles. If卯 is added to未 and the upper trigram is White Tiger, it indicates disaster on the body; if it also harms the person's destiny, the prediction is more accurate. If未 is added to卯 and the upper trigram is Heavenly Empress, it indicates disaster for female relatives, signs of separation and crying in the family; lost items are hidden in dense forests or wooden objects. If the curve and straight structure acts as a ghost trigram, it indicates imprisonment in legal matters.

己日根固者，木得土為根也。丁日枝枯者，火脫木也。此以成局論也。若以日干論，則干己為官鬼，干丁為父母矣。大約君子吉小人凶，潤下君子凶小人吉。

It is said that on a Ji day the foundation is firm because wood is supported by earth and thus becomes rooted. It is also said that on a Ding day the branches and twigs wither because fire drains the vitality of wood. These statements are based on the overall structure of the formation. If instead we consider the relationship between the day stem and the three transmissions in terms of the six relations, then on a Ji day wood becomes the official ghost, and on a Ding day wood becomes the parents. Generally, the straight and flexible formation is favorable to the virtuous and unfavorable to the petty person; the moist and downward formation is the opposite, being unfavorable to the virtuous and favorable to the petty person.

主頭緒多端，先阻後當成。占宅主更改，陰人離。占訟互換官吏，事求陰人。三傳皆是金，從革卦生心。兵家為大忌，恐見血光臨。求財獲珍寶，遠行利相尋。求財反覆旺，百禍亦難侵。

The divination for the "Observation of the Menstrual Cycle" using the卦 of From-Revolution indicates that the matter in question has many threads, initially encountering obstacles but eventually succeeding. When divining about the family home, it suggests renovation or change, and that female family members may experience separation. When divining about legal matters, it indicates that the officials handling the case will change, and the matter should be handled by female family members to smooth things over. The rhyme says: if all three transmissions belong to metal, the spirit of From-Revolution is generated; this situation is most unfavorable for military affairs, as it is feared that there will be bloodshed. Seeking wealth can result in obtaining treasures, and long journeys are suitable for mutual searching. Seeking wealth repeatedly brings prosperity, and various misfortunes are difficult to affect.

巳酉丑為從革卦，兵革相持位屬金。改故入新多別業，病傷筋骨肺癆侵。主陰人離別。占官主革故鼎新。

The Xin Jing says: Si, You, and Chou form a trinity associated with the革卦 (Revolution trigram), symbolizing a situation of weapons clashing, and belonging to the metal element. This configuration often indicates the need to discard the old and establish new, such as setting up a new household or buying property. In matters of illness, it suggests injuries to bones and joints or lung ailments. This trinity also indicates separation from female relatives. In matters of official positions, it suggests the removal of old regulations and the establishment of new ones.

巳酉丑金局，主先後從革。占人將有兵革金鐵之事，不可以更改。以上曲直、炎上、潤下、從革，曰推磨者無休歇之事，一事去又一事來，往來不歇，必得吉將，用事須得人引進方可。

The Xiu Zhong Jin says: The Si-You-Chou metal triad signifies a situation where one is ahead and one is behind, with some following and some changing. When predicting human affairs, it indicates matters related to weapons and metal objects, which have already been decided and cannot be changed. The four categories of affairs—curved and straight, ascending fire, descending moisture, and changing metal—collectively are called "tui mo," meaning they turn like a grinding stone, with one matter going away and another coming in continuously, never ceasing. One must have a favorable general in charge, and someone must act as an intermediary to facilitate the matter.

凡三合與連茹，又四仲，須帶眾用，十回五度乃可。曲直，先曲後直；從革，先從後革；炎上，有影無形；潤下，往而不返；稼穡，艱難作事無頭。

All cases of Triple Harmony Formation, Linked Grains Pattern, and the four central directions of Zi, Wu, Mao, and You forming a complete pattern require the efforts of a group of people to accomplish, needing repeated attempts ten times or more. The characteristics of each pattern are: the curved and straight type first bends then straightens, the from-reform type first complies then changes, the fiery type has a shadow but no form, the moist type once gone never returns, and the farming type is full of difficulties everywhere, with no clear direction in doing things.

經曰：論從革一卦，若旺相氣與吉神並者，主有革變，為富貴之福。若與歲月相沖，與蛇虎並者，主死喪、兵革之凶。若日干囚死，有西行之兆，吉利進。從革者，酉丑巳，故有氣則革而增進，無氣則革而退失。主幹事有萌而欲就，必主阻隔革變而不順。

The Classic of Essential Points cites a passage stating: Discussing the卦 of From-Revolution, if the metal energy is prosperous and strong and is accompanied by auspicious deities, it indicates a significant transformation, leading to blessings of wealth and honor; but if it conflicts with the year's ruler and the month builder, and is joined by the Teng Snake and White Tiger, it foretells misfortune such as death and warfare. If the day stem falls in a state of captivity or death, there is an indication of moving westward, and going in that direction will be beneficial. When the From-Revolution is arranged in the order of You, Chou, and Si, if the metal energy is strong, it will undergo transformation while advancing; if the metal energy is weak, it will deteriorate further. Matters that have already shown signs and seem about to succeed will certainly encounter obstacles in the middle, resulting in unsmoothness.

凡從革無丑酉巳。從革：三傳巳酉丑。金生巳、旺酉、墓丑。既煅煉相從，又故舊可革，故或從革。

"The Disputation of Errors" first addresses a point: the sequence of Chou, You, and Si cannot be arranged in that order in the From-Revolution pattern. From-Revolution: the three transmissions are Si, You, and Chou. Metal is born in Si, reaches its prosperity in You, and enters its tomb in Chou. Metal must be refined by fire and become obedient to be shaped into an object; once shaped, the object can be remolded again, hence it is called From-Revolution."

占主變動革故鼎新。水日生氣，土日盜氣。丙丁日雖為財，若丑發用，將見貴常勾，乃為降氣，卻主父母災，被恃勢力之人強抑而不得伸也。事先阻後就。若遇旺相氣，吉將並，主革變富貴。遇歲月破及蛇虎，主死喪兵革。日干囚死，有西行之兆。

The divination shows a transformation and renewal. If the day stem is water, then metal generates water, indicating life qi. If the day stem is earth, then earth generates metal, indicating a leaking and stolen qi. On days of Bing and Ding, although metal is the wealth that I overcome, if the initiating transmission comes from Chou, and the heavenly general appears with the nobleman, Tai Chang, and Gou Chen (indicating conflict, land, and entanglement), then the qi descends, leading to disaster for the parents and being oppressed by those in power, unable to move freely. The matter first encounters obstacles and then succeeds. If the metal qi is prosperous and strong with auspicious generals present, it indicates gaining wealth and status after change. If the master year and month builder come to break it, and Teng Snake and White Tiger appear together, it indicates death, mourning, and warfare. The day stem is in a state of captivity and death, showing a tendency to move west.

巳酉丑為順，有氣則革而進，無氣則革而退。酉巳丑主萌芽，欲就而又被隔。巳丑酉變而不順，又主革。酉加巳為愁課，蓋酉為秋令肅殺，萬物愁苦。巳加酉，仕人差遣，改易；常人道路門戶，改革不寧，或有陰人離別之象，占婚大忌，仍以衰旺神將言之。

The order of Si, You, and Chou is in a favorable sequence; when the metal energy is strong, it progresses more effectively, but when the metal energy is weak, it regresses more. The sequence of You, Si, and Chou indicates that matters are just beginning to emerge, but are soon interrupted. The sequence of Si, Chou, and You indicates change without smoothness, and also signifies transformation. When You is placed above Si, it is called a sorrowful lesson, because You belongs to the autumn season, which is characterized by severity and decay, causing all things to feel sorrowful. When Si is placed above You, officials may face transfer or reassignment, ordinary people may experience changes in their paths or homes, or there may be signs of separation from female relatives. This combination is particularly unfavorable for marriage predictions; the overall fortune or misfortune still depends on the strength and weakness of the deities and generals involved.

大都從革與金鬼並，遇秋作游都，定主金革血光逃亡。遇從革藏山石道途之處，病在肺、在筋骨，訟有罪，三傳見劫殺故也。求財獲珍寶，遠行隱避最宜。

In general, if the from-revolution pattern appears along with the metal ghost爻, and it is divined in autumn, it forms the pattern of a wandering capital, which inevitably indicates military conflict, bloodshed, and people fleeing. For lost items, they are hidden among mountains, stones, and roads; for illness, it affects the lungs or bones; for legal disputes, the verdict will be guilty, because the three transmissions include劫 and杀. As for seeking wealth, one can obtain treasures; going on a long journey or seeking shelter is most suitable.

此課雖宜改動更新，然值酉加巳、巳加酉，方孚改革之應。若火多金少，火旺金囚，或將得武后盜金氣，即名從革不革，來意主事欲動未能。如六癸日巳加癸，酉發用，亦難以改動言也。將得六合，亦主欲動不動。凡巳加癸，止有勾空無六合。

This lesson although suitable for amendment and renewal, requires the situations of You adding Si and Si adding You, to truly indicate a need for change. If in the chart there is an excess of fire and a lack of metal, with fire being strong and metal weak, or if the Heavenly General receives the Black Tortoise or the Heavenly Empress to drain the metal energy, then it is called from revolution but the revolution does not occur. If the person's intention is to change but cannot. For example, on six癸 days, when Si is placed on癸, and initiated by You, it still does not truly indicate a change. If the Heavenly General receives Liu He, it is also a case of wanting to change but unable to. All cases where Si is added to癸, the Heavenly General will only be Gou Chen or Tian Kong, and Liu He will not appear.

戊己日占用土神，戊己日占，大吉、小吉發用是也。三傳四季合斯文。此名稼穡緣從土，築室開田墓宅因。

The Heart Mirror explains the Jia Se hexagram: When the Wu Ji day is used for divination, the initiating transmission takes the earth deity, which refers to the situation where the divination is done on Wu or Ji day, and the initiating transmission is based on "Daji" (the Earthly Branch Chou) or "Xiaoji" (the Earthly Branch Wei). The three transmissions combine the seasons of Chen, Xu, Chou, and Wei, all of which are earth elements, perfectly matching the meaning of this hexagram. The hexagram is called Jia Se, which means farming and harvesting, and its meaning is entirely related to earth. The matters it indicates include building houses, opening fields, and matters concerning tombs and land.

戊己日用四季為傳，土氣重，主艱難之象。如壬癸日，當為脫難煞，為物極則變，變則通也。久厄者反有解散之意，無事。常占則名鯨鯢歸澗，凡事逼迫不由己出。若遇雷神，方能變化。雷神者，太沖六合是也。六癸日伏吟同。

The book "Xiu Zhong Jin" states: On Wu and Ji days, the three transmissions are made using Chen, Xu, Chou, and Wei, the four seasonal earths. When earth energy is too heavy, it indicates a difficult and troubled situation. If instead it is on Ren and Gui days, it is called the "Tuo Nan Sha" - when things reach an extreme, they will change, and once they change, they will become smooth. Those who have been in a difficult situation for a long time may find relief. If this situation is encountered in a general divination, it is also known as "Jing Ni Gui Jian," meaning a large fish trapped in a small stream, where all matters are constrained and one cannot take control. Only when the Thunder God appears can there be a change. The Thunder God refers to "Taichong" (the branch Mao) and Liu He. The same principle applies when six Gui days result in a Hidden Chant lesson.

遊子稼穡，亦名五墳卦，不宜占病。巳上三交元胎，遊子稼穡，三體並由孟仲季之命名也。蓋孟為隱伏，仲為進退，季為游動，皆屬刑沖破害。況孟有孤神，仲有敗煞，季有華蓋，不可謂面前常見之體而忽之者也。

The "Zhiyao" says: "Youzi Jiase," also called the Five Tombs Trigram, is not suitable for divining illness. The three types of lesson patterns discussed above, namely Sanjiao, Yuetai, and Youzi Jiase, are all named according to the four Meng, four Zhong, and four Ji seasons. The four Meng indicate concealment, the four Zhong indicate indecision, and the four Ji indicate wandering. All three involve the elements of punishment, opposition, destruction, and harm. Moreover, the four Meng have the solitary spirit, the four Zhong have the defeated evil, and the four Ji have "Huagai" (a star indicating solitude and religious numerology), so they should not be disregarded merely because they are common types of lesson patterns.

若順三合理勢自然，申子辰為潤下，以和順為義。寅午戌為炎上，以發達為名。亥卯未為曲直，當舉直錯諸枉。巳酉丑為從革，宜革故鼎新。三傳稼穡，田土稽停。

The "Zhi Qiao" says: If the triple harmony follows the order of mutual generation, the affairs and circumstances will naturally proceed smoothly. Shen-Zi-Chen is characterized by moistening and descending, and is associated with harmony and compliance; Yin-Wu-Xu is characterized by rising heat, and is known for prosperity and success; Hai-Mao-Wei is characterized by bending and straightening, and is suitable for promoting integrity and rejecting corruption; Si-You-Chou is characterized by following and transformation, and is suitable for discarding the old and establishing the new. If the three transmissions form the pattern of crops and fields, the matters often remain tied to land and property.

若逆三合，事主乖違。子申辰為循順，貴無躐等。戌午寅為就燥，行合中庸。未卯亥為正陽，發生之意。巳丑酉為發罡，肅殺之危。四土迎財，尚宜守舊。

If the Triple Harmony is arranged in reverse order, things tend to be obstructed. The group consisting of Zi, Shen, and Chen is called following the proper sequence, emphasizing proceeding step by step and not exceeding one's rank; the group of Xu, Wu, and Yin is called being overly hot, requiring actions to be in accordance with the middle path; the group of Wei, Mao, and Hai is called the proper yang, implying growth and development; and the group of Si, Chou, and You is called issuing the sharp energy, carrying the danger of severity and suppression. Those involving the four earth branches Chen, Xu, Chou, and Wei to welcome the wealth爻 should still be cautious and prefer to maintain the existing situation.

稼穡：三傳辰戌丑未，無丁馬是也。土主稼穡事，故名稼穡。占主沉滯，戊己日更屬艱難。惟壬癸日為脫難殺，謂物極則變，變則通，危反解散。常人占則名鯨鯢歸潤，凡事逼迫不由自己，遇雷神方能變化。雷神者，太沖六合也。

"The *Ding E* says about *Jia Se* (cultivating crops): When the three transmissions fall on the hours of *Chen*, *Xu*, *Chou*, or *Wei*, and do not include the *Ding* deity or the *Yi Ma* (post-horse), this is considered this pattern. Earth represents farming and harvesting, so it is called *Jia Se*. If this pattern is divined, the matter will be heavy and delayed. If it is divined on a *Wu* or *Ji* day, it will be even more difficult. Only when divined on a *Ren* or *Gui* day is it called *Tuo Nan Sha* (escape from danger): when things reach an extreme, they must change; once they change, they become smooth, and a dangerous situation will instead disperse. For ordinary people, if this pattern is divined, it is called *Jing Ni Gui Run* (great fish returning to the moist), like a big fish trapped in shallow water, where all things are forced by others and one has no freedom; only when the *Lei Shen* (thunder deity) appears can there be a change. The *Lei Shen* refers to *Mao* and *Liu He*."

凡占多係耕農、土工、築室、田宅事。若日辰年命乘死氣，為墳墓事，乘煞墳墓不安。巳午加日辰年命，則理窯灶事，寅卯加為耕農，申酉加為修城築室，亥子加為治溝河，六合青龍為田宅交易。大凡為事遲鈍，病者在脾。

When divining about agriculture and farming, the matters usually involve plowing, land work, roofing a house, and property related to fields, houses, and land. If the day branch or the person's birth year and age are accompanied by death qi, it indicates matters concerning graves or tombs; if further accompanied by凶煞 (malevolent stars), the tomb is unstable. If巳 or午 are added to the day branch or the person's birth year and age, it refers to repairing kilns and stoves; if寅 or卯 are added, it refers to plowing and farming; if申 or酉 are added, it refers to building cities and roofing houses; if亥 or子 are added, it refers to dredging canals and rivers. If Liu He and Azure Dragon appear, it indicates buying and selling of land and property. In general, the affairs are slow and unsmooth. When divining about illness, the illness is related to the spleen.

此課如占田土，發用辰將得空、貴、勾、常，主因田土爭鬥帶眾，蓋天罡為部領之神，勾陳又住戊辰土，定主帶眾。如將不遇此，主兩人爭競田土。甲乙日主爭錢物。大都土氣重帶煞沖破者，託人費力，謀事反覆。

If this lesson is used to divinate about land, with the initiating transmission from Chen and the Heavenly General arriving at Tian Kong, Nobleman, Gou Chen, and Tai Chang, it indicates that the land will be contested by a group of people. Chen is the god who commands a group, and Gou Chen resides in the earth of Wuchen, so it is determined that many people will be involved. If the Heavenly General is not these ones, then it is simply two people fighting over land. On days of Jia or Yi, the dispute involves money and belongings. Generally, if the earth element is too strong and accompanied by Inauspicious Sha (malevolent stars), and if there is a clash or break, then asking others for help will be difficult, and plans will be changeable and unstable.

此上五課，總名三合，又名全局，皆主事叢雜不一，夥眾共謀，不然兩三處託人幹事。或一傳與干支上神作六合，及見天將六合者，凡謀必遂，名利皆宜，主人相助成合也。大都三合是無休歇之象，一事去又一事來，必得吉將用事，須人引進方可，但不利解事。

The above five types of divination are collectively known as Triple Harmony, also called the overall situation. They generally indicate that matters are disorderly or involve collaboration with others, or that affairs are being handled by different people at the same time. If one of the transmissions forms a Liu He with the heavenly stem and earthly branch, or if the Heavenly General meets with Liu He, then whatever is planned will succeed, and both reputation and profit will be favorable, with someone helping from the side to make things happen. In general, Triple Harmony represents a continuous flow of events, where one matter ends and another begins, requiring a favorable Heavenly General and someone to introduce matters for them to proceed. However, it is not suitable for matters aiming to conclude or to disband.

五課外，有寅卯辰亦作曲直，巳午未亦作炎上，申酉戌亦作從革，亥子丑亦作潤下。

In addition to these five main patterns, there are also flexible calculations: if the three transmissions are arranged as寅, 卯, 辰, they should be viewed as curved and straight; if arranged as巳, 午, 未, they should be viewed as fiery; if arranged as申, 酉, 戌, they should be viewed as metal; if arranged as亥, 子, 丑, they should be viewed as moist and downward. This is based on the principle of taking the same direction of energy from the three branches.

凡孟神發用，傳皆四孟，為元胎課。蓋四孟者，寅申巳亥，四生之局，又為五行受氣之位。如木生於亥，火子受氣；水生於申，木子受氣之類。此元中有胎，故名元胎。占者事皆新意。統家人之體，開花結子之課。

Whenever the initiating transmission comes from one of the four beginning stems (四孟), and all three transmissions are also among the four beginning stems, it is called the original embryo lesson (元胎课). The four beginning stems refer to寅, 申, 巳, and 亥, which are the four positions of growth (长生) in the Five Phases. They are also the positions where the next phase begins to receive its vital breath. For example, wood's growth is in亥, and the fire generated by wood also begins to receive its vital breath in亥; water's growth is in申, and the wood generated by water also begins to receive its vital breath in申. The rest follow the same pattern. The vital breath (长生) already contains the essence of the embryo, so it is called the original embryo. When this lesson is divined, the matters inquired about all carry a sense of novelty. In terms of the hexagram, it belongs to the Family hexagram from The Zhou Changes, and is considered a lesson of flowering and fruiting.

象曰：“三傳長生，胎孕成形。官加恩爵，婚獲娉婷。病訟淹滯，財利疊興。行人敵賊，戀生不行。”戀生者，如寅加巳，巳加申，申加亥，亥加寅，為進步長生，主事遲。

The interpretation states: The three transmissions are all in the position of growth, and the fetus has already taken form. Those seeking official positions will be promoted and receive higher ranks; those discussing marriage will marry beautiful women. However, if it concerns illness or legal disputes, they will remain unresolved, while matters concerning wealth will become increasingly prosperous. For those waiting for a traveler or guarding against enemies, the other party will all be attached to the position of growth and unwilling to move. What is called "attachment to growth" refers to cases where寅 is added to巳,巳 to申,申 to亥, and亥 to寅, known as progressive growth, indicating that things will come slowly.

如用值天后財爻，主妻必懷胎。外有妻財值生氣，胎神發用，主妻有孕。如正月戊己日用子，四月庚辛日用卯，七月壬癸日用午，占妻懷孕無疑。或年命見之，遇元胎尤的。或元胎帶喜神吉將，吉利。遠行又經求名利，百事皆吉，當應家人六四富家大吉之象。

If the initiating transmission is carried by the Heavenly Empress and it is also the wife's wealth爻, it indicates that the wife is certainly pregnant. Additionally, if the wife's wealth爻 is in the life qi and the fetal deity is initiating transmission, it also indicates the wife is pregnant. For example, if the initiating transmission is in the Zi position on a戊 or己 day in the first lunar month, or in the卯 position on a庚 or辛 day in the fourth lunar month, or in the午 position on a壬 or癸 day in the seventh lunar month, then predicting pregnancy is certain. If these signs appear on the person's birth year and the current year, and the fetal lesson is present, the prediction is especially accurate. If the fetal lesson is accompanied by the auspicious god and favorable generals, it is favorable: traveling far, engaging in business, and seeking fame and fortune, all are auspicious. This corresponds to the sixth line of the Family hexagram, "Great Good Fortune for the Wealthy Family," indicating a prosperous family situation.

若老少占病，為後世投胎之兆，最凶。或常占遇三刑及凶神惡將，必有憂疑驚恐。父母用事，家中尊長見災。或日用休囚，天后落空，為元胎不育，家招干兒義女接續，當應九三婦子嘻嘻終吝之象。

But if an elderly person or a child is divining about illness, the yuan tai becomes a sign of reincarnation, which is most ominous. In ordinary divination, if one encounters the three punishments or malevolent spirits, the mind will certainly be filled with worry, doubt, and fear. If the parents' yao are in authority and initiating transmission, the family elders will face misfortune. If the spirits used on the day branch are weak and confined, and the heavenly empress falls into kongwang, it is called yuan tai not being able to produce offspring. The family will need to adopt a son or a daughter to continue the family lineage. This corresponds to the situation described in the family卦 nine three, where women and children laugh without restraint, ultimately leading to regret and loss.

如甲寅日寅時巳將占，三傳申亥寅孟神，為元胎課。

For example: On a Jiayin day at a Yin hour, using the Si general to start the calculation, the three transmissions are Shen, Hai, and Yin, all of which are the first of the four quarters of the heavens. This is known as the Yuan Tai lesson.

申 亥 寅 蛇 陰 蛇 陰 申 巳 申 巳 巳 寅 巳 甲 申酉戌亥 未 子 午 丑 巳辰卯寅

The top vertical line is the Three Transmissions, with the First Transmission to the Final Transmission in order being Shen, Hai, and Yin. The line below marked 「snake Tai Yin snake Tai Yin」 represents the Heavenly Generals governing the Four Lessons, in order being Teng Snake, Tai Yin (governing private matters, protection, and women), Teng Snake, and Tai Yin. The next two lines are the upper and lower gods of the Four Lessons: the upper gods are Shen, Si, Shen, and Si, and the lower gods are Si, Yin, Si, and Jia, with Jia being the Day Stem. The bottom enclosed twelve branches are the fixed positions of the Earth Plate. The Three Transmissions Shen, Hai, and Yin all fall on the Four Clans, forming the pattern of a Yuan Tai lesson.

元胎：四孟神作三傳。三傳長生為五行母氣，此元中有胎，故名元胎。占主事皆新意，有嬰兒隱伏之象，最宜於產，求官、求財、求婚，皆以長生大利。病訟淹滯，行人不來，捕賊不獲，戀生故也。若老幼占病，為後世投胎之兆，凶。

"The Ding'uo" says about Yuan Tai: It is composed of the four Meng deities to form the Three Transmissions. All three transmissions are in the position of Changsheng, which is the original qi of the Five Phases. The Changsheng Yuan already contains Tai, so it is called Yuan Tai. When this divination is obtained, the matter inquired about has new meaning, with an image of an infant hidden but not yet revealed. It is most favorable for childbirth. Seeking official positions, wealth, or marriage is greatly beneficial because of the presence of Changsheng. Divination regarding illness or legal matters will be delayed and unresolved, with no one coming to meet the person or thieves being unable to be caught, because the other party remains attached to the Changsheng position and does not move. If an elderly person or a child divines about illness, this divination becomes a premonition of rebirth in the next life, indicating misfortune.

寅加巳、巳加申、申加亥、亥加寅，為進步長生，主事速，又名病胎。蓋上生下為五行病處，懷胎有憂。寅加亥、亥加申、申加巳、巳加寅，為退步長生，主事遲，又名生胎。蓋下生上，乃身臨長生之鄉，懷胎大吉，發用財爻，得天后，值生氣胎神，定主妻有孕。

When the trigram Yin is added to Si, Si to Shen, Shen to Hai, and Hai to Yin, it is called progressive long life, indicating that matters will come quickly, also known as the fetal illness—when the upper god generates the lower god, it falls exactly on the position of the Five Phases' illness, implying worries during pregnancy. Conversely, when Yin is added to Hai, Hai to Shen, Shen to Si, and Si to Yin, it is called regressive long life, indicating that matters will come slowly, also known as the fetal birth—when the lower god generates the upper god, the person is standing in the land of long life, implying a favorable pregnancy. If the initiating transmission is the wealth hexagram, and it is accompanied by the Heavenly Empress, and it coincides with the life qi and fetal deity, it can be concluded that the wife is already pregnant.

如正月戊己日用子，四月庚辛日用卯，七月壬癸日用午，占妻懷孕無疑。年命見之尤的。常占遇三刑及凶將，必有憂疑驚恐。父母發用，尊長見災。子孫空亡，為元胎不育，凡占無成，更艱子息。天后空亡，因孕傷母。

For example, if the initiating transmission falls on the Zi branch on a Wu or Ji day in the first lunar month, or on the Mao branch on a Geng or Xin day in the fourth lunar month, or on the Wu branch on a Ren or Gui day in the seventh lunar month, it indicates with certainty that the wife will become pregnant. If the person's birth year and current year both show the same, it is even more accurate. In ordinary divination, if the three punishments or凶将 are encountered, there will be worries, doubts, and fear. If the parents'爻 is active, there will be misfortune among the family elders. If the children's爻 falls on Kongwang, it indicates that the pregnancy will not result in a child, and in all matters, it will not succeed, especially regarding descendants. If the Heavenly Empress falls on Kongwang, it indicates that the mother will be harmed due to the pregnancy.

此課雖係新鮮喜慶之兆，然多身喜心憂。蓋為腹中有孕，心自懸懸也。事主遠而多伏，闇昧不通，觸則成禍，若反吟課為絕胎。

This lesson, though indicating a fresh and joyful omen, mostly suggests external happiness and inner worry—like carrying a fetus in the abdomen, yet the heart remains anxious and unsettled. The matter in question is distant and full of hidden obstacles, vague and difficult to understand, and any contact may lead to misfortune. If it encounters a reverse chant lesson, it becomes a complete miscarriage.

五行受氣處，四孟是懷胎。三傳見寅申巳亥者，為元胎卦也。寅中金受氣，火生從此來。寅中金絕，名曰受氣，火生於寅。木從申上起，水產五行推。木受氣於申，水生於申也。金逢巳上生，水上卻栽培。水土巳上受氣，金生於巳也。登明上生木，火因此路開。火受氣在亥，木生於亥也。

The "Observing the Menstrual Cycle" verse says: The Five Phases receive their qi at certain points, and the four beginning months are where the fetus is conceived; when the Three Transmissions show寅, 申, 巳, or 亥, it indicates the original fetal hexagram. The verse explains each line: Gold qi is conceived in寅, and fire begins its growth here — gold is extinguished in寅, called receiving qi, while fire is born in寅. Wood begins its growth in申, and water also originates here — wood receives qi in申, and water is born in申. Gold gains its growth in巳, while water is cultivated here — water and earth receive qi in巳, and gold is born in巳. "Dengming" (the earth branch Hai) gives birth to wood, and fire also begins here — fire receives qi in Hai, and wood is born in Hai.

欲知懷胎婦，因此卦中推。要知此端的，女人必有災。主婦人先有患，後有懷胎之事也。或然無產婦，來占為求財。正月丙申日，申時卦作陪。孟秋申發用，寅亥俱一垓。孟秋即申為初傳，亥為中傳，寅為末傳。學人依此語，求發不遲迴。三傳俱孟，依此為元胎卦也。

If one wants to know if a woman in a family is pregnant, one should refer to this hexagram; if considering accuracy, a woman must first suffer misfortune before becoming pregnant. This means that the woman first has an illness, and then becomes pregnant afterwards. If there is no pregnant woman in the family and the person is only divining for wealth, one should still interpret the hexagram in the same way. A verse illustrates this: On the day of Bingshen in the first lunar month, the hour of Shen matches the start of the divination, the initial deity Shen initiates the transmission, and Yin and Hai combine together — meaning Shen is the first transmission, Hai is the middle transmission, and Yin is the final transmission. Scholars should use these lines to deduce, and they will not hesitate or take unnecessary detours when starting the divination. In summary, if all three transmissions are from the four young months, this is considered the original pregnancy hexagram.

巳申亥寅，春元胎者，生意已萌於中。夏勵陽者，機關略見於外。秋者四牡，驅馳不息。冬者全福，行止亨通。若逆相加，勢情為悖，三傳亥申巳寅，六合亦名六害。春元毓，有始勤終怠之形。夏秉弘鈞，中正權衡之象。秋含義而無中生有，冬傳慶而暗事將明。

The "Zhi Qiao" explains according to the four seasons: if the three transmissions are arranged as巳, 申, 亥, 寅, then in spring it is called Yuan Tai, with the vital energy already beginning to stir; in summer it is called Li Yang, with the mechanism slightly revealed externally; in autumn it is called Si Mu, like four stallions pulling a carriage running continuously; in winter it is called Quan Fu, with both movement and stillness smooth and unimpeded. If reversed, the situation becomes discordant: if the three transmissions are arranged as亥, 申, 巳, 寅, which is called Liu He, also called Liu Hai. In spring it is called Yuan Yu, showing a pattern of initial diligence followed by later slackness; in summer it is called Bing Hong Jun, indicating an atmosphere of upholding righteousness and governing balance; in autumn it contains meaning, capable of creating something from nothing; in winter it brings good news, with hidden matters about to become clear.

三傳俱孟是元胎，五行生處主嬰孩。所占百事皆新意，或卜懷娠結偶來。三傳俱孟，是五行生處，應此卦。主懷胎及結偶之事。

The Heart Mirror says: If all three transmissions are in the first months, it indicates a primordial embryo, and the place of growth in the Five Phases signifies an infant. When divining various matters, they often carry a new meaning, mostly concerning pregnancy or marriage. If all three transmissions fall in the first months, it is exactly the position of growth in the Five Phases, so this hexagram indicates matters related to pregnancy and marriage.

三傳俱孟，名曰元胎。其象嬰兒，隱伏之狀，利上不利下，事主遠而多伏，闇昧不通，觸則成禍。申加巳名生胎，為憂課，女人懷孕必的，安得不憂？巳加申為病胎，又名怕課，又名四病課，胎孕有病，安得不怕？

The "Xiu Zhong Jin" says: When all three transmissions are in the first months (four Meng), it is called Yuan Tai, symbolizing the image of an infant hidden and not yet revealed. This is favorable to those in higher positions but unfavorable to those in lower positions. The matter in question is distant and full of hidden dangers, vague and unclear. Once touched, it will cause trouble. When Shen is placed over Si, it is called Sheng Tai, indicating a worrying situation—how can a woman not worry when she is already pregnant? When Si is placed over Shen, it is called Bing Tai, also known as Pa Ke and Si Bing Ke—pregnancy with illness, how can one not fear?

生胎主事生新，病胎主疾病，見虎入傳為驗。然皆身喜心憂。事主四人共謀，終見災異。又在臨時消詳。反吟四孟為絕元胎也。

The birth stem indicates new matters, while the sick stem indicates illness. If the White Tiger enters the three transmissions, the prediction becomes more accurate. However, both situations involve joy on the surface but worry in the heart. Matters to be handled usually involve four people planning together, and ultimately, disasters or anomalies will be seen. When the four beginning months encounter reverse chant, it is called a complete original birth.

元胎有四，驛馬、龍、雀、貴人，大利舉人占試。四孟是五行初氣，事多遲緩。四馬四祿俱吉。官員占差除，是學館有旺氣。若辰戌丑未，是親民守土之位，無土是學館。此四位用處不同，不可一例而推。

There are four types of combinations in the original form: those with the Post-horse, those with the Azure Dragon, those with the Vermilion Bird, and those with the Nobleman, all of which are very favorable for a candidate seeking to predict the outcome of an examination. The four beginning months represent the initial stage of the Five Phases, so matters tend to develop slowly. When the Post-horse and the four禄神 appear together, it is auspicious. For an official seeking to predict an appointment or assignment, if the earth element is prosperous and strong, it indicates a position managing a school; if the three transmissions fall in the years of辰, 戌, 丑, or 未, it signifies a position involving direct governance of the people and defending a region. If the lesson contains no earth element, it refers to a school position. The four beginning months and the four seasonal months each have their own applications and cannot be treated the same way.

謂有刑合沖破害克。如丙日亥申用，有克害，必有害事，更見元雀勾，定有五件事。又寅日見巳申用，雖合於內，有沖有刑。蓋申破巳，巳刑申也。占主刑中之合，薄有所就，欲出行則可。

This is because there are distinctions among the four beginning months, such as punishment, union, opposition, destruction, harm, and control. For example, if on a Bing day the亥 and 申 are used as the initiating transmission, with the presence of punishment and harm in between, there will certainly be obstacles. If further the Vermilion Bird, Black Tortoise, and Gou Chen appear, it indicates five matters entangled. Another example is when on a寅 day the巳 and 申 are used as the initiating transmission, which seems to indicate union, but in reality there is both opposition and punishment—申 destroys巳, and巳 also punishes 申. When such punishment is mixed with union, the matter can only achieve partial success; if it is about traveling far, it may still be feasible.

大抵四孟須看人情狀。如家樵小人，豈有學館。如勾朱白，必有訟事相交，或有病人也。如見日辰生處用，主婦人胎產，更行年見龍，必生男子，見後元是女。螣驚、虎傷、陰難產。勾有厄。惟朱空近產，只如尋常。

In general, when casting a divination for someone in the first quarter, one must consider the person's status and circumstances: if the person is a poor man who makes a living by cutting firewood, how can he possibly hold an official position in a school? If the Heavenly General appears with Gou Chen, Vermilion Bird, or White Tiger, there will certainly be legal troubles or a sick family member. If the initiating transmission falls in the long life position of the day branch, it indicates a woman's pregnancy; if the person's birth year also has the Azure Dragon, it will be a boy, but if it has Heavenly Empress or Black Tortoise, it will be a girl. Teng Snake indicates fear or alarm, White Tiger indicates injury, Tai Yin indicates difficult childbirth, and Gou Chen indicates hardship. Only when Vermilion Bird or Tian Kong are present at the time of childbirth will the situation be relatively normal.

巳作天后，亦主懷胎。巳是螣蛇本宮。太常占病主血疾。若巳作太陰，定傷血。如占婦人，多因產臥得之。若丈夫占病，得此上傷氣。若見陰常，須有膿血。見青龍，病不吉。占官事，見常陰白皆有官厄。

The trigram Si is occupied by the Heavenly Empress, which indicates pregnancy; Si is originally the palace of the Teng Snake. If Si is occupied by Tai Chang and used for divination on illness, it indicates problems related to the blood; if occupied by Tai Yin, there will certainly be blood loss. When divining for a woman, it mostly indicates illness contracted during the postpartum period; if a man divines illness and gets this pattern, it indicates injury to the upper part of the body related to qi. If Tai Yin and Tai Chang appear together, there will certainly be symptoms involving pus and blood; if the Azure Dragon appears, the illness is unfavorable. When divining about legal disputes, seeing Tai Chang, Tai Yin, and Bai Hu together indicates trouble with legal matters.

凡用神傳在一方，相連作中末，為連珠課。如三傳寅卯辰之類。蓋中末傳孟仲季神相連若貫珠，故名連茹。茹，菜也。蓋拔茅連茹，言其相牽引也。吉事占之，若連珠可愛。凶似連茹可惡。統復之體，乃山外青山之課也。退連茹又名失友格，主事欲行不行，人情欠美。

When the initiating transmission and the following two transmissions are all in the same direction and arranged one after another as the middle transmission and the final transmission, it is called a connected transmission lesson. For example, if the three transmissions are寅, 卯, 辰, the middle and final transmissions connect the three divine beings of the first, second, and third positions like a string of pearls, hence it is also called a connected root lesson. "Root" refers to the root of a plant, and the "Zhou Yi" Tai hexagram says "pulling the wild garlic and connecting the roots," which means pulling one brings out a string. When divining for good events, it is as charming as a string of pearls; when divining for bad events, it is as unpleasant as connected roots. In terms of the hexagram structure, it belongs to the复 hexagram, representing a mountain outside another mountain, with one layer following another. If the three transmissions are connected in reverse order, it is called the lost friend pattern, indicating that things intended to be done cannot be accomplished, and interpersonal relationships are not harmonious.

象曰：“陰陽拱夾，奇偶有主。凶則重重，吉當累累。孕必連胎，事獲交舉。時旱多晴，天陰久雨。”

The interpretation says: Yin and Yang energies come from both sides to support and surround, with odd and even numbers each having their own place. When it is凶 (unfavorable), it is one layer after another; when it is吉 (favorable), it is one matter following another. In predicting pregnancy, it indicates consecutive pregnancies; in doing affairs, it suggests several things can be accomplished at once. When there is drought, the prediction suggests continued clear weather; when there is overcast weather, it indicates continuous rain.

若傳進宜進，貴順事順速成。值空亡則宜退，可以全身遠害。傳退宜退，貴逆遲阻，遇空亡則宜進，可以消災避禍。或三傳亥子丑日月星奇全者，為三奇聯珠，主萬事合和，乘吉將尤吉，當應復六五敦復無悔之象也。

When the three transmissions are arranged in forward order, a person should move forward, and if the nobleman is also in forward order, things will proceed smoothly and succeed quickly; if they fall into kongwang, one should retreat instead, for retreating preserves oneself and keeps one away from misfortune. When the three transmissions are arranged in reverse order, a person should retreat, and if the nobleman is also in reverse order, there will be many obstacles and delays; if one encounters kongwang, one should advance instead, for advancing dispels calamity and avoids disaster. If the three transmissions exactly consist of亥, 子, and 丑, combining the daily marvel, monthly marvel, and stellar marvel, known as the three marvels, this is called the three marvels in a line, indicating harmony in all matters. When this is combined with a favorable general, it becomes even more auspicious, corresponding to the line six in the fifth of the复卦, which signifies a thick and sincere return without regret.

如乙丑日酉時戌將占，三傳寅卯辰，為連珠課。

For example: On Yichou day and You hour, using Xu as the general, the three transmissions derived are Yin, Mao, and Chen, each following one after another, which is known as a connected transmission lesson.

凡日辰前後夾定三傳在內，為夾定三傳格。凡事進退皆不由人，以其夾定故也。上病訟解除事不利，問財喜併成合事可為美也。如癸酉日亥加戌，庚子日戌加亥，甲午日辰加卯之類是也。

Whenever the day stem and day branch are positioned one before and one after, with the three transmissions in between, it is called the "夹定三传格" (sandian sanzhuan ge). In such a situation, whether to advance or retreat is not in one's control, as both ends are blocked. This pattern is unfavorable for divination regarding illness, legal disputes, or attempts to escape or resolve matters. However, it is a favorable configuration for predicting wealth and happiness, or for determining the success of a matter. For example, Guiyou day with亥 (Hai) added to戌 (Xu), Gengzi day with戌 (Xu) added to亥 (Hai), and Jiawu day with辰 (Chen) added to卯 (Mao) all fall into this category.

凡日辰前後夾定少一位，為夾定虛一格，凡事有小節不完，其勢稍緩。或前虛一主初時有阻，或後虛一主將成小阻。如虛一位是日財，主財上不足，父母則長上不足。丁卯日干上申，三傳辰巳午，欠一未字，是子孫乘朱雀，主卑幼文字口舌不足，年命填實不在此限。此三傳被干支夾定，不能進退，畢竟吉凶皆不散也。

If the day stem and day branch enclose the three transmissions but one is missing in the middle, it is called the "夹定虚一格" (enclosure with a missing one). In such cases, things are never fully complete, and the momentum is somewhat slow. If the missing transmission is before the day stem, it indicates initial obstacles; if it is after, it suggests some minor hindrance when things are about to be completed. If the missing transmission is the day stem's wealth line (wealth element), it indicates a lack of money; if it is the parents line (ancestral element), it suggests shortcomings from the elders. For example, on a Dingmao day, if the day stem is Shen, and the three transmissions are Chen, Si, and Wu, with the missing transmission being Wei, which is the Offspring Yao (descendant element) riding the Vermilion Bird, it indicates shortcomings in the descendants regarding documents and disputes. However, if the person's birth year happens to fill in this missing transmission, then this does not apply. When the three transmissions are enclosed by the day stem and day branch, they are stuck and cannot move forward, whether the outcome is good or bad, it will eventually disperse.

凡三傳透出日干之外，為夾不住格。經云：夾住不住，留中有去。若進透出者，因進之太過；退透出者，因退之不及。如甲子日，三傳子亥戌是也。若干透出支，不利外動事，有回還；支透出干，不利於內，惟宜外動。或透鬼，鬼在外，有凶；透財，財在外，有破耗。餘仿此。

If the three transmissions go beyond the day stem and appear outside, it is called the 'unable to contain' pattern. The classic text says: wanting to contain but unable to, seeming to remain in the middle but actually having already slipped away. If the transmissions emerge in the forward direction, it indicates excessive progress; if they emerge in the reverse direction, it indicates insufficient retreat. For example, on a Jiazi day, if the three transmissions are Zi, Hai, Xu, this is such a case. If the transmissions emerge from the day stem and go beyond the day branch, it is unfavorable for external activities, and the matter will return inward. If the transmissions emerge from the day branch and go beyond the day stem, it is unfavorable for internal affairs, and it is more suitable for external activities. If the emerging element is a ghost爻, with the ghost outside, it indicates misfortune. If the emerging element is a wealth爻, with wealth outside, it indicates loss. The rest can be inferred in a similar manner.

凡三傳有支上發傳朝日格，神吉傳吉，主成合事，不求自至，無心中得。或神凶傳凶，主禍來不測，及占病生產事忌。如丙寅日干上午，三傳辰巳午；戊寅日干上午，三傳辰巳午；壬寅日干上戌，三傳子亥戌之類是也。

All three transmissions that originate from the day branch and proceed towards the day stem are called the "Morning Sun Pattern." If the divine transmission is auspicious and the transmission is also auspicious, it indicates that matters of reconciliation will succeed, and things will come to you without seeking them; you will obtain them unintentionally. However, if the divine transmission is inauspicious and the transmission is also inauspicious, then misfortunes will come unpredictably, and this pattern is especially unfavorable for divinations concerning illness or childbirth. For example, on a Bingyin day, the day stem is Wu, and the three transmissions are Chen, Si, Wu; on a Wuyin day, the day stem is Wu, and the three transmissions are Chen, Si, Wu; on a RENYIN day, the day stem is Xu, and the three transmissions are Zi, Hai, Xu. All these cases fall under this pattern.

凡三傳有干上發傳及他處發傳，歸支上；有支上自發用相連作三傳者，三傳朝支格。如臣使君，子使父，不免俯就於人，被人抑勒不自由。旺相尤可，死囚更凶，利卑不利尊，利靜不利動也。

All three transmissions originate from the day stem or from elsewhere, eventually returning to the day branch; or they may originate from the day branch itself and be arranged in sequence to form the three transmissions. This pattern is called the Three Transmissions Returning to the Branch. It is like a subject ordering the sovereign or a son ordering his father, inevitably having to bow and yield to others, being oppressed and lacking freedom. When the spiritual energy is strong and prosperous, it can still manage, but if it falls into a dead or imprisoned position, it becomes even more dangerous. This pattern benefits the lower-ranking party and is unfavorable to the higher-ranking one; it is suitable for stillness and not for reckless action.

如甲午日三傳辰巳午，末傳引入死地，緣何會好？占病必死，行人未來，以上圖例仿此前。

For example, on a Jiawu day, if the three transmissions are Chen, Si, and Wu, the final transmission brings the matter into the wood's place of death, where can there be good fortune? Divining illness indicates it will certainly not be cured, and for waiting on a traveler, the person will not come. The examples of the layout for each pattern should all be viewed in the same way as the one previously mentioned.

連珠：三傳孟仲季相連，或三傳歲月日相連，連如貫珠，故名連珠。占主吉凶各重疊不已，進連珠事順，退連珠事逆。

"The Disputes" says about the "Lian Zhu" (Connected Beads): The three transmissions follow one after another in the order of the first, second, and third months, or the three transmissions exactly correspond to the heavenly stem of the year, the month builder, and the day branch, linking together like a string of beads, hence called "Lian Zhu." When this divination is obtained, both good and bad events proceed in a continuous sequence without end; matters that proceed in the forward direction are smooth, while those that go backward encounter obstacles.

凡課間位作三傳，為間傳課。此順間傳十二格，逆間傳十二格，其義各有所主，詳具於後。蓋間一位遞作三傳，故名間傳。占者順主事順，逆主事逆。統巽之體，乃陰陽升降之課也。

The Three Transmissions are arranged by taking every other branch in sequence, forming what is called an intermittent transmission lesson. It is divided into forward twelve sections and reverse twelve sections, each with its own meaning, which will be detailed later. Since the branches are passed on in sequence with one skipped each time, it is called an intermittent transmission. The forward transmission indicates smooth affairs, while the reverse transmission indicates obstructed affairs. In terms of the hexagram structure, it belongs to the trigram of Xun, representing a lesson pattern of yin and yang rising and falling.

象曰：“間位相傳，事多間阻。順有登天，向陽出戶。逆有回陽，勵明顧祖。占者逢之，皆為吉課。”如日用旺相，神將吉，凡事吉利，則應巽小亨利有攸往，利見大人之象。若日用休囚，神將凶，則應上九喪其資斧，貞凶之象也。

The interpretation says: There is transmission across positions, indicating many obstacles and intervals; however, in the forward direction there are good patterns such as ascending to heaven, facing the sun, and going out the door, while in the reverse direction there are also good patterns such as returning to brightness, striving for brightness, and looking back to one's ancestors. If the person encountering this comes across these, it is considered a favorable divination. If the god used by the day branch is prosperous and strong, and the heavenly general is also favorable, then all matters will be auspicious, corresponding to the hexagram statement of Xun (Wind): "Small success, favorable for going forward, favorable for seeing a great person" — indicating a situation of slight success, favorable movement, and favorable encounter with a superior. If the god used by the day branch is weak and confined, and the heavenly general is also unfavorable, then it corresponds to the line "Nine at the Top" of the Xun hexagram: "Loss of the tools for sustenance, perseverance brings misfortune" — indicating the loss of means for livelihood and misfortune even with perseverance.

如甲子日辰加甲，三傳間位而行，為間傳課，辰午申亦名登三天之格也。

For example: On a Jiazi day branch, the three transmissions are added to Jia, and each transmission is passed down every other position, which is called an intermittent transmission. If the three transmissions are Chen, Wu, and Shen, it is also known as the Three Heavens Pattern.

凡巳午未申四位皆為天，如間傳遇辰午申為登三天格，蓋龍登天則行雨，官登天位主遷轉，惟忌空脫。爭訟事情轉大，占病症候彌深，賊來行人至，久旱則雨也。午申戌為出三天格，蓋亢龍有悔，事情遠大，出行失約，病訟皆凶也。蓋戌為天頭，有超三天之象矣。

The positions of巳, 午, 未, and 申 are all considered heavenly positions. If the intermediate transmission forms the sequence 辰, 午, 申, it is called the "three heavens ascending" pattern: when a dragon ascends to heaven, it will bring rain; when an official reaches the heavenly position, it indicates promotion or transfer. This is unfavorable if it falls into Kongwang or loses energy. In cases of disputes, the matter will escalate; in cases of illness, the condition will worsen; in cases of theft, the thief will come; in cases of travelers, the person will arrive; in cases of prolonged drought, rain will come. If the intermediate transmission forms the sequence 午, 申, 戌, it is called the "three heavens departing" pattern: like the dragon soaring high with regret, although the matter is great, going out will result in broken promises. In cases of illness or disputes, it is ominous—戌 is the end of heaven, implying going beyond the three heavens.

申戌子為涉三淵格，蓋龍涉三淵不雨，賊涉三淵不來，病訟危險，目前阻隔，占官不吉，謀望不成也。戌子寅為入三淵格，蓋亥子丑寅屬地，故有入三淵之象，凡舉皆凶，如履春冰，蹈虎尾，其禍在前。或末傳乘蛇虎為鬼煞，病必死，禍尤凶也。

A divination pattern formed by the trigrams Shen, Xu, and Zi is called the Three Deep Pools Pattern: when the dragon descends into the deep pool, it cannot bring rain, and thieves hide in the deep pool and do not come out. This pattern indicates danger in matters of illness and lawsuits, with obstacles in sight, and is unfavorable for official matters, leading to failure in endeavors. A divination pattern formed by the trigrams Xu, Zi, and Yin is called the Entry into Three Deep Pools Pattern: the trigrams Hai, Zi, Chou, and Yin belong to the underground, so there is an image of sinking into the deep pool. Everything done will be凶, like walking on thin spring ice or stepping on a tiger's tail, with disaster ahead. If the final transmission is occupied by Teng Snake and White Tiger also serves as ghost and evil spirits, the prognosis for illness is certain death, and the disaster is especially severe.

子寅辰為向陽格，蓋子屬北方幽暗之鄉，寅辰乃日出之方，故有向三陽之象，凡舉皆自暗入明，初凶後吉，病癒訟解，人情皆美也。寅辰午為出陽格，蓋午后陰生，自寅傳午，有出三陽之象。凡占災咎相仍，病訟皆凶也。

The arrangement of Zi, Yin, and Chen is called the Yang Progression Pattern: Zi belongs to the northern dark region, while Yin and Chen are directions where the sun rises, so it symbolizes moving towards the three Yangs, indicating that things will change from darkness to light, starting with misfortune and ending with good fortune, illness can be cured, disputes can be resolved, and relationships will be harmonious. The arrangement of Yin, Chen, and Wu is called the Yang Departure Pattern: after Wu, yin energy begins to arise, and from Yin to Wu represents leaving the three Yangs and the arrival of Yang energy at its peak, indicating continuous misfortunes in divination, and both illness and disputes are unfavorable.

丑卯巳為出戶格，蓋卯為門戶，巳為地戶，自丑傳巳，有人出戶之象。凡占訪人不在，行人出，利干望，君子升揚，小人狐疑而不吉也。卯巳未為盈陽格，蓋卯巳為二陽，未乃陰之始，自卯傳巳未，日中將反陽已至盈，物物極必反故也。凡事當急就之則吉，遲干則為凶也。

The arrangement of Chou, Mao, and Si is called the Chutu pattern: Mao represents the door, Si the ground door, and the transmission from Chou to Si symbolizes someone leaving the house. If used for divination about a person's whereabouts, it indicates the person is not at home; if about a traveler, it suggests the person has already left. It is favorable for seeking favor or making requests, beneficial for a gentleman's promotion, but unfavorable for a petty person who experiences doubt and uncertainty. The arrangement of Mao, Si, and Wei is called the Yingyang pattern: Mao and Si are two yang forces, and Wei marks the beginning of yin energy. The transmission from Mao through Si to Wei signifies the sun passing noon and beginning to tilt, indicating that yang energy has reached its peak. When things reach their extreme, they must reverse. Therefore, acting promptly brings good fortune, while delaying leads to misfortune.

巳未酉為充盈格，蓋陽至午而盈，未為一陰，酉為二陰，自巳傳酉，物滿必缺，勢過人衰故耳。凡占皆凶，占官被黜，占物非當時用者，占新病死，久病癒也。未酉亥為入冥格，蓋酉亥日冥之時，有明消暗長之象。凡占事體速干則可，緩則不及時，病訟凶，官不利，吉漸消而凶漸長也。

The arrangement of巳, 未, and 酉 is called the Fullness Pattern: when yang energy reaches 午, it is full. 未 is the first yin, 酉 is the second yin. From巳 to 酉, east and west are filled, but when full, there must be a deficiency, and when the momentum passes, people decline. This pattern is generally凶: if it is about official positions, it indicates dismissal; if about objects, they are not useful now; if about new illness, it indicates death, but for long-term illness, recovery is possible. The arrangement of 未, 酉, and 亥 is called the Entry into Darkness Pattern: 酉 and 亥 are the times when the sky turns dark. There is an image of brightness gradually decreasing and darkness gradually increasing. If things are dealt with quickly, it is still okay, but if delayed, it will be missed. This pattern is凶 for illness and lawsuits, and unfavorable for official matters. Good fortune is gradually fading while bad fortune is increasing.

酉亥丑為凝陰格，蓋亥丑屬北，冬令陰氣凝結，有嚴霜冰堅之象。凡占有淫慾奸盜之事，多主幽暗及事之不明也。亥丑卯為溟濛格，蓋亥丑陰極，卯為一陽始生，二陰之下，有明在溟濛時之象也。凡占事體不真，憂懼不寧，進退未決也。

A chart with the trigrams You, Hai, and Chou is called the Neng Yin pattern: Hai and Chou belong to the northern direction, representing the winter season when cold energy is condensed, symbolizing severe frost and thick ice. This pattern often relates to matters involving lust, adultery, and theft, mostly concerning hidden and unclear affairs. A chart with the trigrams Hai, Chou, and Mao is called the Ming Meng pattern: Hai and Chou represent extreme cold, while Mao signifies the first emergence of yang energy. Under two layers of cold energy, the light is still dim and not yet clear. This pattern often relates to unclear situations, inner anxiety and unease, and indecision in making choices.

寅子戌為冥陰格，蓋寅為日出曉方，子戌陰氣盛旺，自寅傳戌，有陽退入陰之象。凡占事自明入暗，凶暗在前，猶防暗損，占官最為凶也。子戌申為偃蹇格，蓋申亦陰方，自子傳申，以陰入陰，歷涉艱難，有重遭荊棘之象。凡舉迷暗不明，行軍被圍，出入作為亦不吉。

The arrangement of Yin, Zi, and Xu is called the Meditative Yin Pattern: Yin represents the direction of daylight and sunrise, while Zi and Xu are the directions where Yin energy is strongest. Moving from Yin to Xu signifies the retreat of Yang energy back into Yin, symbolizing a shift from brightness to darkness. Matters predicted will turn from the light to the dark, with danger lurking ahead, and there is also a risk of hidden damage. This pattern is especially ominous for official positions. The arrangement of Zi, Xu, and Shen is called the Obstructed Pattern: Shen also belongs to the Yin direction. Moving from Zi to Shen indicates a progression deeper into Yin, representing continuous difficulty, like encountering thorns repeatedly. Actions will be confused and unclear, military movements may be surrounded, and all activities will be unfavorable.

戌申午為悖戾格，蓋午為陰氣始生，申戌乃陰之盛旺，自深退淺，逃禍不能，有勉強後退之象。占行人未至，占賊不來，作事成禍。申午辰為凝陽格，蓋辰為一陽，申午皆陰，自申傳辰，陽凝在陰，有災尚縈繫之象。占事前者未了，行人來遲，占訟留連，謀遲。

A combination of Wu, Shen, and Xu is called the Contrary Formation: Wu is where the Yin energy is just beginning to arise, Shen and Xu are where Yin energy is at its peak. From deep to shallow, it is like trying to retreat but unable to escape, indicating a forced retreat. If this formation is used for predicting a traveler, the traveler will not arrive; if for a thief, the thief will not come; if for affairs, it will lead to unexpected troubles. A combination of Shen, Wu, and Chen is called the Accumulated Yang Formation: Chen represents a single Yang, while Shen and Wu are all Yin. From Shen to Chen, Yang energy is gathered within Yin, indicating that misfortune lingers and does not dissipate. If this formation is used for affairs, the previous matter has not been resolved; if for a traveler, the traveler arrives late; if for lawsuits, the case is prolonged and unresolved; if for plans, progress is slow.

午辰寅為顧祖格，蓋午為寅之子孫，寅乃午之長生之地，自午傳寅，子回顧母，有復舊廬之象。凡求財謀望皆吉，占賊去，行人來。惟庚日占病凶，占官大吉也。辰寅子為涉疑格，蓋陽主進，寅子不進而反退，又自明退入暗處，有涉歷疑難，莫知深淺之象。占事進退不決，行人未來，欲出不出，關渡防人賊埋伏，安營不吉，不可舉兵用事，官病皆凶也。

A divination arrangement consisting of Wu, Chen, and Yin is called Gu Zu Ge: Wu is the son of Yin, and Yin is the place of growth for Wu. Moving from Wu back to Yin is like a child looking back at his mother, indicating a return to the original place. This is favorable for seeking wealth and making plans; if it refers to thieves, the thieves have already left; if it refers to a traveler, the person will return. However, if it is on a Geng day and refers to illness, it is unfavorable; if it refers to official positions, it is very favorable. A divination arrangement consisting of Chen, Yin, and Zi is called She Yi Ge: Yang energy should move forward, but Yin and Zi move backward instead, retreating from light to darkness, indicating being trapped in confusion and uncertainty. It is unfavorable for making decisions, travelers not coming, and being unable to go out. When passing through checkpoints or crossing rivers, there should be vigilance against hidden people or thieves. Setting up camp is unfavorable, and military action should not be taken. This is also unfavorable for official positions and illness.

丑亥酉為極陰格，蓋陰主退，自丑傳酉而終於極，有陰人入陰之象。凡占有淫泆酒色奸亂等事，病主死，訟至省部，或淫亂而生疾也。亥主淫亂，酉主酒色耳。亥酉未為時遁格，蓋酉為太陰，未中丁為玉女，利隱遁潛形。自亥傳未，如人入幽暗求隱，有遁身之象。占行人不出，出行不行，捕盜不獲，賊去不來，君子吉而小人凶也。

A configuration of Chou, Hai, and You is called the Extreme Yin Pattern: Yin energy naturally signifies retreat, and moving from Chou to You signifies retreating to the extreme, indicating the image of a Yin person entering a Yin place. When divining, such a pattern often relates to licentiousness, drunkenness, and disorder. If it concerns illness, it may indicate death. If it relates to legal matters, it suggests disputes escalating to higher authorities or illness caused by licentiousness. Hai represents licentiousness, while You represents drunkenness and sensuality. A configuration of Hai, You, and Wei is called the Time Evasion Pattern: You is Tai Yin, and the hidden Ding spirit within Wei is the Jade Maiden, both favorable for hiding and concealing one's form. Moving from Hai to Wei is like a person retreating into darkness to hide, indicating the image of evasion. When divining about a traveler, the person will not leave. When divining about travel, the journey will not happen. When divining about capturing a thief, the thief will not be caught, as the thief has already left and will not return. A virtuous person will have good fortune, while a wicked person will have misfortune.

酉未巳為勵明格，蓋巳為陽明之地，自酉傳巳，從暗入明，有歷陰暗而後得明之象。凡舉皆由勉強而後去，君子利取祿位，小人宜早營運也。未巳卯為回明格，蓋未為一陰，巳卯為二陽，自未傳卯，由陰至陽，有缺月漸回之象，凡事不可驟舉，只宜遲進。久雨則晴，吉事漸成，凶事漸消也。

A chart with the branches You, Wei, and Si is called the Li Ming pattern: Si is a place of bright yang energy. Moving from You to Si represents moving from darkness to light, symbolizing a process of first enduring a period of darkness before regaining brightness. In all affairs, one must first make great efforts and struggle before progress can be made. The virtuous should take advantage of this to seek official positions, while the petty should begin to plan for their livelihoods early. A chart with the branches Wei, Si, and Mao is called the Hui Ming pattern: Wei is a place of one yin, while Si and Mao are places of two yangs. Moving from Wei to Mao represents returning from yin to yang, like a waning moon gradually regaining its fullness. In all affairs, one should not act hastily but proceed slowly. Prolonged rain will eventually clear, good things will be achieved gradually, and bad things will be resolved gradually.

巳卯丑為轉悖格，蓋巳卯二陽，丑乃純陰，巳入丑避明向暗，以巧就拙，棄正歸邪，事轉悖戾之象。主家零身怯，怪夢，作事似邪摩隨，事好出頭，不知省檢守分以安命也。卯丑亥為斷澗格，蓋卯為一陽，丑亥二陰，自卯傳亥，一陽深入二陰，陽斷斷送，漸入深澗水底，有暗長明消之象。凡占君子退職，小人遇凶事者也。

A configuration of巳, 卯, and 丑 is called the Turned Contrary Pattern:巳 and 卯 are two yang, while 丑 is pure yin. Moving from巳 to 卯 to 丑 represents avoiding brightness and heading towards darkness, transforming cleverness into clumsiness, abandoning the right path for the wrong one, indicating a reversal of affairs. This suggests the decline of the family, timidity in people's hearts, frequent strange dreams, actions as if guided by malevolent spirits, a tendency to show off, and a lack of self-reflection, restraint, and contentment with one's proper role. A configuration of卯, 丑, and 亥 is called the Broken Stream Pattern:卯 is one yang, while 丑 and 亥 are two yin. Moving from卯 to 亥 represents a single yang being deeply submerged in two layers of yin, with the yang energy thus cut off and gradually sinking to the bottom of a deep stream, indicating a decline of light and growth of darkness. Those who encounter this pattern will see gentlemen lose their official positions and commoners face misfortune.

以上陰陽各有三說，或以晝為陽，夜為陰。或以子丑寅卯辰巳為陽，午未申酉戌亥為陰。或以子寅辰午申戌為陽，丑卯巳未酉亥為陰。

The yin and yang discussed in the above sections were divided into three methods by earlier scholars: the first is to consider day as yang and night as yin; the second is to regard the first six earthly branches, zi, chou, yin, mao, chen, and si, as yang, and the latter six, wu, wei, shen, you, xu, and hai, as yin; the third is to classify the six branches zi, yin, chen, wu, shen, and xu as yang, and the other six, chou, mao, si, wei, you, and hai, as yin.

干支前一位為關隔。凡日干支有期限，又為關隔。如三傳通連日干為撞干格。或初末傳撞日之關，主事急，及我若向前有為也。若三傳自干支內發用，傳出日辰之外，事雖急而終閒慢。或自干支外發用，傳入干支之內，事先緩而後急也。

The Heavenly Stem and the Earthly Branch of the day each have their own gate. The day's Heavenly Stem and Earthly Branch both indicate the time frame of an event and serve as gates. If the three transmissions lead continuously to the day's Heavenly Stem, it is called a collision with the stem. If the first or final transmission collides with the gate of the day's Heavenly Stem, it indicates urgency in the matter, suggesting action is needed from my side. If the three transmissions originate within the Heavenly Stem and Earthly Branch but proceed beyond the day's Earthly Branch, the matter may be urgent but will ultimately be delayed. If the transmissions originate outside the Heavenly Stem and Earthly Branch and then proceed into them, it indicates a slow start followed by urgency.

辛巳日丑加卯，三傳丑亥酉，本是退間傳，凡事偃蹇阻滯，緣被末傳撞辛之關，所以先緩而後急也。吉凶如此。如三傳通連日之支辰，為撞支格。蓋初末傳撞支之隔，主事宜急倏，彼動而我應之也。或傳帶日貴日財為用，末傳墓絕，大不利貴人交易，因財而有所屈也。

On the day of Xinsi, the Chou hexagram is placed on the Mao hexagram. The three transmissions are Chou, Hai, and You. This is an example of a reverse transmission, which indicates that things will be obstructed and difficult. However, since the final transmission meets the Xin hexagram, the situation changes to one of first being slow and then becoming urgent. The fortune is thus determined in this way. When the three transmissions connect continuously to the day's hexagram, it is called the "colliding with the day's hexagram" pattern. If the initial or final transmission meets the day's hexagram, it indicates that the matter should be handled quickly, as the other party will act first and we must respond. If the three transmissions include the nobleman or wealth hexagram of the day's stem and the final transmission falls in a place of burial or decline, it is very unfavorable for dealing with the nobleman or engaging in business, and one may suffer some委屈 regarding money.

凡四課三傳俱陽，如三傳俱陰，為六純課。如四課屬陽，中一課發用並中末皆陽，為六陽課，宜尊貴占天庭高尊事。初中空，君子畏之減力，常人賴之省力末事得理。

If all four lessons and three transmissions are yang, or if all are yin, it is called a Six Pure Lesson. If the four lessons are yang, and one of them is the initiating transmission, with the middle and final transmissions also being yang, it is called a Six Yang Lesson, suitable for the noble to inquire about matters concerning the upper level of the court. If the initial and middle transmissions fall into kongwang, the gentleman will feel fear and lose half his strength, while ordinary people may take advantage of kongwang to save effort, and ultimately succeed in their cause.

若四課陰，中一課發用並中末俱陰，為六陰格。宜卑下占陰謀奸私事，病者死。此六者陰陽皆純，故名六純，占孕陽男陰女。統革之體，乃天淵懸隔之象也。

If the four lessons belong to yin, and one of them initiates the transmission, along with the middle and final transmissions, all being yin, it is called the Six Yin pattern. This is suitable for someone of low status inquiring about secret or private matters. In divination about illness, it indicates death. These six positions are purely yin and yang without mixture, hence called the Six Purity. In divination about pregnancy, pure yang produces a male child, and pure yin produces a female child. Considering the structure of the hexagram, it belongs to the hexagram of Change, representing the contrast between heaven and the deep abyss.

象曰：六陽動達，如登三天。私凶公吉，官遇升遷。六陰朦昧，似涉重淵。公凶私利，病患纏延。如甲午日干上子，六陽遇退間傳，為倒拔蛇，名悖戾。及兼初傳戌財，引入中末鬼鄉，凡事艱辛不免功勞。或夜傳晝，事有明白。或遇五陽，以人年命定之。

The interpretation states: A lesson with six yang elements is smooth and active, like ascending three heavens in one go; private matters are unfavorable while official matters are auspicious, and officials may encounter promotion. A lesson with six yin elements is dark and confused, like crossing several deep abysses; official matters are unfavorable while private matters are beneficial, and if it concerns illness, it will be prolonged and difficult to recover. For example, on a Jiawu day, the heavenly stem is Zi. If a six yang lesson coincides with a reversed intermediate transmission, it is called "uprooting a snake," which indicates an adverse situation. Moreover, if the initial transmission is Wu, which represents wealth, but leads the matter into the ghostly realms of the middle and final transmissions, then all affairs will be arduous and efforts will be wasted. If the night general transitions to the day general, the matter may eventually have a clear outcome. If only five yang elements are present, then the person's birth year should be considered to determine the outcome.

或六陰遇丑卯巳為出戶，卯巳未為盈陽，酉未巳為勵明，未巳卯為回明，未可以昏迷斷之，凶中有吉，則應革九五大人虎變之象。

If a hexagram with six yin lines presents the Outgoing Gate pattern with the trines of Chou and Mao and Si, the Full Yang pattern with the trines of Mao and Si and Wei, the Enlightened Brightness pattern with the trines of You and Wei and Si, or the Returning Brightness pattern with the trines of Wei and Si and Mao, it should not be universally regarded as obscure and unclear. Instead, it is a situation of misfortune mixed with good fortune, corresponding to the line Nine in the Fifth of the Revolution Hexagram, which signifies a sudden and brilliant transformation, like a tiger shedding its old fur and appearing renewed.

如己卯日酉加未，六陰遇晝將入夜，昏迷尤甚。將乘后合元，支干遇盜氣，彈射發用，坐空費力不可言。問病必死，求望虛耗。或遇五陰以人年命定之。夫五陰相續，盜氣迤邐脫去，為源消根斷，本命緣不攝而死。凡占皆脫耗，則應革上六小人革面征凶之象也。

For example, on a Jia Mao day with You added to Wei, the six yin lesson also encounters the transition from day general to night general, leading to greater confusion. The heavenly generals are riding the Heavenly Empress, Liu He, and Black Tortoise, while the heavenly stem and earthly branch meet a leaking energy. Using the method of shooting to find the initiating transmission, it still sits on Kongwang. The effort required is immeasurable. If predicting illness, it indicates certain death; if predicting a request, it means a futile loss. If only five yin are complete, it is still determined by the person's own year. The five yin follow one after another, leaking energy continuously and draining the original vitality, like the source drying up and the roots cut off, causing the person's own year to lose support and result in death. All divinations indicate loss and depletion, corresponding to the image described in the upper sixth line of the Revolution hexagram, where small people only change their appearance but are doomed to misfortune when they go to war.

十雜看發用，本姓真不真。辨人家有兩姓同居也。寅中有生火，水土墓於辰。辰中有死水，生死有緣因。水土墓於辰，故辰中有雜水土也。巳上有生金，土乃寄於申。金長生在巳，水土生於申也。

The ten miscellaneous hexagrams look at the initiating transmission deity to determine whether the surname of a family is pure or not—that is, to discern whether two surnames are living in the same household. The mnemonic says: the fire of growth is hidden in the寅, while water and earth are buried in the辰; the辰 contains dead water, so life and death have their reasons—both water and earth are buried in the辰, so the辰 hexagram is mixed with the qi of water and earth. The gold of growth is present in the巳, and the birthplace of earth is located in the申—the gold is born in the巳, while water and earth are born in the申.

未中有死木，木墓在未，故有雜木也。水乃便生申。申中有雜水。戌中有死火，戌為火墓，故有雜火也。木生亥上親。亥中有雜木。金在丑中墓，有雜金也。十干辨假真。生雜本祖宗，死雜兩姓人。

In the hexagram of Wei, there is dead wood—wood's burial place is in Wei, so the Wei palace contains a mixture of wood energy. Water begins to grow in Shen—so the Shen palace contains a mixture of water energy. In Xu there is dead fire—Xu is the burial place for fire, so the Xu palace contains a mixture of fire energy. Wood gains growth in Hai, which is most closely related to Hai—so the Hai palace contains a mixture of wood energy. Metal enters burial in Chou—so the Chou palace contains a mixture of metal energy. Then match with the ten heavenly stems to determine authenticity: if the initiating transmission carries the energy of growth, it indicates a single ancestral lineage; if it carries the energy of burial or death, there are people from two different surnames in the family.

發用得本長生者，上祖是本姓也。如甲乙日用亥，戊己壬癸日用申，庚辛用巳，丙丁用寅，生雜卦也，故曰生雜本祖宗。如甲乙日用未，丙丁日用戌，戊己壬癸日用辰，庚辛日用丑，為死雜卦，家中有兩姓人同居，故曰死雜兩姓人也。

The deity initiating the transmission falls exactly on the position of growth for the day stem, indicating that the ancestor belongs to the same surname lineage. For example, if on a Jia or Yi day the initiating transmission is in Hai, or on a Wu or Ji day it is in Shen, or on a Ren or Gui day it is in Si, or on a Bing or Ding day it is in Yin, these all belong to the category of growth hexagrams, hence the term 'growth hexagram' refers to the ancestral lineage of the same surname. Conversely, if on a Jia or Yi day the initiating transmission is in Wei, or on a Bing or Ding day it is in Xu, or on a Wu or Ji day it is in Chen, or on a Geng or Xin day it is in Chou, these all belong to the category of death hexagrams, indicating that the household includes people from two different surnames. Therefore, the term 'death hexagram' refers to cohabitation by two different surnames.

甲與己合。戊己宮中忌木克，己來嫁甲合親情。六月己迴歸奉戊，瓜果雖熟色帶青。六月木死土旺，己卻歸戊，故懷木胎，瓜果雖熟，尚帶青色，為懷木胎也。

The Xin Jing explains the harmonious relationships among the ten heavenly stems using the concept of marriage. Jia and Ji are said to be compatible. Wu and Ji are both earth elements, and earth is most afraid of wood overcoming it. Therefore, Ji is married to Jia, turning an enemy into a relative. By June, Ji returns to her mother's house to serve Wu. In June, wood has already declined and died, while earth is at its peak. Ji returns to Wu's side, yet carries the essence of wood within her. Thus, although fruits are ripe by then, they still retain a faint green hue, because Ji carries the essence of wood within her.

乙與庚合。甲乙東方木畏金，甲將乙妹去合庚。春時木旺乙歸本，所以園木開瓊花。東方木畏西方金克，甲兄乙妹，將乙配與庚合，至春木旺金囚，乙卻還東方，木色青，金色白，乙懷庚胎歸還，所以春開白花，是乙中有金。

Yi and Geng are compatible. The eastern wood of Jia and Yi fears the metal of the west, so Jia marries his younger sister Yi to Geng to harmonize. In spring, when wood is strong, Yi returns to her original family. The trees in the garden then bloom with white flowers like jade. This illustrates that eastern wood fears western metal. The elder brother Jia marries his younger sister Yi to Geng. In spring, when wood is strong and metal is weak, Yi returns to the east. Wood is originally green, and metal is originally white. Yi brings back the essence of Geng, so the flowers in spring are white—because Yi contains the quality of metal.

丙辛合。庚辛性怯南方火，便以妹辛丙合同。秋間火死辛歸去，棗霜刑葉落紅。丙火死，辛歸庚，刑殺萬物，葉落，棗亦成赤色帶紅，為辛臨丙色，有火氣也。

Bing and Xin are harmonious: Geng and Xin metal fear the southern Bing and Ding fire, so they marry off the younger sister Xin to Bing to harmonize. By autumn the fire has declined and died, so Xin returns to her family, carrying a frosty atmosphere along the way. Pomegranates ripen and leaves fall, all red. This means that Bing fire is in decline and dies, Xin returns to Geng, the frosty atmosphere is severe and destroys all things, leaves fall, and even pomegranates turn red—this is because Xin has taken on the color of Bing, carrying the fire energy with her.

丁壬合。南方火畏北方水，故將丁妹配屬壬。夏旺丁來歸應丙，桑椹熟時帶紫深。夏火旺水囚，丁懷水胎歸丙，水黑火赤，相雜成紫，為丁中有水氣也。

Ding and Ren are paired: Southern Fire fears Northern Water, so Ding, the younger sister, is married to Ren. In summer when Fire is strong, Ding returns to the side of Bing, and at that time the mulberry fruits ripen, turning a deep purple. This means that in summer, when Fire is strong and Water is weak, Ding, carrying the essence of Water, returns to Bing; Water is black and Fire is red, and when the two colors mix, they form purple—indicating that Ding contains the essence of Water.

戊癸合。北方水懼中央土，戊癸成親燕新妝。立冬水旺癸還舍，土孕嚴凝殺草黃。立冬水旺土囚，癸懷土胎而歸，故殺百草而有黃色，為癸中有土氣也。

The Heavenly Stem Wu combines with the Earthly Branch Gui: Northern water fears the central earth, so Wu and Gui form a union, like newlyweds getting ready for the wedding ceremony. By the time the Cold Dew comes, water is strong, and Gui returns to its own home, carrying the earth's energy within. The cold air becomes severe, killing the grass and turning it yellow. This means that at the time of Cold Dew, water is strong and earth is weak, Gui returns home with the earth's energy, thus causing the withering of all plants and the appearance of yellowing—Gui contains the earth's energy.

凡課俱取初傳動爻，以別五行純雜、數目、物色為用，曰雜狀課。純者，子午卯酉四仲為純。寅中有生火，一雜；辰中有水土墓，二三雜；巳中有生金，四雜；申中有生土，五雜；未中有木墓，六雜；又申中有生水，七雜；戌中有火墓，八雜；亥中有生木，九雜；丑中有金墓，十雜。

Whenever casting a divination, the first moving line is used to determine the purity or mixture of the five elements, the number of things involved, and the color of objects. This is called a mixed condition lesson.the so-called purity refers to the four central branches of Zi, Wu, Mao, and You, which contain pure energy without mixture. If it is mixed, the ten types are arranged as follows: the branch Yin contains hidden fire of growth, which is the first mixture; the branch Chen contains hidden water and earth墓, which are the second and third mixtures; the branch Si contains hidden metal of growth, which is the fourth mixture; the branch Shen contains hidden earth of growth, which is the fifth mixture; the branch Wei contains hidden wood墓, which is the sixth mixture; the branch Shen again contains hidden water of growth, which is the seventh mixture; the branch Xu contains hidden fire墓, which is the eighth mixture; the branch Hai contains hidden wood of growth, which is the ninth mixture; and the branch Chou contains hidden metal墓, which is the tenth mixture.

如寅卯為木，春寅懷火雜木，故卯為純木也。季火金水皆然。惟土守中宮，分旺四季，每季前各旺十八日，總七十二日，合而成歲，故辰中有餘木，未有餘火，戌中有餘金，丑中有餘水，各十二日。然四孟月懷胎，仲月娠壯，季月死墓葬，為五行十雜，紛紜眾事，其應不同。

For example, both寅 and卯 belong to wood, but the寅 in spring contains the qi of fire, so wood is mixed in it; therefore only卯 is considered pure wood. The branches of fire, metal, and water also follow the same principle in their respective young, middle, and old stages. Only earth guards the Central Palace, and its strength is distributed at the end of each season. Each season begins with eighteen days of strength, totaling seventy-two days, which together make up a full year. Therefore, there is still residual wood qi in辰, residual fire qi in未, residual metal qi in戌, and residual water qi in丑, each lasting twelve days. The months of the four young stages are like being in the womb, the months of the four middle stages are when the qi becomes strong, and the months of the four end stages are when things die and are buried. The five elements thus produce ten kinds of miscellaneous qi, and the things they correspond to are varied and unpredictable, so the methods of interpretation differ.

象曰：“五行陰陽，萬物純雜。凶視救神，吉防害鬼。數目日期，顏色物類。覓物尋人，克應可取。”如甲乙初用亥例，為生雜家，是上祖本姓人居住。庚辛日用丑例，是死雜家，有兩姓同居也。

The interpretation says: The Five Phases are divided into yin and yang; all things are either pure or mixed. When encountering an ominous sign, one should check if there is a deity to rescue; when encountering a favorable sign, one should also be cautious of malevolent spirits that may harm. The number of things, the date, the color and type of objects, as well as searching for lost items or people, can all be verified through this. For example: On a Jia or Yi day, if the first transmission initiates at Hai, it belongs to the category of mixed generation, indicating that the household is inhabited by relatives of the ancestral surname. On a Geng or Xin day, if the first transmission initiates at Chou, it belongs to the category of mixed death, indicating that two surnames reside in the same house.

如戌為五數，加未八數，吉凶應在五八四十日，或四個月也。旺相倍數，休囚減之。如正月將甲子日寅時占物色，午加酉為用，主上赤下白色也。

Now consider the numbers: the戌 is paired with the number five, which is added to the branch 未, which is paired with the number eight. Therefore, the fortune should be found in the forty heavens, or in the fourth month. If the divine energy is prosperous and strong, the number doubles; if weak and confined, it decreases accordingly. As for the color: using the month general of the first month, on a Jiazi day at the寅 hour, to determine the color of an object. The午 is placed on the酉 to initiate the transmission. 午 belongs to fire, which is red, and 酉 belongs to metal, which is white. Therefore, it is concluded that the upper part of the object is red and the lower part is white.

凡課俱取初傳動爻，以別五行六親、物類親疏、旺相休囚為用，曰物類課。如甲乙日，日干及寅卯發用，為己身同類占，寅為兄，卯為弟，寅中甲為姐，辰中乙為妹，亥中甲為伯之兄弟，未中乙為叔之兄弟；

All divination lessons begin with the first transmission, which is the moving line. This moving line is used to distinguish the five phases, the six relations, and the closeness or distance of the things represented, as well as their prosperity, strength, weakness, and confinement. This is called the lesson of things. Taking the example of days beginning with Jia or Yi: the day stem itself and the寅 and卯 that initiate the transmission are considered to represent oneself and one's peers. The寅 represents an elder brother, the卯 represents a younger brother, the Jia hidden within寅 represents a sister, the Yi hidden within辰 represents a younger sister, the Jia hidden within亥 represents an uncle's generation, and the Yi hidden within未 represents an uncle's generation.

子為父，亥為母，亥中壬為伯，丑中癸為叔，申中壬為長姑，辰中癸為小姑；申為祖父，酉為祖母，巳中庚金為伯祖，戌中辛金為叔祖，丑中辛金為祖姑；

Going one generation higher: Zi represents the father, Hai represents the mother, the hidden Ren in Hai represents the paternal uncle, the hidden Gui in Chou represents the maternal uncle, the hidden Ren in Shen represents the maternal aunt, and the hidden Gui in Chen represents the maternal aunt; Shen represents the grandfather, You represents the grandmother, the hidden Geng in Si represents the paternal grandfather, the hidden Xin in Xu represents the paternal uncle, and the hidden Xin in Chou represents the maternal aunt.

未墓為妻，辰為繼妻，丑為妾，戌為婢妻；土生庚申金為媒人，午為男，巳為女，寅中火為兄之男女，未中火為弟之男女，戌中火為姐妹之男女；生祖者為曾祖，生曾祖者為高祖，男生者為孫，孫生者為元孫。

Among peers and younger generations: Wei is the storage for wood, representing the main wife; Chen represents a second wife; Chou represents a concubine; and Xu represents a servant girl taken in. Earth generates the metal of Gengshen, so Gengshen represents a matchmaker. Wu represents a son; Si represents a daughter; the hidden fire in Yin represents the children of the elder brother; the hidden fire in Wei represents the children of the younger brother; and the hidden fire in Xu represents the children of sisters. Moving further up and down, the one who gives birth to the grandfather is the great-grandfather; the one who gives birth to the great-grandfather is the high ancestor; the son's offspring are the grandson; and the grandson's offspring are the great-great-grandson.

丙丁日火，戊己日土，庚辛日金，壬癸日水，六親之類各仿此推。惟妻妾則陽為妻，陰為妾也。若占父母，要父母出現；占子孫，要子孫出現。或父母興旺則克子孫，兄弟興旺必克妻財。旺相相生吉，休囚刑剋凶。

On days of Jia and Yi, the heavenly stems are considered as wood; on days of Bing and Ding, as fire; on days of Wu and Ji, as earth; on days of Geng and Xin, as metal; and on days of Ren and Gui, as water. The classification of the Six Relations follows the pattern of Jia and Yi days. The wife and concubine are differentiated by yin and yang: a yang branch represents the wife, while a yin branch represents a concubine. When divining about parents, the parent爻 must appear in the hexagram; when divining about children, the child爻 must appear. A strong and prosperous parent爻 will harm the child爻, while a strong and prosperous brother爻 will harm the wife and wealth爻. If all the lines are strong and prosperous and mutually supportive, it is auspicious. If they are weak and confined and subject to mutual harm, it is inauspicious.

陽神下臨陽宮，有德合為親；入陰宮為疏。陰神下臨陰宮，有德合為親，入陽宮為疏。更以神將吉凶參詳，則富貴貧賤存亡應驗，瞭然可見。此六親吉凶之族類也。

A heavenly spirit falling into a yang palace, with virtue and harmony, indicates close relations; if it falls into a yin palace, the relationship is distant. A yin spirit falling into a yin palace, with virtue and harmony, indicates close relations; if it falls into a yang palace, the relationship is distant. Further consider the fortune or misfortune of the heavenly general, and thus the prosperity or poverty, life or death of the family will be clearly verified. The above discusses the fortune or misfortune of the six relations.

如剛日用起陽神，旺相有氣加日上，是新物。用起陰神，休囚無氣加日上，是舊物。或甲日日辰見亥，乃木生，為生事，將來新物，應在父母；見卯乃木旺，為目下事，主不新不舊之物，憂在同類己身朋友；見未乃木死處，為死事，主已過舊事及舊物，憂在妻奴下人。

When discussing the new or old nature of an object, if the day is a yang day and the initiating transmission is a yang spirit, and it is prosperous and strong with energy added to the day stem, then the subject is about new things. If the initiating transmission is a yin spirit, weak and confined, with no energy added to the day stem, then the subject is about old things. For example, if on a Jia day the day branch is亥, which is the long birth of wood, indicating something that is currently growing and developing, there will be new things in the future, and this relates to the parents. If the day branch is卯, which is the prosperity of wood, indicating something current, the thing in question is neither new nor old, and the worry comes from one's peers or friends. If the day branch is未, which is the death and burial place of wood, indicating something that has already passed, the thing in question is old, and the worry comes from the wife, servants, or subordinates.

又剛日用神在干前為未來，干後為過去。柔日用在干前為過去，干後為未來。或乙日屬陰，婦德從夫，日上見辰為陽，是生新物；見未為陰，亦是新物，乃陰德在陽，乙庚化金，辰巳金生處，未亦金冠帶之位也。丑加日上為死故物，金死墓於丑也。此陰陽盛衰、生死新舊之物類也。

Again, when starting a divination lesson with a yang day stem, the initiating transmission is considered future if it comes before the day stem, and past if it comes after. When starting with a yin day stem, it is the opposite: the initiating transmission is considered past if it comes before the day stem, and future if it comes after. Taking the day stem Yi (Yin) as an example, Yi is yin, like a woman's virtue following her husband. If the day stem has Chen (Yang) on it, it is a new thing, as Chen is the place of birth for metal. If the day stem has Wei (Yin) on it, it is also considered new, because the virtue of yin relies on yang. Yi combines with Geng to form metal, and Chen and Si are the places of birth for metal, while Wei is also the position of cap and adornment for metal. If Chou is placed on the day stem, it is an old thing that has already died, because metal dies in Chou. The above discusses such imagery related to the waxing and waning of yin and yang, and the concepts of birth, death, newness, and oldness.

如初傳旺相，神將吉，末傳囚死，神將凶，為始吉終凶，事先成後敗。若初傳休囚，神將凶帶刑害，末傳旺相，神將吉，見合德救制，為始凶終吉，事先難後遂。此始終吉凶之物類也。統節之體，乃蜃氣樓臺之課也。

Now looking at the beginning and the end. If the first transmission is prosperous and strong with a favorable Heavenly General, but the final transmission is weak and dying with an unfavorable Heavenly General, then the matter starts well but ends badly, succeeding at first and then failing. Conversely, if the first transmission is weak and dying with an unfavorable Heavenly General and also involves punishment and harm, but the final transmission is prosperous and strong with a favorable Heavenly General, it still needs the assistance of harmony and virtue to protect and control it, meaning the matter starts badly but ends well, facing difficulties at first and then succeeding. The above discusses the category of matters that have a beginning and an end, with their good and bad fortune. In the category of object lessons, the hexagram structure is considered as a unified and governing hexagram, which is like a mirage.

象曰：“物以聲應，方以類萃。六親俱現，以用為主。旺相吉言，休囚凶語。始終吉凶，神將分取。”如甲乙推六親，見亥卯為今日族類也。或用起水神無氣乘凶將，占者當憂父母長上及文書。見木神，憂己身兄弟及同類爭財事。見土為妻奴及婚姻財產事，推類見亥為豬，卯兔、未羊及酒食之類。六畜有刑無氣，主殘傷，有氣無刑即生育。更神將凶吉、旺相相生、休囚，逐類推之。

The interpretation states: All things respond through sound and breath, and each category gathers according to its kind. If all six relations appear in the divination, then the initiating transmission deity is the main focus. If the deity is prosperous and strong, it indicates good fortune; if weak and confined, it indicates misfortune. The good or bad fortune of the beginning and end should be considered separately based on the heavenly generals at both ends. For example, on a day of Jia or Yi, if the divination shows亥 and卯, these are considered the same clan deities of the day. If the initiating transmission is a water deity without vitality and accompanied by a malevolent general, the diviner should be concerned about parents, elders, and matters related to documents. If it is a wood deity, then there is worry about brothers or peers competing for wealth. If it is a soil deity, then matters concerning the wife, servants, marriage, and property are involved. Further, according to the categories of things,亥 represents a pig,卯 a rabbit, and未 a sheep, which also includes wine and food. If the divination shows the yao of domestic animals with punishment and without vitality, it indicates injury to livestock; if there is vitality without punishment, it indicates breeding and growth. Additionally, the good or bad fortune of the heavenly generals, their prosperity and strength, mutual generation, and weakness should be considered together, category by category.

如丙午日三月占，三傳寅午戌火局，與日辰同類，為生物，占事必干新象。火有氣，謀為成就而速，秋冬火囚死事稍緩，成就艱難中得。

For example, if the day branch is Bingwu on the third month, and the three transmissions are寅, 午, 戌 forming a fire trinity, which belongs to the same category as the day branch, it is considered as having life qi. The matter being divined is definitely related to new developments. The fire qi is strong, so plans will be realized quickly. However, in autumn and winter when fire is in captivity and dying, the matter will progress slowly, and it will only be accomplished after much difficulty.

如乙日陰德從庚化金，金雖以土生，然死墓於丑，故辰臨乙為新，丑臨乙為故，蓋丑中之土惡見乙中之木也，乙中之木惡見丑中之金也。

For example, on a Yi day, the Yin Virtue of Yi combines with Geng to form metal; although metal is born from earth, it is in a state of death in Chou. Therefore, when Chen (the Earthly Branch representing the Dragon) is present on Yi, it is considered new, while Chou on Yi is considered old—because the earth in Chou dislikes the wood in Yi, and the wood in Yi dislikes the metal in Chou, leading to mutual dislike.

如初傳凶，克末傳吉神，為始克終，所事困窮。或末傳吉，克初傳凶神，為終來克始，萬物皆美。或將乘六合，旺相私事私心，囚死闇昧不明。螣蛇旺相，驚恐稍散，囚死倍起憂惶。凶將囚休，凶事至甚。吉將旺相，吉事永久。凶將乘旺相氣不為凶，吉將乘囚休氣不為吉。

The first transmission is an Inauspicious Spirit that overcomes the final transmission's吉神, called "beginning overcomes end," leading to difficulties and hardships in the matters at hand. The final transmission is a吉神 that overcomes the first transmission's Inauspicious Spirit, called "end overcomes beginning," resulting in everything going smoothly. If the Heavenly General is riding on Liu He, during prosperous and strong conditions, it indicates private matters and private thoughts; during囚死 conditions, it signifies darkness and confusion. When Teng Snake is prosperous and strong, fear and anxiety can be somewhat dispelled; when Teng Snake is in囚死 conditions, worry and anxiety are doubled. If Inauspicious General is located in囚休 conditions, the凶 events are most severe; if吉将 receives the prosperity and strength of theprosperous and strong, the吉 events will last long. However, if Inauspicious General is accompanied byprosperous and strong conditions, it will not be as凶; if吉将 is accompanied by囚休 conditions, it will not be as吉.

初傳言事之始，末傳決事之終，初末神將凶，始終皆凶，則應節九二不出門庭凶象。初末神將吉，始終皆吉，則應九五甘節吉之象也。

The first transmission speaks of the beginning of a matter, and the final transmission determines its conclusion. If both the spirits and generals in the first and final transmissions are凶 (unfavorable), then the entire matter is unfavorable from start to finish, corresponding to the image of the line Nine in the Second of the Hexagram of节 (Restraint), "Not going out of the courtyard,凶" — a situation where staying shut inside brings misfortune. If both the spirits and generals in the first and final transmissions are吉 (favorable), then the entire matter is favorable from start to finish, corresponding to the image of the line Nine in the Fifth of the Hexagram of节 (Restraint), "A joyful restraint," — a state where restraint is practiced with contentment and moderation, leading to good fortune.

如甲寅日冬占，子水母旺氣用，為新氣，曰物類課也。

For example, on a Jiayin day in winter, the旺气 of the parent爻 Zi water is used as the initiating transmission, which is a new vital energy, and this is called a lesson of things and their kinds.

子 亥 戌 子 丑 子 丑 丑 寅 丑 甲 卯辰巳午 寅 未 丑 申 子亥戌酉

The above is the format of this lesson. The top vertical row represents the Three Transmissions, with the First Transmission to the Final Transmission in order being Zi, Hai, and Xu. The middle two rows are the Four Lessons: the upper row, Zi, Chou, Zi, Chou, are the Upper Gods, and the lower row, Chou, Yin, Chou, Jia, are the Lower Gods, with the last Jia being the Day Stem. The outer circle of twelve branches represents the fixed positions of the Earth Plate. In winter, water is at its peak, and the First Transmission Zi water is also the parent of Jia wood, so the mother's energy is timely, thus it is interpreted as a new qi lesson belonging to the category of object lessons.

木火土金水，物類認疏親。甲乙東方木，亥為父母身。生我為父母，我生為子孫，克我為官鬼，我克為妻財，同類為兄弟姊妹，惟墓為妾也。

The "Observing the Monthly Cycle" verse says: According to the Five Phases of wood, fire, earth, metal, and water, recognize the closeness of relationships with things. Jia and Yi belong to the Eastern Wood, and亥 water generates wood, so亥 is the position of parents. The general rule for the Six Relations is: those that generate me are parents, those I generate are children, those that overcome me are officials and spirits, those I overcome are wife and wealth, those of the same kind are brothers and sisters, and the burial ground of the same element is considered the concubine.

太沖與功曹，甲乙合三春。甲木為兄弟，姊妹乙為真。小吉為妻婦，巳午作子孫。甲來欲求己，庚便作媒人。外孫是丁火，與木為子孫。甲以己為妻，己土生庚金，為媒人也。

The song continues with the arrangement for days of Jia and Yi: Mao (Taichong) and Yin (Gongcao) both belong to the Wood element, sharing the same nature as Jia and Yi, which corresponds to spring's third month. Jia Wood represents brothers, while Yi Wood represents sisters; Wei (Xiaoji) is the wife, and Si and Wu are the children. Jia needs to marry Ji, and Geng acts as the matchmaker; the grandson is Ding Fire, which is born from Wood, thus still considered the next generation of Wood. The reason Geng is called the matchmaker is because Jia takes Ji Earth as his wife, and Ji Earth can generate Geng Metal, with the son acting as the one to arrange the marriage.

其日是丙丁，父母配寅中。巳午為身類，丁火姊妹宮。丙火兄弟是，河魁次妻同。辰與丑未土，子孫有始終。辛來欲嫁丙，壬水作媒人。尋思己中土，外孫此處窮。陽為子陰為孫也。

If the day is Bing or Ding: the parents are positioned on the寅 wood. The巳 and午 are of the same type as the day itself. The Ding fire is the position of the sister, and the Bing fire is the position of the brother. The戌 (Hekui) is considered the secondary wife. The辰, along with the丑 and 未, which are earth, are the positions of sons and daughters. This calculation continues from beginning to end. The辛 is married to the丙, and the壬 water is the媒人; further down, the己 earth is the position of the grandson, and the lineage ends there. The yang branches represent sons, while the yin branches represent grandsons.

假令戊己日，傳送父母期。未土丑同類，兄弟戊中推。己土為姊妹，申酉子孫宜。外孫辛上推，天罡小妻室。癸水欲妻戊，甲媒送信知。

Assuming it is a Wu Ji day: Shen (Chuansong) is the position of parents. The soil of Wei and Chou belong to the same category. Brothers are calculated from Wu. Ji soil is considered sisters. Shen and You are for sons and daughters. The grandson is calculated from Xin. Chen (Tiangang) is considered the younger wife. The癸 water must marry Wu, so甲 is used to act as the matchmaker and convey the message.

若遇庚辛日，太乙父母師。申酉為同類，庚金兄弟知。辛來作姊妹，亥子子孫期。癸日為外孫，丑墓小妻兒。乙來欲嫁庚，丙火作月冰。乙木生丙火，火作媒，惟求陽干通信也。

If it is a day of Geng or Xin: Si (Taiyi) is considered the parents. Shen and You are of the same type as the self, Geng metal is the brother, and Xin metal is the sister. Hai and Zi are the children, with Gui being the grandson. Chou is the storage for metal, regarded as the small wife. Yi needs to marry Geng, so Bing fire acts as the matchmaker. Yi wood can generate Bing fire, so Bing takes the role, representing the use of a yang stem to convey messages.

其日是壬癸，傳送父母居。辰墓為妻妾，亥子身類推。壬水為兄弟，姊妹癸相知。寅卯子孫類，外孫乙不虛。丁來欲壬位，戊己土送書。媒者正妻子，取其正丈夫。細心分配定，墓上小妻居。正妻者，甲乙見土，丙丁見金，戊己見水，庚辛見木是也。墓為小妻，木墓未、火墓戌、金墓丑、水土墓辰，六親依此卦推之。

If the day is Jia or Yi water: Shen (Chuansong) is considered parents, Chen is the storage of water and earth, and is regarded as wife or concubine; Hai and Zi are the same as the day itself, Jia water is brother, Yi water is sister; Yin and Mao are considered children, and Yi is considered the grandson. If Ding needs to marry Jia, then Wu and Ji earth are used to mediate. The person acting as the matchmaker is the son born from the main wife, using him to arrange the marriage for the main husband. When carefully allocated, the storage is considered a secondary wife. The main wife is determined by the day: on Jia or Yi day, earth is the main wife; on Bing or Ding day, metal is the main wife; on Wu or Ji day, water is the main wife; on Geng or Xin day, wood is the main wife. The storage as secondary wife is: wood's storage is Wei, fire's storage is Xu, metal's storage is Chou, and water and earth's storage is Chen. All six relations are determined according to this trigram.

用神與日類須詳，物氣分明辨否臧。立用之神與日有族類。甲乙初傳水為氣，甲乙木得水神為有氣也。

The Xin Jing says: The initiating transmission deity and the day stem must be determined to belong to which of the six relations; only when the qi of the object is clearly distinguished can the good or bad be judged. This means that there is a relationship of the six relations between the initiating transmission deity and the day stem. On days of Jia and Yi, the water in the first transmission is considered as qi - Jia and Yi belong to wood, and receiving the water deity which nourishes them is considered as having qi.

占者當有父母匡。若見木神為兄弟，同類之稱是可量。如逢小吉為妻類，甲乙木見亥卯未皆今日之族類，墓為妾也。鷹雁妻奴及酒羊。亥豬卯兔甲乙類，旺相尤生墓已傷。旺生物，墓死物。

Therefore, the fortune teller should consider the presence of parents' support. If the wood deities appear, they represent brothers, and the classification of similar elements is determined in this way. If the hexagram of Wei (Small Favor) appears, it belongs to the category of wife. For Jia and Yi wood, encountering Hai, Mao, and Wei are all of the same kind on the same day, among which Wei, the storage, is considered as a concubine. The song also mentions eagle, goose, wife, servant, wine, and sheep: Hai is pig, Mao is rabbit, both belong to the Jia and Yi group. The prosperous and strong are living creatures, while those falling into the storage are already injured. The term prosperous and strong refers to living creatures, and entering the storage means becoming dead matter.

甲乙 子 癸水母。 丑 辛金祖姑。 癸水叔。 己土妾。 寅 甲木兄姐。 丙火兄之男女。 卯 乙木弟 辰 癸水小姑。 乙木妹。 戊土繼妻。 巳 庚金伯祖。 丙火女。 午 丁火男。 未 乙木叔之兄弟。丁火弟之男女。 己土妻。 申 庚金祖。 壬水伯。 酉 辛金祖母。 戌 辛金叔祖。 丁火姊妹之男女。 戊土婢妾。 亥 壬水父。 甲木伯之兄弟。

This is the Six Relations chart for days of Jia and Yi. Each of the twelve Earthly Branches contains a hidden Heavenly Stem, which is matched to a relative. The Zi position has癸 water as the mother; the Chou position has辛 gold as the maternal aunt and癸 water as the uncle, and己 soil as the concubine; the Yin position has甲 wood as the elder brother or sister, and丙 fire as the children of the elder brother; the Mao position has乙 wood as the younger brother; the Chen position has癸 water as the younger sister-in-law,乙 wood as the younger sister, and戊 soil as the second wife; the Si position has庚 gold as the paternal grandfather, and丙 fire as the daughter; the Wu position has丁 fire as the son; the Wei position has乙 wood as the uncle's brother,丁 fire as the children of the younger brother, and己 soil as the main wife; the Shen position has庚 gold as the grandfather, and壬 water as the paternal uncle; the You position has辛 gold as the grandmother; the Xu position has辛 gold as the paternal uncle,丁 fire as the children of the sisters, and戊 soil as the servant; the Hai position has壬 water as the father, and甲 wood as the paternal uncle's brother. When consulting the divination, look at which branch a deity falls on, and you will know which relative is being referred to.

丙丁 子 癸水祖母。 丑 癸水祖姑。 己土弟之男女。 辛金婢妾。 寅 甲木父。 丙火伯之兄弟。 卯 乙木母。 辰 癸水叔祖。 乙木叔。 戊土男。 巳 丙火兄姐。 午 丁火弟。 未 乙木小姑。 丁火妹。 己土女。 申 壬水伯祖。 庚金繼妻。 酉 辛金妻。 戌 丁火叔之兄弟。 戊土兄之男女。 辛妾。 亥 壬水祖。 甲木伯。

This is the Six Relations chart for days of Bing and Ding. The position of Zi is癸 water, representing the maternal grandmother; the position of Chou is癸 water, representing the maternal aunt, and 己 earth represents the children of the younger brother; the position of Yin is甲 wood, representing the father, and 丙 fire represents the brothers of the paternal uncle; the position of Mao is乙 wood, representing the mother; the position of Chen is癸 water, representing the paternal uncle's father, and 乙 wood represents the paternal uncle, and 戊 earth represents the son; the position of Si is丙 fire, representing the elder brother and sister; the position of Wu is丁 fire, representing the younger brother; the position of Wei is乙 wood, representing the younger sister-in-law, and 丁 fire represents the younger sister, and 己 earth represents the daughter; the position of Shen is壬 water, representing the paternal uncle, and 庚 metal represents the second wife; the position of You is辛 metal, representing the main wife; the position of Xu is丁 fire, representing the brothers of the paternal uncle's generation, and 戊 earth represents the children of the elder brother, and 辛 metal represents the concubine; the position of Hai is壬 water, representing the paternal grandfather, and 甲 wood represents the paternal uncle.

戊己 子 癸水妻。 丑 己土叔之兄弟。辛金姊妹之男女。 癸水婢妾。 寅 甲木祖。 丙火伯。 卯 乙木祖母。 辰 乙木叔祖。 戊土伯之兄弟。 癸水婢妾。 巳 丙火父。 庚金兄之男女。 午 丁火母。 未 乙木祖姑。 丁火叔。 己土弟。 申 庚金子。 壬水妾。 酉 辛金女。 戌 丁火姑。 戊土兄。 辛金弟之男女。 亥 甲木伯祖。 壬水繼妻。

This is the Six Relations chart for Wu and Ji days. The Zi position is Gui water, which is the official wife; the Chou position is Ji earth, which is the brother of the paternal uncle, and Xin metal, which is the children of the sisters, and Gui water, which is the concubine; the Yin position is Jia wood, which is the grandfather, and Bing fire, which is the elder paternal uncle; the Mao position is Yi wood, which is the grandmother; the Chen position is Yi wood, which is the paternal uncle of the maternal uncle, and Wu earth, which is the elder paternal uncle's brother, and Gui water, which is the concubine; the Si position is Bing fire, which is the father, and Geng metal, which is the children of the elder brother; the Wu position is Ding fire, which is the mother; the Wei position is Yi wood, which is the maternal aunt, Ding fire, which is the paternal uncle, and Ji earth, which is the younger brother; the Shen position is Geng metal, which is the son, and Ren water, which is the concubine; the You position is Xin metal, which is the daughter; the Xu position is Ding fire, which is the maternal aunt, Wu earth, which is the elder brother, and Xin metal, which is the children of the younger brother; the Hai position is Jia wood, which is the paternal uncle of the elder uncle, and Ren water, which is the second wife.

庚辛 子 癸水女。 丑 己土叔。 辛金妹。 癸水姐妹之男女。 寅 丙火伯祖。 甲木（繼妻。 卯 乙木妻。 辰 戊土父。 癸水弟之男女。 乙木婢妾。 巳 丙火祖。 庚金伯之兄弟。 午 丁火祖母。 未 丁火祖姑。 己土母。 乙木婢妾。 申 庚金兄姐。 壬水兄之男女。 酉 辛金弟。 戌 丁火叔祖。 戊土伯。 辛金叔之兄弟。 亥 壬水（男。 甲木妾。

This is the table of Six Relations for days of Geng and Xin. The position of Zi is癸 water, representing a daughter; the position of Chou is己 earth, representing an uncle and辛 metal, representing a younger sister, and癸 water, representing the children of sisters; the position of Yin is丙 fire, representing a paternal grandfather and甲 wood, representing a wife who came later; the position of Mao is乙 wood, representing the main wife; the position of Chen is戊 earth, representing a father and癸 water, representing the children of a younger brother, and乙 wood, representing a concubine; the position of Si is丙 fire, representing a grandfather and庚 metal, representing brothers of the paternal uncle; the position of Wu is丁 fire, representing a grandmother; the position of Wei is丁 fire, representing a maternal aunt and己 earth, representing a mother, and乙 wood, representing a concubine; the position of Shen is庚 metal, representing an elder brother and a sister, and壬 water, representing the children of an elder brother; the position of You is辛 metal, representing a younger brother; the position of Xu is丁 fire, representing a paternal great-uncle,戊 earth, representing a paternal uncle, and辛 metal, representing brothers of the paternal uncle; the position of Hai is壬 water, representing a son and甲 wood, representing a concubine. In the table, the entries 「甲 wood as a wife who came later」 and 「壬 water as a male」 have an extra parenthesis, which is a mistake in the carved edition and does not affect the assigned relatives.

壬癸 子 癸水弟。 丑 己土叔祖。 辛金姑。 癸水妹。 寅 甲木子。 丙火妾。 卯 乙木女。 辰 戊土伯祖。 癸水叔之兄弟。 乙木弟之男女。 巳 庚金伯。 丙火繼妻。 午 丁火妻。 未 己土祖母。 乙木姊妹之男女。 丁火婢妾。 申 庚金父。 壬水伯之兄弟。 酉 辛金母。 戌 戊土祖。 辛金叔。 丁火婢妾。 亥 壬水兄姐。 甲木兄之男女。

This is the Six Relations chart for days of the Jia and Gui stems. The Zi position is癸 water, representing the younger brother; the Chou position is己 earth, representing the paternal uncle and 辛 metal, representing the maternal aunt, and 癸 water, representing the younger sister; the Yin position is甲 wood, representing the son, and 丙 fire, representing the concubine; the Mao position is乙 wood, representing the daughter; the Chen position is戊 earth, representing the elder paternal uncle, 癸 water, representing the brothers of the paternal uncle, and 乙 wood, representing the children of the younger brother; the Si position is庚 metal, representing the elder paternal uncle, and 丙 fire, representing the second wife; the Wu position is丁 fire, representing the main wife; the Wei position is己 earth, representing the maternal grandmother, 乙 wood, representing the children of the sisters, and 丁 fire, representing the servant; the Shen position is庚 metal, representing the father, and 壬 water, representing the brothers of the paternal uncle; the You position is辛 metal, representing the mother; the Xu position is戊 earth, representing the paternal grandfather, 辛 metal, representing the paternal uncle, and 丁 fire, representing the servant; the Hai position is壬 water, representing the elder brother and sister, and 甲 wood, representing the children of the elder brother.

父母生氣與日本，父兼德神母天后。妻責天后並財爻，神后之神亦為取。兄弟姊妹責太陰，及兼兄弟之爻神。子孫六合子孫爻，太沖登明亦可尋。奴責河魁及天空，婢責從魁太陰中。朋友單來責六合，以上人之類神從。

This passage lists the class deities used when divining about people. For parents, look at the qi that generates me and the day stem's original qi; the father also considers the virtue deity, while the mother considers the Heavenly Empress. For a spouse, take the Heavenly Empress and the wealth爻; the branch of Zi (Shenhou) can also be used. For siblings, take Tai Yin and also consider the sibling爻. For children, take Liu He and the child爻; the branches of Mao (Taichong) and Hai (Dengming) can also be used. For servants, take Xu (Hekui) and Tian Kong; for maids, take You (Congkui) and Tai Yin. If asking about friends alone, take Liu He. These are the class deities used when divining about people.

求官龍常及官星，求名文書朱雀中。干貴貴人婚天后，求財青龍財爻通。衣服酒食責太常，雨責青龍晴天空。田土勾陳路白虎，以上事之類神名。

This passage lists the class deities used in divination for various matters. When seeking official positions, use the Azure Dragon, Tai Chang, and official star; for fame and documents, use the Vermilion Bird; when petitioning a nobleman, use the Nobleman; for marriage matters, use the Heavenly Empress; for wealth, use the Azure Dragon and wealth爻; for clothing and food, use Tai Chang; for rain, use the Azure Dragon; for clear weather, use Tian Kong; for land and property, use Gou Chen; and for roads, use the White Tiger. These are the class deities used in divination for various matters.

人事類神兼二三，以入傳課為取用。若是皆入皆不入，不用兼神責將神。如妻止去責天后，財爻神后不須論，不在課傳為局外，所臨地位看原因。有氣亦遠無氣難，旺相德合終可親。

When there are often two or three class gods related to a person or matter, only the one that enters the four lessons and three transmissions is taken as the standard. If two or three of them enter the lessons and transmissions, or none of them do, then the other ones are not considered, and the Heavenly General is solely responsible for the judgment. For example, when divining about a wife, only the Heavenly Empress is taken, and the wealth hexagram and the son (Shenhou) are not discussed further. If a class god is not in the lessons or transmissions, it is called an external god in the chart. Then, we look at the position of the earth plate it is on to find the cause. If it has strength, even if the person is far away, they can still be reached. If it lacks strength, it will be difficult. If the god's strength is prosperous and strong, and it meets virtue or harmony, it will ultimately be approachable.

甲膽乙肝丙小腸，丁心戊胃己脾鄉。庚是大腸辛主肺，壬癸膀胱癸腎藏。

This passage assigns the ten heavenly stems to the internal organs of the human body: Jia corresponds to the gallbladder, Yi to the liver, Bing to the small intestine, Ding to the heart, Wu to the stomach, Ji to the spleen, Geng to the large intestine, Xin to the lungs, Ren to the bladder, and Gui to the kidneys. When divining illness, one examines the day stem and the useful god to determine which heavenly stem they fall on, thereby identifying the affected organ.

子腎膀胱耳腰液，丑脾腹兮與兩足。寅膽風門筋脈髮，卯肝血筋手背目。辰皮膚肩暨背項，巳焦小腸面齒股。午心目神氣與舌，未胃腹口唇齒戶。申為大腸筋骨間，酉肺口鼻聲血路。

This passage assigns the twelve Earthly Branches to parts of the human body: Zi governs the kidney and bladder, as well as the ears, waist, and body fluids; Chou governs the spleen, abdomen, and both legs; Yin governs the gallbladder and the wind gate, as well as tendons and hair; Mao governs the liver, blood, and tendons, as well as the back of the hands and eyes; Chen governs the skin, shoulders, and back; Si governs the triple burner and small intestine, as well as the face, teeth, and thighs; Wu governs the heart, eyes, spirit, and tongue; Wei governs the stomach, abdomen, lips, and gums; Shen governs the large intestine and the space between bones; You governs the lungs, as well as the mouth and nose, voice, and blood vessels.

戌乃命門膝脅胸，亥膀頭髓二便呼。

This is the concluding part of the mnemonic for "the twelve earthly branches governing the body." The earthly branch 戌 governs the lower back (the area between the two kidneys where vital energy gathers), the knees, the flanks, and the chest; the earthly branch 亥 governs the bladder, the head, the bone marrow, and the functions of urination and defecation as well as respiration. When diagnosing illness, first determine the patient's "class god" (the deity representing a particular type of human activity in the divination chart), then check where the malevolent spirits and harmful officials fall: if they fall on 戌, interpret the condition as involving weakness in the lower back, knee pain, flank distension, and chest oppression; if they fall on 亥, interpret the condition as involving difficulty in urination, headache, bone marrow deficiency, disorders of bowel and bladder functions, and shortness of breath with coughing.

木主谷林及瓜果，當於寅卯位中尋。火主黍稷與紅豆，巳午之位乃為親。午神又為蠶之命，螣蛇蠶象妙有因。土主麻與大黃豆，辰戌丑未為其根。金主二麥八月時，申當別論酉為真。水主黑豆與稻菜，亥子之位所必雲。

Divination for agriculture and sericulture begins by classifying crops according to the Five Phases. All crops belonging to the Wood Phase, such as grains, trees, and fruits, should be associated with the branches Yin and Mao. Crops of the Fire Phase, such as millet, millet rice, and red beans, are most closely related to the branches Si and Wu. In addition to representing Fire Phase crops, the branch Wu also serves as the life god for sericulture, because among the Twelve Heavenly Generals, "Teng Snake" has a coiled form resembling a silkworm, and the image of the silkworm is associated with the Fire branch Wu. This pairing is very logical. Crops of the Earth Phase, such as hemp and large yellow beans, are rooted in the Earth branches Chen, Xu, Chou, and Wei. Crops of the Metal Phase, such as barley and wheat, mature in August, with the branch Shen being a special case; the true master of wheat is the branch You. Crops of the Water Phase, such as black beans, rice, and vegetables, must be associated with the branches Hai and Zi.

旺相德合為收成，死囚克墓是所嗔。日辰農人辰禾類，生合吉將喜忻忻。日克支上農事荒，支剋日上禾必損。太歲上神生何類，即主何類收十分。太常小吉為棉花，又在五行之外存。

These divine entities, if riding on the prosperous and harmonious energies of the four seasons, and if they harmonize with the day branch, indicate a good harvest. However, if they fall into death qi or imprisoned qi, or if they are overcome by other deities or absorbed by storage places, it is the worst omen. For divination regarding agriculture, the day stem represents the person farming, and the day branch represents the crops in the field. If the deities at the day stem and day branch mutually generate and harmonize, and if they are riding on auspicious generals, it indicates a happy and prosperous year. If the day stem deity overcomes the deity at the day branch, agricultural activities will be neglected; if the deity at the day branch overcomes the day stem, the crops will certainly suffer damage. Furthermore, observe which type of crop is supported by the deity riding on the year stem. That type will achieve a full harvest. Additionally, there is another factor outside the five phases: the general Tai Chang and the branch Xiaoji (Wei) together indicate cotton.

子有癸水。 丑有己土、有餘癸水、有死辛金。 寅有甲木、有生丙火。 卯有乙木。 辰有戊土、有餘乙木、有死癸水。 巳有丙火、有生庚金。 午有丁火。 未有己土、有餘丁火、有死乙木。 申有庚金、有生壬水、有生土。 酉有辛金。 戌有戊土、有餘辛金、有死丁火。 亥有壬水、有生甲木。

The term "Ten Heavenly Stems Mixed with Twelve Earthly Branches" refers to the way the Ten Heavenly Stems are associated with the Twelve Earthly Branches. Each branch contains several layers of qi: the main qi, residual qi, and death qi. The Zi branch contains only the癸 water stem; the Chou branch has 己 earth as its main qi, along with the residual qi of 癸 water and the death qi of 辛 metal. The Yin branch contains 甲 wood, and also includes the growth qi of 丙 fire. The Mao branch contains only 乙 wood. The Chen branch has 戊 earth as its main qi, along with the residual qi of 乙 wood and the death qi of 癸 water; the Si branch contains 丙 fire, and also includes the growth qi of 庚 metal. The Wu branch contains only 丁 fire; the Wei branch has 己 earth as its main qi, along with the residual qi of 丁 fire and the death qi of 乙 wood. The Shen branch contains 庚 metal, and also includes the growth qi of 壬 water and earth. The You branch contains only 辛 metal. The Xu branch has 戊 earth as its main qi, along with the residual qi of 辛 metal and the death qi of 丁 fire; the Hai branch contains 壬 water, and also includes the growth qi of 甲 wood. The Zi, Wu, Mao, and You branches have the purest and most singular qi, containing only one heavenly stem. The Chen, Xu, Chou, and Wei branches, along with Yin and Shen, contain multiple layers of qi, hence they are called "mixed."

經云：陰陽五行，中有十雜。其類異方，萬物存焉。或得凶，或得吉，或得短，或得長，紛紛眾事，其應不同，各懷其子，以救其窮。故曰憂與不憂，傳自相求。

The ancient classics say: within yin and yang and the five phases, there is also a layer called "ten miscellaneous" (shizi). They are distributed among the four directions: southeast, northwest, and the rest. All things under heaven are寄托ed within them. When divining, some divinations showinauspicious sign, some show吉象, some have short-term fulfillment, and some have long-term fulfillment. Human affairs are numerous and varied, and their responses differ. This is because each phase has within its branch a hidden "son" that it generates, which serves to save it from poverty. Therefore, to determine whether a matter should be worried about or not, one must examine the three transmissions (initial, middle, and final transmissions, each representing a useful god) and compare them to see the distinction.

甲青乙碧。蓋青者，東方正色，象木葉也。甲木畏金，以乙妹嫁庚金為妻，甲往召乙，乙懷金氣以應甲，故有間色碧也。丙赤丁紫。蓋赤者，南方正色，象火炎也。丙火畏水，以丁妹嫁壬水為妻，丙往召丁，丁懷水氣以應丙，故有間色紫也。

The color of Jia is green, and the color of Yi is blue-green. Green is the true color of the East, symbolizing the leaves of grass and trees. Jia wood fears being conquered by metal, so it marries its younger sister Yi to Geng metal. Later, when Jia calls Yi back, Yi has already absorbed the metal energy from her husband's household to respond to Jia. Green mixed with the white of metal produces blue-green. The color of Bing is red, and the color of Ding is purple. Red is the true color of the South, symbolizing rising flames. Bing fire fears being extinguished by water, so it marries its younger sister Ding to Ren water. When Bing calls Ding back, Ding has already absorbed the water energy from her husband's household to respond to Bing. Red mixed with the black of water produces purple.

庚白辛栗。蓋白者，西方正色，象霜露也。庚金畏火，以辛妹嫁丙火為妻，庚往召辛，辛懷火氣以應庚，故有間色栗也。壬黑癸綠。蓋黑者，北方正色，象水中泥淖色也。壬水畏土，以癸妹嫁戊土為妻，壬往召癸，癸懷土氣以應壬，故有間色綠也。

Geng has the color white, and Xin has the color chestnut (a yellowish brown). White is the pure color of the west, symbolizing frost and dew. Geng metal fears fire to melt it, so it marries its younger sister Xin to Bing fire. Geng calls Xin back, and Xin brings the fire's energy from her husband to respond to Geng. White thus shows a reddish yellow, producing the intermediate color chestnut. Ren has the color black, and Gui has the color green. Black is the pure color of the north, symbolizing the color of mud at the bottom of water. Ren water fears earth to block it, so it marries its younger sister Gui to Wu earth. Ren calls Gui back, and Gui brings the earth's energy from her husband to respond to Ren. Black thus mixes with the yellow of earth, producing the intermediate color green.

戊黃己絳。蓋黃者，中央正色，象黃中通理也。戊土畏木，以己妹嫁甲木為妻，戊往召己，己懷木氣以應戊，故有間色絳也。

The color of Wu is yellow, and the color of Ji is vermilion (deep red). Yellow is the central color, and the "Book of Changes, the Commentary on the Hexagram of Earth" says, "Yellow in the center communicates the principles," which represents the image of earth in the center with its principles flowing smoothly. Wu earth fears wood to disperse and overcome it, so it marries its younger sister Ji to Jia wood as a wife. Wu calls Ji back, and Ji brings the wood energy from her husband's family to respond to Wu. Yellow then takes on the red of fire generated by wood, thus producing vermilion as an intermediate color. The above five groups are all examples where the original stem takes the primary color and the younger sister takes the intermediate color.

子黑、午赤、卯青、酉白、寅碧、申黑白、巳斑點、亥淡青、辰戌丑未純黃。寅卯為木，春旺時寅懷火，故卯為純木，寅為雜木。巳午為火，夏旺時，巳懷金，故午為純火，巳為雜火。申酉為金，秋旺時，申懷水，故酉為純金，申為雜金。亥子為水，冬旺時，亥懷木，故子為純水，亥為雜水。

Assigning colors to the twelve Earthly Branches: Zi is black, Wu is red, Mao is blue, You is white, Yin is green, Shen is a mixture of black and white, Si is a speckled color, Hai is light blue. Chen, Xu, Chou, and Wei, the four Earthly Branches representing earth, are all pure yellow. The reason for some being pure and others mixed is that the four branches of the beginning of the seasons still contain the qi of another element. Yin and Mao both belong to wood, and in spring wood is dominant, but Yin contains the qi of Bing fire, so Mao is pure wood and Yin is mixed wood. Si and Wu both belong to fire, and in summer fire is dominant, but Si contains the qi of Geng metal, so Wu is pure fire and Si is mixed fire. Shen and You both belong to metal, and in autumn metal is dominant, but Shen contains the qi of Ren water, so You is pure metal and Shen is mixed metal. Hai and Zi both belong to water, and in winter water is dominant, but Hai contains the qi of Jia wood, so Zi is pure water and Hai is mixed water.

土居中央，分旺四季，故春夏秋冬辰戌丑未月，各寄旺十八日，四季共七十二日。五行之旺，各為三百六十日，以為一歲功成。故辰中有餘木，未中有餘火，戌中有餘金，丑中有餘水也，各十二日。木死於未，火死於戌，金死於丑，水死於辰。故四孟之月為懷生氣之所由也。四仲之月為正位，盛旺之所立也。四季之月為死氣葬送之所由也。

The earth element does not reside in a single direction but sits in the center, distributing its flourishing energy across the last parts of each season. Therefore, in the last month of spring, the辰 month, the earth element is temporarily strong for eighteen days; in the last month of summer, the未 month, it is also temporarily strong for eighteen days; in the last month of autumn, the戌 month, and in the last month of winter, the丑 month. The earth element is thus temporarily strong for eighteen days in each of these four months, totaling seventy-two days across the four seasons. Wood, fire, metal, and water each have seventy-two days of strength, and the five elements rotate through these periods, completing a total of three hundred and sixty days, which marks the end of the annual cycle. It is also because the earth months follow the other elements that remnants of the previous elements remain in them: wood's residual energy remains in the辰 month, fire's residual energy remains in the未 month, metal's residual energy remains in the戌 month, and water's residual energy remains in the丑 month, each for twelve days. As for the death places, wood dies in the未 month, fire dies in the戌 month, metal dies in the丑 month, and water dies in the辰 month. From this we can understand that the four beginning months,寅,申,巳, and亥, are where each element begins its growth; the four middle months,子,午,卯, and酉, are where each element is in its prime and strongest position; and the four end months,辰,戌,丑, and未, are where the death qi is gathered and buried.

是五行十雜，其應不同，陰陽五行，萬物所存，吉凶之應，各以其類。或吉中有凶，或凶中有吉，征吉而有大凶，或征凶而有大吉。凶則視其所救，吉則視其所害。凶則有救不致於禍，吉而有害不及於慶。純凶則禍成，純吉則福生。

With the addition of the ten miscellaneous elements, the responses and influences differ accordingly. Yin and Yang and the Five Phases form the framework in which all things are contained; the manifestation of fortune and misfortune depends on their respective categories. Therefore, often good fortune contains elements of misfortune, and misfortune contains elements of good fortune; some show signs of good fortune first and then suffer great misfortune, while others show signs of misfortune first and then experience great good fortune. The key to divination is: when seeing misfortune, first check if there is a saving deity; when seeing good fortune, first check if there is a harmful deity. If misfortune has a saving element, it will not result in actual calamity; if good fortune has a harmful element, it will not lead to genuine celebration. Only when there is pure misfortune without salvation will calamity be realized; only when there is pure good fortune without harm will fortune be realized.

言舉百事姓音不同。一云，五情不同時日，神將上下不和，四時旺相新故差別，和同則吉，乖異則凶，凶則有短，吉則有長。紛紛眾事，其應不同者，言五行各有所利，各有所傷，故曰不同。各懷其子以救其窮者，土中有金，金中有水，水中有木，木中有火，火中有土，此懷子救母之謂也。萬物消息盡在其中，不可不明。

This passage discusses the idea that in the world, all matters and individuals have different surnames and belong to different five tones. Another way of explaining it is that a person's five temperaments change with time and the seasons. The heavenly generals on the Heaven Plate and the accompanying heavenly generals may not always be in harmony. The flourishing and declining energies of the four seasons also differ according to the nature of the matter, whether new or old. When the upper and lower elements are in harmony, it is auspicious; when they are discordant, it is inauspicious. Inauspicious events tend to have short-term effects, while auspicious ones have long-term effects. The saying "numerous affairs have different responses" means that each of the five elements has its own strengths and weaknesses, so their responses differ. The saying "each carries its child to save from hardship" means that earth contains metal, metal contains water, water contains wood, wood contains fire, and fire contains earth. When a mother element is in hardship, it relies on its own child element to rescue it. This is the principle behind it. The mechanism of the waxing and waning of all things lies in this, and it is essential to understand it clearly.

乙中金刑己中之木，己中木刑癸中之土，癸中土刑丁中之水，丁中水刑辛中之火，辛中火刑乙中之金，是謂五刑也。

The miscellaneous elements contained in each of the Ten Heavenly Stems have a further relationship of mutual punishment: the metal in Yi punishes the wood in Ji, the wood in Ji punishes the earth in Gui, the earth in Gui punishes the water in Ding, the water in Ding punishes the fire in Xin, and the fire in Xin goes back to punish the metal in Yi. These five form a cycle, and this is called the "Five Punishments." It differs from the commonly mentioned Three Punishments, as it is not the inherent elements that are punished but the miscellaneous elements. When interpreting divination charts, this should be treated separately.

乙中之金，從魁傳送是也。於物為斧斤；於人為下賤土匠；人形為頭、口、咽喉、缺齒；於色為白；於怪為釜鳴。己中之木，功曹太沖是也。於物為船、車、樹木；於人形有奇骨聳起，若病為癰腫；於色為青；於怪為音聲；於畜為野獸驢兔。

The metal contained in Yi corresponds to 'Congkui' (You) and 'Chuansong' (Shen) on the divination board. In terms of objects, it refers to axes and chopping knives; in terms of people, it refers to low-status masons; in terms of body parts, it refers to the head, mouth, throat, and missing teeth; in terms of color, it refers to white; and in terms of strange occurrences, it refers to pots and cauldrons making noises without cause. The wood contained in Ji corresponds to 'Gongcao' (Yin) and 'Taichong' (Mao) on the divination board. In terms of objects, it refers to boats, vehicles, and trees; in terms of body parts, it refers to prominent and unusual bone joints, and if someone is sick, it refers to abscesses and swellings; in terms of color, it refers to green; in terms of strange occurrences, it refers to hearing sounds without cause; and in terms of animals, it refers to wild beasts, donkeys, and rabbits.

癸中之土，辰戌丑未是也。於物為磚瓦、泥土類；於人形為大頭，腹腫黃，四肢癰腫；於色為黃；於怪為風塵，垣壁崩頹，孔穴土聚；於畜為子母牛、羊、狐、犬類。丁中之水，登明神后是也。於人形為腎，於色為黑，於怪為井沸，於畜為鼠豬。

The earth contained in Gui corresponds to the four branches Chen, Xu, Chou, and Wei on the divination board. It takes bricks, tiles, and soil in terms of objects; a large head, swollen and yellowish abdomen, and swollen limbs in terms of human appearance; yellow in terms of color; wind and sand rising, collapsing walls and ceilings, and hills formed in caves in terms of strange occurrences; and cows with young calves, as well as sheep, foxes, and dogs in terms of animals. The water contained in Ding corresponds to the two branches 'Dengming' (Hai) and 'Shenhou' (Zi) on the divination board. It takes the kidneys in terms of human appearance; black in terms of color; well water rising without cause in terms of strange occurrences; and rats and pigs in terms of animals.

辛中之火，太乙勝光是也。於物為文書、皮毛、文章、爐冶、血光、飛鳥；於人形為髭髮、赤目、有蒼缺損、股腫有疾；於色為赤；於怪為光明；於畜為馬蛇。言十二辰以觀親疏也。

The fire contained in Xin is represented in the divination board as "Taiyi" (Si) and "Shengguang" (Wu). In terms of objects, it corresponds to documents, animal hides, writings, furnaces for smelting, the light seen from blood, and flying birds. In terms of human appearance, it corresponds to beards and hair, red eyes, a bluish-green face with injuries, and swollen legs with illness. In terms of color, it corresponds to red. In terms of strange occurrences, it corresponds to sudden bright lights. In terms of animals, it corresponds to horses and snakes. The above assigns the five elements' miscellaneous energies to the twelve earthly branches, in order to further determine the closeness or distance of human relationships.

日與辰三六合者為親，不合者為疏。生日干者父母。如甲乙日以子為父，亥為母，壬癸為外翁姑，午為子，巳為女，丙火為外孫，寅為伯為兄，卯為叔為弟，甲為姊，乙為妹，辰戌丑未為妻妾。

If the day stem and day branch can form a triple harmony or a six harmony, they are considered close; if they cannot harmonize, they are considered distant. Those that generate and support the day stem are considered parents. For example, for a day stem of Jia or Yi (wood), water generates wood, so the yang water Zi is considered father and the yin water Hai is considered mother. The heavenly stems Ren and Gui (water) are considered maternal and paternal in-laws. Those that are generated by the day stem are considered children. Therefore, for a day stem of Jia or Yi (wood), the fire Wu is considered son and the fire Si is considered daughter, while the heavenly stem Bing (fire) is considered grandson. Those of the same type as the day stem are considered brothers and sisters. The branch Yin (wood) is considered elder uncle and also brother, while the branch Mao (wood) is considered younger uncle and also brother. The stem Jia is considered sister and the stem Yi is considered younger sister. Those that are overcome by the day stem are considered wife and concubine. Since wood overcomes earth, the four earth branches Chen, Xu, Chou, and Wei are considered wife and concubine.

日干所克為正妻。如甲乙見土，丙丁見金，戊己見水，庚辛見木，壬癸見火是也。以干之墓神為妾。如甲乙見未，丙丁見戌，庚辛見丑，戊己壬癸見辰是也。

The wife is taken as the element that the day stem overcomes: if the day stem is Jia or Yi (wood), then earth is the wife; if the day stem is Bing or Ding (fire), then metal is the wife; if the day stem is Wu or Ji (earth), then water is the wife; if the day stem is Geng or Xin (metal), then wood is the wife; if the day stem is Ren or Gui (water), then fire is the wife. The concubine is taken as the branch where the day stem is buried: Jia and Yi (wood) are buried in Wei, Bing and Ding (fire) are buried in Xu, Geng and Xin (metal) are buried in Chou, Wu (earth), Ji (earth), Ren and Gui (water) are all buried in Chen. Each day stem takes its own burial branch. The wife is determined by what is overcome, and the concubine by where it is buried; these two should be considered separately and not mixed together.

妻前一位為媒人，己為甲妻，則己前庚與申為媒。乙為庚妻，則乙前丙與巳為媒。辛為丙妻，則辛前壬與亥為媒。丁為壬妻，則丁前庚與申為媒。癸為戊妻，則癸前甲與寅為媒也。

The person preceding the wife star is taken as the matchmaker. Ji is the wife of Jia, so counting forward from Ji we reach Geng. Geng's lodging palace is Shen, so Geng and Shen are the matchmakers for Jia. Yi is the wife of Geng, so counting forward from Yi we reach Bing. Bing's lodging palace is Si, so Bing and Si are the matchmakers for Geng. Xin is the wife of Bing, so counting forward from Xin we reach Ren. Ren's lodging palace is Hai, so Ren and Hai are the matchmakers for Bing. Ding is the wife of Ren, so counting forward from Ding we reach Geng again. Geng's lodging palace is still Shen, so Geng and Shen are the matchmakers for Ren. Gui is the wife of Wu, so counting forward from Gui we reach Jia. Jia's lodging palace is Yin, so Jia and Yin are the matchmakers for Wu. When divining marriage, if the matchmaker is in a strong position, the match will be effective; if it falls in Kongwang, the matchmaker is not reliable.

日干所克干神為奴婢。如甲乙日戊己，丙丁日庚辛之類，總之干屬外，支屬內，外翁姑、外甥、奴婢皆以干言。

The day stem is used to determine the person being overcome. If the person being overcome falls on the heavenly stems, they are considered servants or maids. For example, if the day stem is Jia or Yi wood and it overcomes Wu or Ji earth, then Wu and Ji are considered servants or maids. Similarly, if the day stem is Bing or Ding fire and it overcomes Geng or Xin metal, then Geng and Xin are considered servants or maids. The same principle applies to the rest. In general, heavenly stems represent the outer aspect, while earthly branches represent the inner aspect. Therefore, people outside the immediate family such as in-laws, nephews, and servants or maids are all determined by the heavenly stems, not the earthly branches.

媒辰所合為親家。如申為媒，則卯為親家，乙庚合也。巳為媒，則戌為親家，丙辛合也。亥為媒，則未為親家，丁壬合也。寅為媒，則未為親家，甲己合也。子日見亥，寅日見卯，日辰同氣，為本家人。子見丑，丑見寅為鄰人。

When the branch of the matchmaker is compatible, it is taken as a close relative. For example, if the matchmaker is the branch of Shen, which contains Geng, and Geng is compatible with Yi, and Yi resides in the branch of Mao, then Mao is considered a close relative. If the matchmaker is the branch of Si, which contains Bing, and Bing is compatible with Xin, and Xin resides in the branch of Xu, then Xu is considered a close relative. If the matchmaker is the branch of Hai, which contains Ren, and Ren is compatible with Ding, and Ding resides in the branch of Wei, then Wei is considered a close relative. If the matchmaker is the branch of Yin, which contains Jia, and Jia is compatible with Ji, and Ji also resides in the branch of Wei, then Wei is considered a close relative. In addition, on the day of Zi, the branch of Hai is seen; on the day of Yin, the branch of Mao is seen. The day and the branch belong to the same Yixing energy, only differing in yin and yang, and thus are considered family. When Zi meets Chou or Chou meets Yin, the two branches are adjacent but have different energies, and thus are considered neighbors.

十二支類神不就日干而言者：子為子息漁屠兒，丑為賢者又僧尼。寅婿道士更胥吏，卯術沙門長子宜。辰為魁卒兇頑惡，巳朋長女為窯皂。婦人宮女蠶姑午，姑姨舅妹小吉時。申獵醫巫銀鐵匠，少女婢婦姐從魁。卒奴吏官僕凶戌，幼子寇盜亥宮推。

The following set of twelve earthly branch deities does not involve interactions with the day stem in terms of generation and overcoming; instead, they are based solely on the inherent characteristics of each earthly branch. Zi represents children, fishermen, and butchers; Chou represents virtuous scholars, monks, and nuns. Yin represents sons-in-law, Taoist priests, and officials in government offices; Mao represents magicians, monks who have left the world, and the eldest son. Chen represents fierce and unruly people and jailers; Si represents friends, elder sisters, and potters and low-ranking officials. Wu represents women, palace attendants, and silkwomen; "Xiaoji" (Wei) represents maternal aunts, paternal aunts, paternal uncles, and younger sisters. Shen represents hunters, physicians, witches, and silversmiths and blacksmiths; "Congkui" (You) represents young girls, servants, and elder sisters. Xu represents soldiers, servants, officials, and government messengers who are fierce and unruly; Hai represents young sons and also thieves and bandits.

凡占動眾，三合為兄弟朋友之眾，同類為眷屬之眾，戌為部領之眾，反吟連茹牽連之眾。

When divining matters involving gathering a crowd or mobilizing people, one must first determine which type of 'group' is involved. If the lesson and transmissions form a Triple Harmony Formation, it refers to a group of brothers and friends coming together. If the branches share the same element as the day stem, it refers to a group of family and relatives. If it falls on the戌 (Xu) branch, it refers to a group under the command of a leader. If the lesson pattern forms a 'Reverse Chant' (where the Heaven Plate and Earth Plate branches mutually conflict) or 'Connected Growth' (where the three transmissions are connected sequentially like vines), then it refers to a group that is involved through mutual connections and being dragged in.

亥中木為功曹太沖之父母，甲中木為兄姊，辰中木為弟妹，未中木為外孫。寅中火為太乙勝光之父母，丙中火為兄姊，未中火為弟妹，戌中火為外孫。申中水為登明神后之父母，壬中水為兄姊，丑中水為弟妹，辰中水為外孫。巳中金為傳送從魁之父母，戊中土為兄姊，丑中土為弟妹，辰未中土為外孫。故曰萬物比類，以觀親疏也。

According to the concept of miscellaneous qi, we divide the relationships among family members based on the long life, original qi, residual qi, and death qi. The hidden Jia wood in Hai is the long life qi of wood, so it is considered the parents of Gongcao (Yin) and Taichong (Mao), the two wood deities. The original qi wood of Jia is the elder brother or sister, the residual qi wood in Chen is the younger brother or sister, and the death qi wood in Wei is the grandson from outside the family. The hidden Bing fire in Yin is the long life qi of fire, so it is considered the parents of Taiyi (Si) and Shengguang (Wu), the two fire deities. The original qi fire of Bing is the elder brother or sister, the residual qi fire in Wei is the younger brother or sister, and the death qi fire in Xu is the grandson from outside the family. The hidden Ren water in Shen is the long life qi of water, so it is considered the parents of Dengming (Hai) and Shenhou (Zi), the two water deities. The original qi water of Ren is the elder brother or sister, the residual qi water in Chou is the younger brother or sister, and the death qi water in Chen is the grandson from outside the family. The hidden Jin in Si is the long life qi of metal, so it is considered the parents of Chuansong (Shen) and Congkui (You), the two metal deities. As for the earth element, the original qi of Wu is the elder brother or sister, the earth in Chou is the younger brother or sister, and the earth in Chen and Wei is the grandson from outside the family. Therefore, by comparing all things according to their categories, the closeness and distance of relationships become clear.

假令正月甲子日辰時上，是功曹臨未為發用，上克下，與日比，將得天后；傳見從魁，將得勾陳；終於天罡，將得元武。以此占人法，憂外孫，事因婦女鬥訟相傷，終到亡遺偷盜。他仿此。

Take an example: On the day of Jiazi in the first lunar month, at the hour of Chen, the Heavenly General 'Gongcao' (寅) on the Heaven Plate falls on the Earth Plate's Wei, initiating the transmission. The wood of寅 overcomes the earth of Wei, which is an upper overcoming lower transmission.寅, being the same element as the Jia day, is in a mutual relationship. The heavenly general accompanying it is 'Heavenly Empress', which governs women. The middle transmission shows 'Congkui' (酉), accompanied by 'Gou Chen', which governs disputes and lawsuits. The final transmission returns to 'Tiangang' (辰), accompanied by 'Yuanwu', which governs theft and loss. Following the method of relatives: the wood in Wei belongs to the grandson, so the worry falls upon the grandson. The matter is initiated by a woman, with disputes and mutual harm in between, and ends with loss of property and theft by others. All other lessons are to be interpreted in the same way.

甲乙日日干及寅卯發用為己身同類，占寅為兄，卯為弟，寅中甲為姐，辰中乙為妹，亥中甲為伯之兄弟，未中乙為叔之兄弟，子為父，亥為母，亥中壬為伯，丑中癸為叔，申中壬為長姑，辰中癸為小姑，申為祖父，酉為祖母，巳中庚金為伯祖，戌中辛金為叔祖，丑中辛金為祖姑，未墓為妻，辰為繼妻，丑為妾，戊為婢妾，土生庚申金為媒人，午為男，巳為女，寅中火為兄之男女，未中火為弟之男女，戌中火為姐妹之男女，生祖者為曾祖，生曾祖者為之高祖，男生者為孫，孫生者為元孫。

Taking the example of the day stem Jia and Yi, which represent wood, we can arrange the entire family. The day stem itself, along with the trigrams Yin and Mao, are considered the same generation: Yin represents an elder brother, and Mao represents a younger brother. The hidden Jia in Yin represents a sister, and the hidden Yi in Chen represents a younger sister. The hidden Jia in Hai represents the brothers of the paternal uncle, and the hidden Yi in Wei represents the brothers of the paternal uncle's younger brother. Those that generate me are considered parents: Zi represents the father, and Hai represents the mother. The hidden Ren in Hai represents the paternal uncle, and the hidden Gui in Chou represents the paternal uncle's younger brother. The hidden Ren in Shen represents the maternal aunt, and the hidden Gui in Chen represents the younger maternal aunt. The generation above these: Shen represents the grandfather, and You represents the grandmother. The hidden Geng in Si represents the paternal grandfather, and the hidden Xin in Xu represents the paternal uncle's grandfather. The hidden Xin in Chou represents the maternal aunt's grandfather. Those that I generate are considered children: Wu represents a son, and Si represents a daughter. The hidden fire in Yin represents the children of the elder brother, the hidden fire in Wei represents the children of the younger brother, and the hidden fire in Xu represents the children of the sisters. Going further up, the one that generates the grandfather is the great-grandfather, and the one that generates the great-grandfather is the high-grandfather. Going further down, the son's children are the grandson, and the grandson's children are the yuan sun (i.e., the great-great-grandson).

凡十二支中親屬論者不一，姑兩存之。如甲乙日有取子陽水為父，亥陰水為母者，有取子中癸水為母，亥中壬水為父者，餘說類此。

The twelve earthly branches are used to indicate family relationships, but different families have different interpretations. Here, both versions are preserved. For example, on days of Jia and Yi, some take the yang water Zi as father and the yin water Hai as mother, based on the yin and yang of the earthly branches themselves; others take the hidden癸 water in Zi as mother and the hidden壬 water in Hai as father, based on the yin and yang of the heavenly stems hidden within the branches. The differences in other branches are of the same kind. When making a divination, choose one interpretation and stick to it, without mixing different interpretations.

凡事知新故，得之變生死。五陽德自處，甲丙戊庚壬各以本干為德，故曰五陽德處也。五陰德改移。夫自處德婦從夫，德以陽為正。甲為己德合，庚與乙為德。丙與辛為宜，丁德配在壬。癸德配在戊，生死後篇推。

The book "Observing the Menstrual Cycle" establishes a section called "New and Old Hexagrams," specifically used to distinguish whether the matter in question is newly arisen or already existing. The key to determining new or old lies in whether the deity used is in the position of growth or death. The five yang heavenly stems have their "virtue" placed on themselves—Jia, Bing, Wu, Geng, and Ren each place their virtue on their own stem, so the virtue of the five yang stems is "self-placed." The five yin stems, however, have their virtue moved elsewhere. This is like a husband making the decisions and the wife following him; virtue is always considered to be in the proper position for the yang stems. Jia combines with Ji, so Ji's virtue is in Jia; Yi's virtue belongs to Geng, Xin's virtue is paired with Bing, Ding's virtue is paired with Ren, and Gui's virtue is paired with Wu. As for the growth and death positions of each stem, they will be discussed in the following section.

甲生原在亥，未是死根基。丙生寅上是，死戌是分離。壬壬生傳送，天罡見死悲。庚來生太乙，大吉死無疑。生加日辰上，凡事煥為新。死加日辰上，凡事更無新。假令甲乙日登明加甲上，為新，故曰煥為新。如今日甲乙小吉加甲，為故。剛日以本干之生為新，死加日辰為故，故曰更無新。

Jia wood's growth is originally in Hai, and its burial and death root is in Wei; Bing fire's growth is in Yin, and its death is in Xu, so seeing Xu indicates a dispersing situation; Ren water's growth is in Chuansong (Shen), and seeing Tiangang (Chen) means entering death and being pitiful; Geng metal's growth is in Taiyi (Si), and its death is in Daji (Chou), which is clearly certain. Whenever the growth god is added to the day stem or day branch, the matter in question becomes fresh and new; whenever the death or critical god is added to the day stem or day branch, the matter in question has no new meaning, only old matters. For example, if on Jia or Yi day, Dengming (Hai) is added to Jia, Hai is Jia's growth, so it is judged as a new matter, which is called 'newness'. If on Jia or Yi day, Xiaoji (Wei) is added to Jia, Wei is Jia's burial and death place, so it is judged as an old matter. All yang days take the original stem's growth as new and the original stem's death place added to the day branch as old, so it is said 'no newness'. The original text mentions an extra 'Ren' in the place of 'Ren Ren birth in Chuansong', but it is still recorded as per the original version.

前篇論生死，後法五行中。新來推旺相，凡事旺相加日是新事也。休囚死後終。凡休囚死加日辰是舊事也。其氣兩相見，新故一半通。或曰日上旺相氣，辰上休囚死氣，其物新故相半，故名新故一半通也。傳中先見者，此法續無窮。凡四課三傳先見者知新故，便以日辰推之，故曰傳中見事續無窮。

The previous passage discussed the new and old based on the growth and decline of the Five Phases. This passage, however, focuses on the prosperity and decline of the Five Phases. To determine new matters, one should look at the旺气 (prosperous phase) and相气 (strong phase). If a prosperous or strong god is placed on the day stem, the matter in question is new. If a weak, confined, or death qi god is placed on the day branch, the matter has reached its end. If both types of qi appear together, then the new and old each take half. Some explain that if the day stem is occupied by a prosperous or strong qi and the day branch is occupied by a weak, confined, or death qi, then the matter is half new and half old, which is called 「新故一半通」. In terms of divination, one should take the first god appearing in the four lessons (day stem, day stem's hidden god, day branch, day branch's hidden god) and the three transmissions as the basis to determine new or old, then refer to the day branch for further analysis. This method can be continuously applied, hence the saying that in the transmission one sees the matter, and it continues endlessly.

新故陰陽不易分，剛柔異類辨斯文。剛日用陽及有氣，是物裝成不染塵。剛日用起陽神及有氣神加日上並主生氣，曰物乃是新物。柔日用起陰，及無氣神加日上，並主死氣物，是舊物。

The Six壬 Heart Mirror says: The new or old nature of things should be distinguished through yin and yang, but it is not easy to tell clearly. It must rely on the hardness or softness of the day stem and the similarity or difference between the initiating transmission god and the used god to clarify this meaning. If on a yang day (a hard day), the initiating transmission is a yang god, and this god has qi, the thing being divined is like something newly made, not yet touched by any dust, hence brand new. The explanatory note says: If on a yang day the initiating transmission is a yang god, and there is a god with qi added to the day stem, it indicates life qi, so it is interpreted as a new thing; if on a yin day (a soft day), the initiating transmission is a yin god, and there is a god without qi added to the day stem, it indicates death qi, so it is interpreted as an old thing.

柔須求德看臨日，乙德居庚土是因。大吉臨干為死舊，天罡加日是生新。假令乙日是柔，即乙德在庚，生於土，天罡加日上即生新物，大吉臨干上是死舊物也。

On an inauspicious day, one must first identify the "De" (virtue) of the day stem, then examine the situation of this De appearing on the day stem. The virtue of Yi is寄托 on Geng, and Geng metal is born from earth, so it is said "earth is the cause." When "Daji" (Chou) appears on the day stem, it indicates a situation of being buried and dying, meaning the thing involved is old; when "Tiangang" (Chen) appears on the day stem, it indicates a situation of being born, meaning the thing involved is new. The commentary gives an example: Yi day is flexible, and the virtue of Yi is on Geng, which is born from earth, so when Chen earth appears on the day stem, it is judged as new things; when Chou earth appears on the day stem, it is judged as old and dead things.

剛日用起陽及有有氣神加日，並主發物類。柔日用起陰及無氣神加日，並主死物及為舊物。旺相加日辰為生新，囚死加日辰為舊。

The book "Xiu Zhong Jin" summarizes this principle more clearly: on a yang day, the initiating transmission starts with a yang spirit, and if there is a spirit with qi added to the day, it indicates things that are growing; on a yin day, the initiating transmission starts with a yin spirit, and if there is a spirit without qi added to the day, it indicates things of dead qi, that is, old things. In summary, a prosperous and strong spirit added to the day branch indicates new things, while a confined and dead spirit added to the day branch indicates old things. The original text has an extra character "有" (have) in the place where it says "有有气神", but it is still recorded according to the original version.

十雜拘鈐，支干配合色數，以四時休旺斷之。數目顏色言倍者，加一倍也。言進者一十進一百也。

"Jiuqian" is a method that consolidates the meanings of the ten miscellaneous elements into a fixed pattern: matching the earthly branches with the heavenly stems, each assigned a color and a number, then adjusting according to the strength and decline of the four seasons. Whenever a mnemonic mentions "bei" (double), it means multiplying the original number by two; whenever it mentions "jin" (advance), it means moving up one place, ten times becoming one hundred. The distance of lost items and the quantity of things are all determined through this system of colors and numbers.

甲子日亥將寅時占 午蛇 卯勾 子白 蛇 陰 后 常 午 酉 申 亥 酉 子 亥 甲 青勾六朱 寅卯辰巳 空丑 午蛇 白子 未貴 亥戌酉申 常元陰后

This is an example of a lesson format: On a Jiazi day, with the month general being Hai, the class is started at the寅 hour. The month general Hai is placed on the寅 hour, and the Heaven Plate is then rotated accordingly. The middle three lines are the "Four Lessons," read from right to left—on the day stem Jia, the day stem is lodged in寅, so on寅 there is Hai, which is乘 by Tai Chang, forming the first lesson; on Hai there is Shen, which is乘 by Heavenly Empress, forming the second lesson; on the day branch Zi there is You, which is乘 by Tai Yin, forming the third lesson; on You there is Wu, which is乘 by Teng Snake, forming the fourth lesson. The top three lines are the "Three Transmissions": starting from Wu on the fourth lesson as the initial transmission, then moving to Mao as the middle transmission, and finally to Zi as the final transmission. The three transmissions, Wu, Mao, and Zi, are respectively乘 by Teng Snake, Gou Chen, and Bai Hu. The box at the bottom lists the Heavenly Generals each of the twelve branches of the Heaven Plate are乘 by: On a Jia day at the寅 hour, the night nobleman is used, and the nobleman is乘 by Wei and moves in reverse, so Wei is the nobleman, Wu is Teng Snake, Si is Zhu Que, Chen is Liu He, Mao is Gou Chen,寅 is Qing Long, Chou is Tian Kong, Zi is Bai Hu, Hai is Tai Chang, Xu is Yuan Wu, You is Tai Yin, and Shen is Heavenly Empress.

此午克酉為用，午是九數，酉是六數，色從赤白。春月火相數，宜加倍。甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥無干四。此一節論走失、遠近、物類多少，依此推之。

This lesson uses the principle of the fire element (午) overcoming the metal element (酉) as the initiating transmission. The number associated with 午 is nine, and that of 酉 is six. Their colors are red and white respectively. The divination is performed in the spring month, when fire is in the position of "reigning" and its energy is increasing, so the numbers should be doubled. The numbers assigned to each heavenly stem and earthly branch are as follows: Jia and Ji, along with Zi and Wu, are assigned nine; Yi and Geng, along with Chou and Wei, are assigned eight; Bing and Xin, along with Yin and Shen, are assigned seven; Ding and Ren, along with Mao and You, are assigned six; Wu and Gui, along with Chen and Xu, are assigned five; the branches Si and Hai have no heavenly stems associated with them and are assigned four. This section is specifically used to determine the distance and direction of lost items, as well as the quantity of the things being divined, based on these numbers.

甲己半青黃，乙庚碧綠竹，丙辛帶赤白，丁壬暗慘黑，戊癸灰黃樣，大干中洲版本作“天子”十敝居。酉白子純黑，卯青午赤逐。辰戌丑未黃，寅來緋碧服。申主白黑色，巳上斑點綠。亥來淡淡青，發用為骨肉。

The color matching rules are as follows: Jia and Ji are half blue and half yellow; Yi and Geng are the bright green of bamboo; Bing and Xin have a reddish and whitish hue; Ding and Ren are dark and gloomy black; Wu and Gui are a yellowish gray. The last line, "Da Gan Shí Bì Jū," is in the Zhongzhou edition written as "Tian Zi," and the two versions differ; both are retained for now. For the Earthly Branches, You is white, Zi is pure black, Mao is blue, Wu is red, and these four follow in sequence; Chen, Xu, Chou, and Wei are all yellow; Yin is a reddish green; Shen combines white and black; Si is green with spots; Hai is a faint blue. The color associated with the Initiating Transmission deity corresponds to the inherent color of the object being divined, fitting as closely as bone and flesh.

先乃窮顏色，次神言數目。正月甲子日，寅時來買卜。勝光加酉支，上下相驅逐。下神本白色，上神赤不黑。上神其數九，下神本管六。六九五十四，地裡宜數足。旺相倍加進，囚死退數目。休者五十里，囚死者，五十四里之半也。旺相五百四十里。不離反與覆。賊盜依數推，萬數悉皆卜。六十四卦中，從頭盡檢束。聖人言會者，神仙見骨肉。

The order of deduction is first to examine the color, then to explain the number according to the position of the spirits. Take the example above — on the first day of the first month, Jiazi, someone comes to seek divination at the hour of Yin. The Heaven Plate's "Shengguang" (Wu) is placed on You. The upper and lower spirits mutually control each other. The color of the lower You is white, while the color of the upper Wu is red and not black. The number of the upper Wu is nine, and the number of the lower You is six. Nine multiplied by six gives fifty-four, which is the number of miles for the distance. If it meets the prosperous and strong condition, the number is doubled; if it meets the condition of being restrained and dying, the number is reduced. The resting condition counts fifty miles; the commentary says that the condition of being restrained and dying takes half of fifty-four miles, while the prosperous and strong condition increases it to five hundred forty miles. The thing sought is always within the range of going and coming. Divination about thieves also follows this number, and thousands or even ten-thousands of miles can be calculated this way. Combined with the sixty-four hexagrams, checked one by one from beginning to end, the method becomes complete. The sage said that those who master this discipline can see through a person's bones and flesh like a god, seeing clearly at a glance.

午蛇 卯勾 子虎 蛇 陰 后 常 午 酉 申 亥 酉 子 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the same formula as from the previous lesson; the four lessons and three transmissions are exactly the same, except that in this case, the White Tiger riding the child is written as "虎" instead of "白虎." The square frame of the Heaven and Earth plates only lists the positions of the twelve earthly branches, without indicating the heavenly generals riding each branch. The three transmissions remain as:午 rides Teng Snake,卯 rides Gou Chen, and子 rides White Tiger. The four lessons remain as: Jia rides亥 and is accompanied by Tai Chang,亥 rides申 and is accompanied by Heavenly Empress, the day branch子 rides酉 and is accompanied by Tai Yin, and酉 rides午 and is accompanied by Teng Snake. The square frame lists from top to bottom and left to right:寅,卯,辰,巳,丑 and午,子 and未,亥,戌,酉,申, which is exactly the order of the twelve earthly branches on the Heaven plate. Readers can compare this with the heavenly generals marked in the previous formula.

諸卦推始終，此卦最為良。初傳為始位，末傳是終鄉。始吉兼終吉，萬事太無妨。初凶末有吉，從空喜並強。初傳囚死刑害，天空朱雀，是初傳凶。末傳見吉將三合、六合、青龍，主喜事從空而來也。

The "Observing the Monthly Cycle" also establishes the "Beginnings and Endings Hexagram" section: among various types of divination, this method is most accurate in predicting the start and outcome of events. The first transmission represents the beginning of an affair, while the final transmission represents its conclusion. If both the beginning and the end are auspicious, all matters will proceed smoothly without obstacles; if the beginning is inauspicious but the final transmission turns auspicious, then good fortune will suddenly arise from unexpected and unseen sources. The commentary explains: if the first transmission falls on a captive or death qi, and also encounters the three punishments and six harms, or is accompanied by the "Heavenly General" of "Tian Kong" and "Zhu Que," these two deceptive and litigious generals, then even though the first transmission is inauspicious; if the final transmission encounters the Triple Harmony, Liu He, and Qing Long, these auspicious generals and deities, it indicates that good fortune will suddenly come from the void.

始吉終不善，先喜後乖張。初傳見吉將良神，末傳見三刑六害凶神者，主先吉後凶也。始吉終見破，遇克卻馨香。消息皆如此，論情道理長。克末破也。

The beginning is auspicious but the end is not favorable, meaning first joy followed by discord. The commentary says: if the first transmission meets a good general and virtuous deity, but the final transmission encounters Inauspicious Spirit such as the Three Punishments and Six Harmful Influences, it indicates first good fortune followed by misfortune. If the beginning is auspicious but the final transmission meets the 'Breaking' deity, and this breaking deity is further restrained by another deity, it may instead result in a favorable outcome. All principles of increase and decrease are viewed in this manner, reasoning through human affairs and worldly matters, with profound implications. The last sentence '克末破也' refers specifically to the restraint of the breaking deity in the final transmission.

始終之卦再臨時，神將相傳為正義。始吉終凶終不善，先凶後吉慶相隨。善惡等分無咎舉，首末俱吉福大奇。中末克初無不利，始往克末憂害身。三傳相生萬事成，若或相剋為鬼賊。用神生旺，吉凶為方來，囚死為已往。

The Six Rén Heart Mirror says: The initial and final hexagrams should have the month general repositioned on the time of divination, with the heaven plate deities and the riding heavenly generals sequentially connected through the three transmissions, which is the correct interpretation. If the beginning is auspicious but the end is inauspicious, it is not truly favorable; if the beginning is inauspicious but the end is auspicious, joy will follow. For divinations where good and evil are equal in measure, there is no need to specially judge good or bad fortune, and no disaster will come. If both the first and final transmissions are auspicious, the fortune will be extraordinarily great. If the middle and final transmissions go back to control the first transmission, there will be no adverse effects; but if the first transmission goes on to control the final transmission, one should worry about harm to oneself. If the three transmissions mutually generate each other, all things can be accomplished; but if they mutually control each other, it becomes like malevolent ghosts and thieves working in secret. The commentary explains: If the useful deity encounters a favorable and vigorous state, the good or bad fortune will be something about to happen; if it encounters captivity and death, the good or bad fortune will be something that has already passed.

論三傳初中末，即事有創始，在成終，方為始終有全。凡初傳凶，終末吉，能解之。三傳凶，行年吉，能解之。三傳行年盡凶，則凶不可解也。

The book "Xiu Zhong Jin" explains that discussing the first, middle, and final transmissions of the Three Transmissions is about examining whether an event has both a beginning and a completion, thus making the start and end complete. If the first transmission is凶 and the final transmission is吉, the final transmission can resolve the凶 of the first transmission. If all three transmissions are凶 but the person's year is吉, the person's year can resolve the凶 of the three transmissions. If the three transmissions and the person's year are all凶, then there is no way to resolve the凶 further.

始之與終，傳自相窮。進退輕重，何喜何怒。始吉終吉，自窮於吉。始凶終凶，自窮於凶。始吉終凶，先吉後凶。始凶終吉，先凶後吉。神將俱和，是為大吉。相剋不和，名曰大凶。《定章》曰：終始即初終二傳，以見吉凶。神將俱和，如子歸母為吉。神將不和，即仇怨為凶也。

The "Zeng Men" explains: the beginning and the end of an affair are determined entirely within the three transmissions, thoroughly examined from one to the other. Whether to advance or retreat, whether light or heavy, where joy is due and where anger is due, all are revealed through these transmissions. If the beginning is auspicious and the end is also auspicious, then the whole affair is filled with good fortune; if the beginning is inauspicious and the end is also inauspicious, then the whole affair is filled with misfortune; if the beginning is auspicious but the end is inauspicious, it is first good then bad; if the beginning is inauspicious but the end is auspicious, it is first bad then good. When the heavenly spirits on the Heaven Plate harmonize with the heavenly generals they ride, it is considered great auspiciousness; when they mutually control and are not harmonious, it is called great misfortune. The "Ding Zhang" explains: the term "beginning and end" refers specifically to the first and final transmissions, from which the auspiciousness or misfortune is discerned. When the spirit and the general harmonize, it is like a son returning to his mother, which is auspicious; when they do not harmonize, they become enemies and rivals, which is inauspicious.

第一法：前後引從升遷吉，第二法：首尾相見始終宜。第三法：簾幕貴人高甲第，第四法：催官使者赴官期。第五法：六陽數足須公用，第六法：六陰相繼盡昏迷。第七法：旺祿臨身徒妄作，第八法：權攝不正祿臨支。第九法：避難逃生須棄舊，第十法：朽木難雕別作為。

The *Bi Fa Fu* compiles the one hundred key patterns of the Six壬 divination into couplets for easy memorization, followed by detailed explanations. The first method discusses when the first transmission is before the day stem, called "leading," and the final transmission is after the day stem, called "following." When the first leads and the final follows, it indicates good fortune in promotion or moving house. The second method discusses when the stem is at the last position of the ten-day cycle and the branch is at the first position, with the beginning and end connecting cyclically, indicating that all endeavors will have a beginning and an end and will succeed. The third method discusses the "Lan Mu Guiren" (the nobleman who occupies the night's noble position during the day or the day's noble position at night) appearing on the person's birth year or day stem, indicating success in imperial examinations. The fourth method discusses the day ghost riding the White Tiger and resting on the day stem or birth year, called "Cui Guan Shi Zhe" (the official's messenger), indicating that the day for taking office is being urgently pushed forward. The fifth method discusses when all four lessons and three transmissions fall on the six yang positions, with abundant yang energy, suitable for official matters. The sixth method discusses when all lessons and transmissions fall on the six yin positions, with continuous yin energy, indicating unclear situations. The seventh method discusses when the day's wealth and strength are on the stem, already sufficient, and seeking other opportunities is reckless. The eighth method discusses when the day's wealth is not on the stem but on the branch, indicating improper authority and being subordinate to others. The ninth method discusses when the three transmissions are unhelpful, suggesting the need to abandon the old and embrace the new, indicating a sign of escaping danger. The tenth method discusses when the卯 wood in the Zou Lun lesson falls into Kongwang, indicating rotten wood that cannot be carved, suggesting a need to change one's profession and seek new livelihood.

第十一法：眾鬼雖彰全不畏，第十二法：雖憂狐假虎威儀。第十三法：鬼賊當時無畏忌，第十四法：傳財太旺反財虧。第十五法：脫上逢脫防虛詐，第十六法：空上乘空事莫追。第十七法：進茹空亡宜退步，第十八法：踏腳空亡進用宜。第十九法：胎財生氣妻懷孕，第二十法：胎財死氣損胎推。

The eleventh method states that although the three transmissions are full of day ghosts, if there is another saving deity controlling them, they are entirely not to be feared. The twelfth method states that although oneself is weak, one can rely on the strength of others to suppress the deity that harms me, like a fox borrowing the tiger's power, thus having worries but no harm. The thirteenth method states that the ghost thief is at its peak season, greedy for its own glory and without the heart to harm me, so there is no need to be cautious for a while. The fourteenth method states that the wealth transmitted by the three transmissions is extremely strong, and the wealth is greedy for its own strength and unwilling to return to me, so seeking wealth will result in loss. The fifteenth method states that the day stem generates the upper deity, and the upper deity generates the heavenly general, with the energy gradually being drained, so one should be cautious of false words and fraud. The sixteenth method states that the upper deity has fallen into the旬空 and is riding the Tian Kong, talking about emptiness and nothingness, with no real substance, so there is no need to pursue further. The seventeenth method states that the three transmissions, when progressing step by step, all fall into Kongwang, so it is advisable to withdraw and retreat. The eighteenth method states that the three transmissions, when progressing step by step in reverse, all fall into Kongwang, with nowhere to retreat, so it is better to advance forward instead. The nineteenth method states that the胎神, which is also the wife's wealth, is riding the current month's Life Qi, so predicting the wife's condition indicates she is pregnant. The twentieth method states that the Fetal Spirit, which is also wealth, is riding the Death Qi, so one should infer miscarriage or loss of the fetus.

第二十一法：交車相合交關利，第二十二法：上下皆合兩心齊。第二十三法：彼求我事支傳干，第二十四法：我求彼事干傳支。第二十五法：金日逢丁凶禍動，第二十六法：水日逢丁財動之。第二十七法：傳財化鬼財休覓，第二十八法：傳鬼化財錢險危。第二十九法：眷屬豐盈居狹宅，第三十法：屋宅寬廣致人衰。

The twenty-first method discusses the interaction between the heavenly stem and earthly branch spirits, where they cross and combine like two vehicles meeting, indicating favorable trade and exchange. The twenty-second method discusses the combination of spirits above and below, where both sides have the same intention. The twenty-third method discusses the transmission of the three transmissions starting from the day branch and moving to the day stem, indicating that the other party has a request. The twenty-fourth method discusses the transmission of the three transmissions starting from the day stem and moving to the day branch, indicating that I have a request for the other party. The twenty-fifth method discusses when a day of metal (Geng or Xin) encounters the "Ding spirit" (the Ding odd within the ten-day cycle, which actively moves), leading to misfortune. The twenty-sixth method discusses when a day of water (Ren or Gui) encounters the Ding spirit, resulting in movement of wealth, indicating change in property. The twenty-seventh method discusses when wealth in the three transmissions transforms into a ghost, meaning there is no need to seek for wealth. The twenty-eighth method discusses when a ghost in the three transmissions transforms into wealth, meaning money is obtained but with danger. The twenty-ninth method discusses a prosperous family with many people but a narrow residence, leading to crowded living conditions. The thirtieth method discusses an excessively large residence with few people, leading to decline in family fortune.

第三十一法：三傳遞生人舉薦，第三十二法：三傳互克眾人欺。第三十三法：有始無終難變易，第三十四法：苦去甘來樂里悲。第三十五法：人宅受脫俱招盜，第三十六法：干支皆敗事傾頹。第三十七法：末助初兮三等訟，第三十八法：閉口卦體兩般推。第三十九法：太陽照武宜擒賊，第四十法：后合占婚豈用媒。

The thirty-first method discusses the three transmissions where each follows the previous one in a sequence of mutual generation, indicating that one will receive recommendations and support from others. The thirty-second method discusses the three transmissions where each mutually controls the others, indicating that one will be oppressed by many people. The thirty-third method discusses a lesson pattern that has a beginning but no conclusion, meaning that matters will be difficult to change or alter. The thirty-fourth method discusses a situation that starts with hardship and ends with sweetness, yet happiness reaches its peak and then sorrow follows. The thirty-fifth method discusses the day stem, representing a person, and the day branch, representing a house, both being drained and weakened, meaning that both the person and the house will attract thieves. The thirty-sixth method discusses the heavenly stem and earthly branch both falling into a state of decline, indicating that matters will ultimately result in failure and collapse. The thirty-seventh method discusses the final transmission supporting the initial one, indicating that in a lawsuit, there will be three parties involved: plaintiff, defendant, and witness. The thirty-eighth method discusses the "closed mouth" lesson pattern, which may bring both good and bad outcomes, requiring two different lines of reasoning. The thirty-ninth method discusses the sun shining upon the "Black Tortoise," which represents thieves, revealing the thieves' presence and making it suitable for capturing them. The fortieth method discusses the "Heavenly Empress" and "Liu He" both appearing together, indicating that a marriage will naturally succeed without the need for a matchmaker.

第四十一法：富貴干支逢祿馬，第四十二法：尊崇傳內遇三奇。第四十三法：害貴訟直作曲斷，第四十四法：課傳俱貴轉無依。第四十五法：晝夜貴加求兩貴，第四十六法：貴人差迭事參差。第四十七法：貴雖在獄宜臨干，第四十八法：鬼乘天乙乃神祗。第四十九法：兩貴受克難干貴，第五十法：二貴皆空虛喜期。

The forty-first method states that if the Day Stem encounters the禄神 and the Post-horse, it indicates wealth and prosperity. The forty-second method states that if the Three Transmissions contain the Three Marvels, it indicates high status and respect. The forty-third method states that if a god harms the Nobleman, even if the case is just, it may be ruled as unjust. The forty-fourth method states that if both the subject and the transmissions are filled with Noblemen, it results in having too many supports and being unable to rely on any. The forty-fifth method states that if both the daytime and nighttime Noblemen are present, one can simultaneously seek the help of two Noblemen. The forty-sixth method states that if the order of the Noblemen is mixed and confused, the matter will also be inconsistent. The forty-seventh method states that even if the Nobleman is in the「Yù」position, as long as it is on the Day Stem, it can still be used. The forty-eighth method states that if the Day Ghost is riding the「Tianyi Nobleman」, it is not a common ghost, but a divine disturbance. The forty-ninth method states that if both Noblemen are restrained, it is difficult to seek their help. The fiftieth method states that if both Noblemen are in the Kongwang position, the desirable outcome will ultimately be empty.

第五十一法：魁度天門關隔定，第五十三法：罡塞鬼戶任謀為。第五十三法：兩蛇夾墓凶難免，第五十四法：虎視逢虎力難施。第五十五法：所謀多拙逢網羅，第五十六法：天網自裹己招非。第五十七法：費有餘而得不足，第五十八法：用破身心無所歸。第五十九法：華蓋覆日人昏晦，第六十法：太陽射宅屋光輝。

This passage originally mistakenly recorded the fifty-second method as "the fifty-third method," causing duplication with the next sentence. It is now still recorded as per the original version. The fifty-first method discusses "Hekui" (Xu) passing through the heavenly gate at the亥 position, with obstacles already set in place. The fifty-second method discusses "Tiangang" (Chen) blocking the ghost's gate, trapping bad luck, and rendering efforts ineffective. The fifty-third method discusses two Teng Snakes enclosing the tomb god, making misfortunes unavoidable. The fifty-fourth method discusses a White Tiger facing another White Tiger, with both unable to exert their strength. The fifty-fifth method discusses the lesson pattern forming the "Heavenly Net" image, with most endeavors being clumsy and failing. The fifty-sixth method discusses the Heavenly Net turning against itself, inviting trouble. The fifty-seventh method discusses spending more than gained, resulting in loss. The fifty-eighth method discusses the useful god being broken, leaving the mind and body without a place to rest. The fifty-ninth method discusses the "Huagai" star evil covering the day stem, causing confusion and dullness. The sixtieth method discusses the sun shining on the house, making the building bright, indicating the family's prestige.

第六十一法：干乘墓虎無占病，第六十二法：支乘墓虎有伏尸。第六十三法：彼此全傷防兩損，第六十四法：夫婦蕪淫各有私。第六十五法：干墓並關人宅廢，第六十六法：支墳財並旅程稽。第六十七法：受虎克神為病症，第六十八法：制鬼之位乃良醫。第六十九法：虎乘遁鬼殃非淺，第七十法：鬼臨三四訟災隨。

The sixty-first method states that if the day stem is accompanied by the Tomb Spirit and the White Tiger, it is most unfavorable for predicting illness. The sixty-second method states that if the day branch is accompanied by the Tomb Spirit and the White Tiger, there may be fear of an unburied corpse in the house. The sixty-third method states that both sides suffer damage, and one should beware of mutual destruction. The sixty-fourth method states that the husband and wife are indulging in licentiousness and lack restraint, each secretly having affairs. The sixty-fifth method states that if the墓 of the day stem and the 关神 appear together, both the person and the house will decline. The sixty-sixth method states that if the墓 of the day branch and the wealth god appear together, the journey of someone traveling abroad will be delayed. The sixty-seventh method states that the god that is overcome by the White Tiger is the location of the illness. The sixty-eighth method states that the one that controls the day ghost is the skilled physician for treating illness. The sixty-ninth method states that if the White Tiger is accompanied by the ghost transformed from the hidden stem, the calamity will be severe. The seventieth method states that if the day ghost appears in the third and fourth lessons, lawsuits and misfortunes will follow one after another.

第七十一法：病符克宅全家患，第七十二法：喪吊全逢掛縞衣。第七十三法：前後逼迫難進退，第七十四法：空空如也事休追。第七十五法：賓主不投刑在上，第七十六法：彼此猜忌害相隨。第七十七法：互生俱生凡事益，第七十八法：互旺皆旺坐謀宜。第七十九法：干支值絕凡謀決，第八十法：人宅皆死各衰羸。

Seventy-first method discusses "Bingfu" which is a spirit that harms the day branch representing the house, causing the whole family to fall ill. Seventy-second method discusses "Sangmen" and "Diaoke" two evil spirits appearing together, indicating the family should wear mourning clothes and hold funeral rites. Seventy-third method discusses being pressed from both front and back, unable to advance or retreat. Seventy-fourth method discusses an empty and hollow lesson pattern, with nothing substantial, so there is no need to pursue further. Seventy-fifth method discusses the host and guest not being in harmony, with a punishing spirit pressing above. Seventy-sixth method discusses mutual suspicion between parties, with harmful spirits following. Seventy-seventh method discusses the heavenly stem and earthly branch mutually generating, with both upper and lower parts receiving life qi, benefiting all affairs. Seventy-eighth method discusses the heavenly stem and earthly branch mutually thriving, with everything flourishing, allowing one to sit calmly and plan for success. Seventy-ninth method discusses both heavenly stem and earthly branch falling into the dead place, so any plans should be decisively concluded. Eightieth method discusses both person and house being in the death qi, with both sides weak and frail.

第八十一法：傳墓入墓分憎愛，第八十二法：不行傳者考初時。第八十三法：萬事喜忻三六合，第八十四法：合中犯殺蜜中砒。第八十五法：初遭夾克不由己，第八十六法：將逢內戰所謀危。第八十七法：人宅坐墓甘招晦，第八十八法：干支乘墓各昏迷。第八十九法：任信丁馬須言動，第九十法：來去俱空豈動宜。

The eighty-first method discusses when the three transmissions enter the grave, one must distinguish whether the grave contains something loathsome or something beloved. The eighty-second method discusses when the transmission does not move (hidden chant), one should then examine the first transmission and the time of divination. The eighty-third method discusses when the transmissions form triple harmony or six harmonies, all matters bring joy. The eighty-fourth method discusses when harmony is mixed with Inauspicious Sha (malevolent killing), like honey mixed with arsenic. The eighty-fifth method discusses when the first transmission is squeezed between upper and lower, meaning the matter is not under one's control. The eighty-sixth method discusses when the heavenly general and the riding god attack each other, indicating danger in plans. The eighty-seventh method discusses when both person and dwelling are seated on the grave, meaning one can only accept bad luck. The eighty-eighth method discusses when both the heavenly stem and earthly branch are ridden by the grave god, meaning both sides are unclear and confused. The eighty-ninth method discusses when encountering the 'ding god' and 'post-horse', one should consider movement. The ninetieth method discusses when both the coming and going paths fall into kongwang, meaning nowhere is suitable for action.

第九十一法：虎臨干鬼凶速速，第九十二法：龍加生氣吉遲遲。第九十三法：妄用三傳災福異，第九十四法：喜懼空亡乃妙機。第九十五法：六爻現卦防其克，第九十六法：旬內空亡逐類推。第九十七法：所筮不入仍憑類，第九十八法：非占現類勿言之。第九十九法：常問不應逢吉象，第一百法：已災凶逃返無疑。

Ninety-first method explains that when the White Tiger is positioned on the Day Stem as a ghost, misfortune comes very quickly. Ninety-second method explains that when the Azure Dragon is placed on top of Life Qi, good fortune arrives slowly. Ninety-third method explains that if the Three Transmissions are taken in disorder, the predicted calamities and blessings will be completely distorted. Ninety-fourth method explains that when something to be joyful about falls into Kongwang, it is regrettable, and when something to be fearful about falls into Kongwang, it is fortunate. Kongwang is a crucial element in divination. Ninety-fifth method explains that when six yao appear in the lesson, one should beware of them turning back to harm oneself. Ninety-sixth method explains that Kongwang within a ten-day cycle should be analyzed according to each category of affairs. Ninety-seventh method explains that if the matter being divined does not appear in the lesson or transmission, it should still be judged based on its category deity. Ninety-eighth method explains that if the category deity appearing in the lesson is unrelated to the matter being divined, one should not force an interpretation. Ninety-ninth method explains that when a question remains unanswered for a long time, a sudden appearance of a favorable omen is significant. One hundredth method explains that when disaster has already occurred and the Inauspicious Spirit (malevolent deity) escapes, there is no doubt about the outcome.

引干宜進職，引支宜遷宅。夫前引後從格者有二等，如遇初傳居干前為引，末傳居干後為從，值此格者，必升擢官職；又如遇初傳居支前引，末傳居支後為從，值此格者，必遷修家宅，二事皆吉。

The interpretation of this method is: if the influence is on the day stem, it is favorable for promotion; if the influence is on the day branch, it is favorable for moving house. The structure of "front leading and following behind" is divided into two categories: the first category is when the first transmission falls on the day stem's previous stem, acting as "leading," and the final transmission falls on the day stem's next stem, acting as "following," and those who encounter this pattern will certainly be promoted and appointed to official positions; the second category is when the first transmission falls on the previous stem of the day branch, acting as "leading," and the final transmission falls on the next stem of the day branch, acting as "following," and those who encounter this pattern will certainly move house or construct a new residence. Both matters are auspicious.

引從天干格內，如庚辰日寅加酉為初傳，子加未為末傳，此乃初末引從庚干在內，干上丑為晝貴人，兼三傳下賊上，豈不應升擢官職也？夜占乃墓神覆日亦無畏，緣中傳未作天乙沖破丑墓，乃為吉課也。

This is an example of the Heavenly Stem pattern. For instance, on a Gengchen day, the寅 is placed on酉 as the first transmission, and the子 is placed on未 as the final transmission. The Geng stem is lodged in the申, with the first transmission's寅 and the final transmission's子 positioned before and after the Geng stem, forming the image of initial and final transmissions leading to the stem. The day stem has the丑, which is the daytime nobleman for Geng days. Furthermore, all three transmissions are lower spirits that steal and overcome the upper spirits. How could such a structure not indicate promotion and advancement? If the divination is done at night, the丑 becomes the tomb spirit of Geng, pressing down on the day stem, which seems frightening, but there is no need to be afraid, because the middle transmission's未 is where the night nobleman Tianyi resides. Since the未 cannot break through the丑 tomb, it still counts as a favorable divination.

如壬子日初傳巳加子為晝貴，末傳卯加戌為夜貴，亦是墓神覆日，賴中傳之戌沖辰，不畏墓也。凡值此例，必得上人提攜，或兩處貴人引薦成事，如辰為月將尤妙也。

For example, on a Renzi day, the first transmission has巳 placed over子, and巳 is the daytime nobleman for the day stem Ren; the final transmission has卯 placed over戌, and卯 is the nighttime nobleman for the day stem Ren. The two noblemen come before and after to lead the day stem. This lesson also has the Tomb Spirit (burial deity) covering the day stem, but it relies entirely on the middle transmission's戌 to冲开 (break open) the辰墓 (burial of Chen), so it is not afraid of entering the墓. Whenever this situation occurs, one is sure to receive promotion from superiors, or have the matter accomplished through recommendations from two noblemen. If on this day the month general is辰, it becomes even more favorable.

如己亥日初傳巳加子，末傳卯加戌，亦係引從地支格，雖初末加其干墓覆支，賴中傳之戌沖辰亦無畏，宜遷修家宅則吉。又如丁亥日初傳巳加子，末傳卯加戌，亦初末引從地支格，奈晝夜天將皆是白虎居於支上，豈宜遷修宅舍乎？殊不知亦賴中傳戌蛇沖辰虎，不為害也。如用辰為月將尤為妙也，或占人行年本命又居巳位，以巳上二戌沖辰，眾凶皆散矣。

For example, on a Jihai day, the first transmission has巳 on top of Zi, and the final transmission has卯 on top of Xu, which belongs to the pattern of following the earthly branches. Although the first and final transmissions cover the day stem's墓神 over the day branch, the middle transmission's Xu can break the墓 of Chen, so it is not a concern, and it is auspicious for moving house or building a residence. Another example is on a Dinghai day, with the first transmission having巳 on top of Zi and the final transmission having卯 on top of Xu, which is also the pattern of following the earthly branches. However, both the day and night generals are White Tiger sitting on top of the day branch, so is it still suitable for moving house or building a residence? Actually, it is still acceptable, because the middle transmission's Xu is occupied by 螣蛇, which can break the 白虎 at Chen position, turning danger into no harm. If the day's official moon general is exactly Chen, it is even more favorable. Or if the person's birth year is on巳, using the two Wu on巳 to break the Chen, all the evils will naturally disperse.

宜告貴用事，必得兩貴人成就。如丁酉日酉加丁，亥加酉，占人年命在申；丁巳日亥加丁，酉加巳，占人年命在午；癸亥日巳加癸，卯加亥，占人年命在子。

In such a configuration, it is advisable to report to the nobleman and seek his assistance, as the matter will certainly be successfully accomplished by the combined efforts of two noblemen. For example, on a Dingyou day, the酉 is placed on the Ding, and the亥 is placed on the酉; the person's year and destiny is exactly in the申, which is sandwiched between the酉 and the亥. On a Dingsi day, the亥 is placed on the Ding, and the酉 is placed on the Si; the person's year and destiny is exactly in the午. On a Guihai day, the巳 is placed on the Gui, and the卯 is placed on the Hai; the person's year and destiny is exactly in the子. These examples all illustrate the situation where two noblemen are surrounding the person's year and destiny.

凡干支夾拱在下層，惟甲子、甲辰、癸亥、癸卯。在上層惟庚午、庚戌、丁巳、丁酉。易無思注：此處可不必分上下層。甲寄寅宮，與子或辰；癸寄丑宮，與亥或卯；庚寄申宮，與午或戌；丁寄未宮，與巳或酉。以上皆形成夾拱。甲子日及庚午日伏吟課，天盤上可見干支拱貴；丁巳日及癸亥日伏吟課，天盤上可見干支拱日祿；丁巳日、癸亥日亥加未，丁酉、癸卯日酉加未，在天盤上可見兩貴臨干支拱年命。

Whenever the Heavenly Stems and Earthly Branches are adjacent and form a mutual support, only four days fall on the lower Earth Plate: Jiazi, Jiachen, Guihai, and Guimao. Only four days fall on the upper Heaven Plate: Gengwu, Gengxu, Dingsi, and Dingyou. Later commentators added a note saying that it is not necessary to distinguish between the upper and lower plates. The lodgment palace of Jia is Yin, which pairs with Zi or Chen; the lodgment palace of Gui is Chou, which pairs with Hai or Mao; the lodgment palace of Geng is Shen, which pairs with Wu or Xu; the lodgment palace of Ding is Wei, which pairs with Si or You. All of these can form mutual support. On Jiazi day and Gengwu day, the Heaven Plate shows the mutual support of the Heavenly Stem and Earthly Branch with the nobleman. On Dingsi day and Guihai day, the Heaven Plate shows the mutual support of the Heavenly Stem and Earthly Branch with the day's own禄 (favorable day). On Dingsi day and Guihai day, Hai is placed on Wei; on Dingyou day and Guimao day, You is placed on Wei. On the Heaven Plate, two noblemen are seen to be adjacent to the Heavenly Stem and Earthly Branch and support the year and life.

如癸未日初傳巳加子，未傳卯加戌，占人行年本命在亥，宜告貴成事，名末助初財初德，亦貴人助貴人也。

For example, on a Guiwei day, the first transmission starts at Si and is placed over Zi, while the final transmission starts at Mao and is placed over Xu. When divining a person's age and birth year, which falls on Hai, it is exactly between the two transmissions. In such a case, it is favorable to report the matter to a nobleman to achieve success, which is called 'end assisting beginning'—the final transmission, in relation to the first transmission, is both wealth and virtue, equivalent to one nobleman helping another nobleman. The term 'Final Transmission' in the original text should be understood according to the meaning as 'final transmission'.

惟伏吟卦為的，如丁巳、己巳、癸亥皆伏吟，宜占食祿事。癸亥為嫌祿空。

This pattern is only accurate when the Hidden Chant is present. For example, on days like Dingsi, Jisi, or Guihai, if the Hidden Chant is formed, the day stem and day branch exactly sandwich the day's禄神, making it suitable for matters related to salary and food. Among these, the Guihai day is considered one step less favorable, as its禄神 falls exactly on Kongwang, appearing present but actually unattainable.

惟伏吟為的，如庚午、己酉支干拱夜貴，甲子支干拱晝貴，皆伏吟卦，宜告貴人求事。

This pattern is only accurate for hidden chant divination: for example, on a Gengwu day or Jiyou day, the heavenly stem and earthly branch exactly sandwich the night nobleman in between; on a Jiazi day, the heavenly stem and earthly branch exactly sandwich the day nobleman in between, all of which belong to hidden chant divination. When encountering such a divination, it is suitable to report to the nobleman or entrust the nobleman with matters.

如庚午日干上戌，支上申，乃支干並初中拱夜貴也；又庚午日干上酉、支上未，又庚午日干上午、支上辰，乃支干初中皆拱地盤之夜貴，皆宜告貴而成合事。餘皆仿此。

For example, on a Gengwu day, if the stem is on Wu and the branch is on Shen, along with the first and middle transmissions, they all jointly enclose the night nobleman on the earth plate. Similarly, on a Gengwu day, if the stem is on You and the branch is on Wei, or if the stem is on Wu and the branch is on Chen, the stem and branch together with the first and middle transmissions also jointly enclose the night nobleman on the earth plate. In all such cases, it is appropriate to inform the nobleman and facilitate the matter that needs to be arranged. The same principle applies to other days as well.

攻必取，戰必勝。謂干上有旬尾，支上有旬首，名周而復始格，亦名一旬周遍格，凡值此者，占事不脫，所謀皆成。占赴試，宜代工；占訟宜換司易局；占交加用事，去而復來。惟不宜占釋散事，如有憂疑，其事盡在未能決斷。

The interpretation of this method is: attacking will surely lead to victory, and engaging in battle will certainly achieve complete success. The phrase "the head and tail meet" refers to the day stem being the last character of the current ten-day cycle, and the day branch being the first character of the same cycle. This is called the "Cyclic Reiteration Pattern," also known as the "Complete Cycle Pattern." Whenever this pattern appears, the matter being divined will not fail, and whatever is planned will be accomplished. If divining about an examination, it is advisable to have someone else handle it; if divining about legal disputes, it is better to change the responsible authority and alter the situation; if divining about trade or exchanges, the matter will return again. However, this pattern is not suitable for divining about dissolving partnerships or parting ways. If there is already some doubt or concern in the mind, the matter will remain unresolved and no decision can be made.

干上有旬尾，支上有旬首，惟乙未卯加辰、辛丑卯加戌、丙申卯加巳、壬寅卯加亥、戊申丑加巳五日有之。干支隔四位方有。前四日俱甲午旬，惟戊申乃甲辰旬。干上有旬首，支上有旬尾，惟乙丑子加辰、辛未子加戌、丙寅丑加巳、戊寅戌加巳、壬申子加亥五日有之，諸占亦照前斷。惟戊寅乃甲戌旬，其餘四日俱甲子旬。

When the Heavenly Stem is on the last day of the ten-day cycle and the Earthly Branch is on the first day, there are only five such days: Yichou day with卯 added to辰, Xinchou day with卯 added to戌, Bingshen day with卯 added to巳, Renshen day with卯 added to亥, and Wushen day with丑 added to巳. The Heavenly Stem and Earthly Branch must be four positions apart to form this pattern. The first four days belong to the Jiawu cycle, while Wushen day belongs to Jiachen cycle. Conversely, when the Heavenly Stem is on the first day of the ten-day cycle and the Earthly Branch is on the last day, there are also five such days: Yichou day with子 added to辰, Xinhui day with子 added to戌, Bingyin day with丑 added to巳, Wuyin day with戌 added to巳, and Renshen day with子 added to亥. The interpretations for various divination questions are the same as before. Among these, Wuyin day belongs to Jiawu cycle, while the other four days belong to Jiachen cycle.

乃年月日時皆在四課之內，凡占乃非常之事，即日而成，或干天庭之事，定然成就。如占陰私、常用鄙俚之事，反成咎也。

The so-called Tianxin pattern occurs when the year stem, month stem, day stem, and the stem of the time of divination all appear within the four lessons. Whenever this pattern arises, the matter being questioned is certainly of great importance, and it will be resolved on the same day. If it is about matters concerning the imperial court or government officials, it will certainly succeed. Conversely, if this pattern is used to divinate private, ambiguous, or trivial matters, the pattern is too grand while the matter is too minor, and it may instead bring about misfortune.

乃三傳在四課之中。如辛亥日干上酉、亥上戌，三傳戌酉申是也，此以不備言之。至於干支自作三合者，內多回還格，乃干支相會，不可作不備言之。如丁卯、丁亥、己卯、己亥，皆干上卯或干上亥，諸如此類，占凶凶成，占吉吉就，凡事只宜守舊，不能動作。如占病，其病難退，訟不解。如女命占得干加支，男命占得支加干，來意占婚尤驗，宜詳其生、克、空、脫、刑、沖、破、害、墓言也。

The so-called return pattern is when all three transmissions remain within the scope of the four lessons. For example, on a day of Xinhai, the heavenly stem is on You, and the earthly branch is on Hui. The three transmissions are Hui, You, and Shen. This is discussed in terms of an incomplete lesson pattern. If the heavenly stem and earthly branch form a triple harmony, it is often also a return pattern, because the heavenly stem and earthly branch meet each other, and thus cannot be considered incomplete. For example, on days of Dingmao, Dinghai, Jimao, and Jihai, the heavenly stem is on Mao or the heavenly stem is on Hai. Such cases are suitable for predicting misfortune or good fortune, and in all matters, one should only remain within the existing pattern and not act rashly. If one divines about illness, the illness will be difficult to recover from; if one divines about lawsuits, the case will be hard to resolve. If a woman's fate is divined with the heavenly stem over the earthly branch, or a man's fate is divined with the earthly branch over the heavenly stem, it is especially effective for understanding the intentions of the person or predicting marriage. When making a judgment, one should carefully examine the relationships of generation, overcoming, void, release, punishment, conflict, destruction, harm, and entering the grave.

班超封萬里之侯。簾幕官者，如晝占乃夜貴，夜占乃晝貴。如占科目，專視此神，臨於占人年命之上，或臨日干上，試必高中矣。凡庶人占得簾幕，得林下官扶持。如有官人占得之，為休官之象。

This method uses the story of Ban Chao from the Han dynasty, who gave up his pen to take up arms and eventually received the title of Marquis of Ten Thousand Li. The term "lán mù guān" refers to the nobleman who is behind the curtain and not on duty; during daytime divination, the night nobleman is taken, and during nighttime divination, the day nobleman is taken. When divining about imperial examinations and official titles, this deity is particularly important. If this deity is present in the person's year of birth or on the day stem, the examinee is sure to pass. Commoners who divinate and receive the curtain nobleman may get support from retired officials. However, if an official divines and receives this deity, it is a sign of being dismissed from office.

旬首作簾幕官者臨年命、日干之上尤的，惟乙己辛日有之。又辰戌作旬首臨年命、日干者必中魁元，乃甲辰、甲戌兩旬二十日有之。

Using the heavenly stem of the beginning of the ten-day period as the curtain official, if it appears on the year or day stem, the prediction is especially accurate. However, this only occurs when the day stem is Yi, Ji, or Xin. Additionally, if Chen or Xu serve as the beginning of the ten-day period and appear on the year or day stem, the person is certain to achieve the top rank in the examination. This situation only occurs within the Jia Chen and Jia Xu ten-day periods, which span twenty days.

或丑加未，或未加丑作年命日干者，亦中魁元，緣丑有斗，未中有鬼，斗鬼二字合而為魁故也。亞魁星，天盤酉臨年命日干者，占試必高中，緣酉為從魁也。以上諸說忌空亡。

Either Chou is placed on Wei or Wei is placed on Chou, and if this falls on the year pillar or day stem, it can also result in ranking first. This is because Chou's territory includes the Southern Dipper, and Wei's territory includes Ghost Mansion. The characters "Dipper" and "Ghost Mansion" together form the character "Kui." There is also a concept called "Ya Kui Star": if the Heaven Plate's You falls on the year pillar or day stem, it indicates success in exams. This is because You is known as "Cong Kui" in the Six Rats system. All these interpretations are most忌 to fall on Kongwang; if it falls on Kongwang, they are all invalid.

乃日德加亥為用，士人占之必高中。亥為天門，德者得也。

This pattern is when the Day Stem's virtue god is stationed at the亥 position and initiates the transmission. A scholar who divines this will certainly pass the examination.亥 is the heavenly gate among the twelve earthly branches, and the character「德」is taken to mean「to obtain」. The virtue god ascending the heavenly gate signifies the image of achieving success and attaining one's desires.

如六己日於四季年占，用夜貴逆布，乃朱雀乘午，占春闈，其文貼上意，必得高中，緣朱雀主文書，生太歲又生日干。如真朱雀克太歲，占訟必達朝廷，罪必致死，惟申酉歲的。朱雀乘神克簾幕官，占試其文不貼主文意。朱雀乘丁馬，榜將出，忌。

For example, if there are six Ji days, and the class is cast in the years of Chen, Xu, Chou, and Wei, using the night nobleman's reverse arrangement, the Vermilion Bird is exactly on Wu. This is used to divinate the spring imperial examination. The article written will exactly match the examiner's intention, and the candidate will certainly pass, because the Vermilion Bird governs documents, and the fire on Wu both generates the soil of the current year and the dry branch Ji. Conversely, if this true Vermilion Bird overcomes the current year, the case will certainly reach the imperial court, and the punishment will be severe, possibly leading to death, but only in the years of Shen and You. If the Vermilion Bird overcomes the curtain official, then in the case of an examination, the article will not match the examiner's intention. If the Vermilion Bird is riding on the Ding god and the post-horse, this indicates that the list of successful candidates will soon be announced, and it is therefore something to be cautious about.

晝夜貴人拱年命者，赴試必中。如丁酉日干上酉、支上亥，占人年命在申，大宜占試，緣干支上神作晝夜貴人拱年命上河魁。

When the day nobleman and the night nobleman both enclose the person's year and destiny in the middle, it is certain that the examinee will pass the exam. For example, on a Dingyou day, if the heavenly stem has you and the earthly branch has hai, and the person's year and destiny falls on shen, this is most suitable for predicting the exam. Because the two deities on the heavenly stem and earthly branch are exactly the day and night noblemen, enclosing the 'Hekui' (xu) on the person's year and destiny.

如癸卯日干上卯、支上巳，年命在寅，大宜占試，不在此論，緣只取二貴拱年命也，但高中矣，恐以不攝終成勞瘵。

For example, on a Guimao day, if the heavenly stem is paired with the earthly branch of Mao and the earthly branch is paired with Si, and the person's year of birth is in Yin, this is most suitable for divining about an examination. However, it is not based on the original meaning of eliminating the root and tracing back, because here only the aspect of two noblemen surrounding the person's year of birth is considered. Although it is possible to pass the examination, there is a fear that due to lack of restraint and proper care, over time it may lead to a wasting illness.

簾幕貴人尤分喜畏，細具於後。甲日不喜未墓為之，庚日不喜丑墓為之。又甲寅日不喜丑空為之，庚寅日不喜未空為之，丙寅、丁卯日不喜亥空為之，己卯、乙亥日不喜申空為之，壬子、癸丑日不喜卯空為之，壬寅、癸卯日不喜巳空為之，六辛日不喜午克為之，又辛亥日不喜寅空為之，空亡尤甚，使試官置卷不視，徒勞一次。

The Nobleman associated with the curtain also needs to be distinguished between favorable and unfavorable situations. Below is a detailed list: On days of Jia, it is not favorable for the tomb god Wei to serve as the curtain Nobleman. On days of Geng, it is not favorable for the tomb god Chou to serve as the curtain Nobleman. On days of Bingyin, it is not favorable for the empty Chou to serve as the curtain Nobleman. On days of Gengyin, it is not favorable for the empty Wei to serve as the curtain Nobleman. On days of Bingyin and Dingmao, it is not favorable for the empty Hai to serve as the curtain Nobleman. On days of Jimao and Yihai, it is not favorable for the empty Shen to serve as the curtain Nobleman. On days of Renzi and Guichou, it is not favorable for the empty Mao to serve as the curtain Nobleman. On days of Renyin and Guimao, it is not favorable for the empty Si to serve as the curtain Nobleman. On the six days of Xinhai, it is not favorable for the defeated Wu to serve as the curtain Nobleman. On day of Xinhai, it is also not favorable for the empty Yin to serve as the curtain Nobleman. Among these, the empty Kongwang is the worst. Once it is empty, it is like the chief examiner putting the exam paper aside without looking at it, making all the hard work in vain.

占武舉法，以巳為弓弩，申為矢箭，申加午必箭中紅心。如申加寅、申、巳、亥為四腳花，以第幾課發用言其箭中之數。四墓脫垛。

The method for divining success in the military examination: take Si as the bow and arrow, and Shen as the arrowhead. If Shen is placed on Wu, it indicates that the arrow will surely hit the center. If Shen is placed on Yin, Bing, Si, or Hai, which are the four young positions, it is called 'four feet flower,' meaning the arrows scatter and do not gather, and the number of arrows that hit is determined by the lesson of the initiating transmission. If Shen falls on Chen, Xu, Chou, or Wei, the four grave positions, it means the arrow misses the target and lands outside the board.

惟將赴任宜見。凡占上官赴任，見日鬼乘白虎加臨日干或年命之上，乃名催官使者，縱是遠缺，必催速赴任也。如催官使者空亡，又是虛信，或被遣差。

The interpretation of this method is: only those about to take up a position should encounter it. When predicting an appointment or taking up a post, if the day stem's ghost is riding on the white tiger and is placed on the day stem or the year pillar, it is called "the messenger of promotion." Even if the position is in a distant place, one will certainly be urgently summoned to take up the post. If this messenger of promotion falls into kongwang, then it is just an empty promise, or perhaps being sent on a minor errand only.

如官星臨日干年命者，其三傳上神生其官星是也。

The so-called Guanfu acceleration refers to the official star being present on the day stem or the year pillar, and the upper gods of the three transmissions all coming to generate and support this official star. Since the official star receives support and assistance, official documents prompting the official to take office naturally follow one after another.

傳、年、日辰有父母爻者是，亦為食祿之地，如值長生作貴人亦如之。如乙日見日貴為父母，己日見夜貴為長生。外乙卯日晝貴空，己卯日夜貴空不用。

In cases where the parents' yao appears among the three transmissions, the year's branch, and the day's branch, it indicates a situation where there is a place to receive俸禄. If the long life god also serves as the nobleman, the effect is the same. For example, if on a Yi day the daytime nobleman is encountered, that is exactly the parents' yao; if on a Ji day the nighttime nobleman is encountered, that is exactly the long life. However, there are two exceptions to be excluded: the daytime nobleman on Yimao day falls into the empty position, and the nighttime nobleman on Jimao day also falls into the empty position, neither of which should be used.

占赴任極遲。夫返本煞者，春得金局，夏得水局，秋得火局，冬得土局是也。如赴任占得返吟，多不滿任。

If this situation arises, it indicates a delay in taking office. The so-called "return to origin" is referring to the case where in spring one gets the triple harmony of metal, in summer the water trinity, in autumn the fire trinity, and in winter the earth trinity. The trinity obtained is exactly the one that restrains the current season's energy, causing a reversal of the energy flow, hence called "return to origin." If one takes office and encounters a returning lesson, they are likely to leave their post before completing their term.

隨六三，係丈夫，失小子，隨有求得，利居貞，揚兵於九天之上。

This method cites the line statement from the "Book of Changes," the "Following" hexagram, line six in the third position: binding the adult husband results in abandoning the young son; following what is pursued leads to obtaining what is sought, and it is appropriate to remain in a stable and upright position. The interpretation also states "displaying troops in the ninth heaven," describing a hexagram with six yang lines, full of yang energy, with a prominent and visible presence, like spreading banners in the ninth heaven, with everything clearly exposed.

謂支干四課三傳皆居六陽之位是也，凡占皆利公干而不利私謀。假令庚子日第一課戌加庚，第二課子加戌，第三課寅加子，第四課辰加寅作初傳，其中傳午加辰，末傳申加午，卦名登三天，宜占天庭事，有動達高尊之象，如君子占之稍畏初中空亡而減力。如常人占之，賴初中空卻省力也，尤未免公干，明白事理。

The so-called Six Yang Pattern occurs when the day stem, day branch, four lessons, and three transmissions all fall on the six yang positions: Zi, Yin, Chen, Wu, Shen, and Xu. Any divination using this pattern is generally favorable for official duties but unfavorable for private schemes. For example, on a Gengzi day, the first lesson is Xu placed on Geng, the second lesson is Zi placed on Xu, the third lesson is Yin placed on Zi, the fourth lesson is Chen placed on Yin and serves as the initial transmission, the middle transmission is Wu placed on Chen, and the final transmission is Shen placed on Wu. The name of this pattern is "Ascending to the Three Heavens." Such a pattern is suitable for divination concerning the imperial court or government affairs, showing an atmosphere where actions quickly reach the attention of the powerful. If a distinguished gentleman divines this pattern, it is slightly unfavorable because the initial and middle transmissions fall into empty positions, reducing their strength. However, if an ordinary person divines this pattern, they benefit from the initial and middle transmissions falling into empty positions, saving them effort, although they still inevitably have to deal with official matters, and the reasoning is clear.

如甲午日干上子，雖四課三傳皆處六陽之地，緣三傳退間，主事間阻艱難，兼被初傳戌財引入中末鬼鄉，凡占事皆艱辛，尤不免公用也。如甲戌日干上子，四課三傳亦皆處六陽位，以上是自夜傳出晝，尤明白。

For example, if on a Jiawu day the stem is on the Zi position, although the four lessons and three transmissions all fall in the six yang positions, the three transmissions move backward in a staggered manner, indicating that the matter will encounter obstacles in the middle and be difficult to handle. Furthermore, the initial transmission's Wu wealth is led through the middle and final transmissions into the ghostly territory, so any divination shows effort and hardship, and one cannot escape official duties. Another example is on a Jiaxu day when the stem is on the Zi position, and the four lessons and three transmissions also fall in the six yang positions. All these lessons move from the night side to the day side, making the matters particularly clear and distinct.

課傳居五陽之上者，或占人年命填之，亦名六陽，事主公用明白，利公不利私也。此例極多，不暇細具。

The Four Lessons and Three Transmissions occupy only five yang positions. If the missing position is filled by the person's birth year, it is also called six yang. The nature of such a divination remains related to public affairs, with clear circumstances that are favorable to the public rather than private interests. There are many such examples, but it is not possible to list them all.

隨六二，係小子，失丈夫。伏兵於九地之下。

This method cites the Line Statement of the Second line of the "Following" hexagram from the Book of Changes: "Binding the young child, one leaves behind the adult husband." The interpretation further states "hidden troops beneath the ninth earth layer," describing a situation of heavy yin energy where the yin forces overlap and remain concealed, like hiding troops deep beneath the earth, with matters proceeding entirely in secret.

謂課傳皆居六陰之位是也，凡占利陰謀私干，不利公聞，尤盡昏迷也，或自晝傳夜昏迷愈甚。如己卯日第一課酉加巳，第二課亥加酉作初傳，第三課巳加卯，第四課未加巳，中傳丑加亥，末傳卯加丑，課名溟濛，凡占事必是陰謀奸私之象，兼天將天后、螣蛇、六合、元武，支干上皆乘盜氣，又是彈射發用坐於空鄉，至費力而不可言也，占病必死，求望皆為脫耗。又己亥日干上巳同。

The concept of the Six Yin Pattern refers to all four lessons and three transmissions falling on the six Yin positions: Chou, Mao, Si, Wei, You, and Hai. When this pattern occurs, it is favorable for secret planning and private requests, but unfavorable for open actions. The situation tends to be obscure and unclear. If the transmission moves from day to night, the confusion becomes even more pronounced. For example, on the day of Jimao, the first lesson has You added to Si, the second lesson has Hai added to You and serves as the initial transmission, the third lesson has Si added to Mao, the fourth lesson has Wei added to Si, the middle transmission has Chou added to Hai, and the final transmission has Mao added to Chou. The name of this pattern is "Ming Meng." When this pattern occurs, the matter being inquired about is necessarily related to secret schemes and private affairs. Furthermore, the celestial generals involved are Heavenly Empress, Teng Snake, Liu He, and Black Tortoise, and the heavenly stems and earthly branches carry an atmosphere of theft and leakage. It is also a pattern of shooting and firing, with the initiating transmission sitting in the Kongwang position. The effort required is almost impossible to describe. If this pattern is used for divination regarding illness, it indicates certain death. Any request for success or gain will result in loss and emptiness. The same situation applies on the day of Jihai, where the day stem is accompanied by Si.

課傳止五陰者，占人年命填之，凡占利私不利公，利小人不利君子。

The Four Lessons and Three Transmissions occupy only five yin positions. The missing position is filled by the year of the person divining, and it is treated as a sixth yin. When divining this type of lesson, it is favorable for private matters but unfavorable for public affairs. It benefits the petty person but is detrimental to the gentleman.

如癸卯、癸未、癸巳，干上卯，課傳俱在五陰之位，又是下生上神，迤邐而脫去，占病緣不攝而致病，豈不危絕乎？凡占皆脫耗，其法如神，切宜秘之。又如辛卯日干上子，自干至支及初中末，迤邐下生上神，盡被脫盜，雖不繫五陰位全，其理其理一同。以上例除占病外，諸占未免脫耗，日漸消鑠也。

For example, on the days of Gui Mao, Gui Wei, and Gui Si, the heavenly stem is all Mao, and the four lessons and three transmissions all fall on the five yin positions. Moreover, they are all cases where the lower god generates the upper god, layer by layer draining the original energy. When predicting illness, this precisely indicates a condition caused by lack of restraint and improper care, which is extremely dangerous. Any divination using this pattern generally shows a sign of depletion and loss, and this method of interpretation is as accurate as a divine oracle, and should be kept secret. Another example is on the day of Xin Mao, where the heavenly stem is Zi. From the day stem to the day branch, and then to the initial, middle, and final transmissions, the energy is continuously drained as the lower god generates the upper god. Although not all five yin positions are involved, the principle is exactly the same. The phrase "its principle" appears twice in the original text, and is retained as in the original version. In all these examples, apart from predicting illness, other types of divination also inevitably show signs of depletion and loss, and over time, the energy is gradually consumed.

不戰而屈人之兵。謂日之祿神，又作日之旺神，臨於干上者，切不可舍此而別謀動作。如乙卯日干上卯，幸得乘日之旺祿，何不守此，乃舍而就初傳之財、中末之生，殊不知皆是旬內空亡，既逢干空，不免囉嚦，再歸干上就祿就旺，誠所謂“到處去來，不如在此。”之語也。

This method's conclusion is based on the idea from The Art of War, "to subdue the enemy without battle." The phrase "prosperous fortune and official position resting on the body" means that the day stem's fortune god is also its strong god, and it is precisely located on the heavenly stem. When encountering this pattern, one must not ignore it and seek other plans. For example, on a Yimao day, if the卯 (Mao) is on the day stem, it is exactly in the day's prosperous fortune. Why would one abandon it to pursue the wealth in the first transmission, and the birth in the middle and last transmissions? Unknowingly, those positions fall into the empty void of this旬 (decade). Since the heavenly stem is empty, one is bound to get involved in endless troubles, and eventually has to return to the heavenly stem to take advantage of this fortune and strength. This exactly matches the old saying: wandering everywhere is not as good as staying here.

又乙酉、乙亥日干上卯，癸巳、癸丑日干上子，辛卯、辛丑、辛酉日干上酉，己亥、己酉、己巳日干上午，雖不繫己土旺神，亦可用也。以上皆在鈐內。又如辛巳日，雖干上酉為日之旺祿，奈是旬空，既旺祿空亡，必所得不償所費，反不宜坐用，未免棄祿而就三傳之財，及別謀改業，遂致亨旺，切不可如前論之。

In addition, on days with the day stem Yiyou and Yihai, the stem gets the branch Mao; on days with the day stem Guisi and Guichou, the stem gets the branch Zi; on days with the day stem Xinmao, Xinchou, and Xinyou, the stem gets the branch You; on days with the day stem Jihai, Jiyou, and Jisi, the stem gets the branch Wu. Although the Wu of the last few days is not considered the strong element of Ji earth, it can still be used. All these examples are included in the fixed pattern table called 「Qian」. For example, on the day with the day stem Xinsi, the branch You, which is the strong and禄 of that day, is located in the旬空. Since the strong and禄 is empty, it will certainly not yield enough to compensate for the loss, and it is not advisable to stay and wait for it. Instead, one should give up the禄 and choose the wealth from the three transmissions, or change to another profession, which can lead to prosperity. This point should not be interpreted according to the previous method of staying and waiting for the禄.

又如癸亥日，干上雖乘子為日之旺祿，亦是旬空，未免棄祿而就初傳之戌，乃值日鬼乘白虎，又不免向前投中傳酉，又值敗氣，又坐鬼鄉酉加戌為鬼鄉也，迤邐至於末傳申，始逢日之長生，凡值此課，未免舍空祿而就艱難中，更進一步，始得如意，此意法奇妙。丁亥日干上午，乙巳日干上卯同。

For example, on a Guihai day, although the day stem is riding on Zi, which is the day's strong and prosperous position, it is unfortunately in the旬空 (empty period). Therefore, we have to abandon the禄神 (prosperous position) and instead take the first transmission's Xu. However, Xu is the day's ghost and is also riding on the White Tiger. We have to move forward again to the middle transmission's You. But You is in a state of decline and is placed on top of Xu, which is exactly in the ghost's territory. This process continues until we reach the final transmission's Shen, where we finally encounter the day's Growth (growth). In such cases, we inevitably have to give up the empty and prosperous positions, and move forward with difficulty before we can achieve our desires. This principle is very profound and intricate. On a Dinghai day, the day stem is riding on Wu, and on a Yisi day, the day stem is riding on Mao, which is similar to the above situation.

外有乙未日干上卯，緣是閉口之祿而不可守，遂投初傳，奈是昴星不入之財，不免中傳再歸干上受其旺祿，又不能守，致於末傳，棄祿而歸於末傳宅上，受其干墓之鄉，以此占之，乃見食於人，把心不定，終處於家中受困厄而已。

There is also a class on the卯 (Mao) in the Yiwei day stem: this is a 'closed mouth'禄 (favor), which cannot be held onto, so it turns to the first transmission. However, the first transmission is a wealth that is out of reach in the昴 (Mao) star class. It then goes back to the second transmission and returns to the day stem to receive this prosperous禄, but still cannot hold onto it. Finally, it reaches the third transmission, and has to abandon the禄 and return to the dwelling governed by the third transmission, falling into the墓 (grave) of the day stem. Thus, the divination indicates that one is dependent on others, living off their provisions, uncertain in mind, and ultimately confined at home, suffering from embarrassment.

如辛卯日，干上酉為日旺祿，緣晝乘元而夜乘虎，遂不可守，未免投初傳丑，又是日墓，中傳子又是脫氣，末傳又是丁亥乘虎而遙傷日干，自末傳至干，雖欠一位，終不能復投其旺祿也。此例尚有，皆在鈐內，甚詳。又辛未日干上酉，夜乘虎，支上午火，初巳、中歸巳鄉，末丁卯。

For example, on a Xinmao day, the You on the day stem is the day's prosperous Lu (prosperous and auspicious position). However, if during the day it is occupied by Yuanwu (Black Tortoise) and at night by Baihu (White Tiger), then the inauspicious general (malevolent general) occupies it, making it impossible to maintain. It must then transfer to the initial transmission's Chou (丑). But Chou is also the Tomb Spirit (burial god) of the day. Then it goes to the middle transmission's Zi (子), which is a the depleting spirit (depleting god). The final transmission is Dinghai, which is occupied by Baitu (White Tiger) and attacks the day stem from afar. Although the final transmission counts back to the day stem, it only differs by one position, and ultimately cannot return to that prosperous and auspicious position. There are many such examples, all detailed in the 'Qian' (a divination text). Another example is on a Xinwei day, where the You (酉) on the day stem is occupied by Baitu (White Tiger) at night, and the branch is Wu (午) fire. The initial transmission is Si (巳), the middle transmission remains in Si (巳), and the final transmission is Dingmao, following the same pattern.

不為鄰國之遊士，亦作幕府之客臣。謂日干祿神加臨支辰上者，凡占不自尊大，受屈折於他人。如占差遣，主權攝不正，或遙授職祿，或正宜食宅上之祿；或將本身之職祿替於兒男者，斯占尤的。且此例每日有一課，可逐類而言之。假令甲子日寅加子，乙丑日卯加丑之類，不暇細具，皆仿此。

This method's interpretation says: Even if one cannot become a wandering scholar invited by another country, one can still serve as a guest minister in a military governor's court. The phrase "禄临支" means the禄神 (favorable official) of the day stem is placed on the day branch. When this chart is used for divination, the person finds it difficult to elevate their status and is often subjected to humiliation. If this chart is used for appointments, it indicates that the person is acting as a deputy, holding an unofficial position, or merely holding a nominal title with a salary, or that they are entitled to the benefits of residence and salary. Some people pass on their position and salary to their sons, and this chart is especially accurate for such cases. Each day corresponds to a specific chart, and they can be explained in categories one by one. For example, on Jiazi day, the寅 (Yin) is placed on the Zi (Zi); on Yichou day, the卯 (Mao) is placed on the Chou (Chou), and so on. Due to the large number, they cannot all be listed in detail, but they should all be interpreted in this manner.

外有日干之祿加支上，被支辰墓其祿，或被支克其祿神者，必因起蓋房宅而失其祿。或被支辰脫其祿神者，必因起蓋房宅而以祿償債。假令辛丑日，酉加丑，乃祿神受墓。又乙酉日卯加酉，乃祿神受宅克。乙巳日卯加巳，乃祿神受脫。此例極多，不暇細具，餘仿此。

There is another situation: when the day stem's禄神 is added to the day branch, but is absorbed by the day branch into its storage, or is reversed to be harmed by the day branch, this is certainly due to building a house and losing salary. If the禄神 is drained by the day branch, this is certainly due to building a house and using salary to settle debts. For example, on a Xinchou day, the酉 is added to the丑, and the酉 metal is buried in the丑, which is the禄神 being stored. On a Yiyou day, the卯 is added to the酉, and the酉 metal harms the卯 wood, which is the禄神 being harmed by the house. On a Yisi day, the卯 is added to the巳, and the卯 wood generates the巳 fire, which is the禄神 being drained. There are many such examples, but they cannot all be listed in detail; the rest can be inferred in the same way.

四面受敵，亦有無敵之處。

This method's interpretation states that enemies surround from all four directions, yet there is always one place without an enemy that can be found. Although the lesson pattern is constrained on all sides, as long as one identifies that path of escape, abandoning the old for the new, a person can escape.

如甲子日戌加子作初傳，雖曰日財，乃是旬空，中傳申金又是日鬼，末傳午火作日之脫氣，且三傳既無所益，不免只就干上子水而受生，乃應避難而逃生之語。丁卯日干上亥，乙亥日干上酉，戊寅日干上申，庚戌日干上午，辛未日干上丑，戊午日干上辰，己巳日干上酉，辛酉日干上亥，壬申日干上寅，庚辰日干上子。

For example, on a Jiazi day, the Xu is placed on Zi as the first transmission: although Xu is the wealth of Jia wood, it falls in the旬空; the middle transmission, Shen metal, is the ghost of Jia wood; and the final transmission, Wu fire, drains the energy of Jia wood. Since none of the three transmissions can help, it has to return to the day stem and take the water of Zi for nourishment, which exactly matches the saying 'avoiding danger by escaping'. Similar cases include Dingmao day with Hai on the day stem, Yihai day with You on the day stem, Wuyin day with Shen on the day stem, Gengxu day with Wu on the day stem, Xinyou day with Chou on the day stem, Wuwu day with Chen on the day stem, Jisi day with You on the day stem, Xinyou day with Hai on the day stem, Renshen day with Yin on the day stem, Gengchen day with Zi on the day stem, all of which show the pattern of abandoning the three transmissions to seek life qi from the day stem.

避難逃生，如甲子日辰加寅為初傳，雖曰日財，奈晝夜天將皆是六合，其財受上下夾克，終不可得，中傳午火乃日之脫氣，末傳申金又是日鬼，三傳既無所益，不免日干就子支上而受生，亦謂之避難而逃生。

Another example, also falling under the category of avoiding danger and escaping: On a Jiazi day, the day branch is placed on寅 as the first transmission. Although辰 is the wealth of Jia wood, it is unfortunate that both the day and night heavenly generals are Liu He, which belongs to wood. Above there is wood coming torestrain it, and below it is on寅 wood, so this wealth is squeezed between upper and lower and gets injured, ultimately not being obtained. The middle transmission is午 fire, which disperses the energy of Jia wood, and the final transmission is申 metal, which is the ghost of Jia wood. Since none of the three transmissions can provide any benefit, the day stem has to turn back to the day branch's Zi water for support, which is considered escaping from danger.

又如庚子日子加申，此乃支神上門而脫干，兼三傳水局皆作脫氣，及晝夜天將蛇龍武皆是水中之獸也，愈擊其水而蝕庚金，誠所謂脫耗迍邅，而不可逃；熟視之，天盤申金坐於辰土之上就生，子水坐於申金之上長生，豈能蝕天上之申金？亦為避難逃生也。

For example, if Gengzi (庚子) is placed on Shen (申): this is when the god of the day branch comes to drain the day stem, and the three transmissions form a water pattern, together draining the energy of Geng metal. The snakes, azure dragon, and black tortoise riding the day and night are all water creatures, further increasing the water power to erode the Geng metal. Truly, this is a situation of loss and distress with nowhere to escape. However, upon closer examination: the metal Shen on the heaven plate sits on Chen earth, thus receiving earth's nourishment; the water Zi sits on Shen metal, which is its place of growth. Since the water Zi is generated by the metal Shen, how could it reverse and erode the heavenly Shen metal? Therefore, this divination still counts as escaping danger and finding safety.

占人本命作丁神，動搖不安，而坐長生之上，亦為避難逃生。避難逃生而終不能逃生者，例如丁亥日干上戌，夜占昴星，三傳午戌寅，緣始棄干上之墓，遂投初傳之祿，奈是旬空，不免棄空祿而再歸干上中傳戌墓，終不可受，其久困又投未之長生，奈值白虎，未免止居宅中，受驚危之長生爾。

The person's destiny branch coincides exactly with the "Ding God," causing instability and restlessness, yet it sits on top of the Growth position, which is considered a way to avoid danger and escape. There is another situation where one tries to escape but ultimately cannot: for example, on a Dinghai day stem, if the戌 is on the day stem, and the night divination shows the昴 star lesson, with the three transmissions being午, 戌, and 寅. At first, it abandons the戌墓 on the day stem and turns to the initial transmission's午禄, but the午 falls into the旬空; then it gives up this empty禄 and returns to the day stem, but the middle transmission is still the戌墓, and it cannot bear it. After being trapped for a long time, it turns to the long life position on 未, but the 未 is occupied by the White Tiger. In the end, it can only stay at its own home, enjoying a kind of anxious long life.

如壬午日，辰加亥作初傳，乃是墓神覆日為用，三傳辰酉寅，不免棄墓而投中傳酉金之生，又是旬空，遂再投末傳寅木，又是脫氣，然後棄其三傳，而壬干加午而取財也。如丙寅日寅加丙，申財加亥乘元，三傳亥申巳，緣申見在之財落空，又焉能求外來之財也。

For example, on a Renwu day, the initial transmission is set with Chen added on top of Hai, which is considered as the initiating transmission. This is because the Tomb Spirit (mound spirit) covers the day stem. The three transmissions are Chen, You, and Yin. We can only abandon Chen, the墓 (mound), and turn to You metal for assistance in the middle transmission, but You is in the旬空 (decade void). Then we turn to Yin wood in the final transmission, but Yin wood drains the energy of Ren water. Thus, the three transmissions are all unreliable, and in the end, we can only let the Ren stem approach the day branch Wu to obtain wealth. Another example is on a Bingyin day, where Yin is placed on top of Bing. The wealth sign Shen is placed on Hai and is accompanied by Yuanwu. The three transmissions are Hai, Shen, and Si. The existing Shen wealth is already in the旬空 (decade void), so how can we expect to obtain external wealth?

亦名不受福德，賁初九：“賁其趾，舍車而徒”。如壬寅日不就干上之申金為長生，願以壬干加寅木而受脫。

This pattern is also called "not receiving fortune and virtue." It refers to the line statement from the first line of the Qian hexagram in the Book of Changes: decorating one's toes rather than giving up the carriage to walk. For example, on a day with the stem Renyin, the stem Ren water clearly has the metal Shen to be its growth, yet it deliberately avoids using it, preferring to let the stem Ren be connected to the day branch Yin wood, which drains it. This is choosing to suffer loss instead of taking advantage of the benefit.

如乙酉日干上亥，辛丑日干上未，唯有庚子日干上辰乃空亡，庚午日干上戌乃空亡。

For example, on the day stem Yiyou, if the branch Hai is present, and on the day stem Xinchou, if the branch Wei is present, it is neither appropriate nor suitable, and there is nowhere to rely. In the case of Gengzi day stem with the branch Chen, this Chen is exactly Kongwang; and on Gengwu day stem with the branch Xu, this Xu is also Kongwang, making it even more difficult to find a place to rely.

謂墓神覆日，卻作太陽，處難中得上人提攜，共有五等：一、就干上之生，二、就支上之生，三、日干坐地盤之生，四、本命乘丁坐地盤長生，五、日干下臨財鄉。

The concept of "mù zuò tài yáng" refers to a situation where the Tomb Spirit (mound spirit) although covering and pressing upon the day stem, is simultaneously located at the position of the sun. Thus, despite being in difficulty, one can receive assistance from a higher authority. This pattern has five levels: the first level is when the spirit on the heavenly stem brings about growth, the second level is when the spirit on the earthly branch brings about growth, the third level is when the day stem is seated exactly on its long life position on the earth plate, the fourth level is when the native's destiny is riding on the spirit of Ding and seated on the long life position of the earth plate, and the fifth level is when the day stem is located exactly at the wealth area.

謂斫輪課中，卯為空亡者，故名朽木不可雕也。凡值此例，宜改科易業而別作營生。如庚戌日卯加申，辛亥日卯加辛，此二者尤的，餘有癸丑日卯加申發用。

The phrase "rotten wood cannot be carved" refers to the "Zhuolun lesson" where the卯 (Mao) falls on Kongwang. When the wood is already rotten, it cannot be shaped into a useful object, hence the name. Whenever this situation occurs, one should consider changing occupations and seeking new means of livelihood. For example, on Gengxu day when Mao falls on Shen, or on Xinhai day when Mao falls on Xin, these two lessons are particularly accurate. Additionally, cases on Guichou day where Mao falls on Shen and the action is initiated also fall into this category.

如丁丑日卯加申為發用，乃申酉空亡，卯木加空地，非朽木難雕之例也，凡謀不遂。

For example, if on a Dingchou day, the Mao wood is placed on the Shen and initiates the transmission: within this ten-day cycle, the empty places are Shen and You. The Mao wood is placed on an empty spot—the emptiness is not in the wood itself, but in the ground it stands upon. Therefore, this lesson is not an example of decaying wood that cannot be carved (decaying wood that cannot be carved), but rather a case where the axe has no place to strike, and any plan is difficult to achieve as desired.

雖有烏合之敵眾，難當虎豹之雄師。假令壬辰日戌加未為初傳，丑加戌為中傳，辰加丑為末傳，三傳戌丑辰皆是日鬼，誠為凶也，殊不知干上先有寅木可以敵其三傳之土，制鬼賊不能為害，兼是蒿矢擇比為用，又坐空鄉，鬼力至輕也，凡占未免先值驚危，下稍北海閒人按：下稍指事情的結局無畏，但言必有人相謀害，終不能為禍也。

This method's interpretation says: even if the enemy gathers a large group of disorganized people, they cannot resist the mighty army like tigers and leopards. For example, on a Renchen day: Wu is placed on Wei as the first transmission, Chou is placed on Wu as the middle transmission, and Chen is placed on Chou as the final transmission. The three transmissions, Wu, Chou, and Chen, are all ghosts of Ren water, which appears extremely dangerous. However, there is first a寅wood on the heavenly stem, which can overcome earth, thus counteracting the earth of the three transmissions and restraining the ghosts so they cannot cause harm. Moreover, this divination belongs to "Hao Shi" (arrow of grass), which is initiated by comparison, and the first transmission sits in the Kongwang (void) place, making the power of the ghosts very weak. Anyone who divines this lesson will initially suffer a shock, but later will be fearless. (The original text here includes a note by the Northern Sea Leisure Person, stating that "xia shao" refers to the outcome of the matter.) However, there must be someone secretly plotting, but ultimately no harm will come about.

如用夜貴，初乘白虎，尚可畏焉。如用日貴，全無畏矣。且論寅木切不可作脫氣言之，實為救神，其寅木論如孔氏門下有子路能禦侮者也。又如壬戌日干上寅，丙子、丙申、丙辰干上丑皆是。己亥日干上申夜貴，必得貴人力。

If the nobleman is used in the night divination, and the first transmission is occupied by the White Tiger, there is still some degree of fear; but if the nobleman is used in the day divination, there is no need to fear at all. Furthermore, it should be noted that the寅 wood on the day stem should not be regarded as releasing the energy of the壬 water; in fact, it is a saving deity. This寅 wood is like Zilu, a disciple of Confucius, who can defend the master's teachings against external threats. For example, on a Renxu day, if the day stem has寅, or on Bingzi, Bingshen, and Bingchen days, if the day stem has丑, they all fall into this category. On a Jihai day, if the day stem has申 and the nobleman is active at night, it is certain that the power of the nobleman can be borrowed.

家鬼取家人，如己丑日干上申，支上寅為用，三傳寅卯辰，如用夜貴，必得貴人解救，自支寅木發用，中末傳俱歸木鄉，凡值支上有鬼，引入鬼鄉者，皆如此說。如丙申日干上丑，丙寅日干上辰，從支陰發用為鬼，亦以家鬼斷，賴干上有救，有官人可，病訟凶。

If a ghost appears within one's own family, the method of rescue must also be sought from within the family. For example, on a Jichou day, if the day stem is Shen and the day branch is Yin, and the transmission starts from Yin, with the three transmissions being Yin, Mao, and Chen, then if the night nobleman is used, a nobleman will certainly come to rescue. This ghost originates from the Yin wood in the day branch, and both the middle and final transmissions return to the wood territory. Therefore, whenever there is a ghost in the day branch and the entire transmission leads into the ghost's territory, this method applies. Another example is on a Bingshen day with the day stem being Chou, or on a Bingyin day with the day stem being Chen, where the ghost arises from the branch's yin and is treated as a family ghost. Fortunately, there is a saving deity in the stem. If a person in official position draws this, it is still acceptable, but if it relates to illness or legal matters, it is ominous.

如癸亥日辰加癸為用，三傳辰未戌皆是土神，並來傷干，兼夜天將皆是蛇勾虎，誠為凶也。殊不知支上有寅木可以敵鬼，不為凶咎，此例必得宅中之人解禍，餘仿此。

For example, on a Guihai day, the time of the initiating transmission is determined by the addition of Chen to Gui, and the three transmissions are Chen, Wei, and Xu, all of which are earth deities. They all come together to harm and overcome the day stem. Moreover, the heavenly generals accompanying the night are Teng Snake, Gou Chen, and Bai Hu, making the situation appear extremely dangerous. However, the day branch has Yin wood, which can overcome earth, thus blocking these harmful forces. As a result, the danger does not become a real misfortune. In all such cases, the resolution of the misfortune must depend on someone from the household stepping forward. The rest can be understood in a similar manner.

謂初傳日鬼，而生其末傳來育干者是也。如丙子日並干上子為初傳，雖是鬼卻生末傳寅木，作丙火之長生，反不畏干上之子水，亦賴宅上未土為救，是丙子日是也。丙午日亦有丑土為救也，餘不為救。己丑日卯加申，甲寅、甲午日酉加寅，乃先凶後吉。

The concept of "invoking a ghost to generate life" refers to a situation where the first transmission, although it is the ghost of the day stem, turns around to support the final transmission, which in turn supports the day stem. For example, on a Bingzi day, the day stem also has Zi. In this case, Zi is used as the first transmission. Although Zi water is the ghost of Bing fire, it generates the final transmission of Yin wood, and Yin is actually the long life of Bing fire. In this way, the small amount of Zi water on the day stem is not a problem. At the same time, the soil of Wei on the house is used as the saving deity. On a Bingzi day, it is like this. On a Bingwu day, there is also Chou soil that can serve as the saving deity. Other days do not have this kind of assistance. In addition, on a Jichou day, Mao is placed on Shen, and on Jiayin and Jiawu days, You is placed on Yin. These are all cases where the initial situation is dangerous but eventually turns favorable.

三傳皆作日鬼，反生起干上之神而育干者是也。如庚午日干上辰，三傳戌午寅火局，雖全傷日干，殊不知三傳反生干上辰土而育養庚金也。又癸巳日巳加酉，用晝將皆土剋日，殊不知土將生三傳金局，三傳金局生干，乃凶返吉也。

The concept of the transmission of ghosts benefiting the day stem refers to all three transmissions acting as the ghost of the day stem, yet turning around to generate the god above the stem, which in turn nourishes the day stem. For example, on a day with the stem Gengwu, the day stem is supported by Chen. The three transmissions, Xu, Wu, and Yin, form a fire trinity. Fire is normally strong enough to harm and overcome Geng metal; however, this fire instead generates the earth above the stem, Chen soil, which then turns back to nourish Geng metal. Another example is on a day with the stem Guisi, where Si is placed on You. At the time of the day's general, all the generals are earth generals, which normally overcome the water of Guisi. However, these earth generals first generate a metal trinity in the three transmissions, which then nourish the day stem, turning a harmful situation into a favorable one.

如如乙丑、乙巳日並酉加巳為初傳，三傳金局並來傷其乙干，如用晝貴，凶不可遏，設用夜貴反為吉，言初傳酉金上被塍蛇克，下被巳火傷，又被中傳丑土來墓，末傳巳火來克其酉金，全無力來克干，縱然干上乘申金，又為貴人、又為日之德神臨身，能伏諸煞。

For example, on the days of Yichou and Yisi, the initial transmission is set with You added to Si, forming three transmissions that create a metal formation which collectively attack and overcome the wood day stem. If the day's nobleman is arranged according to the daytime method, the凶 (evil) cannot be restrained; but if the night nobleman is used instead, it turns into good fortune. This is because the initial transmission's You metal is attacked by the Teng Snake above, injured by Si fire below, and then taken by the middle transmission's Chou earth into its tomb. The final transmission's Si fire attacks it again, leaving the You metal with no remaining strength to attack the day stem. Even though there is a Shen metal on the stem, Shen is both the nobleman and the beneficial deity for the Yi day, thus capable of subduing all the evil forces. The original text begins with the repeated word 'rú rú', and 'teng snake' is the same as 'teng snake', both retained as in the original version.

如辛巳日午加辛為用，三傳火局並來傷干，誠為凶也，如觀天將，晝夜皆是貴、常、勾土神，而竊其火氣生其日干，亦宜免禍。

For example, on a Xinsi day, the Wu (horse) is placed on top of the Xin (metal) and initiates the transmission. The three transmissions form a fire formation that all attack and overcome the metal Xin. It seems indeed dangerous. However, looking at the accompanying heavenly generals: both day and night routes include the Nobleman, Tai Chang, and Gou Chen, which are earth deities. Earth can steal and dissipate fire energy, and then turn around to support the Xin metal day stem. Thus, the calamity is avoided.

如壬子日未加卯為用，三傳木局並來脫干，且此例既無日鬼，豈宜處於眾鬼雖彰全不畏者之例，三傳木局切不可作脫氣言之，如用夜將，緣三傳天將皆是勾、常、貴人土神，並來傷壬干，反賴三傳木局去其土將，豈不應斯格也。餘五壬日干上卯，夜貴並如其說。壬戌、壬子、癸卯、癸亥，三傳未卯亥夜同。

For example, on a Renzi day, if the added element is not on the卯 position but initiates the transmission, the three transmissions form a wood pattern that collectively drains and disperses the energy of the Ren water. This divination lesson originally has no day ghost, so according to principle, it should not be included in the category 'Although many ghosts are evident, they are not feared'. However, the wood pattern in the three transmissions here cannot simply be viewed as draining energy. If using the night general for layout, the heavenly generals in the three transmissions are all Gou Chen, Tai Chang, and Nobleman, which are earth elements. The earth elements together attack and control the Ren dry branch. The wood pattern in the three transmissions is actually used to overcome those earth generals. Thus, the wood becomes the saving deity, which exactly fits this pattern. The same applies to the other five days when the Ren dry branch is on the卯 position, and when using the night nobleman. For the four days of Renxu, Renzi, Guimao, and Guihai, if the three transmissions are 未, 卯, and 亥 and the night general is used, the situation is the same.

夫仗他人之力，乞兒向火何倚冰山之徒。

This method's interpretation states: whoever relies on others' strength is like a beggar approaching someone else's fire for warmth, or like those clinging to an iceberg; once the sun comes out and the ice melts, the support vanishes. The borrowed strength is never truly one's own, and can only provide temporary security, not lasting reliance.

如丁未日干上子，其丁火實畏子水所克，反倚賴支屬土卻能制其子水，不敢來傷丁干也，疑丁火喻狐，未土喻虎，故名為狐假虎威儀之例也。凡占切不可動謀，如動用離其未土，其子水隨蹤而傷丁火也。又辛亥日干上亥，晝虎夜元皆乘脫氣，尤賴亥水坐於戌土之上，尚懼戌土，不至辛金全脫，尤不宜動作，稍如前例。餘五辛日亦可如此說。

For example, on a Dingwei day, if the day stem is supported by Zi water: Ding fire is naturally most afraid of Zi water which comes torestrain it. However, it relies on the day branch Wei earth, which can control water. Therefore, Zi water dares not harm the Ding stem. Here, Ding fire is like a fox, and Wei earth is like a tiger. The fox uses the tiger's strength to scare away its enemies, hence the term "fox borrowing the tiger's might." When interpreting this chart, one must not act rashly. Once one moves away from the support of Wei earth, Zi water will immediately come to harm the Ding stem. Another example is on a Xinhai day, when the day stem is also Hui water. During the day, it is accompanied by the White Tiger, and at night by the Black Tortoise, both bringing a draining and dispersing energy. However, the Hui water sits on top of Xu earth, and Hui water fears Xu earth, so it does not completely drain the Xinhai metal. This chart is also unsuitable for action, for the same reason as the previous example. The same principle applies to the other five days of Xinhai.

吳釋越而終為越滅吳。假令戊子日干上午，三傳寅卯辰皆是日鬼，如春占木旺，誠所畏也，殊不知木至春令而榮旺，既貪榮盛而無意克土，故戊土不畏木克也。此例雖春占無畏，防至夏秋其禍仍發，如有禍時，便宜斷絕，免致後患，其餘傳內全逢日鬼者，各詳四季天令而言之。三合為鬼亦如前說。

This method of interpretation refers to an old story from the Spring and Autumn period: Wu State forgave Yue State, but eventually Yue State reversed the situation and destroyed Wu State. For example, if the day stem is Wuzi and the heavenly stem is Wut, with the trine transmissions being寅, 卯, and 辰, all of which are the ghosts of Wut earth; if this is divined in spring, when wood is at its peak, it seems very dangerous. However, in spring, wood is itself flourishing and greedy for its own prosperity, with no intention to overcome earth, so Wut earth does not fear being overcome by wood. However, this example only shows that in spring there is no danger; one must be cautious when it comes to summer and autumn, when the strength of wood declines, and the danger will reappear. Once the signs of trouble appear, one should act early to prevent future problems. In general, whenever all three transmissions are the ghosts of the day stem, they should be interpreted according to the seasonal influences of the four seasons. If the three transmissions form a triple harmony and act as ghosts, they should also be interpreted according to the same principle.

漢黷武而海內空虛。假令戊申日干上丑，三傳子申辰皆作日之財，兼晝夜天將皆是水中之獸，又於秋冬水生旺之月，占求財事即無財也，如取其財，切防反費己財，緣水自貪其生旺，不能與我作財，只待身旺之月，財氣稍衰之月令，方可取其財。例尤多，餘亦仿此。

This method's interpretation refers to the old story of Emperor Wu of Han's excessive military campaigns, which led to the depletion of the country's resources. For example, if the day stem is Wushen and the branch is Chou, and the three transmissions are Zi, Shen, and Chen forming a water pattern, all of these are considered wealth for the Wushen earth. Moreover, the heavenly generals of day and night are also animals of water. If this occurs in the autumn or winter months when water is strong and flourishing, then when predicting wealth, there will actually be no wealth. If one insists on seeking wealth, one must be cautious of losing one's own capital, because the water is strongly flourishing and does not wish to come to serve as wealth. Only when the day stem is strong and the wealth energy is slightly weakened in the month can this wealth be obtained. There are many such examples, and others can be inferred in the same way.

如網江魚之諭求財，不宜坐財墓，亦忌財加鬼墓。

The Three Transmissions proceed sequentially either forward or backward, linking together in a series. Seeking wealth is like setting a net in a big river to catch fish; one net can catch a whole series of fish. However, two things should be avoided: sitting on the Storage of wealth, and having the Wealth God added to the Storage of a ghost. Even if the fish enter the net, they cannot be retrieved.

求財反費己財，緣見在之財已空，求外來之財豈有得也。如辛亥日干上寅、支上卯，二財皆空。庚戌日同。

A fortune reading where the wealth god falls into the empty place indicates that seeking wealth will result in losing one's own capital. The existing wealth that is immediately available has already fallen into the empty place; expecting additional wealth from outside sources will not be attainable. For example, on a day with Xinhai as the day stem, if the stem is in the position of寅 and the branch is in the position of卯, both寅 and卯 are in the empty place. The situation is the same on a day with Gengxu as the day stem.

金以議和愚宋，而宋以議和自愚。謂日干生其上神，上神又生天將者，故名脫上脫，凡占盡被脫耗，多虛詐不實之象也。假令六庚日干上子，夜將上乘青龍，此乃庚干生上神，子水又生青龍木將，那更三傳皆是水局並來盜日，凡占豈不遭虛詐乎。

This method's interpretation refers to the old incident of the Song-Jin peace agreement: the Jins used peace talks to deceive the Song, while the Song used peace talks to delude themselves and make mistakes. The term "tuo shang tuo" means that the day stem generates the upper deity, and this upper deity in turn generates the heavenly general it is riding on, with each layer draining the energy. Whenever this hexagram is used for divination, the original strength is completely drained, and the outcome is mostly false words and deceit, with no real substance. For example, if on the sixth day of Geng the day stem is on Zi, and the night general is riding the Azure Dragon: Geng metal generates the upper deity Zi water, and Zi water in turn generates the Azure Dragon, which is a heavenly general of wood. Moreover, the three transmissions form a water pattern, all working together to steal and drain the day stem. In such a case, how could the matter not be deceptive and false?

內有庚子日子加庚，乃支上門來脫干，三傳又來脫之，並三傳天將夜晝俱是蛇龍元，盡被脫盜，倘熟視之，其庚居天盤坐辰土之上受生，子水居申金之上受長生，終不致脫盡，不可不知。六甲日干上巳，晝占上乘太常；六乙日干上午，晝占上乘天空，六丁日干上丑，晝占上乘太陰。

In this lesson, the Gengzi day is added to Geng: the god of the day branch comes to drain the day stem, and the three transmissions continue to drain it. Moreover, the heavenly generals accompanying the three transmissions are either Teng Snake, Azure Dragon, or Black Tortoise, regardless of day or night, thus stealing away all the vital energy. However, upon closer examination, Geng resides in the Shen palace and sits on the Chen earth in the heaven plate, thus receiving earth support. The Zi water sits on the Shen metal, which is the place of growth, so it does not end up being completely drained. This point should not be overlooked. Similar cases include six Jia day stems with the day branch at Si, and during the day, they are accompanied by Tai Chang; six Yi day stems with the day branch at Wu, and during the day, they are accompanied by Tian Kong; and six Ding day stems with the day branch at Chou, and during the day, they are accompanied by Tai Yin.

惟丁未日反吟，晝占乃干生丑，丑生將，一火逢九土，如憂事不止一件，若止見一件，別項又來，必有大災。六己日干上酉，夜占上乘天后。

There is only one pattern called Reverse Chant in the case of Dingwei day: when divining during the day, the fire of Ding nourishes the dry earth of Chou, which in turn nourishes the Heavenly General. A single spark of fire must sustain nine layers of thick earth, and the fire is completely drained with no support. Thus, the worries are not just one matter; even if only one is seen now, another will follow immediately, leading to a major disaster. Additionally, on the six days with Ji as the day stem, if the酉 is on top and the divination is done at night, it also falls into this pattern.

乃干上逢脫氣，天將作元武者例，亦如前說。六辛日干上亥，夜占乘元武；六壬日干上寅，晝占乘元武；六癸日干上寅，晝占上乘元武。餘有甲午日午加甲，三傳又是火局，並支來盜干，虛詐尤甚。內辛亥日干上亥尤可惡，緣支干上皆脫，初墓又坐脫方，中末空亡，晝虎夜元之將日上俱值，其凶可見。

This case involves the day stem encountering a spirit that drains its energy, and the riding heavenly general is the Black Tortoise. The explanation is the same as before. For example, on six days with the stem Xin, if the branch Hai appears on the day stem and the divination is done at night with the Black Tortoise as the riding general; on six days with the stem Ren, if the branch Yin appears on the day stem and the divination is done during the day with the Black Tortoise as the riding general; on six days with the stem Gui, if the branch Yin appears on the day stem and the divination is done during the day with the Black Tortoise as the riding general. Additionally, on the day Jiawu, the branch Wu is placed on the stem Wu, and the three transmissions form a fire trinity, together with the day branch, they all drain the day stem. The appearance of deception is particularly severe. Among these, the day Xinhai with the branch Hai on the day stem is especially undesirable: both the day stem and branch are drained and weakened. The initial transmission's Tomb Spirit is also located in the drained and weakened direction. The middle and final transmissions both fall into Kongwang. The Inauspicious General White Tiger in the daytime and Black Tortoise at night are both positioned on the day stem, indicating an unimaginable danger.

陳隋基業於唐，五代收功於宋。謂上見旬空乘天空者，凡占指空話空，全無實象。如甲申日干上未，晝占上乘天空。餘占日上空亡，上乘天空，皆仿此。

This method's interpretation states: The foundations painstakingly built by the Chen and Sui dynasties ultimately laid the groundwork for the Tang dynasty; the achievements of the chaotic struggles of the Five Dynasties eventually fell into the hands of the Song dynasty—great effort with no reward, truly a hollow result.所谓 "empty on top, empty below" refers to the upper god falling into the旬空 and also riding the "Sky General" (天空). Any divination with this chart points to emptiness, with no real signs at all. For example, if the day stem is Jiashen (甲申) and the hexagram is on the hexagram of the sixth heaven (未), and the upper god is the Sky General (天空) during the day, then it is considered empty. All other cases where the day stem falls into the旬空 and also rides the Sky General (天空) are treated similarly.

謂干上有脫乘天空，亦名脫空神，凡占皆無中生有，盡是脫空，全無實蹤，不足取信也。如辛卯日干上子，晝占上乘天空，初傳又是遙克，中末皆空亡，凡占盡被脫空。六辛日干上子，晝占乘空；六乙日干上午，晝占乘空，餘日皆仿此。但凡遙克為用作空亡，或坐空鄉，或乘天空者，凡占皆虛無不實也。

the so-called "tuo kong" (emptying out), refers to a situation where the day stem has a god that drains or releases it, and this god is also riding on the "Tian Kong" (Heavenly Void). It is also called the "tuo kong shen" (emptying god). Whenever this situation occurs in a divination, it indicates something that is made up from nothing, entirely empty and unreal, with no real traces or evidence, and thus is not reliable. For example, on a Xinmao day, if the day stem has Zi (the "Zi" branch), and it is during the day, with the "Tian Kong" riding on it, and the first transmission is a remote overcoming of the initiating transmission, while the middle and final transmissions all fall into the "kongwang" (void), then the matter being divined is entirely emptied out. Another example is when on six Xin days, the day stem has Zi and is during the day, with "Tian Kong" riding on it; or on six Yi days, the day stem has Wu and is during the day, with "Tian Kong" riding on it; and similarly for other days. In summary, whenever the initiating transmission is remotely overcome and falls into the void, or when something is sitting in the "kong xiang" (void land), or when something is riding on "Tian Kong," then whatever is being divined is entirely empty and unreal.

坎初六：“習坎，入于坎窞，凶。”遇此課宜班師。假令壬子日干上子，三傳寅卯辰，皆是空亡，既向前值三空亡，即宜退步，抽身縮首，卻就支干上子與丑合，反有所得，庶使壬水不被傳木全脫，可以全身遠害，不利托人。如甲午日干上卯，三傳辰巳午亦皆是空亡，亦宜退步，庶乎甲木不被傳火脫盡，奈支干前後夾定脫氣在內，盡被脫空而無窮也，如遇丑為年命，始宜退步就其祿神。

This method refers to the line statement of the first line of the Kan hexagram in the Book of Changes: being in a dangerous situation and falling into a small pit at the bottom of the Kan, which is ominous. When encountering such a situation, one should retreat and return to camp. For example, on a Renzi day stem, the initial position is Zi, and the three transmissions are Yin, Mao, and Chen, all of which are Kongwang. Since moving forward leads to three consecutive Kongwang, one should retreat, withdraw, and return. Upon returning, the Zi and Chou in the stem and branch combine, leading to some gain. This also prevents the Ren water from being completely drained by the three transmissions of wood, thus preserving oneself and avoiding misfortune. However, it is not advisable to entrust others with tasks. Another example is on a Jiawu day stem, where the initial position is Mao, and the three transmissions are Chen, Si, and Wu, all of which are Kongwang. Similarly, it is appropriate to retreat so that the Jiawu wood is not completely drained by the three transmissions of fire. However, the stem and branch before and after trap the draining element in between, leading to an endless draining effect. If the year of birth is Chou, then retreating brings the禄神 (favorable deity).

如癸丑日干上寅，自是空亡，那更寅卯辰為三傳，使癸水生其脫空，雖有千金亦不周其足，如晝占乘元武在干上尤甚，占訟費而不直，占病脫而虛甚，終不能退步。

For example, if on a Guichou day the stem is supported by Yin, this Yin itself is in Kongwang. Moreover, the three transmissions are all wood (Yin, Mao, Chen), making the癸 water unable to nourish these empty spirits. Even with thousands of gold, it would not fill this void. If the divination is done in the daytime and the stem is occupied by the Black Tortoise, the situation is even worse: in a divination about legal matters, one would spend money but still be wronged; in a divination about illness, the body would become extremely weak due to excessive loss, and ultimately there would be no room for retreat at all.

四課三傳俱退連茹，丁巳日干上午，三傳卯寅丑，宜深入重地。謂退步傳全值空亡者，故名踏腳空亡，既退後遇空，宜進而不宜退也。如戊申日干上辰，三傳卯寅丑皆作日之鬼，幸遇鬼空，足可以脫災避難，惟不宜守舊，緣干上乘墓，反宜於三傳之外，向前一步，便逢祿神，此卻不利有官人占之，緣官爻空亡故也。

This method's interpretation states that the four lessons and three transmissions are all progressing backward in sequence, forming a chain. For example, if the day stem is Dingsi and the heavenly stem on the day is Wu, with the three transmissions being Maoyin and Chou, this type of lesson is actually favorable for entering deep areas. What is called "treading on empty" means that the three transmissions, when moving backward, all fall on empty positions. Since moving backward leads to emptiness, it is better to move forward rather than backward. For instance, if the day stem is Wushen and the heavenly stem on the day is Chen, with the three transmissions being Maoyin, Yin, and Chou, which are all ghosts of Wu earth, fortunately these ghosts fall on empty positions, thus being able to avoid disaster and danger. However, one should not stick to the old situation, because the heavenly stem is riding on the tomb god, so one should instead step beyond the three transmissions and move forward, thus encountering the禄神 (lucky god). However, this lesson is unfavorable for officials, because the official element is exactly on the empty position.

如丙午日干上辰，三傳卯寅丑，雖三傳生日，豈宜皆空，如占病，乃尋死格也。占父母病死尤急，如占子息病無畏，占訟理虧，必官人不主張，緣生我者空亡故也。如乙卯日干上卯，亦若尋死格。已上例如背後有三阱坑，豈宜退乎，如退則腳下踏空，反陷其身，凡占宜催督。

For example, if on a Bingwu day stem, the Chen branch appears, and the three transmissions are Mao, Yin, and Chou: although all three transmissions nourish the day stem, they all fall into Kongwang. When used to divinate illness, this is called the "Seeking Death Pattern." When divining about the illness of parents, it is most urgent and often cannot be saved; but when divining about the illness of children, there is no need to be afraid. When divining about lawsuits, the side that nourishes the day stem is entirely in Kongwang, meaning the person is certainly in the wrong and will not receive support from superiors. Another example is when on a Yimao day stem, the Mao branch appears, which is also nearly the Seeking Death Pattern. All these examples are like having three pits dug behind, where can one retreat? Once one retreats, the feet will fall into emptiness, and oneself will be trapped. In all such divinations, one should urge forward and must not hesitate.

惟不宜進前者例，但占事虛聲而無成就耳。如甲子日戌加子為初傳，乃是本旬之空，申加戌為中傳，乃後旬之空，午加申為末傳，乃外後旬之空亡，故向後全無實意，盡無成就。甲申日午加申，乙卯日丑加卯，丙辰日丑加卯，丁巳日丑加卯。

This case is not suitable for moving forward: the matter being divined only has empty show, and cannot result in real achievement. For example, on a Jiazi day, the initial transmission is Wu placed on Zi, and Wu is the empty of this ten-day period; the middle transmission is Shen placed on Wu, and Shen is the empty of the next ten-day period; the final transmission is Wu placed on Shen, and Wu is the empty of the following ten-day period. Three layers of emptiness are connected one after another, so the further it goes, the less real meaning there is, and nothing can be achieved. Similar cases include a Jiashen day with Wu placed on Shen, a Yimao day with Chou placed on Mao, a Bingchen day with Chou placed on Mao, and a Dingsi day with Chou placed on Mao.

謂日干之胎神，作日之妻財，又逢月內之生氣者，如占妻必孕也。如壬寅日干上午，七用占，午加亥為發用，壬水胎在午，又是日之妻財，及七月生氣在午，占妻必有孕而無疑。五壬日干上午，七月占皆同。六庚六辛日干上卯，四月占皆然。

The concept of "胎财生气" refers to the situation where the day stem's spirit (胎神) coincides with its wife wealth (妻财), and also rides on the monthly life qi (生气). When such a situation occurs, it indicates that the wife is definitely pregnant. For example, if the day stem is Renyin and the lesson is cast in July, with the Wu (午) placed on the Hai (亥) and initiating the transmission, the spirit of the Ren water is located at Wu, which is also the wife wealth of Ren water, and the monthly life qi of July is also at Wu. Therefore, it is certain that the wife is pregnant. This pattern applies to all five days with the stem Ren where Wu is on the day stem, and also to the six days with the stem Geng and six days with the stem Xin where the day stem is Mao and the lesson is cast in April.

六戊六己日干上子，正月占亦主孕喜，何故言？戊己土神胎亦在子，或有用午為胎神者，不可不知，未免略具，擬土神歌於後。歌云“戊己當絕在亥懷，明知子上是胞胎。”云云。

There are six days with the stem Wu and six days with the stem Ji. On these days, if the branch Zi appears, it is considered auspicious for pregnancy in the first lunar month. Why is this so? Because the fetal position of the earth gods Wu and Ji also falls on Zi. However, some people take Wu as the fetal position of earth, so this point should not be overlooked. Therefore, we briefly mention it and append the rhyme about the earth gods. The rhyme says: the decline of Wu and Ji earth is at Hai, which is exactly where the breath begins and the conception starts. The next position, Zi, is clearly where the fetus is located. The following lines are not copied here.

支之胎神作月內生氣，占妻有胎孕亦確，不必作干之財，惟此胎神臨妻之年命尤好，或臨支上亦同。妻財作生氣，縱不作胎神亦可用。

If the Fetal Spirit of the day branch coincides with the current month's life qi, it can also accurately indicate that the wife is pregnant, without necessarily requiring it to simultaneously serve as the day stem's wealth. If the Fetal Spirit appears on the wife's birth year, that is best; if it appears on the day branch, the effect is the same. Conversely, if the wife's wealth is riding on the life qi, even without being the Fetal Spirit, it can still be used effectively.

如壬辰日干上午為發用，又七月占，雖妻財作胎神乘生氣，必後有損孕，緣午作空亡故也。餘仿此。

For example, if on a Renchen day stem, the Wu trigram is present and initiates the transmission, and the lesson is cast in the seventh month: although the wife's wealth is also acting as the fetal spirit and is accompanied by life qi, it appears the same as the previous pattern. However, later it will definitely result in a miscarriage and fetal damage, because this Wu trigram is precisely located on the Kongwang position. The rest can be inferred in the same way.

妾孕格：如辛癸巳日，胎神為生氣，乃妻妾之妹有孕尤驗。如丙丁日胎神在子，如正月占非妻有孕，即是偏房也。私孕格：如辛癸日乘元有私。外有甲乙日胎神在酉，十月占；丙丁日胎神在子，正月占，非妻有孕，必是偏室婢妾有胎孕也。如作空乘死氣，必是鬼胎也。

The "Wife's Pregnancy Pattern" indicates that the "Fetus God" is the earthly branch determined by the day stem, representing the qi of pregnancy. "Life Qi" refers to the monthly deity that governs the growth of life during that month. On days of Xin or Gui, if the Fetus God coincides with the Life Qi of that month, it signifies that the wife or concubine, or even sisters from the wife's family, are pregnant, and this is highly accurate. However, on days of Bing or Ding, if the Fetus God is in the Zi branch and the divination occurs in the first lunar month, the pregnancy is not of the main wife but of a concubine. The "Secret Pregnancy Pattern" states that on days of Xin or Gui, if the Fetus God is occupied by "Yuanwu," a heavenly general associated with secrecy and privacy, there may be secret relationships and hidden pregnancies. Similarly, if on days of Jia or Yi, the Fetus God is in You and the divination occurs in the tenth lunar month, or on days of Bing or Ding, the Fetus God is in Zi and the divination occurs in the first lunar month, the pregnancy is not of the main wife but of a concubine or servant. If the Fetus God falls in "Kongwang" and is accompanied by the "Death Qi" of that month, it is not a real pregnancy but a false ghostly one.

互胎格：如戊寅日干上酉，乃支之胎神，支上午乃干之胎神，又作夫妻之行年本命，必然妻懷孕喜，不必尋生氣及財神也。乙丑、己未、癸未，干上子；己未、癸丑、己丑、辛未、丁丑，干上午；甲申干上卯，庚寅干上酉，已上並是干上得支之胎神，支上得干之胎神也。

The "Mutual Fetus Pattern" refers to a situation in the "Four Lessons" where the god above the day stem is called the stem's heavenly god, and the god above the day branch is called the branch's heavenly god. On a Wuyin day, the heavenly god above the day stem is You, which is exactly the fetal god of the day branch Yin; the heavenly god above the day branch is Wu, which is exactly the fetal god of the day stem Wu. These two are mutually fetal gods. If these two are also the "flowing years" or "birth years" of the husband and wife, it can be determined that the wife is definitely pregnant, and there is no need to look for life qi or wealth signs. Other days that fall under this pattern include: Yichou day, Jiwei day, and Guiwei day, where the heavenly god above the day stem is Zi; Jiwei day, Guichou day, Jichou day, Xinwei day, and Dingchou day, where the heavenly god above the day stem is Wu; and Jiashen day, where the heavenly god above the day stem is Mao; and Gengyin day, where the heavenly god above the day stem is You. All these days have the heavenly god above the day stem receiving the fetal god of the day branch, and the heavenly god above the day branch receiving the fetal god of the day stem, hence the term "mutual fetus."

憂子格：論孕產，乃六合三月占加申、四月占加酉，乃月之死氣克六合，至產則憂子凶，此二例乃天后、六合為子母之類也。憂母格：如十一月占天后乘辰，五月占天后乘戌，八月占天后乘丑，二月占天后乘未，已上者乃月內死氣克天后也，如至產期必憂母凶。

The "Worrying about the Child" pattern: When discussing pregnancy and childbirth, the "Liu He" (Six Harmonies) is considered as the child, represented by the "Heavenly General." In a divination for the third month, "Liu He" is placed on the position of Shen; in the fourth month, it is placed on You. Shen and You are precisely the dead qi of these two months, and the dead qi attacks and overpowers "Liu He," leading to worry about the child at the time of childbirth, indicating a凶 (adverse outcome). These two examples are based on the imagery of "Heavenly Empress" as the mother and "Liu He" as the child. The "Worrying about the Mother" pattern: In the eleventh month, "Heavenly Empress" is on the position of Chen; in the fifth month, on Xu; in the eighth month, on Chou; and in the second month, on Wei. In all these cases, the dead qi of the respective month attacks and harms "Heavenly Empress," leading to worry about the mother at the time of childbirth, indicating a凶 (adverse outcome).

子戀母腹格：如干加支、支加干而互相生者，乃名子戀母腹，利占孕則保育，不利占產，如至產期占之，遲生則吉。外有支加干而克干者，主產速，或無克亦產，支為母俯首已見其子也。

The "Child Lovers the Mother's Womb" pattern: The heavenly stem of the day is placed on the day branch, and the heavenly stem of the day branch is placed on the day stem. They mutually generate and support each other, which is called "Child Lovers the Mother's Womb." This pattern is suitable for divination regarding pregnancy, indicating a stable fetal condition and a safe pregnancy. It is not suitable for divination regarding childbirth, as the fetus clings to the mother and refuses to be born. If this pattern is used at the time of childbirth, it indicates a delayed delivery, and a delayed birth is actually favorable. There is also a case where the heavenly stem of the day branch is placed on the day stem and instead restrains the day stem. This indicates a rapid childbirth. Even without restraint, childbirth can still occur, because the day branch represents the mother, and the branch placed on the stem is like the mother bending down to see her child.

損孕格：如壬辰日午加亥，癸巳日午加丑，庚戌日卯加申，辛亥日卯加戌，戊午日子加巳，己未日子加未，甲戌、乙亥日酉加巳午，丙辰、丁巳日子加辰戌丑未，已上例緣胎神作空受克，占產當日便生，占孕必損。

The "Loss of Pregnancy" pattern: On Renchen day, the noon hour is placed on Hai; on Guisi day, the noon hour is placed on Chou; on Gengxu day, the卯 hour is placed on Shen; on Xinhai day, the卯 hour is placed on Xu; on Wuwu day, the子 hour is placed on Si; on Jiwei day, the子 hour is placed on Wei; on Jiaxu day and Yihai day, the酉 hour is placed on Si or Wu; on Bingchen day and Dingsi day, the子 hour is placed on Chen, Xu, Chou, or Wei. In all these examples, the day stem's Fetal Spirit has fallen into Kongwang and is also being restrained. If this pattern is used for predicting childbirth, it indicates that the child will be born on the same day; if used for predicting pregnancy, the fetal energy will certainly be harmed and difficult to maintain.

月厭煞：如三月占，不宜申加母年命上，九月占，不宜寅加母年命上，緣死氣作月厭，占產必凶。六月占，巳加母年命，十二月占，亥加母年命上，緣生氣作月厭，占產必速生。養神二血法：如丙丁、戊己日，胎神在子，養神在丑，如在正月占，言血支血忌皆在丑，並養神而克胎神，如占產生速，如或占孕有損無疑。如在十二月占，言血支血忌皆在子作胎神，如占產亦生速，如占孕亦防損。已上血忌作空亡或坐空鄉，占孕占產亦無妨也。

The "month aversion" is a malevolent force that changes each month. "Year life" refers to the current age and destiny of the mother. When divining on the third month, the avoidance of the hour of Shen should fall on the mother's year life; when divining on the ninth month, the avoidance of the hour of Yin should fall on the mother's year life—these Shen and Yin are both the death qi of the month and the month aversion, leading to an ominous outcome for childbirth. Conversely, when divining on the sixth month, the hour of Si falling on the mother's year life, and when divining on the twelfth month, the hour of Hai falling on the mother's year life, the life qi acts as the month aversion, indicating a quick childbirth. The "two blood methods of cultivating spirit": on days of Bing and Ding, and on days of Wu and Ji, the fetal spirit is in Zi, and the "cultivating spirit" (the position of nurturing in the five phases twelve cycles) is in Chou. If divining in the first month, both "blood branch" and "blood taboo"—two malevolent forces related to childbirth blood—fall in Chou, which is the same as the cultivating spirit, thus counteracting the fetal spirit, indicating a quick childbirth, while divining pregnancy would certainly result in injury. If divining in the twelfth month, both "blood branch" and "blood taboo" fall in Zi, which is the same as the fetal spirit, indicating a quick childbirth, while divining pregnancy would also require caution against fetal damage. In all these examples, if the "blood taboo" itself falls in Kongwang or is located in an empty place, divining pregnancy or childbirth would be without harm.

三元胎格：如寅加亥為生元胎，懷孕之時漸有生意，生下男女，必興旺家門也。如寅加巳為病元胎，如值此懷孕之時，母常有病，生下男女多病不甚長進。寅加辰為衰元胎卦，惟乙未日亥加丑昴星一課是也，懷孕之時，家道日漸衰替，生下男女身軀衰弱，全無生意。

The "Three Yuan Tai Ge" divination: When the trigram Yin is placed over Hai, it is called the Sheng Yuan Tai (birth origin), indicating that during the pregnancy, the household gradually shows signs of prosperity, and the child, whether male or female, will eventually bring honor and success to the family. When the trigram Yin is placed over Si, it is called the Bing Yuan Tai (illness origin), meaning that during the pregnancy, the mother often suffers from illness, and the child is likely to be sickly and not make much progress. When the trigram Yin is placed over Chen, it is called the Shuai Yuan Tai (decline origin), which only applies to the "Mao Xing" lesson formed on the Yiwei day when Hai is placed over Chou, a type of lesson where the four lessons have no mutual conflicts and another method is used to start the transmission from You position. In this case, during the pregnancy, the family's fortune gradually declines, and the child, whether male or female, has a weak constitution and no vitality.

昴星格：剛日生女，或柔日虎視生男，取俯仰而生故也。胎受克絕格：胎神臨本日及臨絕受克。六壬日午加亥，六庚日卯加申，乃胎臨本日，占產可言當日便生且安好。或六癸日午加亥，六辛日卯加申，乃胎神臨絕受克，占孕占產俱畏。六戊日子加巳，同六甲日亦如前說，且占產稍不畏矣。

The "Mao Star Pattern" divides the Mao Star lesson into two paths, one for yang stems and one for yin stems. On a yang stem day, this pattern indicates the birth of a daughter; on a yin stem day, if the "Tiger's Gaze" path is taken, it indicates the birth of a son. This distinction reflects the idea of looking down and looking up, with different directions indicating male and female. The "Fetus Subjected to Harm and Decline Pattern" refers to the fetus deity being located on the day stem or being in a declining position and being harmed. If on a Jia day, the Wu stem is placed on the Hai position, or on a Wu day, the Mao stem is placed on the Shen position, the fetus deity is on the day stem, and predicting childbirth indicates that the child will be born on the same day with both mother and child safe. If on a Gui day, the Wu stem is placed on the Hai position, or on a Xin day, the Mao stem is placed on the Shen position, the fetus deity is in a declining position and is harmed, and whether predicting pregnancy or childbirth, it is dangerous. If on a Wu day, the Zi stem is placed on the Si position, it is the same as the previous case, but the danger during childbirth is slightly less severe.

小產法：如母之年命上神沖剋胎神者，縱作生氣，必是小產，此法極驗。胎神坐長生格：如丙丁、戊己日子加申，庚辛日卯加亥，壬癸日午加寅，甲乙日酉加巳，大宜占孕，惟不利占產，占得此者反凶。

The "Small Delivery Method": If the spirit governing the mother's birth year clashes with the胎神 (fetus spirit), even if the胎神 is also the current month's life qi, it is judged as a small delivery. This method is highly accurate. The "Taisen Sitting on Longevity Pattern": On丙 and丁 days, the Fetal Spirit is placed on申; on戊 and己 days, on申; on庚 and辛 days, on卯; on壬 and癸 days, on午; on甲 and乙 days, on酉. These positions place the Fetal Spirit on its own "longevity" position, which is the initial stage of qi movement in the five phases' twelve cycles. This pattern is very favorable for predicting pregnancy, indicating increasing fetal energy; however, it is unfavorable for predicting childbirth, as the fetus, being in a position of longevity, is reluctant to be born.

腹胎格：腹加胎神，丑為腹也。如甲乙日丑加酉，丙丁、戊己日丑加子，庚辛日丑加卯，戊己壬癸日丑加午，如值此，來意妻必有孕，緣胎在腹內，丑為腹之類加臨胎神故也。腹空格：如天盤之丑作空或落空，如占產則生速，緣腹空而必已誕其右子，占孕必損孕。

The "Futai Ge" (Abdominal Fetus Pattern): Using Chou as the abdomen, when Chou is placed over the Fetal Spirit (fetus god), it is called Futai. On Jia and Yi days, Chou is placed on You; on Bing, Ding, Wu, and Ji days, Chou is placed on Zi; on Geng and Xin days, Chou is placed on Mao; and on Wu, Ji, Ren, and Gui days, Chou is placed on Wu. When this pattern occurs, the intention of the person usually indicates that the wife is already pregnant; since the fetus is originally in the abdomen, the Chou representing the abdomen now exactly covers the Fetal Spirit, matching the situation. The "Fukong Ge" (Abdominal Void Pattern): If Chou on the "Heaven Plate" (the upper layer of twelve divine plates that move with the month general) itself is in Kongwang (void) or falls on an empty position, it indicates a quick birth, as the abdomen is already empty, meaning the child has likely been born; but when predicting pregnancy, it suggests the fetus is surely harmed.

全傷格：支干全傷，子母俱凶，獨支受傷害母，獨干受傷害子。如產期以本月之內破胎之日生，或害胎之日生，或刑胎之日生，或月內生氣之日生，或以子息爻中長生之日生，或以五行養處生，如甲乙日以戌為養神，或以逐季之天喜神所臨之日生妙矣，夫天喜者，乃逐季之養神也。以上不利占孕，反有損。

The "Complete Injury Pattern" refers to a situation where both the day stem and day branch are injured and overcome, indicating misfortune for both the mother and child. If only the day branch is injured, it signifies harm to the mother; if only the day stem is injured, it signifies harm to the child. Regarding the calculation of the due date, one may choose the day in the current month that is in conflict with the Fetal Spirit (fetus spirit), harmful to it, or in conflict with it. Alternatively, one may choose the day when the Life Qi (life qi) is present, or the day when the son or daughter's爻 (line) is in the long life position, or the day corresponding to the "nourishing" position of the Five Phases. For example, for days of Jia and Yi, the戌 (Xu) is considered the nourishing position. If one can select the day when the "Heavenly Joy" deity is present in each season, that would be most favorable. The Heavenly Joy is the nourishing deity that rotates through each season. Although these days are favorable for determining the due date, they are not suitable for predicting pregnancy, as they may indicate harm to the fetus.

納音法，又妻本命納音之胎神，沖破之日生產尤驗。夾定三傳格：如干支夾定三傳，或初末六合，如占產，子母俱不可保，緣氣塞於中故也，如約母之年命透出支干之外，可免母之凶也。

There is also the 'Nayin method': take the Nayin Five Phases of the wife's birth year, determine the fetal spirit, then look at the days that conflict or break with it, to determine the delivery date, which is especially accurate. The 'Enclosed Three Transmissions Pattern': 'Three Transmissions' refer to the three steps of divination in a single lesson, namely the First Transmission, Middle Transmission, and Final Transmission. If the Day Stem and Day Branch are positioned before and after, enclosing the Three Transmissions in between, or if the First and Final Transmissions form a六合, then predicting childbirth indicates that both mother and child are in danger, because the energy is blocked and cannot be released. If the mother's birth year happens to be revealed outside the range enclosed by the Day Stem and Day Branch, then the mother's danger can be avoided.

戊己日子為胎財，七月死氣在子；庚辛日卯為胎財，十月死氣在卯；壬癸日午為胎財，正月死氣在午；甲乙日酉為胎財，四月死氣在酉，甲戌旬鬼胎空亡，餘亦仿此，全如前篇論，但凡胎神作月內之死氣，婦孕不育。

On days with the stem Wu or Ji, the branch Zi is considered the "fetus wealth," meaning the fetal deity also serves as the wife wealth of the day stem. Meanwhile, the death qi of the seventh month is exactly at Zi. On days with the stem Geng or Xin, the branch Mao is considered the "fetus wealth," and the death qi of the tenth month is exactly at Mao. On days with the stem Ren or Gui, the branch Wu is considered the "fetus wealth," and the death qi of the first month is exactly at Wu. On days with the stem Jia or Yi, the branch You is considered the "fetus wealth," and the death qi of the fourth month is exactly at You. For example, in the Jiaxu decade, the fetal deity coincides with Kongwang. The same principle applies to other decades. The general rule is: if the fetal deity also serves as the death qi of the current month, a woman who is pregnant will not be able to carry the child to term.

臨機應變，或戰或守，或退或和，視課體而行焉。交車長生：大宜合本而作營生，庚寅干上亥、支上巳，甲申干上巳、支上亥，戊申伏吟，戊寅返吟。交車合財：惟宜交關取財，以財交涉最好。辛丑干上子、支上卯，辛巳干上申、支上卯，壬申返吟，辛卯伏吟，癸未午加癸、子加未。

In times of military engagement, one must be ready to adapt, choosing to fight, defend, retreat, or seek peace according to the pattern of the lesson. "Crossing the Vehicle and Longevity": When the heavenly stem and the earthly branch exchange positions and each attains longevity, it is most suitable for joint investment and business ventures. For example, on a Gengyin day, the heavenly stem is亥 and the earthly branch is巳; on a Jiashen day, the heavenly stem is巳 and the earthly branch is亥. On a Wushen day, the "Hidden Chant" lesson occurs (heavenly and earthly plates remain still, twelve spirits each occupy their original positions), and on a Wuyin day, the "Reversed Chant" lesson occurs (heavenly plate opposes the earthly plate, twelve spirits each occupy opposite positions). "Crossing the Vehicle and Wealth": This is suitable only for trade and profit-making, especially for transactions involving money. For example, on a Xinchou day, the heavenly stem is Zi and the earthly branch is Mao; on a Xinsi day, the heavenly stem is Shen and the earthly branch is Mao. The reversed chant lesson on a Renshen day and the hidden chant lesson on a Xinmao day, as well as on a Guiwei day when Wu is added to Gui and Zi is added to Wei, all fit this pattern.

交車脫：雖相交涉而用事，彼此各懷相脫之意，如壬午干上未、支上寅，乙亥寅乙，戊辰酉戊，丁卯戊丁；甲申巳甲，庚寅亥寅各自脫；壬辰酉壬；乙未午乙自脫。交車害：彼此各相謀害，但不宜相交用事，各有戾害，辛酉伏吟，乙卯伏吟，丁丑午丁，己丑午己。

"Interchange and Escape": Although both parties are involved in communication and affairs, they each secretly have the idea of "escape," meaning they both want to take advantage from the other.the so-called escape means that I generate the other but my energy is lost externally. For example, on a day with the stem Renwu, the branch is Wei and the branch Yin is added to the stem; on a day with the stem Yihai, the branch Yin is added to the stem; on a day with the stem Wuchen, the branch You is added to the stem; on a day with the stem Dingmao, the stem Wu is added to the stem; on a day with the stem Jiashen, the branch Si is added to the stem; on a day with the stem Gengyin, the branch Hai is added to the stem; on a day with the stem Renchen, the branch You is added to the stem; on a day with the stem Yiwei, the branch Mao is added to the stem; these are all cases of self-escape. "Interchange and Harm": Both sides are scheming to harm each other, and any dealings or affairs are not suitable, with mutual discord and damage. For example, on the day of Xinyou with a hidden chant lesson, on the day of Yimao with a hidden chant lesson, on the day of Dingchou with the branch Wu added to the stem, on the day of Jichou with the branch Wu added to the stem.

交車空：如占事始初相交之時，極和極美，後總成畫餅，靡不有初，鮮克有終也。交車刑：如結交朋友，正和美中必致爭競，各無禮也。丙寅、戊寅伏吟，辛未辛丑伏吟。交車沖：不論親疏，先合而後離，夫婦、父子、兄弟、客主皆然。丁丑、癸未、甲申、庚寅俱伏吟。

"Intersecting Vehicles Empty": When this divination result is obtained, the initial interaction between both parties is extremely harmonious and fulfilling, but in the end, it all turns out to be nothing but an illusion. This corresponds to the saying in the "Book of Songs · Da Ya": everything has a beginning, but few things have a good ending."Intersecting Vehicles with Punishment": When making friends, while the relationship is harmonious, conflict inevitably arises, and both parties lose proper decorum. This pattern applies to the hidden chant divination on Bingyin day, Wuyin day, Xinwei day, and Xinchou day."Intersecting Vehicles in Opposition": Regardless of the closeness of the relationship, it is always characterized by initial harmony followed by separation. This applies to husband and wife, father and son, brothers, and host and guest alike. This pattern is found in the hidden chant divination on Dingchou day, Guiwei day, Jiashen day, and Gengyin day.

交車克：乃蜜裡砒，笑裡刀之喻也，匿怨而友其人，如相交涉，必至爭訟。庚子丑庚，庚戌卯庚，辛未午辛自克。交車三交：乃三交為三傳，凡因交關用事，必有奸私，或相交涉二三事。己酉辰己，丁卯戊丁，丁酉辰丁，己卯辰己原文己卯戊己之局有誤，因三傳非三交，子午日無。

"The 'Intersecting Vehicle Conquest'": This is a metaphor meaning poison hidden in honey or a knife concealed in a smile. It is also similar to what is said in the Analects, where resentment is kept hidden within but one still maintains friendly relations with the person. Once there is interaction and negotiation, disputes will inevitably arise. On Gengzi day, Chou is placed on Geng; on Gengxu day, Mao is placed on Geng; on Xinwei day, Wu is placed on Xin, and the person is thus attacked by the same. These all fall under this pattern. "Intersecting Vehicle Three Intersections": The three transmission elements are filled with the three intersection spirits. Whenever there are dealings involving trade, there will inevitably be hidden deceit or multiple matters entangled in a single transaction. On Jiyou day, Chen is placed on Ji; on Dingmao day, Wu is placed on Ding; on Dingyou day, Chen is placed on Ding; on Jimao day, Chen is placed on Ji. The original text mentions "Jimo Wuji" which is actually incorrect, as this would prevent the three transmissions from forming a three intersection pattern. This pattern does not occur on Zi day or Wu day.

交車三合：乃三合為三傳，支支干交車相合，亦名交合格，凡值此者，家合仁義，外人相助而成合，惟忌空亡。乙丑子乙，三傳巳丑酉；辛未午辛，三傳卯亥未之類。已上謂日干與支上神作六合，地支與干上神作六合，故名交車合，凡占皆主交關交易，交加交換而成合也，惟不利占解散諸事矣。

"Triple Harmony in Trade": Using the Triple Harmony structure as the three transmissions, the day stem and day branch also cross to form a harmonious relationship, also known as the Triple Harmony. Whenever this pattern occurs, the family is harmonious and aligned with benevolence and righteousness, while outsiders also come to assist and promote cooperation. However, it is particularly unfavorable if the situation falls under the void. For example, on Yichou day, the three transmissions are Si, Chou, and You; on Xinwei day, the three transmissions are Mao, Hai, and Wei, all of which fall into this category. In the above examples, the day stem and the heavenly stem on the branch form the "Liu He" (Six Harmonies), where the twelve branches are paired to form harmonious relationships, such as Zi with Chou and Yin with Hai. The day branch also forms a Liu He with the heavenly stem on the stem, creating a cross-harmony, hence called the "Triple Harmony in Trade." Whenever this pattern appears, it indicates that cooperation is facilitated through connections, trade, interaction, and exchange. However, it is not favorable for divinations concerning breaking up or terminating agreements.

此例如六十日內除甲寅、庚申、丁未、己未、癸丑五日繫八專日，干支不分，交車無合，其餘五十五日每日一課，更宜詳其相合凶吉而言之，內有伏吟相會合者亦同其說。內辛未日干上午、支上卯，三傳卯亥未，如占交易，後必齟齬；始見齟齬，後卻和合，因發用乘丁也。又丙寅日返吟亦同。

This pattern occurs within the sixty days, excluding five days—Jiayin, Gengshen, Dingwei, Jiwei, and Guichou—which are classified as 'eight exclusive' days (where the heavenly stem and earthly branch are in the same position, and the lodging palace is combined, making it impossible to distinguish between them), as they have no matching in the trade. The remaining fifty-five days each have a separate lesson, and further examination is needed to determine the fortune of the combined elements before making a judgment. Among these, if a hidden chant occurs and the heavenly stem and earthly branch form a harmonious combination, the interpretation remains the same. Particularly on Xinwei day, the heavenly stem is Wu and the earthly branch is Mao, with the three transmissions being Mao, Hai, and Wei. If this is used for a trade divination, the matter will succeed but will inevitably lead to disputes later. There are also cases where disputes occur first and then harmony follows, which is due to the initial transmission (the first transmission) being influenced by the 'Ding spirit' (the earthly branch where the Ding stem is located in the current ten-day cycle, which actively causes change and disturbance). The reverse chant lesson on Bingyin day is also interpreted in the same way.

上下同心三軍協力。謂支干上神作六合，地盤支干亦作六合。如乙酉、丙申、戊申、辛卯、壬寅，此五日伏吟者是也。干支相會格：如乙酉日酉加乙，或乙加酉；丙申日申加丙，或巳加申；戊申日申加戊，或巳加申；辛卯日卯加辛，或戌加卯；壬寅日寅加亥，或壬加寅，緣上下作六合也。

This lesson indicates that the upper and lower parts are united in purpose and the entire army exerts united effort. It refers to the heavenly stem and earthly branch of the day forming a Liu He (Liu He) relationship with each other, and also the day stem's lodgment palace and the day branch on the earth plate (the fixed lower layer of the twelve branches) forming a六合. The five days of伏吟 (Hidden Chant) lessons are 乙酉 (Yiyou), 丙申 (Bingshen), 戊申 (Wushen), 辛卯 (Xinmao), and 壬寅 (Renyin). The "Heavenly Stem and Earthly Branch Meeting Pattern" is as follows: on Yiyou day, the酉 (You) is placed on the 乙 (Yi), or the 乙 is placed on the 酉; on Bingshen day, the 申 (Shen) is placed on the 丙 (Bing), or the 巳 (Si) is placed on the 申; on Wushen day, the 申 is placed on the 戊 (Wu), or the 巳 is placed on the 申; on Xinmao day, the 卯 (Mao) is placed on the 辛 (Xin), or the 戌 (Xu) is placed on the 卯; on Renyin day, the 寅 (Yin) is placed on the 亥 (Hai), or the 壬 is placed on the 寅. The reason for establishing this pattern is that both the upper and lower layers form a Liu He relationship.

上下俱合格：如日干與上神作六合，地支亦與上神作六合者。例如甲申日干上亥與甲干作六合，支上巳與地支申作六合。丁丑日干上午、支上子，己丑日同。癸未日干上子、支上午，庚寅日干上巳、支上亥。

"Both upper and lower parts are in harmony": The day stem combines with the heavenly stem above it to form a Liu He (Liu He), and the day branch also combines with the heavenly stem above it to form a Liu He. For example, on a Jiashen day, the亥 (Hai) above the stem combines with the Jiashen's lodgment palace, and the巳 (Si) above the branch combines with the申 (Shen) branch. Similarly, on a Dingchou day, the stem above is午 (Wu) and the branch above is子 (Zi); the same applies to Jichou day. On a Guiwei day, the stem above is子 (Zi) and the branch above is午 (Wu); on a Gengyin day, the stem above is巳 (Si) and the branch above is亥 (Hai). These examples all show that both upper and lower parts form harmonies, hence the term "both upper and lower parts are in harmony."

獨支干上神作六合格：如戊辰日干上丑與支上子作六合，又戊辰日干上未與支上午作六合。辛未日干上寅，又干上申；乙亥日干上酉，又干上卯；丙子日干上卯，又干上酉；戊子日干上卯，又干上酉。

"The六合 is formed only between the heavenly stems and earthly branches on the upper layer," meaning the combination occurs only between the heavenly stem and the earthly branch above, and the earth plate below does not form a combination. For example, on a Wuchen day, the heavenly stem above is Chou and the earthly branch above is Zi, and Chou and Zi combine; on a Xinwei day, the heavenly stem above is Yin and the earthly branch above is Wu, and Wu and Yin combine. Similarly, on a Yihai day, the heavenly stem above is You and the earthly branch above is Mao; on a Bingzi day, the heavenly stem above is Mao and the earthly branch above is You; on a Wuzi day, the heavenly stem above is Mao and the earthly branch above is You. All these cases fall into this category.

交互六合格：如干上神與支作六合，支上神與干作六合。如乙丑日干上子、支上酉，丙寅日干上亥、支上申，戊辰日干上酉，辛未日干上午，乙亥日干上寅，丙子日干上丑，戊寅日干上亥，每日皆有。內有一字空亡，反為凶咎。已上相合，凡占主客相順，神合道合之象。

"The Interlocking Six Harmonies" refers to the Heaven Stem above the day's Heaven Stem combining with the day's Earthly Branch, and the Heaven Stem above the day's Earthly Branch combining with the day's Heaven Stem, forming a crosswise harmony. For example, on Yichou day, the Heaven Stem above is Zi and the Heaven Stem above the Earthly Branch is You; on Bingyin day, the Heaven Stem above is Hai and the Heaven Stem above the Earthly Branch is Shen; on Wuchen day, the Heaven Stem above is You; on Xinwei day, the Heaven Stem above is Wu; on Yihai day, the Heaven Stem above is Yin; on Bingzi day, the Heaven Stem above is Chou; on Wuyin day, the Heaven Stem above is Hai. Each day can produce such a divination. If any of these characters fall into Kongwang, it turns into a凶咎 (adverse outcome). All these forms of harmony indicate that both host and guest are in harmony, representing a situation where human and divine forces align and the matter and its logic are in harmony.

外好裡槎枒格：凡占皆如其言，緣支干上神雖作六合，奈何地盤支干上神卻作六害也。如壬申日干上寅支支上亥作六合，殊不知壬干與申支作六害。乙基卯日干上丑與支上子作六合，其支干辰卯卻作六害，況合空亡而害實在，凡事空喜而實害。

"The Outer Harmony and Inner Obstruction Pattern": "Chā yá" refers to a situation where branches are twisted and tangled, causing inconvenience and disorder. Whenever this pattern appears in a divination, it corresponds to the meaning—external harmony but internal obstruction. The reason lies in the fact that although the heavenly stem and earthly branch are in a harmonious relationship (Liu He), the day stem's lodging palace and the day branch on the earth plate form a "Six Harm" (a mutual hindrance among the twelve earthly branches, such as Zi and Wei being harmful, Chou and Wu being harmful). For example, on a Renshen day, if the heavenly stem is寅 and the earthly branch is亥, then寅 and亥 form a harmonious relationship, but the lodging palace of REN and the branch SHEN actually form a Six Harm. Another example is on a Yimao day (the original text says "Yi Ji Mao day," with an extra character), where the heavenly stem's Chou and the earthly branch's Zi form a harmonious relationship, but the earth plate's Chen and the branch Mao form a Six Harm. Moreover, the harmonious relationship falls into Kongwang (void), while the harm is real, leading to empty joy and actual harm in all matters.

辛酉日干上丑與支上子作六合，俱空，獨留支干酉戌六害。又辛酉日干上未與支上午作六合，支干酉戌自作六害。乙卯日干上未與支上午作六合，卯辰支干自作六害。丙寅日干上寅與支上亥作六合，干巳與支寅卻作六害。戊寅日干上寅與支上亥作六合，干巳與寅支干作六害。

On the day stem Xinyou, the Earthly Branch Chou on the day stem combines with Zi on the branch, forming a harmonious relationship, but both are in Kongwang. Only the six harmful relationship between the Earth Plate You and Xu remains actual. On the day stem Xinyou, the Earthly Branch Wei on the day stem combines with Wu on the branch, forming a harmonious relationship, while the Earth Plate You and Xu still form the six harmful relationship. On the day stem Yimao, the Earthly Branch Wei on the day stem combines with Wu on the branch, forming a harmonious relationship, while the Earth Plate Mao and Chen form the six harmful relationship. On the day stem Bingyin, the Earthly Branch Yin on the day stem combines with Hai on the branch, forming a harmonious relationship, but Bing is lodged in Si, and Si and Yin form the six harmful relationship. On the day stem Wuyin, the Earthly Branch Yin on the day stem combines with Hai on the branch, forming a harmonious relationship, but Wu is lodged in Si, and Si and Yin form the six harmful relationship. All these examples show that harmonies are apparent while harms are hidden.

日辰鄰近格：緣干支相會，上神作六合者，凡占皆主有變換，彼我共謀求合之事也。如壬子日，子加亥與支上丑作六合，又是支加干兼支干相鄰近也。戊午日干上午與支上未作六合，支是支加干兼支干相鄰近，丙午日同。值此例者，客主相順，神和道合。干支相會格：緣上神相合而不相鄰近者例，亦可相共謀而成合事。丙寅日寅加巳、亥加寅，丙戌日戌加巳及卯加戌，戊戌日戌加巳及卯加戌，壬辰日辰加亥及酉加辰。

The "Day Branch Nearby Pattern": When the day stem and day branch meet, the spirits above them form a Liu He. In any divination, this indicates that matters will undergo changes, and both parties will seek cooperation. For example, on a Renzi day, the branch Zi is placed on the亥, forming a Liu He with the丑 on the branch; this is a case where the branch is placed on the stem, and the亥, which is the lodgment of the壬 on the earth plate, is adjacent to the day branch Zi. On a Wuwu day, the stem is Wu and the branch is Wei, but Wu and Wei do not form a union, yet the branch is placed on the stem, and the stem and branch are adjacent. The same applies to a Bingwu day. When this pattern occurs, the host and guest will be harmonious, the people and spirits will be in accord, and the matter will be in line with reason. The "Stem and Branch Meeting Pattern": This is a case where the upper spirits are in union, but the stem and branch are not adjacent. It is still possible to seek cooperation and achieve success. For example, on a Bingyin day, the branch Yin is placed on the巳, and the亥 is placed on the Yin; on a Bingxu day, the branch Xu is placed on the巳, and the卯 is placed on the Xu; on a Wuxu day, the branch Xu is placed on the巳, and the卯 is placed on the Xu; on a Renchen day, the branch Chen is placed on the亥, and the酉 is placed on the Chen.

彼有事必來求於我者。謂初傳從支上起，末傳歸干上者，凡占必主他人委託我干謀事體，吉凶皆成，故占吉則吉遂，占凶則凶成，行人至，求取得。如癸酉日初傳從支上巳起，末傳至干上酉止，乃三傳巳酉丑也。

This lesson indicates that the other party has something to deal with and will certainly seek my help. It states that the first transmission starts from the branch, and the final transmission returns to the stem. Whenever this lesson is used for divination, it always indicates that someone else will entrust me to act on their behalf in handling matters, and regardless of whether the matter is auspicious or inauspicious, it will succeed. If the divination indicates auspiciousness, then the auspicious matter will proceed smoothly; if it indicates inauspiciousness, the inauspicious matter will still come to pass. Divination regarding a traveler shows that the traveler will arrive, and divination regarding a request shows that the requested item can be obtained. For example, on a Guiyou day, the first transmission starts from the branch's Si, and the final transmission ends at the stem's You. The three transmissions are therefore Si, You, and Chou.

謂初傳從干上起，末傳歸在支上者，凡事勉強，不免俯求於人，亦為人抑勒，難自屈伸，旺相尤吉，死囚不安，又主為卑下所屈，兼禮下求人之意，只宜低心下意，不宜高上，百事不舉，家宅不和，行人未來，病者難愈，死。如丁亥日自干上酉作初傳起，至支上丑作末傳止也。

The first transmission starts from the Heaven stem, and the final transmission ends at the Earthly branch. In all matters, one must strive hard, inevitably needing to beg others, and being controlled and suppressed by others, unable to express oneself freely. If the deity governing the matter is "prosperous and strong," meaning it is in its season and has vital energy, it is still favorable. However, if it is "dead or imprisoned," meaning it is out of season and lacks energy, then there will be no peace. This also indicates being oppressed by those of low status, and implies humbling oneself and seeking others with propriety. One should only lower one's posture and avoid being arrogant. When divining, all affairs will fail, the household will be discordant, the traveler has not yet arrived, the sick person will find it hard to recover, and there may even be the risk of death. For example, on a Dinghai day, the first transmission starts from the酉 (You) stem on the Heaven side, and the final transmission ends at the丑 (Chou) branch on the Earthly side.

海內方寧，不料盜賊蜂起。如有官人占之，則赴任極速，不欲占人行年上神克去六丁所乘之神。常人占之，反宜制丁乘神。謂庚辛二干，三傳、年命、日辰逢旬內六丁神者，必主凶動。如乘勾陳必被官詞勾追；如乘月之死氣，必親族在外府郡報死亡而動往；乘貴人必貴人差往；乘元武主逃或妻有血災，蛇雀尤的。

This chapter's imagery is: the country is at peace, but suddenly bandits rise in numbers. If someone with an official position divines this, it indicates a very quick appointment, and such a person does not want the god of the sixth transmission, which is mounted on the heavenly general, to be overcome by the heavenly general of the year. If a common person divines this, it is better to control the god mounted on the god of the sixth transmission. This pattern refers to days with the heavenly stems of Geng and Xin, and if the god of the sixth transmission in the current ten-day period is found in the three transmissions, the year's stem, and the day's stem, it indicates the occurrence of misfortune. If the god of the sixth transmission is mounted on Gou Chen (a heavenly general associated with conflict and connection), it indicates being pursued by official documents; if it is mounted on the monthly death qi, it indicates a death message from relatives in another county or city, requiring travel; if it is mounted on the nobleman (the first of the twelve heavenly generals, representing superiors and authority), it indicates being sent by the nobleman; if it is mounted on Yuan Wu, it indicates fleeing or a blood disaster for the wife. If it is mounted on Teng Snake or Zhu Què, the outcome will be especially clear.

如庚午、辛未二日，見卯是丁神，則因妻而凶動，不然取財而禍起，或先得財而後凶。庚辰、辛巳二日，見丑是丁神，則因父母之墓田而凶動，尤分旺相為田，死囚為墓；內辛巳日晝將順行，丑乘白虎作丁神而遙傷日干，其凶動尤速。

On Gengwu and Xinwei days, if the卯 (Mao) is considered the Ding spirit, misfortune arises from the wife or due to seeking wealth which brings calamity, or one may first gain wealth and then suffer misfortune. On Gengchen and Xinsi days, if the丑 (Chou) is considered the Ding spirit, misfortune originates from the parents' burial ground or property. It is necessary to distinguish further: if Chou is prosperous and strong, the misfortune relates to property; if Chou is weak and dying, it relates to the burial ground. Especially on Xinsi day, when using the 'day general' (the heavenly general used in divination after sunrise, arranged in order), if Chou is occupied by the White Tiger (a凶将 indicating disease and death), acting as the Ding spirit, it remotely injures the day stem, leading to misfortune that occurs particularly quickly.

庚寅、辛卯二日，見亥是丁神，則因子息而凶動；內辛卯日晝將逆行，亥乘白虎，凶動尤速。庚子、辛丑二日，見酉是丁神，則因兄弟或己身而凶動，尤分庚日是兄，辛日是弟及己身及祿有動遙；內辛丑日夜將順行，酉乘白虎，其凶尤速。庚戌、辛亥二日，見未是丁神，則因父母長上而凶動，內辛亥日夜將逆行，未乘白虎，其凶亦速。庚申、辛酉二日見巳是丁神，則因官鬼及長上而凶動，尤分庚日主鬼動，辛日主官搖動。

On Gengyin and Xinmao days, when亥 is considered the Ding Shen, calamities arise due to children; on Xinmao day, the daytime general is arranged in reverse order, with White Tiger sitting on亥, making the calamity particularly swift. On Gengzi and Xinchou days, when酉 is considered the Ding Shen, calamities arise due to brothers or oneself; further distinction is needed: on Geng days, the calamity relates to the elder brother, on Xin days, it relates to the younger brother, or oneself, as well as the remote movement of the Day Stem's禄 position. On Xinchou day, the night general is used, arranged in normal order, with White Tiger sitting on酉, making the calamity especially swift. On Gengxu and Xinhai days, when未 is considered the Ding Shen, calamities arise due to parents and elders; on Xinhai day, the night general is arranged in reverse order, with White Tiger sitting on未, making the calamity quick. On Gengshen and Xinyou days, when巳 is considered the Ding Shen, calamities arise due to officials and elders; further distinction is needed: on Geng days, the calamity relates to ghosts and spirits, while on Xin days, it relates to official affairs. The above classification of the branches where Ding Shen falls, according to different human affairs, is based on the relationship between Geng and Xin metal and the Five Phases of the respective branches: metal generates water, so亥 relates to children;酉 shares the same type as Geng and Xin, so it relates to brothers and oneself; earth generates metal, so未 relates to parents and elders; fire overcomes metal, so巳 relates to officials and elders.

火鬼蛇雀克宅格：緣火鬼乘朱雀而克宅神，其末傳又乘丁而遙剋日干者例，惟庚辰日卯加辰，冬占用晝將是也，如值此課，必遭天火焚伐而怨也。餘有火鬼乘蛇雀而克宅者例。春占火鬼是午，如甲申、戊申、庚申三日並午加申，用夜將乘塍蛇而克宅，宜以井泥塗灶禳之，後例亦同。

The "Heavenly Fire Ghost Snake Bird Torture House Pattern" occurs when the fire official ghost is accompanied by the Vermilion Bird and attacks the "house god" (i.e., the day branch, representing the residence). The final transmission also attacks the day stem from a distance, forming this pattern. Only on Gengchen day, with the卯 (ox) added to the辰 (dragon), and during winter using the daytime general, does this pattern occur. When this pattern appears, the family will suffer from a fire disaster and resentment. There are also examples where the fire official ghost is accompanied by the Teng Snake or Vermilion Bird and attacks the house. In spring, when the fire official ghost is at午 (horse), on Jiashen day, Wushen day, and Gengshen day, the午 is placed on the申 (monkey) with the night general. The午 is accompanied by the Teng Snake (a general associated with fright and false alarms) and attacks the house god. To counteract this, one should take mud from the bottom of a well and apply it to the stove. The same method applies to the following examples.

夏占火鬼是酉，如甲寅、庚寅、戊寅三日酉加寅，用夜將乘朱雀而克宅；乙卯、己卯二日酉加卯，用夜將乘塍蛇而克宅；丁卯日酉加卯用晝將乘朱雀而克宅。秋占火鬼是子，如甲午、庚午、戊午三日並子加午，用晝將乘塍蛇而克宅；丁巳日子加巳，晝將乘塍蛇而克宅；辛巳日子加巳，夜將乘朱雀而克宅。

In summer divination, the fire ghost is in You. On the days of Jiayin, Gengyin, and Wuyin, You is placed over Yin. At night, when the Heavenly General is on You, Vermilion Bird is on top, which harms the spirit of the house. On the days of Yimao and Jimao, You is placed over Mao. At night, when the Heavenly General is on You, Teng Snake is on top, which harms the house. On the day of Dingsi, You is placed over Mao. At day time, when the Heavenly General is on You, Vermilion Bird is on top, which harms the house. In autumn divination, the fire ghost is in Zi. On the days of Jiawu, Gengwu, and Wuwu, Zi is placed over Wu. At day time, when the Heavenly General is on Zi, Teng Snake is on top, which harms the house. On the day of Dingsi, Zi is placed over Si. At day time, when the Heavenly General is on Zi, Teng Snake is on top, which harms the house. On the day of Xinsi, Zi is placed over Si. At night, when the Heavenly General is on Zi, Vermilion Bird is on top, which harms the house. All these examples show that the official ghost of fire, which belongs to the season, is pressing down from above, and with Vermilion Bird or Teng Snake, the two heavenly generals associated with fire and its strange lights, it harms the day branch representing the house. Therefore, all are judged as there being a worry of fire and candles in the house. For exorcism, the same method is used as previously mentioned, taking mud from the bottom of a well to apply to the stove.

冬占火鬼是卯，如甲辰、戊辰、庚辰三日並卯加辰，晝將乘朱雀而克宅；癸未日卯加未，晝將乘朱雀而克宅；辛丑日卯加丑，夜將乘塍蛇而克宅；壬辰日卯加辰，晝將乘朱雀而克宅。

In winter divination, the fire ghost is at卯. On the days of Jiachen, Wuchen, and Gengchen, the卯 is placed over the辰, and during the day's hour, the卯 is multiplied by the Vermilion Bird, which injures the dwelling spirit. On the day of Guiwei, the卯 is placed over the未, and during the day's hour, the Vermilion Bird multiplies on the卯, injuring the dwelling. On the day of Xinchou, the卯 is placed over the丑, and during the night's hour, the Teng Snake multiplies on the卯, injuring the dwelling. On the day of Renchen, the卯 is placed over the辰, and during the day's hour, the Vermilion Bird multiplies on the卯, injuring the dwelling. Whenever such a situation occurs, it indicates that the dwelling is at risk of fire or candlelight disaster, and one should take precautions and perform rituals to appease it early.

人宅罹禍格：緣日上神剋日，而辰上神乘丁又剋日，主身宅皆凶，人且災而宅必動搖，惟有官人占赴任極速，宜乎晝將。凡六庚日巳加庚，六辛日午加辛者，皆丁神臨宅。

The "Person and House Suffering Misfortune Pattern" indicates that the god above the day stem harms the day stem, and the god above the day branch further attacks the day stem by riding on the Ding god. This results in both the person and the house being in a dangerous situation, with the person suffering misfortune and the house becoming unstable. However, for those holding official positions, this pattern suggests a very quick appointment to office, and it is advisable to use the day of the noon hour. Whenever on a Geng day, the巳 (Si) is placed on the Geng, or on an Xin day, the午 (Wu) is placed on the Xin, it is considered an example of the Ding god affecting the house.

蛇虎遁鬼格：專論蛇虎二爻，謂六甲日遁旬內之庚乘白虎在六處，並辛日遁旬內之丁乘塍蛇在六處者，凡占至凶至危，至怪至動，縱空亡不能解救。如甲子日，庚午加戌，三傳戌午寅，又庚午加子返吟，又庚午加丑，三傳辰申子，並用晝將，此乃遁旬內之庚乘白虎而遙傷日干者例。辛巳日丁丑乘蛇加巳臨宅，三傳午寅戌；又丁丑加申，三傳卯申丑，丁在末傳；又丁丑加酉，三傳酉丑巳，丁在中傳，並用夜將。此乃遁旬內之丁乘塍蛇而遙作日干者例。

"The Snake and Tiger Hidden Ghost Pattern" focuses specifically on the two heavenly generals, Teng Snake and White Tiger. On any day with Jia as the stem, the庚 stem (hidden stem) that appears in the current ten-stem cycle is mounted by White Tiger and appears in six places: the stem, the branch, the three transmissions, and the year and destiny. Similarly, on any day with Xin as the stem, the丁 stem that appears in the current ten-stem cycle is mounted by Teng Snake and appears in these same six places. When these situations occur, the outcome is extremely凶, extremely dangerous, extremely strange, and extremely turbulent. Even if the position falls into Kongwang, it cannot be saved. For example, on Jiazi day, the Gengwu stem is placed on Wu, with the three transmissions being Wu, Yin, and Chen; or Gengwu is placed on Zi, forming a reverse transmission; or Gengwu is placed on Chou, with the three transmissions being Chen, Shen, and Zi. All of these use the day general and represent examples of the hidden Geng stem mounted by White Tiger, remotely harming the day stem. Another example is on Xinsi day, where the Dingchou stem is mounted by Teng Snake and placed on Si, with the three transmissions being Wu, Yin, and Chen; or Dingchou is placed on Shen, with the three transmissions being Mao, Shen, and Chou, and Ding falls in the final transmission; or Dingchou is placed on You, with the three transmissions being You, Chou, and Si, and Ding falls in the middle transmission. All of these use the night general and represent examples of the hidden Ding stem mounted by Teng Snake, remotely disturbing the day stem.

凶怪格：謂月厭、大煞、天目、墓神、丁神，皆主怪異凶災，並臨年命日辰。如乙巳日干上未，四月占；庚辰、辛巳日干上丑，十月占，此主極怪極凶。馬載虎鬼格：如甲寅日申加午為末傳，晝將又乘白虎，又伏吟，又申加戌，又申加亥，並用晝將，戊午日寅加未晝將，戊辰日寅加未，又寅加酉，又寅加亥，並用夜將，白虎克干，餘甲戌及戊申此二日，雖有此例，賴鬼空亡不能為害，其餘日辰極多，不暇細具，凡占主凶速。

The "Strange and Harmful Pattern" indicates that the Month Aversion, Great Sha, Heaven's Eye, "Ancestral Spirit" (the position where the Day Stem's Five Phases are buried), and the Divine Spirit all signify strange and calamitous events. If any of these appear together on the year or day branch, the prediction is more accurate. For example, if the day stem is Yisi and the day branch is Wei in the fourth month, or if the day stem is Wuchen and the day branch is Chou in the tenth month, both indicate extremely strange and dangerous situations. The "Horse Carrying Tiger Ghost Pattern" refers to the Post-horse carrying an official ghost riding the White Tiger. For instance, if on Jiayin day, the transmission ends with Shen on Wu, and during the daytime, Shen is on top with the White Tiger; or in its hidden chant pattern, or if Shen is on Xu or Hai, also using the daytime as the main element; or on Wuwu day, with Yin on Wei using the daytime; or on Wuchen day, with Yin on Wei, Yin on You, and Yin on Hai, all using the night time—these all indicate the White Tiger harming the day stem. Although days like Jiaxu and Wushen also have similar patterns, fortunately the ghost element falls into Kongwang, so the harm does not occur. There are many other days that fit this pattern, but they cannot all be listed. Whenever this pattern appears, it indicates that harmful events will come quickly.

蛇虎乘丁格：如乙亥日丑加亥，辛亥日未加亥者，乃丁作白虎而克支辰，必因家宅而有動，不然屋宇塌倒以致損人口，或染災病而不可免。餘日鬼乘丁作塍蛇尤凶尤怪。乙未日干上酉，夜乘塍蛇亦凶。外有丁神作日鬼乘白虎而剋日干者，未免本身有凶動也。惟有己巳一日卯加巳夜將乘白虎而克干者是也。

"The Snake and Tiger Multiplying on Ding Pattern": For example, if on a Yihai day the Chou is placed over the Hai, or on a Xinhai day the Wei is placed over the Hai, in both cases the Ding god is attacked by the White Tiger, causing damage to the day branch. This indicates that there will be disturbances related to the family home; otherwise, it may lead to the collapse of a building, resulting in injury to people or contracting a calamity that is hard to avoid. If on other days the official ghost is on Ding and also rides the Teng Snake, the danger and strangeness will be even greater. On a Yiwei day, the酉 is on the day stem, and if during the night the酉 is ridden by the Teng Snake, it also indicates a凶 (dangerous) situation. Additionally, if the Ding god acts as the day ghost and rides the White Tiger, directly attacking the day stem, then it is unavoidable that there will be misfortune involving oneself. This pattern only occurs on a Jisi day when the卯 is placed over the巳, and during the night, the卯 rides the White Tiger to attack the day stem.

掠敵人之糧必得。惟畏占人行年上神克去六丁所乘之神，則財不動。謂壬癸二日，三傳、年命、日辰之六處，逢旬內之丁神者，必主財動，及遠方封寄財物付本身之象。如未有妻，則有娶妻之喜，如已有妻，則主別妻之憂。

This chapter's imagery is: seizing the enemy's supplies will certainly succeed. The only fear is if the heavenly general associated with the sixth transmission (sixth heavenly stem) is overcome by the divine spirit above the person's birth year, then the wealth will not move. This pattern refers to days of Jia and Gui. If in the three transmissions, the year's stem, and the day's branch, any of these six positions encounter the divine spirit of this month's Ding, it indicates the movement of wealth and also suggests receiving gifts from a distant person. If the person has not yet married, it signifies the joy of marriage; if already married, it indicates worry of separation from the wife.

如壬申、癸酉二日見卯是丁，則因子息動而有財。內癸酉日因門戶之財動，或為子息而得財。壬午、癸未二日，見丑是丁，則因官鬼之財動，內癸未日伏吟，與癸丑日同說。壬辰、癸巳二日見亥為丁，則因己身或兄弟黨之財動，內有癸巳日見亥丁馬交加，財動又速。

On Renshen day and Guiyou day, seeing Mao is considered the Ding God, indicating that wealth is obtained due to matters concerning children. On Guiyou day, the wealth movement is mainly due to matters concerning the family home or property, or due to children. On Renwu day and Guiwei day, seeing Chou is considered the Ding God, indicating that wealth is obtained due to matters concerning officials or spirits. On Guiwei day, it is a Fu Yin lesson, and the interpretation is the same as on Guichou day. On Renchen day and Guisi day, seeing Hai is considered the Ding God, indicating that wealth is obtained due to matters concerning oneself or one's siblings. On Guisi day, seeing Hai with the Ding God and the Yimashi (Post-horse) together is called "Ding Ma Jiao Jia," and the movement of wealth is particularly rapid.

壬寅癸卯二日見酉是丁，則因父母或長上而財動，內癸卯日又因門戶之財動。壬子、癸丑二日見未是丁，則因官鬼之財動，內癸丑日干上未，並初傳是丁，緣三傳皆鬼，不可取財。壬戌、癸亥二日見巳是丁，則因妻之財動，內有癸亥，巳為丁馬交加，財動尤速，離妻娶妻更的。

On Renyin and Guimao days, when酉 appears as the Ding spirit, it indicates that wealth moves due to parents and elders. On Guimao day, it also indicates that wealth moves due to family matters and property. On Renzi and Guichou days, when Wei appears as the Ding spirit, it indicates that wealth moves due to official or ghostly matters. On Guichou day, the day stem is Wei and the first transmission is also the Ding spirit, but all three transmissions are ghosts, so this kind of wealth should not be pursued. On Renxu and Guihai days, when Si appears as the Ding spirit, it indicates that wealth moves due to the wife. On Guihai day, the Si is combined with the Ding horse, so the movement of wealth is especially rapid, and it is more accurate to indicate either leaving the wife or marrying one.

財乘丁馬格：緣財神乘丁，或為驛馬者，必因出入求財或因妻動用者，如丁馬交加，必因妻財而非細之動。如己丑日亥為財乘丁馬，甲辰、乙巳見未，丙申、丁酉見酉，戊子日見亥，甲戌、乙亥日見丑。

The "Wealth Riding on Ding Horse Pattern" refers to a situation where the wealth爻 is accompanied by the Ding deity, or the wealth爻 itself is the Post-horse (驿马), which is the deity associated with travel and movement. Such a chart indicates that the matter will involve seeking wealth through travel and movement, or through the wife's affairs involving the use of money. If the Ding deity and the Post-horse coincide, it signifies a significant change related to wealth and the wife. For example, on a Jichou day, the亥 is the wealth and it is accompanied by the Ding horse; on Jiachen and Yisi days, the wealth is at Wei; on Bingshen and Dingyou days, the wealth is at You; on Wuzi day, the wealth is at Hai; on Jiaxu and Yihai days, the wealth is at Chou. All these cases fall under this pattern.

太常乘日之長生臨日干上者，來人必占婚姻之喜，或有錫賜物帛之事。如六甲日亥加寅，夜將乘太常。六己申加未，晝將乘太常，癸亥日干上亥，夜常，未巳卯皆財。太常乘日之長生臨支上者，宅中必有婚禮之喜，或宜開彩帛鋪或開酒食店肆，後有長進。如甲子日夜占，亥加子作太常，為日長生，又是交車合併。甲戌日亥加戌，夜將亦是交車合，乘太常作日之長生，斯二例占婚尤的。甲寅日亥加寅夜，己未日申加未晝。

The Heavenly General Tai Chang, who governs clothing, food, feasting, and the granting of wealth, rides upon the Day Stem's long life position and appears on the dry branch. This indicates that the person is asking about marriage or matters involving the receiving of clothing and wealth. For example, on a Jia day, if亥 is placed on寅 with night general,亥 is riding Tai Chang; on a Ji day, if申 is placed on未 with day general,申 is riding Tai Chang; on a Gui Hai day,亥 is on the day stem and with night general, riding Tai Chang, with 未,巳, and卯 all being wealth signs. When Tai Chang rides the long life position of the day stem and appears on the branch, it indicates there will be a wedding in the family or that it is suitable to open a silk and brocade shop or a restaurant, with future prosperity. For instance, on Jia Zi day, if亥 is placed on Zi with night general and riding Tai Chang, it is exactly the long life position of Jia Wood, and also forms a mutual reinforcement with the vehicle sign. On Jia Xu day, if亥 is placed on Xu with night general, it also forms a mutual reinforcement with the vehicle sign and rides Tai Chang, which is the long life position of the day stem—these two examples are especially accurate for predicting marriage. Additionally, on Jiayin day, if亥 is placed on寅 with night general, and on Jiwei day, if申 is placed on未 with day general, they are also accurate.

牛女相會格：緣丑中有牛宿，子中有女宿，子與丑合，乘太常為用。如乙丑、己丑，子加丑；丙子、壬子，丑加子乘太常，大宜占婚姻。內壬子日是蕪淫體，後必不成。

"The 'Ox and Girl Meet' pattern: Among the twenty-eight mansions, the Ox mansion is in the position of Chou, and the Girl mansion is in the position of Zi. Zi and Chou are also in a harmonious relationship. If the Tai Chang is the initiating transmission, it takes the image of Niulang and Zhinu meeting. For example, on Yichou day, if the Chou position is added to Chou, or on Jichou day, if the Chou position is added to Zi, or on Bingzi day and Renzi day, if the Zi position is added to Chou with Tai Chang, it is very favorable for marriage. However, on Renzi day, it belongs to the 'Wuyin' lesson pattern, which represents improper and licentious relationships between men and women, and the marriage will certainly not succeed in the end."

不宜掠軍糧，不可受敵賄賂。謂三傳皆作日之財，而生起干上日鬼，而傷其日干者，必因取財而致禍，及防妻與鬼交而損失。餘生支上鬼者，主破家。如辛亥日干上午，三傳未卯亥，皆作木局為日之財，其財且不可取，欲待不取，奈財在目前，爭忍舍之，設取其財，即生起干上之午火而作辛金，難免其凶禍也。

This chapter illustrates the principle that one should not seize the enemy's grain supplies nor accept bribes from the enemy. It refers to a situation where all three transmissions are considered as the wealth爻 of the day stem, but this wealth actually nourishes and strengthens the ghost爻 on the day stem, which then turns back to harm the day stem. Such a situation inevitably leads to misfortune caused by seeking wealth. One should also be cautious of a wife conspiring with outsiders, leading to loss. If the three transmissions are all generating the ghost on the branch, it indicates the destruction of the family. For example, on a Xinhai day, the day stem is Wu (午). The three transmissions are Wei (未), Mao (卯), and Hai (亥), forming a wood trinity, all considered as wealth for the metal Xinhai. This wealth should not be taken. One might hesitate, but the wealth is right there, and it is hard to resist. Once taken, the wood wealth will strengthen the fire on the day stem, which then turns to attack the metal Xinhai, inevitably leading to misfortune.

此財如在虎口，又喻如刀上蜜，焉可舐，稍識事君子見其財自禍而出，必不取之，庶得全身遠害。此例雖不利取財，惟宜以己財而告貴人成其事，言用晝貴，乃以財生貴，必宜僥求關節事，可諧也。餘辛卯、辛未二日干上午同前說。丁巳、丁丑二日干上亥，若丁酉日干上亥，三傳亥卯未全生，但日上見鬼耳，幸為貴德，宜告貴得益，宜為長上占之。

This kind of wealth is like putting it in the mouth of a tiger, or spreading honey on a knife edge; how can one safely take it? A person with even a little sense would realize that this wealth comes from misfortune and would certainly not take it, thus preserving himself and avoiding calamity. Although this pattern is not favorable for acquiring wealth, it is suitable to use one's own money to attend to noblemen and accomplish matters—meaning, when using the day's nobleman, using wealth to generate the nobleman. Any matter involving seeking connections or taking shortcuts can be successfully handled. For the days of Xin-Mao and Xin-Wei, when the day stem is Wu, the interpretation is the same. For the days of Ding-Si and Ding-Chou, when the day stem is Hai; as for the day of Ding-You, with the day stem being Hai, the three transmissions follow the path of Hai, Mao, and Wei, mutually generating, but the day stem is accompanied by a ghost. Fortunately, this ghost also acts as a nobleman and a virtuous deity. It is suitable to report to the nobleman and gain benefits, as well as to consult on matters concerning elders.

若壬戌日干上未，夜乘太常，三傳全脫，占病則因傷食以致邪祟侵纏，尤恐不救，如得占人年命去其干上之鬼，稍輕。內有丁丑日干上亥，三傳酉丑巳，其金財不能生亥水，言初中空陷，末作天空，夜占三傳天將皆土，能克去亥鬼，致使財亦不可取，禍亦不傷身，未免經繇，此二事後始無一成。並丁巳、丁酉二日，各視天將言之。

For example, on a Renxu day, the day stem is on Wei. When divining at night, Wei is occupied by Tai Chang. All three transmissions are draining the energy of the day stem. If this is about a sickness, the cause is due to dietary injury leading to the entanglement of evil spirits. The patient is likely to die unless the ghost on the day stem can be removed by the diviner's year and destiny. On a Dingchou day, the day stem is on Hai. The three transmissions are You, Chou, and Si. The metal wealth cannot generate the water of Hai, because the first and second transmissions fall into Kongwang, and the third transmission is occupied by Tian Kong (a heavenly general representing falsehood and unreliability). When divining at night, all three transmissions are occupied by heavenly generals of earth, which can eliminate the Hai ghost. In this case, although wealth cannot be obtained, the person is not harmed, but they will have to go through a lot of trouble and effort. In the end, neither obtaining wealth nor avoiding misfortune is achieved. The situations on Ding si and Ding you days should also be analyzed based on the heavenly generals.

傳財化鬼格：緣三傳作日之財，反生起支上神而作日干者，此等禍害，必自宅中而發，惟要行年本命上神剋制其鬼，庶不致深害。如乙巳未乙，三傳未戌丑，支上申；丑亥丑乙，三傳丑戌未，支上申；丁亥申丁，三傳申酉戌，支上子，惟宜納粟得官，或以財告貴，買恩澤而補授極妙。但有官人占之則吉，必升擢官職也。又如四己日，己卯、己亥、己酉、己未，干上亥，雖為日財，奈三傳曲直木局，並來傷干，亦宜納粟求官。

"The transmission of wealth transforming into a ghost pattern": The three transmissions originally represent the wealth of the day stem, but instead they reverse to nourish the strong branch deity. That deity then turns back to attack the day stem. This kind of calamity must originate from within the family. Only by relying on the deity of the year and the birth deity to restrain this ghost can the deep harm be avoided. For example, on a Yisi day with the branch of Wei added to the Yisi, the three transmissions are Wei, Xu, and Xu, and the branch is Shen. Another example is when the branch of Hai is added to the branch of Chou, the three transmissions are Chou, Xu, and Wei, and the branch is Shen. On a Dinghai day with the branch of Shen added to Ding, the three transmissions are Shen, You, and Xu, and the branch is Zi. In such cases, it is most advisable to seek an official position through the method of "nourishing grain" (donating grain to obtain an official post), or to use wealth to inform the nobleman and gain favor to obtain a position through recommendation. If someone who already holds an official position consults this, it is a favorable omen, indicating certain promotion. Another example is on the four days of Ji Mao, Ji Hai, Ji You, and Ji Wei, where the day stem is Hai. Although it is considered the wealth of the day stem, the three transmissions form a curved and straight wood pattern, all attacking the day stem. In such cases, it is also advisable to seek an official position through the method of "nourishing grain."

因財致禍格：或畏妻室，如帶凶將，或被妻傷者，緣財爻反克干上之神者是也。如庚辰日干上丑，初傳寅木為財乘白虎而傷干上丑土，必被妻傷其命，又被丑旬中之丁作墓而覆日，亦是命運災衰，以致然耳，不然娶惡妻而不孝於父母。

The "Causing Misfortune Through Wealth Pattern" indicates either fear of one's wife, or the wealth爻 being accompanied by a凶将, or being harmed by the wife. The cause lies in the wealth爻 turning around to harm the day stem. For example, on a Gengchen day, the day stem is Chou. The first transmission is Yin wood, which represents wealth. The Yin wood is乘 by White Tiger, which harms the day stem's Chou earth. This inevitably leads to harm from the wife, possibly even death. Additionally, Chou is both the丁神 of this旬 and the墓 of Geng metal, pressing down upon the day stem. This is also a time when fate is in a period of disaster and decline, leading to such misfortune. Otherwise, it may indicate marrying a fierce wife and being disrespectful to one's parents.

財遁鬼格：緣日上神作財，卻遁旬中干鬼，必因財致禍，為食喪身，因妻成訟。如甲戌日干上庚辰，甲辰日干上庚戌，乙丑日干上辛未，乙未日干上辛丑，丙寅日干上壬申，壬戌日干上戊午，癸酉日干上己巳，丁卯日干上癸酉，戊辰日干上甲子。借錢還債格：如辛酉日干上卯、支上寅，壬子日干上巳，丙午日干上申，外有乙未日伏吟，凡干支相同者，不宜求財耳，此曰借錢還債不明也。

"The Wealth Evasion Ghost Pattern": The heavenly stem above the day stem is originally the wealth stem, but the stem that emerges in the ten-day cycle is actually a ghost that overcomes the day stem. This pattern inevitably brings misfortune due to wealth, or leads to loss of life for the sake of food and drink, or causes legal troubles due to the wife. For example, if the day stem is Jia Xu and the emerging stem is Geng Chen, or if the day stem is Jia Chen and the emerging stem is Geng Xu, or if the day stem is Yi Chou and the emerging stem is Xin Wei, or if the day stem is Yi Wei and the emerging stem is Xin Chou, or if the day stem is Bing Yin and the emerging stem is Ren Shen, or if the day stem is Ren Xu and the emerging stem is Wu Wu, or if the day stem is Gui You and the emerging stem is Ji Si, or if the day stem is Ding Mao and the emerging stem is Gui You. "The Borrowing Money to Repay Debt Pattern": For example, if the day stem is Xin You and the heavenly stem is Mao, while the earthly branch is Yin, or if the day stem is Ren Zi and the heavenly stem is Si, or if the day stem is Bing Wu and the heavenly stem is Shen, or if there is a hidden chant pattern on Yi Wei. In all cases where the heavenly stem and earthly branch are the same, one should not seek wealth. This is called borrowing money to repay debt, resulting in a confusing and unclear account in the end.

占後同前。謂三傳俱鬼，則能去比肩，既無奪財之神，於傳內有一作財現，其財安穩而無破也。謂三合課中雖作日之鬼，兩課俱空，獨存一字，中間為財者，乃名全鬼變為財，其財終是危險中出，縱得之亦不安穩，倘君子識事，必不取其財也。如占人命年上乘日鬼，其禍仍發，亦不為財也。如丙申、丙子、丙辰三日並干上丑土，可以敵其水局，獨存申金為財，如用晝將，少畏龍蛇元皆水獸，恐為禍也。

The method of using the day stem for divination is the same as in the previous chapter. It refers to the case where all three transmissions are ghosts, which can overcome the "twin" (a yao of the same type as the day stem, which comes to take away wealth). If there is no element that takes away wealth, and a wealth yao appears in the three transmissions, then the wealth is secure and will not be destroyed. It also says that in a lesson where the three trigrams form a triple harmony, although all the trigrams are ghosts of the day stem, two of them are empty, leaving only one character, which is in the middle and acts as wealth. This is called complete ghosts turning into wealth. Such wealth is ultimately obtained from danger, and even though it is obtained, it is not secure. A wise gentleman would certainly not take it. If the person's birth year and current year also have the day ghost, misfortunes will still occur, and it cannot be considered real wealth. For example, on the day stems of Bing Shen, Bing Zi, and Bing Chen, the earth ox is on the day stem, which can resist the water trigram in the three transmissions, leaving only the metal shen as wealth. However, if the day is a daytime general, one should be slightly cautious about the azure dragon, teng snake, and black tortoise, which are all water animals, and fear that they may instead cause trouble.

取還魂債格：緣三傳全為脫氣，反生干上財神者。例如己丑干上亥，三傳酉丑巳雖為日之脫氣，殊不知金局生起干上亥水作日之財。己巳干上亥空亡尤為的驗。壬寅返吟，甲戌、甲午、甲申、甲辰、甲寅日干上戌。又如丁丑日酉加巳用，墓土將生空亡之財，亦如前說。有三傳為脫氣，生起支上財神者，如壬寅、壬戌二日並支上午，甲午日支上戌，亦為取還魂債。

The "Taking Back the Soul of a Debt" pattern: all three transmissions are things that drain or weaken the day stem, yet they turn around to nourish the prosperous wealth god on the day stem, as if a dead debt has returned its soul. For example, on a day with Jisi as the day stem, the day stem is亥, and the three transmissions are酉, 丑, and巳, which all drain the earth energy of Jisi, but unexpectedly the metal group turns to nourish the亥 water on the day stem, which is the wealth of Jisi. On a day with Jisi as the day stem, the day stem is亥 but falls into Kongwang, the effect is especially clear. Additionally, the reverse transmission lesson on Renyin day, and the five days Jiashen, Jiawu, Jiachou, Jiachen, and Jiayin where the day stem is戌, all fall into this category. Another example is on Dingchou day, where酉 is placed on巳 to initiate the transmission, and the buried earth in the tomb nourishes the fallen wealth, which is explained the same as before. There are also cases where the three transmissions drain energy but generate the wealth god on the branch. For instance, on Renyin and Renxu days, the branches are both午, and on Jiawu day, the branch is戌, which is similarly called taking back the soul of a debt.

求財急取格：如乙未日未加乙，雖曰財就人格，惟宜速去取之，如緩則財反被未來墓其乙木，卻恐為禍。又如辛卯日卯加辛，雖名財就人格，亦宜速取其財，如少緩，亦被卯木克其戌土，反有害也。

The "Urgent Wealth Acquisition Pattern" refers to situations where the day stem is in a favorable position for wealth. For example, on an Yiwei day, if the Wei earth is placed above the Yi wood, it is considered the "Wealth Approaching the Person" pattern, meaning wealth comes to the person naturally. However, one should act quickly to seize the opportunity. If delayed, the Wei earth may become the tomb of the Yi wood, burying the day stem and potentially causing misfortune. Similarly, on a Xinmao day, if the Mao wood is placed above the Xin metal, it is also considered the "Wealth Approaching the Person" pattern, and the wealth should be seized promptly. Any delay may result in the Mao wood harming the戌 earth, leading to adverse effects.

空財格：如丙子日酉加巳，乃空財，如用夜將反生三傳之財，亦宜索債。危中取財格：緣干克支辰為財，支上神為鬼者，不免自驚，危中取財。如甲辰日乃甲木克辰土為財，如辰上乘申是也。甲戌日支上申空亡，似乎無畏。乙丑、乙未二日支上酉，丙申日支上亥，丁酉日支上子，戊子日支上寅，己亥日支上卯，庚寅日支上巳，辛卯日支上午作空亡，不可畏之。

The "Empty Wealth Pattern" refers to a situation where the wealth is considered empty or illusory. For example, if on a Bingzi day, the酉 (Metal) is placed on the巳 (Fire) position, the wealth falls into the empty, making it a phantom wealth. However, if the night general is used and the heavenly general turns to generate the wealth in the three transmissions, it is still favorable for seeking debts. The "Taking Wealth from Danger Pattern" occurs when the day stem overcomes the day branch, and the day branch represents wealth. However, the spirit on the branch is a ghost that overcomes the day stem, so obtaining this wealth inevitably involves some risk. It is like taking wealth from a dangerous situation. For example, on a Jiachen day, the Jia wood overcomes the Chen earth, which represents wealth, and the Shen metal is on the Chen position. On a Jiaxu day, the Shen metal on the Xu position falls into the empty, seemingly not to be feared. Similarly, on Yichou and Yiwei days, the branch has You (Metal), on Bingshen day the branch has Hai (Water), on Dingyou day the branch has Zi (Water), on Wuzi day the branch has Yin (Wood), on Jihai day the branch has Mao (Wood), on Gengyin day the branch has Si (Fire), on Xinmao day the branch has Wu (Fire) and falls into the empty, none of these should be feared.

凡占兵利先舉。謂三傳生其日干，反脫其支辰者是也，值此必人口豐隆而居宅窄狹也。如甲申日干上午，三傳辰申子水局全來生日，乃應人口豐盈也，申金為支辰，反生三傳之水局，乃應屋舍窄狹也，如得此課，切不可遷居寬廣之屋舍，恐反生災咎，此造化使然，不可逆天理而妄作也。其餘占別事，即我盛而他衰，我勝而他負，後例準此，乙酉日干上申，三傳申子辰，又干上巳，三傳亥子丑。

Divination is favorable for military action when one takes the initiative. This pattern describes a situation where the Three Transmissions are born from the Day Stem, yet they are reversed and instead nourished by the Day Branch, thus dispersing the energy of the Day Branch. When encountering this pattern, it indicates that the family has many people but the residence is narrow. For example, if the Day Stem is Jiashen (甲申) and the Day Stem is supported by Wu (午), with the Three Transmissions being Chen (辰), Shen (申), and Zi (子), forming a water pattern, all of them nourish the Jia wood. This indicates a prosperous population. However, the Day Branch is Shen (申), which in turn nourishes the water pattern of the Three Transmissions, indicating a narrow dwelling. When encountering this pattern, one must not move to a larger house, for it may bring misfortune. This is the natural arrangement of the universe, and one must not defy the natural order. If this pattern is used for other matters, it indicates that our side will flourish while the opposing side declines, and we will prevail while they lose. The following examples should be interpreted in the same way. Another example is when the Day Stem is Yiyou (乙酉) and the Day Stem is supported by Shen (申), with the Three Transmissions being Shen (申), Zi (子), and Chen (辰); or when the Day Stem is Si (巳) and the Three Transmissions are Hai (亥), Zi (子), and Chou (丑).

人旺棄宅格：緣三傳生其日干而克其支辰者，占人雖亨旺而無正屋可居，縱為官多是寄居，或欲逃亡而棄其家尤的。如丁未日卯加未，又亥加未用，癸卯日酉加巳用，甲午日子加丑，丙戌日卯加辰用。

The "Person Prosperous but Abandons House" pattern: The three transmissions generate and support the day stem but harm the day branch. When predicting the fortune of a person, although they may be prosperous and successful, they do not have a proper house to live in; even if they hold an official position, they are mostly staying temporarily. If someone wants to run away and abandon their property, this pattern is especially accurate. For example, in a day of Dingwei with Mao on Wei and Hai on Wei as the initiating transmission; in a day of Guimao with You on Si as the initiating transmission; in a day of Jiawu with Zi on Chou; and in a day of Bingxu with Mao on Chen as the initiating transmission.

贅婿卦：緣支加干而被干克者，其支上又乘脫氣，或克支者，必無正屋可居。如丙申日申加丙，亥脫申；丁酉日酉加丁，亥脫酉；戊子日子加戊，未克子；己亥日亥加巳，卯脫亥。

The "赘婿 hexagram" indicates that when the day branch's ruler is added to the day stem and is instead overcome by the day stem, and there is also a god that drains or removes the branch, or if the branch is directly overcome, such a person will certainly not have their own house to live in and will have to become a婿, living with others. For example, on a Bingshen day, the Shen is added to the Bing and is overcome by the Bing; the Hai drains the Shen. On a Dingyou day, the You is added to the Ding and is overcome by the Ding; the Hai drains the You. On a Wuzi day, the Zi is added to the Wu but is not overcome; on a Jihai day, the Hai is added to the Si and is overcome by the Si; the Mao drains the Hai.

占兵利為主而後應，或營空虛。謂三傳竊盜日干反生支辰者是也，凡值此課，必宅不容人居止，不然人口少而居寬廣之屋舍，致使人口日漸衰羸，患難俱生，惟宜棄此住場而別遷居止，庶免此患。餘占事皆我衰他旺，我負他勝，後例準此。如甲辰日戌加寅，甲戌日寅加戌，又壬午日未加卯。

Divination is favorable for military strategy when it involves holding ground and waiting for the enemy, or when the enemy's camp is vulnerable. This pattern describes a situation where the three transmissions steal and release the energy of the day stem, instead benefiting the day branch. Whenever this pattern occurs, it indicates that the residence is too large to accommodate people, or that there are too few people living in an overly spacious house, leading to gradual decline in population and continuous misfortunes. The only solution is to abandon this residence and move elsewhere to avoid these troubles. If this pattern appears in other contexts, it signifies that our side is weak while the opposing side is strong, resulting in our defeat and their victory. The following examples should be interpreted in the same way. For instance, on a Jiachen day with Xu on寅, or on a Jiaxu day with寅 on Xu, or on a Renwu day with Wei on Mao.

賣宅備患格：緣三傳生支克干，惟宜兌賣宅舍，以錢預備災患之費，如癸酉日辰加丑用，己巳日卯加未，丙寅日子加丑，癸酉日伏吟。獅獸沖宅格：緣對鄰獸頭吻沖其本家，或有獅子道路衝宅，以致家道衰替，如對鄰空亡不足畏也。如壬辰日，申加戌作白虎，沖支上寅；辛巳日伏吟，亥作虎沖支上巳；甲午、庚午二日伏吟，子作虎沖支上午；辛丑日酉加未作虎沖支上卯。

The "Selling House to Prepare for Troubles Pattern": When the three transmissions are born on the day branch and overcome the day stem, it is only suitable to sell the house at a discounted price and use the money to prepare for possible disasters. For example, on a Guiyou day, the day branch is Chou, and the initiating transmission is on Chou; on a Jisi day, the day branch is Mao, and the initiating transmission is on Wei; on a Bingyin day, the day branch is Zi, and the initiating transmission is on Chou; and on a Guiyou day with a hidden chant pattern. The "Lion and Beast Opposing the House Pattern": When the lion head on the neighbor's house directly faces one's own house, or when there are stone lions or a straight road pointing towards the residence, it leads to the decline of the family fortune; if the opposite side falls under the empty void, there is no need to be afraid. For example, on a Renchen day, the initiating transmission is on Xiu and is accompanied by the White Tiger, opposing the branch's Yin; on a Xinsi day with a hidden chant, the initiating transmission is on Hai and is accompanied by the White Tiger, opposing the branch's Si; on Jiawu and Gengwu days with hidden chants, the initiating transmission is on Zi and is accompanied by the White Tiger, opposing the branch's Wu; on Xinchou day, the initiating transmission is on You and is accompanied by the White Tiger, opposing the branch's Mao.

血厭克宅格：緣天后乘血支、血忌作月厭，臨支克支，凡交易買賣鋪店，皆宜忌此。如七月癸亥日，辰作天后加亥，乃夜占，緣七月血忌在辰，月厭亦在辰，又墓克其宅神故也。止有七月佔有血忌與月厭同處，餘中有天后臨血支、血忌之例。

The "Blood Aversion Overcomes the House Pattern" occurs when the Heavenly Empress is on the Blood Branch, Blood Taboo, and also serves as the Month Aversion, and it attacks the Day Branch. Any activity related to business or opening a shop should avoid this pattern. For example, on the Guihai day in the seventh month, the Heavenly Empress is on the Chen position and rests on the亥 position, using a night divination. Because the Blood Taboo and Month Aversion of the seventh month are both in Chen, and Chen is the Tomb Spirit, which directly attacks the house spirit. Among the twelve months, only the seventh month has the Blood Taboo and Month Aversion falling in the same position; in other months, there are examples where the Heavenly Empress is on the Blood Branch and Blood Taboo.

生干客勝，生支主勝。此格有二等，一自初傳生中，中生末傳，末傳生日干；一自末生中傳，中傳生初傳，初傳生日干。凡占值二例，必隔三隔四有人於上位推薦之意，所謂皆賴眾人之說。如欲干官及請舉文狀，皆宜得之，必得始終成就也。惟宜詳初末空亡，如值空亡者，雖有舉薦之心，終無成就之實，乃便作閒話多赤心少之語也。

The Three Transmissions being mutually generative, if they generate the Day Stem, the host side will prevail; if they generate the Day Branch, the host side will prevail. This pattern is divided into two types: one is when the First Transmission generates the Middle Transmission, the Middle Transmission generates the Final Transmission, and the Final Transmission regenerates the Day Stem; the other is when the Final Transmission generates the Middle Transmission, the Middle Transmission generates the First Transmission, and the First Transmission regenerates the Day Stem. Any divination that falls into these two patterns indicates that there are people three or four levels above who are supporting the seeker. It is said that this is entirely due to the support of others. If one is seeking an official position or wants someone to submit a recommendation, this pattern is favorable, and the matter will be successfully completed from beginning to end. However, one should carefully check whether the First and Final Transmissions fall into Kongwang. If they do, although those people may have the intention to recommend, there will be no real result, for they talk a lot but do not offer genuine support.

如辛丑日，卯加丑為初傳，生其中傳巳，中傳巳生末傳未，未土生辛干，此中空末落空，如年月並幹事人命填實可成。又辛酉日干上寅，癸未日干上卯，甲子、壬申、壬辰、甲申、壬寅、壬子、壬戌並干上午；丙子、丙寅、丙辰、丙午、丙申、丙戌干上申，三傳申亥寅，此數日內有傳空者，有傳不空者，如丙子初中空，丙寅中末空。

For example, on a day with the stem Xinhchou, the trigram Mao is placed on Chou as the first transmission. The wood of Mao generates the fire of Si as the middle transmission, and the fire of Si generates the earth of Wei as the final transmission. The earth of Wei then generates the metal day stem Xinh. In this case, the middle transmission and the final transmission both fall into empty positions. If the heavenly stem, the month builder, or the person's own birth stem comes to fill these empty positions (by adding a real god to the empty position), the matter can still succeed. Another example is on a day with the stem Xinyou, the trigram Yin is on the day stem; on a day with the stem Guiwei, the trigram Mao is on the day stem. On days with the stems Jiazi, Renshen, Renchen, Jiashen, Renyin, Renzi, and Renxu, the trigram Wu is on the day stem. On days with the stems Bingzi, Bingyin, Bingchen, Bingwu, Bingshen, and Bingxu, the trigram Shen is on the day stem, and the three transmissions are Shen, Hai, and Yin. In these days, some of the three transmissions are empty while others are not. For instance, on the day with the stem Bingzi, the first and middle transmissions are empty. On the day with the stem Bingyin, the middle and final transmissions are empty.

將生財神格：緣三傳作財，其天將又生財神者，大宜取財，如六丙日酉加巳夜。支干相生格：如壬戌日干上申，支上未土生申金，金來生日，可無畏未為鬼，然後作福。兩面刀格：如六戊日伏吟，巳申寅，末傳寅能助初生干，亦能克干，俗諺云，成也蕭何，敗也蕭何，作兩面刀。外有三傳生干，天將又生傳者，例如六癸日三傳酉丑巳，或巳丑酉，晝占天將貴常勾。

The "Generative Wealth God" pattern: All three transmissions are wealth hexagrams, and the heavenly generals accompanying them also generate the wealth. This is most favorable for obtaining wealth. For example, if on a day with the stem Jia, the hexagram is placed on the branch You, and the divination is done at night, this pattern is present. The "Branch and Stem Mutual Generation" pattern: For instance, on a day with the stem Renxu, the stem is Shen, and the branch Wei earth generates the Shen metal, which in turn generates the Ren water day stem. Although Wei earth is considered a ghost, it is not feared, but rather can bring blessings. The "Double-Edged Sword" pattern: For example, on a day with the stem Wu, the Hidden Chant (hidden chant) pattern is present, and the three transmissions are Si, Shen, and Yin. The final transmission Yin wood can assist the initial transmission Si fire in generating the Wu earth day stem, while at the same time directly overcoming the Wu earth. As the saying goes, the one who achieves success is Xiao He, and the one who causes failure is also Xiao He, hence the name "Double-Edged Sword." There are also cases where the three transmissions generate the day stem, and the heavenly generals also generate the three transmissions. For example, on a day with the stem Gui, the three transmissions are You, Chou, and Si, or Si, Chou, and You, and during the day, the heavenly generals accompanying them are the Nobleman, Tai Chang, and Gou Chen.

克干客敗，克支主敗。此例亦有二等，一初克中，中克末，末剋日干；一末克中，中克初，初剋日干。凡占值此二例，必有人遞互而相剋害我也，或使眾口一詞，總相欺凌，或如常人所為兇橫，遂被他人雷攻狀論。如或見在朝官占得此課，宜自檢束提防，恐有臺閣上言之患。

The Three Transmissions successively harming each other, if the harm reaches the Day Stem, indicates that the guest side will suffer defeat; if it reaches the Day Branch, it indicates that the host side will suffer defeat. This example is divided into two types: one is when the First Transmission harms the Middle Transmission, the Middle Transmission harms the Final Transmission, and the Final Transmission harms the Day Stem; the other is when the Final Transmission harms the Middle Transmission, the Middle Transmission harms the First Transmission, and the First Transmission harms the Day Stem. Whenever one obtains these two types of divination, it indicates that someone will successively harm me; or that many people will unite to oppress me; or that I have been acting harshly in the past, leading others to attack me collectively and file complaints against me. If a person in official position obtains this divination, he should restrain himself and be cautious, fearing an accusation from the advisory office.

如丙辰日初傳寅加酉，克中傳未，其中傳未克末傳子，末傳子剋日干丙火。辛酉日干上卯，己巳日伏吟，六戊日伏吟，如丙子日，末傳寅加未，克中傳未，中傳未克初傳子，初傳子克丙火日干。

For example, on a Bingchen day, the first transmission's Yin is placed over You, Yin wood overcomes the middle transmission's Wei earth, Wei earth then overcomes the final transmission's Zi water, and Zi water comes back to overcome Bing fire day stem. Additionally, the cases of Xinyou day with卯 on the day stem, Jisi day's hidden chant, and Wu day's hidden chant all belong to this category. Another example is on a Bingzi day, the final transmission's Yin is placed over Wei, Yin wood overcomes the middle transmission's Wei earth, Wei earth overcomes the first transmission's Zi water, and Zi water then overcomes Bing fire day stem, which is a case of reverse sequential overcoming.

求財大獲格：如庚辰日干上丑，三傳寅未子，自庚金克初傳寅為財，初傳寅木克中傳未土，中傳未土克末傳子水，總為財，故求財可以大獲。此法極好，他課例推。又如乙酉日未加寅，或如乙丑日干上酉，三傳寅未子俱同。

The "Great Gain in Wealth Pattern" works like this: On a Gengchen day, if the day stem is Chou, and the three transmissions are Yin, Wei, and Zi, then the Geng metal first overcomes the initial transmission Yin wood, which becomes wealth. The Yin wood then overcomes the middle transmission Wei earth, which in turn overcomes the final transmission Zi water. This chain of overcoming turns all the overcome elements into wealth, allowing for great gains in seeking wealth. This method is very effective, and other cases can be interpreted in the same way. For example, on a Yiyou day, if Wei is added to Yin, or on a Yichou day, if the day stem is You and the three transmissions are Yin, Wei, and Zi, the interpretation remains the same.

土將助財格：如六丙日酉加巳，三傳皆財，夜將又皆土神，盡生起財神，大宜求財事，尤宜成合萬事，卻不利父母，占病列，兼此人不義，多貪橫發。雀鬼格：朱雀作日鬼加干，如在朝官，防彈章，及不宜上書獻策，反受責黜。六丙日干上亥夜，六庚日干上巳暮，六甲日干上酉夜，六戊日干上卯晝，壬癸日未乘雀晝貴順行有之，但不臨干，如臨年命亦可用。

The "Earth General Assisting Wealth Pattern": If on a Bing day, the酉 (Metal) is placed on the巳 (Fire), and all three transmissions are wealth, then in a night divination, the heavenly general riding on the day stem is entirely earth, all helping and strengthening the wealth god. This is most favorable for seeking wealth and also most suitable for promoting various matters. However, it is unfavorable for parents, and if divining about parents' illness, it is particularly dangerous. It also indicates that the person acts unjustly, often rising to wealth through greed. The "Vermilion Bird Ghost Pattern": The Vermilion Bird serves as the day ghost and is placed on the day stem. Officials in office should beware of someone lodging a petition against them, and they should also avoid submitting strategies or suggestions, as this may lead to reprimand and dismissal. For example, on a Bing day, the day stem is亥 (Water) and the divination is at night; on a Geng day, the day stem is巳 (Fire) and the divination is in the evening; on a Jia day, the day stem is酉 (Metal) and the divination is at night; on a Wu day, the day stem is卯 (Wood) and the divination is in the day. On a Ren or Gui day, if the未 (Earth) is ridden by the Vermilion Bird and the divination is done in the day when the nobleman moves in the correct direction, this pattern also appears, although it does not directly affect the day stem. If it is on the year or destiny, it can still be used.

三傳內戰格：緣三傳俱下賊上，迤邐克去，遞相侵伐，乃名三傳內戰，凡占必是有窩犯，訟自家庭而出。如癸酉日，未加寅下克上，中傳子加未受克，末傳巳加子亦受克，且天盤未克子，子克巳，地盤寅克未，未克子，盡相傷伐而無窮也。又如戊辰日寅加酉為發用亦同。

"The Three Transmissions Internal Strife Pattern": In this pattern, all three transmissions are "lower attacking upper," meaning the gods on the Earth Plate overcome the gods on the Heaven Plate, and this continuous overcoming leads to mutual attacks and conflicts, hence the name Three Transmissions Internal Strife. Whenever this pattern appears in a divination, it indicates that there is someone within the family who has committed wrongdoing, and the legal dispute arises from within the family. For example, on a Guiyou day, the Wei hexagram is placed on the Yin hexagram, which is lower overcoming upper; the Middle Transmission Zi is placed on the Wei hexagram and is also overcome, and the Final Transmission Si is placed on the Zi hexagram and is also overcome. Moreover, on the Heaven Plate, Wei overcomes Zi, and Zi overcomes Si, while on the Earth Plate, Yin overcomes Wei, and Wei overcomes Zi. This creates a situation where upper and lower continuously harm and overcome each other, with no resolution. Another example is on a Wuchen day, where the Yin hexagram is placed on the You hexagram as the Initiating Transmission, following the same principle.

占兵有先後，互為勝負。此一句，乃是二項事體。夫有始無終者，乃因初傳是日之長生，末傳為干之墓是也。夫難變易者，乃初為干墓，末為干之長生是也。如乙未日，初傳亥加未為干之長生，末傳未加卯為干墓。占得此例者，如初起謀事之時，如花似錦，後將必無成合。

The use of military forces has a distinction of order, with both sides having victories and defeats. This sentence actually contains two matters. The first is "having a beginning but no end," which means the first transmission falls on the day stem's growth position, while the final transmission falls on the day stem's tomb position. The second is "difficulty turning into ease," which is the opposite: the first transmission is on the day stem's tomb, while the final transmission is on the day stem's growth. For example, on an Yiwei day, the first transmission is亥 (Hai) placed on 未 (Wei), and Hai is the growth of Yi wood; the final transmission is 未 (Wei) placed on 卯 (Mao), and Wei is the tomb of Yi wood. When such a divination is obtained, the initial planning of affairs is like flowers in bloom, everything goes smoothly, but in the end, it will certainly fail.

又如乙丑日亥加丑，初傳亥，末傳未，皆自生傳墓也，亦如前說。又如丙寅日戌加寅，初傳戌為干墓，末傳寅乃丙火長生之地，占事先難後易。又如壬子、壬寅二日，辰加寅為初傳，申加午為末傳，此乃自墓傳生，先迷後醒，如占得此例，謀事之初，雖值艱難，已後卻有成合，凡占未免先暗後明。

For example, on an Yichou day, when亥 is placed on丑, the first transmission is亥 and the final transmission is未. This also starts from the long life position and proceeds to the tomb position, with the same method of interpretation as before. Another example is on a Bingyin day, when戌 is placed on寅, the first transmission is戌, which is the tomb of Bing fire, and the final transmission is寅, which is the long life position of Bing fire. This indicates that the matter will be difficult at first but easy later. Again, on Renzi and Renyin days, when辰 is placed on寅 as the first transmission and申 is placed on午 as the final transmission, this starts from the tomb position and proceeds to the long life position, similar to being lost first and then waking up. Such a divination suggests that although the initial efforts are difficult, the matter can eventually be accomplished. All divinations inevitably go through a process of first being obscure and then becoming clear. The first path starts from the long life position and ends at the tomb, called self-long-life to tomb; the second path starts from the tomb position and ends at the long life position, called self-tomb to long-life. When the beginning and end are reversed, the fortune and misfortune are also exactly opposite.

舍損就益格：如甲辰日丑加甲，丑乃日之破碎，支上卯又作六害，又是干之羊刃，宜棄此而就三傳子亥戌為生干，凡占不免舍無益而就亨旺也。占得此例，一則有壽，二則自微至顯。又如甲子日亥加甲，六月占，乃父母爻作空亡，又是死氣，又為木之長生，主父母災，如父母歿後不論。餘極多，仿此。

The "Discarding Harm and Seeking Benefit" pattern: For example, on a Jia Chen day, Chou is placed over Jia, and Chou is a harmful "Fragmentation" evil star for the day stem. The branch's Mao also harms the day branch, and it is also the "Yang Ren" for Jia Wood, indicating excessive strength and a position that causes injury. These two aspects should be discarded, and instead, one should turn to the three transmissions of Zi, Hai, and Xu, which all benefit the day stem. In any divination of this pattern, one must inevitably abandon the unprofitable side and turn toward the prosperous and strong side. When this pattern occurs, it indicates longevity and gradual rise from humble beginnings. Another example is on a Jia Zi day, Hai is placed over Jia, and if divined in June, Hai is the parent's yao but falls into Kongwang, and it is also the dead qi of that month. At the same time, it is the long life of Jia Wood, indicating disaster for the parents. If the parents have already passed away, this aspect is not considered. There are many similar examples, all of which should be interpreted in this way.

不成功處反成功。此一句亦宜分為二項說，且夫苦去甘來者，如戊午日，末傳申生中傳亥水，中傳水生初傳寅木，而剋日干之戊土，誠為被寅木之苦，殊不知反賴末之申金部克其寅，又為戊土之長生，乃應苦去甘來之喻也。凡占未免先受磨折，後卻安逸。又如六戊日伏吟，乃初克中，克末，末剋日干，亦是先被寅苦，殊不知又賴寅徑生其巳火而生戊干也，以上二例，亦可作成敗蕭何。

It was originally impossible to accomplish, but it ended up being achieved. This sentence should be divided into two layers. First, it refers to 'suffering followed by happiness': for example, on a Wuwu day, the final transmission's metal (申金) generates the middle transmission's water (亥水), which in turn generates the first transmission's wood (寅木), and the Yin wood turns back to harm the day stem (戊土). This is indeed suffering from the Yin wood. However, unexpectedly, the final transmission's Shen metal can overcome the Yin wood, and since Shen is the long life of Wu Earth, this illustrates the metaphor of hardship followed by happiness. Those who divinate this chart are inevitably subjected to some hardship first, and then eventually achieve ease. Another example is the Hidden Chant chart on a Wu day, where the first transmission overcomes the middle, the middle overcomes the final, and the final overcomes the day stem. Again, it is suffering from the Yin wood. However, unexpectedly, this Yin wood directly generates Si fire, which in turn generates the day stem Wu Earth. These two examples can be considered as both success and failure resting entirely on Xiao He.

一喜一悲格：如癸亥日，干上戌乘龍剋日，乃幸中不幸；支上申乘虎生日，乃不幸中幸。又癸卯日干上申乘虎，支上戌乘龍；又壬寅、壬子，戌加子發用，夜將同。如干上長生於月令無氣，卻喜傳中見鬼，乃甲日上見亥，月令無氣，傳中見申酉為可生亥水也，亦名不幸中幸。

The "One Joy and One Sorrow Pattern" refers to situations where both favorable and unfavorable elements are present. For example, on a Guihai day, the戌 (earthly branch) is on the day stem and rides the Azure Dragon, which is a favorable general. However, the戌 earth is actuallyrestrain (overcoming) the Gui water day stem, which is an unfortunate aspect. Meanwhile, the申 (earthly branch) on the branch rides the White Tiger, which is an unfavorable general. However, the申 metal is actually 生 (nourishing) the Gui water, which is a fortunate aspect. Another example is on a Guimao day, where the申 (earthly branch) is on the day stem and rides the White Tiger, while the戌 (earthly branch) is on the branch and rides the Azure Dragon. On Renyin and Renzi days, the戌 (earthly branch) is placed on the Zi (earthly branch) and initiates the transmission, and the same applies during the night hour. Another case is when the day stem is the long life of the day stem, but it lacks vitality in the current month. In such cases, it is favorable to see ghosts in the three transmissions. For instance, on a Jia day, if the亥 (earthly branch) is on the day stem, which is the long life of Jia wood, but the month lacks vitality, it is favorable to see the metal of Shen and You in the three transmissions to nourish the亥 water. This is also considered a fortunate aspect amidst misfortune.

樂里生憂格：如庚寅日干上巳乃庚金之長生，支上亥乃寅木之長生，此乃先各有長生之意，然後遞互相參，其庚金反被亥水脫，寅木又被巳火脫，卻反為兩邊脫盜，凡占皆然。又甲申日干上亥、支上巳同前。庚辰日干上戌生干，支上午辰，此例止宜坐待用事，盡有其益，如若動，其支干皆坐於克鄉。

The "Joy in the Beginning, Worry Arises" pattern: For example, on a Gengyin day, the stem's巳 (Si) is the long life of Geng metal, and the branch's亥 (Hai) is the long life of Yin wood; at first, both sides have the joy of long life. However, when examined together, the Geng metal is actually drained by Hai water, and the Yin wood is drained by Si fire, resulting in both sides leaking and consuming. In all such cases, this pattern holds. Similarly, on a Jiashen day, the stem's亥 (Hai) and the branch's巳 (Si) are the same as before. On a Gengchen day, the stem's戌 (Xu) is born by the day stem, and the branch's午 (Wu) and辰 (Chen) are present; in this case, it is only suitable to remain still and wait for the right opportunity to act. Benefits will naturally come. Once there is reckless action, both the stem and branch sides will fall into positions that harm me.

如庚午日干上辰土生庚金，支上寅木生午火，亦宜坐用，倘動，其支干坐於脫氣鄉。如庚子日干上巳作干之長生，殊不知巳火亦能克庚金，且支上酉生支，殊不知水敗於酉。如癸酉、癸丑、癸巳三日，酉加癸晝占，三傳雖金生日，其天將皆來傷日，雖有面前之生，背後反為深害，占病死，占訟刑，乃應俗諺云：貪得一粒粟，失卻半年糧。凡占俱如是。

On a Gengwu day, if the day stem is supported by Chen soil which generates Geng metal, and the day branch is supported by Yin wood which generates Wu fire, it is advisable to remain still and take advantage of the situation. Once there is movement, the stem and branch will fall into a position of leakage. For example, on a Gengzi day, if the day stem is supported by Si fire, which although is the long life of Geng metal, can also harm Geng metal at the same time; and the day branch is supported by You metal which generates the day branch, but water in the You position is actually a weak position. Similarly, on days like Guiyou, Guichou, and Guisi, if You metal is added to Gui metal and the divination is done in the daytime, although the three transmissions are metal generating the day stem, the heavenly generals accompanying them all harm the day stem. Although there is support in front, there is serious harm behind. Divination about illness indicates death, and divination about legal matters indicates punishment. This exactly matches the saying: greedy for a single grain of rice, losing half a year's food supply. All such divinations follow this pattern.

如庚辰日干上巳，雖曰日之長生，卻被末傳生中傳，中傳生初傳之巳火而克庚干。丙申日夜占，干上申，三傳申亥寅，初傳申加巳作日之財，受上下夾克而無用，中傳為日之鬼，末傳乘虎遁壬水克干，先是初生中，中生末，末生日干，後卻變出許多不美，亦如前說。已上諸例，變宮商薤露。

On a Gengchen day, the day stem is on the position of Si. Although Si is said to be the place of growth for Geng metal, the final transmission generates the middle transmission, and the middle transmission generates the initial transmission of Si fire. This Si fire then turns back to overcome the day stem Geng metal. On a Bingshen night, the day stem is on the position of Shen, and the three transmissions are Shen, Hai, and Yin. The initial transmission Shen, which is originally considered as wealth for Bing fire, is unable to function because it is surrounded by things that overcome it. The middle transmission is the ghost of the day stem, and the final transmission is riding on the White Tiger and has hidden壬 water to overcome the day stem. On the surface, it seems that the initial transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission generates the day stem, but behind this there are many unpleasant aspects, as explained before. All these examples are like a musical melody that suddenly changes from a harmonious tune of Gong and Shang to a mournful song of "Xielu" at a funeral.

恩多怨深格：緣干生初恩也，初生中，中生末，末卻剋日干，反成仇是也。如己巳日，申加巳生中傳之亥水，中傳水生末傳之寅木，反剋日干之己土。乙亥、乙未、乙巳、乙卯四日午加亥用。

The "Enriched Favor and Deep Grudge Pattern" occurs when the day stem generates the first transmission, which is considered as showing favor. The first transmission then generates the middle transmission, and the middle transmission generates the final transmission. However, the final transmission turns back to overcome the day stem, turning favor into enmity. For example, on a Jisi day, Shen metal is placed over Si fire, where Shen metal generates the middle transmission of Hai water, Hai water generates the final transmission of Yin wood, and Yin wood then overcomes the Ji earth day stem. Similarly, on Yihai, Yiwei, Yisi, and Yimao days, Wu fire is placed over Hai water as the initiating transmission, also falling into this pattern.

不幸中幸，幸中不幸格：緣白虎卻作長生，青龍卻乘日鬼是也，凡占皆然。如六戊日伏吟，晝占三重白虎作長生，乃不幸中幸；如夜占三重青龍作日干之鬼，乃幸中不幸。外有戊己日返吟，三月占，生氣剋日，主病，死氣生日主生。

"The pattern of 'unluck in luck, luck in unluck': a凶恶的白虎 (evil White Tiger) falls precisely on the day stem's Growth (growth) position, while a auspicious Azure Dragon (Azure Dragon) happens to be the day stem's 鬼 (ghost). This is the principle behind all such divination signs. For example, in a伏吟 (hidden chant) lesson on a 戊 (Wu) day, if it is daytime and all three positions are 白虎 with 白虎 also being 长生, this is considered luck in unluck; if it is nighttime and all three positions are 青龙 with 青龙 also being the day stem's 鬼, this is considered unluck in luck. Additionally, in Reverse Chant (return chant) lessons on 戊 or 己 days, if they are divined in the third month, Life Qi (life qi) comes back to attack the day stem, indicating illness; Death Qi (death qi) comes back to support the day stem, which instead suggests survival."

占兵主客俱不利。此例亦有二等，一則支上干上皆乘脫氣；一則干上脫支，支上脫干。以上二例，凡占人被脫賺，家宅必被盜竊財物，如占病定然起蓋屋宅費用，以致心氣脫弱而成虛憊，宜服補元氣藥餌獲愈。內有支干遞互相脫者及相交涉，必是我欲脫漏彼，彼亦早辦脫漏我也，既各懷脫漏之意，故應道典云：天網恢恢，疏而不漏。

If the military is involved, both the host and the guest will suffer. This case can be divided into two types: one is when both the branch and the stem are occupied by spirits that drain and weaken; the other is when the spirit on the stem drains the day branch, and the spirit on the branch drains the day stem. If either of these two situations occurs, people will be deceived, the household will suffer theft, and if it is about illness, it is definitely due to excessive expenditure on building a house, leading to a deficiency of vital energy and resulting in a condition of exhaustion. Treatment should involve taking medicine to replenish vital energy. In cases where the stem and branch mutually drain each other and also interact with each other, it means that I intend to take advantage of the other party, and the other party has already planned to take advantage of me. Since both sides have the same intention of taking advantage, it aligns with the saying in the "Dao De Jing" that the heavenly net is vast and loose, yet nothing can escape it.

遙克、昴星、別責，乘空落空為初傳發用，將乘元武者，凡占定主失脫，此法極驗。如乙亥日蒿矢，酉元加亥用；丙子日彈射，申元加子用晝將；己巳日彈射，亥元加酉；辛丑日別責，巳元加申夜將；庚午日昴宿，戌加酉晝將夜將有之。又有庚子日元首，辰空元加子晝將皆乘元武；辛亥卯加戌晝將，此等日乃空亡乘元武為用，但初傳不繫遙克並昴星。

The three types of divination lessons—remote control,昴星, and separate responsibility—when the initial transmission is itself in Kongwang or falls on an empty place, and the Heavenly General is riding the Black Tortoise, the outcome is certain to indicate theft or loss. This method is extremely accurate. For example, in the "Hao Shi" lesson on Yihai day, the Heavenly General rides the Black Tortoise and is placed on Hai, initiating the transmission from You. In the "Tan She" lesson on Bingzi day, the Heavenly General rides the Black Tortoise and is placed on Zi, initiating the transmission from Shen, using the daytime general. In the "Tan She" lesson on Jisi day, the Heavenly General rides the Black Tortoise and is placed on You, initiating the transmission from Hai. In the "Bie Ze" lesson on Xinchou day, the Heavenly General rides the Black Tortoise and is placed on Shen, initiating the transmission from Si, using the nighttime general. In the "Mao Xing" lesson on Gengwu day, the transmission starts from Xu on You, with both daytime and nighttime generals showing this pattern. There is also the "Yuan Shou" lesson on Gengzi day, where Chen falls on Kongwang and rides the Black Tortoise, initiating the transmission from Zi, using the daytime general. On Xinhai day, Mao is placed on Xu, using the daytime general. These two days involve Kongwang and the Black Tortoise initiating the transmission, but the initial transmission does not belong to the categories of remote control or Mao Xing.

財空乘元格：或臨支發用，亦防失脫。如甲子日戌加子，晝占上乘元武，此例極多。鬼脫乘元格：緣日鬼或脫氣乘元武，來意占失脫，為發用尤的。如己酉日卯加酉晝，辛丑日亥加丑夜。

"The 'Wealth Empty Riding the Original Turtle' pattern": When the wealth hexagram falls on an empty branch and is ridden by the Black Tortoise, or when it is located on the day branch and initiates the transmission, one should also be cautious of theft. For example, on a Jiazi day, the戌 hexagram is placed on the Zi position, and during the day, the戌 position is ridden by the Black Tortoise; there are many such examples. "The 'Ghost Escape Riding the Original Turtle' pattern": When the ghost hexagram of the day stem or the escaping god rides the Black Tortoise, the person's intention is mostly about theft or loss; if it exactly initiates the transmission, it is even more accurate. For example, on a Jiyou day, the卯 hexagram is placed on the You position, and it is during the day; on a Xinchou day, the亥 hexagram is placed on the Chou position, and it is during the night.

占兵同前。謂干支上皆逢敗氣者，占身氣血衰敗，占宅屋舍崩頹，日漸狼狽，全無長進，更不可捕捉姦私，告訐他人陰事，倘若到官，必牽連我之舊過，同時敗露，各獲罪也。其餘占用，彼此皆值衰敗，乃應俗諺云：“殺人一萬，自損三千”之意也。如甲申日干上子、支上午，庚寅日干上午、支上子，丙申、丙寅日干上卯。

The situation is the same as in the previous chapter. This pattern describes when both the day stem and the branch are in a state of "defeat," meaning they are in the position of the Five Phases' "bathing" (沐浴), where the energy is declining. When this is applied to oneself, it indicates a decline in vitality and blood; when applied to a house, it suggests the building is in disrepair. The situation becomes worse day by day with no progress. One must especially avoid interfering in others' private matters or exposing their secrets. If it comes to the authorities, one's past mistakes will also be revealed, leading to mutual punishment. In other matters, both parties will suffer decline, which matches the saying that killing ten thousand enemies will cost three thousand of one's own. For example, on a Jiashen day, the day stem is Zi and the branch is Wu; on a Gengyin day, the day stem is Wu and the branch is Zi; on Bingshen and Bingyin days, the day stem is Mao.

破敗神臨宅格：緣支上有敗氣，又為破碎煞，必宅中有人不利，而致日漸衰殘，家道破敗，宜詳其破敗者類神是何人。如己巳、己亥二日，干上乘酉，乃干之敗氣又作支之破碎，故總名為破敗神也。以類推之，晝占必家中有破敗之子，緣酉為己土之子息故也；夜乘天后因妾敗。又戊申、戊寅日干上酉，壬寅、壬申、癸巳、癸亥四日干上酉，並同其其酉為婢類，亦緣酒色而敗家。其餘破敗神臨之同說。一說破敗神臨干主凶，非臨支。

The "Broken and Declining God Over the House" pattern: When the day branch already has a declining energy and is also accompanied by the "Broken and Shattered"Inauspicious Sha, it indicates that someone in the family is causing misfortune, leading to gradual decline and family ruin. One must carefully examine the "class god" (symbolic classification of deities representing people's status) associated with this broken and declining god to determine which individual is involved. For example, on days with the day stem Jisi (己巳) or Jihai (己亥), if the酉 (Metal) is present, then酉 is both the declining energy of the Jisi stem and the broken and shattered煞 of the day branch, thus forming the broken and declining god. According to the class god, during the day, it indicates the son who causes the family's decline, because酉 is the son of the Jisi stem. At night, if it is accompanied by the Heavenly Empress, it indicates decline caused by a concubine. Similarly, on days with the day stem Wushen (戊申) or Wuyin (戊寅), and on days with the day stem Renshen (壬申), Renyin (壬寅), Guisi (癸巳), or Guihai (癸亥), if the酉 is present, the interpretation is the same, but in these cases, the酉 belongs to the category of servant girls, and the decline is due to indulgence in alcohol and women. The same interpretation applies to other instances of the broken and declining god. Another view states that the broken and declining god only indicates misfortune when it is on the day stem, and not when it is on the day branch.

占兵視其或利主或利客。謂末傳助其初傳而生日干者，亦有末助初而克干者，亦有末助初傳而作日之財神者，此三等皆是，傍有相助而和各成其上說。內末助初生日者，欲年命制末始可言吉，年命生末反凶。

To determine whether a divination is favorable to the main party or the opposing party, one must examine the situation. This section discusses cases where the final transmission supports the first transmission to nourish the day stem; another case where the final transmission supports the first transmission but instead harms the day stem; and another where the final transmission supports the first transmission, making it a wealth element for the day stem. These three situations all fall under the same category, characterized by assistance from a side party, with different outcomes as mentioned. In the case where the final transmission supports the first transmission to nourish the day stem, if the seeker's birth year can control the final transmission, it is considered favorable; but if the birth year instead nourishes the final transmission, it turns into an unfavorable outcome.

如庚午日干上午，三傳午辰寅，末傳寅加辰，生起初傳午火而克伐庚金，末傳之寅木乃教唆詞訟之人也，其為公曹吏道士，為鬍鬚人，或屬虎人，或姓從木，詳天將逐類而言而之，尢不宜求財取財，反為禍也，又庚辰、庚申二日寅加辰，辛未日卯加戌，甲辰日辰加子。

If the day stem is Gengwu and the day branch is Wu, the three transmissions are Wu, Chen, and Yin. The final transmission Yin is placed on Chen, which generates and strengthens the initial transmission Wu fire. The Wu fire then comes to overcome the Geng metal. The Yin wood in the final transmission is the person behind the scenes inciting litigation. According to the principle of classifying spirits, this person could be an official in the government office, a Taoist priest, a man with a beard, a person of the tiger zodiac, or someone whose surname contains the radical for wood. It is also necessary to examine the heavenly general and classify them accordingly. This type of divination is especially unsuitable for seeking wealth, as obtaining wealth may bring misfortune. Additionally, on Gengchen and Gengshen days, when Yin is placed on Chen, on Xinwei day when Mao is placed on Xu, and on Jiachen day when Chen is placed on Zi, they all belong to the same category.

抱雞不斗格：緣己亥、己酉日卯丑亥為傳，庚寅日午辰寅為傳，癸亥日丑卯巳為傳，雖末助初而剋日干者，因初傳或空亡或落空本無意克其日干，其末傳徒為怨憎，奈初傳無力終不能克干，故取喻於抱雞不斗之例也。

The "Holding a Rooster Without Fighting" pattern: On days of Ji Hai and Ji You, the three transmissions are Mao, Chou, and Hai; on day Geng Yin, the three transmissions are Wu, Chen, and Yin; on day Gui Hai, the three transmissions are Chou, Mao, and Si. Although in all these cases the final transmission helps the first transmission to overcome the day stem, the first transmission itself is either in Kongwang or in an empty place, and thus has no intention to overcome the day stem. The final transmission is full of resentment but is powerless, and ultimately cannot overcome the day stem. Therefore, this situation is compared to a rooster held in the arms, ready to fight but unable to do so.

枉作惡人格：如庚戌日午辰寅為三傳，末空，干上午；又庚子日午辰寅為三傳，末傳落空亦是。末助初傳而剋日干者，緣末傳空亡不能助其初傳，其教唆人必自敗露，所以喻枉做惡人也。

"The 'wrongly doing evil' pattern": For example, on a Gengxu day, if the three transmissions are Wu, Chen, and Yin, and the final transmission falls into Kongwang, with the day stem being Wu; or on a Gengzi day, if the three transmissions are also Wu, Chen, and Yin, and the final transmission falls into Kongwang, it also falls into this pattern. Originally, the final transmission would help the first transmission to overcome the day stem, but since the final transmission is in Kongwang, it cannot assist the first transmission. The person behind the scenes who incited the action inevitably reveals themselves. Therefore, it is like doing evil for nothing: the bad deed is not accomplished, yet the evil reputation is acquired.

謁求禍出格：乃支上神作財生干上神為鬼者，大不利謁貴求財，犯之即有禍出。如甲子甲午日干上酉，甲辰甲戌日干上申，乙亥乙巳日干上酉，乙卯乙酉日干上申，丙寅日干上子、又干上亥。

"The phrase 'Yie Qi Hu Chu Ge' (Seeking Favor Leads to Misfortune) refers to a situation where the heavenly stem of the day is the day stem's wealth, but instead of benefiting the day stem, it goes on to nourish the heavenly stem of the branch, which is actually the day stem's ghost. This type of divination is very unfavorable for seeking the favor of a nobleman or requesting wealth. If this occurs, misfortune will arise immediately. For example, on Jiazi day or Jiawu day, the heavenly stem of the branch is You; on Jiachen day or Jiaxu day, it is Shen; on Yihai day or Yisi day, it is You; on Yimao day or Yiyou day, it is Shen; on Bingyin day, the heavenly stem of the branch is Zi, or Hai."

二等者，如辛酉日末傳巳加子助其初傳之未土生日干者例，必傍有人暗地相助推薦而致亨旺，如值末傳空亡，亦名閒話多赤心少也。六戊日伏吟，己巳伏吟，己丑、辛亥、己巳、己卯、己亥、己未、辛酉七日並干上子。

The second category: For example, on a Xinyou day, if the final transmission's Si is placed over Zi, helping the first transmission's Wei earth to nourish the day stem, this path certainly indicates that someone nearby is secretly assisting and recommending, thus achieving success and prosperity. If the final transmission precisely falls on Kongwang, it merely means that there are many empty words but little genuine effort. This category also includes the hidden chant divination on a Wu day, the hidden chant divination on a Jisi day, and the divination with Zi on the day stem for Jichou, Xinhai, Jisi, Jimao, Jihai, Jiwei, and Xinyou days.

三等者，如甲辰日干上子，三傳戌申午，末傳午加申，助其初傳之戌土而作甲干之財者，凡占值此，必暗有人以財相助也。如占博奕，宜此末助初為財者作例，來意占婚尤的。如甲寅、甲午、癸未日干上子。末助初傳作日財反克干上神者，如甲子日干上子，三傳戌申午；又壬申日干上酉，三傳午辰寅同。自招其禍格：緣年命自助其初傳而克干者，乃自招其禍，必致患害也。

Third category: For example, if the day stem is Jiachen and the initial transmission is Zi, the three transmissions are Xu, Shen, and Wu. The final transmission Wu is placed on Shen, assisting the initial transmission Xu earth, and Xu earth is the wealth of Jiawu wood. Whenever this type of divination is obtained, it indicates that someone is secretly helping to provide money. If the question is about gambling, this type of transmission where the final assists the initial to form wealth is particularly appropriate. If the question is about marriage, the result will be even more evident. Similar cases include when the day stem is Jiayin, Jiawu, or Guiwei, and the initial transmission is Zi. There are also instances where the final transmission assists the initial transmission to form the day stem's wealth, but the wealth then turns around to harm the god on the day stem. For example, if the day stem is Jiazi and the initial transmission is Zi, with the three transmissions being Xu, Shen, and Wu; or if the day stem is Renshen and the initial transmission is You, with the three transmissions being Wu, Chen, and Yin, it is the same. "Self-invoked Misfortune Pattern": When the person's birth year and destiny assist the initial transmission, and the initial transmission then harms the day stem, it indicates that the person is inviting misfortune upon themselves, and misfortune is certain to occur.

捕盜亦可察。《心鏡》云：陽神作元武，度四是終陰。閉口卦止宜捕盜賊而追逃亡，此課縱值，目前時師多未嘗拈出，故立成法於後。地盤旬首上神乘元武者，每日有一二課推之，如甲子旬中，甲子日辰戌加子，晝夜皆乘元武；戊辰戌加子晝夜，乙丑日卯加子晝，乙丑日亥加子夜，戊辰日辰加子夜晝，庚午日戌加子晝夜，庚午日辰加子晝夜，己巳日卯加子晝，己巳日亥加子夜，丙寅日伏吟夜，丙寅日申加子晝，丙寅日寅加子晝，丁卯伏吟夜，丁卯日返吟夜。

This lesson can also be used to detect thieves. The "Six Yin Mirror" says: the yang spirit takes the role of the Black Tortoise, and when it reaches the fourth position, it is the final yin. The "Closed Mouth Hexagram" is suitable only for capturing thieves and pursuing fugitives. Such a hexagram, even if arranged, is usually not recognized by most modern diviners, so the established methods are listed below. Whenever the "tens" (the first heavenly stem and earthly branch of the current ten-day period) is on the Earth Plate, if the spirit is riding the Black Tortoise, one lesson can be derived each day. For example, in the Jiazi ten-day period: on the Jiazi day, the戌 is placed on the Zi, and both day and night divinations show the Black Tortoise; on the Wuchen day, the戌 is placed on the Zi, and both day and night show the Black Tortoise; on the Yichou day, the卯 is placed on the Zi for day divination; on the Yichou day, the亥 is placed on the Zi for night divination; on the Wuchen day, the辰 is placed on the Zi, both day and night show the Black Tortoise; on the Gengwu day, the戌 is placed on the Zi, both day and night show the Black Tortoise; on the Gengwu day, the辰 is placed on the Zi, both day and night show the Black Tortoise; on the Jisi day, the卯 is placed on the Zi for day divination; on the Jisi day, the亥 is placed on the Zi for night divination; on the Bingyin day, the Hidden Chant lesson is for night divination; on the Bingyin day, the申 is placed on the Zi for day divination; on the Bingyin day, the寅 is placed on the Zi for day divination; on the Dingmao day, the Hidden Chant lesson is for night divination; on the Dingmao day, the返吟 lesson is for night divination.

甲申旬中，甲申日辰戌加申晝夜，戊子日辰加申晝夜，又戌加申晝夜，庚寅日辰戌加申晝夜，乙酉亥加申夜，卯加申晝，丙戌日子午加申夜又返吟、伏吟晝，丁亥日午子加申夜、返吟伏吟晝，壬辰日子午加申夜、返吟伏吟晝，乙酉日巳加申夜、酉加申晝。甲戌旬中，凡甲戊庚返吟、伏吟晝夜皆是，乙亥日巳亥加戌夜、卯酉加戌晝，己卯日卯酉加戌晝，己亥加戌夜。

In the Jia Shen week: On Jia Shen day, the Xu branch is placed on Shen, counted both day and night; on Wu Zi day, the Xu branch is placed on Shen, counted both day and night, and again the Xu branch is placed on Shen, counted both day and night; on Geng Yin day, the Xu branch is placed on Shen, counted both day and night; on Yi You day, the Hai branch is placed on Shen for night divination, and the Mao branch is placed on Shen for day divination; on Bing Xu day, the Zi and Wu branches are placed on Shen for night divination, and also for reverse chant and hidden chant, counted for day divination; on Ding Hai day, the Wu and Zi branches are placed on Shen for night divination, and also for reverse chant and hidden chant, counted for day divination; on Ren Chen day, the Zi and Wu branches are placed on Shen for night divination, and also for reverse chant and hidden chant, counted for day divination; on Yi You day, the Si branch is placed on Shen for night divination, and the You branch is placed on Shen for day divination. In the Jia Xu week: For all days with Jia, Wu, and Geng stems, reverse chant and hidden chant lessons are counted both day and night; on Yi Hai day, the Si and Hai branches are placed on Xu for night divination, and the Mao and You branches are placed on Xu for day divination; on Ji Mao day, the Mao and You branches are placed on Xu for day divination, and the Ji and Hai branches are placed on Xu for night divination.

甲午、甲辰、甲寅三旬，止有天盤之旬首乘元武，無地盤旬首乘元武，因元武不到東南方也，亦可如其說。凡旬尾加旬首作元武者，惟甲子甲申二旬，甲戌旬無之。旬尾加旬首為發用者例，更值初末上下六合，則氣塞於中，如占病即是瘂重或患禁口痢，不然咽喉腫塞，或痰厥症，不納飲食，如占胎產定是啞兒，如占失脫縱有傍人見其賊盜竊物，竟不肯言之，凡求人說事，人但閉口而不語有無之意。

The three decades of Jia Wu, Jia Chen, and Jia Yin have only the Heaven Plate's beginning of the decade riding on the Black Tortoise, but not the Earth Plate's beginning of the decade riding on the Black Tortoise, because the Black Tortoise cannot go to the Southeast direction. However, the method of interpretation can still be applied as mentioned above. Whenever the end of a decade (the last earthly branch of the current decade) is added to the beginning of the decade and rides on the Black Tortoise, this only occurs in the Jia Zi and Jia Shen decades, but not in the Jia Xu decade. As for the case where the end of the decade is added to the beginning of the decade and initiates the transmission, if the first and last transmissions are connected to form the Six Harmonies, the energy becomes blocked in the middle: in divination about illness, it indicates severe loss of voice or a condition of locked mouth dysentery, or else throat swelling, phlegm-induced fainting, and inability to eat; in divination about pregnancy and childbirth, the child born will be mute; in divination about theft, even if people see the thief steal, they will not speak out; whenever one seeks others' help in matters, people remain silent, not even revealing whether or not the matter exists.

餘占更詳天將而言其事類，且如上乘貴人，告貴不允，上乘朱雀，占訟屈枉難伸，乘白虎占訟使人不明而伏罪，餘皆仿此。但不免應閉口之意，此法尤好，如甲申、丙戌、丁亥、壬辰、庚寅日並巳加申用，甲寅、戊午、癸亥、丙辰、丁巳、己未、庚申日並亥加寅，內惟丙辰、丁巳為閉口發用，若甲午、庚子、丁酉日卯加午，甲辰日丑加辰，乙巳日丑加辰，甲子、丁卯日酉加了，甲戌、乙亥、未加戌，以上不必皆屬閉口發用，但旬尾加旬首即有閉口之意，六旬中皆有。

When divining other matters, one must carefully examine the accompanying Heavenly General and classify them accordingly for interpretation: if the superior Heavenly General is the Nobleman, then the result is that the Nobleman does not approve; if the superior is the Vermilion Bird, then in matters of litigation, the case is difficult to clear; if the superior is the White Tiger, then in litigation, the person is forced to admit guilt without clarity; the rest follow similar patterns. In summary, all these situations inevitably involve the meaning of "keeping silent," and this method is especially useful. For example, the five days of Jiashen, Bingxu, Dinghai, Renchen, and Gengyin all have the transmission starting with the branch Si (Snake) over Shen (Monkey); the seven days of Jiayin, Wuwu, Guihai, Bingchen, Dingsi, Jiwei, and Gengshen all have the transmission starting with the branch Hai (Pig) over Yin (Rat); among these, only Bingchen and Dingsi are considered as "keeping silent" transmissions. Another example: the three days of Jiawu, Gengzi, and Dingyou all have the transmission starting with the branch Mao (Ox) over Wu (Horse); the day of Jiachen has the transmission starting with the branch Chou (Ox) over Chen (Tiger); the day of Yisi also has the transmission starting with the branch Chou (Ox) over Chen (Tiger); the days of Jiazi and Dingmao have the transmission starting with the branch You (Rooster) over Zi (Rat) (the original text says "You added," and "了" is likely a homophone error for "子"); the days of Jiaxu and Yihai have the transmission starting with the branch Wei (Sheep) over Xu (Dog). Although not all of these are definitely "keeping silent" transmissions, any instance where the end of a ten-day period is added to the beginning of the next period carries the implication of "keeping silent," and each of the six ten-day periods has such a lesson.

祿作閉口：緣辛未日酉加寅，大不利占病，緣日祿作閉口，非旬尾加旬首，如乙未日卯加申酉，夜又乘白虎，或乘元武，不在傳課，就天盤言也，亦非旬尾加旬首，辛未日酉加戌夜亦乘白虎，外有丙戌、戊子日巳為閉口祿神，但不乘虎，壬戌日亥為閉口，亦無白虎。

"Lux Zuo Bi Kou" (Lucky Post Closed Mouth): On the Xinwei day, when the酉 (Metal Ox) is placed on the寅 (Wood Tiger), it is very unfavorable for divination regarding illness, because the day's lucky post (Lux) coincides with the closed mouth (Bi Kou). This does not belong to the category of the end of the ten-day cycle (Shen Wei) added to the beginning. For example, on the Yiwei day, when the卯 (Wood Rabbit) is placed on the申 (Metal Monkey) or酉 (Metal Ox), if it is night divination and the White Tiger (Bai Hu) is present, or the Black Tortoise (Yuan Wu) is present—this refers to the position on the Heaven Plate (Tian Pan), not within the Three Transmissions (San Chuan) or Four Lessons (Si Ke)—it also does not belong to the category of the end of the ten-day cycle added to the beginning. On the Xinwei day, when the酉 is placed on the戌 (Earth Dog), and it is night divination, the White Tiger is also present. In addition, on the Bingxu and Wuzi days, the禄神 (Lucky Post) is at巳 (Fire Snake) as the closed mouth, but it does not carry the White Tiger. On the Renxu day, the禄神 is at亥 (Water Pig) as the closed mouth, and it also does not carry the White Tiger.

財作閉口或食神空亡：皆如前說。丙寅日干支上酉，丁卯日干支上酉，甲戌日干支上未，壬辰、癸巳日干支上巳，庚子、辛丑日干上卯，甲辰、乙巳日干支上丑，戊午、己未日干支上亥。

"Treasure is closed mouth" or "Food God is in empty" both have the same interpretation as previously mentioned. For example, on Bingyin day stem with branch酉, and Dingmao day stem with branch酉, on Jiaxu day stem with branch未, on Renchen and Guisi days with branch巳, on Gengzi and Xinchou days with branch卯, on Jiachen and Yisi days with branch丑, and on Wuwu and Jiwei days with branch亥, these cases either have the treasure爻 blocked at the mouth or the food god爻 in empty. They all indicate that one cannot speak out and things cannot be accomplished.

不利劫營伐路。謂元武坐於太陽月將之上，占賊必敗，緣賊人喜夜而可以隱形，豈宜被太陽之光照耀，以致盜賊之形現露，不勞捕捉，必然自敗，縱太陽月將乘天空或作空亡，及坐空亡尤好，緣太陽不被雲翳，更光明也，惟畏占時在夜，賊反大幸也。

When using military tactics, it is disadvantageous to attack enemy camps or intercept their routes. This pattern describes the Black Tortoise sitting on the "Sun Month General" (the deity corresponding to the position of the Sun in the current lunar month). If this is the case, the enemy is certain to be defeated. Bandits prefer darkness and often hide in the night, but they cannot withstand the light of the sun. Once their presence is revealed, they do not need to be captured; they will naturally suffer defeat. Even if the Sun Month General is accompanied by the Sky Void, or if the position itself is empty, it is actually better, because the sun is not obscured by clouds and shines even more brightly. The only thing to fear is if the calculation is made at night, in which case the enemy would gain a great advantage.

尤宜逐季推尋日出日入之時，極準。如止以卯為日出，酉為日入，則元武止有臨地盤之申上者為晝，緣不臨地寅卯辰巳午未故也。如推究節氣，日出日入，則元武縱臨酉戌，尚可作太陽照武之用也。

It is best to calculate the actual times of sunrise and sunset separately for each season, as this will be extremely accurate. If one simply takes卯 as sunrise and酉 as sunset, then the Black Tortoise can only be considered as daytime when it is located at the position of申 on the Earth Plate, because it cannot reach the positions of寅, 卯, 辰, 巳, 午, and 未 on the Earth Plate. If one is willing to carefully calculate the true sunrise and sunset according to the solar terms, then even if the Black Tortoise is located at the positions of酉 or戌, it can still be used as the Sun's position for calculation.

如壬申日返吟卦，十月占，且支上寅木乃是日之盜氣，上又乘元武，必是家中人作盜，後必敗露，緣寅為月將照破元武故也。如辛亥日亥將戌時，三傳丑寅卯，此課所合主失脫而無疑也，緣干上亥是日之盜神又乘元武，又初傳是日之墓神，中傳雖寅卯為日財，又是旬空，雖是太陽照武，奈何是戌時，太陽已歸地下，其賊難獲，此例極多，餘皆仿此。

On a Renshen day, if the divination is a return lesson, and the month is the tenth month, the branch of寅wood is the thief god that drains the energy of the壬water. The寅branch also carries the Black Tortoise, indicating that the thief is a family member. However, the thief will eventually be discovered, because the month general of the tenth month is寅, and the sunlight exposes the Black Tortoise. Another example is on a Xinhai day, with the亥branch as the month general and the hour of戌. The three transmissions are丑,寅, and卯. This lesson clearly indicates a theft: the亥branch on the heavenly stem is the thief god that drains the energy of the辛metal, and it also carries the Black Tortoise. The first transmission is the Tomb Spirit of the辛metal. The middle transmission of寅and卯, although they are the wealth of the辛metal, are in the旬空, meaning that there are no heavenly stems in this旬 that can pair with these two earth branches. Although the sun is shining on the Black Tortoise, since the divination is made at戌hour, the sun has already set, so the thief is difficult to catch. There are many such examples, and the rest can be interpreted in the same way.

至元武雖不臨太陽之上，如於卯辰巳午申天盤之上者，尚可捕盜，或元武臨天馬六丁，更臨酉戌亥子丑上，其賊終不敗露，必至遠竄。如占失財，其財坐長生之上者，終不致失，或所失物類坐於長生之上者，亦不至失也。

As for the Black Tortoise, even though it is not sitting directly on the Sun, if it falls on the positions of Mao, Chen, Si, Wu, or Shen in the Heaven Plate, it can still capture the thief. If the Black Tortoise is associated with the Heavenly Horse (a deity governing movement and pursuit) or the Six Ding deities, and it falls on the positions of You, Xu, Hai, Zi, or Chou, the thief will certainly not be discovered and will flee far away. If the divination concerns lost property, the lost item is safe if it is located in the Growth position; or if the deity associated with the lost item is in the Growth position, it will also remain safe.

天網四張格：最宜占賊必獲，謂用神與正時同剋日是也，惟在破網卦反難捉賊矣。破網者，有神克其初傳是也。賊向防連坐者例：緣元武所臨之神有神作六合是也。如元武加子臨丑，子與丑作六合故也。

The "Heavenly Net Spread Four" pattern is most suitable for predicting thieves, and it definitely indicates that the thief will be captured. This refers to the "Useful God" (the initiating transmission deity) and the "Correct Hour" (the hour used to cast the divination) both coming to overcome the Day Stem. The four sides are covered like a net, and the thief has nowhere to escape. However, if the "Broken Net" hexagram appears, it becomes difficult to catch the thief; the "Broken Net" means another deity comes to overcome the first transmission. The "Thief's Prevention and Linked Responsibility Example" states that the deity where the Black Tortoise is placed is joined by another deity to form the "Six Harmonies." For example, if the Black Tortoise is on Zi and is located on Chou, Zi and Chou form the Six Harmonies, which means the thief may reveal accomplices and cause others to be implicated.

捉賊不如趕賊格：假令甲日占，以申為賊，不可便以丙火剋剋之，雖去其鬼賊，亦竊甲干之氣，尤憂所費，以此推之，不如以壬水暗竊其申金尤生其甲木為妙。游都下捉賊必獲，游都煞者，甲己日丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日申。

"The principle of 'Catching the Thief is Not as Good as Driving Away the Thief'": If on a Jia day one is divining about a thief, and the thief is represented by Shen metal, one should not directly use Bing fire to overcome it. Although Bing fire can eliminate the ghost thief, it will also drain the vital energy of Jia wood, resulting in effort and loss. Therefore, it is better to use Ren water to subtly drain the Shen metal. Moreover, Ren water also nourishes Jia wood, which is more effective. When divining about a thief under the 'You Du' evil star, one is certain to catch the thief. The calculation for 'You Du' is as follows: on Jia day or Ji day, it falls in Chou; on Yi day or Geng day, it falls in Zi; on Bing day or Xin day, it falls in Yin; on Ding day or Ren day, it falls in Mao; on Wu day or Gui day, it falls in Shen.

玄武加丁主失脫。賊捉賊格：如壬癸日辰戌未丑等為傳，三傳自相刑沖，可以凶制凶，又內有四金字可以化鬼也。又元之本家上神能制元亦是。鬼作生氣，賊來不已，如日之劫財，或占失財，亦以此為賊，或鬼賊本家與元武本家上神乘太陽，占盜立獲。

The Black Tortoise is combined with the Ding spirit, indicating there may be theft or loss. "Zhe Zhuo Ge" (Catcher Catching a Thief Pattern): For example, on a Ren day or Gui day, if the three transmissions are made using Chen, Xu, Wei, or Chou, and the three transmissions mutually attack and conflict with each other, it is possible to use a凶 to control another凶. The four burial places also contain metal qi, which can resolve the ghost. There is also the "original position" of the Black Tortoise, which is the original branch it belongs to. The spirit above this branch that can control the Black Tortoise also counts as this pattern. If the ghost and the thief are the same, the thief will continue to come. As for the "劫财" (wealth loss) of the day stem, which is the爻 that competes with the same type and steals wealth, it is also regarded as the thief when predicting loss of wealth. If the original position of the ghost and the original position of the Black Tortoise have the spirit above them exactly as the sun and the month general, the theft can be caught immediately.

大過九五枯楊生花，家人九三嗃嗃嘻嘻，占兵有敵與臣下私謀者。謂干為夫，支為妻，凡占婚全看此，豈宜支干上乘天后、六合，以應私情，那更女之行年居在干上，男之行年居在支上，此乃私情，先相交通，至嫁娶之時，何有用媒伐乎。

The imagery comes from The Zhou Changes: The line statement of the ninth line in the fifth position of The Great Excess says that a withered elm tree blooms; the line statement of the ninth line in the third position of The Family speaks of being too strict in managing the household and of laughter without restraint. If this is used for military matters, it indicates that there is secret collusion between the enemy and our subordinates. This passage discusses taking the day stem as the husband and the day branch as the wife, and for all matters of marriage, one should look at these two positions. How are the stem and branch positions suitable for riding upon the Heavenly Empress and Liu He, these two generals who govern affection? This is precisely about private affection. Moreover, if the woman's year pillar falls on the stem and the man's year pillar falls on the branch, this is even more about private affection: the two have already been in contact beforehand, and when it comes to the formal marriage, there is no need for a matchmaker.

如占婚值此者，必有有先奸後娶之意也。如丁卯日干上寅，晝乘六合，支上戌乘天后，又干上子夜乘六合，支上申乘天后，又干上戌乘天后，支上午乘六合夜。更看那邊空亡，審其真偽，如值空亡，則雖乘天后、六合，既已坐空，乃止懷虛意也。

When divining marriage, if this type of chart appears, it indicates that there was prior affection before the marriage. For example, on a Dingmao day, if the stem is寅 and during the day, the寅 is covered by Liu He, and the branch is戌 which is covered by Heavenly Empress; or if the stem is子 and during the night, the子 is covered by Liu He, and the branch is申 which is covered by Heavenly Empress; or if the stem is戌 covered by Heavenly Empress, and the branch is午 covered by Liu He, and it is night time. One must also check whether both sides fall into Kongwang to determine if it is genuine or not: if they fall into Kongwang, even though they are covered by Heavenly Empress and Liu He, since they are sitting in an empty place, it is just a hollow affection.

謂干上有支驛馬，支上有干祿神者，故名真富貴卦，凡君子占之加官添俸，富貴雙全，常人占之，病訟俱凶，宅移身動。如丙寅日干上申，乃支驛馬，支上巳乃干祿，餘仿此。

The day's heavenly stem is called "dry" and represents the person seeking divination; the day's earthly branch is called "wet" and represents the family residence and the other party. The god riding on the day's heavenly stem is precisely the "Post-horse" of the day's earthly branch, which is a moving star determined by the Triple Harmony Formation, indicating movement and change. The god riding on the day's earthly branch is precisely the "L禄" (favorable position) of the day's heavenly stem, which is the place where the heavenly stem is in its official position, indicating salary and wealth. When "L禄" and "Post-horse" alternate and occupy each other, it is called a true prosperous lesson. Scholars and gentlemen who receive this divination are likely to be promoted in office and receive increased salary, achieving both fame and profit. However, ordinary people who receive this divination may not necessarily gain fortune; if they inquire about illness or litigation, the outcome is unfavorable, often indicating the need to move residence or relocate, leading to instability in their lives. For example, on a Bingyin day, the heavenly stem Bing has the god Shēn (申) riding on it, and Shēn is precisely the Post-horse of the earthly branch Yin. The earthly branch Yin has the god Si (巳) riding on it, and Si is precisely the禄 position of the heavenly stem Bing fire. This pattern applies to other days as well.

且夫三奇者有二等，有三傳全遇甲庚戊者，有三傳全遇乙丙丁者。其法亦有二，有遁旬中之干者，有遁五子元建之法者，凡值此二例，君子占之，官居一品之尊，貴入巖廊，縱使常人占之，雖無吉泰之兆，亦可消除災禍。

The Three Marvels are divided into two categories: one category consists of the three branches (initial, middle, and final transmissions) derived from the four lessons, where the heavenly stems Jia, Geng, and Wu all appear together; the other category consists of the three branches where the heavenly stems Yi, Bing, and Ding all appear together. There are two methods of calculation: one method uses the heavenly stems hidden according to the current ten-day cycle, determining the heavenly stems of the three transmissions based on the day branch's corresponding ten-day cycle; the other method uses the Five Sons' Initial Construction method to determine the heavenly stems. If either of these two patterns occurs, those who divinate will attain high official rank and be able to enter the imperial court; even if ordinary people divinate and encounter these patterns, although they may not necessarily receive great fortune, they are sufficient to eliminate misfortune and dispel calamity.

遁旬中之干者，如己卯日干上午，第四課發用，初傳丁丑加寅，中傳丙子，末傳乙亥。又己巳日丁卯加辰，丙寅加卯，乙丑加寅，又壬申日初傳乙丑加子，中傳丙寅，末傳丁卯。戊辰日初傳丁卯加辰，中傳丙寅，末傳乙丑。

First, we consider the sequence of hidden stems in the current ten-day cycle. For example, on the day of Ji Mao, the day stem Ji is associated with Wu. The initiating transmission is taken from the fourth lesson: the first transmission is Chou, and the hidden stem is Ding, placed on Yin; the middle transmission is Zi, with the hidden stem Bing; the final transmission is Hai, with the hidden stem Yi. The three hidden stems, Yi, Bing, and Ding, are all present. Similarly, on the day of Ji Si, Ding Mao is placed on Chen, Bing Yin on Mao, and Yi Chou on Yin, again all three marvels are present. On the day of Ren Shen, the first transmission is Yi Chou placed on Zi, the middle transmission is Bing Yin, and the final transmission is Ding Mao. On the day of Wu Chen, the first transmission is Ding Mao placed on Chen, the middle transmission is Bing Yin, and the final transmission is Yi Chou. All these cases belong to this sequence.

遁甲己還生甲者，如辛巳日干上午，初傳甲午加戌，中傳庚寅，末傳戊戌。己酉日初傳乙亥加戌，中傳丙子，末傳丁丑，餘仿此。

Now talking about the method of five elements and their establishment, the mnemonic says "Jia and Ji give birth to Jia," meaning that on days of Jia or Ji, the hidden stem starts again from Jia and is pushed forward in order. For example, on a day of Xinsi, the stem of the day is Xin, and the hour stem is Wu. The first transmission is Jia Wu placed on Xu, the middle transmission is Geng Yin, and the final transmission is Wu Xu, forming the three marvels of Jia, Geng, and Wu. On a day of Jiyou, the first transmission is Yihai placed on Xu, the middle transmission is Bingzi, and the final transmission is Dingchou, forming the three marvels of Yi, Bing, and Ding. The rest of the days are calculated in the same way.

如甲申日未加申為夜貴，乃日之墓神，丑作晝貴，又受寅木克，又作天空，初傳子與未又為害，如占訟理雖直而必致曲斷，事小而必大凶。餘占皆弄巧成拙，止宜識時而屑就，庶不為大禍，其餘五甲日未加寅用夜貴，亦如其說。

For example, on a Jiashen day, the You branch is placed on Shen. You is the night nobleman used in night divination (the heavenly virtue nobleman has two forms, day and night; during the day, the day nobleman is used, and at night, the night nobleman is used). However, You is also the tomb of Jia wood. Another nobleman, Chou, which is normally the day nobleman, is restrained by Yin wood and is riding on the deceptive 'Tian Kong'. In addition, the first transmission's Zi and You are mutual six harms. The two noblemen are one trapped in the tomb and the other harmed, so even if the person's case is just, the judgment will inevitably be wrong, and a small matter will end up as a great misfortune. If other matters are divined with this lesson, they will also result in making things worse, and it is best to understand the situation clearly and be willing to compromise to avoid great disaster. The same applies to the other five Jia days where You is placed on Yin and the night nobleman is used.

又如乙酉日未加寅作初傳，害中傳之晝貴，其象稍相類占，亦如前說，曲直作鬼枷錮，如六己日逢曲直課也也，卯加亥先曲後直，卯加未先直後曲。凡申加午為白虎投朱雀，午加辰為朱雀投勾陳，皆主訟。

For example, on an Yiyou day, if Wei is added to Yin to form the first transmission, it turns around to harm the daytime noble (Zhou Gui) in the middle transmission. The imagery is similar to the previous example, and the method of interpretation is the same as before. If a curved and straight lesson (three transmissions form the wood triad of Hai-Mao-Wei) results in wood that becomes the official ghost that restrains the day stem, it is like putting a person in chains. This is the case when six Ji days meet a curved and straight lesson with a wood triad. If Mao is added to Hai, it indicates suffering first and then gaining relief; if Mao is added to Wei, it indicates smoothness first and then suffering. Additionally, if Shen is added to Wu, it is called White Tiger entering Vermilion Bird; if Wu is added to Chen, it is called Vermilion Bird entering Gou Chen. 'White Tiger' signifies bloodshed and injury, 'Vermilion Bird' signifies disputes and documents, and 'Gou Chen' signifies conflicts and entanglements. When these occur, there will be legal disputes.

如丁酉日第一課，干上酉乃夜貴，第二課酉上見亥乃晝貴，第三課酉亥相加，第四課又歸亥鄉，然後三傳酉亥丑，此四課三傳，皆是晝夜貴人所聚，名曰遍地貴人，貴多者不貴，凡占不歸其一，反無依倚，或權攝所委不一，託事無成。

For example, on a Dingyou day: the four lessons (four groups of relationships formed by the day stem, day branch, and their upper gods) are as follows. The first lesson has the day stem bearing You, and You is the night nobleman. The second lesson has You bearing Hai, and Hai is the day nobleman. The third lesson again combines You and Hai. The fourth lesson remains on Hai. Then the three transmissions are arranged as You, Hai, and Chou. In this case, the four lessons and three transmissions are all located in areas where day and night noblemen gather, which is called "prevalent noblemen." When there are too many noblemen, they become less significant. Any divination concerning affairs lacks a specific focus and becomes uncertain. When handling matters, there may be multiple people taking charge or acting on behalf of others, each giving different opinions, leading to the eventual failure of the task.

如用夜貴，乃名咄目煞，如貴人咄目專視，反坐罪也，大不利告貴，占訟尤凶，外有三傳皆是貴人者亦可用，辛巳日干上午，丁卯日干上酉，乙亥日干上子、又干上午。

If the night nobleman is used, this pattern is also called the Dumei煞. It is like the nobleman glaring angrily and fixating on you, yet in the end he is the one held responsible. This pattern is especially unfavorable for seeking an audience with a superior or submitting a petition. It is particularly dangerous when asking about legal matters. There are also cases where all three transmissions fall on the nobleman's position, and these are judged in the same way. For example, on a Xinsi day, the day stem has the position of Wu; on a Dingmao day, the day stem has the position of You; on a Yihai day, the day stem has the position of Zi, and also has the position of Wu.

謂六處有旦暮天乙相加者，如占告貴求事，必干涉兩貴人而成就。或占謁貴，必不得見其貴人，緣貴人往見別貴，多不在宅，縱然在宅，必會貴客而排筵，蓋貴臨貴位，乃官人見官人也。如是同官，占之反宜謁見。

The so-called six positions refer to the day stem, the day branch, the upper god above them, and the three transmissions. Among these six positions, if the early and late positions of the "Heavenly Nobleman" (i.e., the daytime nobleman and the nighttime nobleman) are present together, when divining about someone handling affairs, it is necessary to involve both noblemen to accomplish the task. If the divination is about visiting a nobleman, one is likely to fail to meet him, because this nobleman is going to meet another nobleman, and is often away from home. Even if he is at home, he might be entertaining a distinguished guest with a banquet. This is the image of a nobleman meeting another nobleman in his position, and officials meeting other officials. If the person seeking to meet is of the same rank, then this divination is more suitable for visiting.

已後雖值晝夜貴人相加在傳，視其合用之貴，如值空亡，不可照前說。如六丁日亥加酉晝，丁巳、丁亥、丁丑日酉加亥夜，六丙日酉加亥夜，六癸日巳加卯晝，癸未、癸亥、癸巳、癸酉日卯加巳夜，辛酉日午加寅晝，辛巳日寅加午夜，乙酉日子加申晝，申加子夜，甲戊庚日返吟，餘雖有之，緣不在傳課，故不具載。

After this, whenever the nobleman and the day branch combine and fall within the three transmissions, one should determine which nobleman is being used at that time. If it falls exactly on 'kongwang' (the two missing branches in a ten-day cycle, indicating something empty and not substantial), then the previous method should not be applied. Specific day branches are as follows: on six days of Ding, the nobleman is added to You at Hai for daytime; on Ding Si, Ding Hai, and Ding Chou, the nobleman is added to Hai at You for nighttime; on six days of Bing, the nobleman is added to Hai at You for nighttime; on six days of Gui, the nobleman is added to Mao at Si for daytime; on Gui Wei, Gui Hai, Gui Si, and Gui You, the nobleman is added to Si at Mao for nighttime; on Xin You day, the nobleman is added to Yin at Bing for daytime; on Xin Si day, the nobleman is added to Bing at Yin for nighttime; on Yi You day, the nobleman is added to Shen at Zi for daytime, and Zi at Shen for nighttime; and on the reverse lesson lessons of Jia, Wu, and Geng days, this pattern also appears. Other day branches may also have the nobleman added, but since they do not fall within the four lessons and three transmissions, they are not listed individually.

貴覆干支格：緣干支上皆乘晝夜貴人例，凡占亦得兩貴人周全而成事，如甲申日干上丑、支上未，庚寅日干上未，支上丑，己卯日干上子、支上申，己亥日干上申、支上子，丁巳日干上亥、支上酉，丁酉日干上酉、支上亥。

This pattern is called "Guifuzhanzhi" (Nobleman covering the stem and branch). It occurs when the stem and branch of the day are both governed by the day's nobleman and night's nobleman. In any divination, two noblemen will be present to support the matter, ensuring it is handled thoroughly. The days that fall under this pattern are: Jiashen day, where the stem is Chou and the branch is Wei; Gengyin day, where the stem is Wei and the branch is Chou; Jimao day, where the stem is Zi and the branch is Shen; Jihai day, where the stem is Shen and the branch is Zi; Dingsi day, where the stem is Hai and the branch is You; and Dingyou day, where the stem is You and the branch is Hai.

兩貴空害格：如己卯日干上子、支上申，用夜貴乃空亡之貴加宅上，又克宅，干上之晝貴卻作勾陳，又為六害，凡占必家庭神位不齊，尊卑相厭，邪正同處，以致人口災患，又不宜告貴，告貴反逢其怒，或夜貴人加在晝貴人上，宜求關節也。

This pattern is called "Two Noblemen and Empty Harm." For example, on a day with the stem Ji and the branch Mao, the day stem has the branch Zi and the day branch has the branch Shen: taking the night nobleman's time, that nobleman is exactly falling into the empty position, yet is added upon the branch representing the family dwelling, and further harms the dwelling. The day stem's daytime nobleman is riding on the trigram Gou Chen, which represents disputes and entanglements, and forms the sixth harm with the day stem. Whenever this pattern appears, the family's worship of deities is certainly incomplete, with elders and juniors, superiors and inferiors disliking each other, and both righteous spirits and evil spirits coexisting in the same room, leading to many illnesses among the household members. At this time, it is also not advisable to seek an audience with superiors, as doing so may provoke their anger. If the night nobleman is placed upon the daytime nobleman, then it is appropriate to have someone mediate and resolve the matter.

謂晝貴臨於夜地，夜貴卻臨晝方，故名貴人差迭，如占告貴人求事，多不歸一，如俗諺云：尖擔兩頭脫也。此例極多，不暇細具，或每日有二課者，但仿此而言之。如甲子日丑為晝貴坐在酉上，未為夜貴卻坐在卯上是也。

During the day, the Nobleman (贵人) is located in a position belonging to the night, and during the night, the Nobleman is located in a position belonging to the day. The positions of the two Noblemen are opposite each other, hence it is called "Nobleman difference" (贵人差迭). When consulting a Nobleman to handle a matter, the authority of the matter is often not unified. This is similar to the proverb "the pointed pole is loose at both ends," meaning neither end can be firmly established. This situation occurs frequently and cannot be listed one by one. On some days, two lessons (课) may appear in a single day, and they are also judged according to this principle. For example, on a Jiazi day, Chou (丑) is the day Nobleman but is located at You (酉), and Mao (卯) is the night Nobleman but is located at Wei (未), which is exactly this pattern.

貴人順治格：緣一日內全無逆貴人者，凡告貴皆順，竟無阻卻，兼宜催督復進取。唯有巳為月將，甲戊庚日有之，內有空亡貴人乃無用，如丑未坐於辰戌上，貴人怒嗔。貴人逆治格：緣一日內全無順貴人者，凡告貴竟無相允意，止宜退步，不宜進前，如進則反受挫，惟亥為月將，甲戊庚日有之，內忌空亡。

The Nobleman moving in the correct direction indicates that both the day and night Noblemen are moving forward without any reversal. Any request to see a superior or to ask for help in matters will go smoothly, with no obstruction, and it is also suitable to urge repeatedly and take advantage of the favorable situation. This type of divination occurs only when the month's general is set as巳 (Si), which is the hour corresponding to the position of the sun in the current month, added to the time of divination to form the Heaven Plate, and it also coincides with the days of 甲 (Jia), 戊 (Wu), and 庚 (Geng). However, if the Nobleman falls into Kongwang, it is ineffective. If the Noblemen at 丑 (Chou) and 未 (Wei) are seated on 辰 (Chen) and 戌 (Xu), it forms an image of the Nobleman being angry. The Nobleman moving in the reverse direction indicates that both the day and night Noblemen are moving backward. Any request for help from others will not be granted, and it is advisable to retreat rather than advance, as forcing forward will lead to setbacks. This type of divination occurs only when the month's general is set as亥 (Hai), and it also coincides with the days of 甲 (Jia), 戊 (Wu), and 庚 (Geng). It is also to be avoided if the Nobleman falls into Kongwang.

日貴在夜，開眼作暗。夜貴在日，自暗而明。貴在干前事不宜迫，迫則反為貴所怒，事必無成，貴在日後，事宜速催，不催事反被散漫，久必有災。

If the nobleman is in the daytime direction but appears in the night position, it is like being awake yet in darkness, where clarity is obscured. If the nobleman is in the nighttime direction but appears in the daytime position, it signifies moving from darkness to light, and matters gradually take shape. If the nobleman's position is before the day stem, one should not push the matter too hard, as pressing too much may anger the nobleman and prevent the matter from being completed. If the nobleman's position is after the day stem, one should hurry to act, for delaying will cause the matter to become scattered and eventually lead to trouble.

謂天乙貴人加臨地盤辰戌上者，雖名入獄，如是乙辛二日占，卻名貴人臨身，反宜干投貴人周全成事。其餘八干，晝夜貴人坐地盤辰戌之上，始名天乙入獄，干官貴怒，惟宜私謀陰禱，亦名貴人受賄。如辰戌二日占之，乃為貴人入宅，非坐獄論也。

The Heavenly Stem Yi and Xin are associated with the Earthly Branches Chen and Xu respectively. When the nobleman (Tianyi Guiren) is positioned on the Earth Plate at Chen or Xu, it is called Tianyi in prison. Chen represents Tian Luo (Heavenly Net) and Xu represents Di Wang (Earthly Net), both being places of confinement. However, if the lesson is cast on the day of Yi or Xin, Chen and Xu become the native positions of the nobleman, resulting in the nobleman being present. In such cases, it is appropriate to seek an audience with the nobleman, and matters can be handled thoroughly. On the other days, when the nobleman is located on the Earth Plate at Chen or Xu during day or night, it is considered Tianyi in prison. In such cases, approaching officials will provoke their anger, and one should instead plan secretly and pray privately. This type of lesson is also called the nobleman accepting bribes. If the lesson is cast on the day of Chen or Xu, it indicates the nobleman entering the family residence, and should not be interpreted as imprisonment.

如六辛日午加干，如用晝占，雖是日鬼臨身，緣為貴人，切不可作鬼祟看，占病必是神祗為害，如臨宅上者，必是家堂神像不肅而致病患，宜修設功德安慰宅神，庶得無咎。又六丙日晝將亥加巳或亥加支，六丁日晝將亥加未，或亥加支，六乙日申加乙或申加支。

For example, on six days with the day stem Xin, the hour stem Wu is placed on the day stem Xin. During daytime divination, Wu is the nobleman for Xin. Although Wu fire overcomes Xin metal, which would normally be considered a ghost or harmful spirit, it is also a nobleman. Therefore, it should not be regarded as a malevolent force. In divination regarding illness, this is often due to divine spirits causing disease. If this hour stem is placed on the day branch, meaning the family residence, it indicates that the family's ancestral shrine has not been properly maintained or respected, leading to illness. One should perform good deeds and pacify the household spirit to avoid misfortune. Similar cases include: on six days with the day stem Bing, during the day, the hour stem Hai is placed on the day stem Si or on the day branch; on six days with the day stem Ding, during the day, the hour stem Hai is placed on the day stem Wei or on the day branch; on six days with the day stem Yi, during the day, the hour stem Shen is placed on the day stem Yi or on the day branch.

空亡貴人格：緣貴人作空亡者，亦是神祗撓害，占訟大凶，亦為之閒貴人尤忌。貴人作墓格：六甲日丑為夜貴作墓神加干，六庚日丑為晝貴作墓神加干。貴人脫氣格：如六壬、六癸日以卯為夜貴作脫氣，必被貴人脫賺，或神祗降殃，以致脫耗。

Kongwang and the Nobleman refer to a situation where the chosen Nobleman is located in Kongwang, indicating disturbance by spirits and a very bad omen for legal matters; such a Nobleman is also called an idle Nobleman, and is especially to be avoided. When the Nobleman is in the墓 (mound), it means the Nobleman is also the Tomb Spirit (mound deity) of the Day Stem: for the six days when the Day Stem is Jia, the night Nobleman is Chou, which is exactly the mound of Jia Wood, and Chou is placed on the Day Stem; for the six days when the Day Stem is Geng, the day Nobleman is Chou, which is again the mound of the Day Stem. When the Nobleman is in 脱气 (depletion), it means the Nobleman is draining the energy of the Day Stem: for the six days when the Day Stem is Ren, the night Nobleman is Mao, and Mao Wood drains the water of Ren and Gui, leading to being deceived by the Nobleman or suffering from divine punishment, resulting in loss of money and goods.

凡晝夜貴人皆立受克之方者，切不可告貴用事，緣二貴自受剋制，必自怒而不能成就我也，不論在傳不在傳，皆可用之，占得此課，不如不告，天乙謾被怒阻也。如六乙、六己日申加午、子加戌，六丙、六丁日亥加未、酉加巳，六辛日午加子、寅加申，六壬、六癸日巳加亥，卯加酉，惟甲戊庚三干無此例。

If both the daytime and nighttime noblemen are positioned at the place that is being overcome, one must not go to petition superiors or ask others for help. The two noblemen themselves are being overcome and cannot act freely, thus they are naturally filled with anger. How could they possibly help you? Whether or not they are located within the three transmissions, this rule applies. If one divines such a situation, it is better not to make requests, for otherwise one will unnecessarily provoke the heavenly nobleman to block and hinder. Examples include: six days of Yi and six days of Ji, with Shen over Wu and Zi over Xu; six days of Bing and six days of Ding, with Hai over Wei and You over Si; six days of Xin, with Wu over Zi and Yin over Shen; six days of Ren and six days of Gui, with Si over Hai and Mao over You. Only on days of Jia, Wu, and Geng does this pattern not occur.

白虎或乘臨丑格：乃貴人怒惡之貌，凡占干貴官值此，必招貴人嗔怒，占訟尤忌，緣丑乃天乙之本家，不宜見白虎也。或欲告貴人求文書事吉。

The White Tiger is positioned over Chou, indicating an image of the Nobleman's angry face. If one seeks to meet an official and draws this divination, it is certain to provoke the official's anger. This is especially inauspicious for legal matters, as Chou is the native branch of the Heavenly Stem Tianyi (the Nobleman). A White Tiger entering the home is not desirable. However, if one is seeking documents or approval from the Nobleman, this is favorable.

貴人忌憚格：緣朱雀乘神克貴人，不可告貴求托，必貴人忌憚而不肯用事。如甲日丑加寅，乃晝貴臨身，如占用文書之事不吉，緣朱雀乘卯克天乙之丑土故也。又六己日申為夜貴臨身，朱雀乘午而克貴，又六己日晝貴人是子臨身，朱雀乘戌而克貴。

The Vermilion Bird governs documents and speech, and if the deity it rides upon goes on to restrain the Nobleman, this is called the Nobleman being cautious. Such a divination is not suitable for seeking help from others, because the Nobleman has reservations and is unwilling to act on your behalf. For example, if on a Jia day, the Chou is placed on the寅, the Chou is the daytime Nobleman resting on the Day Stem. However, if this is used to divinate matters related to documents, it will not be auspicious. The reason is that the Vermilion Bird is riding on the卯 wood, which restrains the soil of the Heavenly Ethical Person residing in the Chou. Another example is when there are six Ji days, and the Shen is the night Nobleman resting on the body. Here, the Vermilion Bird rides on the午 fire to restrain the metal of the Shen. On six Ji days, the Zi is the daytime Nobleman resting on the body, and the Vermilion Bird rides on the Xu earth to restrain the water of the Zi. These all fall under this pattern.

真朱雀格：緣朱雀臨午，惟可求文書於朝廷，或達於至尊之前最宜。戊己年或辰戌丑未年占之，以真朱雀生太歲故也。若申酉年占之大忌。

The Vermilion Bird belongs to the element of fire, and the position of fire is in the hour of Wu. Since the Vermilion Bird is exactly in the position of Wu, it is in its own place, hence called the true Vermilion Bird. This pattern is most suitable for submitting documents to the court or directly addressing the supreme ruler. It is most appropriate. If this pattern appears in the years of Wu or Ji, or in the years of Chen, Xu, Chou, or Wei, it is even better, because the fire of the true Vermilion Bird can generate the earth element of these years' sovereigns. However, if this pattern appears in the years of Shen or You, it is highly inauspicious, as fire will overcome metal, resulting in conflict.

凡晝夜貴人皆空亡者，如干投貴人，事已蒙許允，後卻被人攙越，凡占若值此，事事成拙，或有人報喜且勿信，恐為同名姓人，後非我喜，誠為虛喜，而己反有所費也，故俗諺云：爭似不來還不往，亦無歡喜亦無憂。如丁丑日酉加未作空，亥加酉又落空之類，主告貴先允而事未決，後換旬始可有望。

Whenever both the daytime and nighttime nobleman are in the empty position, if one goes to seek an audience with the nobleman, the matter has already been verbally agreed upon, but later gets preempted by someone else. Whenever this pattern appears in a divination, all matters will be handled clumsily and fail. Even if someone brings good news, do not believe it lightly, for it is most likely that another person with the same name and surname has benefited, and in the end, the good fortune does not belong to you, resulting in a wasted effort and even a loss of travel expenses. Therefore, there is a saying: It is better not to go and come at all, rather than to go and come in vain, for there will be neither joy nor sorrow. For example, on a Dingchou day, if you have the hour stem酉 added to 未 and falls into the empty position, and the hour stem亥 added to 酉 also falls into the empty position, this is exactly such a case. It indicates that when seeking an audience with a superior, you may first get verbal agreement, but the matter remains unresolved for a long time, and hope only arises after a new cycle of ten days.

謂戌為天魁，亥為天門，凡戌加亥為用者，占謀用皆被阻隔，或壬癸日占，旦暮皆乘白虎，占病多是隔氣，或食積隔，或是邪祟為災，服藥宜下之為佳。如占盜賊難獲，訪人不見，諸占總不免關隔二字也。

When戌 is called Tiankui and亥 is called Tianmen, if戌 is placed on top of亥 and used for the Initiating Transmission, all matters under consideration will encounter obstacles. If the day is壬 or癸, whether morning or evening, this position will be occupied by the White Tiger. In divination regarding illness, it often indicates blocked qi flow, food stagnation causing obstruction, or interference from malevolent spirits. Treatment should focus on promoting circulation and eliminating accumulation. In divination concerning capturing thieves, the thieves are difficult to capture; in divination regarding seeking people, the person is hard to find. All types of divination tend to revolve around the concept of obstruction and blockage.

如壬午、壬辰、壬子、壬戌、癸亥五日並戌加亥為用，旦暮天將皆是白虎，又乙亥、丙子、丁亥、戊子、乙未、己亥、庚子、己酉、辛亥，此九日亦見戌加亥為用者，宜視晝夜之天將以定其吉凶之兆。

Specifically, on the days of Renwu, Renchen, Renzi, Renxu, and Guihai, the transmission begins with Xu added to Hai, and the heavenly general accompanying this is the White Tiger, regardless of whether the divination is done in the morning or evening. Additionally, on the days of Yihai, Bingzi, Dinghai, Wuzi, Yiwei, Jihai, Gengzi, Jiyou, and Xinhai, the same situation occurs where Xu is added to Hai for the transmission. In these cases, one must determine whether the accompanying heavenly general is the day general or the night general, in order to judge the auspicious or ominous signs.

謂辰為天罡，寅為鬼戶，凡辰加寅為罡塞鬼門，不論在傳不在傳，皆名罡塞鬼戶，使眾鬼不得窺覷，宜閃災避難，陰謀私禱，或弔喪問病，合藥書符。

Chen is called Tiangang, Yin is called Guhù. Whenever Chen is placed on top of Yin, it means Tiangang is blocking the Guhù. Whether or not it falls within the three transmissions, it is considered that Tiangang is sealing Guhù, preventing all ghosts from peeking in. Such a divination is suitable for avoiding disasters, planning secretly, praying privately, as well as attending funerals, visiting the sick, and preparing medicine or writing talismans.

如甲戊庚日尤的，緣晝貴登天門，天罡塞鬼戶，凡占無不亨利，又如己丑日卯加丑為初傳，乃是日之鬼，中傳巳又入鬼鄉，末傳未空，誠為凶課，如用辰為月將尤妙，名天網四張，賴天罡塞鬼戶，使萬鬼潛惡獸伏，所作任意謀為，無阻無障礙也。

On Jia day, Wu day, and Geng day, the divination is most accurate, because on these three days the nobleman is positioned at the亥 position (the heavenly gate), and the Tiangang (Chen) blocks the ghost gate. Any divination on these days will be smooth and favorable. For example, on Jichou day, if卯 is placed over丑 as the first transmission,卯 wood is the official ghost of己 earth. The middle transmission巳 falls into the ghost territory, and the final transmission未 falls into Kongwang (emptiness). This forms a very ominous chart. However, if the month general is set as辰 on this day, it becomes the best situation. This pattern is called "heavenly net spread wide." It relies entirely on the Tiangang blocking the ghost gate, causing all ghosts to hide and evil beasts to remain concealed. Thus, anything one wishes to do can be accomplished without any obstacles.

貴塞鬼戶格：緣三傳作日鬼，賴貴人塞鬼戶也，亦任謀為。如壬戌、壬辰日巳加寅，癸丑、癸亥、癸未、癸酉四日亦巳加寅，三傳辰未戌皆鬼，如用晝貴乃名貴人臨寅鬼門，杜鬼賊不出，萬事皆寬。以上例如不在傳上，或占人行年本命在寅亦是也。

The term "guì sāi guǐ hù" means that although the three transmissions are all officials and ghosts of the day stem, they are all controlled by the nobleman, so one can still proceed with plans. For example, on days like Renxu and Renchen, the fire sign Si is added to the寅 position. On days like Guichou, Guihai, Guiwei, and Guiyou, the fire sign Si is also added to the寅 position. The three transmissions are arranged as Chen, Wei, and Xu, which for water signs like Ren and Gui are all officials and ghosts. At this time, if we take the daytime nobleman, the nobleman is located at the寅 position, the ghost gate, blocking the ghost thieves inside the gate so they cannot escape, thus everything becomes smooth. The above examples show that even if the nobleman is not in the three transmissions, as long as the person's "xíng nián" (the hour sign according to age) or "běn mìng" (the birth year sign) is exactly at the寅 position, it still counts.

神藏煞沒格：如甲戊庚三日以丑未臨亥者尤的，餘日有神藏無煞沒，有煞沒無神藏，緣貴人登天門，百煞拱護，凡謀亨利，且夫六神藏者，如甲戊庚日，丑未為晝夜貴加地盤亥，乃名貴登天門，塍蛇臨地盤子，名墮水；朱雀臨地盤癸丑，名投江；勾陳臨地盤卯，名受制；天空臨地盤巳，名投絕；白虎臨地盤午，名燒身；元武臨地盤申，名現形，此乃六神藏也。夫四煞沒者，緣辰戌丑未五墓煞，陷於四維而沒，故也。四孟月占尤的，緣四維為月將故也。餘月尚未可用。

The divine spirits are concealed and the malevolent forces are absent, and on the days of Jia, Wu, and Geng, the two noblemen at Chou and Wei are stationed on Hai, which is most accurate. On other days, there is often only the concealment of the divine spirits without the absence of the malevolent forces, or only the absence of the malevolent forces without the concealment of the divine spirits. The nobleman ascends the heavenly gate, and all the malevolent forces bow in reverence, so any endeavors will be smooth and beneficial. The term "six spirits concealed" refers to the noblemen at Chou and Wei being stationed on the earth plate at Hai on the days of Jia, Wu, and Geng, which is called "nobleman ascending the heavenly gate." The Teng Snake is stationed at Zi, which is called "falling into water." The Vermilion Bird is stationed at Guichou, which is called "drowning in the river." The Gou Chen is stationed at Mao, which is called "being restrained." The Tian Kong is stationed at Si, which is called "falling into oblivion." The White Tiger is stationed at Wu, which is called "burning the body." The Black Tortoise is stationed at Shen, which is called "revealing the form." These six malevolent generals lose their power, hence it is called the concealment of the divine spirits. The term "four malevolent forces absent" refers to the墓煞 (mound evils) at Chen, Xu, Chou, and Wei sinking into the four cardinal directions and disappearing. This is most accurate when the lesson is cast in the months of寅 (Tiger), 申 (Monkey), 巳 (Snake), and 亥 (Pig), because at that time the four cardinal directions exactly serve as the month general. In other months, this is not applicable.

謂丙戌日戌加巳及支辰來墓日干，兼晝夜天將皆乘蛇及地盤之巳亦是螣蛇之位，故名為“兩蛇夾墓”也，如占病必有積塊在腹中，因此疾以至不救，或行年本命是戌，其死尤速。如年命居亥上乘天罡辰虎沖戌蛇故名“破墓”，庶得少延。如丙申日得此，終不能救，緣辰作空虎，無力沖其戌蛇也，外四丙日亦然。

On a Bingxu day, the Wu (戌) is placed on the Si (巳), and the day branch Chen (辰) comes to serve as the tomb of the day stem Binghuo (丙火). In addition, regardless of whether it is a daytime or nighttime divination, this position is occupied by the Teng Snake. The Si (巳) on the earth plate is also the original position of the Teng Snake. Thus, the two Snakes surround the tomb god in the middle, which is called two snakes enclosing the tomb. In matters of illness, there will certainly be a mass in the abdomen, and the illness is often incurable. If the person's age or birth year is exactly Wu (戌), death will come especially quickly. If the year or birth year falls on Hai (亥), then Hai (亥) is occupied by Tiangang (天罡) and also by the White Tiger. The Chen (辰) can break open the snake tomb on Wu (戌), which is called breaking the tomb, and this can prolong life a bit. However, if it is on a Bingshen day, the outcome is ultimately fatal, because the Chen (辰) is occupied by the fallen White Tiger, which lacks strength to break open the snake on Wu (戌). The same applies to the other four days of Bing.

但不得如丙戌日例，巳上占訟必被囚禁，凡占事已見凶禍卒難脫免，轉昏轉晦不能亨快，占病難愈，占產凶。此例邵師為“抱石投江”之喻。

It is only less thorough than on a Bingxu day. All the above examples indicate that when divining about legal cases, the person will certainly be imprisoned; when divining about affairs, misfortune has already manifested, and it is difficult to escape in a hurry, the situation becoming increasingly dark and suffocating; when divining about illness, recovery is difficult; when divining about childbirth, it is ominous. This pattern, Mr. Shao Yanhe compared to throwing a stone and jumping into the river, holding a stone and leaping into the river, once sinking, there is no possibility of rising again.

外有六己日辰加未夜占，乃兩常夾墓；辰加辰伏吟，兩勾夾墓。六壬日辰加亥乃兩後夾墓；六辛日丑加申兩虎夾墓。六甲日未加丑夜貴，兩貴夾墓；未加戌晝貴，兩空夾墓。六乙日未加巳兩蛇夾墓。六壬、六癸日辰加巳，兩蛇夾墓。六庚日丑加丑，兩貴夾墓；丑加戌兩空夾墓。六丁日戌加巳兩蛇夾墓，六己日辰加辰兩勾夾墓。

In addition, there are a number of similar variations: on six days with the Day Branch Ji, if the branch is placed on Wei and the lesson is cast at night, with both upper and lower sections taking Tai Chang (which governs food, clothing, banquets, and also mourning attire and silk), it is called two Tai Chang surrounding the墓 (burial). If the branch is placed on the same branch, forming a Hidden Chant lesson, with both upper and lower sections taking Gou Chen, it is called two Gou Chen surrounding the墓. On six days with the Day Branch Ren, if the branch is placed on Hai and both upper and lower sections take Tian Hou (which governs women's private affairs), it is called two Tian Hou surrounding the墓. On six days with the Day Branch Xin, if the branch is placed on Shen and both upper and lower sections take Bai Hu, it is called two Bai Hu surrounding the墓. On six days with the Day Branch Jia, if the branch is placed on Chou and night nobleman is taken, with both upper and lower sections taking Nobleman, it is called two Nobleman surrounding the墓. If the branch is placed on Xu and day nobleman is taken, with both upper and lower sections taking Tian Kong, it is called two Tian Kong surrounding the墓. On six days with the Day Branch Yi, if the branch is placed on Si, it is called two Sha (serpent) surrounding the墓. On six days with the Day Branch Ren and six days with the Day Branch Gui, if the branch is placed on Si, it is also called two Sha surrounding the墓. On six days with the Day Branch Geng, if the branch is placed on Chou, it is called two Nobleman surrounding the墓. If the branch is placed on Xu, it is called two Tian Kong surrounding the墓. On six days with the Day Branch Ding, if the branch is placed on Si, it is called two Sha surrounding the墓. On six days with the Day Branch Ji, if the branch is placed on Chou, it is called two Gou Chen surrounding the墓.

謂虎視課者，乃柔日也，昴昨課者，乃剛日也，緣雞鳴則仰首，虎視則俯首也。如柔日虎視卦中，天將又乘白虎者，譬如前後皆有猛虎，縱勇夫至於此時，亦難施力，凡占豈免至驚至危乎。

The "Tiger Watching" divination method arises on a yin day, while the "Bright Star" method arises on a yang day. The imagery is that when a rooster crows, it lifts its head, and when a tiger stares at someone, it lowers its head. One lifts and one lowers, corresponding to the two methods of taking a divination based on yin and yang. If the "Tiger Watching" method is used on a yin day and the Heavenly General is riding the White Tiger, it is like having tigers crouching both in front and behind. Even a brave person would find it impossible to exert strength. In such a case, any divination would inevitably lead to extreme fear and danger.

如丁亥日夜將，寅加亥作白虎在末傳，丁丑日辰加未夜將，又辰加丑晝將，辛卯日子加卯夜將，辛未日亥加戌晝將，雖白虎臨戌亥，是空亡，緣臨干上乃白虎臨身，兼中傳並干上是兩重虎，又支上乘申，及初末申亦作白虎之本位，乃支干三傳乘其虎五，凡值此課，驚天動地，而凶禍難免也。

Examples include: On a Dinghai day, using the night general,寅 is placed on亥 and rides the White Tiger, falling in the final transmission; on a Dingchou day, the day branch is placed on未 using the night general, and there is also辰 placed on丑 using the day general; on a Xinmao day,子 is placed on卯 using the night general; on a Xinwei day,亥 is placed on戌 using the day general. In the last case, although the White Tiger is present on戌 and亥, which are in the position of Kongwang, it still counts as the White Tiger being on the day stem because it is on top of the day stem; the middle transmission and the stem also have two White Tigers; the day branch is occupied by申, and the initial and final transmissions also have申, which are the original positions of the White Tiger. Thus, there are five instances of the White Tiger's presence on the stem, branch, and three transmissions. Whenever such a situation occurs, events will be shocking and disastrous, and misfortune is difficult to avoid.

及有戊寅日丑加酉旦占，雖是剛日，亦如前詳，俗諺云，雙拳不敵四手，何況逢剛猛虎乎。履六三咥人凶，九四訴訴終吉。外有己巳日干上申，初傳申，中傳申又上虎視卦，凡占既歷四重虎穴，豈免至驚至危。又己酉日第四課白虎未加申，末傳又是申，又是虎視卦體，凡占亦如值三虎。又癸未日乃虎視卦，初傳申，中傳寅亦是虎，末傳又是申，一如四虎。乙未日寅加辰亦是虎，又是虎視卦，未乘白虎臨酉，酉為年命者更凶。

There is also the case of a Wuyin day with Chou added to You in the morning. Although it is a strong day, it should still be interpreted as explained before. As the saying goes, two fists cannot overcome four hands, and何况 it is encountering a fierce tiger. The sixth line of the third hexagram in The Zhou Changes, the Fulfillment Hexagram, says that when a tiger bites, it is ominous. The ninth line of the fourth hexagram says that if one remains cautious, it will eventually lead to good fortune. This is exactly what is meant. Additionally, on a Jisi day, the day stem is Shen, the first transmission is Shen, the middle transmission is also Shen, and it coincides with the Tiger Watching lesson. When divining matters, it is as if passing through four tiger dens in succession, how could it not be extremely dangerous? On a Jiyou day, the fourth transmission has the White Tiger riding Wei added to Shen, and the final transmission is also Shen. This is the form of the Tiger Watching lesson, and when divining matters, it is as if encountering three tigers. On a Guiwei day, it is already the Tiger Watching lesson. The first transmission is Shen, the middle transmission is Yin, both of which are tiger positions, and the final transmission is also Shen, which is the same as passing through four tigers. On a Yiwei day, Yin is added to Chen, which is also a tiger, and it coincides with the Tiger Watching lesson. The Wei position is occupied by the White Tiger above You. If You is the birth year of the person being divined, it would be even more ominous.

謂干上乘干前一辰，支上乘支前一辰，故名一在羅地網，凡得此卦，網羅兜裹身宅，諸占豈能亨快，此例如進連茹課中多有，不必細具。如甲申日干上卯、支上酉，餘仿此。

The stem on the day stem is the previous earthly branch, and the branch on the day branch is also the previous earthly branch. This is called Tian Luo Di Wang. Whenever such a situation occurs, the Luo and Wang trap both the person and their home, making it impossible for any divination to be smooth or clear. This pattern is common in classes like Jin Ru and Lian Ru, so there is no need to list them all. For example, on Jiashen day, the stem is卯 and the branch is酉, and the same applies to other days.

凡占止利守己，則為支干乘旺，倘若動謀，變為羅網纏其身宅，及作羊刃之煞，傷其身而毀其宅，又乘凶將，其禍尤甚，如占人年命上神沖破支干之網，始無咎也，或遇空亡亦名破羅破網。

Whenever this divination is cast, it is only favorable for maintaining one's current position and adhering to one's proper role. At that time, the heavenly stem and earthly branch spirits are still strong and effective. However, once there is a thought of action or endeavor, those two spirits turn into a net that entangles both the person and their dwelling, transforming into Yangren, an Inauspicious Sha, which harms the person's body and destroys their home. If further compounded by凶将, the misfortune becomes even more severe. Only when the spirits associated with the person's birth year and destiny can break through this net of heavenly stem and earthly branch, will disaster be avoided. Alternatively, if the spirits on the heavenly stem and earthly branch exactly meet Kongwang, it is also called breaking the net and breaking the web.

干上乘支之網，支上乘干之羅者例，凡占事我欲網羅他，他已網羅我，互相闇昧，如庚寅日干上卯、支上酉，餘干四絕體中多有。值干之天羅地網，有官人主丁父服；值支之天羅地網，主丁母服。丁丑日干上寅為互網，又干上申為皆網，癸未日干上寅申，己丑日干上寅申，庚寅日干上卯酉，丙申日干上午，庚申日干上酉，戊申日干上午，壬寅日干上子。

There is another type of intersecting pattern: the day stem is covered by the net of the day branch, and the day branch is covered by the net of the day stem. When predicting events, if I am trying to entangle the other party, the other party has already entangled me. Both sides are secretly scheming. For example, on a Gengyin day, the stem is卯 and the branch is酉, and this type of lesson is common in the Four Extremes structure. If the net appears on the day stem side, it indicates the official will suffer the loss of his father. If the net appears on the day branch side, it indicates the loss of the mother. In addition, on a Dingchou day, if the stem shows寅 it is mutual net, if it shows申 it is common net; on a Guiwei day, the stem shows寅 or申; on a Jichou day, the stem shows寅 or申; on a Gengyin day, the stem shows卯 or酉; on a Bingshen day, the stem shows午; on a Gengshen day, the stem shows酉; on a Wushen day, the stem shows午; on a Renshen day, the stem shows子.

如甲申日未加寅，乃墓神覆日，如占人本命又是未生，乃名天網自裹，凡值此課，必是自招其禍，非干他人暗算，所作昏晦，如處雲霧，常被揶揄，必是命運災衰，星辰不順，惟宜醮謝本命星位，庶免前殃，餘干仿此，或是用起並時同剋日課，又值本命作日墓神，尤為凶甚。

For example, on a Jiashen day, if the hexagram is placed on the Yin position, the Wei is the Tomb Spirit (mound spirit) of Jia wood and covers the day stem. If the person's birth hour is also Wei, this is called the heavenly net enclosing oneself (heavenly net enclosing oneself). Whenever such a divination occurs, misfortune is surely self-inflicted, unrelated to others' secret schemes. The person's actions are unclear and confused, as if in a fog, and they often face mockery and ridicule. This is mostly due to a decline in fate and unfavorable stars. It is advisable to perform a ritual offering and pray to one's own birth star to avoid impending calamity. Other day stems should be treated similarly. If the initiating transmission and the time of divination both attack the day stem, and the person's birth hour is exactly the Tomb Spirit of the day stem, the situation becomes even more dangerous.

丁神厭目格：如乙巳日未加乙，乃墓神覆日，如夜占上乘塍蛇，如四月占，又為月厭，亦是飛廉大煞，亦是天目煞，又乘旬內之丁神，如占人未為本命，必是夜多怪夢而至身位災衰，亦宜禱禳上天星煞，庶免極凶。餘甲辰旬中，遇未加支於四月占，皆如前說，必宅中多怪現形，蓋未為丁神乘厭目等凶煞故也。

The divination pattern called "Ding Shen Yan Mu" is as follows: For example, if the day is Yisi (乙巳) and the hour is Wu (未) added to Yi (乙), then Wu is the tomb of Yi wood, which covers the day stem. When casting the horoscope at night, this position is occupied by Teng Snake. If the course is cast in the fourth month, then Wu is the month's Aversion, and also serves as Fei Lian Da Sha and Tian Mu Sha. Additionally, Wu is the hidden Ding Shen of this week. If the person's birth day is exactly Wu, then at night they will have many strange dreams, leading to a decline in their fortune. They should pray to heaven and perform rituals to remove these stars and evils, to avoid extreme misfortune. In the Jiachen week, if the course is cast in the fourth month and Wu is added to the day branch, then the same interpretation applies. The family home will often experience strange phenomena, because Wu is both the hidden Ding Shen and is accompanied by the month's Aversion and other evil stars like Tian Mu.

如丙午日干上寅、支上卯，此支干全生，豈宜俱空，其第二、第四課卻全見鬼賊。如壬午日干上申，雖為日之長生，奈是旬空，既見生不生，不如無生，不免尋初傳巳火為財，又坐空鄉，又為破碎，及至破費錢財，豈宜中傳見寅為脫氣，及支上卯木併力而盜脫其日干之氣，以此推之，得之不足，費之有餘，亦喻所得不償所費。

For example, on a Bingwu day, the stem is寅 and the branch is卯. Both寅 and卯 are wood that nourish the Bing fire. Normally, both the stem and branch would be nourished, but these two are both in the empty position. Meanwhile, the second and fourth lessons both show official ghosts and thieves. Another example is on a Renwu day, the stem is申. Normally,申 is the place of growth for Ren water, but it is in the empty position of the ten-day cycle. Although it appears to nourish, it fails to actually nourish, so it is worse than having no nourishment at all. Therefore, one has to turn to the first transmission's巳 fire for wealth, but the巳 fire is also in the empty position and carries the broken-up evil sign, resulting in a loss of money. Moreover, the middle transmission shows寅, which drains the energy of the Ren water, and the day branch's卯 wood also drains the day stem. Continuing this reasoning, the gains are insufficient while the losses are excessive, resulting in the amount received being less than the amount spent.

又如癸未日干上申金，乃長生作空，支上寅木乃脫氣卻實。又戊子日干上午雖是生氣，奈是旬空，既生我者空亡，豈宜三傳寅卯辰皆鬼，引起干午反為羊刃，其凶難免，如亥子本命稍緩。

For example, on a Guiwei day, the metal Shen in the heavenly stem is the growth of the water Gui, but it falls into emptiness; the wood Yin in the earthly branch specifically drains the energy of the water Gui, yet it is solid and not empty. One side is empty and the other is solid, resulting only in loss and no gain. Another example is on a Wuzi day, the fire Wu in the heavenly stem is originally the life qi of the earth Wu, but it also falls into the旬空. The beneficial element is already empty, yet the three transmissions are arranged with寅,卯,辰, all of which are officials that harm the earth Wu, and they also trigger the fire Wu in the heavenly stem, turning it into Yangren, making misfortune unavoidable. If the person's birth day is Hai or Zi, the凶势 can be slightly eased.

又癸未日丑加巳，三傳金局生日，豈可初末空亡，獨留中傳丑土不空，並晝將貴勾常土將盡來克干。又乙巳日干上卯空亡，情願以干加支而受脫也。以上總皆生空，脫與鬼皆實論耳。

For example, on a Guiwei day, the Chou is placed on Si, and the three transmissions form a metal formation which could support the day stem. Unfortunately, both the first and final transmissions fall into empty positions, leaving only the middle transmission's Chou soil not empty. Meanwhile, the nobleman, Gou Chen, and Tai Chang in the daytime general all belong to soil, and together they all attack the day stem. Another example is on a Yisi day, where the卯 on the stem falls into Kongwang. In this case, it is better to place the day stem on the day branch, even if it means a slight loss of energy. All these examples illustrate the same principle: what nourishes me falls into emptiness, while what drains or attacks me is fully present.

得少失多格：如甲寅日干上卯，乃日之旺神，三傳辰巳午，彼此引入初傳，辰乃干上卯之六害，中末盜氣，此所謂貪他一粒米，失卻半年糧也。

This pattern is called "gaining little but losing much." For example, on a Jiayin day, the stem is卯, which is the Prosperity position for Jia wood. It should be strong. However, the three transmissions are arranged as Chen, Si, and Wu, which gradually pull the day stem away. The first transmission Chen forms the sixth harmful relationship with the stem卯, and the middle and final transmissions Si and Wu, being fire, further steal the strength of the wood. This is like wanting to gain a single grain of rice but ending up losing half a year's food supply.

如戊申日干上未，三傳子寅辰，初傳雖是日財，奈坐戌土之上受克，又乘白虎，緣戀此驚危之財，引入中末鬼鄉，尤幸鬼亦空亡，凡占乃應俗諺云：爭似不來還不往，亦無歡笑亦無愁。

For example, on a Wushen day, the heavenly stem is Wei. The three transmissions are Zi, Yin, and Chen. Although the first transmission Zi water is the wealth of the Wutu stem, it is seated on Xu earth and thus suffers from being overcome, and it is also accompanied by the White Tiger. Just because of this dangerous wealth, it leads the person into the realm of official ghosts in the middle and final transmissions. Fortunately, the official ghosts themselves fall into Kongwang, so the danger does not actually affect the person. Anyone who receives this divination should understand the old saying: it is better not to come or go at all, rather than come and go in vain. There will be neither joy nor sorrow.

又丙寅日申加巳，夜乘蛇夾克財，中末空陷。丁卯日酉加丁，晝乘朱雀夾克財，中末鬼空。癸未日巳加子作財，乃傳墓入墓，中末雖是日鬼，緣貪墓其巳火不能為鬼。己酉日亥加己作財受克，雖三傳克干，奈中末空亡。壬寅日返吟，棄干上空財就初末脫氣，幸受申生干也。壬寅日伏吟，干上雖逢日之祿，如晝占乃乘天空，中值脫，末財又空。已上財祿俱作空被克，總無實得之意也。

There are several other similar cases. On a Bingyin day, when the hour is Shen and it is placed over Si, during the night divination, the upper and lower trigrams are both Teng Snake, enclosing the wealth god in the middle and thus defeating it. The middle and final transmissions also fall into Kongwang. On a Dingmao day, when the hour is You and it is placed over Ding, during the day divination, it is accompanied by Vermilion Bird, enclosing and defeating the wealth god. The official ghosts in the middle and final transmissions fall into Kongwang. On a Guiwei day, when the hour is Si and it is placed over Zi, taking the wealth, it is a case of entering the grave from the grave. Although the middle and final transmissions are official ghosts of the day stem, since the fire of Si is attached and enters the grave, it cannot become a ghost. On a RENYIN day, when the hour is Hai and it is placed over Ji, the wealth god is defeated. Although the three transmissions come to defeat the day stem, it is fortunate that the middle and final transmissions fall into Kongwang. In the case of the RENYIN day's return chant, we have to abandon the empty wealth on the day stem, turning instead to the leakage in the initial and final transmissions. Fortunately, the final transmission of Shen can still nourish the day stem. In the case of the RENYIN day's hidden chant, although the day stem meets the禄神 (favorable god) of the day stem, during the day divination it is accompanied by Tian Kong, the middle transmission meets leakage, and the final transmission's wealth falls into Kongwang. In all these cases, wealth and禄神 are either falling into Kongwang or being defeated, and in the end, there is no real attainment.

謂辰之華蓋作干之墓神，臨於干上發用是也。凡占身位，多昏多晦，卒難明白；或遭冤枉，難以分訴；占行人不歸，盡在彼處不如意也。如壬申，壬辰二日辰加壬為用；乙亥、乙未二日未加乙為用。

The concept of Huagai covering the sun refers to the situation where the hour stem that serves as Huagai is also the Tomb Spirit (mound spirit) of the day stem, and it is placed above the day stem, serving as the initiating transmission. When divining one's own situation, it often indicates confusion and obscurity, making it difficult to explain clearly; or it may indicate being wronged without any resolution. For those who are away, they are unwilling to return because they find things unsatisfactory in their current location. For example, on days of Renshen and Renchen, the hour of Chen is placed over the day stem Ren and serves as the initiating transmission; on days of Yihai and Yiwei, the hour of Wei is placed over the day stem Yi and serves as the initiating transmission.

如丙午日戌加午，乃是支墓，如占家宅，誠為宅舍不亨快，如用戌為月將，反名太陽輝照家宅，其屋必向陽而明朗，不然常有上人光飾尤勝。如太歲、貴人入宅更美，其餘占彼我，乃我不利而利於他人，以支屬他人也。

For example, on a Bingwu day, if Wu is placed on the Wu branch, Wu is the墓 of the day's branch, which indicates that the house is dull and stagnant. However, if Wu is the month general, then Wu represents the sun, and the sun shines upon the house, making it bright and sunny. Even if not, there are often people above who bring it more light and brilliance, which is even better. If the year's master and the nobleman also enter the house position, it is even more favorable. However, when divining matters between me and others, this situation is unfavorable for me but favorable for the other party, since the day's branch originally belongs to the other side.

又如乙卯日子將卯時，此乃太陽作貴人而生宅，如占宅下必有寶藏，或是子年占之，其年必產貴子，其子雖是旬空，緣太陽乃懸空之象，不畏空亡故也。餘論太陽惟忌坐於夜方而不可用，或太陽臨身甚宜辨明雪恨。

For example, on a Yimao day, if the month general is determined as Zi and the divination is started at the Mao hour, the sun is exactly acting as the nobleman to generate and assist the house position. When divining about the family residence, there must be buried treasure beneath the house. If the divination is done in the Zi year, there will certainly be a noble son born in that year. Although Zi falls within the旬空, the sun itself is an image of something high in the sky and is not afraid of kongwang. In general, when discussing the sun, it is only disliked when it is located in the direction of night, at which time it is not suitable to use. If the sun is in the same position as the subject, it is most suitable to take the opportunity to clear up grievances and wash away old hatreds.

謂六辛日丑加戌晝將乘白虎作墓神，內辛酉日丑為空亡尤可畏也，至辛巳日可畏愈甚，緣丑作丁神乘虎作墓，占病必死，諸占且昏且迷，又凶惡，防讎人冤執而遭捶楚。如冬占稍輕，緣丑至冬旺可作庫說。

On six days beginning with Xin, the Chou branch is placed on the Xu branch, and using the daytime general hour, the Chou branch rides on the White Tiger and is also the Tomb Spirit of Xin metal. On Xin You day, the Chou branch exactly falls on Kongwang, which is especially ominous; on Xin Si day it is even worse, because at that time the Chou branch is not only the spirit of the current ten-day period's Ding, but also rides on the White Tiger and serves as the Tomb Spirit. If this is used for divination about illness, it indicates certain death; for other matters, it suggests confusion and ominous outcomes, and one should also be cautious of false accusations, being arrested, and receiving corporal punishment. If the divination is cast in winter, the ominous effect is somewhat less severe, because Chou is strong in winter and can be considered as the treasury of wealth.

外有六乙日晝貴順行，雖是未乘白虎，上有臨行年本命上者，即無加干者也，夏占稍輕，緣未旺亦為庫也，餘干無此例。

The other six Yi days, when the day's merit moves in the daytime in a favorable direction, the Wei hexagram is also riding on the White Tiger. However, it only appears on the person's age year and birth year, not on the day stem. In this situation, if the divination starts in summer, the凶 (malevolent) influence is slightly lighter, because Wei is strong in summer and can still be considered as a repository. This case does not apply to other heavenly stems.

虎鬼加干格：如六己日卯加己夜、六壬日戌加壬晝夜、六癸日戌加癸晝，除乙辛二日及甲丙戊庚壬丁己癸八日無之。

The term "Hǔ Guǐ Jiā Gān" refers to a situation where the White Tiger deity is combined with the Day Stem, and this deity happens to be the official ghost that overcomes the Day Stem, directly pressing upon it. For example, on the sixth day of Jǐ (己), the branch Mǎo (卯) is added to Jǐ; this applies both during the day and night. On the sixth day of Rén (壬), the branch Xū (戌) is added to Rén, and this applies both day and night. On the sixth day of Guǐ (癸), the branch Xū (戌) is added to Guǐ, and this applies during the day. Except for the days of Yǐ (乙) and Xīn (辛), which have special cases, the eight days of Jiā (甲), Bīng (丙), Wù (戊), Gēng (庚), Rén (壬), Dīng (丁), Jǐ (己), and Guǐ (癸) do not all possess this pattern.

此例有二等，一者干墓臨支，二者支墓臨支，以上二例占宅必有伏尸鬼禍或有形響，如又克宅者為的。假令乙亥日未為干墓臨支而克支，如晝占上乘白虎，其餘乙未日伏吟，並乙酉日未加酉，雖是墓虎臨支而不克支，外有辛未辛酉二日雖是丑加支，緣不克支稍輕，其墓作月將不在此限。

This pattern divides into two categories: one is when the day stem's墓 (burial) is located on the day branch, and the other is when the day branch itself has its墓 on the day branch. In both cases, when predicting the household, there must be buried bones causing disturbances or constant sounds and shadows seen. If the Tomb Spirit (burial deity) further attacks the house, the prediction becomes more accurate. For example, on a Yihai day, Wei is the burial of Yi wood, which is located on the day branch Hai and attacks the water of Hai. During the day, it also takes the White Tiger. Other examples include the Hidden Chant (hidden chant) lesson on Yiwei day and the case of Wei added to You on Yiyou day, which although also involve the Tomb Spirit with the White Tiger on the branch, do not attack the branch. Similarly, on Xinwei and Xinyou days, although Chou is added to the day branch, since it does not attack the branch, the凶 (evil) aspect is slightly lighter. However, cases where the Tomb Spirit itself is the month general are not included in this category.

第二等者，假令丙子日辰加子晝占，乃支墓臨支而克支乘虎，如占家宅值此課者，必家中有孝服動或有喪吊，其年內必有停喪，尤詳其墓屬何類，而言何人死。又丁亥日辰加亥夜。

The second type of example: On a day with the day branch Bingzi, the branch Zi is the墓 of the stem Bing. When the branch Zi is placed on top of the day branch and it is able to overcome the day branch, and it is also accompanied by the White Tiger, if this is used for divination about the family, there will certainly be mourning events in the family, or there will be visits for funerals, and there will certainly be a case of a body being kept in the house during the same year. One should also carefully examine which of the Six Relations the墓 god belongs to, in order to determine who will die. There is also the case of a day with the day branch Dinghai, with the branch Hai placed on top of it, and this is also of this type.

虎鬼克支格：緣支鬼乘白虎而克支者，例如壬子日戌加子晝，丁丑日寅加丑夜，壬寅日返吟夜，癸卯日申加卯夜，壬午日返吟晝，乙未己未卯加未夜，丙申日午加申晝，癸亥日戌加亥晝夜皆乘白虎。

The concept of "White Tiger Ghost Conquering the Branch" refers to the official ghost that conquers the day branch riding on the White Tiger, and then turning back to conquer the branch. For example, on a Renzi day, the戌 is added to the子, and it is a daytime divination; on a Dingchou day, the寅 is added to the丑, and it is a nighttime divination; on a Renyin day, it is a reverse lesson, and it is a nighttime divination; on a Guimao day, the申 is added to the卯, and it is a nighttime divination; on a Renwu day, it is a reverse lesson, and it is a daytime divination; on a Yiwei day and Jiwei day, the卯 is added to the未, and it is a nighttime divination; on a Bingshen day, the午 is added to the申, and it is a daytime divination; on a Guihai day, the戌 is added to the亥, regardless of day or night, and this position is always riding the White Tiger.

墓門開格：如卯酉日占，干墓乘蛇虎加支，主重重有喪。蛇墓克支格：緣干墓乘螣蛇而加支又克支者，必宅內怪異頻見。如丙子日戌加子夜，壬子日辰加子夜，餘有雖臨支而不克者稍輕，然亦未免怪異。外有三十三日例，不欲細具，已上例宜召法官行遣或安鎮之吉，此乃墓門開，占病，主死三兩口，乘白虎者亦的也。

The divination pattern called "Mù Mén Kāi" (Mourning Gate Opens) occurs on days of the Earthly Branches卯 (Mao) and酉 (You). If the Day Stem's墓 (burial) is combined with the Teng Snake or White Tiger and placed on the Day Branch, it indicates consecutive deaths. The pattern called "Shé Mù Kè Zhī" (Snake Burial Overcomes the Branch) happens when the Day Stem's墓 is combined with the Teng Snake and placed on the Day Branch, and this then overcomes the Day Branch. This indicates frequent strange occurrences within the family home. For example, on Bingzi day, the戌 (Xu) is placed on the Zi (子) branch at night; on Renzi day, the辰 (Chen) is placed on the Zi branch at night. Other instances where the墓 is present on the branch but does not overcome it result in slightly less severe misfortune, yet strange events are still unavoidable. There are also thirty-three other examples, which are not listed here. Whenever these patterns occur, it is advisable to consult a spiritualist to perform rituals for protection or to stabilize the home. This is known as "Mù Mén Kāi," which when related to illness indicates that two or three family members will die. If the White Tiger is also present, the prediction is more accurate.

謂支干各被上神克伐者，故名此例，如占訟必兩家皆被撲責。諸占必兩邊各有所虧，如占身被傷，占宅崩損。如丁亥日干上子水克丁火，支上辰土克亥水之類是也。諸例欲去其所克者，內辛未日干上午，支上卯，如占交易等，後必齟齬，如先有齟齬，後卻和合。

The day stem and day branch are each attacked by their respective superior gods, so they are called mutually injured. When predicting legal disputes, both parties will suffer; when predicting other matters, both sides will also suffer losses: if predicting about oneself, the body will be injured; if predicting about the family residence, the house will be damaged. For example, on a Dinghai day, the water of the heavenly stem (the water of the son) overcomes the day stem Ding fire, and the earth of the earthly branch (the earth of the辰) overcomes the day branch Hai water, which is exactly this kind of situation. The method to resolve this is to find a way to remove the one that overcomes me. For example, on a Xinwei day, the day stem is overcome by Wu (the fire of the午), and the day branch is overcome by Mao (the wood of the卯). When predicting matters related to trade and commerce, after a transaction is completed, there will certainly be disputes; if there were disputes beforehand, they will instead be resolved.

謂干被支上神克，支卻被干上神克者，為蕪淫卦，既名蕪淫，何又云夫婦各有私乎？繃夫婦乃人之大倫，既無夫婦好合之情，必有奸私不協之意，卻詳何處有情而言夫婦之私情也。

The day stem is overcome by the heavenly stem on the day branch, and the day branch is overcome by the heavenly stem on the day stem. This is called the Wuyin lesson. Although it is called Wuyin, why is it said that husband and wife each have private feelings? Because husband and wife are the most important relationship in human society. Now, if the stem and branch mutually overcome each other, there is no harmony between husband and wife, so there must be mutual infidelity and lack of agreement. As for which side the private feelings lie, it depends on where there is affection in the lesson, so we can determine who is having an affair outside.

如《心鏡》中以甲子日干上戌，支上申一課為例，乃甲將就子受申克，子近甲兮魁必侵，妻懷內喜私情有，申子相生水合金是也。餘有癸巳、壬午干上子，庚子、乙亥干上丑諸例，凡占不可執為蕪淫卦，非專言夫婦而已，如先有人相允許，後各不相顧接，非獨存無情，尤彼此各懷惡意。

In the "Six Yin Mirror," an example is given of a lesson with the day stem Jiazi, where the heavenly stem is Wu and the earthly branch is Shen. It says that the Jia wood is accommodating to the Zi water, but is instead attacked by the Shen metal. Since Zi is adjacent to Jia, the Wu魁 must come to invade; the wife's heart has another joy, concealing private feelings, because Shen and Zi mutually generate, and water and metal combine. There are also examples such as when the day stem is Guisi with the Zi branch, or Renwu with the Zi branch, or Gengzi with the Chou branch, or Yihai with the Chou branch. Whenever this pattern appears, one should not rigidly assume it refers only to marital infidelity. It is not exclusively about marital affairs: it could also mean that someone previously promised something, but later there was no further communication or care between them. This is not just lack of affection, but rather mutual ill will.

真解離卦，緣干克支上神，支克干上神，或夫婦行年又值此者尤的。如甲子日干上午、支上辰，干克支上辰土，支克干上午火，如男命年在支上，女命年在干上，此時占人必占解離事，已後例內唯詳空亡而言之，小畜九三，輿說輻，夫妻反目。

The true interpretation of the divination lesson involves the day stem overcoming the day branch's spirit, and the day branch overcoming the day stem's spirit. If both partners' ages fall exactly on these two positions, the prediction becomes especially accurate. For example, on a Jiazi day, the stem is Wu and the branch is Chen: the day stem Jia wood overcomes the branch's Chen earth, and the day branch Zi water overcomes the day stem's Wu fire. If the man's age falls on the day branch and the woman's age falls on the day stem, then the person seeking the divination is certainly concerned with a divorce. In the following examples, we only need to check the Kongwang to make the judgment. The third line of the "Xiao Xu" hexagram in the Zhou Changes describes a broken wheel and a couple turning against each other, which is exactly the image here.

謂日干之墓作四季之關神發用者是也，宜分干支發用。如日干之兩課上作發用者，主人衰，如支辰之兩課上發用者，主宅廢。

The deceased's stem also serves as the guardian deity of the four seasons and is used as the initiating transmission. This is the pattern of this particular divination. When making a judgment, one must determine from which side the initiating transmission comes: if it comes from the day stem's two lessons, it indicates decline in the family's population; if it comes from the day branch's two lessons, it indicates the family residence being abandoned.

夫關神者，春丑、夏辰、秋未、冬戌。如乙丑、乙未、乙酉、乙亥四日於秋季占之，未乃干之墓作關神為發用，臨於干上，乃應人口災衰。餘六甲日除甲辰秋占未作丁更凶，其餘各占皆如前說。如丁卯日戌加卯為發用，冬占乃干墓臨支上，乃應宅頹廢，餘仿此。墓神覆日作生氣格：如占作庫務差遣必得，勿作墓看之。

The method of determining the "Guan Shen" (Gate God) is as follows: in spring it is Chou, in summer it is Chen, in autumn it is Wei, and in winter it is Xu. For example, on the days of Yi Chou, Yi Wei, Yi You, and Yi Hai, if a divination is cast in autumn, Wei is both the tomb of Yi Wood and the Gate God of autumn. Therefore, it is taken as the initiating transmission and placed upon the day stem, indicating illness and weakness among family members and people. Among the other six days of Ji (甲), only Jiachen (甲辰) in autumn has Xu also acting as Ding Shen (丁神), making the凶 (misfortune) even more severe. The other days should be interpreted according to the previous explanation. Another example is on Dingmao (丁卯) day, when Xu is placed upon Mao and serves as the initiating transmission. If a divination is cast in winter, Xu is both the tomb of Ding and the Gate God, placed upon the day branch, indicating the collapse and abandonment of the house. The same logic applies to other similar cases. There is also a pattern called "Mù Shén Fù Rì Zuò Shēng Qì" (Mound God Covering the Day as Life Qi): if one is seeking a position related to warehouses or treasuries, they will certainly succeed. In such cases, one should not treat it as a Mound God.

謂地支之墓作日干之財者，必主商販折本，在路阻程，凡謀蹇滯不亨通也。如甲子日辰加子，乃支之墓神而作干之財為發用；甲午日戌加寅用，甲午日戌加子用，乙酉日丑加辰用。

The spirit of the Day Branch's burial is also the wealth star for the Day Stem, indicating losses in business and trade, obstacles on the way, and blockages in all endeavors. For example, on a Jiazi day, the Day Branch is placed on Zi, and since Chen is the burial of Zi and also the wealth for Jia Wood, it is taken as the initiating transmission. On a Jiawu day, when Xu is placed on寅 and initiates, or when Xu is placed on Zi and initiates, and on a Yiyou day, when Chou is placed on Chen and initiates, all belong to this pattern.

疑惑格：卯酉日占事，如行年又在卯酉之上者，必行人進退疑惑，此《心鏡》內龍戰卦中具載，尤忌天車煞。天車煞者，春丑、夏辰、秋未、冬戌也。

This section refers to a situation where, on a day of卯 (Mao) or酉 (You), if the person's age (行年) also falls on卯 or酉, someone who is away from home will certainly be in a dilemma, uncertain and indecisive. This is elaborately explained in the "Six壬 Heart Mirror" (六壬心镜) under the category of dragon battle (龙战) lessons. It is especially unfavorable if the person also encounters the Tian Che (天车)煞. The method to determine Tian Che煞 is: in spring it is丑 (Chou), in summer it is辰 (Chen), in autumn it is未 (Wei), and in winter it is戌 (Xu).

金神乘白虎，必是肝經受病，可治肺而不可治肝。木神乘白虎，必是脾經受病，可治肝而不可治脾。水神乘白虎，必是心經受病，可治腎而不可治心。火神乘白虎，必是肺經受病，可治心而不可治肺。土神乘白虎，必是腎經受病，可治脾而不可治腎。以上諸法，常得靈驗，惟虎受克及家亡，不必治也。

The divine being of the metal element rides the White Tiger, and the illness must be in the liver meridian, because metal controls wood; treatment should focus on the lung, which belongs to metal, to relieve the controlling force, rather than directly treating the liver. The divine being of the wood element rides the White Tiger, and the illness must be in the spleen meridian, because wood controls earth; treatment should focus on the liver, which belongs to wood, rather than directly treating the spleen. The divine being of the water element rides the White Tiger, and the illness must be in the heart meridian, because water controls fire; treatment should focus on the kidney, which belongs to water, rather than directly treating the heart. The divine being of the fire element rides the White Tiger, and the illness must be in the lung meridian, because fire controls metal; treatment should focus on the heart, which belongs to fire, rather than directly treating the lung. The divine being of the earth element rides the White Tiger, and the illness must be in the kidney meridian, because earth controls water; treatment should focus on the spleen, which belongs to earth, rather than directly treating the kidney. All these methods have been repeatedly tested and proven effective; however, if the White Tiger itself is being controlled or if the household it resides in has already declined, there is no need for further treatment.

運糧神格：占治病專視日干之食神，尤妙干、行年乘之，乃名運糧神，忌空。祿糧神格：緣宜觀干之祿神，亦名祿糧神，唯不可落空亡及作閉口，或受克。如占久病值此，必絕食而餓死。如辛未日酉加寅，乃是祿坐絕鄉，又作閉口，又名無祿卦，占病必死，占食祿事亦忌。

The "Yun Liang Shen" (Grain Transport God) pattern: When predicting illness, one should focus on the day stem's food god. If this food god is directly on the day stem or on the year pillar, it is most favorable, and this position is called "Yun Liang Shen." However, it is most忌 (to be avoided) if it falls in "Kongwang" (void). The "Lu Liang Shen" (Grain of Fortune God) pattern: This also involves the day stem's fortune god, also called "Lu Liang Shen." However, it must not fall in "Kongwang," must not be a "Bi Kou" (closed mouth) god, and must not be overcome. If a long-term sick person encounters these situations, they will certainly not eat any grain and die of starvation. For example, on a Xinwei day, if you have You (Metal) on寅 (Tiger), the original fortune of Xin is on You. Now, You is sitting in the "Jue" (decline) position, and becomes a "Bi Kou" (closed mouth), which is called "Wu Lu Ke" (no fortune chart). When predicting illness, it indicates death; when predicting salary and food matters, it is also very inauspicious.

絕體卦乃是柔干之祿受絕，返吟卦乃是剛干之祿受絕，絕嗣體先亡為祟。生死格：宜觀生氣死氣尤驗。如正月生氣在子，死氣在午，乃生氣剋死氣也。如在甲寅旬中占之，乃生氣空亡而死氣實在，占病可畏。如行年上神是亥水尚可醫療，緣亥水克其午之死氣故也。如死氣克生氣，又落空亡，或行年上神生其死氣者必死。如生氣與死氣不相剋者，占病雖無妨，但遷延而未即痊瘥也。

The lesson pattern of Ju Ti is when the禄神 of a yin and soft heavenly stem is in a state of绝; the lesson pattern of Fan Yin is when the禄神 of a yang and strong heavenly stem is in a state of绝. If the lesson pattern also indicates绝嗣, it is mostly due to the deceased ancestors causing trouble. The pattern of Sheng Si is to observe the Life Qi and Death Qi of the current month, which is most effective. For example, in the first lunar month, the Life Qi is in Zi and the Death Qi is in Wu. Zi water exactly overcomes Wu fire, so the Life Qi can control the Death Qi. However, if the lesson is cast within the Jiayin decade, Zi falls into Kongwang, making the Life Qi weak and the Death Qi strong, which is ominous for illness. At this time, if the person's year pillar is亥 water, there is still a chance of recovery, because亥 water can also overcome the Death Qi in Wu. But if the Death Qi overcomes the Life Qi, and the Life Qi falls into Kongwang, or if the person's year pillar god supports the Death Qi, then death is certain. If the Life Qi and Death Qi do not overcome each other, although the illness is not serious, it will only be prolonged and not cured quickly.

白虎乘日鬼而作空亡，必已病而未瘥。虎墓格：緣日干之墓乘白虎在六處者，如占病必是積塊病，宜以破積藥治之，如六乙日晝將順行，乃未乘白虎；內乙酉日未空亡無畏，或易療，非年深積塊也。又六辛日晝將順行，亦丑乘白虎，辛酉日丑空亡，亦容易治療。

The White Tiger is riding on the Day Stem's official ghost and is falling into Kongwang, indicating that the person has been ill for a long time but has not recovered. This is called the White Tiger in the tomb position: when the Day Stem's tomb god is riding the White Tiger and appears in six positions such as the Day Stem, Branch, and Three Transmissions, the illness is definitely a mass in the abdomen, and treatment should involve medicine to eliminate accumulation and break up the mass. For example, on the six days of Yi, when the White Tiger is riding on the position of Wei in the daytime sequence, on Yiyou day, the Wei position falls into Kongwang, which is not dangerous, and the illness is easy to treat, not an old mass. Similarly, on the six days of Xin, when the White Tiger is riding on the position of Chou in the daytime sequence, on Xinyou day, the Chou position falls into Kongwang, which is also easy to treat.

虎乘丁鬼格：如六辛日有白虎乘丁者，占病必知所患疼痛之處也。如辛卯日亥加丑作中傳，晝占乃亥乘白虎作丁神，必為頭疼以致不救，余觀丁虎類而言之。

The pattern of White Tiger riding on Ding Ghost: On six days of Xin, if the White Tiger is riding on the Ding spirit of the current ten-day period, then in divination about illness, one can determine the exact location of the pain. For example, on a Xinmao day, if亥 is placed on丑 and taken as the Middle Transmission, and during the daytime when the lesson is cast,亥 is riding the White Tiger and also serves as the Ding spirit, it indicates a headache that may be fatal. Other examples should be interpreted according to the nature of the branches where the White Tiger and Ding spirit fall.

丑為脾疼或腹疼，卯手疼或目疼，巳齒疼或咽喉疼，未胃疼或積塊疼，酉大腸，亥臨戌亥子丑寅卯為頭，亥臨辰巳午未申酉為腎，餘逐類言之。如日鬼臨於六處不乘白虎，但擬其鬼亦為病證，如火為鬼便言肺病，水為鬼便言心病，金為鬼便言肝病，土為鬼腎病，木為鬼脾病。如鬼受克並空亡不必療亦瘥。

When the White Tiger is in the position of Chou, it indicates spleen pain or abdominal pain; if it is in Mao, it indicates hand pain or eye pain; if it is in Si, it indicates tooth pain or throat pain; if it is in Wei, it indicates stomach pain or pain from a mass; if it is in You, it indicates large intestine disease. If Hai is in the positions of Xu, Hai, Zi, Chou, Yin, or Mao, it indicates head problems; if Hai is in the positions of Chen, Si, Wu, Wei, Shen, or You, it indicates kidney problems. The other branches should be analyzed similarly. If the official ghost (官鬼) of the day stem falls in six positions but does not ride the White Tiger, the disease can still be determined by the official ghost alone: if fire is the ghost, it indicates lung disease; if water is the ghost, it indicates heart disease; if metal is the ghost, it indicates liver disease; if earth is the ghost, it indicates kidney disease; if wood is the ghost, it indicates spleen disease. If the official ghost is both attacked and falls in Kongwang, the illness will naturally recover without treatment.

蒿矢卦亦宜言有疼痛處，金加火上，筋骨疼痛，惟庚日申酉加巳午尤的。連茹卦作日之財，占病必因傷食而得，如人年命上神能制其財神者，尚可醫療。如年命上神生其財神者，必致死亡。

The蒿矢 lesson can also indicate physical pain in the body: when metal is placed on fire, it indicates pain in the bones and joints. This is most accurate when庚 day and 申 or 酉 are placed on巳 or 午. In the连茹 lesson, if the connected god is the wealth god of the day stem, the illness is caused by excessive eating; if the god of the person's year and life can control that wealth god, there is a chance of recovery; but if the god of the person's year and life instead supports the wealth god, it will certainly lead to death.

斫輪格：如卯加申，戌加卯，占病必手足不舉，或有傷。空祿格：緣日之祿神作空亡又坐克方，占病必絕食而餓死。如甲辰日寅加酉，夜又乘白虎，返吟夜；乙巳日卯加申夜，返吟夜；丁亥日午加亥夜，日之食神在禁方與前課同。

The "Zhuo Lun" pattern: When the branch of Mao is placed on Shen, or Xu is placed on Mao, it indicates illness with the inability to move the hands and feet, or injury to the body. The "Kong Wang" pattern: When the day stem's禄神 falls into Kongwang and is seated in the direction that克制 it, the illness will certainly lead to starvation and death. For example, on Jiachen day, when寅 is placed on You, and it is night divination, and寅 is also riding the White Tiger, the same applies to the reverse pattern at night. On Yisi day, when Mao is placed on Shen, and it is night divination, the same applies to the reverse pattern at night. On Dinghai day, when Wu is placed on Hai, and it is night divination, the day stem's food god is trapped in a forbidden place, and the method of interpretation is the same as the previous case.

祿神閉口格：緣祿神作閉口，為旬尾乘白虎者是也。如乙未卯加申，又返吟夜；丙戌、戊子，巳為祿神閉口；辛未日酉加戌夜；壬戌日亥為閉口祿。

The pattern of the禄神 closed mouth: the禄神 of the day stem acts as the closed mouth god, meaning it falls on the last branch of its旬 and is accompanied by the White Tiger. For example, on Yiwei day, the卯 is placed on the申, and this applies to night divination in a reverse repetition pattern. On Bingxu day and Wuzi day, the巳 serves as the closed mouth禄神. On Xinwei day, the酉 is placed on the戌 for night divination. On Renxu day, the亥 is the closed mouth禄神.

六片板格：緣六合乘申臨卯，為尸入棺。緣申者身也，於三月占尤的，乃是死身，即死尸也，且上有六合，下有卯木，是為棺也。尸入棺，占病必死，尤宜詳其類神而言之，或申加卯不乘六合，於九月占，但病在床而未愈，緣申是生氣，卯為木床。癸卯日申加卯，占父母長生病死尤速，緣父母爻入棺故也。又如丙戌、丁卯二日申加卯，晝將上乘六合，如占妻病必死，緣妻財爻亦入棺故也。已上皆三月占尤驗。

The hexagram of six boards: "Liu He" (六合) is riding on Shen and is placed on Mao, forming an image of a corpse entering the coffin. Shen represents the human body, and starting the calculation in the third month is most accurate, for at that time Shen is the dead body, that is, the corpse; above it is Liu He covering it, and below is Mao wood, which is the coffin board. Six pieces of wood make a coffin. Once the corpse is in the coffin, if the illness is divined, it is certain to be fatal. One should also carefully check which of the Six Relations it belongs to, in order to determine which person is affected. If Shen is placed on Mao without riding on Liu He, and the calculation starts in the ninth month, then it is only a person lying in bed, not yet recovered, because in the ninth month Shen is the Life Qi, and Mao wood is just a wooden bed. On Guimao day, when Shen is placed on Mao, the death of parents is especially quick, because the parents'爻 (line) has entered the coffin. Another example is on Bingxu and Dingmao days, when Shen is placed on Mao with Liu He on top in the daytime, the death of the wife is certain, because the wife's wealth line has entered the coffin. All these examples are most accurate when the calculation starts in the third month.

白虎入喪車格：緣申加巳發用為的，占病可畏。人入鬼門格：如庚日申為本命，返吟課占病必死。收魂神：乃戊日辰為元武者是，夜順晝逆有之，於十一月占尤的，緣辰為死氣故也。

The pattern "White Tiger Enters the Funeral Car" indicates that when the hour stem is placed on the day stem and the initiating transmission is taken from the combination of Shen and Si, it is most accurate, and the divination regarding illness is very ominous. The pattern "Entering the Gate of Ghosts" suggests that on a Geng day, if Shen is the person's destiny stem and the lesson is a reverse repetition, the illness is certain to be fatal. The method of capturing the soul spirit is when on a Wu day, the Chen stem is occupied by the Black Tortoise. This appears during the night when the hour progresses in the normal order and during the day when it regresses. This is most accurate starting from the eleventh month, because at that time the Chen stem is exactly the Death Qi.

浴盆煞：緣忌浴盤有水。夫浴盤者，春辰、夏未、秋戌、冬丑是也。如地盤見浴盆上，忌乘亥子水；天盤見浴盤上忌天后元武二將，如占小兒病死尤速，緣亥為孩，子為子息，故不要見水也。天后亦是子，元武亦是亥。寒熱格：如巳午加亥子，如或剋日主癆病，十干返吟必心患痁（疒+邑）。

The Bath Tub Death: The taboo is having water in the bath tub. The determination of the bath tub position is: in spring it is the辰 (Chen) position, in summer the未 (Wei) position, in autumn the戌 (Xu) position, and in winter the丑 (Chou) position. On the earth plate, the bath tub position should not have the water branches亥 (Hai) and子 (Zi). On the heaven plate, the bath tub position should not have the water generals Heavenly Empress (Heavenly Empress) and Black Tortoise (Black Tortoise). When predicting illness in children, encountering these situations leads to a particularly quick death, because亥 (Hai) governs children and子 (Zi) governs descendants, so water is most feared. Moreover, Heavenly Empress (Heavenly Empress) naturally belongs to子 (Zi), and Black Tortoise (Black Tortoise) naturally belongs to亥 (Hai). The pattern of cold and heat: when巳 (Si) and午 (Wu) are placed over亥 (Hai) and子 (Zi), and if they also overcome the day stem, it indicates consumption disease. In the case of a returning heavenly stem lesson, it indicates a fever with alternating chills and heat, commonly known as malaria.

宴喜致病格：如癸酉、癸亥、癸丑三日並支上未作太常為用，夜將有之。壬戌子寅日並支上未作太常，夜貴有之。以上六日例，緣未為太常克干居於宅上，或為發用，如占病必因喜事及宴飲，或往親戚家帶病而歸。若是官人占之，必因赴宴席過觴而得病，餘占皆因前事而致不美。

This pattern, "Yanxi Zhi Bing" (Disease from Celebration and Joy), applies to the three days: Guiyou, Guihai, and Guichou. On these days, the hexagram of Wei (Earth) on the day branch is occupied by Tai Chang and is taken as the initiating transmission, which occurs during the night general hour. Similarly, for the three days: Renxu, Renzi, and Rennyin, the hexagram of Wei on the day branch is also occupied by Tai Chang, which is taken as the initiating transmission during the night noble hour. These six days form a pattern because the Wei earth, which is occupied by Tai Chang, is able to overcome the day stem and occupies the position of the house, or directly becomes the initiating transmission. When this pattern is used to divinate illness, it indicates that the illness was caused by celebration, drinking, and feasting, or by visiting relatives and returning home with illness. If a person in official position encounters this pattern, it suggests that they became ill due to excessive drinking during a banquet. For other matters, this pattern indicates that the outcome is not favorable due to such events.

因妻致病格：如壬子癸丑二日，未遁旬干者，必往妻家得病極驗，惟占人行年本命上有卯木為救，如乘寅木必得神護，尤宜命法官治之為妙，倘少緩，寅木反被未墓，便難救也。

This pattern, "disease caused by wife," applies to the days of Renzi and Guichou. When the hidden stem of the ten-day cycle matches the heavenly stem of the day, it indicates that the person will fall ill upon visiting his wife's family, and this prediction is very accurate. However, if the person's birth year or birth stem contains the wood of Mao, it can alleviate the situation. If instead, it contains the wood of Yin, divine protection may still be obtained, so it is best to urgently consult a priest for a ritual to ward off the ill effects. If there is any delay, the wood of Yin may be absorbed by the earth of Wei, making it difficult to save.

血厭病虎作鬼格：白虎乘病符克干尤可畏，或年命上乘血支血忌者，必是血病。或女命占病又帶月厭作血支血忌，病必是血崩或墮胎尤驗。

This pattern is called "Blood Aversion, Disease Tiger Becomes Ghost": When the White Tiger is riding on the Bingfu deity to attack the day stem, it is particularly ominous; if the person's birth year also carries both the Blood Branch and Blood Taboo evils, they are certain to suffer from blood-related illnesses. If a woman is consulting about illness and her birth year already includes the Month Aversion, along with the Blood Branch and Blood Taboo, her illness is definitely either blood discharge or miscarriage, and the prediction is especially accurate.

凡鬼喜見者，惟妻占夫與有官人為宜，其餘皆凶。巳午作虎鬼，不宜灸，申酉作虎鬼，不宜針。如乙丑日酉加乙，乃日之鬼，卻賴支上有午火而克其酉金，此午火便是良醫，或是本家親人能醫，或得家堂祖宗神位保護，其餘可逐類而言之。

The official ghost position is only favorable when it appears in questions concerning a wife asking about her husband or a person in official position inquiring about their duties. In other types of divination, encountering the official ghost is generally ominous. The positions of巳 and午 serve as the official ghost with the tiger riding upon them, and these should not be treated with moxibustion. The positions of申 and酉 also serve as the official ghost with the tiger riding upon them, and these should not be treated with acupuncture. For example, on an Yichou day, if酉 is placed on top of乙, the酉 metal is the official ghost of the乙 wood. However, this酉 is entirely dependent on the presence of午 fire in the day branch to overcome it. This午 fire is the benevolent physician capable of curing illness, which may also indicate that there is a relative in the family who understands medicine, or that the protection of ancestral spirits in the household is present. Other situations can be analyzed in the same way.

除占病外，凡占雖值危難災患之中，必得人解紛，誠為救神也，其神臨於占人行年本命之上者，宜雪理辯明，自解其禍。如制鬼之神上乘貴人，必得上人除釋過愆，如見被囚禁，必有救援而可免禍，或乘蛇虎，必得神護，更詳神類而還謝，且制鬼之神即是良醫，緣皆是日之食神故也，趕賊神宜占捕盜，即制鬼之神。

In addition to divining about illness, when divining other matters, even if one is in great danger or suffering misfortune, there will certainly be someone who steps forward to mediate and resolve the situation. This deity is indeed a savior. If this deity appears in the person's year or birth stem, it is appropriate for it to step forward to explain and clarify matters, thereby resolving the trouble. If the deity controlling the ghost is accompanied by a nobleman, one will certainly receive forgiveness from a superior official. If the person is already imprisoned, someone will surely rescue them and they will escape disaster. If this deity is accompanied by the Teng Snake or the White Tiger, one will certainly receive divine protection. One should also carefully determine which specific deity it is, and after the event, offer sacrifices and thanks. The deity controlling the ghost is like a good doctor, because they are all the day stem's food god. The deity mentioned when divining about capturing thieves, referred to as the deity chasing thieves, is also this same deity.

如甲戌日干上酉，雖為日鬼，奈是旬中空亡，不足為畏，兼支上巳火坐於墓上，亦不能為救，似此一例求醫，其醫雖言病證甚的，其實庸愚不能治療，奈何有福而成功也，必竟火克空鬼。又己丑日干上卯、支上酉，壬辰日干上戌、支上卯，其餘救神不在支上而臨三傳之上及臨行年本命，亦可為救，虎鬼臨處為畏期。

For example, on a Jiaxu day, the day stem is You. Although You is the official ghost of Jia wood, it is actually falling in the empty position of this旬, so it is not something to be feared. However, the fire in the day branch, Si, which could normally control You, is itself in the墓 position, so it cannot provide any rescue. In such a case, if one seeks medical treatment, the doctor may accurately describe the illness, but in reality, he is mediocre and incapable of curing the disease. The patient can only rely on his own good fortune to recover, and in the end, it is merely fire overcoming an empty ghost. Another example is on a Jichou day, the day stem is Mao, and the day branch is You. On a Renchen day, the day stem is Xu, and the day branch is Mao. Even if the rescue god is not on the day branch, as long as it appears in the three transmissions or is on the year, or the native's birth chart, it can still provide help. However, wherever the tiger ghost appears, that is a time to be avoided.

且如制鬼之神加亥子，宜服湯藥，加寅卯並四土之上宜服丸散，如巳午宜灸，加申酉宜針砭。其餘制鬼神空亡者，乃言不副行之喻，醫神所生為瘥期，所克為死期，乃天地醫也。

In addition, if the spirit that controls the ghost is located on the water positions of Hai and Zi, it is appropriate to take decoctions; if it is on the wood positions of Yin and Mao, or on the four earth positions of Chen, Xu, Chou, and Wei, it is appropriate to take pills or powders; if it is on the fire positions of Si and Wu, moxibustion should be used; if it is on the metal positions of Shen and You, acupuncture and cupping should be used. If the spirit that controls the ghost falls into Kongwang, it is like talking nicely but failing to act. The hour when the medical god is born is the time of recovery; the hour when the medical god is overcome is the time of death. This is called the medical practice of heaven and earth.

天醫作虎鬼格：不宜醫者治，虎乘干鬼，必有不明之人作禍。病體難擔荷格：如丁日干上申，三傳申酉戌俱日財，占病必因傷食而得，以致不救，緣丁火逢病死墓，更於秋冬占之無疑也。如求財，春夏二季卻有，緣干強之故，尤宜詳空而憂喜俱無，如占病，三傳俱財，無制財者必死，有制財者可救。丁丑、丁未、丁亥干上申用。

The pattern "Tianyi as White Tiger Ghost" indicates that it is not suitable for a doctor to treat the case. The White Tiger is riding on the official ghost that is overcoming the day stem, implying that there must be some hidden and sinister influence at work. The pattern "Disease Body Cannot Bear the Load" suggests that for example, if the day stem is Ding and the position of Shen appears, and the three transmissions are Shen, You, Xu, all being wealth for Ding fire, then the illness must have arisen from excessive damage to the body through diet, making it impossible to cure. This is because Ding fire is moving through the steps of disease, death, and tomb in Shen, You, and Xu. If the divination is cast in autumn or winter, this is even more certain. However, if the purpose is to seek wealth, then in spring and summer, it is possible to obtain it, due to the strength of the day stem. One should also carefully examine the Kongwang. If the transmission falls into Kongwang, then there will be neither joy nor sorrow. When divining illness, if the three transmissions are all wealth and there is no god to restrain the wealth, then death is certain. If there is a god that restrains the wealth, then there is a chance of recovery. The cases where the day stem is Dingchou, Dingwei, or Dinghai and the position of Shen appears with the initiating transmission all fall under this pattern.

謂白虎加臨旬內之干為日鬼者例，此法應驗如神，凡占皆畏其咎彌深，難以消除，縱空亡亦不能為救。如甲子日晝占，乃虎加庚午臨戌為用，又旦占虎加庚午臨子在支上，又旦占庚午作虎加干，或返吟。乙丑日晝占虎臨辛未加戌，戊辰日夜占，虎臨甲子加戌。

The White Tiger added to a particular position, whose original stem in the current ten-day cycle exactly matches the heavenly stem that is the official ghost (官鬼) of the day stem, is this pattern. When this pattern appears, the divination is accurate and effective. In all divination, this is feared because it causes deep harm that is difficult to resolve. Even if it falls into the empty position (空亡), it cannot be saved. For example, on a Jiazi day, if the White Tiger is added to the hidden stem of Geng on Wu and is located on Xu, this becomes the initiating transmission (发用); there are also cases where the White Tiger is added to Geng Wu on the hidden stem of Xin on Wei in the morning. There are also instances where Geng Wu itself is riding the White Tiger and is added to the day stem, or appears in a mutual return (返吟) lesson. On a Yichou day, if the White Tiger is on the hidden stem of Xin on Wei and added to Xu in the daytime; on a Wuchen day, if the White Tiger is on the hidden stem of Jia on Zi and added to Xu at night.

明暗二鬼格：乃干上神作日干明鬼，又支上神遁旬干作日干暗鬼。如六甲日申加甲、庚加支；六乙日酉加乙，亦庚加支；六丙日亥加丙，即壬加支；六丁日子加丁，即壬加支；六戊日寅加戊，即乙加支；六己日卯加己，即乙加支；六壬日未加壬，即戊加支；六癸日占無。

The pattern of the two ghosts, one clear and one hidden: The heavenly stem of the day is occupied by a spirit that is a ghost official which restrains the day stem. The heavenly stem hidden in the day branch also secretly serves as the ghost official of the day stem. Thus, there are two layers of ghosts, one visible and one hidden. For example, on the six days with the stem Jia, the branch Shen is added to Jia, and the hidden heavenly stem Geng is added to the day branch. On the six days with the stem Yi, the branch You is added to Yi, and again the hidden heavenly stem Geng is added to the day branch. On the six days with the stem Bing, the branch Hai is added to Bing, and the hidden heavenly stem Ren is added to the day branch. On the six days with the stem Ding, the branch Zi is added to Ding, and again the hidden heavenly stem Ren is added to the day branch. On the six days with the stem Wu, the branch Yin is added to Wu, and the hidden heavenly stem Yi is added to the day branch. On the six days with the stem Ji, the branch Mao is added to Ji, and again the hidden heavenly stem Yi is added to the day branch. On the six days with the stem Ren, the branch Wei is added to Ren, and the hidden heavenly stem Wu is added to the day branch. However, on the six days with the stem Gui, there is no such pattern.

謂日干之鬼臨於第三四課全者，官詞病患繼踵而至，唯宜修德作福，及歸正道，庶得稍輕，猶未免於病詞二事也。如或全值空亡，始能免此，然亦且先見此而後無慮。如乙未日申加未為第三課，酉加申為第四課之類；如甲戌日酉加戌為第三課，申加酉為第四課，雖日鬼加臨辰兩課，尤幸皆作空亡，不能為害，似可無畏也。

The official ghost that controls the day stem occupies both the third and fourth lessons, leading to lawsuits and illness. It is advisable to cultivate virtue and accumulate merit, returning to the right path in order to alleviate these issues somewhat. Even so, it is difficult to completely avoid illness and lawsuits. Unless both official ghosts fall into Kongwang, they can be avoided. Even if they are avoided, one must first encounter the shadow of illness and lawsuits before everything becomes peaceful. For example, on Yiwei day, Shen is placed on Chou to form the third lesson, and You is placed on Shen to form the fourth lesson. Another example is on Jiaxu day, You is placed on Xu to form the third lesson, and Shen is placed on You to form the fourth lesson. In the latter case, although the official ghosts occupy both lessons of the day branch, fortunately both fall into Kongwang, thus causing no harm, so there is no need to be afraid.

歲破作鬼臨支格：如再克支辰，訟災免難。天鬼作日鬼格：在六處占病，必是疫氣，如天鬼作日鬼空亡者病，雖似疫，旋即無事，但未免頭疼發熱而已。朱勾相會格：如丙辰午加辰，乃朱雀入勾陳，必有非常之訟。

The pattern "Age Breaks with Ghosts Over the Branch": The earthly branch that conflicts with the heavenly stem is considered the official ghost, which is placed over the day branch. If this official ghost also overcomes the day branch, one is likely to suffer from legal troubles and misfortune. The pattern "Heavenly Ghost as Daily Ghost": When the heavenly ghost is placed in one of the six positions and also serves as the official ghost of the day stem, the illness is definitely an epidemic disease. If this heavenly ghost falls into the position of empty fate, the illness may seem like an epidemic, but it will soon pass, resulting only in a brief fever and headache. The pattern "Vermilion Bird and Gou Chen Meet": On a Bingchen day, if the noon hour is placed on the辰 branch, it means the Vermilion Bird has entered the territory of Gou Chen, which indicates a serious legal dispute.

夫病符者，每年舊太歲是也，且如子年亥為病符，丑年子為病符，餘年仿此。若病符臨支又克支者，乃主闔家病患，更乘天鬼，定遭時疫而無疑也，病符乘白虎而臨支克支尤凶。如病符作月之生氣，尤主闔家病，或作月之死氣必死。以上乘天鬼尤凶。天鬼者，正月酉，逆行四仲，涉害深者必久病。

The Bingfu is the Tai Sui of the previous year. In the year of Zi, the Hai is the Bingfu; in the year of Chou, the Zi is the Bingfu; the rest follow in order. If the Bingfu is located on the Day Branch and it reversely overcomes the Day Branch, the whole family will fall ill. If it is combined with the Tian Gui, there will certainly be an outbreak of epidemic disease. If the Bingfu is combined with the Bai Hu and overcomes the branch, it is especially dangerous. If the Bingfu is also the Sheng Qi of the current month, it indicates that all family members will be ill; if it is the Si Qi of the current month, people will die. If these situations are combined with the Tian Gui, the danger becomes even greater. The method to determine Tian Gui is: in the first month, it is in You; afterwards, it moves backwards through Zi, Wu, Mao, and You. If the harm is deep, the illness will last a long time.

宜成合舊諸事格：緣緣病符臨宅反來生宅，或生日干，或作日財，或作貴人者，卻宜成合殘年舊事，一切之事宜逐類而推之，勿作病符論。

This pattern is called "Suitable for Resolving Old Matters": Although the Bingfu is located on the house position, it instead supports and benefits the house position, or supports the day stem, or serves as the day stem's wealth star, or itself is a nobleman. In such a case, it is actually suitable to resolve and complete long-standing old matters. All kinds of matters should be analyzed in this way, one by one, without continuing to interpret Bingfu according to its ominous meaning.

謂歲前二辰為喪門，歲後二辰為弔客。如支干上全逢此二位凶煞，主凶，又於占人行年本命上神乘之，其年必哭送親姻，身披孝服也。若論支干上全逢喪吊者，唯甲午、丁亥、己亥、庚子、癸巳，乃干上乘弔客，支上乘喪門。甲戌、丁卯、己卯、庚辰、癸酉，乃干上乘喪門，支上乘弔客。

From the heavenly stem, counting two stems forward is the Mourning-and-Condolence spirit, and counting two stems backward is the Guest of Condolence. The Mourning-and-Condolence spirit indicates the beginning of family mourning, while the Guest of Condolence indicates outsiders coming to pay respects. If both these Inauspicious Sha appear on the day stem and day branch, it indicates misfortune. If the person seeking divination has these spirits in their current age or birth year, they will have to mourn relatives and wear mourning clothes that year. When both the Mourning-and-Condolence spirit and the Guest of Condolence appear together in the stem and branch, only the days Jiawu, Dinghai, Jihai, Gengzi, and Guisi have the Guest of Condolence on the stem and the Mourning-and-Condolence spirit on the branch. The days Jiaxu, Dingmao, Jimao, Gengchen, and Guiyou have the Mourning-and-Condolence spirit on the stem and the Guest of Condolence on the branch.

內外孝服格：如日鬼作死氣而乘太常加干上，必主有外孝服，至如六辛日午加戌，正月夜占為死氣作太常；六壬日未加亥，二月夜占，又六壬日丑加亥，八月旦占；六癸日未加丑夜占，二月為死氣。內辛亥日太常臨午加戌，支上未亦為太常，上又乘白虎作丁神而克支，此必有內外孝服。內壬子日太常臨未加亥，支上申又乘白虎，三月占又是死氣乘虎入宅，亦主內外孝服。又壬戌日太常臨丑而克亥，干支上子為白虎作空亡羊刃入宅。

The pattern of internal and external mourning: When the day stem's official ghost coincides with death qi and is accompanied by Tai Chang, it indicates mourning for an external relative. For example, on six Jia days, the wu is added to xu, and during the night of the first lunar month, wu is death qi and accompanied by Tai Chang. On six Yi days, the wei is added to zi, and during the night of the second lunar month. On six Yi days, the chou is added to zi, and during the morning of the eighth lunar month. On six Bing days, the wei is added to chou, and during the night of the second lunar month, wei is death qi. On Xinhai day, Tai Chang is on wu and added to xu, and the day branch wei is also Tai Chang. Above it, White Tiger is present and acts as the Ding spirit to attack the day branch, which necessarily indicates both internal and external mourning. On Renzi day, Tai Chang is on wei and added to zi, and the day branch shen is also accompanied by White Tiger. When the lesson is cast in the third lunar month, shen is death qi, and death qi with White Tiger entering the dwelling position also indicates internal and external mourning. Another example is on Renxu day, Tai Chang is on chou and attacks hai, and the dry branch zi is accompanied by White Tiger, which falls into Kongwang and acts as Yangren to enter the dwelling position.

孝白蓋妻頭格：如癸亥卯未三日，干上未夜將，酉年二月丑為年命，如是妻占夫病必死，緣妻之年命上乘華蓋作太常為日鬼，又是死氣為弔客故也。如八月內占之，乃未為生氣，尚有孝服未巳。

The divination pattern "Xiao Bai Gai Qi Tou" refers to the days Guihai, Guimao, and Guiwei. On these days, the day stem is Wei, and the night general is used. If the divination is cast in the second month of the酉 year with the year's destiny being Chou, and the wife takes the divination for the husband's illness, it indicates the husband's death. This is because the wife's year destiny is Wei, which is both Huagai and Tai Chang, and also overcomes the day stem's official ghost. Additionally, it is also death qi and acts as a guest. If the divination is cast in the eighth month instead, Wei becomes life qi, so although death does not occur, the mourning rites are not yet completed.

又如日干之鬼作死氣乘太常，如於支上主有內服至，再見喪吊更凶。又乙未日申加未，三月占用晝將，作死氣乘太常入宅。又戊戌日卯加戌，十月占用夜將，乃卯作死氣乘太常入宅，而又克宅，凶尤甚也。又戊子日卯加子作太常，死氣入宅刑宅，亦十月占，用夜將有之。

For example, if the day stem's official ghost serves as death qi and rides on Tai Chang, and it falls on the day branch, it indicates that there is a relative of the same surname in the family who will wear mourning clothes. If both the Mourning-and-Condolence spirit and the Guest spirit are present, the situation becomes even more ominous. For instance, on Yiwei day, when Shen is placed on Wei, using the daytime general in March, Shen serves as death qi riding on Tai Chang and enters the residence position. Another example is on Wuxu day, when Mao is placed on Xu, using the nighttime general in October, Mao serves as death qi riding on Tai Chang and enters the residence, and it even reversely harms the residence, making the凶ness particularly severe. Another case is on Wuzi day, when Mao is placed on Zi, using the nighttime general in October, there is also such a situation, where death qi enters the residence and also harms the residence through刑.

又壬子日丑加子，八月占，用晝將，乃日鬼乘太常作死氣入宅克宅。又辛酉日午加酉，正月占用夜將，乃死氣作日鬼乘太常入宅克宅，凶甚。又壬戌日未加戌二月占，夜將乃死氣作鬼乘太常入宅。又癸亥日未加亥，二月夜將，乃死氣作日鬼乘太常入宅又克宅，凶。又癸酉日未加酉，二月夜將，乃死氣作日鬼乘太常入宅。

On Renzi day, Chou is placed over Zi, and the lesson is started in the daytime with the general. Chou is both the official ghost of the day stem and carries Tai Chang, and is also death qi, entering the dwelling position and attacking it. On Xinyou day, Wu is placed over You, and the lesson is started at night. Wu is death qi and serves as the day's ghost, carrying Tai Chang and entering the dwelling to attack it, resulting in a severe凶. On Renxu day, Wei is placed over Xu, and the lesson is started at night. Wei is death qi and serves as the ghost, carrying Tai Chang and entering the dwelling. On Guihai day, Wei is placed over Hai, and the lesson is started at night. Wei is death qi and serves as the day's ghost, carrying Tai Chang and entering the dwelling to attack it, indicating a凶. On Guiyou day, Wei is placed over You, and the lesson is started at night. Wei is death qi and serves as the day's ghost, carrying Tai Chang and entering the dwelling. The common feature of these examples is that they all involve the official ghost of the day stem combined with death qi, carrying Tai Chang and entering the dwelling position, and often attacking the dwelling. Therefore, they are all interpreted as indicating a household mourning event.

辛未日九月晝將，寅加未作死氣乘太常入宅又克宅。甲戌、庚戌二日卯加戌，十月占，夜將乃死氣作太常入宅又克宅。己亥日戌加亥，十一月占，晝夜將乃死氣作太常入宅又克宅。辛亥日戌加亥，五月占，晝夜將乃死氣作太常入宅又克宅。

On Xinwei day, in the ninth month, using the day's general,寅 is placed on 未. 寅 is a dead qi and rides on Tai Chang, advancing to the house and overcoming the house. On Jiaxu and Gengxu days,卯 is placed on 戌, starting the lesson with the night general in the tenth month. 卯 is a dead qi and rides on Tai Chang, entering the house and overcoming the house. On Jihai day,戌 is placed on 亥, starting the lesson in the eleventh month, regardless of day or night general,戌 is a dead qi and rides on Tai Chang, entering the house and overcoming the house. On Xinhai day,戌 is placed on 亥, starting the lesson in the fifth month, both day and night generals are dead qi riding on Tai Chang, entering the house and overcoming the house. All these examples show that whenever a dead qi god rides on Tai Chang and presses upon the house position, the family will face the sorrow of mourning.

墓門開格：如歲後五墓又為干墓，臨卯酉作蛇，又作月厭，必主重喪。如子年四月乙酉日未加酉，放乘蛇同上。又午年十月辛酉日，丑加酉乘蛇作月厭，為歲後五墓而又作干墓。

The divination entry "Mùmén Kāi" (Mourning Gate Opens) indicates that when the five tombs occur at the same time as the day stem's tomb, and these are located on the卯 (Mao) or酉 (You) positions while also being occupied by the Teng Snake, and further acting as the month's aversion, it necessarily signifies two consecutive deaths. For example, on the Yiyou day in the fourth month of the Zi year, the Wei (Wei) is placed on You, with the Teng Snake occupying Wei, which matches the previous description. Another example is on the Xinyou day in the tenth month of the Wu year, where the Chou (Chou) is placed on You, occupied by the Teng Snake and acting as the month's aversion. Chou is both the five tombs following the current year and the tomb of the metal stem Xin.

假令壬寅日干上子，三傳辰巳午皆空而不可進，欲退後一步，逢地下寅盜氣，又退一步，逢丑為干鬼，乃前不可進，後不可退，以此推之，惟宜守干上旺，切不可輕舉妄動，如動則虛耗百出。又癸巳日干上子，乙巳日干上卯，三傳卯寅丑。甲寅日干上卯，三傳辰巳午。壬申日干上子，三傳丑寅卯。癸卯日干上寅，三傳辰巳午。此於逼迫二字不合，若克處迴歸，又受克還似。

For example, on a Renshen day stem, the initial position is Zi, but the three transmissions fall on Chen, Si, and Wu, all of which are in Kongwang. Moving forward is not possible; trying to retreat, the Yin on the Earth Plate steals the water energy of Renshen. Retreating further, the Chou earth is the official ghost of Renshen water. Thus, there is no way forward or backward. Therefore, it is advisable to stay at the position that is most favorable for the day stem and not to act rashly, as any movement will lead to loss. Similar cases include Guisi day stem with Zi; Yisi day stem with Mao and the three transmissions of Mao, Yin, and Chou; Jiayin day stem with Mao and the three transmissions of Chen, Si, and Wu; Renyin day stem with Zi and the three transmissions of Chou, Yin, and Mao; and Guimao day stem with Yin and the three transmissions of Chen, Si, and Wu. These examples may not fully align with the concept of being forced, but if they involve being attacked and then attacked again, the imagery is similar.

初傳被下克，繼歸地盤之本宮，又被上神所克格：此例乃克處迴歸又受克，雖虎賁之勇，亦不可為。如癸巳卯丑亥四日，午加癸為初傳，乃午火受癸水所克，及歸本家午上，又被亥水所克，使其午火去住不能也。

The first transmission is overcome by what is below, then when it returns to its native place on the earth plate, it is again overcome by what is above. This pattern is called 'overcome in its place and then overcome again'. Even if one has the courage of a tiger-soldier, there is no way to display it. For example, on the days of Guisi, Guimao, Guichou, and Guihai, the initial transmission is determined by placing Wu fire on top of Gui water. The Wu fire is first overcome by the Gui water; when it returns to its native position at Wu, it is again overcome by Hai water above, leaving the Wu fire unable to advance or stay.

且午火之類神為日之財，主財聚散。如用夜將元武加午，主失財，其午火之上亥亦為元武，主重重失財。亦為日干之妻，主妻常病，亦為馬類或有馬而常被人撓。亦為屋類，主頻遷徙而耗費用。亦為心類，主心病。亦為眼類，主常患眼目。以上之類皆不宜占。

Now consider the meaning of the fire of the hour Wu in terms of symbolic associations. It is the wealth of the癸 water, so it indicates that wealth is gathered and then dispersed again; if the Black Tortoise is added on the hour Wu during the night hour, it signifies a loss of wealth, and the亥 on the Wu also represents the Black Tortoise, meaning repeated losses of money. The fire of Wu also represents the wife of the day stem, indicating that the wife often falls ill; it also represents horses, indicating that although horses are raised, they are frequently disturbed by others; it also represents houses, indicating frequent relocations and expenditure of money; it also represents the heart, indicating heart disease; and it also represents the eyes, indicating frequent eye problems. All these matters, when divined, are inauspicious.

全傷坐克格：如支干各受上神克，又坐被克方者。假令甲午寅、丙寅午辰戌、癸卯巳，並是返吟。顧祖格並回還格：止宜守舊，亦進退不能也。

The pattern of "Full Injury and Sitting Under Attack" occurs when the day stem and day branch are both attacked by heavenly stems above them, and they are also located in directions that attack them. For example, for a Jia day, the positions of Wu and Yin are involved; for a Bing day, the positions of Yin, Wu, Chen, and Xu are involved; and for a Gui day, the positions of Mao and Si are involved. These appear in reverse repetition patterns. There are also the patterns of "Guarding Ancestral Legacy" and "Returning and Returning Again." When these patterns appear in a divination, it is advisable to maintain the existing situation, as they both indicate being caught between two difficulties.

謂三傳皆空亡者是也，於進退連茹課中多有，如三合課兩傳空亡，縱有一傳不空，而上乘天空將者，亦係此例，不必細具。凡值此等例，占事皆主指空話空，全無實象。惟宜解散憂疑，欲成事而不可得也，或鬼空尤妙。如遇占病，久病者死，新病者空，慾望事成合，須待改旬再謀之方可也。凡鬼空亦宜制之，不然尤有虛撓之凶，為我難見彼之象。

When all three transmissions fall into Kongwang, this is the case for this particular structure, commonly seen in classes such as advancing茹, retreating茹, and connected茹. If in a Triple Harmony structure two transmissions fall into Kongwang, even if the remaining one does not, and if the heavenly stem above it is Tian Kong, it still falls under this category, without the need to list each case individually. Whenever such a structure occurs, the divination concerning matters will point to emptiness, speaking only of empty things, with nothing actually taking shape. It is only suitable for using it to relieve worries and doubts in the mind, but if one wishes to accomplish something, it will not be possible. If the Kongwang is precisely the official ghost, that is even better. In divination concerning illness, for those with long-term illness, it indicates death; for those with new illness, the illness is empty and not substantial. If one wishes to wait for matters to be settled, one must wait until a new ten-day period before planning again. Even when the official ghost falls into Kongwang, one should still take measures to control it, otherwise there will still be disturbances of a deceptive and threatening nature, which I cannot see the opposing side clearly.

四課全空格：四課無形，事不出名，縱然出也，也是虛聲。如乙巳日干上寅為空亡，第二課又入空亡鄉，支上卯作空亡，第四課又入空亡鄉，此乃四課皆空，故應前言。丙午日干上寅，戊辰日返吟，戊戌日返吟，以上前例內，如年命上乘空亡，但非成事，或替他人占事，或初傳遙克作空亡坐空鄉，尤無力也。

The section on four lessons all being empty: when all four lessons are empty, it is as if there is no form, and the matter cannot be given a name; even if one tries to name it, it is merely empty words. For example, on a Yisi day, the stem's寅 falls into Kongwang, the second lesson also falls into Kongwang, the branch's卯 falls into Kongwang, and the fourth lesson also falls into Kongwang. This is the case of four lessons all being empty, which exactly matches the above statement. On a Bingwu day, the stem's寅 is present; on a Wuchen day's reverse lesson and a Wuxu day's reverse lesson, they also fall into this category. Among the above lessons, if the person being divined's year and destiny also have Kongwang, the matter will not succeed; or if it is for someone else, or if the first transmission is derived from distantrestrain but the subject itself falls into Kongwang and sits in the Kongwang area, it will have even less power.

凡支干乘刑者有三等，凡占未免相刑之意，所謀交涉事，必各有異心。一字刑者，乃四課上神全逢辰午酉亥者是也。甲辰日第一課酉加寅、第二課辰加酉、第三課亥加辰、第四課午加亥，此乃四課上神全逢辰午酉亥者也。又癸亥日干上午同。又乙酉日第一課亥加辰、第二課午加亥、第三課辰加酉、第四課復亥加辰，支干上乘辰午酉亥又克支干者，尤可畏也。

The situation where heavenly stems and earthly branches involve mutual punishment is divided into three categories. In any divination, the implication of mutual punishment is unavoidable, and any matters of negotiation between the two parties will certainly involve conflicting intentions. The first category is called single-character punishment, which occurs when all the heavenly stems in the four lessons fall into the four self-punishing positions: Chen, Wu, You, and Hai. For example, on a Jiachen day, the first lesson has You added to Yin, the second lesson has Chen added to You, the third lesson has Hai added to Chen, and the fourth lesson has Wu added to Hai, thus having all four self-punishing positions represented. The same applies to a Guihai day with Wu appearing on the day stem. Another example is on a Yiyou day: the first lesson has Hai added to Chen, the second lesson has Wu added to Hai, the third lesson has Chen added to You, and the fourth lesson again has Hai added to Chen. If the heavenly stems and earthly branches that are riding on these positions also go on to harm the day stem and month stem, it becomes even more dangerous.

壬午日干上辰克干壬、支上亥克支午。又己酉日辰加己，上為墓覆干，午加酉而克支。丙戌日干上亥克干，支上辰墓支。如甲子日支上辰，其三傳辰申子，乃名自刑在干支上。又乙丑日支上酉，其三傳巳丑酉，亦支上重逢自刑。又丙寅日干上酉，其三傳酉丑巳，乃干上重逢自刑之酉也。餘並仿此。

On a Renwu day, the Chen branch overcomes the day stem Ren water, and the Hai branch overcomes the day branch Wu fire. On a Jiyou day, the Chen branch covers the day stem Ji earth, and the Wu branch overcomes the day branch You. On a Bingxu day, the Hai branch overcomes the day stem Bing fire, and the Chen branch is the墓 of the day branch Xu. For example, on a Jiazi day, if the branch Chen appears, the three transmissions are Chen, Shen, and Zi, which is called self-punishment falling on the stem and branch. On a Yichou day, if the branch You appears, the three transmissions are Si, Chou, and You, which is also self-punishment repeating on the day branch. On a Bingyin day, if the branch You appears, the three transmissions are You, Chou, and Si, which is self-punishment repeating on the day stem. The other examples follow the same pattern.

二字刑者，乃支干上全乘子卯是也。子卯相刑者，兩邊無禮。乙未、丙申、戊申、壬申、辛丑五日，干上子、支上卯。乙丑、丙寅、戊寅、辛未、壬申五日，干上卯、支上子。以上十日，乃支干上神各無禮之刑也。

The second category is called two-character刑, which occurs when the heavenly stem and earthly branch together form the combination of Zi and Mao. The conflict between Zi and Mao is called the Punishment of Impropriety, indicating that both sides lose their dignity. On the five days of Yiwei, Bingshen, Wushen, Renshen, and Xinchou, the heavenly stem is Zi and the earthly branch is Mao. On the five days of Yichou, Bingyin, Wuyin, Xinwei, and Renshen, the heavenly stem is Mao and the earthly branch is Zi. The above ten days all involve the heavenly stem and earthly branch forming the Punishment of Impropriety together.

三字刑者，乃三傳寅巳申或丑戌未是也。寅巳申三刑者，未免無恩之義，凡占必恩反怨也。如丑戌未者，凡占多恃勢而凌弱。尤宜觀干上之神帶生旺不空、乘吉將，乃名能刑于他人也。三傳寅巳申、巳申寅或申寅巳、丑戌未、戌未丑或未丑戌俱是也。

The third category is called three-character punishment, which occurs when the three transmissions are arranged as寅, 巳, 申 or 丑, 戌, 未. 寅, 巳, 申 is called Punishment of Ingratitude; in any divination, it indicates that someone who showed kindness ends up causing resentment. 丑, 戌, 未 is called Punishment of Overbearing Power; in any divination, it suggests that someone relies on power to oppress the weak. Here, we should especially look at the heavenly stem of the day. If it carries the energy of Growth or Prosperity, is not empty, and is accompanied by a favorable general, then it means I can punish others, rather than being punished by others. The three transmissions arranged as 寅, 巳, 申; 巳, 申, 寅; or 申, 寅, 巳, as well as 丑, 戌, 未; 戌, 未, 丑; or 未, 丑, 戌, all fall into this category.

金剛格：巳酉丑三合為三傳，支干上覆見酉者，乃應金剛自刑其方，緣巳刑申、丑刑戌，唯酉不能刑，故自刑其西方。火強格：寅午戌三合為三傳，支干上覆見午者，乃就火強自刑其方，緣寅能刑巳、戌能刑未，唯午不能刑，故自刑其南方也。

The pattern of excessive gold: the three transmitters form the metal triad of Si-You-Chou, and there is another You in the heavenly stem and earthly branch. This indicates that the metal energy is too strong and causes self-punishment in its own direction. Because Si can punish Shen, and Chou can punish Xu, but You has no one to punish, so it punishes itself, which is the western metal position. The pattern of excessive fire: the three transmitters form the fire triad of Yin-Wu-Xu, and there is another Wu in the heavenly stem and earthly branch. This indicates that the fire energy is too strong and causes self-punishment in its own direction. Because Yin can punish Si, and Xu can punish Wei, but Wu has no one to punish, so it punishes itself, which is the southern fire position.

水流趨東格：申子辰為三傳，干支上覆見辰者，乃應水流趨東也，緣子能刑卯，申能刑寅，惟辰不能刑，用趨其辰之本宮，以辰為水之墓庫故也。木落歸根格：亥卯未為三傳，干支上覆見亥字者，乃應木落歸根也，緣卯能刑子，未能刑丑，唯亥不能刑，故歸其亥之本宮也，兼亥為木局之本，夫本者，乃木之父母鄉也。

The pattern of water flowing east: the three transmitters form the water triple harmony formation of Shen-Zi-Chen, and the heavenly stem and earthly branch again meet the character Chen, indicating the image of water flowing east. The other two branches in the triple harmony formation each have a branch they can刑 (injure): Zi can刑 Mao, and Shen can刑 Yin. Only Chen has no branch to刑, so it returns to its own palace, Chen, because Chen is the storage place for water. The pattern of wood returning to its root: the three transmitters form the wood triple harmony formation of Hai-Mao-Wei, and the heavenly stem and earthly branch again meet the character Hai, indicating the image of leaves returning to the root. Similarly, Mao can刑 Zi, and Wei can刑 Chou. Only Hai has no branch to刑, so it returns to its own palace, Hai; moreover, Hai is the starting point of the wood triple harmony formation, so it is the root, the homeland of wood's parents.

以上皆不宜值之。如占訟，不論一字刑、二字刑、三字刑，皆被刑責，如乘凶將其凶猶甚，唯空亡及皇恩、天赦可解，亦宜問罪犯輕重而言赦宥，如犯重但刑稍輕，而未免遭刑，如情輕則無刑也。皇恩者，正月起未順行六陰位。天赦者，春戊寅、夏甲午、秋戊申、冬甲子。

The above mentioned patterns should all be avoided. When predicting legal matters, whether it is one-character, two-character, or three-character punishment, one will suffer the consequences and be held responsible. If it is combined with malevolent generals, the situation will be even worse. The only ones that can save the situation are Kongwang, as well as Huang'en and Tiansha, two auspicious deities. When making a judgment, one must also clarify the severity of the crime before deciding on forgiveness: for serious crimes, the punishment may be slightly reduced, but one will still inevitably suffer punishment; for minor offenses, one may be exempted from punishment. The method for determining Huang'en is that it starts from the day of Wuyin on the first day of the first month, and proceeds in order through the six yin positions. The method for determining Tiansha is that it occurs on the day of Wuyin in spring, on the day of Jiawu in summer, on the day of Wushen in autumn, and on the day of Jiazi in winter.

四勝煞格：乃干上酉、支上午或支上酉、干上午者皆是。又就自刑中單言酉午為四勝煞，凡占各逞能，或皆邀功逞俊之意。如乙丑日、丙寅、戊寅、辛未、壬申五日干上酉，支上午。又壬寅、乙未、丙申、戊申、辛丑五日，干上午，支上酉。

The Four Victories Evil Spirit (Sishi Sha) pattern: if the Heavenly Stem is You and the Earthly Branch is Wu, or if the Heavenly Stem is Wu and the Earthly Branch is You, it counts. This is derived from the Self-Punishment (Zixing) concept, focusing specifically on You and Wu. Each of these positions is a Self-Punishment position. When one person occupies one and another occupies the other, neither is willing to yield, leading to both parties striving to outdo each other and competing for merit. For example, on the five days of Yichou, Bingyin, Wuyin, Xinwei, and Renshen, the Heavenly Stem is You and the Earthly Branch is Wu. On the five days of Renyin, Yiwei, Bingshen, Wushen, and Xinchou, the Heavenly Stem is Wu and the Earthly Branch is You.

以前無恩刑等中，如甲子日寅刑干上巳、子刑支上卯；丙子日干上申，日刑干上申、子刑支上卯；辛丑日戌刑干上未、丑刑支上戌；癸卯日丑刑干上戌、卯刑支上子；辛卯日戌刑干上未、卯刑支上子。於前例中，如此五日，乃支干相刑其上神，又是子卯無禮刑。外有甲寅、庚申、己未、丁未、癸丑五日，或干上乘辰午酉亥，亦作自刑例。

In the previous discussion on the Punishment of Ingratitude, there are several examples: On Jiazi day,寅 harms the dry branch's巳, and子 harms the day branch's卯; on Bingzi day, the dry branch is申, and the day branch harms the dry branch's申, while子 harms the day branch's卯; on Xinchou day,戌 harms the dry branch's未, and丑 harms the day branch's戌; on Guimao day,丑 harms the dry branch's戌, and卯 harms the day branch's子; on Xinmao day,戌 harms the dry branch's未, and卯 harms the day branch's子. These five days are characterized by the day stem and day branch reciprocally harming their respective heavenly stems, while also forming the Punishment of Impropriety between子 and卯. There are also five other days: Jiayin, Gengshen, Jiwei, Dingwei, and Guichou. When the heavenly stems are乘 by辰,午,酉, or亥, they are included in the category of Self-Punishment.

助刑戕德格：乃六處有神作支之自刑，又作干鬼，又結連三傳為鬼是也。庚午日午加庚發用，又午加未暮將，天乙臨干本身可以解凶。

This pattern is called "Assisting Punishment and Destroying Virtue." Among the three transmissions and six positions of the heavenly stems and earthly branches, there is one that forms self-punishment of the day branch, serves as the official ghost that restrains the day stem, and also causes the entire three transmissions to transform into official ghosts. For example, on a Gengwu day, the Wu branch is placed upon Geng and serves as the initiating transmission. Another example is when Wu is placed upon Wei, and the use is made at the evening hour of the night general. If the nobleman is directly above the day stem, it can resolve the danger.

此例有五等：一者，干支上下皆各作六害，凡值此者，彼此各相猜忌，主客不相顧接，乃兩意相謀，各有戾害。如甲申日干上巳與干為六害，支上亥與支為六害。外有庚寅、丁丑、己丑、癸未等日，皆干支上下作害者。

This category is divided into five levels. The first level: the day stem and the heavenly stem above it, as well as the day branch and the heavenly stem above it, each form a six-harm relationship. Whenever this occurs, the two sides are suspicious of each other, the host and guest do not support each other, they appear to discuss matters together, but in their hearts they hold grudges. For example, on a Jiashen day, the巳 (Si) above the day stem Jia forms a six-harm relationship with Jia, and the亥 (Hai) above the day branch Shen forms a six-harm relationship with Shen. Other days such as Gengyin, Dingchou, Jichou, and Guiwei also have mutual harm between their stems and branches.

二者，支干上神作六害，亦主各相猜忌。如乙亥日干上子與支上未為六害，辛巳、壬午、丙子、戊子日干上子，支上未。三者，支干、天盤、地盤皆作六害，此等戾害尤甚。如辛酉日返吟，支干戌酉為六害，上神辰卯六害。又壬申、乙卯、丙寅返吟，又乙卯、戊寅、丙寅、壬申、辛酉伏吟，皆有之。

Second category: The upper gods on both the stem and branch are mutually harmful, indicating mutual suspicion. For example, on Yihai day, the stem's Zi and the branch's Wei are harmful; similarly, on days such as Xinsi, Renwu, Bingzi, and Wuzi, the stem's Zi and the branch's Wei are also harmful. Third category: The stem and branch themselves, along with the Heaven Plate and Earth Plate, all form mutual harm, which is the most severe type of ill fate. For example, on Xinyou day, in a return chant lesson, the day stem and branch Wu and You are harmful; the upper gods Chen and Mao are also harmful. Similarly, in return chant lessons on Renshen, Yimao, and Bingyin, and in hidden chant lessons on Yimao, Wuyin, Bingyin, Renshen, and Xinyou, such situations occur.